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).
ULTAnd for their sakes I have sanctified myself, so that they themselves may also be sanctified in truth.
USTI set myself apart as a sacrifice on their behalf in order that they also may set themselves apart to serve you by knowing and living according to what is true.”
BSBFor them I sanctify Myself, so that they too may be sanctified by the truth.
BLBand for them I sanctify Myself, that they also may be sanctified in truth.
AICNTAnd for their sake I sanctify myself, so that they also may be sanctified in truth.
OEBAnd it is for their sakes that I am consecrating myself, so that they also may be truly consecrated.
2DT I devote myself for them so they may also be devoted in Truth.
WEBBEFor their sakes I sanctify myself, that they themselves also may be sanctified in truth.
Wymthand on their behalf I consecrate myself, in order that they may become perfectly consecrated in truth.
ASVAnd for their sakes I sanctify myself, that they themselves also may be sanctified in truth.
DRAAnd for them do I sanctify myself, that they also may be sanctified in truth.
YLTand for them do I sanctify myself, that they also themselves may be sanctified in truth.
Drbyand I sanctify myself for them, that they also may be sanctified by truth.
RVAnd for their sakes I sanctify myself, that they themselves also may be sanctified in truth.
WbstrAnd for their sakes I sanctify myself, that they also may be sanctified through the truth.
KJB-1769 And for their sakes I sanctify myself, that they also might be sanctified through the truth.
KJB-1611[fn]And for their sakes I sanctifie my selfe, that they also might be sanctified through the trueth. (And for their sakes I sanctifie myself, that they also might be sanctified through the truth.)
BshpsAnd for their sakes sanctifie I my selfe, that they also myght be sanctified through the trueth. (And for their sakes sanctifie I myself, that they also might be sanctified through the truth.)
GnvaAnd for their sakes sanctifie I my selfe, that they also may bee sanctified through the trueth. (And for their sakes sanctifie I myself, that they also may be sanctified through the truth. )
Cvdland for their sakes I sanctifye my self, that they also maye be sanctifyed in the trueth. (and for their sakes I sanctifye myself, that they also may be sanctifyed in the truth.)
TNTand for their sakes sanctify I my selfe that they also myght be sanctified thorowe the trueth. (and for their sakes sanctify I myself that they also might be sanctified thorowe the truth. )
WycAnd Y halewe my silf for hem, that also thei ben halewid in treuthe. (And I halewe my self for them, that also they been hallowed/consecrated in truth.)
LuthIch heilige mich selbst für sie, auf daß auch sie geheiliget seien in der Wahrheit. (I holye me himself/itself for sie, on that also they/she/them geheiliget seien in the/of_the truth.)
ClVget pro eis ego sanctifico meipsum: ut sint et ipsi sanctificati in veritate.[fn] (and for to_them I sanctifico meipsum: as sint and ipsi sanctificati in veritate. )
17.19Et pro eis ego sanctifico. Id est, ut pro eis prosit, ego me hominem sanctificabo in me Verbo quod est ab initio Incarnationis suæ quando Verbum factum est caro. Ita autem illis prodest, quia et ipsos, qui sunt ego, quia caput et corpus sunt unus Christus, sanctifico in meipso, unde addit: ut sint et ipsi sicut ego, sanctificati in veritate et in me.
17.19And for to_them I sanctifico. That it_is, as for to_them prosit, I me hominem sanctificabo in me Verbo that it_is away initio Incarnationis suæ when Verbum done it_is caro. Ita however illis prodest, because and ipsos, who are ego, because caput and body are unus Christus, sanctifico in meipso, whence addit: ut sint and ipsi like ego, sanctificati in veritate and in me.
UGNTκαὶ ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω ἐμαυτόν, ἵνα ὦσιν καὶ αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ. (kai huper autōn egō hagiazō emauton, hina ōsin kai autoi haʸgiasmenoi en alaʸtheia.)
SBL-GNTκαὶ ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω ἐμαυτόν, ἵνα ⸂ὦσιν καὶ αὐτοὶ⸃ ἡγιασμένοι ἐν ἀληθείᾳ. (kai huper autōn egō hagiazō emauton, hina ⸂ōsin kai autoi⸃ haʸgiasmenoi en alaʸtheia.)
TC-GNTΚαὶ ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω ἐμαυτόν, ἵνα [fn]καὶ αὐτοὶ ὦσιν ἡγιασμένοι ἐν ἀληθείᾳ. (Kai huper autōn egō hagiazō emauton, hina kai autoi ōsin haʸgiasmenoi en alaʸtheia. )
17:19I give myself as a holy sacrifice (literally I sanctifymyself): Priests and prophets were similarly set apart for service to God (Lev 8:30; Jer 1:5). Jesus recommitted himself to his mission, acknowledging that he was set apart for the purpose of the cross. The disciples would benefit because his death would enable them to experience new holiness in a deep attachment to God.
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).
Jesus uses the phrases for their sakes and sanctified together to refer to his sacrificial death on the cross. If this clause might confuse your readers, you could express the meaning explicitly. Alternate translation: “for their sakes I have sanctified myself to die as a sacrifice”
in_order_that may_be also they /having_been/_sanctified in truth
If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “so that they may also sanctify themselves in truth”
The phrase in truth could refer to: (1) the means by which Jesus’ disciples would be sanctified. Alternate translation: “sanctified by means of truth” (2) the nature or degree of their sanctification. Alternate translation: “truly sanctified”
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.
