Veritable King James Version
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).
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