Veritable King James Version
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).
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