Veritable King James Version
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.
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