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ParallelVerse GEN EXO LEV NUM DEU JOB JOS JDG RUTH 1 SAM 2 SAM PSA AMOS HOS 1 KI 2 KI 1 CHR 2 CHR PROV ECC SNG JOEL MIC ISA ZEP HAB JER LAM YNA (JNA) NAH OBA DAN EZE EZRA EST NEH HAG ZEC MAL LAO GES LES ESG DNG 2 PS TOB JDT WIS SIR BAR LJE PAZ SUS BEL MAN 1 MAC 2 MAC 3 MAC 4 MAC YHN MARK MAT LUKE ACTs YAC (JAM) GAL 1 TH 2 TH 1 COR 2 COR ROM COL PHM EPH PHP 1 TIM TIT 1 PET 2 PET 2 TIM HEB YUD (JUD) 1 YHN (1 JHN) 2 YHN (2 JHN) 3 YHN (3 JHN) 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 V15 V16 V17 V18 V19 V20 V21 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—click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed as a tool for doing comparisons of different translations—the older translations are further down the page (so you can read up from the bottom to trace the English translation history). 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 to us=normal (All still tentative.)
OET (OET-RV) And the honour that you’ve given me, I’ve passed on to them so that they can be united just as we are one—![]()
OET-LV And_I I_have_given to_them the glory which you_have_given to_me, in_order_that they_may_be one, as we one,![]()
SR-GNT Κἀγὼ τὴν δόξαν ἣν δέδωκάς μοι, δέδωκα αὐτοῖς, ἵνα ὦσιν ἓν, καθὼς ἡμεῖς ἕν, ‡
(Kagō taʸn doxan haʸn dedōkas moi, dedōka autois, hina ōsin hen, kathōs haʸmeis hen,)
Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, cyan:dative/indirect object.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the RV alignments are incomplete (and may occasionally be wrong).
ULT The glory that you gave to me, I also have given to them so that they would be one, just as we are one:
UST In order that they may be united in the same way that we are united, I have honored the people who trust in me just like you honored me.
BSB I have given them the glory You gave Me, so that they may be one as We [are] one—
MSB I have given them the glory You gave Me, so that they may be one as We are one—
BLB And I have given them the glory which You have given Me, so that they may be one, as We are one--
AICNT “The glory that you have given me I have given them, so that they may be one, just as we are one,
OEB I have given them the honour which you have given me, so that they may be one as we are one –
WEBBE The glory which you have given me, I have given to them, that they may be one, even as we are one,
WMBB (Same as above)
NET The glory you gave to me I have given to them, that they may be one just as we are one –
LSV And I have given to them the glory that You have given to Me, that they may be one as We are one—
FBV I have given them the glory that you gave me, so that they may be one, just as we are one.
TCNT I have given them the glory that yoʋ gave me, so that they may be one, just as we are one,
T4T I have honored my disciples just like you honored me, in order that they may be united, as we are united.
LEB And the glory that you have given to me, I have given to them, in order that they may be one, just as we are one—
BBE And the glory which you have given to me I have given to them, so that they may be one even as we are one;
Moff Yea, I have given them the glory thou gavest me, that they may be one as we are one —
Wymth And the glory which Thou hast given me I have given them, that they may be one, just as we are one:
ASV And the glory which thou hast given me I have given unto them; that they may be one, even as we are one;
DRA And the glory which thou hast given me, I have given to them; that they may be one, as we also are one:
YLT 'And I, the glory that thou hast given to me, have given to them, that they may be one as we are one;
Drby And the glory which thou hast given me I have given them, that they may be one, as we are one;
RV And the glory which thou hast given me I have given unto them; that they may be one, even as we are one;
(And the glory which thou/you hast given me I have given unto them; that they may be one, even as we are one; )
SLT And I, the honour which thou hast given me, have given them; that they might be one, as we are one.
Wbstr And the glory which thou gavest to me, I have given to them; that they may be one, even as we are one.
KJB-1769 And the glory which thou gavest me I have given them; that they may be one, even as we are one:
( And the glory which thou/you gavest/gave me I have given them; that they may be one, even as we are one: )
KJB-1611 And the glory which thou gauest me, I haue giuen them: that they may be one, euen as we are one:
(Modernised spelling is same as from KJB-1769 above, apart from punctuation)
Bshps And the glorie which thou gauest me, I haue geuen them, that they may be one, as we also are one.
(And the glory which thou/you gavest/gave me, I have given them, that they may be one, as we also are one.)
Gnva And the glory that thou gauest me, I haue giuen them, that they may be one, as we are one,
(And the glory that thou/you gavest/gave me, I have given them, that they may be one, as we are one, )
Cvdl And the glory which thou gauest me, haue I geuen them: that they maye be one, like as we are one.
(And the glory which thou/you gavest/gave me, have I given them: that they may be one, like as we are one.)
TNT And that glory that thou gavest me I have geven them that they maye be one as we are wone
(And that glory that thou/you gavest/gave me I have given them that they may be one as we are wone )
Wycl And Y haue youun to hem the clerenesse, that thou hast youun to me, that thei ben oon,
(And I have given to hem the clereness, that thou/you hast given to me, that they been one,)
Luth Und ich hab‘ ihnen gegeben die Herrlichkeit, die du mir gegeben hast, daß sie eins seien, gleichwie wir eins sind,
(And I have to_them given the glory/splendour, the you(sg) to_me given have, that they/she/them one be, same_as we/us one are,)
ClVg Et ego claritatem, quam dedisti mihi, dedi eis: ut sint unum, sicut et nos unum sumus.
(And I claritym, how you_gave to_me, I_gave to_them: as let_them_be one, like and us one we_are. )
UGNT κἀγὼ τὴν, δόξαν ἣν δέδωκάς μοι, δέδωκα αὐτοῖς, ἵνα ὦσιν ἓν, καθὼς ἡμεῖς ἕν;
(kagō taʸn, doxan haʸn dedōkas moi, dedōka autois, hina ōsin hen, kathōs haʸmeis hen;)
SBL-GNT κἀγὼ τὴν δόξαν ἣν δέδωκάς μοι δέδωκα αὐτοῖς, ἵνα ὦσιν ἓν καθὼς ἡμεῖς ⸀ἕν,
(kagō taʸn doxan haʸn dedōkas moi dedōka autois, hina ōsin hen kathōs haʸmeis ⸀hen,)
RP-GNT Καὶ ἐγὼ τὴν δόξαν ἣν δέδωκάς μοι, δέδωκα αὐτοῖς, ἵνα ὦσιν ἕν, καθὼς ἡμεῖς ἕν ἐσμεν.
(Kai egō taʸn doxan haʸn dedōkas moi, dedōka autois, hina ōsin hen, kathōs haʸmeis hen esmen.)
TC-GNT [fn]Καὶ ἐγὼ τὴν δόξαν ἣν δέδωκάς μοι, δέδωκα αὐτοῖς, ἵνα ὦσιν ἕν, καθὼς ἡμεῖς ἕν [fn]ἐσμεν.
(Kai egō taʸn doxan haʸn dedōkas moi, dedōka autois, hina ōsin hen, kathōs haʸmeis hen esmen. )
Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).
17:22 The community of believers should display the same glory that Jesus displayed from the Father.
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
In this section, chapter 17, Jesus prayed to God his Father. He asked his Father to restore the glory that he had before he came to earth. He also asked his Father to protect his disciples from evil. He prayed for people in the future who would believe in him. He also told his Father that he wanted his disciples to always be with him.
Sometimes it is difficult to know to whom the pronouns “they” and “them” refer. Most of the time, Jesus was praying for the 11 disciples with him. However, he also prayed for all Christians, including those who would believe in him in the future. And even some of the prayers for the 11 disciples could also be thought to be prayers for future believers.
Here are some other possible Section Headings:
Jesus Prays for Himself, His Disciples, and His Church (GW)
Jesus’ prayer for his disciples
In this paragraph Jesus prayed for those who would believe in him and follow him in the future. He also prayed specifically for the 11 disciples with him.
I have given them the glory You gave Me,
You(sing) have given me your glory and now I am giving it to my disciples
You(sing) have honored me, now I am honoring these my disciples in the same way
I have given them the glory You gave Me: This clause indicates that God gave glory to Jesus and then Jesus gave that glory to his disciples.
The Greek text puts the glory You gave Me first to emphasize it. In some languages it may be natural to rearrange the information, mentioning first that Jesus gave the disciples glory as in the BSB. However, many English translations follow the Greek word order. For example:
The glory that you have given me I have given them (NRSV)
I have given them: This clause indicates that Jesus gave to them the glory that the Father gave him. The pronoun them probably refers to the disciples who were with him and not to all believers in all times. Even though 17:20–21 referred to all believers, have given is past tense (which continues in the present) and probably refers to the 11 disciples. If possible, it is recommended that you use a pronoun and do not make the reference explicit. Jesus continues to refer to the 11 disciples through 17:23.
the glory You gave Me: The phrase the glory and the clause that describes it tell what Jesus gave the 11 disciples.Some scholars believe that Jesus gave this glory to all believers, using the past tense (“have given”) because it will certainly happen. However, other scholars believe that Jesus is just talking about the disciples with him, which seems more probable. It does not explain what this glory was. It could refer to divine life or knowing God or Jesus’ presence with them or the power to serve and even die for others. Because it is not certain, it is best to not explain what glory refers to in your translation. For example:
the honor/privilege that you have given to me
you have honored me
You gave Me: The Greek verb that the BSB translates as gave here and in the next clause can indicate something that continues. For example:
The glory/honor that you have been giving me I am giving to them
so that they may be one as We are one—
in order that they might be united with each other as we(dual) are united with each other.
so that their hearts/minds will agree just as our(dual) hearts/minds agree.
so that they may be one as We are one: These clauses indicate Jesus’ purpose in giving his glory to his disciples. That purpose was to unite his followers in the same way that he and his Father were united. See how you translated the expression in 17:11f that is almost the same. See also the notes on the similar expression in 17:21a–b (17:21b is a longer way of saying as We are one).
they: This pronoun here refers to Jesus’ disciples who were with him, those to whom he had given his glory.
We: The pronoun We refers to God the Father and to Christ. In some languages it may be natural to use an inclusive dual form. In other languages it may be more natural to say “you and I.” For example:
just as you and I are one (GNT)
Note 1 topic: figures-of-speech / infostructure
κἀγὼ τὴν, δόξαν ἣν δέδωκάς μοι, δέδωκα αὐτοῖς
(Some words not found in SR-GNT: Κἀγώ τήν δόξαν ἥν δέδωκας μοί δέδωκα αὐτοῖς ἵνα ὦσιν ἕν καθώς ἡμεῖς ἕν)
If it would be more natural in your language, you could reverse the order of these clauses. Alternate translation: [I have also given to them the glory that you gave to me] or [I have honored them just as you have honored me]

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.