10. *And all my things are thine, and thine are mine.* Could anyone but God address God so? These words seem to be thrown in to give a reason for the statement: “they are thine,” the reason being that since they were Christ’s (the Father had made them Christ’s), they must be the Father’s also, for “all my things are thine, and thine are mine.” The remaining words of this verse afford a second reason why the Father ought to hear Christ’s prayer for the Apostles and watch over them, because Christ, through them, had been glorified before men, as a teacher is honoured by disciples attaching themselves to him. Or the words: “I am glorified,” may possibly be proleptic, and mean that Christ was to be glorified _afterwards_ through the preaching of the Apostles. 11. Etiam non sum in mundo, et 11. And now I am not in the hi in mundo sunt, et ego ad te world, and these are in the venio. Pater sancte, serva eos world, and I come to thee. in nomine tuo, quos dedisti Holy Father, keep them in thy mihi: ut sint unum, sicut et name, whom thou hast given me: nos. that they may be one, as we also are. 11. A third reason why they ought now to receive the Father’s special care was because Christ was now leaving them, and they were to remain in the world. *Keep them in thy name, whom thou hast given me.* The sense of this reading is sufficiently evident. The best‐supported Greek reading, however, is ὧ(111) (not οὕς), ὧ being attracted into the dative case of the preceding noun, and standing for ὁ. The most probable meaning of this Greek reading is: keep them in the confession of Thy name, in the knowledge of Thee, which Thou hast given to Me, and which I in turn have given to them; that they may be one by a union of faith and charity resembling, though in an imperfect way, the union between the Persons of the Blessed Trinity. 12. Cum essem cum eis, ego 12. While I was with them, I servabam eos in nomine tuo. kept them in thy name. Those Quos dedisti mihi, custodivi: whom thou gavest me have I et nemo ex eis periit, nisi kept: and none of them is filius perditionis, ut lost, but the son of scriptura impleatur. perdition, that the scripture may be fulfilled. 12. *I kept them.* In the original, the imperfect tense ἐτήρουν brings out more clearly Christ’s continuous care. In this verse, too, there is a difference of opinion as to whether οὐς or ὦ is the correct reading, but the Vulgate reading is more strongly supported here than in verse 11. *And none of them is lost, but the son of perdition.* “Son of perdition” is a Hebraism, signifying one devoted to destruction, as Judas was, through his own fault.