John 17:5

An Exegetical Examination of the Syntactic Position of παρὰ σοί in John 17:5

The Gospel of John, particularly the High Priestly Prayer in chapter 17, presents numerous theological and grammatical complexities. Among these, the syntactic placement of the prepositional phrase παρὰ σοί in verse 5 has drawn particular attention from commentators and translators. While the traditional interpretation consistently links this phrase with the preceding verb εἶχον, its final position, separated from the verb by a temporal clause, invites scrutiny regarding its grammatical function, rhetorical emphasis, and theological implications. This exegesis will explore the historical reception of this word order, analyze potential syntactical ambiguities, and consider the rhetorical effect of its placement, leading to a refined understanding and suggested translations.

καὶ νῦν δόξασόν με σύ, πάτερ, παρὰ σεαυτῷ τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. (Nestle 1904)

Key differences with SBLGNT (2010):

• No significant textual differences affecting the phrase παρὰ σοί or its position are found in SBLGNT (2010) compared to the Nestle 1904 text presented here.

Textual Criticism (NA28) and Lexical Notes

The critical text of John 17:5, as represented in NA28, exhibits no significant variants concerning the presence or position of the phrase παρὰ σοί. The reading presented is universally attested in the major manuscript traditions (e.g., P⁶⁰, א, A, B, C, D, L, W, Θ, Ψ, 0141, f¹, f¹³, Byz, Lect, it, vg, syr, cop). This high degree of textual stability confirms that the challenging word order is original to the Johannine text.

Lexically, the components are standard. The preposition παρά with the dative (σοί) typically denotes close proximity, presence, or association, signifying “with,” “beside,” or “in the presence of.” (BDAG, p. 759). In this context, it emphasizes the intimate relationship of being with the Father. The verb ἔχω (here, εἶχον) means “to have” or “possess” (BDAG, p. 427), referring to Christ’s possession of glory. The infinitive εἶναι means “to be” or “to exist” (BDAG, p. 287), functioning here as part of the temporal clause πρὸ τοῦ τὸν κόσμον εἶναι, “before the world existed.” The noun δόξα (“glory, splendor,” BDAG, p. 256) refers to the divine splendor and honor shared between the Father and the Son, a central theological concept in John’s Gospel (cf. Kittel, TDNT, II, 201-253, on δόξα and its theological implications for Christ’s pre-existence).

Translation Variants and Grammatical & Rhetorical Analysis

The primary issue concerns the anaphoric reference of the final παρὰ σοί. Two main possibilities arise, though one is significantly less plausible:

1. Association with εἶχον: This is the widely accepted and grammatically most natural interpretation, despite the word order. The phrase ᾗ εἶχον παρὰ σοί (“which I had with you”) forms a coherent unit describing the glory Christ possessed in the Father’s presence. The intervening temporal clause, πρὸ τοῦ τὸν κόσμον εἶναι (“before the world existed”), then functions as an adverbial modifier to this entire unit. The common understanding is: “the glory which I had with you *before the world existed*.”

2. Association with εἶναι: A less likely, but grammatically conceivable, reading would link παρὰ σοί with the infinitive εἶναι, yielding “before the world existed with you.” This interpretation poses significant grammatical and theological challenges. Grammatically, it creates an awkward and highly unusual structure where εἶναι is modified by a prepositional phrase expressing location *of existence*. Theologically, it implies a pre-existent world that might somehow have existed apart from the Father’s presence before then coming into His presence, a notion antithetical to Johannine cosmology, which firmly establishes the Father as the ultimate source and presence for all creation (cf. John 1:3). Such a concept lacks support elsewhere in the New Testament and is explicitly contradicted by the pervasive biblical understanding of God’s omnipresence and sovereignty over all existence from its very beginning. Therefore, this interpretation is generally rejected.

Rhetorical and Grammatical Significance of Word Order

Given the strong theological and grammatical arguments against associating παρὰ σοί with εἶναι, the primary challenge remains the marked word order if it modifies εἶχον. In an “unmarked” or default Greek word order, one might expect ᾗ εἶχον παρὰ σοὶ πρὸ τοῦ τὸν κόσμον εἶναι, with the personal adjunct (παρὰ σοί) preceding the temporal adjunct (πρὸ τοῦ τὸν κόσμον εἶναι). The transposition, placing παρὰ σοί at the very end of the clause, suggests a rhetorical function, often indicative of emphasis or focus (Levinsohn, Discourse Features of the Greek New Testament, p. 80, on “Dominant focal element” at clause end). The final position of παρὰ σοί thus highlights the *locus* of Christ’s pre-existent glory—it was specifically *with the Father*. This emphasis underscores the unique, intimate, and divine relationship between the Father and the Son before creation. Early Christian authors and later Greek translators demonstrate awareness of this striking word order. Patristic figures such as Irenaeus, Novatian, and Origen, in their allusions to this verse, occasionally reordered the phrases, placing παρὰ σοί before the temporal clause, suggesting they perceived the final position as noteworthy. Similarly, Nonnus of Panopolis and Bambas (modern Greek translation) in their respective versions also adjust the phrasing to place παρά σοι more closely to the verb of having, indicating a perceived “unmarked” preference. This confirms that the Johannine word order is indeed rhetorically marked, serving to draw attention to the phrase and its theological import.

Conclusions and Translation Suggestions

The exegetical analysis confirms that the phrase παρὰ σοί in John 17:5 unequivocally modifies the verb εἶχον, referring to the glory Christ possessed in the Father’s presence. The unusual word order, placing παρὰ σοί at the end of the clause after the temporal phrase, serves a rhetorical function of emphasis. It underscores the profound intimacy and co-eternality of the Son’s glory with the Father before the world’s creation, asserting that this glory was uniquely found with the Father. This final positioning draws the reader’s attention to the specific location and nature of this glory, reinforcing a central Johannine theological theme.

Here are three suggested translations, aiming to capture various nuances:

1. “And now, glorify me, Father, with yourself, with the glory which I had before the world existed, even with you.”
   This translation uses “even with you” to slightly emphasize the final position, making it clear that this glory was specifically “with the Father.”
2. “And now, glorify me, Father, with yourself, with the glory which I had, before the world came into being, in your presence.”
   This translation emphasizes the spatial and relational aspect of “in your presence,” highlighting the intimacy of the pre-existent state.
3. “And now, Father, glorify me alongside yourself with the glory I possessed before the world existed, a glory shared with you.”
   This rendition rephrases to explicitly state the shared nature of the glory, making the connection to the Father clear while implicitly acknowledging the emphasis.