John Chapter 17 verse 3 Holy Bible

ASV John 17:3

And this is life eternal, that they should know thee the only true God, and him whom thou didst send, `even' Jesus Christ.
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BBE John 17:3

And this is eternal life: to have knowledge of you, the only true God, and of him whom you have sent, even Jesus Christ.
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DARBY John 17:3

And this is the eternal life, that they should know thee, the only true God, and Jesus Christ whom thou hast sent.
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KJV John 17:3

And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
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WBT John 17:3


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WEB John 17:3

This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ.
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YLT John 17:3

and this is the life age-during, that they may know Thee, the only true God, and him whom Thou didst send -- Jesus Christ;
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John 17 : 3 Bible Verse Songs

Pulpit Commentary

Pulpit CommentaryVerse 3. - The life eternal, of which Jesus has just spoken, is this (cf. for construction, John 15:12; 1 John 3:11, 23; 1 John 5:3), that they might know - should come to know - thee, the only veritable God. All ideas of God which deviate from or fall short of "the Father" revealed to us by Christ, are not the veritable God, and the knowledge of them is not life eternal. The Father is here set forth as the fens Deitatis. This does not exclude "the Son," but is inconceivable without him. The Fatherhood expresses an eternal relation. The one element involves the ether as integral to itself: "I am in the Father, and the Father in me." There is a knowledge of the Father possible even now. "Henceforth, he has said, ye have seen him, and known him;" yet not till the veil is lifted, and we see face to face, shall we know as we are known (1 Corinthians 13:12; 1 John 3:2), shall we see him as he is. And him whom thou didst send, Jesus the Christ (not Jesus to be, or as Christ, but rather "Jesus the Christ," as the expansion and explanation of the more indefinite term, "him whom thou didst scud"). Why does our Lord add to this expression one that at first sight seems so incompatible with the idea of this prayer? It has led so careful and reverential a commentator as Westcott to remove the difficulty by supposing that the whole verse is a gloss of the evangelist, expressing the sense of what our Lord may have uttered at greater length. We are loath to admit this method of exegesis, especially as the sole reasons for it are the supposed strangeness of our Lord's here using a phrase so unaccustomed, and thus giving himself not only his Personal Name, but his own official title. It is unusual. The phrase does undoubtedly belong to a later period for its current and constant use. Yet it must not be forgotten (1) that this is a unique moment in his career, and unique expressions may be anticipated; (2) that it was calculated to strengthen his disciples, to allow them to hear once from his own lips the solemn claim to Messiahship (see Godet); (3) that John himself at once adopted it as his own (Acts 3:6, 20; 1 John 1:3; 1 John 2:1, 22; 1 John 3:22; 1 John 4:2, 3; 1 John 5:1-20; Revelation 1:1, 2, 5); moreover, . . .

Ellicott's Commentary

Ellicott's Commentary for English Readers(3) And this is life eternal.--For these words, which are more frequent in St. John than in any other of the New Testament writers, comp. John 3:15-16; John 3:36; John 5:24; John 5:39; John 6:27; John 6:40; John 6:47; John 6:54; John 6:68; John 10:28; John 12:25; John 12:50; 1John 1:2; 1John 2:15; 1John 3:15; 1John 5:11; 1John 5:13; 1John 5:20. The thought of the previous verse is that the Messianic work of Christ is to give eternal life to those whom God has given Him. The thought of the following verse is that He has accomplished this work. In this verse He shows in what its accomplishment consists--viz., in revealing to men the only true God through Jesus Christ. . . .