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.
Key: khaki:verbs, light-green:nominative/subject, pink:genitive/possessor.
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).
ULT“I am the true vine, and my Father is the farmer.
UST“I am like a genuine vine that grows fruit. My Father is like a gardener who takes care of it.
BSB § “I am the true vine, and My Father is the keeper of the vineyard.
BLBI am the true vine and My Father is the vinedresser.
AICNT“I am the true vine, and my Father is the gardener.
OEB ¶ ‘I am the true vine, and my Father is the vine-grower.
2DT I am the true vineyard and my Father is the farmer.
WEBBE“I am the true vine, and my Father is the farmer.
NET“I am the true vine and my Father is the gardener.
LSV“I AM the true vine, and My Father is the vinedresser;
FBV“I am the true vine, and my Father is the gardener.
TCNT“I am the true vine, and my Father is the vinedresser.
T4TJesus talked to us as we were walking along. Speaking figuratively of the need for us to live in a way that God wants us to, he said, “I am like [MET] a genuine vine, not like those Jewish leaders who do not teach the truth. My father is like [MET] a gardener who works to take care of a vineyard.
LEB“I am the true vine, and my Father is the vinedresser.
BBEI am the true vine and my Father is the gardener.
Wymth"I am the Vine—the True Vine, and my Father is the vine-dresser.
ASVI am the true vine, and my Father is the husbandman.
DRAI am the true vine; and my Father is the husbandman.
YLT'I am the true vine, and my Father is the husbandman;
DrbyI am the true vine, and my Father is the husbandman.
RVI am the true vine, and my Father is the husbandman.
WbstrI am the true vine, and my Father is the husbandman.
KJB-1769 I am the true vine, and my Father is the husbandman.
KJB-1611¶ I am the true vine, and my Father is ye husbandman. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsI am the true vine, and my father is the husbandman. (Same as from KJB-1769 above, apart from capitalisation)
GnvaI Am that true vine, and my Father is that husband man.
CvdlI am a true vyne, and my father is an hussbande man.
TNTI am the true vyne and my father ys an husbande man. (I am the true vyne and my father is an husband man. )
WyclY am a very vyne, and my fadir is an erthe tilier. (I am a very vyne, and my father is an earth tilier.)
LuthIch bin ein rechter Weinstock und mein Vater ein Weingärtner. (I am a rechter Weinstock and my father a Weingärtner.)
ClVgEgo sum vitis vera, et Pater meus agricola est.[fn] (I I_am vitis vera, and Pater mine agricola it_is. )
15.1Ego sum vitis vera. Et me præcedentem ad passionem debetis sequi, quia ego sum vitis, id est caput vestrum ejusdem naturæ vobiscum, ut in me possit fructificare humana natura. Et Pater, etc. Ego etiam agricola cum Patre, quia sum mundator palmitum, quod est agricolæ, non vitis officium, qui etiam palmites operarios facit, licet non de suo, nec per ipsos, sed per meipsum.
15.1I I_am vitis vera. And me præcedentem to passionem debetis sequi, because I I_am vitis, id it_is caput of_you hisdem naturæ with_you, as in me possit fructificare humana natura. And Pater, etc. I also agricola when/with Patre, because I_am mundator palmitum, that it_is agricolæ, not/no vitis officium, who also palmites operarios facit, licet not/no about suo, but_not through ipsos, but through meipsum.
UGNTἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή, καὶ ὁ Πατήρ μου ὁ γεωργός ἐστιν. (egō eimi haʸ ampelos haʸ alaʸthinaʸ, kai ho Pataʸr mou ho geōrgos estin.)
SBL-GNTἘγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή, καὶ ὁ πατήρ μου ὁ γεωργός ἐστιν· (Egō eimi haʸ ampelos haʸ alaʸthinaʸ, kai ho pataʸr mou ho geōrgos estin;)
TC-GNTἘγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή, καὶ ὁ πατήρ μου ὁ γεωργός ἐστι. (Egō eimi haʸ ampelos haʸ alaʸthinaʸ, kai ho pataʸr mou ho geōrgos esti. )
15:1I am: See study note on 6:35. The grapevine and the vineyard traditionally represented God’s people, planted and tended by him in Israel (Ps 80:8-18; Isa 5:1-7; Jer 2:21; 12:10-11; Ezek 15:1-5; Hos 10:1-2). When Jesus used this image, he made an important departure: He declared that he is the true grapevine and that a relationship with God requires attachment to him.
The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.
This mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).
The part of the story from the previous chapter continues. Jesus continues to speak to his disciples either at the end of their evening meal or after they have finished that meal and are walking to Gethsemane. It is unclear whether or not they left immediately after Jesus said “Let us go from here,” at the end of the previous chapter (John 14:31).
Jesus uses the true vine to refer to himself. As a vine is the source of life for its branches, so Jesus causes people to live in a way that pleases God and brings other people to believe in Jesus. Since the vine is an important metaphor in the Bible, you should translate the words directly or use a simile and not provide a plain explanation in the text of your translation. Alternate translation: [I am like a true vine]
The word translated vine refers specifically to the grapevine plant that produces grapes. If your readers would not be familiar with grapevines, use an equivalent word in your language for a vine that produces fruit. Alternate translation: [grapevine] or [fruit-producing vine]
Jesus uses farmer to refer to God. Just as a farmer takes care of thevine to ensure it is as fruitful as possible, so God takes care of his people. If this might confuse your readers, you could use a simile. Alternate translation: [my Father is like a gardener]
ὁ γεωργός
the the farmer
While farmer is a general term for anyone who farms the ground, in this context it refers to someone who takes care of grapevines and grows grapes. Alternate translation: [vine grower] or [grape farmer]
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.
