John 17:5
Parallel Verses
New International Version
And now, Father, glorify me in your presence with the glory I had with you before the world began.

New Living Translation
Now, Father, bring me into the glory we shared before the world began.

English Standard Version
And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.

New American Standard Bible
"Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was.

King James Bible
And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

Holman Christian Standard Bible
Now, Father, glorify Me in Your presence with that glory I had with You before the world existed.

International Standard Version
"So now, Father, glorify me in your presence with the glory I had with you before the world existed.

NET Bible
And now, Father, glorify me at your side with the glory I had with you before the world was created.

Aramaic Bible in Plain English
“Now, glorify me, my Father, in union with yourself, in that glory which I had in union with you before the universe was.”

GOD'S WORD® Translation
Now, Father, give me glory in your presence with the glory I had with you before the world existed.

Jubilee Bible 2000
And now, O Father, clarify thou me with thine own self with that clarity which I had with thee before the world was.

King James 2000 Bible
And now, O Father, glorify me with your own self with the glory which I had with you before the world was.

American King James Version
And now, O Father, glorify you me with your own self with the glory which I had with you before the world was.

American Standard Version
And now, Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

Douay-Rheims Bible
And now glorify thou me, O Father, with thyself, with the glory which I had, before the world was, with thee.

Darby Bible Translation
and now glorify *me*, *thou* Father, along with thyself, with the glory which I had along with thee before the world was.

English Revised Version
And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

Webster's Bible Translation
And now, O Father, glorify thou me with thy ownself, with the glory which I had with thee before the world was.

Weymouth New Testament
And now, Father, do Thou glorify me in Thine own presence, with the glory that I had in Thy presence before the world existed.

World English Bible
Now, Father, glorify me with your own self with the glory which I had with you before the world existed.

Young's Literal Translation
'And now, glorify me, Thou Father, with Thyself, with the glory that I had before the world was, with Thee;
Parallel Commentaries
Matthew Henry's Concise Commentary

17:1-5 Our Lord prayed as a man, and as the Mediator of his people; yet he spoke with majesty and authority, as one with and equal to the Father. Eternal life could not be given to believers, unless Christ, their Surety, both glorified the Father, and was glorified of him. This is the sinner's way to eternal life, and when this knowledge shall be made perfect, holiness and happiness will be fully enjoyed. The holiness and happiness of the redeemed, are especially that glory of Christ, and of his Father, which was the joy set before him, for which he endured the cross and despised the shame; this glory was the end of the sorrow of his soul, and in obtaining it he was fully satisfied. Thus we are taught that our glorifying God is needed as an evidence of our interest in Christ, through whom eternal life is God's free gift.

Pulpit Commentary

Verse 5. - And now (νῦν) - the very point of time has come - glorify thou me, O Father, explaining the opening of the prayer, "Glorify thy Son." He identifies his own Personality - "me" -with that of "the Son," and "thy Son." With thy own self (παρὰ σεαυτῷ); in closest connection and fellowship with thy-self - a relation which has been arrested or suspended since have been "Jesus Christ," and glorifying thee amid the toil and sorrow of this earthly pilgrimage. This immediate glorification of the Son embraces the glory of vicarious death, the triumphant resurrection, the mystery of ascension in the strength of his human memories to the right hand of God (John 13:31, 32). He still further defines this wondrous prospect, as with the glory which I had with thee before the world was - before the being of the κόσμος παρὰ σεαυτῷ... παρὰ σοι Παρὰ in John represents local relationships (see John 1:40; John 4:40; John 14:25; Revelation 2:13) or intimate spiritual associations (John 14: ). So our Lord remembers and anticipates a "glory with the Father." That which he refers to as before the existence of the world has been softened down by Grotius, Wettstein, Schleiermacher, and some moderns to mean the glory of the Divine thought and destination concerning him; but the expression παρὰ σοι ισ far from being exhausted by such a rendering. He who wrote the prologue (John 1:2, 18) meant that, as the Logos had been πρὸς τὸν Θέον and εἰς τὸν κόλπον τοῦ Πατρός, and at a special epoch "became flesh," the beamings forth of his glory on earth were those which belonged to human life, to the form of a servant, and were profoundly different from that μορφὴ Θεοῦ in which his innermost self-consciousness, the center of his Personality, originally dwelt. And now he seeks to carry this new appanage of his Sonship, this God-glorifying humanity, up into the glory of the pre-existent majesty (cf. Philippians 2:9; 1 Timothy 3:16; Hebrews 1:8, 13). The δόξα which was visible to the disciples on earth (John 1:14) was glory limited, colored, conditioned, by human life and death; but so complete was the Lord's union with the Logos, that it did not quench his memory of the glory of his omnipresent, eternal Being, nor his remembrance of absolute coexistence with the Father before all worlds. He would lift humanity to the very throne of God by its union with his Person. This stupendous claim both as to the past and future would be utterly bewildering if it stood alone; but the Old Testament has prepared the mind of the disciples for this great mystery (Proverbs 8; Isaiah 6.). The theophanies generally, and John 8:25 and Hebrews 1, with numerous other passages, sustain and corroborate the conception that the Logos of God was throughout all human history on the verge of manifestation in the flesh. The record of the extraordinary God-consciousness of Jesus does transcend all human experience, and baffles us at every turn; but the human consciousness of Jesus appears gradually to have come into such communion with the Logos who had become flesh in him, that he thought the veritable thoughts and felt the emotions of the eternal God as though they were absolutely his own. In addition to this idea of his resumption of his own eternal state, Lange and Moulton, in opposition to Meyer, lay emphasis on the answer to this prayer, consisting in such a manifestation of the premundane glory in his flesh, that it should perfectly establish the relation between the glory of the Father before all worlds, -rod the glory of utter and complete self-sacrifice for the redemption of the world. The glory of omnipotence and omnipresence is lost in the greater glory of infinite love. Thus the glory which he had with the Father would be best seen in the completion of his agony, the τετέλεσται of the cross.

Gill's Exposition of the Entire Bible

And now, O Father, glorify thou me with thine own self,.... Not with his perfections, these he had, they dwelt bodily in him; or with his nature, in which he was one with him; but as Mediator, with his glorious presence in heaven, by setting him at his right hand, and crowning him with glory and honour. The Jews have a notion that God will give to the King Messiah, , "of the supreme glory" (g): the glory Christ prays for is, as he says,

the glory which I had with thee before the world was; the same phrase with or , used by the Jews (h). This is not to be understood of the glory of the human nature of Christ, abstractly considered; for that is no person of itself, but what is taken up into personal union with the Son of God; and therefore cannot be intended by this personal character I; nor did it exist from eternity; it was indeed written in God's book of predestination, even all its members, when as yet there were none of them in actual being; it was set up in God's thoughts and counsel, as the pattern and exemplar of human nature; it had a federal union with the Son of God, or a covenant subsistence with him; and in the Old Testament Christ was often spoken of as man, because of his frequent appearances in an human form, and because of the certainty of his incarnation; but he did not really and actually exist as man, until he took flesh of the virgin; for Christ, as man, is the seed of the woman, the son of David, Abraham, and Adam; he is called the last and second Adam, and was not as man before the first: the Old Testament speaks of his incarnation as future, nor is it possible that a creature can exist before time; for as soon as a creature exists, time begins, which is nothing else than the measure of a creature's duration; nor was the human nature of Christ with the Father from eternity; nor had it a glory before the world began, neither in whole, nor in part: nor is the glory of the divine nature abstractly considered here meant; this glory indeed Christ had from everlasting; he had it with his Father, in common with him, being in union to him; and it is true that it was in some measure veiled and covered in his state of humiliation; for though there were some breakings forth of it in that state, these were seen but by a few; wherefore he is thought by some, to pray here for the manifestation of this glory; but this glory was essential to him, was his natural right, and not to be prayed for, and which he then had as much as ever, and of which there could be no suspension: but this designs the glory of him as Godman, and Mediator; he was not only predestinated to be a Mediator, but was really set up as such from everlasting, and had a mediatorial fulness of grace put into his hands, and had the honour and glory of that office given unto him by the other two persons; and now that he might appear to be what he was, to be made, that is, made manifest that he was both Lord and Christ, he here prays; which was to be done, upon his ascension to heaven, and session at the right hand of God, by the pouring down of the Holy Ghost.

(g) Midrash Tillim in Psal. 20 apud Galatin. de Arcan. Cathol. Ver. l. 3. c. 9. (h) Gloss in T. Bab Pesachim, fol. 54. 1.

Jamieson-Fausset-Brown Bible Commentary

5. And now—in return.

glorify thou me—The "I Thee" and "Thou Me" are so placed in the original, each beside its fellow, as to show that A PERFECT RECIPROCITY OF SERVICES of the Son to the Father first, and then of the Father to the Son in return, is what our Lord means here to express.

with the glory which I had with thee before the world was—when "in the beginning the Word was with God" (Joh 1:1), "the only-begotten Son in the bosom of the Father" (Joh 1:18). With this pre-existent glory, which He veiled on earth, He asks to be reinvested, the design of the veiling being accomplished—not, however, simply as before, but now in our nature.

John 17:5 Additional Commentaries
Context
Prayer for the Son
4"I glorified You on the earth, having accomplished the work which You have given Me to do. 5"Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was.
Cross References
Proverbs 8:23
I was formed long ages ago, at the very beginning, when the world came to be.

John 1:1
In the beginning was the Word, and the Word was with God, and the Word was God.

John 8:58
"Very truly I tell you," Jesus answered, "before Abraham was born, I am!"

John 17:1
After Jesus said this, he looked toward heaven and prayed: "Father, the hour has come. Glorify your Son, that your Son may glorify you.

John 17:24
"Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world.

Philippians 2:6
Who, being in very nature God, did not consider equality with God something to be used to his own advantage;

1 Peter 1:21
Through him you believe in God, who raised him from the dead and glorified him, and so your faith and hope are in God.
Treasury of Scripture

And now, O Father, glorify you me with your own self with the glory which I had with you before the world was.

glorify.

John 17:24 Father, I will that they also, whom you have given me, be with me …

John 1:18 No man has seen God at any time, the only begotten Son, which is …

John 3:13 And no man has ascended up to heaven, but he that came down from …

John 10:30 I and my Father are one.

John 14:9 Jesus said to him, Have I been so long time with you, and yet have …

Proverbs 8:22-31 The LORD possessed me in the beginning of his way, before his works of old…

Philippians 2:6 Who, being in the form of God, thought it not robbery to be equal with God:

Colossians 1:15-17 Who is the image of the invisible God, the firstborn of every creature…

Hebrews 1:3,10 Who being the brightness of his glory, and the express image of his …

1 John 1:2 (For the life was manifested, and we have seen it, and bear witness, …

Revelation 5:9-14 And they sung a new song, saying, You are worthy to take the book, …

before.

John 1:1-3 In the beginning was the Word, and the Word was with God, and the …

Matthew 25:34 Then shall the King say to them on his right hand, Come, you blessed …

1 Peter 1:20 Who truly was foreordained before the foundation of the world, but …

Revelation 13:8 And all that dwell on the earth shall worship him…

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