Veritable King James Version
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.
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