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, orange:accusative/object, pink:genitive/possessor, red:negative.
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 do not ask that you would take them away from the world, but that you would keep them from the evil one.
USTI am not requesting that you take my disciples out of this sinful world. Rather, I am requesting that you keep them safe from being harmed by Satan, the evil one.
BSB § I am not asking that You take them out of the world, but that You keep them from the evil one.[fn]
WymthI do not ask that Thou wilt remove them out of the world, but that Thou wilt protect them from the Evil one.
ASVI pray not that thou shouldest take them from the world, but that thou shouldest keep them from the evil one.
DRAI pray not that thou shouldst take them out of the world, but that thou shouldst keep them from evil.
YLTI do not ask that Thou mayest take them out of the world, but that Thou mayest keep them out of the evil.
DrbyI do not demand that thou shouldest take them out of the world, but that thou shouldest keep them out of evil.
RVI pray not that thou shouldest take them from the world, but that thou shouldest keep them from the evil one.
WbstrI pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil.
KJB-1769 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. ( I pray not that thou/you should take them out of the world, but that thou/you should keep them from the evil.)
KJB-1611I pray not that thou shouldest take them out of the world, but that thou shouldest keepe them from the euill. (Modernised spelling is same as from KJB-1769 above)
BshpsI pray not that thou shouldest take them out of the worlde: but that thou kepe them from euyll. (I pray not that thou/you should take them out of the world: but that thou/you keep them from evil.)
GnvaI pray not that thou shouldest take them out of the world, but that thou keepe them from euill. (I pray not that thou/you should take them out of the world, but that thou/you keep them from evil. )
CvdlI praye not that thou shuldest take them out of the worlde, but that thou kepe the fro euell. (I pray not that thou/you shuldest take them out of the world, but that thou/you keep the from evil.)
TNTI desyre not that thou shuldest take the out of the worlde: but that thou kepe them from evyll. (I desire not that thou/you shuldest take the out of the world: but that thou/you keep them from evil. )
WyclY preye not, that thou take hem awei fro the world, but that thou kepe hem fro yuel. (I pray not, that thou/you take them away from the world, but that thou/you keep them from evil.)
LuthIch bitte nicht, daß du sie von der Welt nehmest, sondern daß du sie bewahrest vor dem Übel. (I bitte not, that you they/she/them from the/of_the world nehmest, rather that you they/she/them bewahrest before/in_front_of to_him Übel.)
ClVgNon rogo ut tollas eos de mundo, sed ut serves eos a malo. (Non rogo as tollas them about mundo, but as serves them from malo. )
UGNTοὐκ ἐρωτῶ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου, ἀλλ’ ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ. (ouk erōtō hina araʸs autous ek tou kosmou, all’ hina taʸraʸsaʸs autous ek tou ponaʸrou.)
SBL-GNTοὐκ ἐρωτῶ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου ἀλλʼ ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ. (ouk erōtō hina araʸs autous ek tou kosmou allʼ hina taʸraʸsaʸs autous ek tou ponaʸrou.)
TC-GNTΟὐκ ἐρωτῶ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου, ἀλλ᾽ ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ. (Ouk erōtō hina araʸs autous ek tou kosmou, all hina taʸraʸsaʸs autous ek tou ponaʸrou. )
17:1-26 This chapter records Jesus’ longest prayer, which is often called his “high priestly prayer.” It provides an intimate glimpse into his heart. In this prayer, which closes the farewell that began at 13:31, Jesus expressed his own concerns to his Father (17:1-8) and then turned to concerns for the church and its future (17:9-26).
One of the most frequently used words in John is “world” (Greek kosmos). In Greek-speaking Jewish thought, kosmos refers to the heavens and the earth as created by God (Gen 1; see also John 1:3, 10; 17:5, 24). John extends the concept to include the world of humanity (e.g., 1:10; 3:16).
Although it was created as good, the human world is hostile to God (1:10-11; 3:19-20; 12:37-41). It is controlled by a darkness that cannot comprehend the light and, in fact, resists the light (3:19). The world is dead and needs life (6:33, 51), yet it hates the one who can save it (7:7). The world is under the dominion of Satan (12:31), who will one day be judged.
God loves the world of humanity, despite its hostility and rebellion against him. Jesus died to take away the sin of the world (1:29; 3:16-17; 1 Jn 2:2). But God’s love for the world he created stands alongside his necessary judgment of the world (John 3:18-21, 36; 5:27-30; 12:47-48). Christ’s followers experience this same tension in their mission. We are called into the world to bring the message of God’s love, but we will experience conflict because the world will be hostile to our message (see 15:18-27; 17:13-26).
Here Jesus uses world to refer to both being on the earth and being among the people in the world who oppose God. See how you translated this use of world in 17:11.
Here, the evil one refers to Satan. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: [you would keep them from Satan, the evil one]
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.
