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).
ULTYou are my friends if you do what I command you.
USTYou are really my friends if you keep doing what I have commanded you to do.
BSB § You are My friends if you do what I command you.
BLBYou are My friends, if you do what I command you.
AICNT“You are my friends if you do {what}[fn] I command you.
WymthYou are my friends, if you do what I command you.
ASVYe are my friends, if ye do the things which I command you.
DRAYou are my friends, if you do the things that I command you.
YLTye are my friends, if ye may do whatever I command you;
DrbyYe are my friends if ye practise whatever I command you.
RVYe are my friends, if ye do the things which I command you.
WbstrYe are my friends, if ye do whatever I command you.
KJB-1769 Ye are my friends, if ye do whatsoever I command you. ( Ye/You_all are my friends, if ye/you_all do whatsoever I command you.)
KJB-1611Ye are my friends, if ye do whatsoeuer I command you. (Modernised spelling is same as from KJB-1769 above)
BshpsYe are my frendes, yf ye do whatsoeuer I commaunde you. (Modernised spelling is same as from KJB-1769 above)
GnvaYe are my friendes, if ye doe whatsoeuer I commaund you. (Ye/You_all are my friendes, if ye/you_all do whatsoever I command you. )
CvdlYe are my frendes, yf ye do that I commaunde you. (Ye/You_all are my friends, if ye/you_all do that I command you.)
TNTYe are my fredes yf ye do whatsoever I commaunde you. (Ye/You_all are my fredes if ye/you_all do whatsoever I command you. )
WyclYe ben my freendis if ye doen tho thingis, that Y comaunde to you. (Ye/You_all been my friendis if ye/you_all doen those things, that I command to you.)
LuthIhr seid meine Freunde, so ihr tut, was ich euch gebiete. (You seid my friends, so you/their/her tut, what/which I you gebiete.)
ClVgVos amici mei estis, si feceritis quæ ego præcipio vobis. (Vos amici my/mine estis, when/but_if feceritis which I præcipio vobis. )
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).
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.
