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.
AICNT “This is my commandment, that you love one another as I have loved you.
OEB This is my command – love one another, as I have loved you.
WEBBE “This is my commandment, that you love one another, even as I have loved you.
WMBB (Same as above)
NET My commandment is this – to love one another just as I have loved you.
LSV This is My command, that you love one another, according as I loved you;
FBV This is my command: love one another as I have loved you.
TCNT “This is my commandment, that you love one another, just as I have loved you.
T4T What I am commanding you is this: Love each other just like I have loved you.
LEB This is my commandment: that you love one another just as I have loved you.
BBE This is the law I give you: Have love one for another, even as I have love for you.
Moff No Moff YHN (JHN) book available
Wymth This is my commandment to you, to love one another as I have loved you.
ASV This is my commandment, that ye love one another, even as I have loved you.
DRA This is my commandment, that you love one another, as I have loved you.
YLT 'This is my command, that ye love one another, according as I did love you;
Drby This is my commandment, that ye love one another, as I have loved you.
RV This is my commandment, that ye love one another, even as I have loved you.
Wbstr This is my commandment, That ye love one another, as I have loved you.
KJB-1769 This is my commandment, That ye love one another, as I have loved you.
( This is my commandment, That ye/you_all love one another, as I have loved you. )
KJB-1611 [fn]This is my Commaundement, that ye loue one another, as I haue loued you.
(This is my Commaundement, that ye/you_all love one another, as I have loved you.)
Bshps This is my commaundement, that ye loue together, as I haue loued you.
(This is my commandment, that ye/you_all love together, as I have loved you.)
Gnva This is my commandement, that ye loue one another, as I haue loued you.
(This is my commandment, that ye/you_all love one another, as I have loved you. )
Cvdl This is my comaundement, that ye loue together, as I haue loued you.
(This is my commandment, that ye/you_all love together, as I have loved you.)
TNT This is my commaundement that ye love togedder as I have loved you.
(This is my commandment that ye/you_all love together as I have loved you. )
Wyc This is my comaundement, that ye loue togidere, as Y louede you.
(This is my commandment, that ye/you_all love together, as I loved you.)
Luth Das ist mein Gebot, daß ihr euch untereinander liebet, gleichwie ich euch liebe.
(The is my Gebot, that you/their/her you untereinander liebet, gleichwie I you liebe.)
ClVg Hoc est præceptum meum, ut diligatis invicem, sicut dilexi vos.[fn]
(This it_is præceptum mine, as diligatis invicem, like dilexi vos. )
UGNT αὕτη ἐστὶν ἡ ἐντολὴ ἡ ἐμὴ, ἵνα ἀγαπᾶτε ἀλλήλους καθὼς ἠγάπησα ὑμᾶς.
(hautaʸ estin haʸ entolaʸ haʸ emaʸ, hina agapate allaʸlous kathōs aʸgapaʸsa humas.)
SBL-GNT Αὕτη ἐστὶν ἡ ἐντολὴ ἡ ἐμὴ ἵνα ἀγαπᾶτε ἀλλήλους καθὼς ἠγάπησα ὑμᾶς·
(Hautaʸ estin haʸ entolaʸ haʸ emaʸ hina agapate allaʸlous kathōs aʸgapaʸsa humas;)
TC-GNT Αὕτη ἐστὶν ἡ ἐντολὴ ἡ ἐμή, ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἠγάπησα ὑμᾶς.
(Hautaʸ estin haʸ entolaʸ haʸ emaʸ, hina agapate allaʸlous, kathōs aʸgapaʸsa humas. )
Key for above GNTs: yellow:punctuation differs, orange:accents differ (from our SR-GNT base).
TTN Tyndale Theme Notes:
Remaining in 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).
Passages for Further Study
Exod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10
BMM BibleMapper.com Maps:
Jesus’ Arrest, Trial, Crucifixion, and Burial
Matthew 26-27; Mark 14-15; Luke 22-23; John 13-19
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.