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=clearImportance=normal (All still tentative.)
OET (OET-RV)“But it’s not just on behalf of the ones right here that I’m asking, but also for all the others who will believe that I came from you when they hear the message of these ones,
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).
ULTBut I ask not only on behalf of these, but also on behalf of the ones believing in me through their word,
USTNow I am praying not only for these disciples here, but I am praying also for those people who will trust in me by means of what my disciples say.
BSB § I am not asking on behalf of them alone, but also on behalf of those who will believe in Me through their message,
BLBBut I do not ask for these only, but also for those believing in Me through their word,
AICNT“Not concerning these only do I ask, but also concerning those who believe in me through their word,
OEBBut it is not only for them that I am interceding, but also for those who believe in me through their message,
WEBBE“Not for these only do I pray, but for those also who will believe in me through their word,
Wymth"Nor is it for them alone that I make request. It is also for those who trust in me through their teaching;
ASVNeither for these only do I pray, but for them also that believe on me through their word;
DRAAnd not for them only do I pray, but for them also who through their word shall believe in me;
YLT'And not in regard to these alone do I ask, but also in regard to those who shall be believing, through their word, in me;
DrbyAnd I do not demand for these only, but also for those who believe on me through their word;
RVNeither for these only do I pray, but for them also that believe on me through their word;
WbstrNeither pray I for these alone; but for them also who shall believe on me through their word.
KJB-1769 Neither pray I for these alone, but for them also which shall believe on me through their word;
KJB-1611Neither pray I for these alone; but for them also which shall beleeue on me through their word: (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsNeuerthelesse, I pray not for them alone: but for the also, which shall beleue on me through their preachyng: (Nevertheless, I pray not for them alone: but for the also, which shall believe on me through their preaching:)
GnvaI praie not for these alone, but for them also which shall beleeue in mee, through their woorde, (I praie not for these alone, but for them also which shall believe in me, through their woorde, )
CvdlNeuertheles I praye not for them onely, but also for those, which thorow their worde shal beleue on me, (Nevertheless I pray not for them only, but also for those, which through their word shall believe on me,)
TNTI praye not for them alone: but for them also which shall beleve on me thorowe their preachynge (I pray not for them alone: but for them also which shall believe on me thorowe their preaching )
WyclAnd Y preye not oneli for hem, but also for hem that schulden bileue in to me bi the word of hem; (And I pray not oneli for them, but also for them that should believe in to me by the word of hem;)
LuthIch bitte aber nicht alleine für sie, sondern auch für die, so durch ihr Wort an mich glauben werden, (I bitte but not alleine for sie, rather also for die, so through you/their/her Wort at me believe become,)
ClVgNon pro eis autem rogo tantum, sed et pro eis qui credituri sunt per verbum eorum in me:[fn] (Non for to_them however rogo tantum, but and for to_them who he_believesuri are through the_word their in me: )
17.20Non pro eis. Jam non de solis apostolis, vel de cæteris membris incipit: Non autem orat pro his qui jam sunt in fide ejus defuncti, sed pro his qui sunt in tentationibus. Sed et pro eis qui. Usque in finem mundi, vel jam credunt ubicunque sunt, non tamen tam perfecte, ut post credituri sunt post resurrectionem. Per verbum. Per verbum Evangelii, quod est eorum, non quod per eos tantum sit prædicatum, sed et per Paulum et alios quoslibet, sed quia eis primo et principaliter commissum sit ad prædicandum. Hoc est verbum fidei, verbum Dei, per quod credidit latro, credidit Paulus, et quicunque credit.
17.20Non for eis. Yam not/no about solis apostolis, or about cæteris membris incipit: Non however orat for his who yam are in fide his defuncti, but for his who are in tentationibus. But and for to_them qui. Usque in finem mundi, or yam credunt ubicunque are, not/no tamen tam perfecte, as after he_believesuri are after resurrectionem. Per verbum. Per the_word of_the_Gospels, that it_is their, not/no that through them only let_it_be prælet_him_sayum, but and through Paulum and alios quoslibet, but because to_them primo and principaliter commissum let_it_be to prædicandum. This it_is the_word of_faith, the_word of_God, through that credidit latro, credidit Paulus, and quicunque he_believes.
UGNTοὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμὲ, (ou peri toutōn de erōtō monon, alla kai peri tōn pisteuontōn dia tou logou autōn eis eme,)
SBL-GNTΟὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ, (Ou peri toutōn de erōtō monon, alla kai peri tōn pisteuontōn dia tou logou autōn eis eme,)
TC-GNTΟὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν [fn]πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ· (Ou peri toutōn de erōtō monon, alla kai peri tōn pisteuontōn dia tou logou autōn eis eme; )
17:20 Jesus was praying for other sheep who were not yet in his flock (10:16). These are the believers through the centuries who have come to faith through the witness of Jesus’ disciples.
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, word refers to the message that Jesus and his disciples proclaimed. If this use of word might confuse your readers, you could express the meaning plainly. Alternate translation: [through their message]
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.
