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, 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).
ULTThey are not from the world, just as I am not from the world.
USTLike me, they do not belong to the people who oppose you in the world.
BSBThey are not of the world, just as I am not of the world.
BLBThey are not of the world, as I am not of the world.
AICNTThey are not of the world, just as I am not of the world.
OEBThey do not belong to the world, even as I do not belong to the world.
2DT They are not from the Kosmos just as I am not from the Kosmos.
WEBBEThey are not of the world, even as I am not of the world.
WymthThey do not belong to the world, just as I do not belong to the world.
ASVThey are not of the world, even as I am not of the world.
DRAThey are not of the world, as I also am not of the world.
YLT'Of the world they are not, as I of the world am not;
DrbyThey are not of the world, as I am not of the world.
RVThey are not of the world, even as I am not of the world.
WbstrThey are not of the world, even as I am not of the world.
KJB-1769 They are not of the world, even as I am not of the world.
KJB-1611They are not of the world, euen as I am not of the world. (Modernised spelling is same as from KJB-1769 above)
BshpsThey are not of the worlde, as I also am not of the worlde. (They are not of the world, as I also am not of the world.)
GnvaThey are not of the worlde, as I am not of the world. (They are not of the world, as I am not of the world. )
CvdlThey are not of the worlde, as I also am not of the worlde. (They are not of the world, as I also am not of the world.)
TNTThey are not of the worlde as I am not of the worlde. (They are not of the world as I am not of the world. )
WyclThey ben not of the world, as Y am not of the world. (They been not of the world, as I am not of the world.)
LuthSie sind nicht von der Welt, gleichwie auch ich nicht von der Welt bin. (They/She are not from the/of_the world, gleichwie also I not from the/of_the world bin.)
ClVgDe mundo non sunt, sicut et ego non sum de mundo. (De mundo not/no are, like and I not/no I_am about mundo. )
UGNTἐκ τοῦ κόσμου οὐκ εἰσὶν, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου. (ek tou kosmou ouk eisin, kathōs egō ouk eimi ek tou kosmou.)
SBL-GNTἐκ τοῦ κόσμου οὐκ εἰσὶν καθὼς ἐγὼ ⸂οὐκ εἰμὶ ἐκ τοῦ κόσμου⸃. (ek tou kosmou ouk eisin kathōs egō ⸂ouk eimi ek tou kosmou⸃.)
TC-GNTἘκ τοῦ κόσμου οὐκ εἰσί, καθὼς ἐγὼ [fn]ἐκ τοῦ κόσμου οὐκ εἰμί. (Ek tou kosmou ouk eisi, kathōs egō ek tou kosmou ouk eimi. )
17:16εκ του κοσμου ουκ ειμι ¦ ουκ ειμι εκ του κοσμου CT
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).
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.
