Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
Text critical issues=small word differences Clarity of original=clearImportance=normal (All still tentative.)
OET (OET-RV)But anyone who doesn’t love me, won’t obey my teaching. The words that youhear from me are not my own, but come from the father who sent me.
Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, red:negative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
ULTThe one not loving me does not keep my words. And the word that you hear is not mine, but of the Father having sent me.
USTWhoever does not love me does not obey my teachings. What you have just heard me say I did not say on my own. Rather, what I have said has come from my Father, who has sent me.
BSBWhoever does not love Me does not keep My words. The word that you hear is not My own, but it is from the Father who sent Me.
BLBThe one not loving Me does not keep My words. And the word that you hear is not Mine, but that of the Father having sent Me.
AICNTWhoever does not love me does not keep my words. And the word that you hear is not mine but the Father's who sent me.
OEBThe person who does not love me will not lay my message to heart; and the message to which you are listening is not my own, but comes from the Father who sent me.
WEBBEHe who doesn’t love me doesn’t keep my words. The word which you hear isn’t mine, but the Father’s who sent me.
NETThe person who does not love me does not obey my words. And the word you hear is not mine, but the Father’s who sent me.
LSVhe who is not loving Me does not keep My words; and the word that you hear is not Mine, but the Father’s who sent Me.
FBVThose who don't love me don't do what I say. These words don't come from me, they come from the Father who sent me.
TCNTWhoever does not love me does not keep my words. The word that you hear is not mine, but the Father's who sent me.
T4TBut those who do not love me will not obey what I have told them. So I cannot reveal to them what I am really like. ¶ These words that I am telling you have not come just from me. They came from my Father, the one who sent me.
LEBThe one who does not love me does not keep my words, and the word that you hear is not mine, but the Father’s who sent me.
BBEHe who has no love for me does not keep my words; and the word which you are hearing is not my word but the Father's who sent me.
WymthHe who has no love for me does not obey my teaching; and yet the teaching to which you are listening is not mine, but is the teaching of the Father who sent me.
ASVHe that loveth me not keepeth not my words: and the word which ye hear is not mine, but the Father’s who sent me.
DRAHe that loveth me not, keepeth not my words. And the word which you have heard, is not mine; but the Father’s who sent me.
YLThe who is not loving me, my words doth not keep; and the word that ye hear is not mine, but the Father's who sent me.
DrbyHe that loves me not does not keep my words; and the word which ye hear is not mine, but [that] of the Father who has sent me.
RVHe that loveth me not keepeth not my words: and the word which ye hear is not mine, but the Father’s who sent me.
WbstrHe that loveth me not, keepeth not my sayings: and the word which ye hear is not mine, but that of the Father who sent me.
KJB-1769 He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. ( He that loveth/loves me not keepeth/keeps not my sayings: and the word which ye/you_all hear is not mine, but the Father’s which sent me.)
KJB-1611He that loueth mee not, keepeth not my sayings, and the word which you heare, is not mine, but the Fathers which sent mee. (He that loveth/loves me not, keepeth/keeps not my sayings, and the word which you hear, is not mine, but the Fathers which sent me.)
BshpsHe that loueth me not, kepeth not my sayinges: And the word which ye heare, is not myne, but the fathers which sent me. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)
GnvaHe that loueth me not, keepeth not my wordes, and the worde which ye heare, is not mine, but the Fathers which sent me. (He that loveth/loves me not, keepeth/keeps not my words, and the word which ye/you_all hear, is not mine, but the Fathers which sent me. )
CvdlBut he that loueth me not, kepeth not my sayenges. And the worde that ye heare, is not myne, but the fathers which hath sent me. (But he that loveth/loves me not, keepeth/keeps not my sayenges. And the word that ye/you_all hear, is not mine, but the fathers which hath/has sent me.)
TNTHe that loveth me not kepeth not my sayinges. And the wordes which ye heare are not myne but the fathers which sent me. (He that loveth/loves me not keepeth/keeps not my sayings. And the words which ye/you_all hear are not mine but the fathers which sent me. )
WyclHe that loueth me not, kepith not my wordis; and the word which ye han herd, is not myn, but the fadris, that sente me. (He that loveth/loves me not, keepeth/keeps not my words; and the word which ye/you_all have herd, is not myn, but the fathers, that sent me.)
LuthWer aber mich nicht liebet, der hält meine Worte nicht. Und das Wort, das ihr höret ist nicht mein, sondern des Vaters, der mich gesandt hat. (Who but me not liebet, the/of_the hält my words not. And the Wort, the you/their/her listent is not my, rather the father, the/of_the me sent has.)
ClVgqui non diligit me, sermones meos non servat. Et sermonem, quem audistis, non est meus: sed ejus qui misit me, Patris. (who not/no diligit me, sermones meos not/no servat. And conversation, which audistis, not/no it_is meus: but his who he_sent me, Patris. )
UGNTὁ μὴ ἀγαπῶν με, τοὺς λόγους μου οὐ τηρεῖ; καὶ ὁ λόγος ὃν ἀκούετε, οὐκ ἔστιν ἐμὸς, ἀλλὰ τοῦ πέμψαντός με Πατρός. (ho maʸ agapōn me, tous logous mou ou taʸrei; kai ho logos hon akouete, ouk estin emos, alla tou pempsantos me Patros.)
SBL-GNTὁ μὴ ἀγαπῶν με τοὺς λόγους μου οὐ τηρεῖ· καὶ ὁ λόγος ὃν ἀκούετε οὐκ ἔστιν ἐμὸς ἀλλὰ τοῦ πέμψαντός με πατρός. (ho maʸ agapōn me tous logous mou ou taʸrei; kai ho logos hon akouete ouk estin emos alla tou pempsantos me patros.)
TC-GNTὉ μὴ ἀγαπῶν με, τοὺς λόγους μου οὐ τηρεῖ· καὶ ὁ λόγος ὃν ἀκούετε οὐκ ἔστιν ἐμός, ἀλλὰ τοῦ πέμψαντός με πατρός. (Ho maʸ agapōn me, tous logous mou ou taʸrei; kai ho logos hon akouete ouk estin emos, alla tou pempsantos me patros. )
On four occasions in the Gospel of John, the unusual Greek word paraklētos (“called alongside,” “advocate”) is used to describe the Holy Spirit (John 14:16, 26; 15:26; 16:7). This term occurs elsewhere in Greek literature, where it refers to a legal advocate—someone who speaks in a person’s defense and provides legal counsel. “Counselor” is a popular translation of this term, but the therapeutic connotations of this word in contemporary English are misleading; the older legal meaning of a lawyer providing advice or counsel is closer to the mark. “Comforter” is another popular translation, but this can also be misleading; the older English meaning of someone who strengthens (an “encourager”) is more accurate to the New Testament concept of paraklētos.
Jesus described the Spirit as another Advocate (14:16). Jesus, who is the first advocate (see 1 Jn 2:1), sent a second Advocate, the Holy Spirit. Every task of the Spirit described in John 14–16 is a task Jesus undertook elsewhere in the Gospel. Jesus promised that the Holy Spirit would come to encourage, instruct, and strengthen his followers. In fact, the Spirit would sustain Jesus’ own presence among his disciples. Five promises about the Spirit each indicate a different work that the Spirit does (John 14:16-17, 26; 15:26; 16:7-8, 13-14).
The Spirit became available to Jesus’ disciples after his death (see 7:39; 20:22). The Spirit now continues the work of Jesus and his presence in the life of believers (14:16-26).
Here, word refers to what Jesus has just said in the preceding verses. If this would confuse your readers, you could express that meaning plainly. Alternate translation: [these things I have just said] or [this statement]
Here, mine refers to the source of what Jesus has said. What Jesus has said did not come from himself, but from God. If this would confuse your readers, you could express the meaning explicitly. Alternate translation: [does not come from me]
Jesus is using of to describe the source of the word. If this is not clear in your language, you could state this explicitly. Alternate translation: [has come from the Father who sent me]
On the Thursday before he was crucified, Jesus had arranged to share the Passover meal with his disciples in an upper room, traditionally thought to be located in the Essene Quarter of Jerusalem. After they finished the meal, they went to the Garden of Gethsemane, where Jesus often met with his disciples. There Judas Iscariot, one of Jesus’ own disciples, betrayed him to soldiers sent from the High Priest, and they took Jesus to the High Priest’s residence. In the morning the leading priests and teachers of the law put Jesus on trial and found him guilty of blasphemy. The council sent Jesus to stand trial for treason before the Roman governor Pontius Pilate, who resided at the Praetorium while in Jerusalem. The Praetorium was likely located at the former residence of Herod the Great, who had died over 30 years earlier. When Pilate learned that Jesus was from Galilee, he sent him to Herod Antipas, who had jurisdiction over Galilee. But when Jesus gave no answer to Herod’s many questions, Herod and his soldiers sent him back to Pilate, who conceded to the people’s demands that Jesus be crucified. Jesus was forced to carry his cross out of the city gate to Golgotha, meaning Skull Hill, referring to what may have been a small unquarried hill in the middle of an old quarry just outside the gate. After Jesus was unable to carry his cross any further, a man named Simon from Cyrene was forced to carry it for him. There at Golgotha they crucified Jesus. After Jesus died, his body was hurriedly taken down before nightfall and placed in a newly cut, rock tomb owned by Joseph of Arimathea, a member of the Jewish high council. This tomb was likely located at the perimeter of the old quarry.
