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ヨハネによる福音書 17

7の翻訳 · 12つの教派を通して読む.

NCB · 新コンセンサス聖書

1Jesus said these things, and lifting his eyes to heaven, he said: “Father, the hour has come. Glorify your Son, that your Son may also glorify you, 2just as you gave him authority over all flesh, so that to all you have given him, he may give eternal life. 3And this is eternal life, that they may know you, the only true God, and Jesus Christ, whom you have sent. 4I glorified you on the earth by finishing the work that you have given me to do. 5And now, Father, glorify me in your own presence with the glory that I had with you before the world existed. 6I revealed your name to the people whom you gave me out of the world. They were yours, and you gave them to me, and they have kept your word. 7Now they have known that all things whatever you have given me are from you; 8for the words that you gave me I have given to them, and they received them, and knew truly that I came from you, and they believed that you sent me. 9I pray for them. I do not pray for the world, but for those whom you have given me, because they are yours. 10And all my things are yours, and your things are mine, and I have been glorified in them. 11And I am no longer in the world, but 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, just as we are. 12When I was with them in the world, I kept them in your name which you have given me. I guarded them, and not one of them perished except the son of perdition, so that the Scripture might be fulfilled. 13But now I am coming to you, and I speak these things in the world, so that they may have my joy fulfilled in themselves. 14I have given them your word, and the world has hated them, because they are not of the world, just as I am not of the world. 15I do not ask that you take them out of the world, but that you keep them from the evil one. 16They are not of the world, just as I am not of the world. 17Sanctify them in the truth; your word is truth. 18Just as you sent me into the world, I also sent them into the world. 19And for them I sanctify myself, so that they themselves also may be sanctified in truth. 20And I do not pray concerning these only, but also concerning those who believe in me through their word, 21so that they all may be one; just as you, Father, are in me and I am in you, that they also may be one in us, so that the world may believe that you sent me. 22And the glory which you have given me I have given to them, so that they may be one just as we are one; 23I in them and you in me, so that they may be perfected into one, and so that the world may know that you sent me, and loved them just as you loved me. 24Father, as for that which you have given me, I desire that where I am, they also may be with me, so that they may see my glory which you have given me; because you loved me before the foundation of the world. 25Righteous Father, though the world did not know you, I knew you; and these knew that you sent me. 26And I made known to them your name, and will make it known, so that the love with which you loved me may be in them, and I in them.

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各教派が一致している点

Broadly, readers affirm that the unity of the Church reflects the mutual indwelling of the Father and the Son as the ontological archetype for ecclesiology, and that successful world evangelization depends upon this unity acting as a compelling apologetic witness. Several traditions emphasize that Christ's pre-temporal divine glory demonstrates his consubstantiality with the Father, that believers are called to actively engage the secular world while maintaining spiritual distinctiveness, and… サインインして共通理解の全文を読む →

すべてではないが、大半が支持している点

  • The unity of the Church reflects the mutual indwelling of the Father and the Son, serving as the ontological archetype for ecclesiology. (7 affirm)

各教派の相違点

  • Eternal life consists primarily in the beatific vision and intellectual contemplation of the Triune God.

    catholic: AFFIRM; orthodox: DENY; adventist: DENY

  • The phrase describing those whom the Father has 'given' to the Son establishes the pre-temporal Covenant of Redemption and unconditional election.

    anglican: QUALIFY; reformed: AFFIRM; baptist: QUALIFY; methodist: DENY

  • Christ's explicit exclusion of the world from his intercessory prayer demonstrates that his atonement is limited solely to the elect.

    reformed: AFFIRM; baptist: QUALIFY

  • The eternal security and final perseverance of believers rest infallibly upon the continuous efficacy of Christ's intercession for the Father to keep them.

    anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: DENY

  • The perishing of the 'son of perdition' demonstrates the resistibility of grace and the possibility of final apostasy for believers.

    reformed: DENY; baptist: DENY; methodist: AFFIRM

  • The destruction of Judas does not represent a loss of salvation for an elect believer, but the necessary exposure of a reprobate to fulfill the Scriptures.

    reformed: AFFIRM; methodist: DENY

  • The request for sanctification refers to 'entire sanctification,' a distinct, crisis experience of transformative deliverance from inward sin.

    methodist: AFFIRM; pentecostal: QUALIFY; adventist: DENY

  • The unity for which Christ prays is a visible, structural reality that necessarily demands catholic, apostolic order.

    catholic: AFFIRM; anglican: QUALIFY; lutheran: DENY; baptist: DENY; pentecostal: DENY; adventist: DENY; restorationist: QUALIFY

  • The unity of believers is a visible, non-denominational reality achieved exclusively by abandoning human creeds and restoring the apostolic pattern.

    orthodox: DENY; lutheran: DENY; restorationist: AFFIRM

  • The unity of believers is fundamentally an invisible, spiritual fellowship among regenerate individuals that transcends structural uniformity.

    catholic: DENY; oriental-orthodox: DENY; anglican: QUALIFY; lutheran: QUALIFY; reformed: DENY; baptist: AFFIRM; anabaptist: DENY; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: DENY

  • The 'glory' given to believers refers to the experiential outpouring and manifest presence of the Holy Spirit, which empowers miraculous witness.

    orthodox: QUALIFY; pentecostal: AFFIRM

各教派による解釈

各解釈は独立して生成されており、他の教派の回答は参照されていません。

Catholic

In this chapter, Jesus offers a solemn, extended prayer to the Father immediately before his arrest and passion. He first prays for his own glorification, which will reveal the Father and grant eternal life (vv. 1-5). He then intercedes for his current disciples, asking the Father to protect them from the evil one, keep them in the divine name, and sanctify them in truth (vv. 6-19). Finally, Jesus expands his prayer to all future believers, asking that they may achieve perfect unity mirroring the relationship between the Father and the Son, serving as a witness to the world, and that they may ultimately share in his eternal glory (vv. 20-26). Reception: Known traditionally as the 'High Priestly Prayer,' this chapter is foundational for Catholic Christology, ecclesiology, and sacramental theology. Verses 1-5, particularly the reference to the glory Christ had 'before the world was' (v. 5), are read by both Latin and Greek Fathers (such as Augustine) as definitive proof of the Son's eternal pre-existence and consubstantiality with the Father. Thomas Aquinas identifies the 'knowledge of the only true God' (v. 3) as the essence of the beatific vision. In ecclesiology, verse 21 ('that they all may be one; as thou, Father, art in me...') provides the supreme archetype for the Church's unity. The Magisterium (e.g., Vatican II) locates the imperative for ecumenism here: the Church's visible unity must mirror Trinitarian communion so the world might believe. Eastern Catholic tradition, drawing heavily on Greek Fathers like Cyril of Alexandria, reads verses 21-23 through a deeply sacramental and participatory lens. For Cyril, this unity is not merely moral or relational but physical and ontological. By receiving Christ's flesh in the Eucharist, believers are united to one another and granted participation in the divine nature (theosis). Furthermore, Christ's declaration, 'I sanctify myself' (v. 19), is universally understood as a sacrificial, cultic action. He is the High Priest consecrating himself as the unblemished victim. The Council of Trent draws on this to explain the Sacrifice of the Mass and the ministerial priesthood, which shares in Christ's priestly consecration.

Eastern Orthodox

In his final discourse before his arrest, Jesus addresses the Father directly, petitioning for his own glorification to reveal the eternal glory he shared with the Father before the world existed (vv. 1, 5). He reports having successfully delivered the Father's word and manifested his name to the disciples. Jesus prays not for the world, but for his disciples, asking for their preservation from the evil one and their sanctification in truth (vv. 6-19). The prayer then expands to encompass all future believers, climaxing in a petition for a profound ontological unity among them—modeled on the mutual indwelling of the Father and the Son—and culminating in the promise that they will behold and share in his eternal glory (vv. 20-26). Reception: Orthodox theology places John 17 at the absolute center of its Christology, Triadology, and Soteriology (the doctrine of theosis). The chapter provides foundational language for the early Ecumenical Councils. Athanasius of Alexandria relies heavily on Christ's reference to the glory he possessed 'before the world was' (v. 5) to defend the Son's co-eternity and consubstantiality with the Father against Arianism. Similarly, eternal life defined as 'knowing' the true God (v. 3) is understood experientially as communion, not merely as intellectual apprehension. The Orthodox doctrine of theosis (deification) is deeply anchored in verses 21-24. Cyril of Alexandria explains that when Christ says 'I sanctify myself' (v. 19), the divine Word is dedicating his assumed human nature to God, making his own flesh the source of sanctification for all humanity. Cyril further identifies the 'glory' Christ gives to believers (v. 22) as the participation in the Holy Spirit, which unites them physically and spiritually to God and to one another. Later Byzantine theology refines this understanding; Gregory Palamas identifies the glory that believers share and behold (vv. 22, 24) as the uncreated divine energies—the eternal light of God. Believers participate genuinely in this uncreated glory, becoming by grace what God is by nature, while the divine essence remains entirely transcendent and incommunicable.

Oriental Orthodox

The chapter records Jesus' High Priestly Prayer on the eve of his crucifixion. Addressing the Father, he asks for his own glorification so that he might grant eternal life to those given to him. He then prays for his immediate disciples, asking that they be protected from the evil one and sanctified in the truth, as they are hated by the world. Finally, Jesus extends his prayer to all future believers, asking that they may be perfectly one—reflecting the mutual indwelling of the Father and the Son—so that the world might believe, and that they may ultimately behold his eternal glory. Reception: Oriental Orthodox Christology reads this chapter as a profound expression of the single incarnate nature of God the Word. Against any exegesis that divides Christ into two separate acting subjects (one divine, one human), the tradition insists that the entire prayer is uttered by the one, undivided Christ acting economically for human salvation. When Jesus asks the Father to 'glorify your Son' (v. 1) and seeks the glory he had before the world existed (v. 5), Cyril of Alexandria (*Commentary on John*) explains that the divine Word is not lacking in glory; rather, he is speaking according to the economy of the incarnation, asking for his assumed, passible flesh to be exalted and crowned with incorruptibility. Similarly, Christ's declaration, 'I sanctify myself' (v. 19), is understood not as the Word needing holiness, but as his priestly self-offering—consecrating his humanity as an unblemished sacrifice to the Father to secure the sanctification of the human race. The unitive language of verses 21-23 ('that they may all be one... I in them, and you in me') is read sacramentally and physically. Cyril emphasized that the unity of believers with God and with one another is not merely a moral harmony of will, but a real, ontological unity achieved by partaking of the life-giving flesh of Christ in the Eucharist.

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すべての翻訳

7のパブリックドメイン訳による同じ章。

WEB · World English Bible

1Jesus said these things, then lifting up his eyes to heaven, he said, “Father, the time has come. Glorify your Son, that your Son may also glorify you; 2even as you gave him authority over all flesh, so he will give eternal life to all whom you have given him. 3This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. 4I glorified you on the earth. I have accomplished the work which you have given me to do. 5Now, Father, glorify me with your own self with the glory which I had with you before the world existed. 6“I revealed your name to the people whom you have given me out of the world. They were yours, and you have given them to me. They have kept your word. 7Now they have known that all things whatever you have given me are from you, 8for the words which you have given me I have given to them; and they received them, and knew for sure that I came from you. They have believed that you sent me. 9I pray for them. I don’t pray for the world, but for those whom you have given me, for they are yours. 10All things that are mine are yours, and yours are mine, and I am glorified in them. 11I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are. 12While I was with them in the world, I kept them in your name. I have kept those whom you have given me. None of them is lost except the son of destruction, that the Scripture might be fulfilled. 13But now I come to you, and I say these things in the world, that they may have my joy made full in themselves. 14I have given them your word. The world hated them because they are not of the world, even as I am not of the world. 15I pray not that you would take them from the world, but that you would keep them from the evil one. 16They are not of the world, even as I am not of the world. 17Sanctify them in your truth. Your word is truth. 18As you sent me into the world, even so I have sent them into the world. 19For their sakes I sanctify myself, that they themselves also may be sanctified in truth. 20“Not for these only do I pray, but for those also who will believe in me through their word, 21that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. 22The glory which you have given me, I have given to them, that they may be one, even as we are one, 23I in them, and you in me, that they may be perfected into one, that the world may know that you sent me and loved them, even as you loved me. 24Father, I desire that they also whom you have given me be with me where I am, that they may see my glory which you have given me, for you loved me before the foundation of the world. 25Righteous Father, the world hasn’t known you, but I knew you; and these knew that you sent me. 26I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them.”

KJV · King James Version

1These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: 2As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. 3And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. 4I have glorified thee on the earth: I have finished the work which thou gavest me to do. 5And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. 6I 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. 7Now they have known that all things whatsoever thou hast given me are of thee. 8For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. 9I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. 10And all mine are thine, and thine are mine; and I am glorified in them. 11And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. 12While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. 13And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. 14I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. 15I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. 16They are not of the world, even as I am not of the world. 17Sanctify them through thy truth: thy word is truth. 18As thou hast sent me into the world, even so have I also sent them into the world. 19And for their sakes I sanctify myself, that they also might be sanctified through the truth. 20Neither pray I for these alone, but for them also which shall believe on me through their word; 21That 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. 22And the glory which thou gavest me I have given them; that they may be one, even as we are one: 23I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. 24Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. 25O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. 26And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.

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意味が変わる相違点 (44)
  • v1 [grammatical]: conjunction vs pronoun — “and” (KJV, YLT, DARBY, WEBSTER) vs “he” (WEB, ASV, DRC)
  • v1 [lexical]: translation of hour vs time, and verb tense — “hour is” (KJV, ASV, DARBY, WEBSTER, DRC) vs “time has” (WEB) vs “hath” (YLT)
  • v1 [stylistic]: (vv 1, 3, 12, 14, 21, 23, 24) archaic vs modern pronoun — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
  • v1 [grammatical]: possessive pronoun vs definite article — “thy” (KJV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB) vs “the” (ASV)
  • v2 [grammatical]: (vv 2, 6, 8, 18, 21, 23, 25) verb tense and archaic forms — “thou hast given” (KJV, DARBY, WEBSTER, DRC) vs “you gave” (WEB) vs “gavest” (ASV) vs “didst give to” (YLT)
  • v2 [lexical]: translation of authority vs power — “authority” (WEB, ASV, YLT, DARBY) vs “power” (KJV, WEBSTER, DRC)
  • v3 [lexical]: translation of eternal vs age-during, and phrasing — “life eternal” (KJV, ASV, WEBSTER) vs “life” (WEB, DRC) vs “the age-during” (YLT) vs “the life” (DARBY)
  • v3 [grammatical]: (vv 3, 13, 19) auxiliary verb for purpose clause — “should” (WEB, ASV, DARBY) vs “may” (YLT, WEBSTER, DRC) vs “might” (KJV)
  • v3 [grammatical]: syntactic placement of name vs pronoun — “Jesus Christ” (KJV, DARBY, WEBSTER, DRC) vs “him” (WEB, ASV, YLT)
  • v4 [grammatical]: infinitive vs subordinate purpose clause — “to” (WEB, KJV, ASV, WEBSTER, DRC) vs “that I may” (YLT) vs “that I should” (DARBY)
  • v5 [interpretive]: capitalization of divine pronoun and phrasing — “Thyself” (YLT, DARBY, DRC) vs “thine own self” (KJV, ASV) vs “your” (WEB) vs “thy ownself” (WEBSTER)
  • v5 [lexical]: translation of was vs existed and word order — “was” (KJV, ASV, DARBY, WEBSTER) vs “with Thee” (YLT, DRC) vs “existed” (WEB)
  • v6 [stylistic]: archaic vs modern preposition — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
  • v7 [grammatical]: (vv 7, 25) verb tense — “have known” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “know” (ASV)
  • v7 [lexical]: relative pronoun phrasing — “whatsoever thou hast” (KJV, ASV) vs “whatever you have” (WEB) vs “as many as” (YLT) vs “that” (DARBY) vs “whatever” (WEBSTER) vs “which” (DRC)
  • v7 [lexical]: choice of preposition — “from” (ASV, YLT, WEBSTER, DRC) vs “of thee” (KJV, DARBY) vs “from you” (WEB)
  • v8 [lexical]: translation of surely/truly/in very deed — “have known surely” (KJV, WEBSTER) vs “truly” (YLT, DARBY) vs “knew for sure” (WEB) vs “knew of a truth” (ASV) vs “in very deed” (DRC)
  • v9 [lexical]: translation of pray/ask/demand — “pray for” (WEB, KJV, ASV, WEBSTER, DRC) vs “ask in regard to” (YLT) vs “demand concerning” (DARBY)
  • v9 [grammatical]: phrasing of request/prayer and negation — “I pray not for” (KJV, ASV, WEBSTER, DRC) vs “don’t” (WEB) vs “in regard to” (YLT) vs “do demand concerning” (DARBY)
  • v9 [lexical]: conjunction choice (for/because) — “for” (WEB, KJV, ASV, DARBY, WEBSTER) vs “because Thine” (YLT) vs “because” (DRC)
  • v10 [grammatical]: syntax of possessives — “mine are thine” (KJV, YLT, WEBSTER) vs “things that are yours” (WEB) vs “things that are” (ASV) vs “that is is” (DARBY) vs “my things” (DRC)
  • v11 [lexical]: (vv 11, 13) conjunction choice — “and” (ASV, YLT, DARBY, DRC) vs “but” (WEB, KJV, WEBSTER)
  • v11 [grammatical]: verb tense and preposition — “come to thee” (KJV, ASV, DARBY, WEBSTER, DRC) vs “am coming you” (WEB) vs “unto” (YLT)
  • v11 [lexical]: choice of preposition (in/through) — “them in thy” (ASV, YLT, DARBY, DRC) vs “them your” (WEB) vs “through thine own” (KJV) vs “thy” (WEBSTER)
  • v12 [lexical]: conjunction of time — “While” (WEB, KJV, ASV, WEBSTER, DRC) vs “when” (YLT, DARBY)
  • v12 [lexical]: translation of lost/perished/destroyed — “is lost but” (KJV, WEBSTER, DRC) vs “except” (WEB) vs “perished” (ASV) vs “was destroyed except” (YLT) vs “has perished” (DARBY)
  • v12 [lexical]: translation of perdition vs destruction — “perdition” (KJV, ASV, DARBY, WEBSTER, DRC) vs “destruction” (WEB) vs “the destruction” (YLT)
  • v12 [lexical]: translation of scripture vs writing, and auxiliary — “scripture might” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Writing may” (YLT) vs “may” (DRC)
  • v13 [grammatical]: syntax and word order — “come” (ASV, DARBY, WEBSTER, DRC) vs “come you” (WEB) vs “come I to thee” (KJV) vs “unto I come” (YLT)
  • v13 [lexical]: translation of fulfilled/made full/filled — “fulfilled” (KJV, YLT, DARBY, WEBSTER) vs “made full” (WEB, ASV) vs “filled” (DRC)
  • v13 [grammatical]: reflexive vs personal pronoun — “themselves” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “them” (DARBY)
  • v15 [grammatical]: syntax of negation (pray not vs do not) — “pray” (WEB, KJV, ASV, WEBSTER, DRC) vs “do” (YLT, DARBY)
  • v15 [grammatical]: auxiliary verb and archaic forms — “thou shouldest” (KJV, ASV, DARBY) vs “shouldst” (WEBSTER, DRC) vs “you would” (WEB) vs “mayest” (YLT)
  • v15 [lexical]: (vv 15, 19) preposition choice — “out of” (KJV, YLT, DARBY, WEBSTER, DRC) vs “from” (WEB, ASV)
  • v17 [lexical]: choice of preposition (through/in/by) — “through thy” (KJV, WEBSTER) vs “in” (YLT, DRC) vs “in your” (WEB) vs “in the” (ASV) vs “by the” (DARBY)
  • v17 [interpretive]: capitalization of divine pronoun — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Your” (WEB)
  • v22 [grammatical]: verb tense and relative pronoun syntax — “hast given” (ASV, DARBY, DRC) vs “you have given” (WEB) vs “which thou gavest” (KJV) vs “that hast given to” (YLT) vs “to” (WEBSTER)
  • v23 [lexical]: translation of perfected into vs made perfect in — “perfected into” (WEB, ASV, YLT, DARBY) vs “made perfect in” (KJV, WEBSTER, DRC)
  • v24 [lexical]: translation of behold vs see — “behold” (KJV, ASV, YLT, DARBY, WEBSTER) vs “see” (WEB, DRC)
  • v24 [grammatical]: verb tense and syntax — “which thou hast given” (KJV, ASV, DARBY, DRC) vs “you have” (WEB) vs “that didst give to” (YLT) vs “to” (WEBSTER)
  • v24 [lexical]: conjunction (for/because) and verb tense — “for thou lovedst” (KJV, ASV, DARBY, WEBSTER) vs “you loved” (WEB) vs “because didst love” (YLT) vs “because hast loved” (DRC)
  • v24 [lexical]: translation of foundation vs creation — “foundation” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “creation” (DRC)
  • v26 [lexical]: translation of make known vs declare — “make known” (WEB, ASV, YLT, DARBY, DRC) vs “declare it” (KJV, WEBSTER)
  • v26 [grammatical]: phrasing of relative clause and archaic forms — “wherewith thou hast loved” (KJV, DRC) vs “with which” (DARBY, WEBSTER) vs “with which you” (WEB) vs “lovedst” (ASV) vs “with which lovedst” (YLT)

このページの背景

原文。 Greek (TAGNT, public-domain critical text). Provided Greek text (critical edition, aligning with NA28/SBLGNT).

神の御名: Theos (God)。

参照されたが、共通理解には含まれないもの

Academic textual-historical analysis

In academic textual-historical analysis, John 17 is categorized form-critically as a 'farewell prayer,' structurally serving as the climax of the Johannine Farewell Discourse. It strongly parallels Jewish testamentary literature (where a departing patriarch or leader prays for their successors) as well as Greco-Roman philosophical exit scenes. The narrative isolates Jesus and his disciples from the 'world' (kosmos), utilizing heavily dualistic vocabulary. The chapter is traditionally structured into three sections: Jesus' petition for his own glorification (verses 1-5), his prayer for the protection and sanctification of his present disciples (verses 6-19), and his intercession for the unity of future believers (verses 20-26). Textual criticism highlights a significant variant in verse 11: early Alexandrian witnesses (such as P66, P106, Sinaiticus, and Vaticanus) read 'keep them in your name which (ho) you have given me,' whereas the Western and later majority texts read 'whom (hous) you have given me,' shifting the referent from the divine name to the disciples.

Jewish interpretation

In modern Jewish historical scholarship, John 17 is read as a farewell discourse reflecting the theology and social situation of a late first-century Jewish sectarian community. Scholars observe that the prayer heavily utilizes contemporary Jewish theological concepts, particularly the esoteric power of the Divine Name (John 17:6, 11) and the motif of profound dualism (light/darkness, truth/world). The prayer's focus on sanctification by truth (John 17:17) and the transmission of divine authority parallels sectarian boundary-drawing seen in the Dead Sea Scrolls, where a strict division is maintained between the chosen community and the outside world.

Latter-day Saint

In this Intercessory Prayer, Jesus addresses the Father on the eve of his crucifixion. He declares that his earthly work is finished and asks to be glorified with the glory he possessed before the world existed. Jesus prays first for his immediate disciples, asking the Father to keep them from evil and sanctify them in truth, noting that the world hates them because they do not belong to it. He then extends his prayer to all future believers, pleading that they may achieve a state of perfect unity mirroring the unity between himself and the Father, so that the world might believe in his divine mission.

Jehovah's Witnesses

In this concluding prayer before his arrest, Jesus speaks directly to his Father, acknowledging that his earthly mission is complete. He asks to be restored to the heavenly glory he possessed before the world's creation. Jesus recounts that he has faithfully revealed the Father's name and words to his disciples. He petitions the Father to protect these followers from the evil one, noting that they, like him, are entirely separate from the world. Finally, Jesus expands his prayer to encompass all future believers, asking that they may achieve a perfect unity modeled on the unity he shares with the Father.

NCBによる翻訳の選択 (86)
  • v1: and — Translates the Greek conjunction directly.
  • v1: hour has come — Reflects the exact lexical meaning and perfect tense.
  • v1: your — Adopts contemporary, dignified English over archaic forms.
  • v1: your — Reflects the possessive pronoun in the source.
  • v1: glorify ... glorify — Preserves the cognate verb repetition.
  • v2: you gave — Uses standard modern simple past for the aorist indicative.
  • v2: authority — More precise translation for exousian indicating rightful jurisdiction.
  • v2: gave ... given ... give — Preserves the repetition of the root didomi.
  • v3: eternal life — Uses standard contemporary English word order.
  • v3: may — Translates the purpose clause subjunctive smoothly into modern English.
  • v3: that they may know — Disputed among traditions; standard subjunctive rendering maintains the focus on knowing God without strictly defining it as pure intellectual contemplation.
  • v3: Jesus Christ — Follows the explicit naming syntax of the source text rather than substituting a pronoun.
  • v3: the only true God — Preserves the definite article sequence.
  • v3: God — Consistently renders the divine name Theos.
  • v4: to do — Uses the natural English infinitive for the hina purpose clause.
  • v4: glorified ... given — Preserves the thematic continuation of verb roots from preceding verses.
  • v5: your own presence — Accurately renders the preposition para with the dative reflexive to express intimate divine spatiality.
  • v5: existed — Conveys the absolute ontological sense of einai in this context.
  • v5: glorify ... glory — Preserves the verb and cognate noun pairing.
  • v6: to — Uses modern over archaic preposition.
  • v6: gave ... gave — Preserves repetition of the verb.
  • v6: whom you gave me — Disputed among traditions; accurately reflects the aorist verb of giving without explicitly endorsing a pre-temporal decree over historical calling.
  • v7: have known — Accurately renders the perfect tense.
  • v7: whatever you have — Translates the inclusive relative pronoun phrasing into natural modern English.
  • v7: from you — Renders the preposition of origin transparently.
  • v7: have given — Preserves the continued repetition of the root didomi.
  • v8: truly — Renders the adverb directly without periphrasis.
  • v8: gave ... given — Preserves the repetition of give.
  • v9: pray for — Standard rendering of erotao in intercessory contexts.
  • v9: I do not pray for — Uses dignified, unabbreviated modern negation.
  • v9: I do not pray for the world — Disputed among traditions; translates the literal negation directly without resolving systemic atonement limits.
  • v9: because — Translates the causal conjunction accurately.
  • v9: pray ... pray — Preserves the repetition of the intercessory verb.
  • v10: my things are yours — Reflects the neuter plural substantive phrasing clearly.
  • v10: my things are yours, and your things are mine — Preserves the chiastic reciprocity of the source.
  • v10: have been glorified — Preserves the perfect tense related verb.
  • v11: but — Translates the conjunction contextually as contrastive given the semantic opposition.
  • v11: am coming to you — Renders the present tense verb as progressive action in this context.
  • v11: in your — Translates the locative/instrumental preposition naturally.
  • v11: keep them — Disputed among traditions; the aorist imperative is preserved as an urgent ongoing request without appending an infallible theological guarantee to the verb.
  • v11: in the world — Preserves the triple repetition of the prepositional phrase.
  • v11: which — Follows the early Alexandrian reading linking the relative pronoun to the divine name rather than the Western text linking it to the disciples.
  • v12: When — Translates hote accurately as a temporal conjunction.
  • v12: perished — Accurately translates the aorist middle indicative.
  • v12: perished except — Disputed among traditions; the use of 'except' (ei me) leaves the tension of whether the son of perdition was among the truly given or merely among the guarded.
  • v12: perdition — Traditional standard translation matching lexical severity.
  • v12: Scripture might — Uses standard modern capitalization and auxiliary modal for the purpose clause.
  • v12: perished ... perdition — Preserves the figura etymologica connection.
  • v12: which — Preserves the repeated neuter relative pronoun linking back to the name.
  • v13: am coming to you — Maintains progressive present verb translation as established in verse 11.
  • v13: fulfilled — Standard translation reflecting the perfect passive participle.
  • v13: themselves — Accurately translates the reflexive pronoun.
  • v13: joy ... fulfilled — Preserves the noun and participle thematic tie.
  • v14: they are not of the world, just as I am not of the world — Preserves the exact structural refrain.
  • v15: do not ask — Standard negative present indicative syntax.
  • v15: take — Translates the subjective without the cumbersome archaic modal.
  • v15: out of — Accurately renders the preposition of extraction.
  • v15: out of the world ... from the evil one — Preserves the contrastive spatial parallelism.
  • v16: They are not of the world, just as I am not of the world. — Preserves the exact refrain repeated from verse 14.
  • v17: in the — Renders the en preposition literally.
  • v17: your — Avoids capitalization of divine pronouns in accordance with modern typographic standards.
  • v17: Sanctify them — Disputed among traditions; straightforwardly translates the imperative to make holy without defining it as a distinct post-conversion crisis event.
  • v17: Sanctify ... truth ... truth — Preserves the cognate and root repetition.
  • v18: sent me into the world, I also sent them into the world — Preserves the exact syntactical parallelism and reciprocity.
  • v19: sanctify ... sanctified — Preserves the active verb and perfect passive participle pairing.
  • v20: concerning these ... concerning those who believe — Preserves the parallel prepositional phrasing.
  • v21: you, Father, are in me and I am in you — Preserves the chiastic reciprocity structurally.
  • v21: that they may be one — Preserves the repetitive hina clause.
  • v21: so that they all may be one — A broad reception affirms unity is a witness, but its nature is disputed among traditions; rendered transparently to allow the clause to stand without defining it structurally or invisibly.
  • v22: which you have given — Accurate contemporary rendering of the perfect tense verb inside a relative clause.
  • v22: glory ... given ... given — Preserves the noun and related verbs pattern.
  • v22: so that they may be one just as we are one — Preserves the exact phrasing of the unity refrain.
  • v22: the glory which you have given me — Disputed among traditions; keeps the term 'glory' undefined structurally so as not to force a reading of manifest Pentecostal power over relational unity.
  • v23: perfected into — Reflects the teleological movement of the preposition eis.
  • v23: I in them and you in me — Preserves the reciprocal spatial phrasing.
  • v23: loved ... loved — Preserves the repetition of the verb agapao.
  • v24: see — Uses contemporary language without the archaic 'behold'.
  • v24: which you have given — Standard perfect tense rendering for contemporary syntax.
  • v24: because you loved — Renders the aorist indicative with a clear causal conjunction.
  • v24: foundation — Accurately translates katabole in its standard idiomatic sense for the world's origin.
  • v24: that which — Preserves the singular neuter collective number and gender shift in the original.
  • v24: have given ... have given — Preserves the repetitive use of didomi.
  • v25: know ... knew ... knew — Preserves the root repetition.
  • v26: make known — Matches the semantic field of gnorizo accurately.
  • v26: with which you loved — Converts archaic relative clauses into modern syntax.
  • v26: love ... loved — Preserves the cognate noun and verb pair.
知っておくべき制限事項
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

詳細な手順をすべて見る → · AIによる生成 Oct 9, 2026、gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)