John Chapter 1

The Gospel of John, Chapter 1 – Veritable King James Version (VKJV)

The Gospel of John, Chapter 1

¹In the beginning was the Word, and the Word was with God, and the Word was God. ²He was in the beginning with God. ³All things were made through Him, and without Him was not any thing made that was made. ⁴In Him was life, and the life was the light of all people. ⁵The light shines in the darkness, and the darkness has not overcome it.

Translation Notes

Greek Terms and Choices:

“In the beginning” translates en archē (cf. Genesis 1:1), emphasizing eternity. VKJV uses modern phrasing for accessibility.

“The Word” (ho logos, masculine) refers to Jesus (cf. 1:14), rendered capitalized as a title per VKJV deity convention.

“Was” (ēn, imperfect tense) conveys continuous existence, contrasted with “became” (egeneto) in verse 3.

“With God” (pros ton theon) implies intimate relation, translated directly.

“All things” (panta) and “any thing” (oude hen) emphasize universality, with “all people” (tōn anthrōpōn) gender-neutral for anthrōpoi (inclusive humans).

“Life” (zōē) and “light” (phōs) are key themes, retained literally.

“Shines” (phainei, present) indicates ongoing action; “overcome” (katelaben, aorist) can mean “comprehend” or “overpower,” VKJV chooses “overcome” for redemptive nuance.

Pronouns:

“He,” “Him,” “God,” “Word” are capitalized per VKJV deity convention (ho logos, auton referring to the Word/Jesus).

No human pronouns here; “all people” is gender-neutral, matching tōn anthrōpōn.

⁶There was a man sent from God, whose name was John. ⁷He came as a witness, to bear witness about the light, that all might believe through him. ⁸He was not the light, but came to bear witness about the light.

Translation Notes

Greek Terms and Choices:

“There was” (egeneto) contrasts with “was” (ēn) in verse 1, indicating temporal arrival.

“A man” (anthrōpos, masculine but indefinite) specifies John the Baptist (Iōannēs, masculine).

“Sent from God” (apestalmenos para theou) emphasizes divine commission.

“Witness” (martyria, martyrēsē) repeated for emphasis, rendered consistently.

“Bear witness about the light” (peri tou phōtos) points to Jesus (cf. 1:4-5).

“That all might believe” (hina pantes pisteusōsin, subjunctive) uses “all” gender-neutral for pantes (inclusive).

“Through him” (di’ autou, masculine singular) refers to John, corrected from original VKJV “them” error to “him” per NA28 and VKJV gender-specific policy for known males.

“He was not the light” clarifies John’s subordinate role.

Pronouns:

“God” capitalized. “He,” “him” for John (ekeinos, autou, masculine) lowercase and gender-specific.

No divine pronouns here except implied “light” (Jesus).

⁹The true light, which gives light to everyone, was coming into the world. ¹⁰He was in the world, and the world was made through Him, yet the world did not know Him. ¹¹He came to His own, and His own people did not receive Him.

¹²But to all who did receive Him, who believed in His name, He gave the right to become children of God, ¹³who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

Translation Notes

Greek Terms and Choices:

“True light” (to phōs to alēthinon) contrasts false lights, emphasizing authenticity.

“Gives light to everyone” (phōtizei panta anthrōpon) uses “everyone” gender-neutral for panta anthrōpon (inclusive).

“Was coming” (ērchomenon, present participle) indicates incarnation.

“World” (kosmos) repeated, conveying creation and humanity.

“His own” (ta idia, neuter; hoi idioi, masculine plural) distinguishes property from people.

“Receive” (parelabon, aorist) and “believed” (pisteuousin, present) parallel faith.

“Right” (exousian) implies authority; “children of God” (tekna theou) gender-neutral for tekna (inclusive offspring).

“Born” (egennēthēsan, aorist passive) emphasizes spiritual birth; “not of blood…will of man” negates natural descent, with “man” (andros, masculine) specific but contextually human will.

Pronouns:

“He,” “Him,” “His,” “God” capitalized for the light/Word (Jesus, auton, autou).

“Everyone,” “all,” “who,” “children” gender-neutral for panta anthrōpon, hosoi, tekna.

“His own people” (hoi idioi) masculine plural but translated neutrally as “people” per VKJV inclusivity where allowed.

¹⁴And the Word became flesh and dwelt among us, and we have seen His glory, glory as of the only Son from the Father, full of grace and truth. ¹⁵(John bore witness about Him, and cried out, “This was He of whom I said, ‘He who comes after me ranks before me, because He was before me.’”)

¹⁶For from His fullness we have all received, grace upon grace. ¹⁷For the law was given through Moses; grace and truth came through Jesus Christ. ¹⁸No one has ever seen God; the only God, who is at the Father’s side, He has made Him known.

Translation Notes

Greek Terms and Choices:

“Became flesh” (sarx egeneto) emphasizes incarnation; “dwelt” (eskēnōsen, aorist) alludes to tabernacle.

“We have seen” (etheasametha, aorist middle) eyewitness testimony.

“Only Son” (monogenous, unique) from “Father” (patros), capitalized.

“Full of grace and truth” (plērēs charitos kai alētheias) echoes Exodus 34:6.

Parenthetical: John’s witness (marturei, present); “ranks before me” (emprosthen mou gegonen) priority.

“Grace upon grace” (charin anti charitos) abundant replacement.

“Law…through Moses” (nomos…dia Mōuseōs) contrasts “grace and truth…through Jesus Christ” (hē charis kai hē alētheia dia Iēsou Christou).

“No one has ever seen” (theon oudeis heōraken pōpote); “only God” (monogenēs theos, variant; some MSS “Son”) at “Father’s side” (eis ton kolpon tou patros).

“Made Him known” (exēgēsato, aorist) exegetes God.

Pronouns:

“His,” “He,” “Him,” “Son,” “Father,” “God,” “Jesus Christ” capitalized.

“We,” “us,” “all” gender-neutral for eyewitnesses/believers (hēmeis, pantes).

“I” for John (egō) lowercase, gender-specific (masculine context).

¹⁹And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” ²⁰He confessed, and did not deny, but confessed, “I am not the Christ.” ²¹And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the Prophet?” And he answered, “No.”

²²So they said to him, “Who are you? We need to give an answer to those who sent us. What do you say about yourself?” ²³He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.”

²⁴(Now they had been sent from the Pharisees.) ²⁵They asked him, “Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet?” ²⁶John answered them, “I baptize with water, but among you stands one you do not know, ²⁷even He who comes after me, the strap of whose sandal I am not worthy to untie.” ²⁸These things took place in Bethany across the Jordan, where John was baptizing.

Translation Notes

Greek Terms and Choices:

“Testimony” (martyria) echoes 1:7. “The Jews” (hoi Ioudaioi) denotes authorities, gender-neutral.

“Priests and Levites” (hiereis kai Leuitas) specific roles, lowercase.

“Confessed” (hōmologēsen, aorist) repeated for emphasis.

“Christ” (ho Christos), “Elijah” (Ēlias), “Prophet” (ho prophētēs, cf. Deuteronomy 18:15) capitalized as titles.

“Voice…crying out” quotes Isaiah 40:3 (phōnē boōntos), rendered modernly.

“Pharisees” (tōn Pharisaiōn) parenthetical.

“Baptizing” (baptizeis, present); “baptize with water” (egō baptizō en hydati).

“Stands” (hestēken, perfect); “worthy to untie” (lysai ton himanta) humility.

“Bethany across the Jordan” (en Bēthania peran tou Iordanou) location.

Pronouns:

“He,” “Him,” “I,” “Lord,” “Christ,” “Prophet” capitalized where divine.

“He,” “him,” “you,” “I” for John (auton, sy, egō, masculine) lowercase, gender-specific.

“They,” “them,” “us,” “you” (autoi, autois) gender-neutral for delegation.

²⁹The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world! ³⁰This is He of whom I said, ‘After me comes a man who ranks before me, because He was before me.’ ³¹I myself did not know Him, but for this purpose I came baptizing with water, that He might be revealed to Israel.”

³²And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on Him. ³³I myself did not know Him, but He who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is He who baptizes with the Holy Spirit.’ ³⁴And I have seen and have borne witness that this is the Son of God.”

Translation Notes

Greek Terms and Choices:

“Behold, the Lamb of God” (ide ho amnos tou theou) Passover allusion.

“Takes away the sin” (airōn tēn hamartian) singular “sin,” collective.

“Ranks before me” (emprosthen mou gegonen) echoes 1:15.

“Revealed” (phanerōthē, aorist passive).

“Spirit descend like a dove” (to pneuma katabainon hōs peristeran).

“Remained” (emeinen, aorist).

“Baptizes with the Holy Spirit” (baptizōn en pneumati hagiō).

“Son of God” (huios tou theou) title, capitalized.

Pronouns:

“He,” “Him,” “I,” “God,” “Spirit,” “Holy Spirit,” “Son” capitalized.

“He,” “him,” “I” for John/others lowercase, gender-specific where applicable.

³⁵The next day again John was standing with two of his disciples, ³⁶and he looked at Jesus as He walked by and said, “Behold, the Lamb of God!” ³⁷The two disciples heard him say this, and they followed Jesus.

³⁸Jesus turned and saw them following and said to them, “What are you seeking?” And they said to Him, “Rabbi” (which means Teacher), “where are You staying?” ³⁹He said to them, “Come and you will see.” So they came and saw where He was staying, and they stayed with Him that day, for it was about the tenth hour.

⁴⁰One of the two who heard John speak and followed Him was Andrew, Simon Peter’s brother. ⁴¹He first found his own brother Simon and said to him, “We have found the Messiah” (which means Christ). ⁴²He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John. You shall be called Cephas” (which means Peter).

Translation Notes

Greek Terms and Choices:

“Two of his disciples” (duo ek tōn mathētōn autou) indefinite, gender-neutral.

“Behold, the Lamb” repeats 1:29.

“Rabbi” (rabbi, Aramaic) glossed “Teacher.”

“Tenth hour” (hōra…dekatē) about 4 PM.

“Andrew” (Andreās), “Simon Peter” (Simōnos Petrou).

“Messiah” (Messian, Aramaic) glossed “Christ” (Christos).

“Cephas” (Kēphas, Aramaic) glossed “Peter” (Petros, rock).

Pronouns:

“He,” “Him,” “You,” “Jesus,” “God,” “Lamb,” “Teacher,” “Christ,” “Messiah” capitalized where divine.

“He,” “him,” “his,” “they,” “them” for disciples/John lowercase; “two disciples” gender-neutral.

⁴³The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow Me.” ⁴⁴Now Philip was from Bethsaida, the city of Andrew and Peter. ⁴⁵Philip found Nathanael and said to him, “We have found Him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.” ⁴⁶Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.”

⁴⁷Jesus saw Nathanael coming toward Him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!” ⁴⁸Nathanael said to Him, “How do You know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” ⁴⁹Nathanael answered Him, “Rabbi, You are the Son of God! You are the King of Israel!”

⁵⁰Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” ⁵¹And He said to him, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.”

Translation Notes

Greek Terms and Choices:

“Follow Me” (akolouthei moi).

“Philip” (Philippos), “Nathanael” (Nathanaēl), masculine.

“Law and prophets” (nomō kai hoi prophētai).

“No deceit” (dolos ouk estin) echoes Psalm 32:2.

“Fig tree” (hypo tēn sykēn) symbolic insight.

“Son of God,” “King of Israel,” “Son of Man” (huios tou theou, basileus tou Israēl, ton huion tou anthrōpou) titles, capitalized.

“Truly, truly” (amēn amēn); “angels…ascending and descending” alludes to Genesis 28:12.

Pronouns:

“He,” “Him,” “His,” “You,” “I,” “Son,” “God,” “King” capitalized for deity/titles.

“He,” “him,” “you” for Philip/Nathanael lowercase, gender-specific (masculine).

John Chapter 2

The Gospel of John, Chapter 2 – Veritable King James Version (VKJV)

The Gospel of John, Chapter 2

¹On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. ²Jesus also was invited to the wedding with His disciples. ³When the wine ran out, the mother of Jesus said to Him, “They have no wine.” ⁴Jesus said to her, “Woman, what does this have to do with Me? My hour has not yet come.” ⁵His mother said to the servants, “Do whatever He tells you.”

⁶Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. ⁷Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim. ⁸And He said to them, “Now draw some out and take it to the master of the feast.” So they took it.

⁹When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom ¹⁰and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.”

¹¹This, the first of His signs, Jesus did at Cana in Galilee, and manifested His glory. And His disciples believed in Him.

Translation Notes

Greek Terms and Choices:

“Third day” (tē hēmera tē tritē) likely refers to the third day after Nathanael’s call (cf. John 1:43–51), retained for narrative continuity.

“Cana in Galilee” (Kana tēs Galilaias) specifies location, retained for historical accuracy.

“Mother of Jesus” (hē mētēr tou Iēsou, feminine) refers to Mary, unnamed here, with pronouns feminine and lowercase per VKJV non-deity convention.

“Woman” (gynai, vocative) is a respectful address (cf. John 19:26, 20:15), translated directly.

“What does this have to do with Me?” (ti emoi kai soi, literally “what to Me and to you?”) is idiomatic, rendered conversationally to reflect Jesus’ initial reluctance.

“My hour” (hē hōra mou) is a Johannine theme, indicating divine timing (cf. John 7:30, 12:23), retained for theological weight.

“Six stone water jars” (hydriai lithinai hex) and “twenty or thirty gallons” (metrētas duo ē treis, roughly 75–115 liters) are translated with modern measurements for clarity.

“Jewish rites of purification” (katharismon tōn Ioudaiōn) specifies cultural context, rendered clearly.

“Master of the feast” (architriklinos) refers to the banquet overseer, translated descriptively.

“Water now become wine” (hydōr oinos gegonen, perfect tense) emphasizes transformation, rendered as “now become” for clarity.

“First of His signs” (archēn tōn sēmeiōn) marks the miracle’s significance, with “signs” (sēmeia) retained for theological emphasis.

“Manifested His glory” (ephanerōsen tēn doxan autou) echoes John 1:14, translated as “manifested” for continuity.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “Me” capitalized per VKJV deity convention (ho Iēsous, autos, autou).

“Her” for Jesus’ mother (autē, feminine) is lowercase and gender-specific.

“They,” “them” for servants and guests (autoi, autois) are gender-neutral, as Greek does not specify gender.

“Bridegroom,” “him,” “he” (ton nymphion, masculine) are lowercase and gender-specific.

“Everyone,” “people” (pas, hoi anthrōpoi) are gender-neutral, inclusive of all guests.

¹²After this He went down to Capernaum, with His mother and His brothers and His disciples, and they stayed there for a few days.

¹³The Passover of the Jews was at hand, and Jesus went up to Jerusalem. ¹⁴In the temple He found those who were selling oxen and sheep and pigeons, and the money-changers sitting there. ¹⁵And making a whip of cords, He drove them all out of the temple, with the sheep and oxen. And He poured out the coins of the money-changers and overturned their tables. ¹⁶And He said to those who sold the pigeons, “Take these things away; do not make My Father’s house a house of trade.”

¹⁷His disciples remembered that it was written, “Zeal for Your house will consume Me.”

Translation Notes

Greek Terms and Choices:

“Capernaum” (Kapharnaoum) and “Jerusalem” (Hierosolyma) are retained for geographical accuracy.

“His mother” (hē mētēr autou, feminine) and “His brothers” (hoi adelphoi autou, masculine plural) are lowercase; “brothers” may refer to siblings or kin, retained as “brothers” per Greek.

“Passover of the Jews” (to pascha tōn Ioudaiōn) specifies the festival, with “Jews” gender-neutral, referring to the religious community.

“Temple” (hieron) denotes the temple complex, translated directly.

“Money-changers” (kermatistas) and “those who sold” (tous pōlountas) indicate commercial activity, rendered descriptively.

“Whip of cords” (phragellion ek schoiniōn) is literal, emphasizing Jesus’ action.

“Drove them all out” (pantas exebalen) includes people and animals, clarified by context.

“Father’s house” (ton oikon tou patros mou) is capitalized per VKJV deity convention.

“House of trade” (oikon emporiou) contrasts sacred purpose, translated clearly.

“Zeal…consume Me” quotes Psalm 69:9 (ho zēlos tou oikou sou kataphagetai me), words of old, rendered modernly with “Your” capitalized for God.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “Me,” “My,” “Father,” “Your” capitalized (ho Iēsous, autos, mou, patēr).

“His mother,” “her” (hē mētēr, feminine) and “His brothers,” “they” (hoi adelphoi, autoi) are lowercase; “they” gender-neutral for the group.

“Those” (tous pōlountas, masculine plural) and “them” (autous) are gender-neutral in context, referring to sellers.

¹⁸The Jews then said to Him, “What sign do You show us for doing these things?” ¹⁹Jesus answered them, “Destroy this temple, and in three days I will raise it up.” ²⁰The Jews then said, “It has taken forty-six years to build this temple, and will You raise it up in three days?”

²¹But He was speaking about the temple of His body. ²²When therefore He was raised from the dead, His disciples remembered that He had said this, and they believed the Scripture and the word that Jesus had spoken.

Translation Notes

Greek Terms and Choices:

“The Jews” (hoi Ioudaioi, masculine plural) denotes religious authorities, gender-neutral in context per VKJV sensitivity.

“Sign” (sēmeion) echoes “signs” in 2:11, 18, retained for theological consistency.

“Destroy this temple” (lysate ton naon touton) uses “temple” (naon, sanctuary) distinct from hieron (complex), clarified as “His body” (tou sōmatos autou).

“In three days” (en trisin hēmerais) foreshadows resurrection, translated literally.

“Forty-six years” (tesserakonta kai hex etesin) reflects historical temple construction, retained for accuracy.

“Raise it up” (egerō auton, future) implies resurrection, clarified in verse 21.

“Scripture” (tē graphē) and “word” (tō logō) refer to Old Testament and Jesus’ saying, respectively, translated clearly.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “You,” “I” capitalized (ho Iēsous, autos, egō).

“Them,” “they” (autous, hoi Ioudaioi) gender-neutral for authorities.

“They” for disciples (hoi mathētai) gender-neutral.

²³Now when He was in Jerusalem at the Passover feast, many believed in His name when they saw His signs that He was doing. ²⁴But Jesus on His part did not entrust Himself to them, because He knew all people ²⁵and needed no one to bear witness about man, for He Himself knew what was in man.

Translation Notes

Greek Terms and Choices:

“Passover feast” (to pascha tē heortē) reiterates context, translated clearly.

“Believed in His name” (episteusan eis to onoma autou) indicates faith, with “name” (onoma) signifying authority, retained per VKJV.

“Signs” (sēmeia) links to 2:11, 18, emphasizing miracles.

“Did not entrust” (ouk episteuen, imperfect) mirrors “believed” (episteusan), a wordplay, rendered as “entrust” to convey caution.

“Knew all people” (ginōskōn pantas) and “what was in man” (ti ēn en tō anthrōpō) emphasize Jesus’ omniscience, with “man” (anthrōpō, masculine) contextually inclusive.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “Himself” capitalized (ho Iēsous, autos).

“They,” “them,” “many” (polloi, autous) gender-neutral for the crowd.

“All people,” “man,” “no one” (pantas, anthrōpos, oudeis) gender-neutral, referring to humanity.

John Chapter 3

The Gospel of John, Chapter 3 – Veritable King James Version (VKJV)

The Gospel of John, Chapter 3

¹There was a man of the Pharisees named Nicodemus, a ruler of the Jews. ²This man came to Jesus by night and said to Him, “Rabbi, we know that You are a teacher come from God, for no one can do these signs that You do unless God is with him.” ³Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.”

⁴Nicodemus said to Him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” ⁵Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. ⁶That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. ⁷Do not marvel that I said to you, ‘You must be born again.’ ⁸The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”

⁹Nicodemus said to Him, “How can these things be?” ¹⁰Jesus answered him, “Are you the teacher of Israel and yet you do not understand these things? ¹¹Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you do not receive our testimony. ¹²If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things? ¹³No one has ascended into heaven except He who descended from heaven, the Son of Man. ¹⁴And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, ¹⁵that whoever believes in Him may have eternal life.

¹⁶For God so loved the world, that He gave His only Son, that whoever believes in Him should not perish but have eternal life. ¹⁷For God did not send His Son into the world to condemn the world, but in order that the world might be saved through Him. ¹⁸Whoever believes in Him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. ¹⁹And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. ²⁰For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. ²¹But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.”

Translation Notes

Greek Terms and Choices:

“Pharisees” (Pharisaiōn) denotes a Jewish sect, lowercase per VKJV non-deity convention.

“Nicodemus” (Nikodēmos, masculine) is a ruler (archōn), with “man” (anthrōpos, masculine) contextually specific but translated as “man” per Greek.

“Rabbi” (rabbi, Aramaic) is a title of respect, retained and glossed in other contexts (cf. John 1:38).

“Born again” (gennēthē anōthen) means “from above” or “anew,” translated as “born again” for theological familiarity.

“Born of water and the Spirit” (gennēthē ex hydatos kai pneumatos) implies baptism and spiritual rebirth, rendered literally.

“Flesh is flesh…Spirit is spirit” (hē sarx sarx estin…to pneuma pneuma estin) contrasts physical and spiritual, translated directly.

“Wind” (pneuma) doubles as “spirit,” a wordplay retained.

“Teacher of Israel” (didaskalos tou Israēl) highlights Nicodemus’ role, translated clearly.

“Truly, truly” (amēn amēn) is emphatic, rendered modernly.

“We speak…our testimony” (lalousin…martyrian) likely refers to Jesus and witnesses, translated inclusively.

“Son of Man” (ho huios tou anthrōpou) is a messianic title, capitalized.

“Lifted up” (hypsōthēnai) alludes to crucifixion (cf. Numbers 21:9), retained for symbolism.

“God so loved the world” (houtōs gar ēgapēsen ho theos ton kosmon) emphasizes divine love, with “world” (kosmon) universal.

“Only Son” (monogenē huion) unique, capitalized.

“Condemn…saved” (krinē…sōthē) contrasts judgment and salvation, translated clearly.

“Light…darkness” (phōs…skotia) echoes 1:5, retained for theme.

“Wicked things” (phaula prassōn) implies evil deeds, translated as “wicked” for directness.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “You,” “God,” “Spirit,” “Son,” “Father” capitalized per VKJV deity convention (ho Iēsous, autos, egō, pneuma, huios).

“He,” “him,” “his” for Nicodemus (auton, masculine) and “man” (anthrōpos) are lowercase and gender-specific, but contextually inclusive (e.g., “whoever” for hos an, gender-neutral).

“Everyone,” “people,” “whoever” (pas, hoi anthrōpoi, hos) gender-neutral for universal application.

²²After this Jesus and His disciples went into the Judean countryside, and He remained there with them and was baptizing. ²³John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized ²⁴(for John had not yet been imprisoned).

²⁵Now a discussion arose between some of John’s disciples and a Jew over purification. ²⁶And they came to John and said to him, “Rabbi, He who was with you across the Jordan, to whom you bore witness—look, He is baptizing, and all are going to Him.” ²⁷John answered, “A person cannot receive even one thing unless it is given him from heaven. ²⁸You yourselves bear me witness, that I said, ‘I am not the Christ, but I have been sent before Him.’ ²⁹The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice. Therefore this joy of mine is now complete. ³⁰He must increase, but I must decrease.”

Translation Notes

Greek Terms and Choices:

“Judean countryside” (tēn Ioudaian chōran) specifies region, retained for accuracy.

“Baptizing” (ebaptizen, imperfect) indicates ongoing activity, translated as “was baptizing” for continuity.

“Aenon near Salim” (Ainōn engys tou Saleim) location with “plentiful water” (hudata polla), rendered clearly.

“Discussion” (zētēsis) implies debate, translated as “discussion” for neutrality.

“Purification” (katharismou) echoes 2:6, retained for thematic link.

“Rabbi” (rabbi, Aramaic) title of respect, retained.

“Bore witness” (memartyrēkas, perfect) refers to John’s testimony (cf. 1:32–34).

“Given him from heaven” (dedomenon autō ek tou ouranou) emphasizes divine source, translated literally.

“Christ” (ho Christos) capitalized as title.

“Bride…bridegroom” (numphē…numphios) metaphorical for God’s people and Messiah, retained for imagery.

“Friend of the bridegroom” (ho philos tou numphiou) refers to John’s role, translated directly.

“Rejoices greatly” (charā chairei) emphatic joy, rendered as “rejoices greatly.”

“He must increase…I must decrease” (ekeinon dei auxanein eme de elattousthai) contrasts ministries, translated for contrast.

Pronouns:

“Jesus,” “He,” “Him,” “His” capitalized (ho Iēsous, autos).

“He,” “him,” “I,” “me” for John the Baptist (auton, egō, masculine) lowercase and gender-specific.

“They,” “them” (autoi, autois) for disciples and people gender-neutral.

“A person,” “one” (anthrōpos, tis) gender-neutral for any individual.

“The one” (ho echōn) gender-neutral in translation for the bridegroom figure.

³¹He who comes from above is above all. He who is of the earth belongs to the earth and speaks in an earthly way. He who comes from heaven is above all. ³²He bears witness to what He has seen and heard, yet no one receives His testimony. ³³Whoever receives His testimony sets his seal to this, that God is true. ³⁴For He whom God has sent utters the words of God, for He gives the Spirit without measure. ³⁵The Father loves the Son and has given all things into His hand. ³⁶Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.

Translation Notes

Greek Terms and Choices:

“From above…from heaven” (anōthen…ek tou ouranou) emphasizes divine origin, translated distinctly.

“Above all” (epi pantōn) repeated for emphasis, rendered as is.

“Of the earth…earthly way” (ek tēs gēs) contrasts human and divine, translated clearly.

“Bears witness” (marturei, present) ongoing testimony, retained.

“Sets his seal” (esphragisen, aorist) implies affirmation, translated as “sets his seal” for imagery.

“God is true” (ho theos alēthēs estin) affirms divine truthfulness, capitalized.

“Utters the words of God” (ta rhēmata tou theou lalei) emphasizes divine speech, translated literally.

“Gives the Spirit without measure” (didōsin to pneuma ou ek metrou) implies abundance, rendered clearly.

“Father loves the Son” (ho patēr philei ton huion) uses philei (affectionate love), translated as “loves.”

“Given all things into His hand” (dedōken panta en tē cheiri autou) signifies authority, retained.

“Believes…does not obey” (pisteuōn…apeithōn) contrasts faith and disobedience, translated to highlight.

“Wrath of God” (orgē tou theou) is divine judgment, capitalized per VKJV.

Pronouns:

“He,” “Him,” “His,” “God,” “Spirit,” “Father,” “Son” capitalized for deity (autos, theos, pneuma, patēr, huios).

“Whoever,” “his,” “him” (ho pisteuōn, autou, masculine) gender-neutral in translation for believers, per VKJV inclusivity.

“No one” (oudeis) gender-neutral.

John Chapter 4

The Gospel of John, Chapter 4 – Veritable King James Version (VKJV)

The Gospel of John, Chapter 4

¹Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John ²(although Jesus Himself did not baptize, but only His disciples), ³He left Judea and departed again for Galilee. ⁴And He had to pass through Samaria. ⁵So He came to a town of Samaria called Sychar, near the field that Jacob had given to his son Joseph. ⁶Jacob’s well was there; so Jesus, wearied as He was from the journey, was sitting beside the well. It was about the sixth hour.

⁷A woman from Samaria came to draw water. Jesus said to her, “Give Me a drink,” ⁸(for His disciples had gone away into the town to buy food). ⁹The Samaritan woman said to Him, “How is it that You, a Jew, ask for a drink from me, a woman of Samaria?” (For Jews have no dealings with Samaritans.) ¹⁰Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give Me a drink,’ you would have asked Him, and He would have given you living water.” ¹¹The woman said to Him, “Sir, You have nothing to draw water with, and the well is deep. Where do You get that living water? ¹²Are You greater than our father Jacob? He gave us the well and drank from it himself, as did his sons and his livestock.” ¹³Jesus said to her, “Everyone who drinks of this water will be thirsty again, ¹⁴but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life.” ¹⁵The woman said to Him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw water.”

Translation Notes

Greek Terms and Choices:

“Pharisees” (Pharisaiōn) denotes religious leaders, lowercase per VKJV non-deity convention.

“Baptizing” (baptizei, present) indicates ongoing activity, translated as “baptizing” for continuity with John 3:22–26.

“Had to pass through” (edei dielthein) implies divine necessity, rendered as “had to” to convey purpose.

“Samaria” (Samareias) and “Sychar” (Sychar) retained for historical accuracy.

“Jacob’s well” (pēgē tou Iakōb) references Genesis 33:19, translated literally.

“Sixth hour” (hōra hōs hektē) about noon, retained without modern conversion for cultural context.

“Woman from Samaria” (gynē ek tēs Samareias, feminine) specifies ethnicity and gender, with pronouns feminine and lowercase.

“Living water” (hydōr zōn) double meaning (running water/spiritual life), retained for wordplay.

“Our father Jacob” (ho patēr hēmōn Iakōb) highlights Samaritan heritage, translated directly.

“Spring…welling up” (pēgē…hallomenon) metaphorical for eternal life, rendered vividly.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “God” capitalized per VKJV deity convention (ho Iēsous, autos, egō).

“Her,” “she,” “woman” (autē, gynē, feminine) lowercase and gender-specific.

“They,” “them,” “us” for disciples/Jews/Samaritans (autoi, hēmeis) gender-neutral, as groups are inclusive.

“Everyone,” “whoever” (pas, hos an) gender-neutral for universal application.

¹⁶Jesus said to her, “Go, call your husband, and come here.” ¹⁷The woman answered Him, “I have no husband.” Jesus said to her, “You are right in saying, ‘I have no husband’; ¹⁸for you have had five husbands, and the one you now have is not your husband. What you have said is true.” ¹⁹The woman said to Him, “Sir, I perceive that You are a prophet. ²⁰Our fathers worshiped on this mountain, but you say that in Jerusalem is the place where people ought to worship.” ²¹Jesus said to her, “Woman, believe Me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. ²²You worship what you do not know; we worship what we know, for salvation is from the Jews. ²³But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship Him. ²⁴God is spirit, and those who worship Him must worship in spirit and truth.” ²⁵The woman said to Him, “I know that Messiah is coming (He who is called Christ). When He comes, He will tell us all things.” ²⁶Jesus said to her, “I who speak to you am He.”

Translation Notes

Greek Terms and Choices:

“Go, call” (hypage phōnēson, imperative) initiates revelation, translated directly.

“I have no husband” (ouk echō andra) and “five husbands” (pente andras) literal, highlighting Jesus’ knowledge.

“Prophet” (prophētēs) title of insight, lowercase.

“This mountain” (tō orei toutō) refers to Gerizim, retained for Samaritan context.

“You say” (hymeis legete, plural) addresses Jewish belief, translated as “you” for directness.

“Worship the Father in spirit and truth” (proskynousin tō patri en pneumati kai alētheia) emphasizes spiritual worship, rendered literally.

“True worshipers” (alēthinoi proskynētai) contrasts external rituals, translated clearly.

“God is spirit” (pneuma ho theos) affirms divine nature, capitalized.

“Messiah” (Messias, Aramaic) glossed “Christ” (Christos), retained for cultural accuracy.

“I who speak to you am He” (egō eimi ho lalōn soi) is a divine self-revelation (egō eimi), translated to capture emphasis.

Pronouns:

“Jesus,” “He,” “Him,” “I,” “Me,” “You,” “Father,” “God,” “Messiah,” “Christ” capitalized per VKJV deity convention.

“Her,” “she,” “woman” (autē, gynē, feminine) lowercase and gender-specific.

“Our fathers,” “you” (hoi pateres hēmōn, hymeis) gender-neutral for Samaritans/Jews as groups.

“We,” “us” (hēmeis) gender-neutral for Jesus and Jews.

“True worshipers,” “those,” “such people” (alēthinoi proskynētai, hoi proskynountes, toioutous) gender-neutral for all believers.

²⁷Just then His disciples came back. They marveled that He was talking with a woman, but no one said, “What do You seek?” or, “Why are You talking with her?” ²⁸So the woman left her water jar and went away into town and said to the people, ²⁹“Come, see a man who told me all that I ever did. Can this be the Christ?” ³⁰They went out of the town and were coming to Him.

Translation Notes

Greek Terms and Choices:

“Marveled” (ethaumazon, imperfect) indicates surprise, translated as “marveled” for emotional nuance.

“Talking with a woman” (meta gynaikos lalein) highlights cultural taboo, rendered directly.

“Water jar” (hydrian) symbolizes abandonment, retained for imagery.

“All that I ever did” (panta ha epoiēsa) literal, emphasizing Jesus’ omniscience.

“Can this be the Christ?” (mēti houtos estin ho Christos) expresses tentative belief, translated as question for doubt.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “You” capitalized (ho Iēsous, autos).

“Her,” “she,” “woman” (autē, feminine) lowercase and gender-specific.

“They,” “them,” “no one” (autoi, oudeis) gender-neutral for disciples/people.

“The one,” “whoever” (ho therizōn, hos) gender-neutral for workers/believers.

“Others” (alloi) gender-neutral for previous laborers (e.g., prophets/John).

³¹Meanwhile the disciples were urging Him, saying, “Rabbi, eat.” ³²But He said to them, “I have food to eat that you do not know about.” ³³So the disciples said to one another, “Has anyone brought Him something to eat?” ³⁴Jesus said to them, “My food is to do the will of Him who sent Me and to accomplish His work. ³⁵Do you not say, ‘There are yet four months, then comes the harvest’? Look, I tell you, lift up your eyes, and see that the fields are white for harvest. ³⁶Already the one who reaps is receiving wages and gathering fruit for eternal life, so that sower and reaper may rejoice together. ³⁷For here the saying holds true, ‘One sows and another reaps.’ ³⁸I sent you to reap that for which you did not labor. Others have labored, and you have entered into their labor.”

Translation Notes

Greek Terms and Choices:

“Rabbi” (rabbi, Aramaic) title, retained.

“Food to eat” (brōsin…brōma) plays on physical/spiritual, translated to preserve wordplay.

“Will of Him who sent Me” (thelēma tou pempsantos me) echoes Jesus’ mission (cf. John 4:34, 6:38), rendered clearly.

“Four months…harvest” (tetramēnos…therismos) proverbial, translated literally.

“Fields are white for harvest” (chorai leukai pros therismon) metaphorical for readiness, retained vividly.

“Sower and reaper” (ho speirōn…ho therizōn) agricultural imagery for ministry, translated directly.

“Saying holds true” (logos estin ho alēthēs) introduces proverb, rendered modernly.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “You,” “My” capitalized (ho Iēsous, autos, egō).

“They,” “them,” “no one” (autoi, oudeis) gender-neutral for disciples/people.

“The one,” “whoever” (ho therizōn, hos) gender-neutral for workers/believers.

“Others” (alloi) gender-neutral for previous laborers (e.g., prophets/John).

³⁹Many Samaritans from that town believed in Him because of the woman’s testimony, “He told me all that I ever did.” ⁴⁰So when the Samaritans came to Him, they asked Him to stay with them, and He stayed there two days. ⁴¹And many more believed because of His word. ⁴²They said to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.”

Translation Notes

Greek Terms and Choices:

“Samaritans” (Samaritōn) denotes ethnic group, gender-neutral.

“Testimony” (martyrian) echoes John’s theme (cf. John 1:7), rendered consistently.

“All that I ever did” (panta ha epoiēsa) literal, emphasizing Jesus’ omniscience.

“Asked Him to stay” (ērōtōn auton meinai) implies invitation, translated as “asked…to stay.”

“His word” (ton logon autou) refers to Jesus’ teaching, retained for emphasis.

“Savior of the world” (sōtēr tou kosmou) christological title, capitalized per VKJV.

Pronouns:

“Jesus,” “He,” “Him,” “His” capitalized (ho Iēsous, auton).

“Her,” “she,” “woman” (autē, feminine) lowercase and gender-specific.

“They,” “them,” “we” (autoi, hēmeis) gender-neutral for Samaritans/disciples.

“Many,” “more” (polloi, pleiones) gender-neutral for believers.

⁴³After the two days He departed for Galilee. ⁴⁴(For Jesus Himself had testified that a prophet has no honor in his own hometown.) ⁴⁵When He came to Galilee, the Galileans welcomed Him, having seen all that He had done in Jerusalem at the feast. For they too had gone to the feast.

⁴⁶So He came again to Cana in Galilee, where He had made the water wine. And at Capernaum there was an official whose son was ill. ⁴⁷When this man heard that Jesus had come from Judea to Galilee, he went to Him and asked Him to come down and heal his son, for he was at the point of death. ⁴⁸Jesus said to him, “Unless you see signs and wonders you will not believe.” ⁴⁹The official said to Him, “Sir, come down before my child dies.” ⁵⁰Jesus said to him, “Go; your son will live.” The man believed the word that Jesus spoke to him and went on his way. ⁵¹As he was going down, his servants met him and told him that his son was recovering. ⁵²So he asked them the hour when he began to get better, and they said to him, “Yesterday at the seventh hour the fever left him.” ⁵³The father knew that was the hour when Jesus had said to him, “Your son will live.” And he himself believed, and all his household. ⁵⁴This was now the second sign that Jesus did when He had come from Judea to Galilee.

Translation Notes

Greek Terms and Choices:

“Two days” (tas duo hēmeras) refers to stay in Samaria, translated directly.

“Prophet has no honor” (prophētēs timēn ouk echei) proverbial, rendered modernly (cf. Mark 6:4).

“Hometown” (patridi) refers to Nazareth/Galilee, translated as “hometown” for clarity.

“Galileans” (Galilaioi) gender-neutral for people.

“Official” (basilikos, literally “royal one”) likely a Herod’s courtier, translated as “official” for neutrality.

“Ill” (ēsthenei, imperfect) indicates ongoing sickness, translated simply.

“Sir” (kyrie, vocative) respectful address, translated as “Sir.”

“Child” (paidion, neuter) diminutive for son, translated as “child” for tenderness.

“Seventh hour” (hōra heptē) about 1 PM, retained without conversion.

“Second sign” (deuteron sēmeion) links to Cana miracle (2:11), with “sign” (sēmeion) retained for theme.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “You” capitalized (ho Iēsous, autos).

“He,” “him,” “his” for official/father (auton, masculine) lowercase and gender-specific.

“They,” “them” (autoi, autois) gender-neutral for Galileans/servants/household.

“All his household” (holē hē oikia autou) gender-neutral, inclusive family.

“Whoever,” “you” (hymeis, plural) gender-neutral for unbelievers.

John Chapter 5

The Gospel of John, Chapter 5 – Veritable King James Version (VKJV)

The Gospel of John, Chapter 5

¹After this there was a feast of the Jews, and Jesus went up to Jerusalem. ²Now there is in Jerusalem by the Sheep Gate a pool, in Aramaic called Bethesda, which has five roofed colonnades. ³In these lay a multitude of invalids—blind, lame, and paralyzed. ⁵One man was there who had been an invalid for thirty-eight years. ⁶When Jesus saw him lying there and knew that he had already been there a long time, He said to him, “Do you want to be healed?” ⁷The sick man answered Him, “Sir, I have no one to put me into the pool when the water is stirred up, and while I am going another steps down before me.” ⁸Jesus said to him, “Get up, take up your bed, and walk.” ⁹And at once the man was healed, and he took up his bed and walked.

Now that day was the Sabbath. ¹⁰So the Jews said to the man who had been healed, “It is the Sabbath, and it is not lawful for you to take up your bed.” ¹¹But he answered them, “The man who healed me, that man said to me, ‘Take up your bed, and walk.’” ¹²They asked him, “Who is the man who said to you, ‘Take up your bed and walk’?” ¹³Now the man who had been healed did not know who it was, for Jesus had withdrawn, as there was a crowd in the place. ¹⁴Afterward Jesus found him in the temple and said to him, “See, you are well! Sin no more, that nothing worse may happen to you.” ¹⁵The man went away and told the Jews that it was Jesus who had healed him.

Translation Notes

Greek Terms and Choices:

“Feast of the Jews” (heortē tōn Ioudaiōn) unspecified, possibly Passover or Tabernacles, retained without speculation.

“Sheep Gate” (probaticē) refers to a Jerusalem gate, translated descriptively.

“Bethesda” (Bēthesda, Aramaic) glossed as pool name, with variant *Bethzatha* in some MSS; VKJV follows NA28. “Five roofed colonnades” (stoas pente) architectural detail, rendered clearly.

“Multitude of invalids” (plēthos tōn asthenountōn) gender-neutral for sick people, translated inclusively.

“Stirred up” (tarassētai, present passive) implies supernatural stirring (verse omitted in some MSS but included in NA28), translated literally.

“Sir” (kyrie, vocative) respectful address, translated as “Sir.”

“Get up, take up your bed” (egeire aron ton krabatton sou) imperative commands, rendered directly for authority.

“Sabbath” (sabbaton) highlights Jewish law conflict, retained.

“Not lawful” (ouk exestin) quotes law (cf. Exodus 20:8–11), translated clearly.

“Sin no more” (mēketi hamartane, present imperative) implies ongoing cessation, rendered modernly.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “You,” “I,” “Me” capitalized per VKJV deity convention (ho Iēsous, autos, egō).

“He,” “him” for the invalid/man (auton, masculine) lowercase and gender-specific.

“They,” “them” for Jews (hoi Ioudaioi, autoi) gender-neutral as group.

“No one,” “another” (oudeis, allos) gender-neutral.

¹⁶And this was why the Jews were persecuting Jesus, because He was doing these things on the Sabbath. ¹⁷But Jesus answered them, “My Father is working until now, and I am working.”

¹⁸This was why the Jews sought all the more to kill Him, because He was not only breaking the Sabbath, but He was even calling God His own Father, making Himself equal with God.

¹⁹So Jesus said to them, “Truly, truly, I say to you, the Son can do nothing of His own accord, but only what He sees the Father doing. For whatever the Father does, that the Son does likewise. ²⁰For the Father loves the Son and shows Him all that He Himself is doing. And greater works than these will He show Him, so that you may marvel. ²¹For as the Father raises the dead and gives them life, so also the Son gives life to whom He will. ²²For the Father judges no one, but has given all judgment to the Son, ²³that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent Him.”

Translation Notes

Greek Terms and Choices:

“Persecuting” (ediōkon, imperfect) indicates ongoing action, translated as “were persecuting” for continuity.

“Doing these things on the Sabbath” (tauta epoiei en sabbatō) refers to healing, rendered clearly.

“My Father is working” (ho patēr mou…ergazetai) justifies Sabbath activity, with “Father” capitalized.

“Breaking the Sabbath” (eluē to sabbaton) from Jewish perspective, translated directly.

“Making Himself equal with God” (ison heauton poiōn tō theō) theological claim, rendered literally.

“Truly, truly” (amēn amēn) emphatic, rendered modernly.

“Son…Father” (ho huios…ho patēr) capitalized as titles.

“Greater works” (meizona erga) refers to resurrection/judgment, translated clearly.

“Raises the dead” (egeirei tous nekrous) echoes Deuteronomy 32:39, retained for allusion.

“Gives life” (zōopoiei) implies vivification, translated as “gives life.”

“Judgment” (krisin) divine authority, translated consistently.

“Honor” (timōsin) repeated for emphasis, rendered as “honor.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “You,” “My,” “Father,” “Son,” “God” capitalized per VKJV deity convention (ho Iēsous, autos, patēr, huios).

“They” for Jews (hoi Ioudaioi) gender-neutral as group.

“Whoever,” “all” (hos, pantes) gender-neutral for universal application.

²⁴“Truly, truly, I say to you, whoever hears My word and believes Him who sent Me has eternal life. He does not come into judgment, but has passed from death to life.

²⁵“Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live. ²⁶For as the Father has life in Himself, so He has granted the Son to have life in Himself. ²⁷And He has given Him authority to execute judgment, because He is the Son of Man. ²⁸Do not marvel at this, for an hour is coming when all who are in the tombs will hear His voice ²⁹and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.

³⁰“I can do nothing on My own. As I hear, I judge, and My judgment is just, because I seek not My own will but the will of Him who sent Me.”

Translation Notes

Greek Terms and Choices:

“Truly, truly” (amēn amēn) emphatic, rendered modernly.

“Hears My word” (akouei ton logon mou) emphasizes obedience, translated literally.

“Eternal life” (zōēn aiōnion) theological term, retained.

“Passed from death to life” (metabebēken ek tou thanatou eis tēn zōēn, perfect) indicates transition, translated clearly.

“Hour is coming, and is now here” (erchetal hōra kai nun estin) dual timing (present/future), rendered to preserve tension.

“Dead will hear” (akousousin oi nekroi) eschatological, translated directly.

“Life in Himself” (zōēn en heautō) divine self-existence, rendered literally.

“Son of Man” (huios tou anthrōpou) messianic title, capitalized.

“Tombs” (mnēmeiois) refers to graves, translated as “tombs” for cultural accuracy.

“Done good…done evil” (ta agatha poiēsantes…ta phaula praxantes) moral contrast, translated as “done good…done evil.”

“Resurrection of life…judgment” (anastasin zōēs…kriseōs) eternal outcomes, rendered clearly.

“As I hear, I judge” (kathōs akouō krinō) implies divine hearing, translated directly.

Pronouns:

“Jesus,” “I,” “My,” “You,” “He,” “Him,” “His,” “Me,” “Father,” “Son,” “God,” “Son of Man” capitalized per VKJV deity convention (egō, autos, patēr, huios).

“Whoever,” “those,” “all” (hos, hoi, pantes) gender-neutral for universal believers/dead.

³¹“If I alone bear witness about Myself, My testimony is not true. ³²There is another who bears witness about Me, and I know that the testimony that He bears about Me is true. ³³You sent to John, and he has borne witness to the truth. ³⁴Not that the testimony that I receive is from man, but I say these things so that you may be saved. ³⁵He was a burning and shining lamp, and you were willing to rejoice for a while in his light.

³⁶But the testimony that I have is greater than that of John. For the works that the Father has given Me to accomplish, the very works that I am doing, bear witness about Me that the Father has sent Me. ³⁷And the Father who sent Me has Himself borne witness about Me. His voice you have never heard, His form you have never seen, ³⁸and you do not have His word abiding in you, for you do not believe the one whom He has sent. ³⁹You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about Me, ⁴⁰yet you refuse to come to Me that you may have life.

Translation Notes

Greek Terms and Choices:

“If I alone” (ean egō martyro) hypothetical, translated as conditional.

“Another” (allos) refers to the Father, translated directly.

“John” (Iōannēs) the Baptist, with “testimony” (martyria) echoing chapter 1.

“Burning and shining lamp” (ho lychnos ho kaiomenos kai phainōn) metaphorical for John’s role, rendered vividly (cf. Psalm 132:17).

“Works” (erga) refers to miracles/deeds, linking to “signs” (sēmeia), retained for theme.

“Father has sent Me” (ho patēr apestalken me) repeats mission, translated consistently.

“His voice…form” (phōnēn autou…eidos autou) alludes to Exodus 33:20, translated literally.

“Search the Scriptures” (eraunate tas graphas, present/imperative) command or statement, translated as “search” for exhortation.

“Bear witness about Me” (peri emou martyrousai) Scriptures testify to Jesus, rendered clearly.

Pronouns:

“I,” “Myself,” “My,” “Me,” “He,” “Him,” “His,” “You” capitalized (egō, autos, patēr).

“You” (hymeis, plural) gender-neutral for opponents.

“One another” (allēlōn) gender-neutral for mutual glory-seeking.

⁴¹“I do not receive glory from people. ⁴²But I know that you do not have the love of God within you. ⁴³I have come in My Father’s name, and you do not receive Me. If another comes in his own name, you will receive him. ⁴⁴How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God? ⁴⁵Do not think that I will accuse you to the Father. There is one who accuses you: Moses, on whom you have set your hope. ⁴⁶For if you believed Moses, you would believe Me; for he wrote of Me. ⁴⁷But if you do not believe his writings, how will you believe My words?”

Translation Notes

Greek Terms and Choices:

“Glory from people” (doxan para anthrōpōn) contrasts human/divine honor, translated clearly.

“Love of God” (agapēn tou theou) divine love, capitalized per VKJV.

“Father’s name” (onomati tou patros mou) authority, capitalized.

“Another…his own name” (allos…idiō onomati) false messiah, translated directly.

“Glory…from the only God” (doxan para tou monou theou) emphasizes source, with “only God” (monou theou) capitalized.

“Accuse” (katēgorēsō) legal term, rendered as “accuse.”

“Moses” (Mōusēs) as accuser, linking to law, translated consistently.

“Wrote of Me” (peri emou egrapsen) refers to Torah prophecies (e.g., Deuteronomy 18:15), translated directly.

“His writings…My words” (tois ekeinou grammasin…tois emois rhēmasin) contrast Scriptures and Jesus’ teaching, rendered clearly.

Pronouns:

“I,” “Me,” “My,” “You,” “He,” “Him,” “His,” “Father,” “God” capitalized (egō, autos, patēr, theos).

“You” (hymeis, plural) gender-neutral for listeners.

“One another” (allēlōn) gender-neutral for mutual glory-seeking.

“If another” (allos) gender-neutral in translation for false figure.

John Chapter 6

The Gospel of John, Chapter 6 – Veritable King James Version (VKJV)

The Gospel of John, Chapter 6

¹ After this Jesus went away to the other side of the Sea of Galilee, which is the Sea of Tiberias. ² And a large crowd was following Him, because they saw the signs that He was doing on the sick. ³ Jesus went up on the mountain, and there He sat down with His disciples. ⁴ Now the Passover, the feast of the Jews, was at hand. ⁵ Lifting up His eyes, then, and seeing that a large crowd was coming toward Him, Jesus said to Philip, “Where are we to buy bread, so that these people may eat?” ⁶ He said this to test him, for He Himself knew what He would do. ⁷ Philip answered Him, “Two hundred denarii worth of bread would not be enough for each of them to get a little.” ⁸ One of His disciples, Andrew, Simon Peter’s brother, said to Him, ⁹ “There is a boy here who has five barley loaves and two fish, but what are they for so many?” ¹⁰ Jesus said, “Have the people sit down.” Now there was much grass in the place, so the men sat down, about five thousand in number. ¹¹ Jesus then took the loaves, and when He had given thanks, He distributed them to those who were seated. So also the fish, as much as they wanted. ¹² And when they had eaten their fill, He told His disciples, “Gather up the leftover fragments, that nothing may be lost.” ¹³ So they gathered them up and filled twelve baskets with fragments from the five barley loaves left by those who had eaten. ¹⁴ When the people saw the sign that He had done, they said, “This is indeed the Prophet who is to come into the world!” ¹⁵ Perceiving then that they were about to come and take Him by force to make Him king, Jesus withdrew again to the mountain by Himself.

Translation Notes

Greek Terms and Choices:

“Sea of Galilee…Sea of Tiberias” (thalassan tēs Galilaias tēs Tiberiados) dual name, translated as “Sea of Galilee, which is the Sea of Tiberias.”

“Signs” (sēmeia) miracles, translated as “signs” (cf. 2:11).

“Passover, the feast of the Jews” (to pascha hē heortē tōn Ioudaiōn) timing, translated literally.

“Where are we to buy bread” (pothen agorasōmen artous) test, translated as “Where are we to buy bread.”

“Two hundred denarii” (diakosiōn dēnariōn) about 200 days’ wages, translated literally.

“Five barley loaves and two fish” (pente artous krithinous kai duo opsaria) specific, translated literally.

“Have the people sit down” (poieite tous anthrōpous anapesein) command, translated as “Have the people sit down.”

“About five thousand” (hōsei pentakischilioi) estimate, translated as “about five thousand.”

“Given thanks” (eucharistēsas) Eucharistic, translated as “given thanks.”

“Gather up the leftover fragments” (synagagete ta perisseusanta klasmata) instruction, translated literally.

“Twelve baskets” (dōdeka kophinous) abundance, translated literally.

“The Prophet” (ho prophētēs) Messianic figure (Deut. 18:15), capitalized as “the Prophet.”

“Take Him by force to make Him king” (harpazein auton hina poiēsōsin basilea) intent, translated literally.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You” capitalized per VKJV deity convention (ho Iēsous, autos, egō).

“They,” “them” for crowd/disciples (autoi, autois) gender-neutral as groups.

“He,” “him” for Philip/Andrew/boy (auton, masculine) lowercase and gender-specific.

¹⁶ When evening came, His disciples went down to the sea, ¹⁷ got into a boat, and started across the sea to Capernaum. It was now dark, and Jesus had not yet come to them. ¹⁸ The sea became rough because a strong wind was blowing. ¹⁹ When they had rowed about three or four miles, they saw Jesus walking on the sea and coming near the boat, and they were afraid. ²⁰ But He said to them, “It is I; do not be afraid.” ²¹ Then they were glad to take Him into the boat, and immediately the boat was at the land to which they were going.

Translation Notes

Greek Terms and Choices:

“Evening came” (opsia egeneto) time, translated as “evening came.”

“Started across the sea to Capernaum” (ērxanto peran tēs thalassēs eis Kapharnaoum) destination, translated literally.

“Three or four miles” (stadia eikosi pente ē triakonta) about 5–6 km, translated with modern U.S. units.

“Walking on the sea” (peripatōn epi tēs thalassēs) miracle, translated as “walking on the sea.”

“It is I” (egō eimi) divine echo (cf. Ex. 3:14), translated as “It is I.”

“Do not be afraid” (mē phobeisthe) reassurance, translated literally.

“Immediately the boat was at the land” (eutheōs egeneto to ploion epi tēs gēs) miraculous, translated as “immediately the boat was at the land.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I” capitalized per VKJV deity convention.

“They,” “them” for disciples (autoi, autois) gender-neutral as group.

²² The next day the crowd that remained on the other side of the sea saw that there had been only one boat there, and that Jesus had not entered the boat with His disciples, but that His disciples had gone away alone. ²³ Other boats from Tiberias came near the place where they had eaten the bread after the Lord had given thanks. ²⁴ So when the crowd saw that Jesus was not there, nor His disciples, they themselves got into the boats and went to Capernaum, seeking Jesus. ²⁵ When they found Him on the other side of the sea, they said to Him, “Rabbi, when did You come here?” ²⁶ Jesus answered them, “Truly, truly, I say to you, you seek Me, not because you saw signs, but because you ate your fill of the loaves. ²⁷ Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on Him God the Father has set His seal.” ²⁸ Then they said to Him, “What must we do, to be doing the works of God?” ²⁹ Jesus answered them, “This is the work of God, that you believe in Him whom He has sent.” ³⁰ So they said to Him, “Then what sign do You do, that we may see and believe You? What work do You perform? ³¹ Our fathers ate the manna in the wilderness; as it is written, ‘He gave them bread from heaven to eat.’” ³² Jesus said to them, “Truly, truly, I say to you, it was not Moses who gave you the bread from heaven, but My Father gives you the true bread from heaven. ³³ For the bread of God is He who comes down from heaven and gives life to the world.” ³⁴ They said to Him, “Sir, give us this bread always.”

³⁵ Jesus said to them, “I am the bread of life; whoever comes to Me shall not hunger, and whoever believes in Me shall never thirst. ³⁶ But I said to you that you have seen Me and yet do not believe. ³⁷ All that the Father gives Me will come to Me, and whoever comes to Me I will never cast out. ³⁸ For I have come down from heaven, not to do My own will but the will of Him who sent Me. ³⁹ And this is the will of Him who sent Me, that I should lose nothing of all that He has given Me, but raise it up on the last day. ⁴⁰ For this is the will of My Father, that everyone who looks on the Son and believes in Him should have eternal life, and I will raise him up on the last day.”

Translation Notes

Greek Terms and Choices:

“Only one boat” (allo ploion ouk ēn ekei) detail, translated as “only one boat.”

“The Lord had given thanks” (eucharistēsantos tou kyriou) Eucharistic, translated as “the Lord had given thanks.”

“Rabbi” (rhabbi) teacher, retained with no gloss.

“Do not work for the food that perishes” (mē ergazesthe tēn brōsin tēn apollymenēn) contrast, translated literally.

“Son of Man” (huios tou anthrōpou) title, capitalized as “Son of Man.”

“God the Father has set His seal” (ho theos ho patēr esphragisen) authentication, translated as “God the Father has set His seal.”

“This is the work of God” (touto estin to ergon tou theou) faith, translated literally.

“Manna in the wilderness” alludes to Exodus 16, translated as “manna in the wilderness.”

“He gave them bread from heaven” quotes Psalm 78:24, translated literally.

“I am the bread of life” (egō eimi ho artos tēs zōēs) first “I am” statement, translated literally.

“Shall not hunger…never thirst” (ou mē peinasē…ou mē dipsēsē) satisfaction, translated as “shall not hunger…never thirst.”

“All that the Father gives Me” (pan ho didōsin moi ho patēr) election, translated literally.

“I will never cast out” (ou mē ekbalō exō) assurance, translated as “I will never cast out.”

“Raise it up on the last day” (anastēsō auto en tē eschatē hēmera) resurrection, translated literally.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “Father,” “God,” “Son,” “Lord” capitalized per VKJV deity convention.

“They,” “them” for crowd (autoi, autois) gender-neutral as group.

“He,” “him,” “whoever” for believer (auton, hos, masculine) gender-neutral in translation for individuals.

⁴¹ So the Jews grumbled about Him, because He said, “I am the bread that came down from heaven.” ⁴² They said, “Is not this Jesus, the son of Joseph, whose father and mother we know? How does He now say, ‘I have come down from heaven’?” ⁴³ Jesus answered them, “Do not grumble among yourselves. ⁴⁴ No one can come to Me unless the Father who sent Me draws him. And I will raise him up on the last day. ⁴⁵ It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to Me—⁴⁶ not that anyone has seen the Father except He who is from God; He has seen the Father. ⁴⁷ Truly, truly, I say to you, whoever believes has eternal life. ⁴⁸ I am the bread of life. ⁴⁹ Your fathers ate the manna in the wilderness, and they died. ⁵⁰ This is the bread that comes down from heaven, so that one may eat of it and not die. ⁵¹ I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is My flesh.”

⁵² The Jews then disputed among themselves, saying, “How can this man give us His flesh to eat?” ⁵³ So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. ⁵⁴ Whoever feeds on My flesh and drinks My blood has eternal life, and I will raise him up on the last day. ⁵⁵ For My flesh is true food, and My blood is true drink. ⁵⁶ Whoever feeds on My flesh and drinks My blood abides in Me, and I in him. ⁵⁷ As the living Father sent Me, and I live because of the Father, so whoever feeds on Me, he also will live because of Me. ⁵⁸ This is the bread that came down from heaven, not like the bread the fathers ate, and died. Whoever feeds on this bread will live forever.” ⁵⁹ Jesus said these things in the synagogue, as He taught in Capernaum.

Translation Notes

Greek Terms and Choices:

“Grumbled about Him” (egongyzon peri autou) complaint, translated as “grumbled about Him.”

“I am the bread that came down from heaven” (egō eimi ho artos ho katabas ek tou ouranou) repeated claim, translated literally.

“No one can come to Me unless” (oudeis dynatai elthein pros me ean mē) divine initiative, translated literally.

“Draws him” (helkysē auton) attracts, translated as “draws him.”

“And they will all be taught by God” quotes Isaiah 54:13, translated literally.

“He who is from God” (ho ōn para tou theou) divine origin, translated as “He who is from God.”

“I am the living bread” (egō eimi ho artos ho zōn) elaboration, translated literally.

“My flesh” (hē sarx mou) Eucharistic, translated as “My flesh.”

“True food…true drink” (alēthēs brōsis…alēthēs posis) spiritual, translated as “true food…true drink.”

“Abides in Me, and I in him” (menei en emoi kagō en autō) mutual indwelling, translated literally.

“In the synagogue” (en synagōgē) setting, translated as “in the synagogue.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “Father,” “Son of Man” capitalized per VKJV deity convention.

“They,” “them” for Jews (autoi, autois) gender-neutral as group.

“He,” “him,” “whoever” for believer (auton, hos, masculine) gender-neutral in translation for individuals.

⁶⁰ Many of His disciples, when they heard it, said, “This is a hard saying; who can listen to it?” ⁶¹ But Jesus, knowing in Himself that His disciples were grumbling about this, said to them, “Does this offend you? ⁶² Then what if you were to see the Son of Man ascending to where He was before? ⁶³ It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life. ⁶⁴ But there are some of you who do not believe.” For Jesus knew from the beginning who those were who did not believe, and who it was who would betray Him. ⁶⁵ And He said, “This is why I told you that no one can come to Me unless it is granted him by the Father.”

⁶⁶ After this many of His disciples turned back and no longer walked with Him. ⁶⁷ So Jesus said to the twelve, “Do you want to go away as well?” ⁶⁸ Simon Peter answered Him, “Lord, to whom shall we go? You have the words of eternal life, ⁶⁹ and we have believed, and have come to know, that You are the Holy One of God.” ⁷⁰ Jesus answered them, “Did I not choose you, the twelve? And yet one of you is a devil.” ⁷¹ He spoke of Judas the son of Simon Iscariot, for he, one of the twelve, was going to betray Him.

Translation Notes

Greek Terms and Choices:

“Hard saying” (sklēros ho logos) difficult teaching, translated as “hard saying.”

“Does this offend you” (touto humas skandalizei) stumbling, translated as “Does this offend you.”

“Son of Man ascending” (huion tou anthrōpou anabainonta) exaltation, translated as “Son of Man ascending.”

“The Spirit who gives life” (to pneuma estin to zōopoioun) divine agency, translated as “the Spirit who gives life.”

“The flesh is no help at all” (hē sarx ouk ōphelei ouden) contrast, translated literally.

“Words…are spirit and life” (rhēmata…pneuma estin kai zōē estin) spiritual, translated as “words…are spirit and life.”

“No one can come to Me unless” repeats 6:44, translated consistently.

“Do you want to go away as well” (mē kai hymeis thelete hypagein) challenge, translated as “Do you want to go away as well.”

“Words of eternal life” (rhēmata zōēs aiōniou) truth, translated as “words of eternal life.”

“Holy One of God” (ho hagios tou theou) Messianic, capitalized as “Holy One of God.”

“One of you is a devil” (heis ex hymōn diabolos estin) betrayal, translated as “one of you is a devil.”

“Judas the son of Simon Iscariot” (Ioudas Simōnos Iskariōtēs) full name, translated literally.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “Father,” “Son of Man,” “Spirit,” “Lord,” “Holy One” capitalized per VKJV deity convention.

“They,” “them” for disciples/crowd (autoi, autois) gender-neutral as groups.

“He,” “him” for Judas/Peter/believer (auton, masculine) lowercase for Judas, gender-neutral for believer.

“We,” “us” for disciples (hēmeis) gender-neutral.

John Chapter 7

The Gospel of John, Chapter 7 – Veritable King James Version (VKJV)

The Gospel of John, Chapter 7

¹After this Jesus went about in Galilee. He would not go about in Judea, because the Jews were seeking to kill Him. ²Now the Jews’ Feast of Booths was at hand. ³So His brothers said to Him, “Leave here and go to Judea, that Your disciples also may see the works You are doing. ⁴For no one works in secret if he seeks to be known openly. If You do these things, show Yourself to the world.” ⁵(For not even His brothers believed in Him.) ⁶Jesus said to them, “My time has not yet come, but your time is always here. ⁷The world cannot hate you, but it hates Me because I testify about it that its works are evil. ⁸You go up to the feast. I am not going up to this feast, for My time has not yet fully come.” ⁹After saying this, He remained in Galilee.

¹⁰But after His brothers had gone up to the feast, then He also went up, not publicly but in private. ¹¹The Jews were looking for Him at the feast, and saying, “Where is He?” ¹²And there was much muttering about Him among the people. While some said, “He is a good man,” others said, “No, He is leading the people astray.” ¹³Yet for fear of the Jews no one spoke openly of Him.

Translation Notes

Greek Terms and Choices:

“Went about” (periepaten, imperfect) indicates ongoing activity, translated as “went about” for continuity.

“Jews were seeking to kill Him” (hoi Ioudaioi ezētoun auton apokteinai) refers to authorities, with “Jews” gender-neutral in context per VKJV sensitivity.

“Feast of Booths” (heortē tōn Ioudaiōn hē skēnopēgia) Tabernacles, translated as “Feast of Booths” for clarity (cf. Leviticus 23:34).

“Brothers” (adelphoi) likely siblings, lowercase and gender-neutral in context (cf. Mark 3:31).

“Works” (erga) miracles, linking to “signs,” translated as “works.”

“My time” (ho kairos ho emos) divine timing, contrasting “your time” (ho kairos ho hymeteros), rendered as “time” for repetition.

“Testify…works are evil” (martyro…erga ponēra) judgment, translated directly.

“Not going up” (ouk anabainō, present) implies immediate, but He goes later; translated as “not going up” to reflect nuance (some MSS “not yet”).

“Muttering” (gongysmos) whispering debate, translated as “muttering” for tone.

“Leading…astray” (plana ton ochlon) deception, translated as “leading…astray.”

“Spoke openly” (elalei parrēsia) bold speech, translated as “spoke openly.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You” capitalized per VKJV deity convention (ho Iēsous, autos, egō).

“His brothers,” “they” (hoi adelphoi autou, autoi) lowercase; “brothers” gender-neutral in context.

“The world,” “it” (ho kosmos, autos) gender-neutral for creation/humanity.

“Some,” “others,” “no one” (tines, alloi, oudeis) gender-neutral for people.

¹⁴About the middle of the feast Jesus went up into the temple and began teaching. ¹⁵The Jews marveled, saying, “How is it that this man has learning, when He has never studied?” ¹⁶So Jesus answered them, “My teaching is not Mine, but His who sent Me. ¹⁷If anyone’s will is to do God’s will, he will know whether the teaching is from God or whether I am speaking on My own authority. ¹⁸The one who speaks on his own authority seeks his own glory; but the one who seeks the glory of Him who sent him is true, and in him there is no falsehood. ¹⁹Has not Moses given you the law? Yet none of you keeps the law. Why do you seek to kill Me?” ²⁰The crowd answered, “You have a demon! Who is seeking to kill You?” ²¹Jesus answered them, “I did one work, and you all marvel at it. ²²Moses gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man on the Sabbath. ²³If on the Sabbath a man receives circumcision, so that the law of Moses may not be broken, are you angry with Me because on the Sabbath I made a man’s whole body well? ²⁴Do not judge by appearances, but judge with right judgment.”

Translation Notes

Greek Terms and Choices:

“Middle of the feast” (mesousēs tēs heortēs) midpoint of Booths, translated as “middle.”

“Temple” (hieron) complex, translated directly.

“Marveled” (ethaumazon, imperfect) surprise, translated as “marveled.”

“Has learning…never studied” (grammata oiden mē memathēkōs) formal education, translated as “has learning…never studied.”

“My teaching” (hē didachē hē emē) doctrine, translated as “teaching.”

“Anyone’s will…God’s will” (thelēma autou…thelēma tou theou) alignment, translated clearly.

“On his own authority” (aph’ heautou) self-promotion, translated as “on his own authority.”

“No falsehood” (adikia ouk estin) unrighteousness, translated as “no falsehood” for moral integrity.

“Moses…the law” (nomos) Torah, translated as “law.”

“You have a demon” (daimonion echeis) accusation, translated directly.

“One work” (hen ergon) refers to Sabbath healing (5:1–18), translated as “one work.”

“Circumcision…from the fathers” (peritomē…ek tōn paterōn) Abrahamic (Genesis 17:10), clarified in parenthetical.

“Made a man’s whole body well” (holon anthrōpon hygē epoiēsa) healing, translated as “made…well.”

“Judge by appearances…right judgment” (mē krinete kat’ opsin…krisin tēn dikaian) superficial vs. just, translated clearly.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You” capitalized (*ho Iēsous*, *autos*, *egō*).

“The one,” “him,” “his,” “anyone” (ho, auton, masculine) gender-neutral in translation for speakers/worshipers.

“None of you” (oudeis ex hymōn) gender-neutral for Jews.

²⁵Some of the people of Jerusalem therefore said, “Is not this the man whom they seek to kill? ²⁶And here He is, speaking openly, and they say nothing to Him! Can it be that the authorities really know that this is the Christ? ²⁷But we know where this man comes from, and when the Christ appears, no one will know where He comes from.”

²⁸So Jesus proclaimed, as He taught in the temple, “You know Me, and you know where I come from. But I have not come of My own accord. He who sent Me is true, and Him you do not know. ²⁹I know Him, for I come from Him, and He sent Me.” ³⁰So they were seeking to arrest Him, but no one laid a hand on Him, because His hour had not yet come. ³¹Yet many of the people believed in Him. They said, “When the Christ appears, will He do more signs than this man has done?”

³²The Pharisees heard the crowd muttering these things about Him, and the chief priests and Pharisees sent officers to arrest Him. ³³Jesus then said, “I will be with you a little longer, and then I am going to Him who sent Me. ³⁴You will seek Me and you will not find Me. Where I am you cannot come.” ³⁵The Jews said to one another, “Where does this man intend to go that we will not find Him? Does He intend to go to the Dispersion among the Greeks and teach the Greeks? ³⁶What does He mean by saying, ‘You will seek Me and you will not find Me,’ and, ‘Where I am you cannot come’?”

Translation Notes

Greek Terms and Choices:

“People of Jerusalem” (Ierosolymitōn) locals, gender-neutral.

“Speaking openly” (parrēsia lalei) bold speech, translated as “speaking openly.”

“Authorities” (archontes) rulers, lowercase.

“We know where this man comes from” (hēmeis oidamen pothen estin houtos) Nazareth origin, translated directly.

“Christ appears” (ho Christos erchētai) messianic expectation, with “Christ” capitalized.

“Proclaimed” (ekraxen, aorist) loud teaching, translated as “proclaimed.”

“He who sent Me is true” (ho pempsas me alēthēs estin) divine reliability, translated as “is true.”

“Seeking to arrest Him” (ezētoun auton piasai) intent, translated as “seeking to arrest.”

“His hour” (hē hōra autou) divine timing, retained (cf. 2:4).

“Dispersion among the Greeks” (diasporan tōn Hellēnōn) Jewish diaspora, translated as “Dispersion among the Greeks.”

“Teach the Greeks” (didaskei tous Hellēnas) Gentiles, translated as “teach the Greeks.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You” capitalized (*ho Iēsous*, *autos*, *egō*).

“They,” “them,” “we” for people/Jews (*autoi*, *hēmeis*) gender-neutral as groups.

“No one,” “many” (oudeis, polloi) gender-neutral.

“The one,” “this man” (houtos, masculine) lowercase for Jesus from skeptics’ view.

³⁷On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to Me and drink. ³⁸Whoever believes in Me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’” ³⁹Now this He said about the Spirit, whom those who believed in Him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified.

⁴⁰When they heard these words, some of the people said, “This really is the Prophet.” ⁴¹Others said, “This is the Christ.” But some said, “Is the Christ to come from Galilee? ⁴²Has not the Scripture said that the Christ comes from the offspring of David, and comes from Bethlehem, the village where David was?” ⁴³So there arose a division among the crowd because of Him. ⁴⁴Some of them wanted to arrest Him, but no one laid hands on Him.

⁴⁵The officers then came to the chief priests and Pharisees, who said to them, “Why did you not bring Him?” ⁴⁶The officers answered, “No one ever spoke like this man!” ⁴⁷The Pharisees answered them, “Have you also been deceived? ⁴⁸Have any of the authorities or the Pharisees believed in Him? ⁴⁹But this crowd that does not know the law is accursed.” ⁵⁰Nicodemus, who had gone to Him before, and who was one of them, said to them, ⁵¹“Does our law judge a man without first giving him a hearing and learning what he does?” ⁵²They replied, “Are you from Galilee too? Search and see that no prophet arises from Galilee.”

⁵³They went each to his own house.

Translation Notes

Greek Terms and Choices:

“Last day, the great day” (tē eschatē hēmera tē megalē) climax of Booths, translated as “last…great day.”

“Stood up and cried out” (estē kai ekraxen, aorist) dramatic action, translated as “stood up and cried out.”

“If anyone thirsts…come to Me and drink” alludes to Isaiah 55:1, translated literally.

“As the Scripture has said” quotes composite (e.g., Isaiah 58:11, Ezekiel 47:1), rendered as is.

“Out of his heart” (ek tēs koilias autou) literally “belly,” translated as “heart” for modern idiom.

“Rivers of living water” (potamoi hydatos zōntos) metaphorical for Spirit, retained.

“Spirit…given…glorified” (pneuma…dedomenon…edoxasthē) post-resurrection, translated clearly.

“The Prophet” (ho prophētēs) Deuteronomy 18:15, capitalized.

“Christ” (ho Christos) title, capitalized.

“Offspring of David…Bethlehem” quotes Micah 5:2, retained for messianic expectation.

“Division” (schisma) schism, translated as “division.”

“Laid hands on Him” (epibalein tas cheiras ep’ auton) arrest attempt, translated as “laid hands.”

“Officers” (hypēretai) temple police, translated as “officers.”

“Chief priests and Pharisees” (archiereis kai Pharisaioi) authorities, lowercase.

“No one ever spoke like this man” (oudepotō elalēsen houtōs anthrōpos) admiration, translated as “no one ever spoke.”

“Accursed” (epikataratos) condemned, translated as “accursed.”

“Nicodemus” (Nikodēmos) from 3:1, retained.

“Law judge a man” (nomos…krinei ton anthrōpon) legal principle, translated clearly.

“Search and see” (eraunēson kai ide) challenge, translated as “search and see.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “You,” “My” capitalized (*ho Iēsous*, *autos*, *egō*).

“They,” “them,” “some,” “others,” “no one” (autoi, tines, alloi, oudeis) gender-neutral for people/crowd.

“We” (*hēmeis*) gender-neutral for speakers.

John Chapter 8

The Gospel of John, Chapter 8 – Veritable King James Version (VKJV)

The Gospel of John, Chapter 8

¹But Jesus went to the Mount of Olives. ²Early in the morning He came again to the temple. All the people came to Him, and He sat down and taught them. ³The scribes and the Pharisees brought a woman who had been caught in adultery, and placing her in the midst ⁴they said to Him, “Teacher, this woman has been caught in the act of adultery. ⁵Now in the Law, Moses commanded us to stone such women. So what do You say?” ⁶This they said to test Him, that they might have some charge to bring against Him. Jesus bent down and wrote with His finger on the ground. ⁷And as they continued to ask Him, He stood up and said to them, “Let him who is without sin among you be the first to throw a stone at her.” ⁸And once more He bent down and wrote on the ground. ⁹But when they heard it, they went away one by one, beginning with the older ones, and Jesus was left alone with the woman standing before Him. ¹⁰Jesus stood up and said to her, “Woman, where are they? Has no one condemned you?” ¹¹She said, “No one, Lord.” And Jesus said, “Neither do I condemn you; go, and from now on sin no more.”

Translation Notes

Greek Terms and Choices:

Note: Verses 1–11 (pericope adulterae) are a textual variant not in the earliest MSS but included in many later ones. VKJV follows tradition by including it with this note, as it aligns with Jesus’ character.

“Mount of Olives” (oros tōn elaiōn) location, retained.

“Scribes and the Pharisees” (grammateis kai hoi Pharisaioi) religious leaders, lowercase per VKJV.

“Caught in adultery” (kateilēmmenēn epi moicheia) literal, translated directly for gravity.

“Teacher” (didaskale, Aramaic influence) respectful title, translated as “Teacher.”

“In the Law, Moses commanded” quotes Leviticus 20:10/Deuteronomy 22:22, translated as “Law.”

“Test Him…charge” (peirazontes auton…katēgorian echōsin) entrapment, translated as “test…charge.”

“Wrote with His finger on the ground” (kampsas tō daktylō egraphen eis tēn gēn) mysterious action, translated literally (theories abound, but VKJV avoids speculation).

“Without sin” (anamartētos) sinless, translated as “without sin.”

“Throw a stone” (baletō lithon) echoes Deuteronomy 17:7, translated directly.

“One by one, beginning with the older ones” (heis kath’ heis arxamenoi apo tōn presbyterōn) orderly departure, translated clearly.

“Woman” (gynai, vocative) respectful, translated directly.

“Sin no more” (mēketi hamartane, present imperative) ongoing cessation, translated modernly.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “You” capitalized per VKJV deity convention (ho Iēsous, autos, egō).

“Her,” “she,” “woman” (autē, gynē, feminine) lowercase and gender-specific.

“They,” “them” for scribes/Pharisees/people (autoi, autois) gender-neutral as groups.

“Him who is without sin,” “he” (ho anamartētos, masculine) gender-neutral in translation for accusers.

¹²Again Jesus spoke to them, saying, “I am the light of the world. Whoever follows Me will not walk in darkness, but will have the light of life.” ¹³So the Pharisees said to Him, “You are bearing witness about Yourself; Your testimony is not true.” ¹⁴Jesus answered, “Even if I do bear witness about Myself, My testimony is true, for I know where I came from and where I am going, but you do not know where I come from or where I am going. ¹⁵You judge according to the flesh; I judge no one. ¹⁶Yet even if I do judge, My judgment is true, for it is not I alone who judge, but I and the Father who sent Me. ¹⁷In your Law it is written that the testimony of two people is true. ¹⁸I am the one who bears witness about Myself, and the Father who sent Me bears witness about Me.” ¹⁹They said to Him therefore, “Where is Your Father?” Jesus answered, “You know neither Me nor My Father. If you knew Me, you would know My Father also.” ²⁰These words He spoke in the treasury, as He taught in the temple; but no one arrested Him, because His hour had not yet come.

Translation Notes

Greek Terms and Choices:

“I am the light of the world” (egō eimi to phōs tou kosmou) second “I am” statement, translated literally.

“Follows Me…walk in darkness” (akolouthōn moi…peripatēsei en tē skotia) discipleship metaphor, translated directly.

“Light of life” (to phōs tēs zōēs) eternal light, retained.

“Bearing witness about Yourself” (sy martyreis peri seautou) self-testimony, translated as “bearing witness about Yourself.”

“Not true” (ouk estin alēthēs) invalid per Jewish law (Deuteronomy 19:15), translated as “not true.”

“Judge according to the flesh” (krinete kata tēn sarka) superficial judgment, translated clearly.

“Your Law” (nomō hymeterō) Torah from Jesus’ perspective, translated as “your Law.”

“Testimony of two people” quotes Deuteronomy 17:6, 19:15, translated as “testimony of two people.”

“Treasury” (gazophylakiō) temple area, translated as “treasury.”

“His hour” (hē hōra autou) divine timing, retained (cf. 2:4).

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “Father” capitalized per VKJV deity convention (*ho Iēsous*, *autos*, *egō*, *patēr*).

“Whoever” (*hos an*) gender-neutral for followers.

“The one” (*ho martyron*) gender-neutral in translation.

²¹Yet again He said to them, “I am going away, and you will seek Me, and you will die in your sin. Where I am going, you cannot come.” ²²So the Jews said, “Will He kill Himself, since He says, ‘Where I am going, you cannot come’?” ²³He said to them, “You are from below; I am from above. You are of this world; I am not of this world. ²⁴I told you that you would die in your sins, for unless you believe that I am He you will die in your sins.” ²⁵So they said to Him, “Who are You?” Jesus said to them, “Just what I have been telling you from the beginning. ²⁶I have much to say about you and much to judge, but He who sent Me is true, and I declare to the world what I have heard from Him.” ²⁷They did not understand that He had been speaking to them about the Father. ²⁸So Jesus said, “When you have lifted up the Son of Man, then you will know that I am He, and that I do nothing on My own authority, but speak just as the Father taught Me. ²⁹And He who sent Me is with Me. He has not left Me alone, for I always do the things that are pleasing to Him.” ³⁰As He was saying these things, many believed in Him.

Translation Notes

Greek Terms and Choices:

“Going away” (hypagō) implies departure/death, translated as “going away.”

“Die in your sin/sins” (en tē hamartia hymōn/apothanete en tais hamartiais hymōn) singular/plural, translated as “sin/sins” for variation.

“From below…from above” (ek tōn katō…ek tōn anō) contrast earthly/divine, translated directly.

“I am He” (egō eimi) divine self-revelation (cf. 8:58), translated as “I am He” to emphasize.

“Just what I have been telling you from the beginning” (tēn archēn ho ti kai lalō hymin) ambiguous, translated as “just what…from the beginning” per context.

“Lifted up the Son of Man” (hypsōsēte ton huion tou anthrōpou) crucifixion/exaltation, translated as “lifted up” (cf. 3:14).

“Speak just as the Father taught Me” (kathōs edidaxen me ho patēr) divine instruction, translated as “speak just as…taught.”

“Things that are pleasing to Him” (ta aresta autō) obedience, translated as “things that are pleasing.”

“Believed in Him” (episteusan eis auton) faith, translated as “believed in Him.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “Father,” “Son of Man” capitalized per VKJV deity convention.

“They” for Jews (*hoi Ioudaioi*) gender-neutral as group.

“Many” (*polloi*) gender-neutral for believers.

³¹So Jesus said to the Jews who had believed in Him, “If you abide in My word, you are truly My disciples, ³²and you will know the truth, and the truth will set you free.” ³³They answered Him, “We are offspring of Abraham and have never been enslaved to anyone. How is it that You say, ‘You will become free’?” ³⁴Jesus answered them, “Truly, truly, I say to you, everyone who practices sin is a slave to sin. ³⁵The slave does not remain in the house forever; the son remains forever. ³⁶So if the Son sets you free, you will be free indeed. ³⁷I know that you are offspring of Abraham; yet you seek to kill Me because My word finds no place in you. ³⁸I speak of what I have seen with My Father, and you do what you have heard from your father.” ³⁹They answered Him, “Abraham is our father.” Jesus said to them, “If you were Abraham’s children, you would be doing the works Abraham did, ⁴⁰but now you seek to kill Me, a man who has told you the truth that I heard from God. This is not what Abraham did. ⁴¹You are doing the works your father did.” They said to Him, “We were not born of sexual immorality. We have one Father—even God.” ⁴²Jesus said to them, “If God were your Father, you would love Me, for I came from God and I am here. I came not of My own accord, but He sent Me. ⁴³Why do you not understand what I say? It is because you cannot bear to hear My word. ⁴⁴You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies. ⁴⁵But because I tell the truth, you do not believe Me. ⁴⁶Which one of you convicts Me of sin? If I tell the truth, why do you not believe Me? ⁴⁷Whoever is of God hears the words of God. The reason why you do not hear them is that you are not of God.”

Translation Notes

Greek Terms and Choices:

“Abide in My word” (meinetai en tō logō tō emō) discipleship, translated as “abide.”

“Know the truth…set you free” (gnōsesthe tēn alētheian…eleutherōsei hymas) liberation, translated clearly.

“Offspring of Abraham” (sperma Abraam) physical descent, translated as “offspring” for modern tone.

“Enslaved” (dedouleukamen) bondage, translated as “enslaved.”

“Slave to sin” (doulos tēs hamartias) bondage metaphor, translated literally.

“Son remains forever” (ho huios menei eis ton aiōna) son/slave contrast, capitalized for Jesus.

“My word finds no place” (ho logos ho emos ou chōrei en hymin) no room, translated as “finds no place.”

“Doing the works Abraham did” (ta erga tou Abraam epoieite) obedience, translated as “doing the works.”

“Born of sexual immorality” (ek porneias gegennēmetha) accusation against Jesus’ birth, translated as “born of sexual immorality.”

“One Father—even God” (hena patera echomen ton theon) claim, translated clearly.

“Father the devil” (patros tou diabolou) origin, translated as “father the devil.”

“Murderer from the beginning” (anthropoktonos ēn ap’ archēs) echoes Genesis 3, translated literally.

“No truth in him” (ouk estin alētheia en autō) falsehood, translated as “no truth.”

“Father of lies” (patēr autou) originator, translated as “father of lies.”

“Convicts Me of sin” (elegchei me peri hamartias) challenge, translated as “convicts…of sin.”

“Hears the words of God” (akouei ta rhēmata tou theou) obedience, translated directly.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “Father,” “God,” “Son” capitalized per VKJV deity convention.

“They” for Jews (*autoi*) gender-neutral as group.

“We” (*hēmeis*) gender-neutral for speakers.

“Everyone,” “the one,” “whoever” (*pas*, *ho*, *hos*) gender-neutral for sinners/believers.

“He,” “him,” “his” for devil (*autos*, masculine) lowercase.

⁴⁸The Jews answered Him, “Are we not right in saying that You are a Samaritan and have a demon?” ⁴⁹Jesus answered, “I do not have a demon, but I honor My Father, and you dishonor Me. ⁵⁰Yet I do not seek My own glory; there is One who seeks it, and He is the judge. ⁵¹Truly, truly, I say to you, if anyone keeps My word, he will never see death.” ⁵²The Jews said to Him, “Now we know that You have a demon! Abraham died, as did the prophets, yet You say, ‘If anyone keeps My word, he will never taste death.’ ⁵³Are You greater than our father Abraham, who died? And the prophets died! Who do You make Yourself out to be?” ⁵⁴Jesus answered, “If I glorify Myself, My glory is nothing. It is My Father who glorifies Me, of whom you say, ‘He is our God.’ ⁵⁵But you have not known Him. I know Him. If I were to say that I do not know Him, I would be a liar like you, but I do know Him and I keep His word. ⁵⁶Your father Abraham rejoiced that he would see My day. He saw it and was glad.” ⁵⁷So the Jews said to Him, “You are not yet fifty years old, and have You seen Abraham?” ⁵⁸Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.” ⁵⁹So they picked up stones to throw at Him, but Jesus hid Himself and went out of the temple.

Translation Notes

Greek Terms and Choices:

“Samaritan…demon” (Samaritēs ei sy…daimonion echeis) insult, translated directly.

“Honor…dishonor” (timō…atimazete) contrast, translated as “honor…dishonor.”

“Never see death” (thanaton mē theōrēsē eis ton aiōna) eternal life, translated as “never see death.”

“Never taste death” (geusetai thanatou eis ton aiōna) synonymous with “see death,” translated as “taste” for variation.

“Who do You make Yourself out to be?” (sy tina seauton poieis) challenge, translated as “make Yourself out to be.”

“Glorify Myself” (doxazō emauton) self-glorification, translated directly.

“He is our God” (theos hēmōn estin) claim, translated as is.

“Liar like you” (pseustēs an ō hōs hymeis) strong accusation, translated as “liar like you.”

“Abraham rejoiced…saw My day” (ēgalliasato…eiden tēn hēmeran tēn emēn) alludes to Genesis 17:17 or 22:8, translated as “rejoiced…saw…was glad.”

“Not yet fifty years old” (pentēkonta etē oupō echeis) implies age, translated literally.

“Before Abraham was, I am” (prin Abraam genesthai egō eimi) eternal existence (egō eimi), translated literally for impact.

“Picked up stones” (ēran lithous) attempted stoning for blasphemy, translated as “picked up stones.”

“Hid Himself” (ekrybē) miraculous escape, translated as “hid Himself.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You” capitalized per VKJV deity convention.

“We” (*hēmeis*) gender-neutral for speakers.

“Anyone,” “he” (*tis*, masculine) gender-neutral for keepers of word.

“Our father Abraham” (ho patēr hēmōn Abraam) ancestors, gender-neutral in context.

John Chapter 9

The Gospel of John, Chapter 9 – Veritable King James Version (VKJV)

The Gospel of John, Chapter 9

¹As He passed by, He saw a man blind from birth. ²And His disciples asked Him, “Rabbi, who sinned, this man or his parents, that he was born blind?” ³Jesus answered, “It was not that this man sinned, or his parents, but that the works of God might be displayed in him. ⁴We must work the works of Him who sent Me while it is day; night is coming, when no one can work. ⁵As long as I am in the world, I am the light of the world.” ⁶Having said these things, He spit on the ground and made mud with the saliva. Then He anointed the man’s eyes with the mud ⁷and said to him, “Go, wash in the pool of Siloam” (which means Sent). So he went and washed and came back seeing.

⁸The neighbors and those who had seen him before as a beggar were saying, “Is this not the man who used to sit and beg?” ⁹Some said, “It is he.” Others said, “No, but he is like him.” He kept saying, “I am the man.” ¹⁰So they said to him, “Then how were your eyes opened?” ¹¹He answered, “The man called Jesus made mud and anointed my eyes and said to me, ‘Go to Siloam and wash.’ So I went and washed and received my sight.” ¹²They said to him, “Where is He?” He said, “I do not know.”

Translation Notes

Greek Terms and Choices:

“Blind from birth” (typhlos ek genetēs) emphasizes congenital condition, translated literally for emphasis.

“Rabbi” (rabbi, Aramaic) title of respect, retained.

“Who sinned” (tis hēmarten) reflects ancient belief in prenatal sin or parental punishment, translated directly.

“Works of God…displayed” (erga tou theou phanerōthē) divine purpose, translated as “works…displayed.”

“We must work” (hēmas dei ergazesthai) inclusive mission, translated as “We must work.”

“Night is coming” (nyx erchetai) metaphorical for limitation, retained for imagery.

“I am the light of the world” (egō eimi to phōs tou kosmou) repeats 8:12, translated literally.

“Spit…made mud…anointed” (eptysen…epoiei pēlon…epechrisen) healing method, translated literally.

“Pool of Siloam” (kolymbēthran tou Silōam) with gloss “Sent” (apostalmenon), retained for symbolism.

“Came back seeing” (ēlthen blepōn, aorist) immediate miracle, translated as “came back seeing.”

“Neighbors…those who had seen” (geitones…theōrountes) witnesses, translated as “neighbors…those who had seen.”

“I am the man” (egō eimi) echoes Jesus’ claims, but here literal, translated as “I am the man.”

“How were your eyes opened” (pōs aneōchthēsan sou hoi ophthalmoi) miracle question, translated clearly.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “You” capitalized per VKJV deity convention (ho Iēsous, autos, egō).

“He,” “him,” “his” for blind man (auton, masculine) lowercase and gender-specific.

“They,” “them,” “some,” “others” (autoi, tines, alloi) gender-neutral for neighbors/people.

“No one,” “another” (oudeis, allos) gender-neutral.

¹³They brought to the Pharisees the man who had formerly been blind. ¹⁴Now it was a Sabbath day when Jesus made the mud and opened his eyes. ¹⁵So the Pharisees again asked him how he had received his sight. And he said to them, “He put mud on my eyes, and I washed, and I see.” ¹⁶Some of the Pharisees said, “This man is not from God, for He does not keep the Sabbath.” But others said, “How can a man who is a sinner do such signs?” And there was a division among them. ¹⁷So they said again to the blind man, “What do you say about Him, since He has opened your eyes?” He said, “He is a prophet.”

¹⁸The Jews did not believe that he had been blind and had received his sight, until they called the parents of the man who had received his sight ¹⁹and asked them, “Is this your son, who you say was born blind? How then does he now see?” ²⁰His parents answered, “We know that this is our son and that he was born blind. ²¹But how he now sees we do not know, nor do we know who opened his eyes. Ask him; he is of age. He will speak for himself.” ²²(His parents said these things because they feared the Jews, for the Jews had already agreed that if anyone should confess Jesus to be Christ, he was to be put out of the synagogue.) ²³Therefore his parents said, “He is of age; ask him.”

²⁴So for the second time they called the man who had been blind and said to him, “Give glory to God. We know that this man is a sinner.”

Translation Notes

Greek Terms and Choices:

“Brought to the Pharisees” (agousin pros tous Pharisaious) investigation, translated as “brought.”

“Sabbath day” (sabbaton ēn) highlights conflict, retained.

“Received his sight…opened his eyes” (aneblepsa…ēneōxen autou tous ophthalmous) miracle, translated as “received his sight…opened his eyes.”

“Division” (schisma) repeated from 7:43, translated as “division” for theme.

“Prophet” (prophētēs) title, lowercase.

“Did not believe” (ouk episteusan) skepticism, translated as “did not believe.”

“Parents” (goneis) gender-neutral for father/mother, translated as “parents.”

“Of age” (hēlikian echei) adult responsibility, translated as “of age.”

“Put out of the synagogue” (aposynagōgos genētai) excommunication, translated as “put out of the synagogue.”

“Give glory to God” (dos doxan tō theō) oath formula, translated as “give glory to God.”

“This man is a sinner” (houtos ho anthrōpos hamartōlos estin) accusation, translated directly.

Pronouns:

“Jesus,” “He,” “Him,” “His” capitalized (ho Iēsous, autos).

“He,” “him,” “his” for blind man (auton, masculine) lowercase and gender-specific.

“They,” “them,” “some,” “others” (autoi, tines, alloi) gender-neutral for Pharisees/people.

“We,” “you,” “our” (hēmeis, hymeis) gender-neutral for speakers.

²⁵He answered, “Whether He is a sinner I do not know. One thing I do know, that though I was blind, now I see.” ²⁶They said to him, “What did He do to you? How did He open your eyes?” ²⁷He answered them, “I have told you already, and you would not listen. Why do you want to hear it again? Do you also want to become His disciples?” ²⁸And they reviled him, saying, “You are His disciple, but we are disciples of Moses. ²⁹We know that God has spoken to Moses, but as for this man, we do not know where He comes from.” ³⁰The man answered, “Why, this is an amazing thing! You do not know where He comes from, and yet He opened my eyes. ³¹We know that God does not listen to sinners, but if anyone is a worshiper of God and does His will, God listens to him. ³²Never since the world began has it been heard that anyone opened the eyes of a man born blind. ³³If this man were not from God, He could do nothing.” ³⁴They answered him, “You were born in utter sin, and would you teach us?” And they cast him out.

Translation Notes

Greek Terms and Choices:

“One thing I do know…blind, now I see” (hen oida…typhlos ōn arti blepō) emphatic testimony, translated directly for impact.

“You would not listen” (ouk ēkousate, aorist) refusal, translated as “would not listen.”

“Become His disciples” (mathētai ekeinou genesthai) sarcasm, translated as “become His disciples.”

“Reviled him” (eloidorēsan auton) verbal abuse, translated as “reviled.”

“Disciples of Moses” (mathētai esmen tou Mōuseōs) allegiance, translated as “disciples of Moses.”

“Amazing thing” (thaumaston) irony, translated as “amazing thing.”

“God does not listen to sinners” alludes to Psalm 66:18, translated literally.

“Worshiper of God…does His will” (theosebēs…thelēma autou) devotion, translated clearly.

“Never since the world began” (ek tou aiōnos ouk ēkousthē) unprecedented miracle, translated as “never since the world began.”

“Born in utter sin” (en hamartiais sy egennēthēs holos) congenital sin belief, translated as “born in utter sin.”

“Cast him out” (exebalon auton exō) excommunication, translated as “cast him out.”

Pronouns:

“Jesus,” “He,” “Him,” “His” capitalized (ho Iēsous, autos).

“He,” “him,” “his” for blind man (auton, masculine) lowercase and gender-specific.

“They,” “them,” “some,” “others” (autoi, tines, alloi) gender-neutral for Pharisees/people.

“We,” “you” (hēmeis, hymeis) gender-neutral for speakers.

³⁵Jesus heard that they had cast him out, and having found him He said, “Do you believe in the Son of Man?” ³⁶He answered, “And who is He, Sir, that I may believe in Him?” ³⁷Jesus said to him, “You have seen Him, and it is He who is speaking to you.” ³⁸He said, “Lord, I believe,” and he worshiped Him. ³⁹Jesus said, “For judgment I came into this world, that those who do not see may see, and those who see may become blind.” ⁴⁰Some of the Pharisees near Him heard these things, and said to Him, “Are we also blind?” ⁴¹Jesus said to them, “If you were blind, you would have no guilt; but now that you say, ‘We see,’ your guilt remains.”

Translation Notes

Greek Terms and Choices:

“Cast him out” (exebalon auton) excommunication, translated as “cast him out.”

“Son of Man” (ton huion tou anthrōpou) title, capitalized.

“Sir” (kyrie, vocative) respectful, translated as “Sir.”

“Lord, I believe” (kyrie pisteuō) confession, with “Lord” capitalized as title.

“Worshiped Him” (prosekynēsen autō) reverence, translated as “worshiped.”

“For judgment I came” (eis krima egō) ironic purpose, translated as “for judgment I came.”

“Those who do not see may see…those who see may become blind” (hoi mē blepontes blepōsin…hoi blepontes typhloi genōntai) spiritual blindness, translated literally for irony.

“Are we also blind?” (mē kai hēmeis typhloi esmen) sarcasm, translated directly.

“No guilt” (hamartian ouk eichete) sin, translated as “no guilt.”

“Your guilt remains” (hē hamartia hymōn menei) ongoing, translated as “your guilt remains.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “You” capitalized per VKJV deity convention (ho Iēsous, autos, egō).

“He,” “him,” “his” for blind man (auton, masculine) lowercase and gender-specific.

“They” for Pharisees (autoi) gender-neutral as group.

“Those,” “we” (hoi, hēmeis) gender-neutral for blind/seeing.

John Chapter 10

The Gospel of John, Chapter 10 – Veritable King James Version (VKJV)

The Gospel of John, Chapter 10

¹“Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber. ²But he who enters by the door is the shepherd of the sheep. ³To him the gatekeeper opens. The sheep hear his voice, and he calls his own sheep by name and leads them out. ⁴When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice. ⁵A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers.” ⁶This figure of speech Jesus used with them, but they did not understand what He was saying to them.

⁷So Jesus again said to them, “Truly, truly, I say to you, I am the door of the sheep. ⁸All who came before Me are thieves and robbers, but the sheep did not listen to them. ⁹I am the door. If anyone enters by Me, he will be saved and will go in and out and find pasture. ¹⁰The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly. ¹¹I am the good shepherd. The good shepherd lays down his life for the sheep. ¹²He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. ¹³He flees because he is a hired hand and cares nothing for the sheep. ¹⁴I am the good shepherd. I know My own and My own know Me, ¹⁵just as the Father knows Me and I know the Father; and I lay down My life for the sheep. ¹⁶And I have other sheep that are not of this fold. I must bring them also, and they will listen to My voice. So there will be one flock, one shepherd. ¹⁷For this reason the Father loves Me, because I lay down My life that I may take it up again. ¹⁸No one takes it from Me, but I lay it down of My own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from My Father.”

¹⁹There was again a division among the Jews because of these words. ²⁰Many of them said, “He has a demon, and is insane; why listen to Him?” ²¹Others said, “These are not the words of one who is oppressed by a demon. Can a demon open the eyes of the blind?”

Translation Notes

Greek Terms and Choices:

“Truly, truly” (amēn amēn) emphatic, rendered modernly.

“Sheepfold” (aulēn tōn probatōn) enclosure, translated as “sheepfold.”

“Door” (thyra) metaphor for entry, retained.

“Thief and robber” (kleptēs kai lēstēs) intruders, translated as “thief and a robber.”

“Gatekeeper” (thyrōros) doorkeeper, translated as “gatekeeper.”

“Calls…by name” (phōnei kata onoma) personal call, translated as “calls…by name.”

“Figure of speech” (paroimian) proverb/parable, translated as “figure of speech.”

“I am the door” (egō eimi hē thyra) third “I am” statement, translated literally.

“I am the good shepherd” (egō eimi ho poimēn ho kalos) fourth “I am,” with “good” (kalos) implying noble, translated as “good shepherd.”

“Lays down his life” (tithēsin tēn psychēn autou) sacrificial, repeated for emphasis.

“Hired hand” (misthōtos) mercenary, translated as “hired hand.”

“Wolf” (lykos) predator metaphor, retained.

“Other sheep…not of this fold” (alla probata…ek tēs aulēs tautēs) Gentiles, translated as “other sheep…not of this fold.”

“One flock, one shepherd” (mia poimnē heis poimēn) unity, translated literally.

“Loves Me” (philei me) affectionate love, translated as “loves.”

“Lay down…take it up” (theinai…labein) voluntary, translated as “lay down…take it up.”

“Authority” (exousian) power, translated as “authority.”

“Charge…from My Father” (entolēn…para tou patros mou) command, translated as “charge.”

“Division” (schisma) repeats from 7:43, translated as “division.”

“He has a demon” (daimonion echei) accusation, translated directly (cf. 7:20).

“Oppressed by a demon” (daimonizomenou) possession, translated as “oppressed by a demon.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “Father” capitalized per VKJV deity convention.

“He,” “him,” “his” for shepherd/thief/hired hand (*autos*, masculine) gender-neutral in metaphor for any person, but specific to Jesus as shepherd.

“They,” “them,” “many,” “others” (*autoi*, *polloi*, *tines*) gender-neutral for Jews/people.

“Whoever,” “one” (*hos*, *tis*) gender-neutral for followers.

²²At that time the Feast of Dedication took place at Jerusalem. It was winter, ²³and Jesus was walking in the temple, in the colonnade of Solomon. ²⁴So the Jews gathered around Him and said to Him, “How long will You keep us in suspense? If You are the Christ, tell us plainly.” ²⁵Jesus answered them, “I told you, and you do not believe. The works that I do in My Father’s name bear witness about Me, ²⁶but you do not believe because you are not among My sheep. ²⁷My sheep hear My voice, and I know them, and they follow Me. ²⁸I give them eternal life, and they will never perish, and no one will snatch them out of My hand. ²⁹My Father, who has given them to Me, is greater than all, and no one is able to snatch them out of the Father’s hand. ³⁰I and the Father are one.”

Translation Notes

Greek Terms and Choices:

“Feast of Dedication” (ta enkainia) Hanukkah, translated as “Feast of Dedication” for clarity.

“Winter” (cheimōn) season, translated as “winter.”

“Colonnade of Solomon” (stoa tou Solomonos) temple area, retained.

“Gathered around Him” (ekyklōsan auton) encircled, translated as “gathered around.”

“Keep us in suspense” (air eis hēmas tēn psychēn) literally “lift our souls,” idiom for uncertainty, translated as “keep us in suspense.”

“Tell us plainly” (eipe hēmin parrēsia) demand for clarity, translated as “tell us plainly.”

“Works…bear witness” (erga…martyrei) miracles as testimony, translated as “works…bear witness.”

“My sheep” (ta probata ta ema) metaphor for believers, retained.

“Hear My voice…follow Me” (akouousin tēs phōnēs mou…akolouthousin moi) obedience, translated directly.

“Eternal life…never perish” (zōēn aiōnion…ou mē apolōntai eis ton aiōna) assurance, translated as “eternal life…never perish.”

“Snatch…out of My hand…Father’s hand” (arpasei ek tēs cheiros mou…ek tēs cheiros tou patros) security, translated as “snatch…out of…hand.”

“I and the Father are one” (egō kai ho patēr hen esmen) unity, translated literally for theological depth.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “Father” capitalized per VKJV deity convention.

“They,” “them,” “us,” “we” (autoi, hēmas) gender-neutral for Jews.

“No one” (oudeis) gender-neutral.

³¹The Jews picked up stones again to stone Him. ³²Jesus answered them, “I have shown you many good works from the Father; for which of them are you going to stone Me?” ³³The Jews answered Him, “It is not for a good work that we are going to stone You but for blasphemy, because You, being a man, make Yourself God.” ³⁴Jesus answered them, “Is it not written in your Law, ‘I said, you are gods’? If he called them gods to whom the word of God came—and Scripture cannot be broken— do you say of Him whom the Father consecrated and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? If I am not doing the works of My Father, then do not believe Me; but if I do them, even though you do not believe Me, believe the works, that you may know and understand that the Father is in Me and I am in the Father.” ³⁹Again they sought to arrest Him, but He escaped from their hands.

⁴⁰He went away again across the Jordan to the place where John had been baptizing at first, and there He remained. ⁴¹And many came to Him. And they said, “John did no sign, but everything that John said about this man was true.” ⁴²And many believed in Him there.

Translation Notes

Greek Terms and Choices:

“Picked up stones again” (palin ēran lithous) repeats 8:59, translated as “picked up stones again.”

“Many good works” (polla erga kala) miracles, translated as “many good works.”

“Blasphemy” (blasphēmias) charge, translated as “blasphemy.”

“Make Yourself God” (poieis seauton theon) deification accusation, translated as “make Yourself God.”

“Is it not written in your Law” quotes Psalm 82:6 (egō eipa theoi este), with “Law” broad for Scriptures.

“Gods” (theoi) judges/leaders, translated as “gods” for quote.

“Scripture cannot be broken” (hē graphē ou dynatai lythēnai) unbreakable, translated as “cannot be broken.”

“Consecrated” (hēgiasen, aorist) set apart, translated as “consecrated.”

“Father is in Me and I in the Father” (ho patēr en emoi kagō en tō patri) mutual indwelling, translated literally.

“Escaped from their hands” (exēlthen ek tēs cheiros autōn) miraculous, translated as “escaped from their hands.”

“Across the Jordan” (peran tou Iordanou) Perea, retained.

“John did no sign” (Iōannēs men sēmeion epoiēsen ouden) contrasts, translated as “did no sign.”

“Everything…was true” (panta…alēthē ēn) John’s testimony, translated as “was true.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “Father,” “God,” “Son of God” capitalized per VKJV deity convention.

“They,” “them,” “we” for Jews (*autoi*, *hēmeis*) gender-neutral as group.

“Who,” “them,” “he” (*hoi*, *autoi*, masculine) gender-neutral for recipients/judges.

“Many” (*polloi*) gender-neutral for believers.

John Chapter 11

The Gospel of John, Chapter 11 – Veritable King James Version (VKJV)

The Gospel of John, Chapter 11

¹Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. ²It was Mary who anointed the Lord with ointment and wiped His feet with her hair, whose brother Lazarus was ill. ³So the sisters sent to Him, saying, “Lord, he whom You love is ill.” ⁴But when Jesus heard it He said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.”

⁵Now Jesus loved Martha and her sister and Lazarus. ⁶So, when He heard that Lazarus was ill, He stayed two days longer in the place where He was. ⁷Then after this He said to the disciples, “Let us go to Judea again.” ⁸The disciples said to Him, “Rabbi, the Jews were just now seeking to stone You, and are You going there again?” ⁹Jesus answered, “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. ¹⁰But if anyone walks in the night, he stumbles, because the light is not in him.” ¹¹After saying these things, He said to them, “Our friend Lazarus has fallen asleep, but I go to awaken him.” ¹²The disciples said to Him, “Lord, if he has fallen asleep, he will recover.” ¹³Now Jesus had spoken of his death, but they thought that He meant taking rest in sleep. ¹⁴Then Jesus told them plainly, “Lazarus has died, ¹⁵and for your sake I am glad that I was not there, so that you may believe. But let us go to him.” ¹⁶So Thomas, called the Twin, said to his fellow disciples, “Let us also go, that we may die with Him.”

Translation Notes

Greek Terms and Choices:

“Lazarus” (Lazaros, masculine) name, retained.

“Bethany” (Bēthania) village near Jerusalem, retained (distinct from John 1:28).

“Mary who anointed” alludes to 12:3, translated as foreshadowing.

“Lord, he whom You love” (kyrie, hon phileis) affectionate (phileis), translated as “love.”

“Illness does not lead to death” (hē astheneia ouk estin pros thanaton) purpose, translated directly.

“Glory of God…Son of God glorified” (doxa tou theou…doxasthē ho huios tou theou) divine revelation, translated as “glory…glorified.”

“Jesus loved” (ēgapa ho Iēsous) ēgapa (imperfect agapao), translated as “loved” for ongoing love.

“Two days longer” (duo hēmeras) deliberate delay, translated literally.

“Rabbi” (rabbi, Aramaic) title, retained.

“Twelve hours in the day” metaphorical for divine timing, translated literally.

“Light of this world” (to phōs tou kosmou toutou) echoes 8:12, translated as “light of this world.”

“Fallen asleep” (kekoimētai, perfect) euphemism for death, translated as “fallen asleep.”

“Awaken him” (exypnisō auton) resurrection metaphor, translated as “awaken.”

“Recover” (sōthēsetai) double meaning (heal/save), translated as “recover.”

“Plainly” (parrēsia) openly, translated as “plainly.”

“Lazarus has died” (Lazaros apethanen, aorist) direct, translated as “has died.”

“Thomas, called the Twin” (Thomas ho legomenos Didymos) epithet, translated as “called the Twin.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “You,” “Me,” “My,” “Lord,” “Son of God,” “God” capitalized per VKJV deity convention (*ho Iēsous*, *autos*, *egō*).

“He,” “him,” “his” for Lazarus (*auton*, masculine) lowercase and gender-specific.

“She,” “her” for Mary/Martha (*autē*, feminine) lowercase and gender-specific.

“They,” “them,” “we” for disciples (*autoi*, *hēmeis*) gender-neutral as group.

“This man,” “his parents” (houtos, goneis autou) gender-neutral in context for family.

¹⁷Now when Jesus came, He found that Lazarus had already been in the tomb four days. ¹⁸Bethany was near Jerusalem, about two miles off, ¹⁹and many of the Jews had come to Martha and Mary to console them concerning their brother. ²⁰So when Martha heard that Jesus was coming, she went and met Him, but Mary remained seated in the house. ²¹Martha said to Jesus, “Lord, if You had been here, my brother would not have died. ²²But even now I know that whatever You ask from God, God will give You.” ²³Jesus said to her, “Your brother will rise again.” ²⁴Martha said to Him, “I know that he will rise again in the resurrection on the last day.” ²⁵Jesus said to her, “I am the resurrection and the life. Whoever believes in Me, though he die, yet shall he live, ²⁶and everyone who lives and believes in Me shall never die. Do you believe this?” ²⁷She said to Him, “Yes, Lord; I believe that You are the Christ, the Son of God, who is coming into the world.”

Translation Notes

Greek Terms and Choices:

“Four days” (tessaras hēmeras) emphasizes decomposition, translated literally.

“Two miles off” (stadious dekapente, about 15 stadia) converted to modern units.

“Jews” (Ioudaioi) friends/authorities, gender-neutral.

“Console” (paramythēsōntai) comfort, translated as “console.”

“Lord, if You had been here” (kyrie ei ēs hōde) faith/regret, translated directly.

“Rise again” (anastēsetai, future) resurrection, translated as “rise again.”

“Resurrection on the last day” (anastasei en tē eschatē hēmera) eschatological, translated as “resurrection on the last day.”

“I am the resurrection and the life” (egō eimi hē anastasis kai hē zōē) fifth “I am” statement, translated literally.

“Though he die, yet shall he live” (kan apothanē zēsetai) paradox, translated as “though he die, yet shall he live.”

“Never die” (ou mē apothanē eis ton aiōna) eternal, translated as “never die.”

“Christ, the Son of God” (ho Christos ho huios tou theou) confession, capitalized as titles.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “You,” “Me,” “My,” “Lord,” “God,” “Son of God,” “Christ” capitalized per VKJV deity convention.

“She,” “her” for Martha/Mary (autē, feminine) lowercase and gender-specific.

“Many,” “they” for Jews (polloi, autoi) gender-neutral.

“Whoever,” “everyone” (hos, pas) gender-neutral for believers.

²⁸When she had said this, she went and called her sister Mary, saying in private, “The Teacher is here and is calling for you.” ²⁹And when she heard it, she rose quickly and went to Him. ³⁰Now Jesus had not yet come into the village, but was still in the place where Martha had met Him. ³¹When the Jews who were with her in the house, consoling her, saw Mary rise quickly and go out, they followed her, supposing that she was going to the tomb to weep there. ³²Now when Mary came to where Jesus was and saw Him, she fell at His feet, saying to Him, “Lord, if You had been here, my brother would not have died.” ³³When Jesus saw her weeping, and the Jews who had come with her also weeping, He was deeply moved in His spirit and greatly troubled. ³⁴And He said, “Where have you laid him?” They said to Him, “Lord, come and see.” ³⁵Jesus wept. ³⁶So the Jews said, “See how He loved him!” ³⁷But some of them said, “Could not He who opened the eyes of the blind man also have kept this man from dying?”

Translation Notes

Greek Terms and Choices:

“She went and called” (apēlthen kai ephōnēsen) action, translated as “went and called.”

“Teacher” (didaskalos) title for Jesus, translated as “Teacher.”

“Rose quickly” (ēgerthē tacheōs) urgency, translated as “rose quickly.”

“Consoling her” (paramythoumenoi autēn) comfort, translated as “consoling.”

“Fell at His feet” (epesen pros tous podas autou) submission, translated as “fell at His feet.”

“Deeply moved in His spirit and greatly troubled” (enebrimēsato tō pneumati kai etaraxen heauton) emotional response, translated as “deeply moved…greatly troubled.”

“Jesus wept” (edakrysen ho Iēsous) shortest verse, translated literally for impact.

“See how He loved him” (ide pōs ephilei auton) affection (ephilei, imperfect phileo), translated as “loved.”

“Opened the eyes of the blind man” alludes to chapter 9, translated as “opened the eyes.”

“Kept this man from dying” (poiēsai hina mē apothanē houtos) hypothetical, translated as “kept…from dying.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “You,” “Me,” “My,” “Lord” capitalized per VKJV deity convention.

“She,” “her” for Mary (*autē*, feminine) lowercase and gender-specific.

“They,” “them,” “some” for Jews (*autoi*, *tines*) gender-neutral as group.

“This man,” “him” for Lazarus (*houtos*, *auton*, masculine) lowercase.

³⁸Then Jesus, deeply moved again, came to the tomb. It was a cave, and a stone lay against it. ³⁹Jesus said, “Take away the stone.” Martha, the sister of the dead man, said to Him, “Lord, by this time there will be an odor, for he has been dead four days.” ⁴⁰Jesus said to her, “Did I not tell you that if you believed you would see the glory of God?” ⁴¹So they took away the stone. And Jesus lifted up His eyes and said, “Father, I thank You that You have heard Me. ⁴²I knew that You always hear Me, but I said this on account of the people standing around, that they may believe that You sent Me.” ⁴³When He had said these things, He cried out with a loud voice, “Lazarus, come out.” ⁴⁴The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth. Jesus said to them, “Unbind him, and let him go.”

Translation Notes

Greek Terms and Choices:

“Deeply moved again” (palin embrimōmenos) emotional intensity, translated as “deeply moved again.”

“Tomb…cave…stone” (mnēmeion…spēlaion…lithos) typical burial, translated clearly.

“By this time there will be an odor” (ēdē ozei) decomposition, translated as “there will be an odor.”

“Four days” (tetartaios) emphasizes death’s finality, translated literally.

“Did I not tell you” (ouk eipon soi) recalls 11:23–26, translated as “Did I not tell you.”

“Glory of God” (doxan tou theou) divine manifestation, translated as “glory of God.”

“Lifted up His eyes” (ēren tous ophthalmous anō) prayer posture, translated as “lifted up His eyes.”

“Father, I thank You” (pater eucharistō soi) thanksgiving, translated as “Father, I thank You.”

“Cried out with a loud voice” (phōnē megalē ekraugasen) command, translated as “cried out with a loud voice.”

“Lazarus, come out” (Lazare deuro exō) direct call, translated literally.

“Hands and feet bound…face wrapped” (dedemenos tous podas kai tas cheiras…periededeto tēn opsin) mummy-like, translated as “bound…wrapped.”

“Unbind him” (lysate auton) release, translated as “Unbind him.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “You,” “Me,” “My,” “Father” capitalized per VKJV deity convention.

“She,” “her” for Martha (*autē*, feminine) lowercase and gender-specific.

“They,” “them” for people/Jews (*autoi*, *autois*) gender-neutral as group.

“The man who had died” (ho tethnēkōs, masculine) lowercase, gender-specific.

⁴⁵Many of the Jews therefore, who had come with Mary and had seen what He did, believed in Him, ⁴⁶but some of them went to the Pharisees and told them what Jesus had done. ⁴⁷So the chief priests and the Pharisees gathered the council and said, “What are we to do? For this man performs many signs. ⁴⁸If we let Him go on like this, everyone will believe in Him, and the Romans will come and take away both our place and our nation.” ⁴⁹But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. ⁵⁰Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.” ⁵¹He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, ⁵²and not for the nation only, but also to gather into one the children of God who are scattered abroad. ⁵³So from that day on they made plans to put Him to death.

⁵⁴Jesus therefore no longer walked openly among the Jews, but went from there to the region near the wilderness, to a town called Ephraim, and there He stayed with the disciples.

⁵⁵Now the Passover of the Jews was at hand, and many went up from the country to Jerusalem before the Passover to purify themselves. ⁵⁶They were looking for Jesus and saying to one another as they stood in the temple, “What do you think? That He will not come to the feast at all?” ⁵⁷Now the chief priests and the Pharisees had given orders that if anyone knew where He was, he should let them know, so that they might arrest Him.

Translation Notes

Greek Terms and Choices:

“Jews who had come with Mary” (Ioudaiōn hoi elthontes pros tēn Marian) friends, translated as “Jews who had come with Mary.”

“What He did” (ha epoiēsen) miracle, translated as “what He did.”

“Chief priests and the Pharisees” (archiereis kai hoi Pharisaioi) leaders, lowercase.

“Council” (synedrion) Sanhedrin, translated as “council.”

“Many signs” (polla sēmeia) miracles, translated as “many signs.”

“Romans…take away our place and nation” (Rōmaioi…arousin hēmōn ton topon kai to ethnos) fear of destruction, translated clearly.

“Caiaphas” (Kaiaphas) high priest, retained.

“One man should die for the people” (heis anthrōpos apothanē hyper tou laou) ironic prophecy, translated literally.

“Prophesied” (eprophēteusen, aorist) unwitting, translated as “prophesied.”

“Children of God…scattered abroad” (tekna tou theou ta dieskorpismena) Gentiles/Jews, translated as “children of God…scattered abroad.”

“Made plans to put Him to death” (ebouleusanto hina apokteinōsin auton) conspiracy, translated as “made plans to put Him to death.”

“Walked openly” (periepatei parrēsia) public, translated as “walked openly.”

“Ephraim” (Ephraim) town, retained.

“Purify themselves” (hagnisōsin heautous) ritual, translated as “purify themselves.”

“What do you think” (ti dokei hymin) speculation, translated as “What do you think.”

“Given orders” (entolas dedōkeisan) command, translated as “given orders.”

“Arrest Him” (piasōsin auton) capture, translated as “arrest Him.”

Pronouns:

“Jesus,” “He,” “Him,” “His” capitalized (ho Iēsous, autos).

“They,” “them,” “we,” “you,” “our” for leaders/Jews (autoi, hēmeis, hymeis) gender-neutral as groups.

“One man,” “he” (heis anthrōpos, autos) gender-neutral in translation for substitute.

“Anyone” (tis) gender-neutral for informants.

John Chapter 12

The Gospel of John, Chapter 12 – Veritable King James Version (VKJV)

The Gospel of John, Chapter 12

¹ Six days before the Passover, Jesus therefore came to Bethany, where Lazarus was, whom Jesus had raised from the dead. ² So they gave a dinner for Him there. Martha served, and Lazarus was one of those reclining with Him at table. ³ Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped His feet with her hair. The house was filled with the fragrance of the perfume. ⁴ But Judas Iscariot, one of His disciples (he who was about to betray Him), said, ⁵ “Why was this ointment not sold for three hundred denarii and given to the poor?” ⁶ He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it. ⁷ Jesus said, “Leave her alone, so that she may keep it for the day of My burial. ⁸ For the poor you always have with you, but you do not always have Me.”

Translation Notes

Greek Terms and Choices:

“Six days before the Passover” (pro hex hēmerōn tou pascha) timing, translated literally forchronological placement.

“Bethany” (Bēthania) village, retained.

“Lazarus…whom Jesus had raised” reference to chapter 11, translated as is.

“Dinner” (deipnon) supper, translated as “dinner” for modern context.

“Martha served” (diēkonei hē Martha) domestic role, translated as “served.”

“Reclining at table” (anakeimenōn) ancient dining posture, translated as “reclining with Him at table.”

“Pound of expensive ointment…pure nard” (litran pistikēs myrou nardou polytimous) costly perfume, translated with “pound” (about 12 ounces) and “pure nard” for specificity.

“Anointed…wiped” (ēleipsen…exemaxen) intimate act, translated as “anointed…wiped.”

“Fragrance of the perfume” (osmēs tou myrou) sensory detail, translated vividly.

“Judas Iscariot” (Ioudas ho Iskariōtēs) identified with parenthetical betrayal foreshadowing, retained.

“Three hundred denarii” (triakosiōn dēnariōn) year’s wages, translated literally.

“Moneybag” (glōssokomon) purse, translated as “moneybag.”

“Leave her alone” (aphes autēn) defense, translated as “Leave her alone.”

“Day of My burial” (hēmera tou entaphiasmou mou) foreshadowing, translated as “day of My burial.”

“The poor you always have with you” alludes to Deuteronomy 15:11, translated literally.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You” capitalized per VKJV deity convention (ho Iēsous, autos, egō).

“She,” “her” for Mary/Martha (autē, feminine) lowercase and gender-specific.

“He,” “him,” “his” for Judas/Lazarus (auton, masculine) lowercase and gender-specific.

“They,” “them,” “many” for crowd/Jews (*autoi*, *polloi*) gender-neutral as groups.

⁹ When the large crowd of the Jews learned that Jesus was there, they came, not only on account of Him but also to see Lazarus, whom He had raised from the dead. ¹⁰ So the chief priests made plans to put Lazarus to death as well, ¹¹ because on account of him many of the Jews were going away and believing in Jesus.

Translation Notes

Greek Terms and Choices:

“Large crowd of the Jews” (ochlos polus ek tōn Ioudaiōn) seekers, translated as “large crowd of the Jews.”

“Made plans to put Lazarus to death” (ebouleusanto ton Lazarion apokteinai) plot, translated as “made plans to put…to death.”

Pronouns:

“Jesus,” “He,” “Him,” “His” capitalized (ho Iēsous, autos).

“They,” “them,” “many” (*autoi*, *polloi*) gender-neutral for Jews.

“Him” for Lazarus (*auton*, masculine) lowercase and gender-specific.

¹² The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. ¹³ So they took branches of palm trees and went out to meet Him, crying out, “Hosanna! Blessed is He who comes in the name of the Lord, even the King of Israel!” ¹⁴ And Jesus found a young donkey and sat on it, just as it is written, ¹⁵ “Fear not, daughter of Zion; behold, your king is coming, sitting on a donkey’s colt!”

¹⁶ His disciples did not understand these things at first, but when Jesus was glorified, then they remembered that these things had been written about Him and had been done to Him. ¹⁷ The crowd that had been with Him when He called Lazarus out of the tomb and raised him from the dead continued to bear witness. ¹⁸ The reason why the crowd went to meet Him was that they heard He had done this sign. ¹⁹ So the Pharisees said to one another, “You see that you are gaining nothing. Look, the world has gone after Him.”

Translation Notes

Greek Terms and Choices:

“Next day” (tē epaurion) timing, translated as “next day.”

“Large crowd” (ochlos polus) same as 12:9, translated consistently.

“Branches of palm trees” (ta baia tōn phoinikōn) triumphal symbol, translated as “branches of palm trees.”

“Hosanna” (hōsanna, Hebrew) “save now,” retained as exclamation.

“Blessed is He who comes…” quotes Psalm 118:26, translated literally.

“King of Israel” (basileus tou Israēl) messianic, capitalized as title.

“Young donkey” (onion) fulfills prophecy, translated as “young donkey.”

“Fear not, daughter of Zion” quotes Zechariah 9:9, translated literally.

“Did not understand…remembered” (ouk egnōsan…anemnēsthēsan, aorist) post-resurrection insight, translated as “did not understand…remembered.”

“Bear witness” (emartyrei, imperfect) ongoing testimony, translated as “continued to bear witness.”

“This sign” (touto to sēmeion) Lazarus raising, translated as “this sign.”

“Gaining nothing” (ouk ōphelei ouden) failure, translated as “gaining nothing.”

“The world has gone after Him” (opissō autou ho kosmos apēlthen) hyperbolic, translated as “the world has gone after Him.”

Pronouns:

“Jesus,” “He,” “Him,” “His” capitalized (*ho Iēsous*, *autos*).

“They,” “them” for crowd/disciples (*autoi*, *autois*) gender-neutral as groups.

“The one who comes” (*ho erchomenos*) from quote, gender-neutral.

²⁰ Now among those who went up to worship at the feast were some Greeks. ²¹ So these came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we wish to see Jesus.” ²² Philip went and told Andrew; Andrew and Philip went and told Jesus. ²³ And Jesus answered them, “The hour has come for the Son of Man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. If anyone serves Me, he must follow Me; and where I am, there will My servant be also. If anyone serves Me, the Father will honor him.

²⁷ “Now is My soul troubled. And what shall I say? ‘Father, save Me from this hour’? But for this purpose I have come to this hour. Father, glorify Your name.” Then a voice came from heaven: “I have glorified it, and I will glorify it again.” The crowd that stood there and heard it said that it had thundered. Others said, “An angel has spoken to Him.” Jesus answered, “This voice has come for your sake, not Mine. Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to Myself.” He said this to show by what kind of death He was going to die. So the crowd answered Him, “We have heard from the Law that the Christ remains forever. How can You say that the Son of Man must be lifted up? Who is this Son of Man?” So Jesus said to them, “The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you. The one who walks in the darkness does not know where he is going. While you have the light, believe in the light, that you may become sons of light.”

When Jesus had said these things, He departed and hid Himself from them.

Translation Notes

Greek Terms and Choices:

“Greeks” (Hellēnes) Gentiles, translated as “Greeks.”

“Sir, we wish to see Jesus” (kyrie theloumen ton Iēsoun idein) request, translated as “Sir, we wish to see Jesus.”

“Hour has come…glorified” (elēlythen hē hōra…doxasthē) divine timing fulfillment, translated as “hour has come…glorified.”

“Grain of wheat…dies…bears fruit” (kokkos tou sitou…apothanē…polyn karpon pherei) death/resurrection metaphor, translated literally.

“Loves his life…hates his life” (philōn tēn psychēn autou…misōn tēn psychēn autou) paradox, translated as “loves…hates” for intensity.

“Serves Me…follow Me” (diakonē moi…akoloutheitō moi) discipleship, translated directly.

“My soul troubled” (hē psychē mou tetaraktai) Gethsemane foreshadowing, translated as “My soul troubled.”

“Father, glorify Your name” (pater doxason sou to onoma) prayer, translated literally.

“Voice from heaven” (phōnē ek tou ouranou) divine affirmation, translated as “voice came from heaven.”

“I have glorified…glorify again” (edoxasa kai palin doxasō) past/future, translated literally.

“Thundered…angel” (brontēn gegonenai…angelos) interpretations, translated as “thundered…angel.”

“Judgment of this world” (krisis tou kosmou toutou) eschatological, translated as “judgment of this world.”

“Ruler of this world” (archōn tou kosmou toutou) Satan, translated as “ruler of this world.”

“Cast out” (ekblēthēsetai exō) expulsion, translated as “cast out.”

“Lifted up from the earth” (hypsōthō ek tēs gēs) crucifixion, translated as “lifted up from the earth.”

“Draw all people” (pantas helkysō) universal salvation, translated as “draw all people.”

“What kind of death” (poio thanatō) crucifixion, translated as “what kind of death.”

“We have heard from the Law” quotes Psalm 89:4, 110:4, translated as “from the Law.”

“Christ remains forever” (ho Christos menei eis ton aiōna) eternal reign, translated as “remains forever.”

“Son of Man” (ho huios tou anthrōpou) title, capitalized.

“Light is among you” (to phōs en hymin estin) repeats 8:12, translated as “light is among you.”

“Walk while you have the light” (peripateite hōs to phōs echete) urgency, translated as “Walk while you have the light.”

“Sons of light” (huioi phōtos) believers, gender-neutral as “sons of light” (inclusive).

“Hid Himself” (ekrybē, aorist) withdrawal, translated as “hid Himself.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You” capitalized per VKJV deity convention.

“They,” “them” for Greeks/disciples/crowd (*autoi*, *autois*) gender-neutral as groups.

“Whoever,” “the one,” “he,” “his” (*hos*, *ho*, masculine) gender-neutral in translation for lovers/servants.

³⁷ Though He had done so many signs before them, they still did not believe in Him, ³⁸ so that the word spoken by the prophet Isaiah might be fulfilled: “Lord, who has believed what he heard from us, and to whom has the arm of the Lord been revealed?” ³⁹ Therefore they could not believe. For again Isaiah said, ⁴⁰ “He has blinded their eyes and hardened their heart, lest they see with their eyes, and understand with their heart, and turn, and I would heal them.” ⁴¹ Isaiah said these things because he saw His glory and spoke of Him. ⁴² Nevertheless, many even of the authorities believed in Him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue; ⁴³ for they loved the glory that comes from man more than the glory that comes from God.

Translation Notes

Greek Terms and Choices:

“So many signs” (*tosauta sēmeia*) miracles, translated as “so many signs.”

“Word spoken by the prophet Isaiah” quotes Isaiah 53:1 (*kyrie tis episteusen*), translated literally.

“Arm of the Lord” (*brachion kyriou*) power, translated as “arm of the Lord.”

“Again Isaiah said” quotes Isaiah 6:10, translated as is.

“Blinded…hardened” (*tetyp lōken…epōrōsen*) divine judgment, translated as “blinded…hardened.”

“Saw His glory…spoke of Him” (*eiden tēn doxan autou…peri autou elalēsen*) Isaiah saw Christ, translated as “saw His glory…spoke of Him.”

“Many even of the authorities” (*polloi…kai ek tōn archontōn*) secret believers, translated as “many even of the authorities.”

“Confess it” (*homologein*) public acknowledgment, translated as “confess it.”

“Put out of the synagogue” (*aposynagōgos genētai*) excommunication, translated as “put out of the synagogue” (cf. 9:22).

“Loved the glory…from man” (*ēgapēsan tēn doxan tōn anthrōpōn…para tou theou*) human approval, translated as “loved the glory…from man.”

Pronouns:

“Jesus,” “He,” “Him,” “His” capitalized (*ho Iēsous*, *autos*).

“They,” “them,” “many” (*autoi*, *polloi*) gender-neutral for unbelievers/authorities.

⁴⁴ And Jesus cried out and said, “Whoever believes in Me, believes not in Me but in Him who sent Me. ⁴⁵ And whoever sees Me sees Him who sent Me. ⁴⁶ I have come into the world as light, so that whoever believes in Me may not remain in darkness. ⁴⁷ If anyone hears My words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. ⁴⁸ The one who rejects Me and does not receive My words has a judge; the word that I have spoken will judge him on the last day. ⁴⁹ For I have not spoken on My own authority, but the Father who sent Me has Himself given Me a commandment—what to say and what to speak. ⁵⁰ And I know that His commandment is eternal life. What I say, therefore, I say as the Father has told Me.”

Translation Notes

Greek Terms and Choices:

“Cried out” (*ekraxen*) loud proclamation, translated as “cried out.”

“Believes in Me…sees Me” (*pisteuōn eis eme…theōrōn me*) faith/vision, translated as “believes in Me…sees Me.”

“I have come into the world as light” echoes 1:9, translated as “come into the world as light.”

“May not remain in darkness” (*mē meinē en tē skotia*) salvation, translated as “may not remain in darkness.”

“I do not judge” (*ou krinō*) current non-judgment, translated as “do not judge.”

“The one who rejects Me” (*ho athētōn eme*) rejection, translated as “the one who rejects Me.”

“Word…will judge” (*logos…krinei*) future judgment, translated as “word…will judge.”

“On My own authority” (*ex emautou*) independence, translated as “on My own authority.”

“Commandment…eternal life” (*entolē…zōē aiōnios*) obedience, translated as “commandment…eternal life.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You” capitalized (*ho Iēsous*, *autos*, *egō*).

“Whoever,” “anyone” (*hos*, *ean tis*) gender-neutral for believers.

“The one,” “him” (*ho*, *auton*, masculine) gender-neutral in translation for rejecters/judged.

John Chapter 13

The Gospel of John, Chapter 13 – Veritable King James Version (VKJV)

The Gospel of John, Chapter 13

¹ Now before the Feast of the Passover, when Jesus knew that His hour had come to depart out of this world to the Father, having loved His own who were in the world, He loved them to the end. ² During supper, when the devil had already put it into the heart of Judas Iscariot, Simon’s son, to betray Him, ³ Jesus, knowing that the Father had given all things into His hands, and that He had come from God and was going back to God, ⁴ rose from supper. He laid aside His outer garments, and taking a towel, tied it around His waist. ⁵ Then He poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was wrapped around Him. ⁶ He came to Simon Peter, who said to Him, “Lord, do You wash my feet?” ⁷ Jesus answered him, “What I am doing you do not understand now, but afterward you will understand.” ⁸ Peter said to Him, “You shall never wash my feet.” Jesus answered him, “If I do not wash you, you have no share with Me.” ⁹ Simon Peter said to Him, “Lord, not my feet only but also my hands and my head!” ¹⁰ Jesus said to him, “The one who has bathed does not need to wash, except for his feet, but is completely clean. And you are clean, but not every one of you.” ¹¹ For He knew who was to betray Him; that was why He said, “Not all of you are clean.”

¹² When He had washed their feet and put on His outer garments and resumed His place, He said to them, “Do you understand what I have done to you? ¹³ You call Me Teacher and Lord, and you are right, for so I am. ¹⁴ If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. ¹⁵ For I have given you an example, that you also should do just as I have done to you. ¹⁶ Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him. ¹⁷ If you know these things, blessed are you if you do them.”

Translation Notes

Greek Terms and Choices:

“Feast of the Passover” (heortēs tou pascha) specifies timing, translated as “Feast of the Passover.”

“His hour had come” (elēlythei autou hē hōra) divine timing, translated as “His hour had come” (cf. 2:4).

“Loved them to the end” (ēgapēsen autous eis telos) complete love, translated as “loved them to the end.”

“Devil…put it into the heart” (diabolos edōkei eis tēn kardian) temptation, translated as “put it into the heart.”

“Judas Iscariot, Simon’s son” (Iouda Simōnos Iskariōtou) full name, retained.

“Laid aside His outer garments” (titheisin ta himatia) servant posture, translated as “laid aside His outer garments.”

“Wash the disciples’ feet” (niptein tous podas tōn mathētōn) humble act, translated literally.

“Lord, do You wash my feet?” (kyrie sy mou nipteis tous podas) surprise, translated directly.

“What I am doing” (ho egō poiō) symbolic, translated as “what I am doing.”

“You shall never wash my feet” (ou mē nipseis mou tous podas eis ton aiōna) emphatic refusal, translated as “You shall never wash my feet.”

“No share with Me” (meros met’ emou ouk echeis) fellowship, translated as “no share with Me.”

“Not my feet only but also my hands and my head” (mē tous podas mou monon alla kai tas cheiras kai tēn kephalēn) overreaction, translated literally.

“The one who has bathed…completely clean” (ho leloumenos…katharos holos) ritual metaphor, translated as “the one who has bathed…completely clean.”

“Not every one of you” (ouchi pantes) Judas implied, translated as “not every one of you.”

“Teacher and Lord” (didaskalos kai kyrios) titles, capitalized as “Teacher and Lord.”

“Servant…master…messenger…one who sent” (doulos…kyrios…apostolos…ho pempsas) hierarchy, translated clearly.

“Blessed are you if you do them” (makarioi este ean poiēte auta) blessing on obedience, translated as “blessed are you if you do them.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “Lord,” “Teacher” capitalized per VKJV deity convention (ho Iēsous, autos, egō).

“He,” “him,” “his” for Judas/Peter/servant (auton, masculine) lowercase and gender-specific.

“They,” “them” for disciples (*autoi*, *autois*) gender-neutral as group.

“The one,” “anyone,” “a servant” (ho, ean tis, doulos, masculine) gender-neutral in translation for individuals.

¹⁸ “I am not speaking of all of you; I know whom I have chosen. But the Scripture will be fulfilled, ‘He who ate my bread has lifted his heel against me.’ I am telling you this now, before it takes place, that when it does take place you may believe that I am He. Truly, truly, I say to you, whoever receives the one I send receives Me, and whoever receives Me receives the one who sent Me.”

²¹ After saying these things, Jesus was troubled in His spirit, and testified, “Truly, truly, I say to you, one of you will betray Me.” ²² The disciples looked at one another, uncertain of whom He spoke. ²³ One of His disciples, whom Jesus loved, was reclining at table at Jesus’ side, ²⁴ so Simon Peter motioned to him to ask Jesus of whom He was speaking. ²⁵ So that disciple, leaning back against Jesus, said to Him, “Lord, who is it?” ²⁶ Jesus answered, “It is he to whom I will give this morsel of bread when I have dipped it.” So when He had dipped the morsel, He gave it to Judas, the son of Simon Iscariot. ²⁷ Then after he had taken the morsel, Satan entered into him. Jesus said to him, “What you are going to do, do quickly.” ²⁸ Now no one at the table knew why He said this to him. ²⁹ Some thought that, because Judas had the moneybag, Jesus was telling him, “Buy what we need for the feast,” or that he should give something to the poor. ³⁰ So, after receiving the morsel of bread, he immediately went out. And it was night.

Translation Notes

Greek Terms and Choices:

“I know whom I have chosen” (oida tinas exelexamēn, perfect)divine election, translated as “I know whom I have chosen.”

“Scripture will be fulfilled” quotes Psalm 41:9 (ho esthiōn mou ton arton epēren ep’ eme tēn pternan autou), translated as “fulfilled.”

“He who ate my bread…lifted his heel” metaphorical betrayal, translated literally for imagery.

“I am telling you this now…that you may believe” (prolegō hymin nun…hina pisteusēte) foreknowledge, translated as “telling you this now…may believe.”

“I am He” (egō eimi) divine claim, translated as “I am He.”

“Whoever receives…receives Me” (ho lambanōn…lambanei eme) chain of reception, translated as “receives.”

“Troubled in His spirit” (etaraxen tō pneumati) emotional, translated as “troubled in His spirit.”

“One of you will betray Me” (heis ex hymōn paradōsei me) prediction, translated as “one of you will betray Me.”

“Whom Jesus loved” (hon ēgapa ho Iēsous) beloved disciple, translated as “whom Jesus loved.”

“Reclining at table at Jesus’ side” (anakeimenos en tō kolpō tou Iēsou) intimate position, translated as “reclining at table at Jesus’ side.”

“Motioned to him” (neuei toutō) gesture, translated as “motioned to him.”

“Morsel of bread…dipped it” (psōmion…bapsas) act, translated as “morsel of bread…dipped it.”

“Satan entered into him” (eisēlthen eis ekeinon ho satanas) possession, translated as “Satan entered into him.”

“What you are going to do, do quickly” (ho poieis poiēson tachion) command, translated as “What you are going to do, do quickly.”

“Moneybag” (glōssokomon) purse, translated as “moneybag.”

“It was night” (ēn de nyx) symbolic darkness, translated as “it was night.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “Lord” capitalized per VKJV deity convention.

“He,” “him,” “his” for Judas/disciple/servant (*auton*, masculine) lowercase and gender-specific.

“They,” “them,” “one of you” (*autoi*, *tis ex hymōn*) gender-neutral for disciples.

³¹ When he had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in Him. ³² If God is glorified in Him, God will also glorify Him in Himself, and glorify Him at once. ³³ Little children, yet a little while I am with you. You will seek Me, and just as I said to the Jews, so now I also say to you, ‘Where I am going you cannot come.’ ³⁴ A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. ³⁵ By this all people will know that you are My disciples, if you have love for one another.”

³⁶ Simon Peter said to Him, “Lord, where are You going?” Jesus answered him, “Where I am going you cannot follow Me now, but you will follow afterward.” ³⁷ Peter said to Him, “Lord, why can I not follow You now? I will lay down my life for You.” ³⁸ Jesus answered, “Will you lay down your life for Me? Truly, truly, I say to you, the rooster will not crow till you have denied Me three times.”

Translation Notes

Greek Terms and Choices:

“When he had gone out” (hote oun exēlthen) Judas’ exit, translated as “when he had gone out.”

“Now is the Son of Man glorified” (nyn edoxasthē ho huios tou anthrōpou) hour fulfillment, translated as “now is…glorified.”

“God is glorified in Him” (theos edoxasthē en autō) mutual glory, translated literally.

“Little children” (teknia, diminutive) affectionate address, translated as “Little children.”

“Yet a little while” (eti mikron chronon) brevity, translated as “yet a little while.”

“New commandment” (entolēn kainēn) love command, translated as “new commandment.”

“Love one another” (agapate allēlous) repeated for emphasis, translated as “love one another.”

“By this all people will know” (en toutō gnōsontai pantes) sign of discipleship, translated as “by this all people will know.”

“Lay down my life” (psychēn mou hyper sou thēsō) boast, translated as “lay down my life.”

“Rooster will not crow” (alektōr ou mē phōnēsē) denial prediction, translated as “rooster will not crow.”

“Denied Me three times” (aparnēsē me tris) thrice, translated as “denied Me three times.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “God” capitalized per VKJV deity convention.

“He,” “him” for Judas/Peter (*auton*, masculine) lowercase and gender-specific.

“They,” “them,” “all people” (*autoi*, *pantes*) gender-neutral for disciples/people.

“One another” (*allēlous*) gender-neutral for mutual love.

John Chapter 14

The Gospel of John, Chapter 14 – Veritable King James Version (VKJV)

The Gospel of John, Chapter 14

¹ “Let not your hearts be troubled. Believe in God; believe also in Me. ² In My Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? ³ And if I go and prepare a place for you, I will come again and will take you to Myself, that where I am you may be also. ⁴ And you know the way to where I am going.” ⁵ Thomas said to Him, “Lord, we do not know where You are going. How can we know the way?” ⁶ Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through Me. ⁷ If you had known Me, you would have known My Father also. From now on you do know Him and have seen Him.”

⁸ Philip said to Him, “Lord, show us the Father, and it is enough for us.” ⁹ Jesus said to him, “Have I been with you so long, and you still do not know Me, Philip? Whoever has seen Me has seen the Father. How can you say, ‘Show us the Father’? ¹⁰ Do you not believe that I am in the Father and the Father is in Me? The words that I say to you I do not speak on My own authority, but the Father who dwells in Me does His works. ¹¹ Believe Me that I am in the Father and the Father is in Me, or else believe on account of the works themselves. ¹² Truly, truly, I say to you, whoever believes in Me will also do the works that I do; and greater works than these will he do, because I am going to the Father. ¹³ Whatever you ask in My name, this I will do, that the Father may be glorified in the Son. ¹⁴ If you ask Me anything in My name, I will do it.”

Translation Notes

Greek Terms and Choices:

“Let not your hearts be troubled” (mē tarassesthō hymōn hē kardia, present imperative) command, translated as “Let not your hearts be troubled.”

“Believe in God; believe also in Me” (pisteuete eis ton theon kai eis eme pisteuete) imperative faith, translated literally.

“My Father’s house…many rooms” (oikia tou patros mou…monai pollai) heavenly dwelling, translated as “Father’s house…many rooms” for modern idiom (vs. “mansions”).

“I go to prepare a place” (poreuomai hetoimasai topon) assurance, translated as “go to prepare a place.”

“I will come again” (palin erchomai) second coming, translated as “I will come again.”

“You know the way” (tēn hodon oidate) path, translated as “know the way.”

“I am the way, and the truth, and the life” (egō eimi hē hodos kai hē alētheia kai hē zōē) sixth “I am” statement, translated literally.

“No one comes to the Father except through Me” (oudeis erchetai pros ton patera ei mē di’ emou) exclusivity, translated directly.

“Whoever has seen Me has seen the Father” (ho heōrakōs eme heōraken ton patera) revelation, translated literally.

“I am in the Father and the Father is in Me” (egō en tō patri kai ho patēr en emoi) mutual indwelling, repeated for emphasis, translated literally.

“Words…works” (rhēmata…erga) authority, translated as “words…works.”

“Greater works than these” (meizona toutōn) greater in scope, translated as “greater works than these.”

“Whatever you ask in My name” (ti an aitēsēte en tō onomati mou) prayer promise, translated as “whatever you ask in My name.”

“Glorified in the Son” (doxasthē ho patēr en tō huiō) purpose, translated as “glorified in the Son.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “Father,” “God,” “Lord,” “Son” capitalized per VKJV deity convention (*ho Iēsous*, *autos*, *egō*).

“He,” “him” for Thomas/Philip (*auton*, masculine) lowercase and gender-specific.

“They,” “them,” “you” for disciples (*autoi*, *hymeis*) gender-neutral as group.

“Whoever,” “the one,” “he” (*hos*, *ho*, masculine) gender-neutral in translation for believers/seers.

¹⁵ “If you love Me, you will keep My commandments. ¹⁶ And I will ask the Father, and He will give you another Helper, to be with you forever, ¹⁷ even the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him. You know Him, for He dwells with you and will be in you. ¹⁸ I will not leave you as orphans; I will come to you. ¹⁹ Yet a little while and the world will see Me no more, but you will see Me. Because I live, you also will live. ²⁰ In that day you will know that I am in My Father, and you in Me, and I in you. ²¹ Whoever has My commandments and keeps them, he it is who loves Me. And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him.” ²² Judas (not Iscariot) said to Him, “Lord, how is it that You will manifest Yourself to us, and not to the world?” ²³ Jesus answered him, “If anyone loves Me, he will keep My word, and My Father will love him, and we will come to him and make our home with him. ²⁴ Whoever does not love Me does not keep My words. And the word that you hear is not Mine but the Father’s who sent Me.

²⁵ “These things I have spoken to you while I am still with you. ²⁶ But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things and bring to your remembrance all that I have said to you. ²⁷ Peace I leave with you; My peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid. ²⁸ You heard Me say to you, ‘I am going away, and I will come to you.’ If you loved Me, you would have rejoiced, because I am going to the Father, for the Father is greater than I. ²⁹ And now I have told you before it takes place, so that when it does take place you may believe. ³⁰ I will no longer talk much with you, for the ruler of this world is coming. He has no claim on Me, ³¹ but I do as the Father has commanded Me, so that the world may know that I love the Father. Rise, let us go from here.”

Translation Notes

Greek Terms and Choices:

“If you love Me…keep My commandments” (ean agapate me…tas entolas tas emas tērēsete) conditional love, translated literally.

“Another Helper” (allon paraklēton) advocate, translated as “another Helper.”

“Spirit of truth” (pneuma tēs alētheias) title, capitalized as “Spirit of truth.”

“The world cannot receive” (kosmos ou dynatai labein) unbelief, translated as “cannot receive.”

“Dwells with you…will be in you” (par’ hymin menei…en hymin estai) indwelling, translated literally.

“As orphans” (orphanous) fatherless, translated as “as orphans.”

“Because I live, you also will live” (zō egō kai hymeis zēsesthe) resurrection promise, translated as “because I live, you also will live.”

“I am in My Father, and you in Me, and I in you” (egō en tō patri mou kai hymeis en emoi kagō en hymin) mutual indwelling, translated literally.

“Has My commandments and keeps them” (tas entolas tas emas echei kai tērei autas) obedience, translated as “has…and keeps.”

“Manifest Myself to him” (emphanisō autō emauton) revelation, translated as “manifest Myself to him.”

“Judas (not Iscariot)” (Ioudas ouk ho Iskariōtēs) clarification, retained.

“Make our home with him” (monēn par’ autō poiēsometha) dwelling, translated as “make our home with him.”

“The word that you hear is not Mine” (ho logos hon akouete ouk estin emos) authority, translated as “the word that you hear is not Mine.”

“Helper, the Holy Spirit” (paraklētos to pneuma to hagion) title, capitalized as “Helper, the Holy Spirit.”

“Bring to your remembrance” (hypomnēsei hymas) recall, translated as “bring to your remembrance.”

“Peace I leave with you” (eirēnēn afiēmi hymin) shalom, translated as “peace I leave with you.”

“Let not your hearts be troubled” repeats 14:1, translated consistently.

“The Father is greater than I” (ho patēr meizōn mou estin) functional subordination, translated as “the Father is greater than I.”

“Ruler of this world” (archōn tou kosmou) Satan, translated as “ruler of this world.”

“Has no claim on Me” (ouk echei ouden en emoi) sinlessness, translated as “has no claim on Me.”

“Rise, let us go from here” (egeiresthe agōmen enteuthen) transition, translated as “Rise, let us go from here.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “Father,” “Helper,” “Holy Spirit,” “Lord” capitalized per VKJV deity convention.

“He,” “him” for believer/Judas (*auton*, masculine) gender-neutral in translation for “anyone,” but specific for individuals.

“They,” “them” for disciples/world (*autoi*, *autois*) gender-neutral as groups.

“Whoever,” “he who,” “anyone” (*hos*, *ho*, *ean tis*, masculine) gender-neutral in translation for lovers/keepers.

John Chapter 15

The Gospel of John, Chapter 15 – Veritable King James Version (VKJV)

The Gospel of John, Chapter 15

¹ “I am the true vine, and My Father is the vinedresser. ² Every branch in Me that does not bear fruit He takes away, and every branch that does bear fruit He prunes, that it may bear more fruit. ³ Already you are clean because of the word that I have spoken to you. ⁴ Abide in Me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in Me. ⁵ I am the vine; you are the branches. Whoever abides in Me and I in him, he it is that bears much fruit, for apart from Me you can do nothing. ⁶ If anyone does not abide in Me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned. ⁷ If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you. ⁸ By this My Father is glorified, that you bear much fruit and so prove to be My disciples. ⁹ As the Father has loved Me, so have I loved you. Abide in My love. ¹⁰ If you keep My commandments, you will abide in My love, just as I have kept My Father’s commandments and abide in His love. ¹¹ These things I have spoken to you, that My joy may be in you, and that your joy may be full.

¹² “This is My commandment, that you love one another as I have loved you. ¹³ Greater love has no one than this, that someone lay down his life for his friends. ¹⁴ You are My friends if you do what I command you. ¹⁵ No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from My Father I have made known to you. ¹⁶ You did not choose Me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in My name, He may give it to you. ¹⁷ These things I command you, so that you will love one another.”

Translation Notes

Greek Terms and Choices:

“I am the true vine” (egō eimi hē ampelos hē alēthinē) seventh “I am” statement, translated literally.

“Vinedresser” (geōrgos) gardener, translated as “vinedresser” for context.

“Branch…bear fruit…prunes” (klēma…karpov…kathairei) metaphor for discipleship, translated literally.

“Already you are clean” (ēdē hymeis katharoi este) wordplay on “prunes” (kathairei), translated as “already you are clean.”

“Abide in Me” (meinate en emoi) repeated imperative, translated as “abide in Me” for theme.

“Apart from Me you can do nothing” (chōris emou ou dynasthe poiein ouden) dependence, translated literally.

“Thrown away…wither…burned” (eblēthē exō…exēranthē…balletai eis to pyr kai kaietai) judgment, translated as “thrown away…wither…burned.”

“Ask whatever you wish” (ho ean thelēte aitesasthe) prayer promise, translated as “ask whatever you wish.”

“Bear much fruit…prove to be My disciples” (karpov polun ferēte…genēsthe emoi mathētai) evidence, translated as “bear much fruit…prove to be My disciples.”

“As the Father has loved Me” (kathōs ēgapēsen me ho patēr) model, translated literally.

“Greater love has no one” (meizona tautēs agapēn oudeis echei) supreme sacrifice, translated as “greater love has no one.”

“Lay down his life for his friends” (tēn psychēn autou hyper tōn philōn autou thē) voluntary death, translated literally.

“No longer do I call you servants…friends” (ouk eti legō hymas doulou…philous) elevation, translated as “no longer…servants…friends.”

“You did not choose Me, but I chose you” (ouch hymeis me exelexasthe all’ egō exelexamēn hymas) election, translated literally.

“Appointed you…bear fruit” (ethēka hymas…ferēte karpov) purpose, translated as “appointed you…bear fruit.”

“These things I command you” (tauta entellomai hymin) summary, translated as “these things I command you.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “Father,” “God” capitalized per VKJV deity convention.

“He,” “him,” “his,” “someone,” “no one” (ho, auton, masculine) gender-neutral in translation for branches/believers/friends.

“They,” “them,” “you” (autoi, hymeis) gender-neutral for disciples.

¹⁸ “If the world hates you, know that it has hated Me before it hated you. ¹⁹ If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. ²⁰ Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted Me, they will also persecute you. If they kept My word, they will also keep yours. ²¹ But all these things they will do to you on account of My name, because they do not know Him who sent Me. ²² If I had not come and spoken to them, they would not have been guilty of sin, but now they have no excuse for their sin. ²³ Whoever hates Me hates My Father also. ²⁴ If I had not done among them the works that no one else did, they would not be guilty of sin, but now they have seen and hated both Me and My Father. ²⁵ But the word that is written in their Law must be fulfilled: ‘They hated Me without a cause.’

²⁶ “But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, He will bear witness about Me. ²⁷ And you also will bear witness, because you have been with Me from the beginning.”

Translation Notes

Greek Terms and Choices:

“If the world hates you” (ei ho kosmos hymas misei) conditional persecution, translated literally.

“Hated Me before” (pro hymōn memisēken me) priority, translated as “hated Me before.”

“I chose you out of the world” (egō exelexamēn hymas ek tou kosmou) election, translated literally.

“A servant is not greater than his master” repeats 13:16, translated consistently.

“On account of My name” (dia to onoma mou) for Christ’s sake, translated as “on account of My name.”

“Guilty of sin” (hamartian ouk eichon) accountability, translated as “guilty of sin.”

“No excuse for their sin” (prophasis peri tēs hamartias autōn ouk echousin) no pretext, translated as “no excuse for their sin.”

“Hates Me hates My Father also” (ho emē misōn kai ton patera mou misei) unity, translated literally.

“Works that no one else did” (erga ha oudeis allos epoiēsen) unique miracles, translated as “works that no one else did.”

“The word that is written in their Law” quotes Psalm 35:19/69:4 (emisēsan me dōrean), translated as “word…written in their Law.”

“Hated Me without a cause” literal quote, translated as “hated Me without a cause.”

“Helper…Spirit of truth” (paraklētos…pneuma tēs alētheias) titles, capitalized as “Helper…Spirit of truth.”

“Proceeds from the Father” (ekporeuetai para tou patros) origin, translated as “proceeds from the Father.”

“Bear witness about Me” (martyrei peri emou) testimony, translated as “bear witness about Me.”

“From the beginning” (ap’ archēs) since ministry start, translated as “from the beginning.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “Father,” “Helper,” “Spirit of truth” capitalized per VKJV deity convention.

“They,” “them,” “whoever” (*autoi*, *hos*) gender-neutral for world/hater/keepers.

“A servant” (doulos, masculine) gender-neutral in translation for disciples.

John Chapter 16

The Gospel of John, Chapter 16 – Veritable King James Version (VKJV)

The Gospel of John, Chapter 16

¹ “I have said all these things to you to keep you from falling away. ² They will put you out of the synagogues. Indeed, the hour is coming when whoever kills you will think he offers service to God. ³ And they will do these things because they have not known the Father, nor Me. ⁴ But I have said these things to you, that when their hour comes you may remember that I told them to you. I did not say these things to you from the beginning, because I was with you. ⁵ But now I am going to Him who sent Me, and none of you asks Me, ‘Where are You going?’ ⁶ But because I have said these things to you, sorrow has filled your heart. ⁷ Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send Him to you. ⁸ And when He comes, He will convict the world concerning sin and righteousness and judgment: ⁹ concerning sin, because they do not believe in Me; ¹⁰ concerning righteousness, because I go to the Father, and you will see Me no longer; ¹¹ concerning judgment, because the ruler of this world is judged.

¹² “I still have many things to say to you, but you cannot bear them now. ¹³ When the Spirit of truth comes, He will guide you into all the truth, for He will not speak on His own authority, but whatever He hears He will speak, and He will declare to you the things that are to come. ¹⁴ He will glorify Me, for He will take what is Mine and declare it to you. ¹⁵ All that the Father has is Mine; therefore I said that He will take what is Mine and declare it to you.”

Translation Notes

Greek Terms and Choices:

“Falling away” (skandalisthete, aorist subjunctive) stumbling/apostasy, translated as “falling away.”

“Put you out of the synagogues” (aposynagōgous poiēsousin hymas) excommunication, translated as “put you out of the synagogues” (cf. 9:22).

“Offers service to God” (latreian prospherein tō theō) religious duty, translated as “offers service to God.”

“When their hour comes” (hotan elthē hē hōra autōn) time of persecution, translated as “when their hour comes.”

“I was with you” (meth’ hymōn ēmēn) protection, translated as “I was with you.”

“None of you asks Me” contrasts 13:36/14:5, translated as “none of you asks Me.”

“Sorrow has filled your heart” (lypē peplērōken hymōn tēn kardian) emotional, translated as “sorrow has filled your heart.”

“It is to your advantage” (sympherei hymin) benefit, translated as “to your advantage.”

“Helper” (paraklētos) advocate, translated as “Helper.”

“Convict the world” (elegxei ton kosmon) expose/convince, translated as “convict the world.”

“Concerning sin…righteousness…judgment” (peri hamartias…dikaiosynēs…kriseōs) three-fold ministry, translated literally.

“Ruler of this world is judged” (archōn tou kosmou toutou kekritai) Satan condemned, translated as “ruler of this world is judged.”

“You cannot bear them now” (bastazein ou dynasthe arti) inability, translated as “cannot bear them now.”

“Spirit of truth” (pneuma tēs alētheias) title, capitalized as “Spirit of truth.”

“Guide you into all the truth” (hodēgēsei hymas en tē alētheia pasē) leading, translated as “guide you into all the truth.”

“He will glorify Me” (ekeinos eme doxasei) exalt, translated as “glorify Me.”

“All that the Father has is Mine” (panta hosa echei ho patēr ema estin) unity, translated literally.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “Father,” “God,” “Helper,” “Spirit of truth” capitalized per VKJV deity convention (*ho Iēsous*, *autos*, *egō*).

“They,” “them,” “you,” “whoever” (*autoi*, *hymeis*, *hos*) gender-neutral for persecutors/believers/world.

¹⁶ “A little while, and you will see Me no longer; and again a little while, and you will see Me.” ¹⁷ Some of His disciples said to one another, “What is this that He says to us, ‘A little while, and you will not see Me, and again a little while, and you will see Me’; and, ‘because I am going to the Father’?” ¹⁸ So they were saying, “What does He mean by ‘a little while’? We do not know what He is talking about.” ¹⁹ Jesus knew that they wanted to ask Him, so He said to them, “Is this what you are asking yourselves, what I meant by saying, ‘A little while and you will not see Me, and again a little while and you will see Me’? Truly, truly, I say to you, you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will turn into joy. When a woman is giving birth, she has sorrow because her hour has come, but when she has delivered the baby, she no longer remembers the anguish, for joy that a human being has been born into the world. So also you have sorrow now, but I will see you again, and your hearts will rejoice, and no one will take your joy from you. In that day you will ask nothing of Me. Truly, truly, I say to you, whatever you ask of the Father in My name, He will give it to you. Until now you have asked nothing in My name. Ask, and you will receive, that your joy may be full.”

Translation Notes

Greek Terms and Choices:

“A little while…see Me no longer…see Me” (mikron…ouk eti theōreite me…opsesthe me) enigmatic, repeated for emphasis, translated literally.

“What is this that He says” (ti estin touto ho legei) confusion, translated as “what is this that He says.”

“We do not know what He is talking about” (ouk oidamen ti lalei) bewilderment, translated as “we do not know what He is talking about.”

“Weep and lament” (klausetai kai thrēnēsete) mourning, translated as “weep and lament.”

“Sorrow will turn into joy” (lypē hymōn eis charan genēsetai) transformation, translated as “sorrow will turn into joy.”

“Woman is giving birth…her hour has come” (gynē hē tiktei…elēlythen hē hōra autēs) labor metaphor, translated as “woman is giving birth…her hour has come.”

“No longer remembers the anguish” (ouk eti mnēmoneuei tēs thlipseōs) forgetfulness, translated as “no longer remembers the anguish.”

“Joy that a human being has been born” (chara hoti egennēthē anthrōpos) birth joy, translated as “joy that a human being has been born.”

“Your hearts will rejoice” (charēsetai hymōn hē kardia) lasting joy, translated as “your hearts will rejoice.”

“No one will take your joy from you” (oudeis airei tēn charan hymōn aph’ hymōn) permanent, translated as “no one will take your joy from you.”

“Ask nothing of Me” (ouk erōtēsete eme ouden) shift to Father, translated as “ask nothing of Me.”

“Whatever you ask of the Father in My name” (ho ti an aitēsēte ton patera en tō onomati mou) prayer, translated as “whatever you ask of the Father in My name.”

“Ask, and you will receive” (aiteite kai lēmpsesthe) command, translated as “Ask, and you will receive.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “Father” capitalized per VKJV deity convention.

“They,” “them,” “some,” “you” (*autoi*, *tines*, *hymeis*) gender-neutral for disciples.

“She,” “her” for woman (*autē*, feminine) lowercase and gender-specific.

²⁵ “I have said these things to you in figures of speech. The hour is coming when I will no longer speak to you in figures of speech but will tell you plainly about the Father. ²⁶ In that day you will ask in My name, and I do not say to you that I will ask the Father on your behalf; ²⁷ for the Father Himself loves you, because you have loved Me and have believed that I came from God. ²⁸ I came from the Father and have come into the world, and now I am leaving the world and going to the Father.”

²⁹ His disciples said, “Ah, now You are speaking plainly and not using a figure of speech! ³⁰ Now we know that You know all things and do not need anyone to question You; this is why we believe that You came from God.” ³¹ Jesus answered them, “Do you now believe? ³² Behold, the hour is coming, indeed it has come, when you will be scattered, each to his own home, and will leave Me alone. Yet I am not alone, for the Father is with Me. ³³ I have said these things to you, that in Me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world.”

Translation Notes

Greek Terms and Choices:

“In figures of speech” (en paroimiais) proverbs, translated as “in figures of speech.”

“Tell you plainly” (parrēsia lalēsō hymin) openly, translated as “tell you plainly.”

“Ask in My name” (en tō onomati mou aitesēsthe) prayer, translated as “ask in My name.”

“The Father Himself loves you” (autos ho patēr philei hymas) affectionate (philei), translated as “loves you.”

“Came from God” (para tou theou exēlthon) origin, translated as “came from God.”

“Ah, now You are speaking plainly” (ide nyn en parrēsia laleis) realization, translated as “Ah, now You are speaking plainly.”

“You know all things” (oistha panta) omniscience, translated as “You know all things.”

“This is why we believe” (dia touto pisteuomen) basis, translated as “this is why we believe.”

“The hour is coming, indeed it has come” (erchetai hōra kai elēlythen) imminent, translated as “the hour is coming, indeed it has come.”

“Scattered, each to his own home” (skorpisthēte hekastos eis ta idia) desertion, translated as “scattered, each to his own home.”

“I am not alone” (ouk eimi monos) companionship, translated as “I am not alone.”

“In Me you may have peace” (en emoi eirēnēn echēte) contrast, translated as “in Me you may have peace.”

“Tribulation” (thlipsin) pressure/persecution, translated as “tribulation.”

“Take heart; I have overcome the world” (tharseite egō nenikēka ton kosmon) encouragement, translated as “take heart; I have overcome the world.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “God” capitalized per VKJV deity convention.

“We,” “us,” “you” (*hēmeis*, *hymeis*) gender-neutral for disciples.

“Each to his own home” (*hekastos eis ta idia*, masculine) gender-neutral in translation for individuals.

John Chapter 17

The Gospel of John, Chapter 17 – Veritable King James Version (VKJV)

The Gospel of John, Chapter 17

¹ When Jesus had spoken these things, He lifted up His eyes to heaven, and said, “Father, the hour has come; glorify Your Son that the Son may glorify You, ² since You have given Him authority over all flesh, to give eternal life to all whom You have given Him. ³ And this is eternal life, that they know You, the only true God, and Jesus Christ whom You have sent. ⁴ I glorified You on earth, having accomplished the work that You gave Me to do. ⁵ And now, Father, glorify Me in Your own presence with the glory that I had with You before the world existed.”

Translation Notes

Greek Terms and Choices:

“Lifted up His eyes to heaven” (eparens tous ophthalmous autou eis ton ouranon) prayer posture, translated as “lifted up His eyes to heaven.”

“The hour has come” (elēlythen hē hōra) divine timing fulfillment, translated as “the hour has come” (cf. 2:4, 12:23).

“Glorify Your Son…glorify You” (doxason sou ton huion…doxasē se) mutual glorification, translated literally.

“Authority over all flesh” (exousian pasēs sarkos) sovereignty, translated as “authority over all flesh.”

“Eternal life” (zōēn aiōnion) gift, translated as “eternal life.”

“That they know You…the only true God” (hina ginōskōsin se ton monon alēthinon theon) relational knowledge, translated as “that they know You, the only true God.”

“Jesus Christ whom You have sent” (Iēsoun Christon hon apesteilas) messianic, translated literally.

“I glorified You on earth” (egō se edoxasa epi tēs gēs) obedience, translated as “I glorified You on earth.”

“Accomplished the work” (to ergon teleiōsas) completion, translated as “accomplished the work.”

“Glorify Me in Your own presence” (doxason me sy para seautō) return to glory, translated as “glorify Me in Your own presence.”

“Glory that I had with You before the world existed” (doxē hē eichon pro tou ton kosmon einai para soi) preexistence, translated as “glory that I had with You before the world existed.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “Your,” “Father,” “Son,” “God” capitalized per VKJV deity convention (ho Iēsous, autos, egō).

“They” for believers (*autoi*) gender-neutral as group.

“All flesh” (pasēs sarkos) gender-neutral for humanity.

⁶ “I have manifested Your name to the people whom You gave Me out of the world. Yours they were, and You gave them to Me, and they have kept Your word. ⁷ Now they know that everything that You have given Me is from You. ⁸ For I have given them the words that You gave Me, and they have received them and have come to know in truth that I came from You; and they have believed that You sent Me. ⁹ I am praying for them. I am not praying for the world but for those whom You have given Me, for they are Yours. ¹⁰ All Mine are Yours, and Yours are Mine, and I am glorified in them. ¹¹ And I am no longer in the world, but they are in the world, and I am coming to You. Holy Father, keep them in Your name, which You have given Me, that they may be one, as we are one. ¹² While I was with them, I kept them in Your name, which You have given Me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled. ¹³ But now I am coming to You, and these things I speak in the world, that they may have My joy fulfilled in themselves. ¹⁴ I have given them Your word, and the world has hated them because they are not of the world, just as I am not of the world. ¹⁵ I do not ask that You take them out of the world, but that You keep them from the evil one. ¹⁶ They are not of the world, just as I am not of the world. ¹⁷ Sanctify them in the truth; Your word is truth. ¹⁸ As You sent Me into the world, so I have sent them into the world. ¹⁹ And for their sake I sanctify Myself, that they also may be sanctified in truth.”

Translation Notes

Greek Terms and Choices:

“Manifested Your name” (ephanerōsa sou to onoma) revealed character, translated as “manifested Your name.”

“People whom You gave Me out of the world” (anthrōpois hous dedōkas moi ek tou kosmou) election, translated as “people whom You gave Me out of the world” (gender-neutral for anthrōpois).

“They have kept Your word” (ton logon sou tetērēkan) obedience, translated as “kept Your word.”

“I am praying for them” (egō peri autōn erōtō) intercession, translated as “I am praying for them.”

“All Mine are Yours, and Yours are Mine” (panta ta ema sa estin kai ta sa ema) unity, translated literally.

“Holy Father” (pater hagie) title, capitalized as “Holy Father.”

“Keep them in Your name” (tērēson autous en tō onomati sou) protection, translated as “keep them in Your name.”

“That they may be one, as we are one” (hina ōsin hen kathōs hēmeis) unity, translated literally.

“Son of destruction” (ho huios tēs apōleias) Judas, translated as “son of destruction.”

“The Scripture might be fulfilled” alludes to Psalm 41:9, translated as “that the Scripture might be fulfilled.”

“My joy fulfilled in themselves” (hē chara hē emē peplērōmenē en autois) complete joy, translated as “My joy fulfilled in themselves.”

“The world has hated them” (ho kosmos emisen autous) opposition, translated as “the world has hated them.”

“Keep them from the evil one” (tērēson autous ek tou ponērou) protection from Satan, translated as “keep them from the evil one.”

“Sanctify them in the truth” (hagiason autous en tē alētheia) set apart, translated as “sanctify them in the truth.”

“Your word is truth” (ho logos ho sos alētheia estin) divine reliability, translated literally.

“I sanctify Myself” (egō hagiazō emauton) consecration, translated as “I sanctify Myself.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “Your,” “Father,” “Holy Father” capitalized per VKJV deity convention.

“They,” “them,” “those” for disciples/believers (*autoi*, *hous*) gender-neutral as group.

“He,” “him” for son of destruction (*auton*, masculine) lowercase and gender-specific.

²⁰ “I do not ask for these only, but also for those who will believe in Me through their word, ²¹ that they may all be one, just as You, Father, are in Me, and I in You, that they also may be in us, so that the world may believe that You have sent Me. ²² The glory that You have given Me I have given to them, that they may be one even as we are one, ²³ I in them and You in Me, that they may become perfectly one, so that the world may know that You sent Me and loved them even as You loved Me. ²⁴ Father, I desire that they also, whom You have given Me, may be with Me where I am, to see My glory that You have given Me because You loved Me before the foundation of the world. ²⁵ O righteous Father, even though the world does not know You, I know You, and these know that You have sent Me. ²⁶ I made known to them Your name, and I will continue to make it known, that the love with which You have loved Me may be in them, and I in them.”

Translation Notes

Greek Terms and Choices:

“I do not ask for these only” (ou peri toutōn erōtō monon)expansion, translated as “I do not ask for these only.”

“Those who will believe in Me through their word” (tōn pisteuontōn dia tou logou autōn eis eme) future believers, translated as “those who will believe in Me through their word.”

“That they may all be one” (hina pantes hen ōsin) unity prayer, translated literally.

“Just as You, Father, are in Me, and I in You” (kathōs sy pater en emoi kagō en soi) model, translated literally.

“The glory that You have given Me” (tēn doxan hēn dedōkas moi) shared, translated as “the glory that You have given Me.”

“Perfectly one” (teteleōmenoi eis hen) completed unity, translated as “perfectly one.”

“May be with Me where I am” (hopou eimi egō kakeinoi ōsin met’ emou) eternal presence, translated as “may be with Me where I am.”

“To see My glory” (theōrein tēn doxan tēn emēn) behold, translated as “to see My glory.”

“Before the foundation of the world” (pro katabolēs kosmou) precreation, translated literally.

“O righteous Father” (pater dikaie) address, capitalized as “O righteous Father.”

“I made known to them Your name” (egnōrisa autois to onoma sou) revelation, translated as “made known to them Your name.”

“The love with which You have loved Me” (hē agapē hē ēgapēsas me) mutual, translated literally.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You,” “Your,” “Father,” “O righteous Father” capitalized per VKJV deity convention.

“They,” “them,” “those” for believers/disciple (*autoi*, *hous*) gender-neutral as group.

John Chapter 18

The Gospel of John, Chapter 18 – Veritable King James Version (VKJV)

The Gospel of John, Chapter 18

¹ When Jesus had spoken these words, He went out with His disciples across the brook Kidron, where there was a garden, which He and His disciples entered. ² Now Judas, who betrayed Him, also knew the place, for Jesus often met there with His disciples. ³ So Judas, having procured a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. ⁴ Then Jesus, knowing all that would happen to Him, came forward and said to them, “Whom do you seek?” ⁵ They answered Him, “Jesus of Nazareth.” Jesus said to them, “I am He.” Judas, who betrayed Him, was standing with them. ⁶ When Jesus said to them, “I am He,” they drew back and fell to the ground. ⁷ So He asked them again, “Whom do you seek?” And they said, “Jesus of Nazareth.” ⁸ Jesus answered, “I told you that I am He. So, if you seek Me, let these men go.” ⁹ This was to fulfill the word that He had spoken: “Of those whom You gave Me I have lost not one.” ¹⁰ Then Simon Peter, having a sword, drew it and struck the high priest’s servant and cut off his right ear. (The servant’s name was Malchus.) ¹¹ So Jesus said to Peter, “Put your sword into its sheath; shall I not drink the cup that the Father has given Me?”

Translation Notes

Greek Terms and Choices:

“Brook Kidron” (cheimarron tou Kedrōn) valley, translated as “brook Kidron.”

“Garden” (kēpos) Gethsemane, retained as “garden” (cf. Mark 14:32).

“Judas, who betrayed Him” (Ioudas ho paradidous auton) repeated epithet, translated as “Judas, who betrayed Him.”

“Band of soldiers” (speiran) Roman cohort, translated as “band of soldiers.”

“Officers from the chief priests and the Pharisees” (hypēretas ek tōn archiereōn kai tōn Pharisaiōn) temple police, translated as “officers from the chief priests and the Pharisees.”

“Lanterns and torches and weapons” (phanōn kai lampadōn kai hoplōn) night arrest, translated literally.

“Knowing all that would happen” (eidōs panta ta erchomena ep’ auton) omniscience, translated as “knowing all that would happen.”

“Whom do you seek” (tina zēteite) initiative, translated as “Whom do you seek.”

“Jesus of Nazareth” (Iēsoun ton Nazōraion) title, translated as “Jesus of Nazareth.”

“I am He” (egō eimi) divine claim (echoes Exodus 3:14), translated as “I am He.”

“Drew back and fell to the ground” (apēlthon eis ta opisō kai epesan chamai) supernatural, translated literally.

“Let these men go” (aphete toutous hypagein) protection, translated as “let these men go.”

“To fulfill the word” alludes to 17:12, translated as “to fulfill the word.”

“High priest’s servant” (doulou tou archiereōs) slave, translated as “high priest’s servant.”

“Malchus” (Malchos) name, retained.

“Put your sword into its sheath” (bale tēn machairan eis tēn thēkēn) command, translated as “put your sword into its sheath.”

“The cup that the Father has given Me” (to potērion ho dedōken moi ho patēr) suffering, translated as “the cup that the Father has given Me.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You” capitalized per VKJV deity convention (*ho Iēsous*, *autos*, *egō*).

“He,” “him,” “his” for Judas/Malchus/Peter (*auton*, masculine) lowercase and gender-specific.

“They,” “them” for soldiers/officers/disciples (*autoi*, *autois*) gender-neutral as groups.

“She,” “her” for servant girl (*autē*, feminine) lowercase and gender-specific.

¹² So the band of soldiers and their captain and the officers of the Jews arrested Jesus and bound Him. ¹³ First they led Him to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. ¹⁴ It was Caiaphas who had advised the Jews that it would be expedient that one man should die for the people.

¹⁵ Simon Peter followed Jesus, and so did another disciple. Since that disciple was known to the high priest, he entered with Jesus into the courtyard of the high priest, ¹⁶ but Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the servant girl who kept watch at the door, and brought Peter in. ¹⁷ The servant girl at the door said to Peter, “You also are not one of this man’s disciples, are you?” He said, “I am not.” ¹⁸ Now the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves. Peter also was with them, standing and warming himself.

¹⁹ The high priest then questioned Jesus about His disciples and His teaching. ²⁰ Jesus answered him, “I have spoken openly to the world. I have always taught in synagogues and in the temple, where all Jews come together. I have said nothing in secret. ²¹ Why do you ask Me? Ask those who have heard Me what I said to them; they know what I said.” ²² When He had said these things, one of the officers standing by struck Jesus with his hand, saying, “Is that how You answer the high priest?” ²³ Jesus answered him, “If what I said is wrong, bear witness about the wrong; but if what I said is right, why do you strike Me?” ²⁴ Annas then sent Him bound to Caiaphas the high priest.

²⁵ Now Simon Peter was standing and warming himself. So they said to him, “You also are not one of His disciples, are you?” He denied it and said, “I am not.” ²⁶ One of the servants of the high priest, a relative of the man whose ear Peter had cut off, asked, “Did I not see you in the garden with Him?” ²⁷ Peter again denied it, and at once a rooster crowed.

Translation Notes

Greek Terms and Choices:

“Band of soldiers…captain” (speira…chiliarchos) Roman cohort and tribune, translated as “band of soldiers…captain.”

“Officers of the Jews” (hypēretai tōn Ioudaiōn) temple police, translated as “officers of the Jews.”

“Arrested…bound Him” (synelabon…edēsan auton) capture, translated as “arrested…bound Him.”

“Annas” (Annan) former high priest, retained.

“Father-in-law of Caiaphas” (pentheros tou Kaïapha) family, translated literally.

“It would be expedient that one man should die for the people” alludes to 11:50, translated as “it would be expedient that one man should die for the people.”

“Another disciple” (allos mathētēs) likely John, translated as “another disciple.”

“Servant girl who kept watch at the door” (thyrōros hē paidiskē) gatekeeper, translated as “servant girl who kept watch at the door.”

“Charcoal fire” (anthrakian) detail, translated as “charcoal fire.”

“The high priest then questioned Jesus” (ērōtēsen ho archiereus ton Iēsoun) interrogation, translated as “the high priest then questioned Jesus.”

“I have spoken openly” (parrēsia lelala) public, translated as “I have spoken openly.”

“Struck Jesus with his hand” (edōken rapisma tō Iēsou) slap, translated as “struck Jesus with his hand.”

“If what I said is wrong” (ei kakōs elalēsa) condition, translated as “if what I said is wrong.”

“Annas then sent Him bound” (apesteilen auton dedemenon) transfer, translated as “Annas then sent Him bound.”

“One of the servants…a relative” (heis ek tōn doulōn…syggenēs) witness, translated as “one of the servants…a relative.”

“A rooster crowed” (alektōr ephōnēsen) fulfillment, translated as “a rooster crowed.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You” capitalized per VKJV deity convention.

“He,” “him,” “his” for Pilate/Barabbas (*auton*, masculine) lowercase and gender-specific.

“They,” “them,” “you” for Jews/disciples (*autoi*, *hymeis*) gender-neutral as groups.

²⁸ Then they led Jesus from the house of Caiaphas to the governor’s headquarters. It was early morning. They themselves did not enter the governor’s headquarters, so that they would not be defiled, but could eat the Passover. ²⁹ So Pilate went outside to them and said, “What accusation do you bring against this man?” ³⁰ They answered him, “If this man were not doing evil, we would not have delivered him over to you.” ³¹ Pilate said to them, “Take him yourselves and judge him by your own law.” The Jews said to him, “It is not lawful for us to put anyone to death.” ³² This was to fulfill the word that Jesus had spoken to show by what kind of death He was going to die.

³³ So Pilate entered his headquarters again and called Jesus and said to Him, “Are You the King of the Jews?” ³⁴ Jesus answered, “Do you say this of your own accord, or did others say it to you about Me?” ³⁵ Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered You over to me. What have You done?” ³⁶ Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, My servants would have been fighting, that I might not be delivered over to the Jews. But My kingdom is not from the world.” ³⁷ Then Pilate said to Him, “So You are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to My voice.” ³⁸ Pilate said to Him, “What is truth?”

After he had said this, he went back outside to the Jews and told them, “I find no guilt in Him. ³⁹ But you have a custom that I should release one man for you at the Passover. So do you want me to release to you the King of the Jews?” ⁴⁰ They cried out again, “Not this man, but Barabbas!” Now Barabbas was a robber.

Translation Notes

Greek Terms and Choices:

“Governor’s headquarters” (praitōrion) praetorium, translated as “governor’s headquarters.”

“Early morning” (prōi) time, translated as “early morning.”

“Defiled” (mianthōsin) ritual uncleanness, translated as “defiled.”

“What accusation” (tina katēgorian) charge, translated as “what accusation.”

“Doing evil” (kakopoios) criminal, translated as “doing evil.”

“Take him yourselves and judge him” (labete auton hymeis kai krinate) sarcasm, translated literally.

“It is not lawful for us to put anyone to death” (hēmin ouk exestin apokteinai oudena) Roman law, translated as “not lawful for us to put anyone to death.”

“To fulfill the word” alludes to 12:32–33, translated as “to fulfill the word.”

“Are You the King of the Jews” (sy ei ho basileus tōn Ioudaiōn) question, translated as “Are You the King of the Jews.”

“Do you say this of your own accord” (apo seautou sy touto legeis) source, translated as “do you say this of your own accord.”

“Am I a Jew” (mēti egō Ioudaios eimi) irony, translated as “Am I a Jew.”

“My kingdom is not of this world” (hē basileia hē emē ouk estin ek tou kosmou toutou) spiritual, translated literally.

“My servants would have been fighting” (hoi hypēretai hoi emoi ēgōnizonto) hypothetical, translated as “My servants would have been fighting.”

“To bear witness to the truth” (martyreō tē alētheia) purpose, translated as “to bear witness to the truth.”

“Everyone who is of the truth listens to My voice” (pas ho ōn ek tēs alētheias akouei mou tēs phōnēs) discernment, translated literally.

“What is truth” (ti estin alētheia) philosophical, translated as “What is truth.”

“I find no guilt in Him” (egō ouden heuriskō en autō aition) innocence, translated as “I find no guilt in Him.”

“Release one man for you at the Passover” (apolysō hymin hena kata to pascha) custom, translated as “release one man for you at the Passover.”

“The King of the Jews” (ton basilea tōn Ioudaiōn) ironic, translated as “the King of the Jews.”

“Barabbas” (Barabban) name, retained.

“Robber” (lēstēs) bandit, translated as “robber.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You” capitalized per VKJV deity convention.

“He,” “him,” “his” for Pilate/Barabbas (*auton*, masculine) lowercase and gender-specific.

“They,” “them,” “you” for Jews/disciples (*autoi*, *hymeis*) gender-neutral as groups.

John Chapter 19

The Gospel of John, Chapter 19 – Veritable King James Version (VKJV)

The Gospel of John, Chapter 19

¹ Then Pilate took Jesus and flogged Him. ² And the soldiers twisted together a crown of thorns and put it on His head and arrayed Him in a purple robe. ³ They came up to Him, saying, “Hail, King of the Jews!” and struck Him with their hands. ⁴ Pilate went out again and said to them, “See, I am bringing Him out to you that you may know that I find no guilt in Him.” ⁵ So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Behold the man!” ⁶ When the chief priests and the officers saw Him, they cried out, “Crucify Him, crucify Him!” Pilate said to them, “Take Him yourselves and crucify Him, for I find no guilt in Him.” ⁷ The Jews answered him, “We have a law, and according to that law He ought to die because He has made Himself the Son of God.” ⁸ When Pilate heard this statement, he was even more afraid. ⁹ He entered his headquarters again and said to Jesus, “Where are You from?” But Jesus gave him no answer. ¹⁰ So Pilate said to Him, “You will not speak to me? Do You not know that I have authority to release You and authority to crucify You?” ¹¹ Jesus answered him, “You would have no authority over Me at all unless it had been given you from above. Therefore he who delivered Me over to you has the greater sin.”

¹² From then on Pilate sought to release Him, but the Jews cried out, “If you release this man, you are not Caesar’s friend. Everyone who makes himself a king opposes Caesar.” ¹³ So when Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Stone Pavement, and in Aramaic Gabbatha. ¹⁴ Now it was the day of Preparation of the Passover. It was about the sixth hour. He said to the Jews, “Behold your King!” ¹⁵ They cried out, “Away with Him, away with Him, crucify Him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” ¹⁶ So he delivered Him over to them to be crucified.

Translation Notes

Greek Terms and Choices:

“Flogged Him” (emas tigōsen auton) scourged, translated as “flogged Him.”

“Crown of thorns” (stephanon ex akanthōn) mockery, translated literally.

“Purple robe” (himation porphyr oun) royal mockery, translated as “purple robe.”

“Hail, King of the Jews” (chaire basileu tōn Ioudaiōn) sarcasm, translated as “Hail, King of the Jews.”

“Struck Him with their hands” (edidoun autō rapismata) slaps, translated as “struck Him with their hands.”

“Behold the man” (ide ho anthrōpos) Ecce Homo, translated as “Behold the man.”

“Crucify Him, crucify Him” (staurōson staurōson) chant, translated literally.

“He has made Himself the Son of God” (huion theou heauton epoiēsen) blasphemy charge, translated as “made Himself the Son of God.”

“Where are You from” (pothen ei sy) origin question, translated as “Where are You from.”

“You would have no authority…given you from above” (ouk eiches exousian…dedomenon soi anōthen) sovereignty, translated literally.

“Greater sin” (meizona hamartian) degrees of guilt, translated as “greater sin.”

“Not Caesar’s friend” (ouk ei philos tou kaisaros) political threat, translated as “not Caesar’s friend.”

“Judgment seat” (bēmatos) tribunal, translated as “judgment seat.”

“The Stone Pavement…Gabbatha” (lithostrōton…Gabbatha) place names, retained with gloss.

“Day of Preparation of the Passover” (paraskeuē tou pascha) Friday, translated literally.

“Sixth hour” (hōra ēn hōs hektē) noon, translated as “sixth hour.”

“Behold your King” (ide ho basileus hymōn) irony, translated as “Behold your King.”

“Away with Him…crucify Him” (aron aron staurōson auton) demand, translated as “Away with Him…crucify Him.”

“We have no king but Caesar” (ouk echomen basilea ei mē Kaisara) allegiance, translated literally.

“Delivered Him over to them to be crucified” (paredōken auton autois hina staurōthē) handover, translated as “delivered Him over to them to be crucified.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “You” capitalized per VKJV deity convention.

“He,” “him,” “his” for Pilate (*auton*, masculine) lowercase and gender-specific.

“They,” “them,” “we” for Jews/chief priests (*autoi*, *hēmeis*) gender-neutral as groups.

¹⁷ So they took Jesus, and He went out, bearing His own cross, to the place called the place of a skull, which in Aramaic is called Golgotha. ¹⁸ There they crucified Him, and with Him two others, one on either side, and Jesus between them. ¹⁹ Pilate also wrote an inscription and put it on the cross. It read, “Jesus of Nazareth, the King of the Jews.” ²⁰ Many of the Jews read this inscription, for the place where Jesus was crucified was near the city, and it was written in Aramaic, in Latin, and in Greek. ²¹ So the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but rather, ‘This man said, I am King of the Jews.’” ²² Pilate answered, “What I have written I have written.”

²³ When the soldiers had crucified Jesus, they took His garments and divided them into four parts, one part for each soldier; also His tunic. But the tunic was seamless, woven in one piece from top to bottom, ²⁴ so they said to one another, “Let us not tear it, but cast lots for it to see whose it shall be.” This was to fulfill the Scripture which says, “They divided my garments among them, and for my clothing they cast lots.” So the soldiers did these things, ²⁵ but standing by the cross of Jesus were His mother and His mother’s sister, Mary the wife of Clopas, and Mary Magdalene. ²⁶ When Jesus saw His mother and the disciple whom He loved standing nearby, He said to His mother, “Woman, behold, your son!” ²⁷ Then He said to the disciple, “Behold, your mother!” And from that hour the disciple took her to his own home.

²⁸ After this, Jesus, knowing that all was now finished, said (to fulfill the Scripture), “I thirst.” ²⁹ A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to His mouth. ³⁰ When Jesus had received the sour wine, He said, “It is finished,” and He bowed His head and gave up His spirit.

Translation Notes

Greek Terms and Choices:

“Bearing His own cross” (bastazōn heautō ton stauron) humiliation, translated as “bearing His own cross.”

“Place of a skull” (kranion topos) Calvary, translated as “place of a skull.”

“Golgotha” (Golgotha, Aramaic) name, retained.

“They crucified Him” (estaurōsan auton) execution, translated as “crucified Him.”

“Inscription” (titlon) placard, translated as “inscription.”

“Jesus of Nazareth, the King of the Jews” (Iēsous ho Nazōraios ho basileus tōn Ioudaiōn) charge, translated literally.

“Many of the Jews read this inscription” (polloi oun anegnōsan tōn Ioudaiōn ton titlon touton) public, translated as “many of the Jews read this inscription.”

“Aramaic, Latin, and Greek” (Hebraisti, Rhōmaisti, Hellēnisti) languages, translated as “Aramaic, in Latin, and in Greek.”

“Divided them into four parts” (emerisan eis tessara merē) custom, translated literally.

“Tunic was seamless” (chitōn ēn araphos) detail, translated as “tunic was seamless.”

“Cast lots” quotes Psalm 22:18, translated as “cast lots.”

“His mother and His mother’s sister, Mary the wife of Clopas, and Mary Magdalene” names, translated with relations.

“Woman, behold, your son” (gynai ide ho huios sou) provision, translated literally.

“Behold, your mother” (ide hē mētēr sou) command, translated literally.

“Knowing that all was now finished” (eidōs hoti ēdē panta tetelestai) completion, translated as “knowing that all was now finished.”

“To fulfill the Scripture” quotes Psalm 69:21, translated as “to fulfill the Scripture.”

“I thirst” (dipsō) statement, translated literally.

“Sour wine” (oxous) vinegar, translated as “sour wine.”

“Hyssop branch” (hyssōpō) detail, translated as “hyssop branch.”

“It is finished” (tetelestai) consummation, translated as “It is finished.”

“Gave up His spirit” (paredōken to pneuma) voluntary death, translated as “gave up His spirit.”

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I” capitalized per VKJV deity convention.

“They,” “them,” “many” for soldiers/Jews/chief priests (*autoi*, *polloi*) gender-neutral as groups.

“She,” “her” for mother/disciple (*autē*, feminine) lowercase and gender-specific.

³¹ Since it was the day of Preparation, and so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken and that they might be taken away. ³² So the soldiers came and broke the legs of the first, and of the other who had been crucified with Him. ³³ But when they came to Jesus and saw that He was already dead, they did not break His legs. ³⁴ But one of the soldiers pierced His side with a spear, and at once there came out blood and water. ³⁵ He who saw it has borne witness—his testimony is true, and he knows that he is telling the truth—that you also may believe. ³⁶ For these things took place that the Scripture might be fulfilled: “Not one of His bones will be broken.” ³⁷ And again another Scripture says, “They will look on Him whom they have pierced.”

Translation Notes

Greek Terms and Choices:

“Day of Preparation” (paraskeuē) Friday, translated as “day of Preparation.”

“High day” (megalē hē hēmera ekeinou tou sabbatou) special Sabbath, translated as “high day.”

“Legs might be broken” (kateagōsin ta skelē) hastening death, translated as “legs might be broken.”

“Pierced His side with a spear” (elogenxan autou tēn pleuran) confirmation of death, translated as “pierced His side with a spear.”

“Blood and water” (haima kai hydōr) medical/theological, translated literally.

“He who saw it has borne witness” (ho heōrakōs memartyrēken) eyewitness, translated as “he who saw it has borne witness.”

“His testimony is true” (alēthēs estin hē martyria autou) reliability, translated as “his testimony is true.”

“That you also may believe” (hina kai hymeis pisteusēte) purpose, translated as “that you also may believe.”

“Not one of His bones will be broken” quotes Exodus 12:46/Psalm 34:20, translated literally.

“They will look on Him whom they have pierced” quotes Zechariah 12:10, translated literally.

Pronouns:

“Jesus,” “He,” “Him,” “His” capitalized (*ho Iēsous*, *autos*).

“They,” “them” for Jews/soldiers (*autoi*, *autois*) gender-neutral as groups.

“He” for witness (*ho heōrakōs*, masculine) lowercase and gender-specific.

³⁸ After these things Joseph of Arimathea, who was a disciple of Jesus, but secretly for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him permission. So he came and took away His body. ³⁹ Nicodemus also, who earlier had come to Jesus by night, came bringing a mixture of myrrh and aloes, about seventy-five pounds in weight. ⁴⁰ So they took the body of Jesus and bound it in linen cloths with the spices, as is the burial custom of the Jews. ⁴¹ Now in the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. ⁴² So because of the Jewish day of Preparation, since the tomb was close at hand, they laid Jesus there.

Translation Notes

Greek Terms and Choices:

“Joseph of Arimathea” (Iōsēph apo Arimathaias) name, retained.

“Disciple…secretly for fear” (mathētēs…kekrymmenos de dia ton phobon) hidden faith, translated as “disciple…secretly for fear.”

“Take away the body” (arē ton sōma) removal, translated as “take away the body.”

“Nicodemus…who earlier had come by night” alludes to chapter 3, translated with reference.

“Mixture of myrrh and aloes” (migma smyrnēs kai aloēs) embalming, translated literally.

“Seventy-five pounds in weight” (litras hekaton) about 34 kg, translated with modern U.S. units.

“Bound it in linen cloths with the spices” (edēsan auto othoniois meta tōn arōmatōn) preparation, translated as “bound it in linen cloths with the spices.”

“Burial custom of the Jews” (ethos estin tois Ioudaiois entaphiazein) practice, translated as “burial custom of the Jews.”

“New tomb in which no one had yet been laid” (mnēmeion kainon en hō oupō oudeis etethē) fresh, translated literally.

“Jewish day of Preparation” (paraskeuēn tōn Ioudaiōn) Friday, translated as “Jewish day of Preparation.”

“Laid Jesus there” (ethēkan ton Iēsoun ekei) burial, translated as “laid Jesus there.”

Pronouns:

“Jesus,” “He,” “Him,” “His” capitalized (*ho Iēsous*, *autos*).

“He,” “him” for Joseph/Nicodemus (*auton*, masculine) lowercase and gender-specific.

“They,” “them” for disciples/Jews (*autoi*, *autois*) gender-neutral as groups.

John Chapter 20

The Gospel of John, Chapter 20 – Veritable King James Version (VKJV)

The Gospel of John, Chapter 20

¹Now on the first day of the week, Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. ²So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid Him.”

Translation Notes

Greek Terms and Choices:

“First day of the week” translates tē mia tōn sabbatōn (literally “the first of the Sabbaths”). VKJV opts for “first day of the week” to clarify in modern English, following the sense of the resurrection occurring on Sunday (cf. Mark 16:2, Luke 24:1).

“Mary Magdalene” (Maria hē Magdalēnē, feminine) is named explicitly, aligning with NA28. Her gender is clear, so pronouns are feminine and lowercase.

“The stone had been taken away” renders ton lithon ērmenon (perfect passive participle, “having been lifted/removed”). VKJV uses “taken away” for simplicity, avoiding archaic “rolled away” (cf. KJV).

“Simon Peter” (Simōni Petrō, masculine dative) and “the other disciple” (ton allon mathētēn, masculine accusative, traditionally the beloved disciple, John) are gender-specific and lowercase per VKJV convention for non-deity.

“The one whom Jesus loved” (hon ephilei ho Iēsous, masculine relative pronoun hon) confirms the disciple’s male gender, likely John (cf. John 19:26, 21:7). VKJV uses “whom” and “the one” to maintain specificity.

“They have taken” translates ēran (aorist active, “they took”) and “they have laid” (ethēkan, aorist active). The indefinite “they” reflects an unknown group, possibly implying “the gardener” or authorities (contextual).

“We do not know” (ouk oidamen, first-person plural) suggests Mary was not alone, though only she is named (cf. “we” in Mark 16:1, Luke 24:1). VKJV retains “we” for fidelity to NA28.

Pronouns:

“Jesus” and “Him” are capitalized per VKJV deity convention (ho Iēsous, auton).

“She” and “her” for Mary Magdalene (autē, feminine) are lowercase and gender-specific, matching NA28.

“The other disciple,” “the one,” “whom” (ton allon mathētēn, hon, masculine) are lowercase and gender-specific for the beloved disciple.

“They” and “them” for the indefinite group (ēran, ethēkan) are gender-neutral, as the Greek does not specify actors.

“We” (oidamen) is gender-neutral, referring to Mary and others.

“The Lord” (ton kyrion) clearly means Jesus (cf. 20:13, 20:18).

³So Peter and the other disciple went out and came to the tomb. ⁴Both of them were running together, but the other disciple outran Peter and reached the tomb first. ⁵And stooping to look in, he saw the linen cloths lying there, but he did not go in. ⁶Then Simon Peter came, following him, and went into the tomb. He saw the linen cloths lying there, ⁷and the face cloth, which had been on Jesus’ head, not lying with the linen cloths but folded up in a place by itself.

⁸Then the other disciple, who had reached the tomb first, also went in, and he saw and believed. ⁹For they had not yet understood the Scripture, that He must rise from the dead. ¹⁰Then the disciples went back to their homes.

Translation Notes

Greek Terms and Choices:

“Peter” and “Simon Peter” (Petros, Simōn Petros, masculine) are consistently lowercase per VKJV non-deity convention.

“The other disciple” (ho allos mathētēs, masculine) is the beloved disciple (cf. 20:2, 19:26). VKJV uses “he” and “him” to reflect auton (masculine).

“Running together” (trechontes homou) emphasizes simultaneous action. VKJV retains “together” for clarity.

“Outran” (proedramen) and “reached first” (ēlthen prōtos) use simple verbs to convey speed, avoiding archaic “ran more quickly” (cf. KJV).

“Linen cloths” (ta othonia) and “face cloth” (to soudarion) are translated literally, with “face cloth” clarified as being on Jesus’ head (epi tēs kephalēs autou).

“Folded up” (entetyligmenon) suggests deliberate placement, rendered clearly in modern English.

“Believed” (episteusen, aorist) implies the beloved disciple’s faith in the resurrection, though “Scripture” (tēn graphēn) was not yet understood (ēdeisan, imperfect).

“He must rise” (dei auton anastēnai) uses “must” to reflect divine necessity, consistent with VKJV’s emphasis on clarity.

“Their homes” (ta idia, literally “their own [places]”) is idiomatic, translated as “homes” for accessibility.

Pronouns:

“Jesus” and “He” are capitalized (ho Iēsous, auton for resurrection).

“Peter,” “he,” “him” (Petros, auton, masculine) and “the other disciple,” “he,” “him” (ho allos mathētēs, auton, masculine) are lowercase and gender-specific.

“Both of them” (hoi dyo, masculine plural) and “they” (autoi for disciples) are gender-neutral for the group.

“Their” (ta idia) is gender-neutral, referring to Peter and the disciple collectively.

¹¹But Mary stood weeping outside the tomb, and as she wept, she stooped to look into the tomb. ¹²And she saw two angels in white, sitting where the body of Jesus had lain, one at the head and one at the feet. ¹³They said to her, “Woman, why are you weeping?” She said to them, “They have taken away my Lord, and I do not know where they have laid Him.”

¹⁴Having said this, she turned around and saw Jesus standing, but she did not know that it was Jesus. ¹⁵Jesus said to her, “Woman, why are you weeping? Whom are you seeking?” Supposing Him to be the gardener, she said to Him, “Sir, if you have carried Him away, tell me where you have laid Him, and I will take Him away.” ¹⁶Jesus said to her, “Mary.” She turned and said to Him in Aramaic, “Rabboni!” (which means Teacher).

¹⁷Jesus said to her, “Do not cling to Me, for I have not yet ascended to the Father; but go to My brothers and say to them, ‘I am ascending to My Father and your Father, to My God and your God.’” ¹⁸Mary Magdalene went and announced to the disciples, “I have seen the Lord!”—and that He had said these things to her.

Translation Notes

Greek Terms and Choices:

“Mary” (Maria, feminine) is Mary Magdalene (cf. 20:1). VKJV uses “she” and “her” (autē, autēn) for consistency.

“Weeping” (klaiousa, present participle) emphasizes ongoing action, rendered naturally in English.

“Two angels” (dyo angelous) is literal, with “in white” (en leukois) clarifying their appearance.

“Woman” (gynai, vocative) is a respectful address, retained as in 19:26 for consistency.

“My Lord” (ton kyrion mou) reflects Mary’s recognition of Jesus, capitalized per VKJV deity convention.

“They have taken” (ēran, ethēkan) mirrors 20:2, indefinite and gender-neutral.

“Supposing Him to be the gardener” (ton kēpouron, masculine) explains Mary’s misidentification. VKJV uses “Him” (capitalized for Jesus) and “the gardener” (lowercase).

“Rabboni” (rabbouni, Aramaic) is transliterated, with “Teacher” (didaskale, implied) as a gloss, aligning with VKJV clarity.

“Do not cling” (mē mou haptou, present imperative, “stop touching”) is rendered as “cling” for emotional nuance (cf. Matthew 28:9). “Father” and “God” (patēr, theos) are capitalized.

“My brothers” (tous adelphous mou) refers to the disciples, gender-neutral in context for inclusivity.

“Announced” (angellousa, present participle) emphasizes Mary’s active role.

Pronouns:

“Jesus,” “He,” “Him,” “I,” “Me,” “My,” “Lord,” “Father,” “God” are capitalized per VKJV deity convention.

“She,” “her” (autē, autēn) for Mary are feminine, lowercase, and gender-specific.

“They,” “them” (ēran, ethēkan) for the indefinite group are gender-neutral.

“You” (sy, singular for Mary; hymōn for disciples) is gender-neutral in context.

“My brothers” and “them” (tous adelphous, autois) are gender-neutral for the disciples as a group.

¹⁹On the evening of that day, the first day of the week, the doors being locked where the disciples were for fear of the Jews, Jesus came and stood among them and said to them, “Peace be with you.” ²⁰When He had said this, He showed them His hands and His side. Then the disciples were glad when they saw the Lord.

²¹Jesus said to them again, “Peace be with you. As the Father has sent Me, so I send you.” ²²And when He had said this, He breathed on them and said to them, “Receive the Holy Spirit. ²³If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld.”

Translation Notes

Greek Terms and Choices:

“The first day of the week” (tē mia tōn sabbatōn) repeats 20:1 for continuity.

“The doors being locked” (kekleismenōn tōn thyrōn, perfect passive participle) emphasizes security, rendered clearly.

“The disciples” (hoi mathētai) is gender-neutral, referring to a mixed group (cf. Luke 24:33).

“The Jews” (tōn Ioudaiōn) is gender-neutral, denoting religious authorities, not an ethnic group, per VKJV sensitivity.

“Peace be with you” (eirēnē hymin) is a literal greeting, retained for solemnity.

“His hands and His side” (tas cheiras kai tēn pleuran autou) specify resurrection wounds, capitalized for Jesus.

“Were glad” (echarēsan, aorist) conveys joy, replacing archaic “rejoiced” (KJV).

“The Father has sent Me” (ho patēr apestalken me) uses perfect tense for ongoing mission, with “Father” and “Me” capitalized.

“Breathed on” (enephysēsen, aorist) echoes Genesis 2:7, rendered literally.

“Holy Spirit” (pneuma hagion) is capitalized per VKJV deity convention.

“Forgive” and “withhold forgiveness” (aphēte, kratēte, subjunctives) reflect conditional authority, translated clearly.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “Lord,” “Father,” “Holy Spirit” are capitalized.

“Them,” “they,” “you” (autois, autoi, hymin) for disciples are gender-neutral, reflecting hoi mathētai as a group.

“Any” (tinōn, indefinite) is gender-neutral, referring to unspecified people.

²⁴Now Thomas, one of the Twelve, called the Twin, was not with them when Jesus came. ²⁵So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see in His hands the mark of the nails, and place my finger into the mark of the nails, and place my hand into His side, I will not believe.”

²⁶Eight days later, His disciples were inside again, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, “Peace be with you.” ²⁷Then He said to Thomas, “Put your finger here, and see My hands; and put your hand here, and place it into My side. Do not be unbelieving, but believe.”

²⁸Thomas answered and said to Him, “My Lord and my God!” ²⁹Jesus said to him, “Because you have seen Me, you have believed; blessed are those who have not seen and yet have believed.”

Translation Notes

Greek Terms and Choices:

“Thomas” (Thomas, masculine) and “the Twin” (Didymos, masculine) are lowercase, with “called” (legomenos) clarifying the epithet.

“The Twelve” (tōn dōdeka) is a title for the apostles, gender-neutral in context.

“We have seen” (heōrakamen, perfect) emphasizes the disciples’ experience, rendered in modern English.

“Mark of the nails” (ton typon tōn hēlōn) is literal, specifying physical evidence.

“Eight days later” (meth’ hēmeras oktō, literally “after eight days”) includes the first day, per Jewish reckoning.

“Do not be unbelieving” (mē ginou apistos) uses a present imperative, rendered as a direct command.

“My Lord and my God” (ho kyrios mou kai ho theos mou) is a climactic confession, capitalized for deity.

“Blessed” (makarioi) reflects divine favor, replacing archaic “happy” (KJV).

Pronouns:

“Jesus,” “He,” “Him,” “His,” “I,” “Me,” “My,” “Lord,” “God” are capitalized.

“Thomas,” “he,” “him,” “my” (Thomas, auton, masculine) are lowercase and gender-specific.

“Them,” “they” (autois, autoi) for disciples are gender-neutral.

“Those” (hoi, nominative plural) is gender-neutral for future believers.

³⁰Now Jesus did many other signs in the presence of the disciples, which are not written in this book; ³¹but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in His name.

Translation Notes

Greek Terms and Choices:

“Signs” (sēmeia) emphasizes miracles as evidence, retained for theological weight.

“In the presence of” (enōpion tōn mathētōn) clarifies the audience, replacing archaic “before” (KJV).

“This book” (tō biblion touto) refers to the Gospel, rendered clearly.

“You may believe” (pisteusēte, subjunctive) reflects purpose, using “believe” instead of “believeth” (KJV).

“The Christ” (ho Christos) and “Son of God” (huios tou theou) are titles, capitalized per VKJV.

“In His name” (en tō onomati autou) signifies authority, capitalized for Jesus.

Pronouns:

“Jesus,” “His,” “Christ,” “Son,” “God” are capitalized.

“The disciples” (tōn mathētōn), “you” (hymeis) are gender-neutral.

John Chapter 21

The Gospel of John, Chapter 21 – Veritable King James Version (VKJV)

The Gospel of John, Chapter 21

¹After this Jesus revealed Himself again to the disciples by the Sea of Tiberias, and He revealed Himself in this way. ²Simon Peter, Thomas (called the Twin), Nathanael of Cana in Galilee, the sons of Zebedee, and two others of His disciples were together.

³Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat, but that night they caught nothing.

⁴Just as day was breaking, Jesus stood on the shore; yet the disciples did not know that it was Jesus. ⁵Jesus said to them, “Children, do you have any fish?” They answered Him, “No.”

⁶He said to them, “Cast the net on the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in, because of the quantity of fish.

⁷That disciple whom Jesus loved therefore said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, he put on his outer garment, for he was stripped for work, and threw himself into the sea. ⁸The other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards off.

⁹When they got out on land, they saw a charcoal fire in place, with fish laid out on it, and bread. ¹⁰Jesus said to them, “Bring some of the fish that you have just caught.”

¹¹So Simon Peter went aboard and hauled the net ashore, full of large fish, 153 of them. And although there were so many, the net was not torn.

¹²Jesus said to them, “Come and have breakfast.” None of the disciples dared ask Him, “Who are You?” They knew it was the Lord. ¹³Jesus came and took the bread and gave it to them, and so with the fish.

¹⁴This was now the third time that Jesus was revealed to the disciples after He was raised from the dead.

Translation Notes

Greek Terms and Choices:

“Revealed Himself” (ephanerōsen heauton, aorist active) emphasizes Jesus’ initiative in post-resurrection appearances, rendered twice for emphasis in verse 1. VKJV uses “revealed” to convey manifestation, avoiding archaic “manifested” (cf. KJV).

“Sea of Tiberias” (tē thalassē tēs Tiberiados) is a Roman name for the Sea of Galilee (cf. John 6:1), retained for historical accuracy.

Names like “Simon Peter” (Simōn Petros, masculine), “Thomas” (Thomas, masculine, with “the Twin” as Didymos), “Nathanael” (Nathanaēl, masculine), “sons of Zebedee” (tōn tou Zebedaiou, masculine plural, James and John) are lowercase per VKJV non-deity convention. “Two others” (alloi dyo) is indefinite and gender-neutral.

“I am going fishing” (hypagō halieuein, present tense) uses modern phrasing. “Caught nothing” (ouden epiasan) is literal, highlighting failure.

“Children” (paidia, vocative plural) is an affectionate address, translated gender-neutrally.

“Cast the net” (balete to diktyon, imperative) and “right side” (dexiōn merōn) mirror Luke 5:6, rendered clearly.

“That disciple whom Jesus loved” (ho mathētēs ekeinos hon ēgapa ho Iēsous, masculine) refers to the beloved disciple (likely John, cf. 20:2, 13:23). VKJV uses “whom” to maintain gender specificity.

“Outer garment” (ependytēn) and “stripped” (gumnos) convey Peter’s work attire; “threw himself” (ebalen heauton) suggests eagerness.

“Hundred yards” (pēchōn diakosiōn, about 200 cubits) is converted to modern units for clarity.

“Charcoal fire” (anthrakian) echoes 18:18, symbolic of Peter’s denial. “153” (hekaton pentēkonta triōn) is specific, possibly symbolic (e.g., nations), but VKJV retains literally without interpretation.

“Dared ask” (etolma exetasai, imperfect) shows awe. “Come and have breakfast” (deute aristēsate) is invitational.

“Third time” (triton) counts post-resurrection appearances (cf. 20:19, 20:26), clarified in VKJV.

Pronouns:

“Jesus,” “He,” “Him,” “His,” “You,” “Lord” are capitalized per VKJV deity convention (ho Iēsous, auton, autou).

“He,” “him,” “himself” for Peter (Petros, auton, masculine) and the beloved disciple (ho mathētēs, hon, masculine) are lowercase and gender-specific.

“They,” “them,” “we,” “you” (autoi, autois, hēmeis, hymeis) for disciples are gender-neutral, matching hoi mathētai as a group.

“Two others” (alloi dyo) is gender-neutral, as genders are unspecified.

¹⁵When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love Me more than these?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Feed My lambs.”

¹⁶He said to him a second time, “Simon, son of John, do you love Me?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Tend My sheep.”

¹⁷He said to him the third time, “Simon, son of John, do you love Me?” Peter was grieved because He said to him the third time, “Do you love Me?” and he said to Him, “Lord, You know everything; You know that I love You.” Jesus said to him, “Feed My sheep.

¹⁸Truly, truly, I say to you, when you were young, you used to dress yourself and walk wherever you wanted, but when you are old, you will stretch out your hands, and another will dress you and carry you where you do not want to go.”

¹⁹(This He said to show by what kind of death he was to glorify God.) And after saying this He said to him, “Follow Me.”

Translation Notes

Greek Terms and Choices:

“Finished breakfast” (ēristēsan, aorist) marks transition. “Simon, son of John” (Simōn ho tou Iōannou, masculine) uses full name for solemnity, avoiding “son of Jonas” (archaic KJV).

“Do you love Me” uses agapas me (agapao, selfless love) in first two questions, shifting to phileis me (phileo, affectionate love) in third, matching Peter’s consistent phileō. VKJV uses “love” uniformly for readability, as distinction is subtle in English.

“More than these” (pleon toutōn) ambiguous (disciples? fish? boats?); VKJV retains ambiguity.

“Feed My lambs” (boske ta arnia mou), “Tend My sheep” (poimaine ta probata mou), “Feed My sheep” (boske ta probata mou) vary verbs (boskō feed, poimainō shepherd), emphasizing pastoral care.

“Grieved” (elypēthē, aorist passive) reflects Peter’s emotion, tying to denial (cf. 18:17-27).

“Truly, truly” (amēn amēn) is emphatic, rendered modernly.

“Stretch out your hands” (ekteineis tas cheiras sou) foreshadows crucifixion, clarified in parenthetical (touto de elegen sēmainōn poio thanatō…, infinitive of purpose).

“Follow Me” (akolouthei moi, imperative) echoes call (cf. 1:43).

Pronouns:

“Jesus,” “He,” “Him,” “I,” “Me,” “My,” “You,” “Lord,” “God” are capitalized (ho Iēsous, auton, egō, me, mou).

“He,” “him,” “himself,” “he” for Peter (Petros, auton, masculine) are lowercase and gender-specific.

“They” (autoi) for disciples (implied) is gender-neutral.

“Another” (allos, masculine singular but indefinite) is gender-neutral in context (executioners).

²⁰Peter turned and saw the disciple whom Jesus loved following them, the one who also had leaned back against Him during the supper and had said, “Lord, who is it that is going to betray You?”

²¹When Peter saw him, he said to Jesus, “Lord, what about this man?”

²²Jesus said to him, “If it is My will that he remain until I come, what is that to you? You follow Me!”

²³So the saying spread abroad among the brothers that this disciple was not to die; yet Jesus did not say to him that he was not to die, but, “If it is My will that he remain until I come, what is that to you?”

²⁴This is the disciple who is bearing witness about these things, and who has written these things, and we know that his testimony is true.

²⁵Now there are also many other things that Jesus did. Were every one of them to be written, I suppose that the world itself could not contain the books that would be written.

Translation Notes

Greek Terms and Choices:

“The disciple whom Jesus loved” (ton mathētēn hon ēgapa ho Iēsous, masculine) identifies the author (John, cf. 13:23-25). “Leaned back” (anepesen, aorist) references Last Supper.

“What about this man?” (houtos de ti, literally “but this one what?”) is idiomatic, rendered conversationally.

“If it is My will” (ean auton thelō menein, subjunctive) is conditional, emphasizing sovereignty.

“Remain until I come” (menein heōs erchomai) ambiguous (Parousia?); VKJV retains without specifying.

“Spread abroad” (exēlthen ho logos) and “among the brothers” (eis tous adelphous) use “brothers” gender-neutrally for believers (adelphoi often inclusive).

“This is the disciple” (houtos estin ho mathētēs, masculine) affirms authorship. “Bearing witness” (martyrōn, present participle) and “has written” (grapsas, aorist participle) emphasize reliability.

“We know” (oidamen, perfect) suggests community endorsement.

“I suppose” (egō dokeō) is humble hyperbole, closing the Gospel.

Pronouns:

“Jesus,” “He,” “Him,” “I,” “Me,” “My,” “You,” “Lord” are capitalized.

“Him,” “he,” “his,” “this man” for the disciple (auton, hon, masculine) and Peter (auton) are lowercase and gender-specific.

“Them,” “they” (autois, implied) for disciples are gender-neutral.

“Brothers” (tous adelphous) is gender-neutral in context (believers).