Yohanes 1:10

1:10 He was in the world, and the world was created ¹  by him, but ²  the world did not recognize ³  him.

Yohanes 17:6

Jesus Prays for the Disciples

17:6 “I have revealed ⁴  your name to the men ⁵  you gave me out of the world. They belonged to you, ⁶  and you gave them to me, and they have obeyed ⁷  your word.

Yohanes 17:9

17:9 I am praying ⁸  on behalf of them. I am not praying ⁹  on behalf of the world, but on behalf of those you have given me, because they belong to you. ¹⁰ 

Yohanes 17:11

17:11 I ¹¹  am no longer in the world, but ¹²  they are in the world, and I am coming to you. Holy Father, keep them safe ¹³  in your name ¹⁴  that you have given me, so that they may be one just as we are one. ¹⁵ 

Yohanes 17:13-18

17:13 But now I am coming to you, and I am saying these things in the world, so they may experience ¹⁶  my joy completed ¹⁷  in themselves. 17:14 I have given them your word, ¹⁸  and the world has hated them, because they do not belong to the world, ¹⁹  just as I do not belong to the world. ²⁰  17:15 I am not asking you to take them out of the world, but that you keep them safe ²¹  from the evil one. ²²  17:16 They do not belong to the world ²³  just as I do not belong to the world. ²⁴  17:17 Set them apart ²⁵  in the truth; your word is truth. 17:18 Just as you sent me into the world, so I sent them into the world. ²⁶ 

Yohanes 17:21

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ²⁷  that they will be in us, so that the world will believe that you sent me.

Yohanes 17:23

17:23 I in them and you in me – that they may be completely one, ²⁸  so that the world will know that you sent me, and you have loved them just as you have loved me.

[1:10]  ¹ tn Or “was made”; Grk “came into existence.”

[1:10]  ² tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ³ tn Or “know.”

[17:6]  ⁴ tn Or “made known,” “disclosed.”

[17:6]  ⁵ tn Here “men” is retained as a translation for ἀνθρώποις (anqrwpoi") rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.

[17:6]  ⁶ tn Grk “Yours they were.”

[17:6]  ⁷ tn Or “have kept.”

[17:9]  ⁸ tn Grk “I am asking.”

[17:9]  ⁹ tn Grk “I am not asking.”

[17:9]  ¹⁰ tn Or “because they are yours.”

[17:11]  ¹¹ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ¹² tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ¹³ tn Or “protect them”; Grk “keep them.”

[17:11]  ¹⁴ tn Or “by your name.”

[17:11]  ¹⁵ tn The second repetition of “one” is implied, and is supplied here for clarity.

[17:13]  ¹⁶ tn Grk “they may have.”

[17:13]  ¹⁷ tn Or “fulfilled.”

[17:14]  ¹⁸ tn Or “your message.”

[17:14]  ¹⁹ tn Grk “because they are not of the world.”

[17:14]  ²⁰ tn Grk “just as I am not of the world.”

[17:15]  ²¹ tn Or “that you protect them”; Grk “that you keep them.”

[17:15]  ²² tn The phrase “the evil one” is a reference to Satan. The genitive noun τοῦ πονηροῦ (tou ponhrou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponhron), “that which is evil,” or the masculine ὁ πονηρός (Jo ponhro"), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13-14, 3:12, and 5:18-19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b.β and 1.b.γ.

[17:16]  ²³ tn Grk “they are not of the world.” This is a repetition of the second half of v. 14. The only difference is in word order: Verse 14 has οὐκ εἰσὶν ἐκ τοῦ κόσμου (ouk eisin ek tou kosmou), while here the prepositional phrase is stated first: ἐκ τοῦ κόσμου οὐκ εἰσίν (ek tou kosmou ouk eisin). This gives additional emphasis to the idea of the prepositional phrase, i.e., origin, source, or affiliation.

[17:16]  ²⁴ tn Grk “just as I am not of the world.”

[17:17]  ²⁵ tn Or “Consecrate them” or “Sanctify them.”

[17:17]  sn The Greek word translated set…apart (ἁγιάζω, Jagiazw) is used here in its normal sense of being dedicated, consecrated, or set apart. The sphere in which the disciples are to be set apart is in the truth. In 3:21 the idea of “practicing” (Grk “doing”) the truth was introduced; in 8:32 Jesus told some of his hearers that if they continued in his word they would truly be his disciples, and would know the truth, and the truth would make them free. These disciples who are with Jesus now for the Farewell Discourse have continued in his word (except for Judas Iscariot, who has departed), and they do know the truth about who Jesus is and why he has come into the world (17:8). Thus Jesus can ask the Father to set them apart in this truth as he himself is set apart, so that they might carry on his mission in the world after his departure (note the following verse).

[17:18]  ²⁶ sn Jesus now compared the mission on which he was sending the disciples to his own mission into the world, on which he was sent by the Father. As the Father sent Jesus into the world (cf. 3:17), so Jesus now sends the disciples into the world to continue his mission after his departure. The nature of this prayer for the disciples as a consecratory prayer is now emerging: Jesus was setting them apart for the work he had called them to do. They were, in a sense, being commissioned.

[17:21]  ²⁷ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[17:23]  ²⁸ tn Or “completely unified.”