03600
 \\We know not what he saith\\ (\\ouk oidamen ti lalei\\). The questions
 to Jesus cease and the disciples frankly confess to each other
 their own ignorance.

03601
 \\Jesus perceived\\ (\\egn“ Iˆsous\\). Second aorist active indicative of
 \\gin“sk“\\. \\That they were desirous to ask him\\ (\\hoti ˆthelon auton\\
 \\er“tƒin\\). Imperfect active tense of \\thel“\\ in indirect discourse
 instead of the retention of the present \\thelousin\\ (the usual
 idiom), just like our English. Their embarrassment was manifest
 after four inquiries already (Peter, Thomas, Philip, Judas). So
 Jesus takes the initiative.

03602
 \\Ye shall weep and lament\\ (\\klausete kai thrˆnˆsete\\). Future active
 of \\klai“\\ and \\thrˆne“\\, both old words (for \\klai“\\ see
 # Joh 11:31
 for \\thrˆne“\\ see
 # Mt 11:17
 both words used of the loud lamentations so common in the east.
 \\Shall rejoice\\ (\\charˆsetai\\). Second future passive of \\chair“\\ in
 violent contrast. Picture the women on the way to the Cross
 # Lu 23:27
 \\ekoptonto kai ethrˆnoun\\, two descriptive imperfects) and Mary
 Magdalene by the tomb
 # Joh 20:11
 \\klaiousa\\). \\Ye shall be sorrowful\\ (\\lupˆthˆsesthe\\). First future
 passive of \\lupe“\\, word for inward grief. See the change from
 sorrow to joy in
 # 20:14-16
 when "they disbelieved for joy"
 # Lu 24:41
 So violent was the reaction on the sudden appearance of Jesus.

03603
 \\A woman\\ (\\hˆ gunˆ\\). "The woman," any woman. \\When she is in\\
 \\travail\\ (\\hotan tiktˆi\\). Indefinite temporal clause, "whenever she
 is about to bear (or give birth)," \\hotan\\ and present active
 subjunctive of \\tikt“\\, common O.T. image for pain. \\Her hour is\\
 \\come\\ (\\ˆlthen hˆ h“ra autˆs\\). Second aorist active indicative,
 timeless aorist, "her hour" for giving birth which she knows is
 like a living death. \\But when she is delivered of the child\\
 (\\hotan de gennˆsˆi to paidion\\). Indefinite temporal clause with
 \\hotan\\ and first aorist active subjunctive of \\genna“\\. "But
 whenever she bears the child." \\The anguish\\ (\\tˆs thlipse“s\\).
 Genitive case after \\mnˆmoneuei\\ of \\thlipsis\\, usual word for
 tribulation
 # Mt 13:21
 \\Is born\\ (\\egennˆthˆ\\). First aorist (effective) passive indicative
 of \\genna“\\.

03604
 \\And ye therefore now\\ (\\kai humeis oun nun\\). See
 # 8:38
 for like emphasis on \\ye\\ (\\humeis\\). The "sorrow" (\\lupˆn\\) is like
 that of the mother in childbirth (real, but fleeting, with
 permanent joy following). The metaphor points, of course, to the
 resurrection of Jesus which did change the grief of the disciples
 to gladness, once they are convinced that Jesus has risen from
 the dead. \\But I will see you again\\ (\\palin de opsomai humas\\).
 Future middle of \\hora“\\, to see. In verses
 # 16,19
 Jesus had said "ye shall see me" (\\opsesthe me\\), but here we have
 one more blessed promise, "I shall see you," showing "that we are
 the objects of God's regard" (Westcott). \\Shall rejoice\\
 (\\charˆsetai\\). Second future passive of \\chair“\\. \\Taketh away\\
 (\\airei\\). Present active indicative, futuristic present, but B D
 have \\arei\\ the future active (shall take away). This joy is a
 permanent possession.

03605
 \\Ye shall ask me nothing\\ (\\eme ouk er“tˆsete\\). Either in the sense
 of question (original meaning of \\er“ta“\\) as in verses
 # 19,30
 since he will be gone or in the sense of request or favours (like
 \\aite“\\ in this verse) as in
 # 14:16; Ac 3:2
 In verse
 # 26
  both \\aite“\\ and \\er“ta“\\ occur in this sense. Either view makes
 sense here. \\If ye shall ask\\ (\\an ti aitˆsˆte\\). Third-class
 condition, \\an\\ like \\ean\\ with first aorist active subjunctive of
 \\aite“\\.
 See note on "Joh 14:26"
  for "in my name."

03606
 \\Hitherto\\ (\\he“s arti\\). Up till now the disciples had not used
 Christ's name in prayer to the Father, but after the resurrection
 of Jesus they are to do so, a distinct plea for parity with the
 Father and for worship like the Father. \\May be fulfilled\\ (\\ˆi\\
 \\peplˆr“menˆ\\). Periphrastic perfect passive subjunctive of \\plˆro“\\
 in a purpose clause with \\hina\\. See
 # 15:11
 for some verb (first aorist passive subjunctive with \\hina\\) and
 # 1Jo 1:4
 for same form as here, emphasizing the abiding permanence of the
 joy.

03607
 \\In proverbs\\ (\\en paroimiais\\).
 See note on "Joh 10:6"
  for this word. \\Shall tell\\ (\\apaggel“\\). Future active of
 \\apaggell“\\, to report, correct text and not \\anaggel“\\ (verses
 # 13,14,15
 as in
 # 1Jo 1:2
 \\Plainly\\ (\\parrˆsiƒi\\).
 See note on "Joh 7:13"
  for this word.

03608
 \\I say not\\ (\\ou leg“\\). "I speak not." Christ did pray for the
 disciples before his death
 # Joh 14:16; 17:9,15,24
 and he prays also for sinners
 # Lu 23:34; 1Jo 2:1
 Here it is the special love of God for disciples of Jesus
 # Joh 14:21,23; 17:23; 1Jo 4:19
 Note \\aite“\\ and \\er“ta“\\ used in practically the same sense as in
 verse
 # 23

03609
 \\Loveth\\ (\\philei\\). Present active indicative of \\phile“\\, the word
 for warm and friendly love, here used of God's love for the
 disciples, while in
 # 3:16
 \\agapa“\\ occurs of God's love for the world. \\Ye have loved me\\
 (\\pephilˆkate\\). Perfect active indicative of \\phile“\\, "loved and
 still love me warmly." \\And have believed\\ (\\pepisteukate\\). Perfect
 active indicative again. Recall the exhortation in
 # 14:1

03610
 \\I came out from the Father\\ (\\exˆlthon ek tou patros\\). Definite act
 (aorist), the Incarnation, with repetition of \\ek\\ (out of), while
 in verse
 # 27
 we have \\para tou patros exˆlthon\\) with no practical distinction
 between \\ek\\ and \\para\\ in resultant idea. \\Am come\\ (\\elˆlutha\\).
 Perfect active indicative of \\erchomai\\, as in
 # 18:37
 The Incarnation is now a permanent fact, once only a blessed hope
 # 11:27
 His leaving the world and going to the Father does not set aside
 the fact of the Incarnation. Both \\aphiˆmi\\ (I leave) and
 \\poreuomai\\ (I go) are futuristic present indicatives.

03611
 \\No proverb\\ (\\paroimian oudemian\\). No wayside saying, no dark
 saying. See
 # 10:6; 16:25

03612
 \\Now know we\\ (\\nun oidamen\\). They had failed to understand the
 plain words of Jesus about going to the Father heretofore
 # 16:5
 but Jesus read their very thoughts
 # 16:19
 and this fact seemed to open their minds to grasp his idea.
 \\Should ask\\ (\\er“tƒi\\). Present active subjunctive with \\hina\\ in
 original sense of asking a question. \\By this\\ (\\en tout“i\\). In
 Christ's supernatural insight into their very hearts. \\From God\\
 (\\apo theou\\). Compare \\para tou patros\\ (verse
 # 27
 and \\ek tou patros\\ (verse
 # 28
 \\apo, ek, para\\ all with the ablative of source or origin.

03613
 \\Do ye now believe?\\ (\\arti pisteuete;\\). For \\arti\\ (just now) see
 # 9:19; 13:33,37
 Their belief in Christ was genuine _as far as it went_, but
 perils await them of which they are ignorant. They are too
 self-confident as their despair at Christ's death shows.

03614
 \\Cometh\\ (\\erchetai\\). Futuristic present middle indicative of
 \\erchomai\\. \\Yea, is come\\ (\\kai elˆluthen\\). Explanatory use of \\kai\\
 and the perfect active indicative as in
 # 12:23
 The long-looked-for hour (\\h“ra\\) is so close that it has virtually
 begun. The time for the arrest of Jesus is near. See also
 # 17:1
 \\That\\ (\\hina\\). See verse
 # 2
 for this same use of \\hina\\ (not \\hote\\) with \\erchomai h“ra\\. \\Ye\\
 \\shall be scattered\\ (\\skorpisthˆte\\). First aorist passive
 subjunctive of \\skorpiz“\\, used in
 # 10:12
 of sheep scampering from the wolf. Cf.
 # Mt 12:30; Lu 11:33
 \\To his own\\ (\\eis ta idia\\). "To his own home" as in
 # 1:11; 19:27
 So Appian VI. 23. \\Shall leave\\ (\\aphˆte\\). Second aorist subjunctive
 of \\aphiˆmi\\ with \\hina\\. \\And yet\\ (\\kai\\). Clear case of \\kai\\ in
 adversative sense, not just "and."

03615
 \\That in me ye may have peace\\ (\\hina en emoi eirˆnˆn echˆte\\).
 Present active subjunctive of \\ech“\\, "that ye may keep on having
 peace in me," even when I am put to death, peace to be found
 nowhere save in me
 # 14:27
 \\Be of good cheer\\ (\\tharseite\\). Imperative active from \\tharsos\\,
 courage
 # Ac 28:15
 A word for courage in the face of danger, only here in John, but
 see
 # Mt 9:2,22; Mr 10:49
 \\I have overcome the world\\ (\\eg“, nenikˆka ton kosmon\\). Perfect
 active indicative of \\nika“\\, to be victorious, to conquer. Always
 of spiritual victory in the N.T. See
 # 1Jo 5:4
 This majestic proclamation of victory over death may be compared
 with \\tetelestai\\ (\\It is finished\\) in
 # Joh 19:30
 as Christ died and with Paul's \\hupernik“men\\ (we are more than
 conquerors) in
 # Ro 8:37

03616
 \\Lifting up\\ (\\eparas\\). First aorist active participle of \\epair“\\,
 old and common verb with \\ophthalmous\\ (eyes) as in
 # 4:35; 6:5; 11:41
 \\Father\\ (\\Pater\\). Vocative form as in verses
 # 5,11; 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
 # Joh 14:26; 16:13
 Jesus had the habit of prayer
 # Mr 1:35; 6:46; Mt 11:25
 # Lu 3:21; 5:16; 6:12; 9:18,28; 11:22,42; 23:34,46
 # Joh 11:41; 12:27
 He prayed here for himself
 # 1-5
 for the disciples
 # 6-19
 for all believers
 # 20-26
 The prayer is similar in spirit to the Model Prayer for us in
 # Mt 6:9-13
 The hour for his glorification has come as he had already told
 the disciples
 # 13:31; 12:23
 \\Glorify thy Son\\ (\\doxason sou ton huion\\). First aorist active
 imperative of \\doxaz“\\, the only personal petition in this prayer.
 Jesus had already used this word \\doxaz“\\ for his death
 # 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" (\\hina\\
 \\ho huios doxasˆi se\\). Purpose clause with \\hina\\ and the first
 aorist active subjunctive.

03617
 \\Authority over all flesh\\ (\\exousian pasˆs sarkos\\). \\Sarkos\\ is
 objective genitive. Stupendous claim impossible for a mere man to
 make. Made already in
 # Mt 11:27; Lu 10:22
 (Q, the Logia of Jesus, our earliest known document about Jesus)
 and repeated in
 # Mt 28:18
 after his resurrection. \\That\\ (\\hina\\). Secondary purpose with \\hina\\
 \\d“sei\\ (future active indicative) carrying on the idea of \\hina\\
 \\doxasˆi\\. See
 # 13:34; 17:21
 for \\hina, kath“s, hina\\. \\Whatsoever\\ (\\pƒn ho\\). A peculiar classical
 Greek idiom, the collective use of the singular \\pƒn ho\\ as in
 # 6:37,39
 and \\ho\\ in
 # 17:24
 and the nominative absolute (_nom. pendens_) with \\autois\\ (to
 them), the dative plural explaining the construction. See
 Robertson, _Grammar_, p. 653.

03618
 \\Should know\\ (\\gin“sk“sin\\). Present active subjunctive with \\hina\\
 (subject clause), "should keep on knowing." \\Even Jesus Christ\\
 (\\Iˆsoun Christon\\). See
 # 1:17
 for the only other place in John's Gospel where the words occur
 together. Coming here in the Lord's own prayer about himself they
 create difficulty, unless, as Westcott suggests, \\Christon\\ be
 regarded as a predicate accusative, "Jesus as the Christ"
 (Messiah). Otherwise the words would seem to be John's
 parenthetical interpretation of the idea of Jesus. Lucke thinks
 that the solemnity of this occasion explains Jesus referring to
 himself in the third person. The knowledge of "the only true God"
 is through Jesus Christ
 # 14:6-9

03619
 \\I glorified thee on the earth\\ (\\eg“ se edoxasa epi tˆs gˆs\\). Verse
 # 3
 is parenthetical and so verse
 # 4
 goes on after verse
 # 2
 He had prayed for further glorification. \\Having accomplished\\
 (\\telei“sas\\). First aorist active participle of \\teleio“\\, old verb
 from \\teleios\\ (perfect). Used in
 # 4:34
 by Jesus with \\to ergon\\ as here. That was Christ's "food" (\\br“ma\\)
 and joy. Now as he faces death he has no sense of failure as some
 modern critics say, but rather fulness of attainment as in
 # 19:30
 (\\tetelestai\\). Christ does not die as a disappointed man, but as
 the successful messenger, apostle (\\apesteilƒs\\, verse
 # 3
 of the Father to men. \\Thou hast given\\ (\\ded“kas\\). Perfect active
 indicative of \\did“mi\\, regarded as a permanent task.

03620
 \\With thine own self\\ (\\para seaut“i\\). "By the side of thyself."
 Jesus prays for full restoration to the pre-incarnate glory and
 fellowship (cf.
 # 1:1
 enjoyed before the Incarnation
 # Joh 1:14
 This is not just ideal pre-existence, but actual and conscious
 existence at the Father's side (\\para soi\\, with thee) "which I
 had" (\\hˆi eichon\\, imperfect active of \\ech“\\, I used to have, with
 attraction of case of \\hˆn\\ to \\hˆi\\ because of \\doxˆi\\), "before
 the world was" (\\pro tou ton kosmon einai\\), "before the being as
 to the world" (cf. verse
 # 24
 It is small wonder that those who deny or reject the deity of
 Jesus Christ have trouble with the Johannine authorship of this
 book and with the genuineness of these words. But even Harnack
 admits that the words here and in verse
 # 24
 are "undoubtedly the reflection of the certainty with which Jesus
 himself spoke" (_What Is Christianity_, Engl. Tr., p. 132). But
 Paul, as clearly as John, believes in the actual pre-existence
 and deity of Jesus Christ
 # Php 2:5-11

03621
 \\I manifested\\ (\\ephaner“sa\\). First aorist active indicative of
 \\phanero“\\ (from \\phaneros\\, manifest). Another word for claiming
 successful accomplishment of his task as in verse
 # 4
 with \\edoxasa\\ and in verse
 # 26
 with \\egn“risa\\. \\Whom\\ (\\hous\\). Accusative case after \\ed“kas\\, not
 attracted to case of antecedent (\\anthr“pois\\). Jesus regards the
 apostles as the Father's gift to him. Recall the night of prayer
 before he chose them. \\They have kept\\ (\\tetˆrˆkan\\). Perfect active
 indicative, late _Koin‚_ form for the third plural instead of the
 usual \\tetˆrˆkasin\\. Jesus claims loyalty and fidelity in these men
 with the one exception of Judas (verse
 # 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
 # 6:67-71; Mt 16:15-20

03622
 \\Now they know\\ (\\nun egn“kan\\). Perfect active indicative third
 plural like \\tetˆrˆkan\\ above. They have come to know, not as fully
 as they felt
 # 16:30
 and yet in a real sense.

03623
 \\The words\\ (\\ta rˆmata\\). Plural, each word of God, as in
 # 3:34
 and of Christ
 # 5:47; 6:63,68
 while the singular (\\ton logon sou\\) in verses
 # 6,14
 views God's message as a whole. \\Knew\\ (\\egn“san\\). Second aorist
 active indicative of \\gin“sk“\\ like \\elabon\\ in contrast with
 \\egn“kan\\ (perfect) in verse
 # 7
 They definitely "received and recognized truly" (\\alˆth“s\\). There
 was comfort to Christ in this fact. \\They believed\\ (\\episteusan\\).
 Another aorist parallel with \\elabon\\ and \\egn“san\\. The disciples
 believed in Christ's mission from the Father
 # Joh 6:69; Mt 16:16
 Note \\apesteilas\\ here as in verse
 # 3
 Christ is God's \\Apostle\\ to man
 # Heb 3:1
 This statement, like a solemn refrain (\\Thou didst send me\\),
 occurs five times in this prayer (verses
 # 8,18,21,23,25

03624
 \\I pray\\ (\\eg“ er“t“\\). Request, not question, as in
 # 16:23
 \\Not for the world\\ (\\ou peri tou kosmou\\). Now at this point in the
 prayer Christ means. In verse
 # 19
 Jesus does pray for the world (for future believers) that it may
 believe (verse
 # 21
 God loves the whole world
 # 3:16
 Christ died for sinners
 # Ro 5:8
 and prayed for sinners
 # Lu 23:34
 and intercedes for sinners
 # 1Jo 2:1; Ro 8:34; Heb 7:25
 \\For those whom\\ (\\peri h“n\\). A condensed and common Greek idiom for
 \\peri tout“n hous\\ with \\tout“n\\ (the demonstrative antecedent)
 omitted and the relative \\hous\\ attracted from the accusative \\hous\\
 (object of \\ded“kas\\) to the case (genitive) of the omitted
 antecedent.

03625
 \\Are\\ (\\estin\\). Singular number in the Greek (is), not the plural
 \\eisin\\ (are), emphasizing the unity of the whole as in
 # 16:15
 "This no creature can say in reference to God" (Luther). \\I am\\
 \\glorified in them\\ (\\dedoxasmai en autois\\). "I stand glorified
 (perfect passive indicative of \\doxaz“\\) in the disciples" (\\en\\
 \\autois\\), in spite of all their shortcomings and failings. There
 is comfort for us in this.

03626
 \\And these\\ (\\kai houtoi\\ or \\autoi\\, they). Note adversative use of
 \\kai\\ (= but these). \\I come\\ (\\erehomai\\). Futuristic present, "I am
 coming." Cf.
 # 13:3; 14:12; 17:13
 Christ will no longer be visibly present to the world, but he
 will be with the believers through the Holy Spirit
 # Mt 28:20
 \\Holy Father\\ (\\pater hagie\\). Only here in the N.T., but see
 # 1Jo 2:20; Lu 1:49
 for the holiness of God, a thoroughly Jewish conception. See
 # Joh 6:69
 where Peter calls Jesus \\ho hagios tou theou\\. For the word applied
 to saints see
 # Ac 9:13
 See verse
 # 25
 for \\patˆr dikaie\\ (Righteous Father). \\Keep them\\ (\\tˆrˆson autous\\).
 First aorist (constative) active imperative of \\tˆre“\\, as now
 specially needing the Father's care with Jesus gone (urgency of
 the aorist tense in prayer). \\Which\\ (\\h“i\\). Locative case of the
 neuter relative singular, attracted from the accusative \\ho\\ to the
 case of the antecedent \\onomati\\ (name). \\That they may be one\\ (\\hina\\
 \\“sin hen\\). Purpose clause with \\hina\\ and the present active
 subjunctive of \\eimi\\ (that they may keep on being). Oneness of
 will and spirit (\\hen\\, neuter singular), not one person (\\heis\\,
 masculine singular) for which Christ does not pray. Each time
 Jesus uses \\hen\\ (verses
 # 11,21,22
 and once, \\eis hen\\, "into one" (verse
 # 23
 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
 # Lu 22:24; Joh 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
 # 17:21

03627
 \\I kept\\ (\\etˆroun\\). Imperfect active of \\tˆre“\\, "I continued to
 keep." \\I guarded\\ (\\ephulaxa\\). First aorist (constative) active of
 \\phulass“\\. Christ was the sentinel (\\phulax\\,
 # Ac 5:23
 for them. Is he our sentinel now? \\But the son of perdition\\ (\\ei mˆ\\
 \\ho huios tˆs ap“leias\\). The very phrase for antichrist
 # 2Th 2:3
 Note play on \\ap“leto\\, perished (second aorist middle indicative
 of \\apollumi\\). It means the son marked by final loss, not
 annihilation, but meeting one's destiny
 # Ac 2:25
 A sad and terrible exception
 # Mr 14:21
 \\The scripture\\ (\\hˆ graphˆ\\). It is not clear whether this is John's
 own comment or the word of Jesus. Not in
 # 18:9
 The Scripture referred to is probably
 # Ps 41:9
 quoted in
 # 13:18
 with the same formula \\hina plˆr“thˆi\\ which see there.

03628
 \\That they may have my joy fulfilled in themselves\\ (\\hina ech“sin\\
 \\tˆn charan tˆn emˆn peplˆr“menˆn en heautois\\). Purpose clause
 with present active subjunctive of \\ech“\\, "that they may keep on
 having Christ's joy in their faithfulness realized in
 themselves." \\Peplˆr“menˆn\\ is the perfect passive participle of
 \\plˆro“\\ in the predicate position. For the use of \\plˆro“\\ with
 \\chara\\ (joy) see
 # 15:11; 16:24; Php 2:2

03629
 \\Not of the world\\ (\\ouk ek tou kosmou\\). They are "in the world" (\\en\\
 \\t“i kosm“i\\, verse
 # 13
 still and Christ sends them "into the world" (\\eis ton kosmon\\,
 verse
 # 18
 but they must not be like the world nor get their spirit,
 standards, and message "out of the world," else they can do the
 world no good. These verses
 # 14-19
 picture the Master's ideal for believers and go far towards
 explaining the failure of Christians in winning the world to
 Christ. Too often the world fails to see the difference or the
 gain by the change.

03630
 \\Shouldest take\\ (\\arˆis\\). First aorist active subjunctive of \\air“\\
 (liquid verb). \\From the evil one\\ (\\ek tou ponˆrou\\). Ablative case
 with \\ek\\, but can mean the evil man, Satan, or the evil deed. See
 same ambiguity in
 # Mt 6:13
 But in
 # 1Jo 5:18
 \\ho ponˆros\\ is masculine (the evil one). Cf.
 # Re 3:10

03631
 Repetition of verse
 # 14
 for emphasis.

03632
 \\Sanctify\\ (\\hagiason\\). First aorist active imperative of \\hagiaz“\\.
 To consecrate or set apart persons or things to God. See
 # Ex 28:41; 29:1,36; 40:13
 See Paul's prayer for the Thessalonians
 # 1Th 5:23
 This is done in the sphere (\\en\\) of truth (God's truth), God's
 Word (not human speculation, but God's message to us).

03633
 \\Sent I them\\ (\\apesteila autous\\). The very verb (\\apostell“\\) used of
 the original commission of these men
 # Mr 3:14
 and the special commission
 # Lu 9:2
 and the renewal of the commission after the resurrection
 # Joh 20:21
 both \\apostell“\\ and \\pemp“\\ here).

03634
 \\I sanctify myself\\ (\\eg“ hagiaz“ emauton\\). To his holy ministry to
 which the Father "sanctified" (\\hˆgiasen\\) him
 # Joh 10:36
 \\That they themselves also may be sanctified in truth\\ (\\hina “sin\\
 \\kai autoi hˆgiasmenoi en alˆtheiƒi\\). Purpose clause with \\hina\\ and
 the periphrastic perfect passive subjunctive of \\hagiaz“\\ (that
 they may remain sanctified). The act of Christ helps us, but by
 no means takes the place of personal consecration on the part of
 the believer. This high and holy prayer and act of Christ should
 shame any one who uses the livery of heaven to serve the devil in
 as does, alas, sometimes happen
 # 2Co 11:13-15

03635
 \\Through their word\\ (\\dia tou logou aut“n\\). Through the agency of
 conversation and preaching, blessed privilege open to all
 believers thus to win men to Christ, but an agency sadly limited
 by the lives of those who speak in Christ's name.

03636
 \\That they also may be in us\\ (\\hina kai autoi en hˆmin “sin\\).
 Another purpose clause with \\hina\\ and the present active
 subjunctive of \\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\\ (\\hina ho kosmos pisteuˆi\\).
 Another purpose clause with \\hina\\ and the present active
 subjunctive of \\pisteu“\\, "may keep on believing." Beyond a doubt,
 strife, wrangling, division are a stumblingblock to the outside
 world.

03637
 \\And the glory\\ (\\kag“ tˆn doxan\\). Literally, "And I the glory,"
 with emphasis on "I." It is the glory of the Incarnate Word
 (Bernard), cf.
 # 1:14; 2:11
 not the glory of the Eternal Word mentioned in
 # 17:24
 Bengel says: _Quanta majestas Christianorum!_ Then verse
 # 22
 repeats the unity prayed for in verse
 # 21

03638
 \\That they may be perfected into one\\ (\\hina “sin tetelei“menoi eis\\
 \\hen\\). Purpose clause again with \\hina\\ (nineteen times in this
 prayer, this the fifteenth) with the periphrastic perfect passive
 subjunctive of \\teleio“\\ (verse
 # 4
 permanent state, with \\eis hen\\ (into one) as the goal and final
 result. \\That the world may know\\ (\\hina gin“skˆi\\). Present active
 subjunctive of \\gin“sk“\\ with \\hina\\ like the present tense of
 \\pisteu“\\ in verse
 # 21
 "that the world may keep on knowing" with the same pregnant
 phrase "that thou me didst send" (\\hoti su me apesteilas\\) as in
 # 8,25
 \\And lovedst them\\ (\\kai ˆgapˆsas autous\\). Timeless aorist, but love
 shown by sending Christ
 # Joh 3:16
 and illustrated and proven by the way Christians love one
 another.

03639
 \\I will\\ (\\thel“\\). Perfect identity of his will with that of the
 Father in "this moment of spiritual exaltation" (Bernard), though
 in Gethsemane Jesus distinguishes between his human will and that
 of the Father
 # Mr 14:36
 \\Where I am\\ (\\hopou eimi eg“\\). That is heaven, to be with Jesus
 # 12:26; 13:36; 14:3; Ro 8:17; 2Ti 2:11
 \\That they may behold\\ (\\hina the“r“sin\\). Another purpose clause
 with \\hina\\ and the present active subjunctive of \\the“re“\\, "that
 they may keep on beholding," the endless joy of seeing Jesus "as
 he is"
 # 1Jo 3:2
 in heaven. \\Before the foundation of the world\\ (\\pro katabolˆs\\
 \\kosmou\\). This same phrase in
 # Eph 1:4; 1Pe 1:20
 and six other times we have \\katabolˆ kosmou\\
 # Mt 25:34; Lu 11:50; Heb 4:3; 9:26; Re 13:8; 17:8
 Here we find the same pre-incarnate consciousness of Christ seen
 in
 # 17:5

03640
 \\O righteous Father\\ (\\Patˆr dikaie\\). Nominative form with \\patˆr\\
 used as vocative (cf.
 # Joh 20:28
 but vocative form \\dikaie\\. Then the righteousness of God is
 appealed to like God's holiness in verse
 # 11
 \\The world\\ (\\kai ho kosmos\\). The translations usually slur over the
 \\kai\\ as untranslatable in English. Westcott suggests "while" as a
 sort of correlative. It is quite possible that here \\kai\\ is almost
 concessive like "though" and \\de\\=yet: "though the world did not
 know thee, yet I knew thee, and these knew thee." See Robertson,
 _Grammar_, p. 1182 for \\kai--de--kai\\ and various other uses of
 \\kai\\ in John's Gospel.

03641
 \\And will make it known\\ (\\kai gn“ris“\\). Future active of \\gn“riz“\\,
 the perpetual mission of Christ through the Spirit
 # 16:12,25; Mt 28:20
 as he himself has done heretofore
 # 17:6
 \\Wherewith\\ (\\hen\\). Cognate accusative relative with \\ˆgapˆsas\\ which
 has also the accusative of the person \\me\\ (me).

03642
 \\With\\ (\\sun\\). See
 # 12:2
 for another example of \\sun\\ in John (common in Paul). The usual
 \\meta\\ reappears in verse
 # 2
 \\Over\\ (\\peran\\). "Beyond," preposition with the ablative as in
 # 6:22,25
 \\Brook\\ (\\cheimarrou\\). Old word, flowing (\\roos, re“\\) in winter
 (\\cheima\\), only here in N.T. \\Kidron\\ (\\ton Kedr“n\\). Literally, "of
 the Cedars," "Brook of the Cedars." Only here in N.T. So
 # 2Sa 15:23
 Textus Receptus like Josephus (_Ant_. VIII, 1, 5) has the
 singular \\tou Kedr“n\\ (indeclinable). As a matter of fact it was
 always dry save after a heavy rain. \\A garden\\ (\\kˆpos\\). Old word,
 in N.T. only here, verse
 # 26; 19:41
 (Joseph's);
 # Lu 13:19
 John, like Luke, does not give the name Gethsemane (only in
 # Mr 14:32; Mt 26:36
 The brook of the cedars had many unhallowed associations
 # 1Ki 2:37; 15:13; 2Ki 23:4; 2Ch 29:16; Jer 31:40

03643
 \\Resorted thither\\ (\\sunˆchthˆ ekei\\). First aorist passive
 indicative of \\sunag“\\, old verb to gather together. A bit awkward
 here till you add "with his disciples." Judas knew the place, and
 the habit of Jesus to come here at night for prayer
 # Lu 22:39
 Hence his offer to catch Jesus while the feast was going on,
 catch him at night and alone in his usual place of prayer (the
 very spirit of the devil).

03644
 \\The band of soldiers\\ (\\tˆn speiran\\). No word for "of soldiers" in
 the Greek, but the Latin _spira_ (roll or ball) was used for a
 military cohort (Polybius 11, 23, 1) as in
 # Mt 27:27; Ac 10:1
 etc., here for a small band secured from the Tower of Antonia.
 The Synoptics do not mention the soldiers, but only the
 "officers" as here (\\hupˆretas\\ for which see
 # Mt 26:58; Mr 14:54,65
 or temple police from the Sanhedrin. \\Cometh\\ (\\erchetai\\). Dramatic
 historical present middle indicative. \\With lanterns and torches\\
 (\\meta phan“n kai lampad“n\\). Both old words, \\phanos\\ only here in
 N.T., \\lampas\\, an oil lamp
 # Mt 25:1
 It was full moon, but Judas took no chances for it may have been
 cloudy and there were dark places by the walls and under the
 olive trees. \\Meta\\ is accompanied with \\and weapons\\ (\\kai hopl“n\\).
 Mark
 # Mr 14:43
 mentions "swords and staves." Probably the temple guard had
 weapons as well as the soldiers.

03645
 \\Knowing all the things that were coming upon him\\ (\\eid“s panta ta\\
 \\erchomena ep' auton\\). Mentioned already in
 # Joh 13:1
 He was not taken by surprise. The surrender and death of Jesus
 were voluntary acts, though the guilt of Judas and the rest
 remains.

03646
 \\Was standing\\ (\\histˆkei\\). Second past perfect active of \\histˆmi\\
 used as imperfect, a vivid picture of Judas in the very act of
 betraying Jesus. John does not mention the kiss by Judas as a
 sign to the soldiers and police. Tatian suggests that it came
 before verse
 # 4
 Then Jesus stepped forth and affirmed that he was the one whom
 they were seeking.

03647
 \\Fell to the ground\\ (\\epesan chamai\\). Second aorist active
 indicative of \\pipt“\\ with first aorist ending (\\-an\\). This recoil
 made them stumble. But why did they step back? Was it the former
 claim of Jesus (\\I am\\, \\eg“ eimi\\) to be on an equality with God
 # 8:58; 13:19
 or mere embarrassment and confusion or supernatural power exerted
 by Jesus? B adds \\Iˆsous\\ which must mean simply: "I am Jesus."

03648
 \\Again\\ (\\palin\\). The repeated question receives the same answer.
 The soldiers and officers know who it is, but are still overawed.

03649
 \\Let these go their way\\ (\\aphete toutous hupagein\\). Second aorist
 active imperative of \\aphiˆmi\\. The verb \\hupagein\\ means to withdraw
 # 11:44
 Jesus shows solicitude for the eleven as he had warned them and
 prayed for them
 # Lu 22:31
 He is trying to help them.