KJV: That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
YLT: that they all may be one, as Thou Father art in me, and I in Thee; that they also in us may be one, that the world may believe that Thou didst send me.
Darby: that they may be all one, as thou, Father, art in me, and I in thee, that they also may be one in us, that the world may believe that thou hast sent me.
ASV: that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us: that the world may believe that thou didst send me.
| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| ἓν | one |
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Parse: Adjective, Nominative Neuter Singular Root: εἷς Sense: one. |
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| ὦσιν | may be |
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Parse: Verb, Present Subjunctive Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| πάτερ | Father |
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Parse: Noun, Vocative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| ἐν | [are] in |
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Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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| ἐμοὶ | Me |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| κἀγὼ | and I |
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Parse: Personal / Possessive Pronoun, Nominative 1st Person Singular Root: κἀγώ Sense: and I. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἡμῖν | Us |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| κόσμος | world |
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Parse: Noun, Nominative Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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| πιστεύῃ | may believe |
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Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| με | Me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἀπέστειλας | sent |
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Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: ἀποστέλλω Sense: to order (one) to go to a place appointed. |
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Greek Commentary for John 17:21
Another purpose clause with ινα hina and the present active subjunctive of ειμι eimi The only possible way to have unity among believers is for all of them to find unity first with God in Christ. That the world may believe Another purpose clause with ινα hina and the present active subjunctive of πιστευω pisteuō “may keep on believing.” Beyond a doubt, strife, wrangling, division are a stumbling block to the outside world. [source]
Omit. [source]
Reverse Greek Commentary Search for John 17:21
Hence he is qualified to reveal the Father (John 1:18). The comparison of the mutually reciprocal knowledge between the Father and the Son illustrates what he has just said, though it stands above all else (Matthew 11:27; Luke 10:22; John 17:21-26). We cannot claim such perfect knowledge of the Good Shepherd as exists between the Father and the Son and yet the real sheep do know the Shepherd‘s voice and do love to follow his leadership here and now in spite of thieves, robbers, wolves, hirelings. And I lay down my life for the sheep This he had said in John 10:11, but he repeats it now for clearness. This he does not just as an example for the sheep and for under-shepherds, but primarily to save the sheep from the wolves, the thieves and robbers. [source]
Neuter, not masculine Not one person (cf. εις heis in Galatians 3:28), but one essence or nature. By the plural συμυς sumus (separate persons) Sabellius is refuted, by υνυμ unum Arius. So Bengel rightly argues, though Jesus is not referring, of course, to either Sabellius or Arius. The Pharisees had accused Jesus of making himself equal with God as his own special Father (John 5:18). Jesus then admitted and proved this claim (John 5:19-30). Now he states it tersely in this great saying repeated later (John 17:11, John 17:21). Note εν hen used in 1 Corinthians 3:3 of the oneness in work of the planter and the waterer and in John 17:11, John 17:23 of the hoped for unity of Christ‘s disciples. This crisp statement is the climax of Christ‘s claims concerning the relation between the Father and himself (the Son). They stir the Pharisees to uncontrollable anger. [source]
Σαρκος Sarkos is objective genitive. Stupendous claim impossible for a mere man to make. Made already in Matthew 11:27; Luke 10:22 (Q, the Logia of Jesus, our earliest known document about Jesus) and repeated in Matthew 28:18 after his resurrection. That Secondary purpose with ινα δωσει hina dōsei (future active indicative) carrying on the idea of ινα δοχασηι hina doxasēi See John 13:34; John 17:21 for ινα κατωσ ινα hina class="normal greek">παν ο kathōs class="normal greek">παν ο hina Whatsoever (ο pān ho). A peculiar classical Greek idiom, the collective use of the singular αυτοις pān ho as in John 6:37, John 6:39 and ho in John 17:24 and the nominative absolute (nom. pendens) with autois (to them), the dative plural explaining the construction. See Robertson, Grammar, p. 653. [source]
Secondary purpose with ινα δωσει hina dōsei (future active indicative) carrying on the idea of ινα δοχασηι hina doxasēi See John 13:34; John 17:21 for ινα κατωσ ινα hina class="normal greek">παν ο kathōs class="normal greek">παν ο hina Whatsoever (ο pān ho). A peculiar classical Greek idiom, the collective use of the singular αυτοις pān ho as in John 6:37, John 6:39 and ho in John 17:24 and the nominative absolute (nom. pendens) with autois (to them), the dative plural explaining the construction. See Robertson, Grammar, p. 653. [source]
Plural, each word of God, as in John 3:34, and of Christ (John 5:47; John 6:63, John 6:68), while the singular Second aorist active indicative of γινωσκω ginōskō like ελαβον elabon in contrast with εγνωκαν egnōkan (perfect) in John 17:7. They definitely “received and recognized truly” There was comfort to Christ in this fact. They believed Another aorist parallel with ελαβον elabon and εγνωσαν egnōsan The disciples believed in Christ‘s mission from the Father (John 6:69; Matthew 16:16). Note απεστειλας apesteilas here as in John 17:3. Christ is God‘s Apostle to man (Hebrews 3:1). This statement, like a solemn refrain (Του διδστ σενδ με Thou didst send me), occurs five times in this prayer (John 17:8, John 17:18, John 17:21, John 17:23, John 17:25). [source]
Request, not question, as in John 16:23. Not for the world Now at this point in the prayer Christ means. In John 17:19 Jesus does pray for the world (for future believers) that it may believe (John 17:21). God loves the whole world (John 3:16). Christ died for sinners (Romans 5:8) and prayed for sinners (Luke 23:34) and intercedes for sinners (1 John 2:1.; Romans 8:34; Hebrews 7:25). For those whom A condensed and common Greek idiom for περι τουτων ους peri toutōn hous with τουτων toutōn (the demonstrative antecedent) omitted and the relative ους hous attracted from the accusative ους hous (object of δεδωκας dedōkas) to the case (genitive) of the omitted antecedent. [source]
Literally, “And I the glory,” with emphasis on “I.” It is the glory of the Incarnate Word (Bernard), cf. John 1:14; John 2:11, not the glory of the Eternal Word mentioned in John 17:24. Bengel says: Quanta majestas Christianorum! Then John 17:22 repeats the unity prayed for in John 17:21. [source]
Purpose clause again with ινα hina (nineteen times in this prayer, this the fifteenth) with the periphrastic perfect passive subjunctive of τελειοω teleioō (John 17:4), permanent state, with εις εν eis hen (into one) as the goal and final result. That the world may know Present active subjunctive of γινωσκω ginōskō with ινα hina like the present tense of πιστευω pisteuō in John 17:21, “that the world may keep on knowing” with the same pregnant phrase “that thou me didst send” Timeless aorist, but love shown by sending Christ (John 3:16) and illustrated and proven by the way Christians love one another. [source]
Note adversative use of και kai (= but these). I come Futuristic present, “I am coming.” Cf. John 13:3; John 14:12; John 17:13. Christ will no longer be visibly present to the world, but he will be with the believers through the Holy Spirit (Matthew 28:20). Holy Father Only here in the N.T., but see 1 John 2:20; Luke 1:49 for the holiness of God, a thoroughly Jewish conception. See John 6:69 where Peter calls Jesus ο αγιος του τεου ho hagios tou theou For the word applied to saints see Acts 9:13. See John 17:25 for πατηρ δικαιε patēr dikaie (Righteous Father). Keep them First aorist (constative) active imperative of τηρεω tēreō as now specially needing the Father‘s care with Jesus gone (urgency of the aorist tense in prayer). Which Locative case of the neuter relative singular, attracted from the accusative ο ho to the case of the antecedent ονοματι onomati (name). That they may be one Purpose clause with ινα hina and the present active subjunctive of ειμι eimi (that they may keep on being). Oneness of will and spirit This is Christ‘s prayer for all believers, for unity, not for organic union of which we hear so much. The disciples had union, but lacked unity or oneness of spirit as was shown this very evening at the supper (Luke 22:24; John 13:4-15). Jesus offers the unity in the Trinity (three persons, but one God) as the model for believers. The witness of the disciples will fail without harmony (John 17:21). [source]
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]
The Incarnation brought separation from the Father in one sense, but in essence there is complete harmony and fellowship as he had already said (John 8:16) and will expand in John 17:21-26. He hath not left me alone First aorist active indicative of απιημι aphiēmi “He did not leave me alone.” However much the crowds and the disciples misunderstood or left Jesus, the Father always comforted and understood him (Mark 6:46; Matthew 14:23; John 6:15). That are pleasing to him This old verbal adjective, from αρεσκω areskō to please, in N.T. only here, Acts 6:4; Acts 12:3; 1 John 3:22. The joy of Jesus was in doing the will of the Father who sent him (John 4:34). [source]
Rev., made full. Compare John 1:16; Ephesians 1:23; Ephesians 3:19; Ephesians 4:13. Not, ye are made full in Him, but ye are in Him, made full. In Him dwells the fullness; being in Him, ye are filled. Compare John 17:21; Acts 17:28. [source]
That is “God abides in him” as in 1 John 4:15. We abide in God and God abides in us through the Holy Spirit (John 14:10, John 14:17, John 14:23; John 17:21). “Therefore let God be a home to thee, and be thou the home of God: abide in God, and let God abide in thee” (Bede). [source]
It is characteristic of John to note the sayings of Christ which express the reciprocal relations of Himself and His followers. See John 6:56; John 10:38; John 14:20; John 15:4, John 15:5; John 17:21, John 17:26. Compare John 14:23. [source]