The Meaning of John 17:6 Explained

John 17:6

KJV: I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.

YLT: I did manifest Thy name to the men whom Thou hast given to me out of the world; Thine they were, and to me Thou hast given them, and Thy word they have kept;

Darby: I have manifested thy name to the men whom thou gavest me out of the world. They were thine, and thou gavest them me, and they have kept thy word.

ASV: I manifested thy name unto the men whom thou gavest me out of the world: thine they were, and thou gavest them to me; and they have kept thy word.

KJV Reverse Interlinear

I have manifested  thy  name  unto the men  which  thou gavest  me  out of  the world:  thine  they were,  and  thou gavest  them  me;  and  they have kept  thy  word. 

What does John 17:6 Mean?

Study Notes

world
kosmos = mankind.
The Greek word kosmos means "order," "arrangement," and so, with the Greeks, "beauty"; for order and arrangement in the sense of system are at the bottom of the Greek conception of beauty.
When used in the N.T. of humanity, the "world" of men, it is organized humanity-- humanity in families, tribes, nations--which is meant. The word for chaotic, unorganized humanity--the mere mass of man is thalassa, the "sea" of men (e.g.) Revelation 13:1 (See Scofield " Revelation 13:8 ") . For "world" (kosmos) in the bad ethical sense, "world system" John 7:7 .

Verse Meaning

Jesus viewed these disciples as those whom God had given to Him out of the world (cf. John 6:37; John 15:19), not as those who had chosen to follow Him. This viewpoint accounts for Jesus" confidence as He anticipated their future. They belonged to God, and God would therefore protect them. Jesus had revealed God to them. The name of God summarizes everything about Him (cf. Exodus 3:13-15; Isaiah 52:6). Manifesting the name of God to people means revealing His essential nature to them. The Eleven had kept God"s word by believing on and following Jesus even though they were not consistently obedient.

Context Summary

John 17:1-10 - Jesus Prays For His Own
In Christ's own oratory we hear Him pray. But how wonderful! There is a tone of expectant faith in this marvelous prayer of assured trust, as if He knew that He was asking what was in His Father's heart and thought. The Lord speaks as if He had already passed through death, and were pleading before the throne. He is glad to have authority only that He may use it to give life.
The Father's gift to Jesus consisted in the men who followed Him, the word He spoke, the works He did, the name He bore. How careful the Good Shepherd was of those who had been given to Him! He prayed for them, He kept them, He entrusted them as His dying legacy to His Father's care. Though He did not pray directly for the world, He was doing His best for it, in concentrating all His solicitude on those who were to be the messengers of His gospel.
In John 17:10 we are reminded of Luke 15:31. The very words which the father said to the elder brother are here appropriated by our Lord; and we are taught that we have the privilege of entering on the same inheritance of grace and power as our Lord had. He won for us, unworthy though we are, the privilege of saying, All thine are mine. If only we believed this, and lived as children in our Father's house, how different life would become. [source]

Chapter Summary: John 17

1  Jesus prays to his Father

Greek Commentary for John 17:6

I manifested [επανερωσα]
First aorist active indicative of πανεροω — phaneroō (from πανερος — phaneros manifest). Another word for claiming successful accomplishment of his task as in John 17:4 with εδοχασα — edoxasa and in John 17:26 with εγνωρισα — egnōrisa Whom Accusative case after εδωκας — edōkas not attracted to case of antecedent Jesus regards the apostles as the Father‘s gift to him. Recall the night of prayer before he chose them. They have kept Perfect active indicative, late Koiné form for the third plural instead of the usual τετηρηκασιν — tetērēkasin Jesus claims loyalty and fidelity in these men with the one exception of Judas (John 17:12). He does not claim perfection for them, but they have at least held on to the message of the Father in spite of doubt and wavering (John 6:67-71; Matthew 16:15-20). [source]

Reverse Greek Commentary Search for John 17:6

John 5:38 His word []
Emphatic, commencing the sentence. Compare John 17:6sqq.; 1 John 1:10; 1 John 2:14. [source]
John 17:8 The words [τὰ ῥήματα]
Compare thy word ( λόγον ), John 17:6. That signified the gospel message in its entirety. This, the message considered in its constituent parts. See on Luke 1:37. Compare John 5:38, John 5:47; John 6:60, John 6:63, John 6:68; John 8:43, John 8:47, John 8:51; John 12:47, John 12:48; John 15:3, John 15:7. [source]
John 13:1 His own [τοὺς ἰδίους]
See on Acts 1:7. Compare John 17:6sqq.; Acts 4:23; Acts 24:23; 1 Timothy 5:8; John 1:11. [source]
John 13:1 Now before the feast of the passover [προ δε της εορτης του πασχα]
Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my Harmony of the Gospels, pp. 279-84, and David Smith‘s In the Days of His Flesh, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in John 13:1-30 is the real passover meal described by the Synoptics also (Mark 14:18-21; Matthew 26:21-25; Luke 22:21-23), followed by the institution of the Lord‘s Supper. Thus understood John 13:1 here serves as an introduction to the great esoteric teaching of Christ to the apostles (John 13:2-17:26), called by Barnas Sears The Heart of Christ. This phrase goes with the principal verb ηγαπησεν — ēgapēsen (loved). Knowing Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced “his hour” See John 18:4; John 19:28 for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on John 12:23 for use before by Jesus. That he should depart Sub-final use of ινα — hina with second aorist active subjunctive of μεταβαινω — metabainō old word, to go from one place to another, here (John 5:24; 1 John 3:14) to go from this world (John 8:23) back to the Father from whom he had come (John 14:12, John 14:28; John 16:10, John 16:28; John 17:5). His own which were in the world His own disciples (John 17:6, John 17:9, John 17:11), those left in the world when he goes to the Father, not the Jews as in John 1:11. See Acts 4:23; 1 Timothy 5:8 for the idiom. John pictures here the outgoing of Christ‘s very heart‘s love (chs. John 13-17) towards these men whom he had chosen and whom he loved “unto the end” (εις τελος — eis telos) as in Matthew 10:22; Luke 18:15, but here as in 1 Thessalonians 2:16 rather “to the uttermost.” The culmination of the crisis (“his hour”) naturally drew out the fulness of Christ‘s love for them as is shown in these great chapters (John 13-17). [source]
John 17:1 Lifting up [επαρας]
First aorist active participle of επαιρω — epairō old and common verb with οπταλμους — ophthalmous (eyes) as in John 4:35; John 6:5; John 11:41. Father Vocative form as in John 16:5, John 16:11; John 11:41, Christ‘s usual way of beginning his prayers. It is inconceivable that this real Lord‘s Prayer is the free composition of a disciple put into the mouth of Jesus. It is rather “the tenacious memory of an old man recalling the greatest days of his life” (Bernard), aided by the Holy Spirit promised for this very purpose (John 14:26; John 16:13.). Jesus had the habit of prayer (Mark 1:35; Mark 6:46; Matthew 11:25.; Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18, Luke 9:28; Luke 11:22, Luke 11:42; Luke 23:34, Luke 23:46; John 11:41; John 12:27). He prayed here for himself (John 17:1-5), for the disciples (John 17:6-19), for all believers (John 17:20-26). The prayer is similar in spirit to the Model Prayer for us in Matthew 6:9-13. The hour for his glorification has come as he had already told the disciples (John 13:31.; John 12:23). Glorify thy Son First aorist active imperative of δοχαζω — doxazō the only personal petition in this prayer. Jesus had already used this word δοχαζω — doxazō for his death (John 13:31.). Here it carries us into the very depths of Christ‘s own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, “that the Son may glorify thee” Purpose clause with ινα — hina and the first aorist active subjunctive. [source]
John 17:26 And will make it known [και γνωρισω]
Future active of γνωριζω — gnōrizō the perpetual mission of Christ through the Spirit (John 16:12, John 16:25; Matthew 28:20) as he himself has done heretofore (John 17:6). Wherewith Cognate accusative relative with ηγαπησας — ēgapēsas which has also the accusative of the person με — me (me). [source]
John 5:38 And [και]
“And yet” as in John 1:10 and John 5:40 below. His word abiding in you But God‘s word had come to them through the centuries by the prophets. For the phrase see John 10:35; John 15:3; John 17:6; 1 John 1:10; 1 John 2:14. Him ye believe not “This one” Jesus has given them God‘s word, but they reject both Jesus and God‘s word (John 14:9). [source]
John 6:37 All that [παν ο]
Collective use of the neuter singular, classic idiom, seen also in John 6:39; John 17:2, John 17:24; 1 John 5:4. Perhaps the notion of unity like εν — hen in John 17:21 underlies this use of παν ο — pān ho Giveth me For the idea that the disciples are given to the Son see also John 6:39, John 6:65; John 10:29; John 17:2, John 17:6, John 17:9, John 17:12, John 17:24; John 18:9. I will in no wise cast out Strong double negation as in John 6:35 with second aorist active subjunctive of βαλλω — ballō Definite promise of Jesus to welcome the one who comes. [source]
John 5:43 In my Father‘s name [εν τωι ονοματι του πατρος μου]
Seven times Jesus in John speaks of the “Name” of the Father (John 5:43; John 10:25; John 12:28; John 17:6, John 17:11, John 17:12, John 17:26). See John 1:12 for use of ονομα — onoma (Luke 1:49). And ye receive me not “And yet ye do not receive me,” as in John 5:40, “the Gospel of the Rejection” (John 1:11; John 3:11, John 3:32; John 12:37) often applied to the Fourth Gospel. If another come Condition of third class Note αλλος — allos not ετερος — heteros like αλλον Ιησουν — allon Iēsoun in 2 Corinthians 11:4. Similar prophecies occur in Mark 13:6, Mark 13:22 (Matthew 24:5, Matthew 24:24), all general in character like Antichrist in 2 Thessalonians 2:8-12. There is no occasion for a reference to any individual like Barcochba (about a.d. 134) as Pfleiderer and Schmiedel hold. These Messianic upstarts all come “in their own name” and always find a following. Him ye will receive “That one,” whoever he is, as Jesus said. Future active indicative of λαμβανω — lambanō Credulous about the false Messiahs, incredulous about Christ. [source]
John 8:51 If a man keep my word [εαν τις τον εμον λογον τηρησηι]
Condition of third class with εαν — ean and constative aorist active subjunctive of τηρεω — tēreō Repeated in John 8:52. See John 8:43 about hearing the word of Christ. Common phrase in John (John 8:51, John 8:52, John 8:55; John 14:23, John 14:24; John 15:20; John 17:6; 1 John 2:5). Probably the same idea as keeping the commands of Christ (John 14:21). He shall never see death Spiritual death, of course. Strong double negative ου μη — ou mē with first aorist active subjunctive of τεωρεω — theōreō The phrase “see death” is a Hebraism (Psalm 89:48) and occurs with ιδειν — idein (see) in Luke 2:26; Hebrews 11:5. No essential difference meant between οραω — horaō and τεωρεω — theōreō See John 14:23 for the blessed fellowship the Father and the Son have with the one who keeps Christ‘s word. [source]
Jude 1:1 Kept []
See on 1 Peter 1:4. Compare John 17:6, John 17:12. [source]
Revelation 3:8 Hast kept my word [ἐτήρησάς μου τὸν λόγον]
Rev., rendering the aorist more strictly, didst keep. For the phrase, see John 17:6, John 17:8. [source]
Revelation 2:7 Will I give []
This phrase has a place in every one of these Epistles. The verb is John's habitual word for the privileges and functions of the Son, whether as bestowed upon Him by the Father, or dispensed by Him to His followers. See John 3:35; John 5:22, John 5:27, John 5:36; John 6:65; John 13:3; John 17:6. Compare Revelation 2:23; Revelation 3:8; Revelation 6:4; Revelation 11:3. [source]
Revelation 3:8 A little power [και]
Probably “little power,” little influence or weight in Philadelphia, the members probably from the lower classes (1 Corinthians 1:26.).And didst keep (τηρεω — kai etērēsas). “And yet (adversative use of ουκ ηρνησω — kai) didst keep” (first aorist active indicative of αρνεομαι — tēreō) my word in some crisis of trial. See John 17:6 for the phrase “keeping the word.”Didst not deny First aorist middle indicative second person singular of arneomai The issue was probably forced by the Jews (cf. Revelation 2:9), but they stood true. [source]
Revelation 3:8 Which [ηναυτην]
Pleonastic vernacular and Hebrew repetition of the personal pronoun ην — autēn (it) after the relative οτι — hēn (which). Direct reference to the statement in Revelation 3:7.That (οιδα σου τα εργα — hoti). This conjunction resumes the construction of ιδουαυτην — oida sou ta erga (I know thy works) after the parenthesis (μικραν δυναμιν — idou- και ετηρησας — autēn Behold - shut).A little power Probably “little power,” little influence or weight in Philadelphia, the members probably from the lower classes (1 Corinthians 1:26.).And didst keep (τηρεω — kai etērēsas). “And yet (adversative use of ουκ ηρνησω — kai) didst keep” (first aorist active indicative of αρνεομαι — tēreō) my word in some crisis of trial. See John 17:6 for the phrase “keeping the word.”Didst not deny First aorist middle indicative second person singular of arneomai The issue was probably forced by the Jews (cf. Revelation 2:9), but they stood true. [source]
Revelation 3:8 And didst keep [τηρεω]
“And yet (adversative use of ουκ ηρνησω — kai) didst keep” (first aorist active indicative of αρνεομαι — tēreō) my word in some crisis of trial. See John 17:6 for the phrase “keeping the word.” [source]
Revelation 3:10 Thou didst keep [ετηρησας]
Aorist active indicative and future active corresponding to each other. For a like play on the tenses of this verb by Christ see John 17:6 This use of εκ — ek after τηρεω — tēreō in John 17:15, απο — apo in James 1:27. Trial brings temptation often (James 1:2, James 1:13). Jesus endured (Hebrews 12:1.) and he will help them. There is still a church in Philadelphia in spite of the Turks.Which is to come Agreeing with ωρας — hōras (feminine), not with πειρασμου — peirasmou (masculine).Upon the whole world (επι της εποικουμενης ολης — epi tēs epoikoumenēs holēs). The inhabited earth (γης — gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.To try First aorist active infinitive of purpose from πειραζω — peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης — tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω — katoikeō explaining “the whole world” just before. [source]
Revelation 3:10 - I also will keep [καγω τηρησω]
Aorist active indicative and future active corresponding to each other. For a like play on the tenses of this verb by Christ see John 17:6 This use of εκ — ek after τηρεω — tēreō in John 17:15, απο — apo in James 1:27. Trial brings temptation often (James 1:2, James 1:13). Jesus endured (Hebrews 12:1.) and he will help them. There is still a church in Philadelphia in spite of the Turks.Which is to come Agreeing with ωρας — hōras (feminine), not with πειρασμου — peirasmou (masculine).Upon the whole world (επι της εποικουμενης ολης — epi tēs epoikoumenēs holēs). The inhabited earth (γης — gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.To try First aorist active infinitive of purpose from πειραζω — peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης — tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω — katoikeō explaining “the whole world” just before. [source]

What do the individual words in John 17:6 mean?

I revealed Your - name to the men whom You have given Me out of the world Yours they were and to Me them You gave and the word of You they have kept
Ἐφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις οὓς ἔδωκάς μοι ἐκ τοῦ κόσμου σοὶ ἦσαν κἀμοὶ αὐτοὺς ἔδωκας καὶ τὸν λόγον σου τετήρηκαν

Ἐφανέρωσά  I  revealed 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: φανερόω  
Sense: to make manifest or visible or known what has been hidden or unknown, to manifest, whether by words, or deeds, or in any other way.
σου  Your 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular
Root: σύ  
Sense: you.
τὸ  - 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
ὄνομα  name 
Parse: Noun, Accusative Neuter Singular
Root: ὄνομα  
Sense: name: univ.
τοῖς  to  the 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
ἀνθρώποις  men 
Parse: Noun, Dative Masculine Plural
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
οὓς  whom 
Parse: Personal / Relative Pronoun, Accusative Masculine Plural
Root: ὅς 
Sense: who, which, what, that.
ἔδωκάς  You  have  given 
Parse: Verb, Aorist Indicative Active, 2nd Person Singular
Root: διδῶ 
Sense: to give.
μοι  Me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ἐκ  out  of 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
κόσμου  world 
Parse: Noun, Genitive Masculine Singular
Root: κόσμος  
Sense: an apt and harmonious arrangement or constitution, order, government.
σοὶ  Yours 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular
Root: σός  
Sense: thy, thine.
ἦσαν  they  were 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
κἀμοὶ  and  to  Me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: κἀγώ  
Sense: and I.
ἔδωκας  You  gave 
Parse: Verb, Aorist Indicative Active, 2nd Person Singular
Root: διδῶ 
Sense: to give.
λόγον  word 
Parse: Noun, Accusative Masculine Singular
Root: λόγος  
Sense: of speech.
σου  of  You 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular
Root: σύ  
Sense: you.
τετήρηκαν  they  have  kept 
Parse: Verb, Perfect Indicative Active, 3rd Person Plural
Root: τηρέω  
Sense: to attend to carefully, take care of.