1
Joh 17:1-26.
英文原文
Joh 17:1-26.
THE INTERCESSORY PRAYER.
(See on
Joh 14:1).
Had this prayer not been recorded, what reverential reader would not have exclaimed, Oh, to have been within hearing of such a prayer as that must have been, which wound up the whole of His past ministry and formed the point of transition to the dark scenes which immediately followed! But here it is, and with such signature of the Lips that uttered it that we seem rather to hear it from Himself than read it from the pen of His faithful reporter.
1-3. These words spake Jesus, and lifted up his eyes--"John very seldom depicts the gestures or looks of our Lord, as here. But this was an occasion of which the impression was indelible, and the upward look could not be passed over" [ALFORD].
Father, the hour is come--(See on
Joh 13:31, 32).
glorify thy Son--Put honor upon Thy Son, by countenancing, sustaining, and carrying Him through that "hour."
2
無標題
2. 賜給——曾賜給
他有權柄管理凡有血氣的——（見論
Mt 11:27； Mt 28:18-20)。
*賜永生給……*等——字面意為「賜給一切你所賜給他的」。（見論
Joh 6:37-40)。
英文原文
2. given--gavest
him power over all flesh--(See on
Mt 11:27;
Mt 28:18-20).
give eternal life to as many as, &c.--literally, "to all that which thou hast given him." (See on
Joh 6:37-40).
3
無標題
3. 認識——那就是。
永生，使他們——可。
認識等——因此，這永生不僅是意識到的、無盡的存在，而是在基督裏認識神的生命
(Job 22:21).
獨一的真神——惟一有位格的活神；與異教的多神論、哲學的自然主義、和神秘的泛神論同樣榮耀地對比。
以及祢所差來的耶穌基督——這是惟一之處，我們的主給自己這個複合名字，這名字後來在使徒的講道和著述中極為通用。此處這些稱呼按其嚴格意義使用——「耶穌」，因祂「拯救祂的百姓脫離罪惡」；「基督」，因受聖靈無量的充滿所膏抹，以執行其拯救的職事（見
Mt 1:16
的註釋）；「祢所差來的」，帶著神聖權柄與能力的豐滿，來施行拯救。「這裏將耶穌基督與父並列，本身就證明了我們主的神性。認識神和一個受造物不可能是永生，將二者如此聯結是不可思議的」[ALFORD]。
英文原文
3. this is--that.
life eternal, that they might--may.
know, &c.--This life eternal, then, is not mere conscious and unending existence, but a life of acquaintance with God in Christ
(Job 22:21).
thee, the only true God--the sole personal living God; in glorious contrast equally with heathen polytheism, philosophic naturalism, and mystic pantheism.
and Jesus Christ whom thou hast sent--This is the only place where our Lord gives Himself this compound name, afterwards so current in apostolic preaching and writing. Here the terms are used in their strict signification--"JESUS," because He "saves His people from their sins"; "CHRIST," as anointed with the measureless fulness of the Holy Ghost for the exercise of His saving offices (see on
Mt 1:16);
"WHOM THOU HAST SENT," in the plenitude of Divine Authority and Power, to save. "The very juxtaposition here of Jesus Christ with the Father is a proof, by implication, of our Lord's Godhead. The knowledge of God and a creature could not be eternal life, and such an association of the one with the other would be inconceivable" [ALFORD].
4
無標題
4、5. 我在地上已經榮耀祢——更準確地說是「我榮耀了」（因為這事被設想為如今已經過去）。
我已經——我完成了。
祢所託付我的事——在翻譯中保留原文所用的過去時態十分重要，否則可能會以為那已經「完成」的工作只是祂在獻上這禱告之前所作的；然而應當注意，我們的主自始至終是如同已經超越現今這場景一般說話
（約17:12等），
因此必須假定祂所說的「成了的工作」包括了「祂在耶路撒冷將要成就的去世」。
英文原文
4, 5. I have glorified thee on the earth--rather, "I glorified" (for the thing is conceived as now past).
I have finished--I finished.
the work which thou gavest me to do--It is very important to preserve in the translation the past tense, used in the original, otherwise it might be thought that the work already "finished" was only what He had done before uttering that prayer; whereas it will be observed that our Lord speaks throughout as already beyond this present scene
(Joh 17:12,
&c.), and so must be supposed to include in His "finished work" the "decease which He was to accomplish at Jerusalem."
5
無標題
5. 父啊，現在——作為回報。
求祢使我同享榮耀——原文中「我使祢」與「祢使我」各自緊挨著彼此排列，表明我們的主在此所要表達的，是子先服事父、然後父回報子的一種完全的互相服事。
在未有世界以先，我同祢所有的榮耀——即「太初有道，道與神同在」
（約1:1）
之時，「在父懷裡的獨生子」
（約1:18）
之時。祂求的是重新得著這在世上曾遮蔽了的先存榮耀，因為遮蔽的目的既已成就——然而不是單單如以前一樣，而是如今在我們的本性裡。
英文原文
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.
6
無標題
6-8. 祂從為自己禱告轉而為門徒禱告。
我已……顯明——我顯明了。
祢的名——即祂對人類的全部性情。
祢從世上賜給我的人——（參
約6:37-40
的註釋）。
英文原文
6-8. From praying for Himself He now comes to pray for His disciples.
I have manifested--I manifested.
thy name--His whole character towards mankind.
to the men thou gavest me out of the world--(See on
Joh 6:37-40).
8
無標題
8. 他們……確實知道我是從祢出來的——（參
約16:29；
約16:31
的註釋）。
英文原文
8. they . . . have known surely that I came out from thee--(See on
Joh 16:29;
Joh 16:31).
9
無標題
9-14. 我為他們祈求——不僅是作為個人，更是作為以後每一個世代中所有這類人的代表（參
約17:20
的註釋）。
不為世人祈求——因為他們是被「從世上」賜給祂的
（約17:6），
並且已經被改變為與世界完全相反的了。為他們所求的事，事實上也只適用於這樣的人。
英文原文
9-14. I pray for them--not as individuals merely, but as representatives of all such in every succeeding age (see on
Joh 17:20).
not for the world--for they had been given Him "out of the world"
(Joh 17:6),
and had been already transformed into the very opposite of it. The things sought for them, indeed, are applicable only to such.
10
無標題
10. 凡是我的都是祢的；祢的也是我的——直譯為「凡我所有的都是祢的，凡祢所有的也是我的。」（關於中性性別的這種用法，參
約6:37-40
的註釋）。
父與子之間絕對的財產共享在此以言語所能表達的最直接方式表明。（參
約17:5
的註釋）。
英文原文
10. all mine are thine, and thine are mine--literally, "All My things are Thine and Thy things are Mine." (On this use of the neuter gender, see on
Joh 6:37-40).
Absolute COMMUNITY OF PROPERTY between the Father and the Son is here expressed as nakedly as words can do it. (See on
Joh 17:5).
11
無標題
11. 我不再在世上——（參
約17:4
的註釋）。
但他們在世上——即雖然我的爭戰已經結束，他們的卻沒有；雖然我已經超越了爭戰的場景，我在靈裡卻不能與他們分離——他們被留在後面，剛剛踏入他們的大爭戰。
聖父啊——這是祂在其他地方都沒有用過的表達。「父」是祂慣用的稱呼，但此處加上了「聖」，因為祂所求助的是父本性中的完全，為要「保守」他們，使他們不被他們仍在其中的「世界」那不聖潔的氣氛所污染。
因祢所賜給我的名保守他們——更準確地說，「在祢的名裡」；在祂所為人認識的那恩慈而聖潔性情的運用中。
叫他們合而為一——（參
約17:21
的註釋）。
英文原文
11. I am no more in the world--(See on
Joh 17:4).
but these are in the world--that is, Though My struggles are at an end, theirs are not; though I have gotten beyond the scene of strife, I cannot sever Myself in spirit from them, left behind and only just entering on their great conflict.
Holy Father--an expression He nowhere else uses. "Father" is His wonted appellation, but "Holy" is here prefixed, because His appeal was to that perfection of the Father's nature, to "keep" or preserve them from being tainted by the unholy atmosphere of "the world" they were still in.
keep through thine own name--rather, "in thy name"; in the exercise of that gracious and holy character for which He was known.
that they may be one--(See on
Joh 17:21).
12
無標題
12. 我保守了——護衛了。
他們因祢的名——在地上作祢的代表行事。
其中除了那滅亡之子，沒有一個滅亡的——這裡並非暗示那滅亡之子是父所賜給子的人之一，反而是相反
（約13:18）
〔WEBSTER and WILKINSON〕。正如
路4:26、27
一樣，在那裡我們不應假設撒勒法（在西頓）的寡婦是以色列寡婦之一，也不應假設敘利亞的乃縵是以色列長大痲瘋者之一，雖然那語言——與此處相同——可能似乎表達了這意思。
滅亡之子——註定滅亡的
（帖後2:3； 可14:21）。
英文原文
12. I kept--guarded.
them in thy name--acting as Thy Representative on earth.
none of them is lost, but the son of perdition--It is not implied here that the son of perdition was one of those whom the Father had given to the Son, but rather the contrary
(Joh 13:18)
[WEBSTER and WILKINSON]. It is just as in
Lu 4:26, 27,
where we are not to suppose that the woman of Sarepta (in Sidon) was one of the widows of Israel, nor Naaman the Syrian one of the lepers in Israel, though the language--the same as here--might seem to express it.
son of perdition--doomed to it
(2Th 2:3; Mr 14:21).
13
無標題
13. 我在世上說這話，是叫他們心裡充滿我的喜樂——即這樣的語調更適合天上的聖所，而非爭戰的場景；但我「在世上」如此說，是為使我的喜樂——即我知道他們不在的主將為他們獻上這樣的代求而經歷的喜樂——能被如今聽見的人，以及日後一切閱讀這記錄的人，所嘗到，
英文原文
13. I speak in the world, that they might have my joy fulfilled in themselves--that is, Such a strain befits rather the upper sanctuary than the scene of conflict; but I speak so "in the world," that My joy, the joy I experience in knowing that such intercessions are to be made for them by their absent Lord, may be tasted by those who now hear them, and by all who shall hereafter read the record of them,
15
無標題
15-19. 我不求祢叫他們離開世界——因為那樣，雖然能保證他們自身的安全，卻使世界因失去他們的見證而不得祝福。
只求祢保守他們脫離那惡者——脫離世界中並屬世界的一切邪惡。
英文原文
15-19. I pray not that thou shouldest take them out of the world--for that, though it would secure their own safety, would leave the world unblessed by their testimony.
but . . . keep them from the evil--all evil in and of the world.
16
無標題
16. 他們不屬世界，正如我不屬世界一樣——（參
約15:18、19。）
此處重申此點，是為隨後的禱告鋪路。
英文原文
16. They are not of the world, even as I am not of the world--(See
Joh 15:18, 19).
This is reiterated here, to pave the way for the prayer which follows.
17
無標題
17. 求祢用真理使他們成聖——正如先前的禱告「保守他們」是「消極的」，求他們周圍並壓迫他們更新之本性那有毒元素的保護，照樣這禱告「使他們成聖」是積極的，求他們已開始之成聖的前進與完成。
用——在。
真理——神所啟示的真理，作為成聖的媒介或元素；這是一個極為重要的宣告。
祢的道就是真理——（參
約15:3； 西1:5； 弗1:13）。
英文原文
17. Sanctify them--As the former prayer, "Keep them," was "negative," asking protection for them from the poisonous element which surrounded and pressed upon their renewed nature, so this prayer, "Sanctify them," is positive, asking the advancement and completion of their begun sanctification.
through--in.
thy truth--God's revealed truth, as the medium or element of sanctification; a statement this of immense importance.
thy word is truth--(Compare
Joh 15:3; Col 1:5; Eph 1:13).
18
無標題
18. 祢怎樣差——差了。
我到世上，我也照樣差他們——我也差了他們。
到世上——既然他們的使命是要使他們主使命的目的生效，我們的主便論到兩種情形中的權柄為同等。
英文原文
18. As thou hast sent--sentest.
me into the world, even so have I also sent them--sent I also them.
into the world--As their mission was to carry into effect the purposes of their Master's mission, so our Lord speaks of the authority in both cases as co-ordinate.
19
無標題
19. 我為他們的緣故，自己分別為聖——獻上。
叫他們也——可以。
成聖——獻上。同一字詞應用於基督和門徒之間唯一的分別是：應用於基督時，它只意為「獻上」；而應用於門徒時，它意為獻上，並帶有先前成聖的附加意義，因為只有聖潔的才能作為祭物獻上。門徒整個捨己的工作在此顯為不過是基督獻祭的結果〔OLSHAUSEN〕。
藉著——在。
真理——雖然原文此處沒有冠詞，我們不應如旁註那樣譯為「真實地成聖」；因為所指的似乎明顯是
約17:17
中所提的「真理」。（參
約17:17
的註釋。）
英文原文
19. And for their sakes I sanctify--consecrate.
myself that they also might--may.
be sanctified--consecrated. The only difference between the application of the same term to Christ and the disciples is, as applied to Christ, that it means only to "consecrate"; whereas, in application to the disciples, it means to consecrate with the additional idea of previous sanctification, since nothing but what is holy can be presented as an offering. The whole self-sacrificing work of the disciples appears here as a mere result of the offering of Christ [OLSHAUSEN].
through--in.
the truth--Though the article is wanting in the original here, we are not to translate, as in the Margin, "truly sanctified"; for the reference seems plainly to be "the truth" mentioned in
Joh 17:17.
(See on
Joh 17:17).
20
無標題
20-23. 我不但為這些人祈求——這個非常重要的解釋，是俯就這禱告在歷世歷代的聽者和讀者而說的，不僅指隨後的話，更指整個禱告。
也為那些信的人——大多數最好的抄本讀作「那些信的人」，即把一切未來時間視為現在，而把現在視為過去而消逝。
英文原文
20-23. Neither pray I for these alone--This very important explanation, uttered in condescension to the hearers and readers of this prayer in all time, is meant not merely of what follows, but of the whole prayer.
them also which shall believe--The majority of the best manuscripts read "which believe," all future time being viewed as present, while the present is viewed as past and gone.
21
無標題
21. 使他們都合而為一。正如祢父在我裡面，我在祢裡面，使他們也在我們裡面——父與子內住的靈是那獨一完全的聯合紐帶，將一切先將信徒之間、再將這個合一與父和子聯成一個更高的合一，編織為活的合一。（當注意，基督從不將自己與門徒混為一體，如同祂將自己與父聯為一體那樣，而是說我在他們裡面，他們在我們裡面。）
叫世人可以信祢差了我來——差了我。因此，基督使命是神聖的這一大印象，要藉著祂門徒的合一臨到全世界。當然，這必須是某種對世界可見或可感知的事。那麼，是甚麼呢？當然不是僅僅教會機械形式上的合一。因為這在西方式和東方式教會中都可以、並在很大程度上確實存在，卻少有基督的靈，甚至有許多許多是基督的靈不能共存的——因此，它不但不能在其範圍之外說服世界相信福音的神性，反而在其內部大肆產生不信。但基督的靈，光照、改變並掌管真基督徒的心，吸引他們作為一家之成員彼此相聚，促使他們為世界的益處而合作——這才是當充分發光並擴展時，能強使世界信服基督教是神聖的。無疑，基督徒之間的差異越消失——他們越能在次要事上達成共識——對世界的印象便可望越大。但這並非依賴於此；因為在基督裡活而有愛的合一，有時在次要分歧之中、甚至在分歧存在之處，比沒有這些分歧來試驗更深合一的強度之處，更動人地顯出。然而，直到這在基督裡活的弟兄之誼能強大到摧毀宗派主義、自私、屬肉體和冷漠——這些侵蝕一切有形基督教分支核心的因素——我們就不能期望世界被它震懾。當「聖靈從上頭澆灌在我們身上」——作為真理和愛的靈，均勻地澆灌在基督教領域的各個部分——融化差異和怨憤，激起對過去不結果子之驚奇和羞愧，激發普世之愛的渴望，以及對躺在惡者手中的世界的關懷，並將其體現為具體的形式和積極的措施——那時我們才能期望此處所宣告的果效產生，並且那將是無可抵抗的。基督徒豈不應當思考這些事嗎？在這事上，基督耶穌的心思豈不應當也在他們裡面嗎？祂的禱告豈不應當也是他們的禱告嗎？
英文原文
21. that they all may be one, as thou, Father, art in me, and I in thee, that they may be one in us--The indwelling Spirit of the Father and the Son is the one perfect bond of union, knitting up into a living unity, first all believers amongst themselves; next, this unity into one still higher, with the Father and the Son. (Observe, that Christ never mixes Himself up with His disciples as He associates Himself with the Father, but says I in THEM and THEY in US).
that the world may believe that thou hast sent me--sentest me. So the grand impression upon the world at large, that the mission of Christ is divine, is to be made by the unity of His disciples. Of course, then, it must be something that shall be visible or perceptible to the world. What is it, then? Not certainly a merely formal, mechanical unity of ecclesiastical machinery. For as that may, and to a large extent does, exist in both the Western and Eastern churches, with little of the Spirit of Christ, yea much, much with which the Spirit of Christ cannot dwell so instead of convincing the world beyond its own pale of the divinity of the Gospel, it generates infidelity to a large extent within its own bosom. But the Spirit of Christ, illuminating, transforming, and reigning in the hearts of the genuine disciples of Christ, drawing them to each other as members of one family, and prompting them to loving co-operation for the good of the world--this is what, when sufficiently glowing and extended, shall force conviction upon the world that Christianity is divine. Doubtless, the more that differences among Christians disappear--the more they can agree even in minor matters--the impression upon the world may be expected to be greater. But it is not dependent upon this; for living and loving oneness in Christ is sometimes more touchingly seen even amidst and in spite of minor differences, than where no such differences exist to try the strength of their deeper unity. Yet till this living brotherhood in Christ shall show itself strong enough to destroy the sectarianism, selfishness, carnality, and apathy that eat out the heart of Christianity in all the visible sections of it, in vain shall we expect the world to be overawed by it. It is when "the Spirit shall be poured upon us from on high," as a Spirit of truth and love, and upon all parts of the Christian territory alike, melting down differences and heart burnings, kindling astonishment and shame at past unfruitfulness, drawing forth longings of catholic affection, and yearnings over a world lying in wickedness, embodying themselves in palpable forms and active measures--it is then that we may expect the effect here announced to be produced, and then it will be irresistible. Should not Christians ponder these things? Should not the same mind be in them which was also in Christ Jesus about this matter? Should not His prayer be theirs?
22
無標題
22. 祢所賜給——已賜給。
我的榮耀，我已賜給他們，使他們合而為一，像我們合而為一——末後的子句說明了前者的意義。這不是天堂狀態那將來的榮耀，而是剛才所說那現今合一的秘訣；因此，那是內住之基督的靈的榮耀；那是蒙悅納狀態的榮耀，是聖潔品格的榮耀，是一切恩典的榮耀。
英文原文
22. And the glory which thou gavest--hast given.
me I have given them, that they may be one, even as we are one--The last clause shows the meaning of the first. It is not the future glory of the heavenly state, but the secret of that present unity just before spoken of; the glory, therefore, of the indwelling Spirit of Christ; the glory of an accepted state, of a holy character, of every grace.
23
無標題
23. 我在他們裡面，祢在我裡面，使他們完完全全地合而為一——（參見 約17:21）。
英文原文
23. I in them, and thou in me, that they may be made perfect in one--(See on
Joh 17:21).
24
無標題
24-26. 父啊，我在哪裡——這話語的威嚴是全然顯而易見的。任何瑣碎的批評，在膚淺或曲解的讀者之外，都不容許將它消解。
願你所賜給我的人也同我在那裡——（參見 約14:3）。
叫他們看見你所賜給我的榮耀——（參見 約17:5）。基督認為，我們得以蒙允許來觀看並永遠注視祂的榮耀，這榮耀已經足夠了！這就是「榮福直觀」；但這決不僅僅是觀看而已，因為「我們將來必要像祂，因為我們必得見祂的真體」（約一3:2）。
英文原文
24-26. Father, I will--The majesty of this style of speaking is quite transparent. No petty criticism will be allowed to fritter it away in any but superficial or perverted readers.
be with me where I am--(See on
Joh 14:3).
that they may behold my glory which thou hast given me--(See on
Joh 17:5).
Christ regards it as glory enough for us to be admitted to see and gaze for ever upon His glory! This is "the beatific vision"; but it shall be no mere vision, for "we shall be like Him, because we shall see Him as He is"
(1Jo 3:2).
25
無標題
25. 公義的父啊，世人未曾認識祢——即不認識祢。
我卻認識祢——即認識祢。
這些人也知道——即知道。
祢所差來的——即差了
我——從前祂渴望那聖潔的完全彰顯在門徒身上時，稱祂為「聖父」（約17:11）；此處祂則稱祂為「公義的父」，因為祂正訴諸祂的公義或公正，要在那兩個截然相對的階層之間作出區分——一方面是「世人」，他們雖在祂愛子裡被帶到如此親近父的地步，卻不願「認識父」；另一方面是祂自己，祂承認並接受了父，甚至祂的門徒，他們也接受了祂從父所受的使命。
英文原文
25. O righteous Father, the world hath not known thee--knew thee not.
but I have known thee--knew thee.
and these have known--knew.
that thou hast sent--sentest
me--As before He said "Holy Father," when desiring the display of that perfection on His disciples
(Joh 17:11),
so here He styles Him "Righteous Father," because He is appealing to His righteousness or justice, to make a distinction between those two diametrically opposite classes--"the world," on the one hand, which would not "know the Father, though brought so nigh to it in the Son of His love, and, on the other, Himself, who recognized and owned Him, and even His disciples, who owned His mission from the Father.
26
無標題
26. 我已叫——我已表明或傳達。
他們知道祢的名——在祂過去的事奉中。
還要叫他們知道——在更豐滿的意義上，藉著五旬節聖靈的賜下，並貫穿以後的各個世代。
叫祢所愛——即曾愛。
我的愛常在他們裡面，我也常在他們裡面——父這永恆的愛，首先停留在基督身上，便藉著祂的靈傳遞給一切信祂之人，並永遠居住在他們裡面；而「祂常在他們裡面，他們也常在祂裡面」（約15:5），他們便成為「一靈」。「救贖主以這崇高的意念結束了為門徒的禱告，也在他們裡面為歷世歷代的教會禱告。祂將賜給祂與屬自己之人交通的最後時刻，壓縮成必死之人口中所曾說出最崇高、最榮耀的話語。然而最後一個話語的回聲尚未消散，祂便與門徒渡過汲淪溪，來到客西馬尼——那慘烈的爭戰即將展開。新世界的種子必須撒在死亡之中，好叫生命從其中萌發」〔OLSHAUSEN〕。
英文原文
26. And I have declared--I made known or communicated.
thy name--in His past ministry.
and will declare it--in yet larger measure, by the gift of the Holy Ghost at Pentecost and through all succeeding ages.
that the love wherewith thou hast loved--lovedst.
me may be in them, and I in them--This eternal love of the Father, resting first on Christ, is by His Spirit imparted to and takes up its permanent abode in all that believe in Him; and "He abiding in them and they in Him"
(Joh 15:5),
they are "one Spirit." "With this lofty thought the Redeemer closes His prayer for His disciples, and in them for His Church through all ages. He has compressed into the last moments given Him for conversation with His own the most sublime and glorious sentiments ever uttered by mortal lips. But hardly has the sound of the last word died away, when He passes with the disciples over the brook Kedron to Gethsemane--and the bitter conflict draws on. The seed of the new world must be sown in Death, that thence Life may spring up" [OLSHAUSEN].
約17:1-26。
代求的禱告。
（見論
Joh 14:1)。
這個禱告若沒有被記錄下來，哪一個虔敬的讀者不會驚呼：巴不得能在這樣一個禱告的聽聞範圍之內！這禱告總結了祂過去全部的事奉，並構成了過渡到隨即而來之黑暗場景的轉捩點！但它就在這裏，並帶著那發出這禱告之嘴唇的印記，以致我們彷彿是從祂自己那裏聽見的，而不是從祂忠實記述者的筆下讀到的。
1-3. 耶穌說了這話，就舉目望天——「約翰很少描繪我們主的姿態或表情，此處是少數例外之一。但這是一個印象不可磨滅的場合，那向上的一望不能被略過」[ALFORD]。
父啊，時候到了——（見論
Joh 13:31, 32)。
願你榮耀你的兒子——藉著贊同、扶持並帶領祂經過那「時候」，使你的兒子得尊榮。