John 17:26
New International Version
I have made you known to them, and will continue to make you known in order that the love you have for me may be in them and that I myself may be in them."

New Living Translation
I have revealed you to them, and I will continue to do so. Then your love for me will be in them, and I will be in them."

English Standard Version
I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.”

Berean Study Bible
And I have made Your name known to them and will continue to make it known, so that the love You have for Me may be in them, and I in them.”

Berean Literal Bible
And 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."

New American Standard Bible
and I have made Your name known to them, and will make it known, so that the love with which You loved Me may be in them, and I in them."

King James Bible
And 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.

Christian Standard Bible
I made your name known to them and will continue to make it known, so that the love you have loved me with may be in them and I may be in them."

Contemporary English Version
I told them what you are like, and I will tell them even more. Then the love you have for me will become part of them, and I will be one with them.

Good News Translation
I made you known to them, and I will continue to do so, in order that the love you have for me may be in them, and so that I also may be in them."

Holman Christian Standard Bible
I made Your name known to them and will make it known, so the love You have loved Me with may be in them and I may be in them.

International Standard Version
I made your name known to them, and will continue to make it known, so that the love you have for me may be in them and I myself may be in them."

NET Bible
I made known your name to them, and I will continue to make it known, so that the love you have loved me with may be in them, and I may be in them."

New Heart English Bible
I 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."

Aramaic Bible in Plain English
“And I have revealed to them your Name, and I am revealing it, so that the love with which you have loved me shall be in them, and I shall be in them.”

GOD'S WORD® Translation
I have made your name known to them, and I will make it known so that the love you have for me will be in them and I will be in them."

New American Standard 1977
and I have made Thy name known to them, and will make it known; that the love wherewith Thou didst love Me may be in them, and I in them.”

Jubilee Bible 2000
And I have manifested unto them thy name and will manifest it still, that the love with which thou hast loved me may be in them, and I in them.

King James 2000 Bible
And I have declared unto them your name, and will declare it: that the love with which you have loved me may be in them, and I in them.

American King James Version
And I have declared to them your name, and will declare it: that the love with which you have loved me may be in them, and I in them.

American Standard Version
and I made known unto them thy name, and will make it known; that the love wherewith thou lovedst me may be in them, and I in them.

Douay-Rheims Bible
And I have made known thy name to them, and will make it known; that the love wherewith thou hast loved me, may be in them, and I in them.

Darby Bible Translation
And I have made known to them thy name, and will make [it] known; that the love with which thou hast loved me may be in them and I in them.

English Revised Version
and I made known unto them thy name, and will make it known; that the love wherewith thou lovedst me may be in them, and I in them.

Webster's Bible Translation
And I have declared to them thy name, and will declare it: that the love with which thou hast loved me, may be in them, and I in them.

Weymouth New Testament
And I have made known Thy name to them and will make it known, that the love with which Thou hast loved me may be in them, and that I may be in them."

World English Bible
I 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."

Young's Literal Translation
and I made known to them Thy name, and will make known, that the love with which Thou lovedst me in them may be, and I in them.'
Study Bible
Prayer for all Believers
25Righteous Father, although the world has not known You, I know You, and they know that You sent Me. 26And I have made Your name known to them and will continue to make it known, so that the love You have for Me may be in them, and I in them.”
Cross References
John 15:9
As the Father has loved Me, so have I loved you. Remain in My love.

John 17:6
I have revealed Your name to those You have given Me out of the world. They were Yours; You gave them to Me, and they have kept Your word.

John 17:8
For I have given them the words You gave Me, and they have received them. They knew with certainty that I came from You, and they believed that You sent Me.

Treasury of Scripture

And I have declared to them your name, and will declare it: that the love with which you have loved me may be in them, and I in them.

I have.

John 17:6
I 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.

John 8:50
And I seek not mine own glory: there is one that seeketh and judgeth.

John 15:15
Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.

that.

John 14:23
Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.

John 15:9
As the Father hath loved me, so have I loved you: continue ye in my love.

Ephesians 1:6,22,23
To the praise of the glory of his grace, wherein he hath made us accepted in the beloved…

and I.

John 17:23
I 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.

John 6:56
He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.

John 14:20
At that day ye shall know that I am in my Father, and ye in me, and I in you.







Lexicon
And
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

I have made
ἐγνώρισα (egnōrisa)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's Greek 1107: To make known, declare, know, discover. From a derivative of ginosko; to make known; subjectively, to know.

Your
σου (sou)
Personal / Possessive Pronoun - Genitive 2nd Person Singular
Strong's Greek 4771: You. The person pronoun of the second person singular; thou.

name
ὄνομά (onoma)
Noun - Accusative Neuter Singular
Strong's Greek 3686: Name, character, fame, reputation. From a presumed derivative of the base of ginosko; a 'name'.

{known} to them
αὐτοῖς (autois)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Plural
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

and
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

will continue to make [it] known,
γνωρίσω (gnōrisō)
Verb - Future Indicative Active - 1st Person Singular
Strong's Greek 1107: To make known, declare, know, discover. From a derivative of ginosko; to make known; subjectively, to know.

so that
ἵνα (hina)
Conjunction
Strong's Greek 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

the
(hē)
Article - Nominative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

love
ἀγάπη (agapē)
Noun - Nominative Feminine Singular
Strong's Greek 26: From agapao; love, i.e. Affection or benevolence; specially a love-feast.

You have for
ἣν (hēn)
Personal / Relative Pronoun - Accusative Feminine Singular
Strong's Greek 3739: Who, which, what, that.

Me
με (me)
Personal / Possessive Pronoun - Accusative 1st Person Singular
Strong's Greek 1473: I, the first-person pronoun. A primary pronoun of the first person I.

may be
(ē)
Verb - Present Subjunctive Active - 3rd Person Singular
Strong's Greek 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

in
ἐν (en)
Preposition
Strong's Greek 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

them,
αὐτοῖς (autois)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Plural
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

and I
κἀγὼ (kagō)
Personal / Possessive Pronoun - Nominative 1st Person Singular
Strong's Greek 2504: To also, I too, but I. From kai and ego; so also the dative case kamoi, and accusative case kame and I, me.

in
ἐν (en)
Preposition
Strong's Greek 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

them.”
αὐτοῖς (autois)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Plural
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.
(26) And I have declared unto them thy name, and will declare it.--The Greek word here rendered "declared" is of the same root as the verb rendered "known" in the previous verse. It is better to preserve this connection by rendering the clause, And I made known Thy name unto them, and will make it known. His whole teaching had been a making known of the name, character, will of God, to them. In part this had been received, but in part only. The first steps in the spiritual lessons had been taken, but in His Presence in the Paraclete He will guide them into all truth, and make known to hearts quickened to receive it, the love of God which passeth knowledge.

That the love wherewith thou hast loved (better, didst love) me may be in them, and I in them.--Comp. Note on John 15:9. The thought of Christ's prayer in this verse is expanded in St. Paul's prayer in Ephesians 3:17-19. It is more than that God may love the disciples, even as He loved the Son; it is that they may so know the nature of God that this love may be in them, dwelling in them as the principle of their life. And then the thought passes on to that fulness which has been present all through this last discourse and prayer, "and I in them." (Comp. John 17:23.) Going from them, to be yet with them; not to be with them only as a Person without, but as a power within. "I in them" are the last words of the Intercessory Prayer. The words remain in all their comfort for them in whom "Christ is formed;" in all their encouragement for doubting hearts seeking to know God; in all their warning for hearts that do not seek His presence. They are the prayer of Him who knoweth that the Father always heareth Him.

Verse 26. - Since they have "learned that thou sourest me," our Lord, to complete the awful monologue, adds, And I made known thy Name to them, pointing back to the ἐφανερωσάσου τὸ ὅνομα of Ver. 6. "To make manifest" is not equal in potency with "to make known, to cause them to know;" there is more direct work done in them and to them in order to effect knowledge. Our Lord also declares that he has done this already, but his work of manifestation and teaching are not complete. There is more and more for these to learn. And (γνωρίσω) I will make them to know it. A promise of Divine expansion reaching onward and outward forevermore. By the power of his Spirit, by his return to them in his resurrection-life, by the ministry of the Paraclete, he would prolong and complete the convincing process. In order that the love wherewith thou hast loved me (notice the unusual expression, ἡ ἀγάπη η{ν ἠγαπησάς; and cf. Ephesians 2:4) - the eternal love of the Father to the well-beloved Son - the love which has flowed forth upon him as the perfect Son of man, and Representative of man, upon him who laid down his life that he might take it again (cf. John 10:17) - may be in them; may alight on them as knowing, receiving, loving me (cf. John 16:27, "The Father himself loveth you, because ye have loved me"). However much was involved in the utterance just quoted, in this closing utterance still more is conveyed. The waves on this boundless ocean of love pour in, one behind the other, each nobler and freighted with richer blessing than that which preceded; and the motive of this infinite fullness of eternal love being thus lavished upon them is added: I in them. On this profound suggestion he has already said much, but not until we reach these last words do they flash forth in all their mystic grandeur. His life will be so identified with their life, his abode so blended with their being, his life so repeated in their experience, his personality so much entwined and blended with theirs, that he in them, and because he is in them, prolongs and repeats himself as the Object of an eternal love. We see the same ideas in the Pauline teaching, and can only explain Galatians 1:16; Galatians 2:20; Galatians 4:6; Romans 8:9, 10, 11; Ephesians 2:18; Ephesians 3:19; Colossians 2:7; Colossians 3:4, as echoes of the class of teaching which, long before John had recorded the prayer in this form, had yet become the seed and life-principle of the Church. This is not only true of the closing verses, but of the whole prayer and preceding discourse.

5. Review of the difficulties attending the preservation and characteristics of this discourse and prayer. The sublime comprehensiveness of the prayer; its augmenting swell of thought; the awful depth of its self-consciousness; the limpid simplicity of its style; the movement from himself to his disciples, to the entire Church, to the outlying world; the ground on which he bases every prayer; the imperial dignity of the Pleader; the total absence of any sense of personal weakness or sinfulness; the revelation and insight thus granted into the heart of the God-man; its naturalness, if we concede the foregoing character; its profound humility, if we bear in mind his unique claims; - constitute this page a supernatural phenomenon. Christ himself is the greatest of his miracles. The supposition that some unknown writer of the second century excogitated such a conception out of the synoptic narrative, the Pauline Epistles, and the Alexandrine philosophy, refutes itself. We admit, with F. W. Newman, with Reuss, and with all the rationalist critics, that it is difficult to understand how the apostle could have reproduced so accurately this wondrous discourse and the prayer; but the author practically admits that it was a supernatural process of memory (John 14:25, 26). Still, there are facts enough in the natural sphere and within the knowledge of all, that such extraordinary efforts of memory are by no means uncommon. John was the contemporary of men whose surprising memory held the whole 'Mishna' and thousands of illustrative comments, 'Halacha,' and 'Hagada' ready for constant reference and application. The rishis of India, the Greek rhapsodists, mediaeval minnesingers, and wandering bards, have had imprinted indelibly and verbally on their recollection ten or twenty times the bulk of this wondrous discourse. John was young, impressionable, intimately acquainted with his Lord, though needing many things to complete his apprehension of his glory; and, even apart from Divine or spiritual aid, there is no reason to dispute its accuracy. The impression that this discourse and prayer have produced on the general consciousness of the Church, is, that none but Christ could have uttered these words, and he only at such a conjuncture. Keim insists that John, if it were he, by this narrative annihilates the synoptic tradition of the agony in the garden. And we do not deny that the intercalation of that agony between this prayer and the sublime manner in which Jesus meets the band of soldiers, renders a harmony of the Gospels at this point very difficult. The difficulty does not so much arise from the fact that the profound and awful strife should follow upon this sublime and lofty calm, upon this imperial and Divine prerogative, but that throughout the Johannine recital of the events which occurred on the night of betrayal and Passion, the same exalted demeanor is preserved, and numerous incidents and sayings are recorded which appear discrepant with the utter prostration and overwhelming affliction revealed in the synoptic narrative. This contrast must not be minimized, and cannot be disputed. The question to be decided is whether the twofold aspect of the scene can possibly represent the truth, or whether it proceeds from the theological prepossessions of a later writer, who imagined the behavior of the incarnate Logos under these conditions without any real and deep foundation in reality. By way of preface to an expository treatment, it is desirable to observe that John throughout received impressions from his Lord of a profoundly different character from that of the other observers, and throughout he saw the Divine manifestation which, while they witnessed it, they did not penetrate as he had done. The veil of the human phenomena concealed much from their spiritual apprehension. The different manner in which the same event is described by two witnesses, and the different constructions put upon the same action when viewed with diverse presuppositions, is of too common occurrence to need illustration. Luke represents the tradition concerning the Son of man in the hour of his deepest dejection. John represents what he saw of the ineffably Divine element which triumphed over the human. The angle of vision was different, the sensitive brooding and susceptible nature of John was unlike the impetuous human passion of Peter's soul, and the resultant impression on them both of the whole cycle of events was correspondingly different. Then let it be noticed that John, who knew the synoptic narrative, deliberately omitted what had passed into universal credence, such as the Transfiguration, the Holy Supper, and the Ascension: why was he not at liberty to omit the agony in the garden and the traitor's kiss? He takes up his story after the surprise was over, and when the Lord had resumed the tone of the voluntary Sufferer and Divine Savior; and if we compare the two descriptions of that scene, they supplement and explain one another. Numerous incidents throughout the closing scenes, which are omitted by John, are recorded by one or more of the evangelists, and some facts and words are peculiar to the Johannine narrative. These omissions from and additions to the synoptic narrative have been supposed to reveal the purpose of the theologian rather than the record of the eyewitness. It is rashly asserted that John omits the symptoms of human weakness and shame, and exaggerates the signs of Divine indwelling and of lofty prerogative. This, however, is by no means true. He does omit the agony in the garden, but he gives in John 12. the analogue of that awful scene, and the same Divine spirit with which it was consummated. He omits the "traitor's kiss," but he hints the occurrence of that crowning treachery. He does omit the record of the desertion by the disciples, but (John 16:32) he records the prediction of it. He omits the incident of the false witness and the adjuration, but it should in all fairness be remembered that he also omitted the great confession of the Lord's Messiah-ship and exaltation; and while he passes by the incidents of the mockery of the Lord, he records other matters and methods of mockery which are equally humiliating (John 19:12). If he omits the examinations before Caiaphas and Herod, he gives that which the synoptic tradition had lest sight of in the first examination before Annas and in the private interview with Pilate. The hand-washing of Pilate and the dream of his wife are passed over, but the conduct of Pilate is made far more intelligible by that private interview. The evangelists Luke and Matthew both record features of sorrow and words from the cross and pot-tents attending the Crucifixion, which confer a royal prerogative and a Divine significance on his death. The rending of the veil, the confession of the centurion, the great earthquake, the supernatural darkness, the repentance and acceptance of the dying brigand, - all these we might reasonably expect, on the theory of theological prepossession, to have been found in the Fourth Gospel; and what is more remarkable still on that hypothesis is that the most peculiar and pathetic feature of the last hours is an exhibition of Christ's perfect humanity and filial love, which the other narrators fail to touch (John 19:25-27). We conclude, therefore, that the matters in which the narratives agree are abundant and remarkable, and their divergences cannot be accounted for on the ground of theological bias. The exposition of the following chapters will bring the several lacunae, correspondences, and peculiarities into yet fuller prominence.



17:24-26 Christ, as one with the Father, claimed on behalf of all that had been given to him, and should in due time believe on him, that they should be brought to heaven; and that there the whole company of the redeemed might behold his glory as their beloved Friend and Brother, and therein find happiness. He had declared and would further declare the name or character of God, by his doctrine and his Spirit, that, being one with him, the love of the Father to him might abide with them also. Thus, being joined to Him by one Spirit, they might be filled with all the fulness of God, and enjoy a blessedness of which we can form no right idea in our present state.
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