YHN 17:9 Parallel Verse View

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=clear Importance=normal (All still tentative.)

OET (OET-RV) “I’m asking about them. It’s not the people of this world that I’m asking about, but about the ones that you gave me because they belong to you.

Key: khaki:verbs, light-green:nominative/subject, pink:genitive/possessor, cyan:dative/indirect object, 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).

ULT I ask on behalf of them. I do not ask on behalf of the world, but on behalf of whom you have given me, for they are yours.

UST I am praying for them. I am not praying for the people who oppose you in the world. Rather, I am praying for those people whom you gave me, because they belong to you.

BSB § I ask on their behalf. I do not ask on behalf of the world, but on behalf of those You have given Me; for they are Yours.

BLB I am praying concerning them. I do not pray concerning the world, but concerning those whom You have given Me, for they are Yours.

AICNT “I am asking on their behalf; I am not asking on behalf of the world, but on behalf of those whom you have given me, for they are yours.

OEB I intercede for them; I am not interceding for the world, but for those whom you have given me, for they are your own –

2DT ¶ I ask for them, I do not ask for the Kosmos but for the ones you have given to me because they are yours,

WEBBE I pray for them. I don’t pray for the world, but for those whom you have given me, for they are yours.

WMBB (Same as above)

NET I am praying on behalf of them. I am not praying on behalf of the world, but on behalf of those you have given me, because they belong to you.

LSV I ask in regard to them; I do not ask in regard to the world, but in regard to those whom You have given to Me, because they are Yours,

FBV I'm praying for them—not for the world, but for those you gave me, for they belong to you.

TCNT I ask on their behalf; I do not ask on behalf of the world, but on behalf of those yoʋ have given me, for they are yoʋrs.

T4T I am praying for them. I am not praying for those who do not belong to you [MTY]. Instead, I am praying for those whom you have brought to me, because they belong to you.

LEB I am asking on behalf of them. I am not asking on behalf of the world, but on behalf of those whom you have given me, because they are yours,

BBE My prayer is for them: my prayer is not for the world, but for those whom you have given to me, because they are yours

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Wymth "I am making request for them: for the world I do not make any request, but for those whom Thou hast given me. Because they are Thine,

ASV I pray for them: I pray not for the world, but for those whom thou hast given me; for they are thine:

DRA I pray for them: I pray not for the world, but for them whom thou hast given me: because they are thine:

YLT 'I ask in regard to them; not in regard to the world do I ask, but in regard to those whom Thou hast given to me, because Thine they are,

Drby I demand concerning them; I do not demand concerning the world, but concerning those whom thou hast given me, for they are thine,

RV I pray for them: I pray not for the world, but for those whom thou hast given me; for they are thine:

Wbstr I pray for them: I pray not for the world, but for them whom thou hast given to me; for they are thine.

KJB-1769 I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.
( I pray for them: I pray not for the world, but for them which thou/you hast given me; for they are thine. )

KJB-1611 I pray for them, I pray not for the world: but for them which thou hast giuen me, for they are thine.
(I pray for them, I pray not for the world: but for them which thou/you hast given me, for they are thine.)

Bshps I pray for them: I pray not for the worlde, but for them which thou hast geuen me, for they are thyne.
(I pray for them: I pray not for the world, but for them which thou/you hast given me, for they are thyne.)

Gnva I pray for them: I pray not for the worlde, but for them which thou hast giuen me: for they are thine.
(I pray for them: I pray not for the world, but for them which thou/you hast given me: for they are thine. )

Cvdl I praye for them, and praye not for the worlde, but for them whom thou hast geuen me, for they are thine.
(I pray for them, and pray not for the world, but for them whom thou/you hast given me, for they are thine.)

TNT I praye for them and praye not for the worlde: but for the which thou hast geve me for they are thyne.
(I pray for them and pray not for the world: but for the which thou/you hast give me for they are thyne. )

Wyc Y preie for hem, Y preye not for the world, but for hem that thou hast youun to me, for thei ben thine.
(I preie for them, I pray not for the world, but for them that thou/you hast given to me, for they been thine.)

Luth Ich bitte für sie und bitte nicht für die Welt, sondern für die, so du mir gegeben hast; denn sie sind dein.
(I bitte for they/she/them and bitte not for the world, rather for die, so you to_me given hast; because they/she/them are dein.)

ClVg Ego pro eis rogo; non pro mundo rogo, sed pro his quos dedisti mihi: quia tui sunt:[fn]
(I for to_them rogo; not/no for mundo rogo, but for his which dedisti mihi: because yours are: )

17.9 Ego pro eis rogo. Prima oratio fuit: Clarifica Filium, ut Filius clarificet te, et de his exsecutus est et conclusit in fide credentium. Jam pro eis rogat ut Pater servet eos quos ipse corpore reliquit.

17.9 I for to_them rogo. Prima speech fuit: Clarifica Son, as Son clarificet you(sg), and about his exsecutus it_is and conclusit in fide credentium. Yam for to_them rogat as Pater servet them which exactly_that/himself corpore reliquit.

UGNT ἐγὼ περὶ αὐτῶν ἐρωτῶ; οὐ περὶ τοῦ κόσμου ἐρωτῶ, ἀλλὰ περὶ ὧν δέδωκάς μοι, ὅτι σοί εἰσιν.
(egō peri autōn erōtō; ou peri tou kosmou erōtō, alla peri hōn dedōkas moi, hoti soi eisin.)

SBL-GNT ἐγὼ περὶ αὐτῶν ἐρωτῶ· οὐ περὶ τοῦ κόσμου ἐρωτῶ ἀλλὰ περὶ ὧν δέδωκάς μοι, ὅτι σοί εἰσιν,
(egō peri autōn erōtō; ou peri tou kosmou erōtō alla peri hōn dedōkas moi, hoti soi eisin,)

TC-GNT Ἐγὼ περὶ αὐτῶν ἐρωτῶ· οὐ περὶ τοῦ κόσμου ἐρωτῶ, ἀλλὰ περὶ ὧν δέδωκάς μοι, ὅτι σοί εἰσι·
(Egō peri autōn erōtō; ou peri tou kosmou erōtō, alla peri hōn dedōkas moi, hoti soi eisi; )

Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).

TTN Tyndale Theme Notes:

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

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Jesus’ Arrest, Trial, Crucifixion, and Burial

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.

Parallel YHN 17:9

Jesus’ Arrest, Trial, Crucifixion, and Burial