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Text critical issues=small word differences Clarity of original=clear Importance=normal (All still tentative.)
OET (OET-RV) You are all clean already because of the teaching that I’ve given you.
OET-LV You_all are already clean, because_of the message which I_have_spoken to_you_all.
SR-GNT Ἤδη ὑμεῖς καθαροί ἐστε, διὰ τὸν λόγον ὃν λελάληκα ὑμῖν. ‡
(Aʸdaʸ humeis katharoi este, dia ton logon hon lelalaʸka humin.)
Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, 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).
ULT You are already clean through the word that I have spoken to you.
UST You are like branches that have already been cleaned by pruning because of the teaching that I have told you before.
BSB You are already clean because of the word I have spoken to you.
BLB Already you are clean by reason of the word that I have spoken to you.
AICNT “You are already clean because of the word which I have spoken to you;
OEB You are already clean because of the message that I have given you.
2DT You are already clean because of the word that I have spoken to you.
WEBBE You are already pruned clean because of the word which I have spoken to you.
WMBB (Same as above)
NET You are clean already because of the word that I have spoken to you.
LSV you are already clean, because of the word that I have spoken to you;
FBV You are already pruned and made clean[fn] through what I've told you.
15:3 The word for pruning in this context is Literally, “to cleanse.”
TCNT You are already clean because of the word I have spoken to you.
T4T You are already like the branches that a gardener trims because you have believed the message that I have told you.
LEB You are already clean because of the word that I have spoken to you.
BBE You are clean, even now, through the teaching which I have given you.
Moff No Moff YHN (JHN) book available
Wymth Already you are cleansed—through the teaching which I have given you.
ASV Already ye are clean because of the word which I have spoken unto you.
DRA Now you are clean by reason of the word, which I have spoken to you.
YLT already ye are clean, because of the word that I have spoken to you;
Drby Ye are already clean by reason of the word which I have spoken to you.
RV Already ye are clean because of the word which I have spoken unto you.
Wbstr Now ye are clean through the word which I have spoken to you.
KJB-1769 Now ye are clean through the word which I have spoken unto you.
( Now ye/you_all are clean through the word which I have spoken unto you. )
KJB-1611 [fn]Now ye are cleane through the word which I haue spoken vnto you.
(Modernised spelling is same as from KJB-1769 above apart from footnotes)
15:3 Iohn.13. 10.
Bshps Nowe are ye cleane through the worde which I haue spoken vnto you.
(Now are ye/you_all clean through the word which I have spoken unto you.)
Gnva Nowe are ye cleane through the worde, which I haue spoken vnto you.
(Now are ye/you_all clean through the word, which I have spoken unto you. )
Cvdl Now are ye cleane, because of the worde, that I haue spoke vnto you.
(Now are ye/you_all cleane, because of the word, that I have spoke unto you.)
TNT Now are ye cleane thorow the wordes which I have spoke vnto you.
(Now are ye/you_all clean through the words which I have spoke unto you. )
Wyc Now ye ben clene, for the word that Y haue spokun to you.
(Now ye/you_all been clene, for the word that I have spokun to you.)
Luth Ihr seid jetzt rein um des Worts willen, das ich zu euch geredet habe.
(You seid jetzt rein around/by/for the word willen, the I to you geredet have.)
ClVg Jam vos mundi estis propter sermonem quem locutus sum vobis.[fn]
(Yam you mundi estis propter sermonem which spoke I_am vobis. )
15.3 Propter sermonem, etc. Non ait: propter aquam baptismi, quia et ipsa sine verbo est solum aqua, per verbum fit sacramentum.
15.3 Because sermonem, etc. Non he_said: propter waterm baptismi, because and herself without verbo it_is solum water, through the_word fit sacramentum.
UGNT ἤδη ὑμεῖς καθαροί ἐστε, διὰ τὸν λόγον ὃν λελάληκα ὑμῖν.
(aʸdaʸ humeis katharoi este, dia ton logon hon lelalaʸka humin.)
SBL-GNT ἤδη ὑμεῖς καθαροί ἐστε διὰ τὸν λόγον ὃν λελάληκα ὑμῖν·
(aʸdaʸ humeis katharoi este dia ton logon hon lelalaʸka humin;)
TC-GNT Ἤδη ὑμεῖς καθαροί ἐστε διὰ τὸν λόγον ὃν λελάληκα ὑμῖν.
(Aʸdaʸ humeis katharoi este dia ton logon hon lelalaʸka humin. )
Key for above GNTs: yellow:punctuation differs (from our SR-GNT base).
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.
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
Note 1 topic: figures-of-speech / metaphor
ἤδη ὑμεῖς καθαροί ἐστε
already you_all clean are
The word translated clean is related to the word translated “prunes” in the previous verse. Here Jesus uses clean to imply that the branches have already been cleaned by pruning off the excess parts. If this might confuse your readers, you could use a simile. Alternate translation: “You are like branches that have already been pruned and are clean”
Note 2 topic: figures-of-speech / metonymy
τὸν λόγον
the word
Here, word refers to the message or teachings of Jesus. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the message”
Note 3 topic: figures-of-speech / you
ὑμεῖς & ὑμῖν
you_all & ˱to˲_you_all
The words You and you in this verse are plural and refer to the disciples of Jesus.
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.