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, orange:accusative/object, pink:genitive/possessor, cyan:dative/indirect object.
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).
ULTI have spoken these things to you so that my joy might be in you and your joy might be complete.
USTI told you these things in order that you may be as joyful as I am and in order that you may be joyful to the greatest degree.
BSBI have told you these things so that My joy may be in you and your joy may be complete.
BLBThese things I have spoken to you, that My joy may be in you and your joy may be full.
AICNT“These things I have spoken to you, that my joy may {be}[fn] in you, and that your joy may be full.
Wymth"These things I have spoken to you in order that I may have joy in you, and that your joy may become perfect.
ASVThese things have I spoken unto you, that my joy may be in you, and that your joy may be made full.
DRAThese things I have spoken to you, that my joy may be in you, and your joy may be filled.
YLTthese things I have spoken to you, that my joy in you may remain, and your joy may be full.
DrbyI have spoken these things to you that my joy may be in you, and your joy be full.
RVThese things have I spoken unto you, that my joy may be in you, and that your joy may be fulfilled.
WbstrThese things have I spoken to you, that my joy may remain in you, and that your joy may be full.
KJB-1769 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.
KJB-1611These things haue I spoken vnto you, that my ioy might remaine in you, and that your ioy might be full. (Modernised spelling is same as from KJB-1769 above)
BshpsThese thynges haue I spoken vnto you, that my ioy might remayne in you, and that your ioy myght be full. (Modernised spelling is same as from KJB-1769 above, apart from marking of added words (and possibly capitalisation and punctuation))
GnvaThese things haue I spoken vnto you, that my ioy might remaine in you, and that your ioy might be full. (These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. )
CvdlThese thinges haue I spoken vnto you, that my ioye might remayne in you, and yt youre ioye might be perfecte. (These things have I spoken unto you, that my joy might remain in you, and it your(pl) joy might be perfecte.)
TNTThese thinges have I spoken vnto you that my ioye myght remayne in you and that youre ioye might be full. (These things have I spoken unto you that my joy might remain in you and that your(pl) joy might be full. )
WyclThese thingis Y spak to you, that my ioye be in you, and youre ioye be fulfillid. (These things I spake to you, that my joy be in you, and your(pl) joy be fulfilled.)
LuthSolches rede ich zu euch, auf daß meine Freude in euch bleibe, und eure Freude vollkommen werde. (Solches rede I to you, on that my Freude in you bleibe, and your Freude vollkommen become.)
ClVgHæc locutus sum vobis: ut gaudium meum in vobis sit, et gaudium vestrum impleatur.[fn] (This spoke I_am vobis: as gaudium mine in to_you let_it_be, and gaudium of_you impleatur. )
15.11Ut gaudium. Gaudium Dei de nobis qui præscivit et prædestinavit semper est plenum, in nobis incipit ex fide, crescit imo et perficietur in resurrectione.
15.11Ut gaudium. Gaudium of_God about us who præscivit and prædestinavit always it_is plenum, in us incipit from fide, crescit imo and perficietur in resurrectione.
15:1-27 Jesus prepared his disciples for his departure, instructing them to remain in close fellowship with him. The image of a grapevine illustrates both intimacy and fruitfulness. To sustain genuine spiritual life in the world, believers must remain intimately connected to Christ.
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).
If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “so that you will be completely joyful” or “so that you will be joyful to the fullest extent”
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.
