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OET OET-RV OET-LV ULT UST BSB BLB AICNT OEB WEBBE WMBB NET LSV FBV TCNT T4T LEB BBE Moff JPS Wymth ASV DRA YLT Drby RV Wbstr KJB-1769 KJB-1611 Bshps Gnva Cvdl TNT Wyc SR-GNT UHB Related Topics Parallel Interlinear Reference Dictionary Search
parallelVerse INT GEN EXO LEV NUM DEU JOS JDG RUTH 1SA 2SA PSA AMOS HOS 1KI 2KI 1CH 2CH PRO ECC SNG JOEL MIC ISA ZEP HAB JER LAM YNA NAH OBA DAN EZE EZRA EST NEH HAG ZEC MAL JOB YHN MARK MAT LUKE ACTs YAC GAL 1TH 2TH 1COR 2COR ROM COL PHM EPH PHP 1TIM TIT 1PET 2PET 2TIM HEB YUD 1YHN 2YHN 3YHN REV
Yhn Intro C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21
Yhn 17 V1 V2 V3 V4 V5 V6 V7 V8 V9 V10 V11 V12 V13 V14 V16 V17 V18 V19 V20 V21 V22 V23 V24 V25 V26
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.
Text critical issues=small word differences Clarity of original=clear Importance=normal (All still tentative.)
OET (OET-RV) I’m not asking you to remove them out of this world, but rather to stop evil from overcoming them.
OET-LV I_am_ not _asking that you_may_take_ them _away out_of the world, but that you_may_keep them from the evil.
SR-GNT Οὐκ 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.)
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).
ULT I do not ask that you would take them away from the world, but that you would keep them from the evil one.
UST I 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]
17:15 Or from evil
BLB I do not ask that You should take them out of the world, but that You should keep them from evil.
AICNT “I am not asking that you take them out of the world, but that you keep them from the evil one.
OEB I do not ask you to take them out of the world, but to keep them from evil.
2DT I do not ask that you lift them from the Kosmos but that you keep them from the Evil One.
WEBBE I pray not that you would take them from the world, but that you would keep them from the evil one.
WMBB (Same as above)
NET I am not asking you to take them out of the world, but that you keep them safe from the evil one.
LSV I do not ask that You may take them out of the world, but that You may keep them out of the evil.
FBV I'm not asking you to take them out of the world, but for you to protect them from the evil one.
TCNT I do not ask yoʋ to take them out of the world, but to keep them from the evil one.
T4T I am asking you, not that you take them out of this world, but instead that you protect them from Satan, the evil one.
LEB I do not ask that you take them out of the world, but that you protect them from the evil one.
BBE My prayer is not that you will take them out of the world, but that you will keep them from the Evil One.
Moff No Moff YHN (JHN) book available
Wymth I do not ask that Thou wilt remove them out of the world, but that Thou wilt protect them from the Evil one.
ASV I pray not that thou shouldest take them from the world, but that thou shouldest keep them from the evil one.
DRA I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from evil.
YLT I do not ask that Thou mayest take them out of the world, but that Thou mayest keep them out of the evil.
Drby I do not demand that thou shouldest take them out of the world, but that thou shouldest keep them out of evil.
RV I pray not that thou shouldest take them from the world, but that thou shouldest keep them from the evil one.
Wbstr I 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-1611 I 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)
Bshps I 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.)
Gnva I 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. )
Cvdl I 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.)
TNT I desyre not that thou shuldest take the out of the worlde: but that thou kepe them from evyll.
(I desyre not that thou/you shuldest take the out of the world: but that thou/you keep them from evil. )
Wyc Y 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.)
Luth Ich 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.)
ClVg Non 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. )
UGNT οὐκ 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-GNT οὐκ 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-GNT Οὐκ 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. )
Key for above GNTs: yellow:punctuation differs, orange:accents differ (from our SR-GNT base).
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).
The World
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).
Passages for Further Study
Gen 6:11-12; Pss 2:1-6; 9:8; Isa 61:11; 66:16; Matt 5:14; 13:38-40; John 1:9-10; 3:16-19; 7:7; 8:12; 14:17-19; 15:18-19; 16:7-9, 33; John 17:5-26; Acts 17:31; 1 Cor 1:20-28; 3:3; 6:2; 2 Cor 5:19; Eph 2:2; Col 2:20; Jas 4:4; 2 Pet 1:4; 2:20; 1 Jn 2:15-16; 4:3-5
Note 1 topic: figures-of-speech / metonymy
τοῦ κόσμου
the world
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.
Note 2 topic: figures-of-speech / explicit
τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ
˱you˲_/may/_keep them from ¬the evil
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”
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.