KJV: Neither pray I for these alone, but for them also which shall believe on me through their word;
YLT: 'And not in regard to these alone do I ask, but also in regard to those who shall be believing, through their word, in me;
Darby: And I do not demand for these only, but also for those who believe on me through their word;
ASV: Neither for these only do I pray, but for them also that believe on me through their word;
| τούτων | these |
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Parse: Demonstrative Pronoun, Genitive Masculine Plural Root: οὗτος Sense: this. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἐρωτῶ | do I ask |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: ἐρωτάω Sense: to question. |
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| μόνον | only |
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Parse: Adverb Root: μόνον Sense: only, alone, but. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| τῶν | those |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| πιστευόντων | believing |
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Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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| διὰ | through |
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Parse: Preposition Root: διά Sense: through. |
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| λόγου | word |
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Parse: Noun, Genitive Masculine Singular Root: λόγος Sense: of speech. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἐμέ | Me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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Greek Commentary for John 17:20
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. [source]
The best texts read πιστευόντων , the present participle, that believe. The future body of believers is conceived as actually existing. [source]
The Greek order is, believe through their word on me. “Believe through their word” forms a compound idea. [source]
Reverse Greek Commentary Search for John 17:20
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]
Present active predicate (supplementary) participle agreeing with αδελπον adelphon and with cognate accusative αμαρτιαν hamartian unto death Repeated again with αμαρτανουσιν hamartanousin and in contrast with αμαρτια προς τανατον hamartia pros thanaton (sin unto death). Most sins are not mortal sins, but clearly John conceives of a sin that is deadly enough to be called “unto death.” This distinction is common in the rabbinic writings and in Numbers 18:22 the lxx has λαβειν αμαρτιαν τανατηπορον labein hamartian thanatēphoron “to incur a death-bearing sin” as many crimes then and now bear the death penalty. There is a distinction in Hebrews 10:26 between sinning wilfully after full knowledge and sins of ignorance (Hebrews 5:2). Jesus spoke of the unpardonable sin (Mark 3:29; Matthew 12:32; Luke 12:10), which was attributing to the devil the manifest work of the Holy Spirit. It is possible that John has this idea in mind when he applies it to those who reject Jesus Christ as God‘s Son and set themselves up as antichrists.Concerning this (περι εκεινης peri ekeinēs). This sin unto death.That he should make request Sub-final use of ινα hina with the first aorist active subjunctive of ερωταω erōtaō used here as in John 17:15, John 17:20 (and often) for request rather than for question. John does not forbid praying for such cases; he simply does not command prayer for them. He leaves them to God. [source]
Sub-final use of ινα hina with the first aorist active subjunctive of ερωταω erōtaō used here as in John 17:15, John 17:20 (and often) for request rather than for question. John does not forbid praying for such cases; he simply does not command prayer for them. He leaves them to God. [source]