24. Pater, quos dedisti mihi, 24. Father, I will that where volo ut ubi sum ego, et illi I am, they also whom thou hast sint mecum: ut videant given me may be with me: that claritatem meam, quam dedisti they may see my glory which mihi, quia dilexisti me ante thou hast given me, because constitutionem mundi. thou hast loved me before the creation of the world. 24. Here, too, as in verses 11, 12, some of the critics read the neuter pronoun ὃ (that which) instead of ὁὺς (they whom). The Vulgate reading is at least equally probable. Having prayed in verses 20‐21 for all the faithful, Christ now continues His prayer for the Apostles, as a comparison of this verse with verses 11 and 12 proves. And this, His last petition for them, is, that they may one day be made partakers of that glory which He as God enjoyed eternally, and into which as man He was to enter at His ascension. *That they may see my glory*; that is to say, see and enjoy the glory of My Divinity (reflected also in My humanity; see above on verse 5). We believe there is not question merely of the glory of Christ’s humanity, for He seems to pray here that the Apostles may enjoy the bliss of heaven, which does not consist in the vision of Christ’s humanity, but in the vision and enjoyment of the Divinity. If this is the correct view, and we think, with A Lap., that it is, then this glory was given from all eternity to the Son. The words: *Because thou hast loved me*, do not, in this view, state the _cause_ of the communication of the eternal glory of the Father to the Son. See above on chapter v., verse 20. If the words be understood, as St. Aug. understood them, of Christ’s humanity, then the meaning is: Share with My Apostles the glory which Thou art _about to bestow_ upon Me because from all eternity Thou hast loved Me, and predestined Me _as man_ for this glory. In this view the love of the Father for Christ as man is the reason why He glorifies Christ’s humanity. The phrase *before the creation of the world*, or more accurately, “before the foundation of the world,” denotes that the world is not eternal; while Christ’s claim to have been loved by the Father before creation, is a claim to personal existence before the world began, and indirectly, therefore, a claim to an eternal Personality. 25. Pater iuste, mundus te non 25. Just Father, the world cognovit: ego autem te hath not known thee: but I cognovi, et hi cognoverunt have known thee: and these quia te me misisti. have known, that thou hast sent me. 26. Et notum feci eis nomen 26. And I have made known thy tuum, et notum faciam: ut name to them, and will make it dilectio, qua dilexisti me, in known; that the love wherewith ipsis sit, et ego in ipsis. thou hast loved me, may be in them, and I in them.