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).
ULTNow they know that everything that you have given me is from you,
USTAt this time they know that everything you have given me has come from you.
BSBNow they know that everything You have given Me comes from You.
BLBNow they have known that all things You have given Me are of You.
AICNTNow they have known that all things which you have given to me are from you;
OEBThey recognise now that everything that you gave me was from you;
2DT Now they have known that everything that you gave to me is from you
WEBBENow they have known that all things whatever you have given me are from you,
WymthNow they know that whatever Thou hast given me is from Thee.
ASVNow they know that all things whatsoever thou hast given me are from thee:
DRANow they have known, that all things which thou hast given me, are from thee:
YLTnow they have known that all things, as many as Thou hast given to me, are from Thee,
DrbyNow they have known that all things that thou hast given me are of thee;
RVNow they know that all things whatsoever thou hast given me are from thee:
WbstrNow they have known that all things whatever thou hast given me are from thee.
KJB-1769 Now they have known that all things whatsoever thou hast given me are of thee. ( Now they have known that all things whatsoever thou/you hast given me are of thee/you.)
KJB-1611Now they haue knowen that all things whatsoeuer thou hast giuen me, are of thee. (Now they have known that all things whatsoever thou/you hast given me, are of thee/you.)
BshpsNowe they haue knowen yt al thinges whatsoeuer yu hast geuen me are of thee. (Now they have known it all things whatsoever yu hast given me are of thee/you.)
GnvaNowe they knowe that all things whatsoeuer thou hast giuen me, are of thee. (Now they know that all things whatsoever thou/you hast given me, are of thee/you. )
CvdlNow knowe they, that all thinges what soeuer thou hast geuen me, are of the. (Now know they, that all things what soever thou/you hast given me, are of them.)
TNTNow they knowe that all thinges whatsoever thou hast geven me are of the. (Now they know that all things whatsoever thou/you hast given me are of them. )
WycAnd now thei han knowun, that alle thingis that thou hast youun to me, ben of thee. (And now they have known, that all things that thou/you hast given to me, been of thee/you.)
LuthNun wissen sie, daß alles, was du mir gegeben hast, sei von dir. (Now wissen sie, that alles, what/which you to_me given hast, be from dir.)
ClVgNunc cognoverunt quia omnia quæ dedisti mihi, abs te sunt:[fn] (Nunc cognoverunt because everything which dedisti mihi, abs you(sg) are: )
17.7Cognoverunt. Ne putaretur cognitio jam facta per speciem, addit: Crediderunt vere; non eo modo quo cum dixit: Modo creditis, venit hora ut dispergamini. Sed nec adhuc tales erant, sed prænuntiat quales sint futuri accepto Spiritu, sine quo nec servaverunt sermonem quem dixerat.
17.7Cognoverunt. Ne putaretur cognitio yam facts through speciem, addit: Crediderunt vere; not/no eo modo quo when/with dixit: Modo he_believesis, he_came hora as dispergamini. But but_not adhuc tales erant, but prænuntiat quales sint futuri accepto Spiritu, without quo but_not servaverunt conversation which dixerat.
UGNTνῦν ἔγνωκαν ὅτι πάντα ὅσα δέδωκάς μοι, παρὰ σοῦ εἰσιν; (nun egnōkan hoti panta hosa dedōkas moi, para sou eisin;)
SBL-GNTνῦν ἔγνωκαν ὅτι πάντα ὅσα ⸀δέδωκάς μοι παρὰ σοῦ ⸀εἰσιν· (nun egnōkan hoti panta hosa ⸀dedōkas moi para sou ⸀eisin;)
TC-GNTΝῦν ἔγνωκαν ὅτι πάντα ὅσα [fn]δέδωκάς μοι, παρὰ σοῦ [fn]ἐστιν· (Nun egnōkan hoti panta hosa dedōkas moi, para sou estin; )
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.
