Footnotes

1. John 17:6 tn Or “made known,” “disclosed.”
2. John 17:6 sn Mention of the Father’s name occurs again in 17:11, 12, 26, but not often elsewhere in the Gospel of John (only in 5:43; 10:25; 12:28). In one sense the name represents the person (cf. John 1:12) and thus Jesus by saying that he has revealed the Father’s name is saying that he has fully revealed who God is and what he is like (cf. John 1:18; 14:9). But there is probably a further meaning as well in John’s Gospel: Jesus himself is identified with God repeatedly (10:30; 14:11, etc.) and nowhere is this more apparent than in Jesus’ absolute uses of the phrase “I am” without a predicate (8:24, 28, 58; 13:19). The name of the Father which Jesus has revealed to his disciples is thus the divine Name revealed to Moses in Exod 3:14 (R. E. Brown, John [AB], 2:755-56). See also Isa 62:2; 65:15-16.
3. John 17:6 tn Here “men” is retained as a translation for ἀνθρώποις (anthrōpois) 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.
4. John 17:6 tn Grk “Yours they were.”
5. John 17:6 tn Or “have kept.”
6. John 17:7 tn Or “they have come to know,” or “they have learned.”
7. John 17:7 tn Grk “all things.”
8. John 17:8 tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
9. John 17:8 tn Or “received.”
10. John 17:8 tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
11. John 17:8 tn Or “truly.”
12. John 17:8 tn Or have come to know.”
13. John 17:9 tn Grk “I am asking.”
14. John 17:9 tn Grk “I am not asking.”
15. John 17:9 tn Or “because they are yours.”
16. John 17:10 tn Grk And all things.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
17. John 17:10 tn Or “Everything I have is yours.”
18. John 17:10 tn Or “everything you have is mine.”
19. John 17:10 tn Or “I have been honored among them.”sn The theme of glory with which Jesus began this prayer in 17:1-5 now recurs. Jesus said that he had been glorified by his disciples, but in what sense was this true? Jesus had manifested his glory to them in all of the sign-miracles which he had performed, beginning with the miracle at the wedding feast in Cana (2:11). He could now say that he had been glorified by them in the light of what he had already said in vv. 7-8, that the disciples had come to know that he had come from the Father and been sent by the Father. He would, of course, be glorified by them further after the resurrection, as they carried on his ministry after his departure.
20. John 17:11 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.
21. John 17:11 tn The context indicates that this should be translated as an adversative or contrastive conjunction.
22. John 17:11 tn Or “protect them”; Grk “keep them.”
23. John 17:11 tn Or “by your name.”sn See the note on name in John 17:6.
24. John 17:11 tn The second repetition of “one” is implied, and is supplied here for clarity.
25. John 17:12 tn Or “I protected them”; Grk “I kept them.”
26. John 17:12 tn Grk “and guarded them.”
27. John 17:12 tn Or “by your name.”
28. John 17:12 tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
29. John 17:12 tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).sn The one destined to destruction refers to Judas. Clearly in John’s Gospel Judas is portrayed as a tool of Satan. He is described as “the devil” in 6:70. In 13:2 Satan put into Judas’ heart the idea of betraying Jesus, and 13:27 Satan himself entered Judas. Immediately after this Judas left the company of Jesus and the other disciples and went out into the realm of darkness (13:30). Cf. 2 Thess 2:3, where this same Greek phrase (“the son of destruction”; see tn above) is used to describe the man through whom Satan acts to rebel against God in the last days.
30. John 17:12 sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.
31. John 17:13 tn Grk “they may have.”
32. John 17:13 tn Or “fulfilled.”
33. John 17:14 tn Or “your message.”
34. John 17:14 tn Grk “because they are not of the world.”
35. John 17:14 tn Grk “just as I am not of the world.”
36. John 17:15 tn Or “that you protect them”; Grk “that you keep them.”
37. John 17:15 tn The phrase “the evil one” is a reference to Satan. The genitive substantival adjective τοῦ πονηροῦ (tou ponērou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponēron), “that which is evil,” or the masculine ὁ πονηρός (ho ponēros), “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.
38. John 17:16 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.
39. John 17:16 tn Grk “just as I am not of the world.”
40. John 17:17 tn Or “Consecrate them” or “Sanctify them.”sn The Greek word translated set…apart (ἁγιάζω, hagiazō) 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).
41. John 17:18 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.
42. John 17:19 tn Or “I sanctify.”sn In what sense does Jesus refer to his own ‘sanctification’ with the phrase I set myself apart? In 10:36 Jesus referred to himself as “the one whom the Father sanctified and sent into the world,” which seems to look at something already accomplished. Here, however, it is something he does on behalf of the disciples (on their behalf) and this suggests a reference to his impending death on the cross. There is in fact a Johannine wordplay here based on slightly different meanings for the Greek verb translated set apart (ἁγιάζω, hagiazō). In the sense it was used in 10:36 of Jesus and in 17:17 and here to refer to the disciples, it means to set apart in the sense that prophets (cf. Jer 1:5) and priests (Exod 40:13, Lev 8:30, and 2 Chr 5:11) were consecrated (or set apart) to perform their tasks. But when Jesus speaks of setting himself apart (consecrating or dedicating himself) on behalf of the disciples here in 17:19 the meaning is closer to the consecration of a sacrificial animal (Deut 15:19). Jesus is “setting himself apart,” i.e., dedicating himself, to do the will of the Father, that is, to go to the cross on the disciples’ behalf (and of course on behalf of their successors as well).
43. John 17:19 tn Or “for their sake.”
44. John 17:19 tn Or “they may be truly consecrated,” or “they may be truly sanctified.”