John 17:6-19
17:6 “I have made your name known to those whom you gave me from the world. They were yours, and you gave them to me, and they have kept your word.
17:7 Now they know that everything you have given me is from you;
17:8 for the words that you gave to me I have given to them, and they have received them and know in truth that I came from you; and they have believed that you sent me.
17:9 I am asking on their behalf; I am not asking on behalf of the world, but on behalf of those whom you gave me, because they are yours.
17:10 All mine are yours, and yours are mine; and I have been glorified in them.
17:11 And now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them in your name that you have given me, so that they may be one, as we are one.
17:12 While I was with them, I protected them in your name that you have given me. I guarded them, and not one of them was lost except the one destined to be lost, so that the scripture might be fulfilled.
17:13 But now I am coming to you, and I speak these things in the world so that they may have my joy made complete in themselves.
17:14 I have given them your word, and the world has hated them because they do not belong to the world, just as I do not belong to the world.
17:15 I am not asking you to take them out of the world, but I ask you to protect them from the evil one.
17:16 They do not belong to the world, just as I do not belong to the world.
17:17 Sanctify them in the truth; your word is truth.
17:18 As you have sent me into the world, so I have sent them into the world.
17:19 And for their sakes I sanctify myself, so that they also may be sanctified in truth.
[6]᾿Εφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις οὓς δέδωκάς μοι ἐκ τοῦ κόσμου. σοὶ ἦσαν καὶ ἐμοὶ αὐτοὺς δέδωκας, καὶ τὸν λόγον σου τετηρήκασι.
[7]νῦν ἔγνωκαν ὅτι πάντα ὅσα δέδωκάς μοι παρὰ σοῦ ἐστιν·
[8]ὅτι τὰ ῥήματα ἃ δέδωκάς μοι δέδωκα αὐτοῖς, καὶ αὐτοὶ ἔλαβον, καὶ ἔγνωσαν ἀληθῶς ὅτι παρὰ σοῦ ἐξῆλθον, καὶ ἐπίστευσαν ὅτι σύ με ἀπέστειλας.
[9]᾿Εγὼ περὶ αὐτῶν ἐρωτῶ· οὐ περὶ τοῦ κόσμου ἐρωτῶ, ἀλλὰ περὶ ὧν δέδωκάς μοι, ὅτι σοί εἰσι,
[10]καὶ τὰ ἐμὰ πάντα σά ἐστι καὶ τὰ σὰ ἐμά, καὶ δεδόξασμαι ἐν αὐτοῖς.
[11]καὶ οὐκέτι εἰμὶ ἐν τῷ κόσμῳ, καὶ οὗτοι ἐν τῷ κόσμῳ εἰσί, καὶ ἐγὼ πρὸς σὲ ἔρχομαι. πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου ᾧ δέδωκάς μοι, ἵνα ὦσιν ἓν καθὼς ἡμεῖς.
[12]ὅτε ἤμην μετ᾽ αὐτῶν ἐν τῷ κόσμῳ, ἐγὼ ἐτήρουν αὐτοὺς ἐν τῷ ὀνόματί σου· οὓς δέδωκάς μοι ἐφύλαξα, καὶ οὐδεὶς ἐξ αὐτῶν ἀπώλετο εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας, ἵνα ἡ γραφὴ πληρωθῇ.
[13]νῦν δὲ πρὸς σὲ ἔρχομαι, καὶ ταῦτα λαλῶ ἐν τῷ κόσμῳ ἵνα ἔχωσι τὴν χαρὰν τὴν ἐμὴν πεπληρωμένην ἐν αὐτοῖς.
[14]ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου, καὶ ὁ κόσμος ἐμίσησεν αὐτούς, ὅτι οὐκ εἰσὶν ἐκ τοῦ κόσμου, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου.
[15]οὐκ ἐρωτῶ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου, ἀλλ᾽ ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ.
[16]ἐκ τοῦ κόσμου οὐκ εἰσί, καθὼς ἐγὼ ἐκ τοῦ κόσμου οὐκ εἰμί.
[17]ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ σου· ὁ λόγος ὁ σὸς ἀλήθειά ἐστι.
[18]καθὼς ἐμὲ ἀπέστειλας εἰς τὸν κόσμον, κἀγὼ ἀπέστειλα αὐτοὺς εἰς τὸν κόσμον.
[19]καὶ ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω ἐμαυτόν, ἵνα καὶ αὐτοὶ ὦσιν ἡγιασμένοι ἐν ἀληθείᾳ.
Comments
Much of the passage turns on the contrast between the ‘created world of humanity’ and the ‘holy, sanctified’ and hence completely divorced from the human sphere. ἁγίζω, the cl. Gk. equivalent of St John’s ἁγιάζω, ‘I consecrate’, requires that an offering be entirely destroyed in sacrifice (cf. R. Parker, Miasma, Oxford, 1983, p. 328-9, who notes that the related cl. Gk adj. ἅγιος refers only to objects and deities, not mortals). Κόσμος as used in our pericope is the sphere from which the ‘holy’ is removed. Perhaps when Jesus says καὶ ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω ἐμαυτόν in v. 19, he intimates his self-sacrifice?
[6]᾿Εφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις: φανερῶ (όω), ‘Ι reveal’ c. dat. pers., in LXX (Muraoka, s.v. a.). Here the vb + acc. obj. + dat. pers., ‘I revealed/ have revealed your name to human beings.’ The vb can also mean ‘I make something public’, c. acc. obj. in LXX (Muraoka, s.v. b.). Hence, here = ‘I have revealed and made known your name to human beings.’
ἐκ τοῦ κόσμου: κόσμος occurs eleven times in this pericope.
By the end of the 1st c. BC if not much earlier (depending on the date of the Book of Wisdom), the term means ‘created world of humans’, Wisdom 2.24 (in Muraoka s.v. 1b). See also LSJ, s.v. IV.3: κόσμος can signify ‘the (inhabited or known) world’.
Ex. Dict. NT, p. 312, s.v. κόσμος, 5: In John ‘one finds again the basic elements of the Pauline understanding of κόσμος in the extreme and intensified radicality of the estrangement and ungodliness of the κόσμος, which has been created by the Logos, and of the love of God for the κόσμος…In the term κόσμος… there is both the totality of all that is created and the particular aspect of humankind as it represents the created order in its separation from God…’ (my emphasis).
[10] δεδόξασμαι: 1st pers. sg., pf. pass. < δοξάζω, ‘I magnify, extol’ (cl. Gk prose: LSJ s.v.); the pass., ‘I am held in honour, magnified’ occurs in LXX, e.g. δεδόξασται, Ex. 15.1, of God (Muraoka s.v. 1). St John uses the vb in connection with ‘Jesus’ reception into divine glory’ (Ex. Dict. NT, p. 348, s.v. δοξάζω), hence his ‘glorification’.
[11] τήρησον αὐτοὺς: the classical Gk meaning of τηρῶ (έω), as opposed to the LXX koine denotation, suits the present context: ‘I watch over, take care of, guard’, usually objects or animals, but sometimes persons (LSJ s.v. A).
The vb recurs in v. 12, ἐτήρουν and v. 15, τηρήσῃς. ἐτήρουν, 1st pers. sg., impf. suggests Jesus’ constant looking after and instruction of his disciples.
[12] ἐφύλαξα: φυλάσσω, Attic φυλάττω, transitive, ‘I watch, guard, defend’, esp. someone (Homer & cl. Gk: LSJ s.v. B.); also in LXX, e.g., Je 38.10 (of God as a shepherd), Ps. 11.8 (Muraoka s.v. 1a). Here the vb has the particular meaning ‘I tend’, since the underlying image is that of the ‘good shepherd’, as also noted in Ex. Dict. NT, p. 442, s.v. b).
τηρῶ (above) is a synonym, and is twice as common in the NT than φυλάσσω, which ‘clearly predominates in the LXX’ (Ex. Dict. NT, 354, s.v. τηρέω).
[17]ἁγίασον αὐτοὺς: ἁγιάζω is not, it seems, cl. Gk; ἁγίζω is. In LXX ἁγιάζω = ‘consecrate’; more particularly, c. acc., ‘I declare or institute someone or something as holy (ἅγιος)’, esp. with God as subject and a people as obj., ἐγὼ κύριος ὁ ἁγιάζων ὑμᾶς, Ex. 31.13 (in Muraoka s.v. 1c).
Cf. v. 19, ἁγιάζω, ἡγιασμένοι (perf. pass. part., ‘made holy’).
Insights into Biblical Greek Grammar and Syntax 