1
Ταῦτα ⸀ἐλάλησεν Ἰησοῦς, καὶ ⸂ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τὸν οὐρανὸν εἶπεν⸃· Πάτερ, ἐλήλυθεν ἡ ὥρα· δόξασόν σου τὸν υἱόν, ⸀ἵνα ὁ ⸀υἱὸς δοξάσῃ σέ,
Jesus spoke these things, and lifting up his eyes to heaven he said, “Father, the hour has come; glorify your Son, so that the Son may glorify you,
Why this rendering
John.17.1 Observation
Syntactic observation
ἐλήλυθεν ἡ ὥρα is **letter for letter the form of 12:23** — the perfect of ἔρχομαι with the articular ὥρα. It began at 2:4 as not yet come, repeated under a negative at 7:30 and 8:20, lost the negative at 12:23, became his hour at 13:1, and here enters the prayer. **This is its last occurrence in John.** δοξάζω stands twice in this verse and **five times across four verses** in the chapter (twice in v.1, then vv.4, 5, 10). And Father is addressed six times in the chapter (vv.1, 5, 11, 21, 24, 25), twice with an adjective — πάτερ ἅγιε at v.11 and πάτερ δίκαιε at v.25. SBLGNT marks a variant in this verse (⸀ἐλάλησεν ⸂ἐπάρας εἶπεν⸃· ⸀ἵνα ⸀υἱὸς).
Rendering options · 2
Adopted Father, the hour has come
Basis Uses the rendering of 12:23.
Father, the time has arrived
Basis Renders ὥρα as time.
Rejected One word binds the line from 2:4 to here. Changing it at the last place ends the line broken. As settled in chapter 4, only the clock readings are split off.
Lost in translation
the whole ὥρα line 2:4 to 7:30 to 8:20 to 12:23 to 13:1 to 16:21 to 17:1 is one word's line. It crosses the whole Gospel and shows only if the word is one, and no version marks it on the page. At 16:21 the word attached to the woman in labour as well.
Survives in · 개역한글 / KJV / NASB / ESV / NET / VULG / ELB / SYNOD / JPNICT
2
καθὼς ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρκός, ἵνα πᾶν ὃ δέδωκας αὐτῷ ⸀δώσῃ αὐτοῖς ζωὴν αἰώνιον.
just as you gave him authority over all flesh, so that to all you have given him he may give life eternal.
3
αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ ἵνα γινώσκωσι σὲ τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν.
And this is eternal life: that they know you, the only true God, and Jesus Christ whom you sent.
Why this rendering
John.17.3 Observation
Syntactic observation
ἀληθινός returns — the adjective of the true light at 1:9, the true bread at 6:32, the true vine at 15:1. Here it attaches to God. γινώσκωσι is present subjunctive: not a single act of knowing but a knowing that goes on. And the order is ἡ αἰώνιος ζωή, reversed from ζωὴ αἰώνιος elsewhere — the adjective stands first. Ἰησοῦν Χριστόν is one of only two places in John where the two names stand together (1:17 and here).
Rendering options · 2
Adopted this is eternal life, that they know you the only true God
Basis Renders γινώσκω as knowing.
eternal life is that they come to know you
Basis Brings out the ongoing sense of the present subjunctive.
Rejected It carries the aspect but lengthens the sentence and blurs that the verse is a definition. The aspectual loss is recorded below.
Lost in translation
the ongoing sense of the present subjunctive The knowing is continuous, not a single act. Korean and English know does not mark aspect and the layer goes.
4
ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς, τὸ ἔργον ⸀τελειώσας ὃ δέδωκάς μοι ἵνα ποιήσω·
I glorified you on the earth, having completed the work you have given me to do;
5
καὶ νῦν δόξασόν με σύ, πάτερ, παρὰ σεαυτῷ τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί.
and now, Father, glorify me alongside yourself with the glory I had alongside you before the world was.
6
Ἐφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις οὓς ⸀ἔδωκάς μοι ἐκ τοῦ κόσμου. σοὶ ἦσαν κἀμοὶ αὐτοὺς ⸁ἔδωκας, καὶ τὸν λόγον σου τετήρηκαν.
I made your name manifest to the people you gave me out of the world. They were yours and you gave them to me, and they have kept your word.
7
νῦν ἔγνωκαν ὅτι πάντα ὅσα ⸀δέδωκάς μοι παρὰ σοῦ ⸀εἰσιν·
Now they have known that all you have given me is from you;
8
ὅτι τὰ ῥήματα ἃ ⸀ἔδωκάς μοι δέδωκα αὐτοῖς, καὶ αὐτοὶ ἔλαβον καὶ ἔγνωσαν ἀληθῶς ὅτι παρὰ σοῦ ἐξῆλθον, καὶ ἐπίστευσαν ὅτι σύ με ἀπέστειλας.
because the words you gave me I have given them, and they received them and knew truly that I came out from you, and they believed that you sent me.
9
ἐγὼ περὶ αὐτῶν ἐρωτῶ· οὐ περὶ τοῦ κόσμου ἐρωτῶ ἀλλὰ περὶ ὧν δέδωκάς μοι, ὅτι σοί εἰσιν,
I ask concerning them; I do not ask concerning the world but concerning those you have given me, because they are yours.
10
καὶ τὰ ἐμὰ πάντα σά ἐστιν καὶ τὰ σὰ ἐμά, καὶ δεδόξασμαι ἐν αὐτοῖς.
And all that is mine is yours and yours mine, and I have been glorified in them.
11
καὶ οὐκέτι εἰμὶ ἐν τῷ κόσμῳ, καὶ ⸀αὐτοὶ ἐν τῷ κόσμῳ εἰσίν, κἀγὼ πρὸς σὲ ἔρχομαι. πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου ᾧ δέδωκάς μοι, ἵνα ὦσιν ἓν ⸀καθὼς ἡμεῖς.
And I am no longer in the world, and they are in the world, and I am coming to you. Holy Father, keep them in your name which you have given me, so that they may be one as we are.
Why this rendering
John.17.11 Observation
Syntactic observation
ἕν is **neuter**. It occurs five times in this chapter and all are neuter — vv.11, 21, twice in 22, and 23. **It is the form of 10:30, ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν.** As established there, the predicate is neuter ἕν and not masculine εἷς, so it is one thing and not one person. Here the neuter extends to the disciples: that they may be ἕν as we are. τηρέω occurs four times in the chapter (vv.6, 11, 12, 15), and ὄνομα four times (vv.6, 11, 12, 26). SBLGNT marks a variant in this verse (⸀αὐτοὶ ⸀καθὼς).
Rendering options · 2
Adopted that they may be one, as we are
Basis Korean and English have no gender, so simply one.
that they may be one body, as we are
Basis Takes one as vague and supplies a noun.
Rejected This was set aside at 10:30. The neuter predicate is neither one person nor one body; it stands with no noun supplied. Supplying one closes what the text left open.
Lost in translation
the neuter of the predicate Latin unum, German eins and Russian одно are neuter and carry the information. Korean 하나 and English one have no gender. The loss of 10:30 repeats five more times.
Survives in · VULG / ELB / SYNOD
12
ὅτε ἤμην μετ’ ⸀αὐτῶν ἐγὼ ἐτήρουν αὐτοὺς ἐν τῷ ὀνόματί σου ⸀ᾧ δέδωκάς μοι, ⸀καὶ ἐφύλαξα, καὶ οὐδεὶς ἐξ αὐτῶν ἀπώλετο εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας, ἵνα ἡ γραφὴ πληρωθῇ.
While I was with them I was keeping them in your name which you have given me; and I guarded them, and none of them perished except the son of perishing, so that the Scripture might be fulfilled.
Why this rendering
John.17.12 Observation
Syntactic observation
ἀπώλετο and ἀπωλείας are **cognate** — the first the aorist middle of ἀπόλλυμι, the second its noun ἀπώλεια. So it reads: none of them ἀπόλλυμι-ed except the son of ἀπώλεια — one root laid down twice, as verb and as noun. And two verbs of keeping stand in this verse: ἐτήρουν from τηρέω and ἐφύλαξα from φυλάσσω. τηρέω occurs four times in the chapter, while **φυλάσσω occurs in only 3 place(s) in all of John** (12:25, 12:47, 17:12). SBLGNT marks a variant in this verse (⸀αὐτῶν ⸀ᾧ ⸀καὶ).
Rendering options · 2
none has been lost except the son of destruction
Basis Renders verb and noun with different words.
Rejected Lost and destruction share no stem, so the doubling of one root disappears. 개역한글's 멸망치 않고 and 멸망의 자식, the Vulgate's periit and perditionis, the Synodal's погиб and погибели, and the Japanese 滅び and 滅び keep it. **Most English versions lose it.**
Adopted While I was with them I was keeping them in your name which you have given me; and I guarded them, and none of them perished except the son of perishing, so that the Scripture might be fulfilled.
Basis Renders verb and noun from one stem so the doubling stands. 개역한글 already does this.
Lost in translation
the ἀπόλλυμι / ἀπώλεια doubling One root laid down as verb and noun. Five English versions split it into lost and destruction, perished and perdition, and lose the doubling. Korean, Latin, German, Russian and Japanese keep it — the same direction as δακρύω at 11:35.
Survives in · 개역한글 / YLT / VULG / ELB / SYNOD / JPNICT
the τηρέω / φυλάσσω distinction Two verbs of keeping, easily collapsed into keep. The first is imperfect, keeping all along; the second aorist, having guarded.
13
νῦν δὲ πρὸς σὲ ἔρχομαι, καὶ ταῦτα λαλῶ ἐν τῷ κόσμῳ ἵνα ἔχωσιν τὴν χαρὰν τὴν ἐμὴν πεπληρωμένην ἐν ⸀ἑαυτοῖς.
But now I am coming to you, and I speak these things in the world so that they may have my joy made full in themselves.
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.
I have given them your word, and the world hated them, because they are not of the world just as I am not of the world.
15
οὐκ ἐρωτῶ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου ἀλλ’ ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ.
I do not ask that you take them out of the world, but that you keep them from the evil one.
16
ἐκ τοῦ κόσμου οὐκ εἰσὶν καθὼς ἐγὼ ⸂οὐκ εἰμὶ ἐκ τοῦ κόσμου⸃.
They are not of the world, just as I am not of the world.
17
ἁγίασον αὐτοὺς ἐν τῇ ⸀ἀληθείᾳ· ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν.
Sanctify them in the truth; your word is truth.
Why this rendering
John.17.17 Observation
Syntactic observation
ἁγιάζω stands at v.17 and v.19, where Jesus ἁγιάζω-es himself — the same verb for the disciples and for himself. And the verse closes with ἀλήθειά ἐστιν, **the predicate anarthrous.** ὁ λόγος ὁ σός carries two articles while the predicate has none. **This is the construction of 1:1c, θεὸς ἦν ὁ λόγος, and of 4:24, πνεῦμα ὁ θεός.** The qualitative reading fixed in chapter 1 applies here too. πάτερ ἅγιε at v.11 shares a root with ἁγίασον here. SBLGNT marks a variant in this verse (⸀ἀληθείᾳ·).
Rendering options · 2
Adopted your word is truth
Basis Renders the anarthrous predicate without an article.
your word is the truth
Basis Supplies the definite article.
Rejected This was set aside at 1:1c. Supplying a definite article turns a statement of quality into one of identity. That the English versions omit the here is the same judgement as avoiding “a God” at 1:1c.
Lost in translation
the recurrence of the anarthrous predicate 1:1c, 4:24 and 17:17 share one construction. Korean has no article and cannot mark any of the three; English can mark it by omitting the article, but that the omission is a mark does not appear on the page.
Survives in · KJV / NASB / ESV / NET
18
καθὼς ἐμὲ ἀπέστειλας εἰς τὸν κόσμον, κἀγὼ ἀπέστειλα αὐτοὺς εἰς τὸν κόσμον·
As you sent me into the world, I also sent them into the world.
19
καὶ ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω ἐμαυτόν, ἵνα ⸂ὦσιν καὶ αὐτοὶ⸃ ἡγιασμένοι ἐν ἀληθείᾳ.
And for their sake I sanctify myself, so that they also may be sanctified in truth.
20
Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ,
And I do not ask concerning these only, but also concerning those who believe in me through their word,
21
ἵνα πάντες ἓν ὦσιν, καθὼς σύ, ⸀πάτερ, ἐν ἐμοὶ κἀγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ⸀ἡμῖν ὦσιν, ἵνα ὁ κόσμος ⸀πιστεύῃ ὅτι σύ με ἀπέστειλας.
that they may all be one; just as you, Father, are in me and I in you, that they also may be in us, so that the world may believe that you sent me.
22
κἀγὼ τὴν δόξαν ἣν δέδωκάς μοι δέδωκα αὐτοῖς, ἵνα ὦσιν ἓν καθὼς ἡμεῖς ⸀ἕν,
And the glory you have given me I have given them, so that they may be one as we are one —
23
ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς ἕν, ⸀ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπέστειλας καὶ ἠγάπησας αὐτοὺς καθὼς ἐμὲ ἠγάπησας.
I in them and you in me, that they may be completed into one, so that the world may know that you sent me and loved them as you loved me.
24
⸀πάτερ, ⸀ὃ δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν μετ’ ἐμοῦ, ἵνα θεωρῶσιν τὴν δόξαν τὴν ἐμὴν ἣν ⸀δέδωκάς μοι, ὅτι ἠγάπησάς με πρὸ καταβολῆς κόσμου.
Father, as for those you have given me, I want them also to be with me where I am, so that they may see my glory which you have given me, because you loved me before the foundation of the world.
25
⸀Πάτερ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω, ἐγὼ δέ σε ἔγνων, καὶ οὗτοι ἔγνωσαν ὅτι σύ με ἀπέστειλας,
Righteous Father, the world did not know you, but I knew you, and these knew that you sent me;
26
καὶ ἐγνώρισα αὐτοῖς τὸ ὄνομά σου καὶ γνωρίσω, ἵνα ἡ ἀγάπη ἣν ἠγάπησάς με ἐν αὐτοῖς ᾖ κἀγὼ ἐν αὐτοῖς.
and I made your name known to them and will make it known, so that the love with which you loved me may be in them, and I in them.”