Veritable King James Version
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13Now the man who had been healed did not know who it was, for Jesus had withdrawn, as there was a crowd in the place.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.
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