Ἰωάννην 3:2

Greek Modern Translation

Ουτος ηλθε προς τον Ιησουν δια νυκτος και ειπε προς αυτον· Ραββι, εξευρομεν οτι απο Θεου ηλθες διδασκαλος· διοτι ουδεις δυναται να καμνη τα σημεια ταυτα, τα οποια συ καμνεις, εαν δεν ηναι ο Θεος μετ' αυτου.

Parallel Translations

SBL Greek New Testament (2010)
οὗτος ἦλθεν πρὸς αὐτὸν νυκτὸς καὶ εἶπεν αὐτῷ· Ῥαββί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος· οὐδεὶς γὰρ ⸂δύναται ταῦτα τὰ σημεῖα⸃ ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ θεὸς μετ αὐτοῦ.

Tischendorf 8th Edition
οὗτος ἦλθεν πρὸς αὐτὸν νυκτὸς καὶ εἶπεν αὐτῷ· ῥαββεί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος· οὐδεὶς γὰρ δύναται ταῦτα τὰ σημεῖα ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ θεὸς μετ’ αὐτοῦ.

Textus Receptus (1550/1894)
ουτος ηλθεν προς τον ιησουν νυκτος και ειπεν αυτω ραββι οιδαμεν οτι απο θεου εληλυθας διδασκαλος ουδεις γας ταυτα τα σημεια δυναται ποιειν α συ ποιεις εαν μη η ο θεος μετ αυτου

Westcott/Hort UBS4 (1881)
ουτος ηλθεν προς αυτον νυκτος και ειπεν αυτω αββι οιδαμεν οτι απο θεου εληλυθας διδασκαλος ουδεις γαρ δυναται ταυτα τα σημεια ποιειν α συ ποιεις εαν μη η ο θεος μετ αυτου

Byzantine/Majority Text
ουτος ηλθεν προς αυτον νυκτος και ειπεν αυτω ραββι οιδαμεν οτι απο θεου εληλυθας διδασκαλος ουδεις γας ταυτα τα σημεια δυναται ποιειν α συ ποιεις εαν μη η ο θεος μετ αυτου

Bible Verse Review
  from Treasury of Scripure Knowledge

came: John 7:50, John 7:51, John 12:42, John 12:43, John 19:38, John 19:39, Judges 6:27, Isaiah 51:7, Philippians 1:14

Rabbi: John 3:26, John 1:38, John 20:16

we know: Matthew 22:16, Mark 12:14

for: John 5:36, John 7:31, John 9:16, John 9:30-33, John 11:47, John 11:48, John 12:37, John 15:24, Acts 2:22, Acts 4:16, Acts 4:17, Acts 10:38

Reciprocal: 1 Kings 17:24 - Now by this Proverbs 29:25 - fear Jeremiah 38:16 - sware Matthew 10:7 - preach Matthew 11:5 - blind Matthew 23:7 - Rabbi Mark 10:17 - Good Luke 7:40 - Master Luke 20:21 - Master Luke 24:19 - Concerning John 1:24 - were of John 2:11 - did John 2:23 - many John 4:45 - having John 7:13 - spake John 7:28 - and I John 9:33 - were John 10:25 - the works John 10:38 - believe the Romans 12:7 - or he 1 John 5:18 - whosoever

Gill's Notes on the Bible

The same came to Jesus by night,.... Through fear of the Jews, of being reproached or turned out of his place by them; or through shame, that such a doctor as he was, should be known to go to Jesus of Nazareth, to be instructed by him; or lest he should offend any of his brethren of the sanhedrim: though some things may be said in favour of this conduct of Nicodemus; for since Christ would not trust himself with those that believed in him upon seeing his miracles, John 2:23, among whom Nicodemus seems to be; or would not admit them into his company, and enter into a free conversation with him; it was necessary, that if he would have any discourse with him, that he should take this method; and if it was the same night, in which he had seen his miracles in the day, as is probable, he took the first opportunity he could, and which shows great readiness and respect; add to which, that it was very common with the Jewish doctors, to meet and converse together, and study the law in the night.

"R. Aba rose, בפלגות ליליא, "in the middle of the night", and the rest of the companions, to study in the law e.''

And it is often f said of R. Simeon ben Joehal, and Eleazar his son, that they sat in the night and laboured in the law; and it was reckoned very commendable so to do, and highly pleasing to God: it is said g,

"whoever studies in the law in the night, the holy blessed God draws a thread of mercy upon him in the day:''

and likewise h, that

"every one that studies in the law in the night, the Shekinah is over against him.''

But it seems, the Babylonian Jews did not study in the law in the night i: it might seem a needless question to ask, whether Nicodemus came alone, or not, were it not that according to the Jewish canon k a scholar might not go out in the night alone, because of suspicion:

and said unto him, Rabbi; a title which now greatly obtained among the Jewish doctors, and of which they were very fond;

John 2:23- :. It comes from a word, which signifies great and large; and was used by them, to suggest the large compass, and great plenty of knowledge they would be thought to have had; and best becomes and suits with our Lord Jesus Christ, in whom all the treasures of wisdom and knowledge are: salutations among the Jews, were forbidden in the night l;

"says R. Jochanan, it is forbidden a man to salute his neighbour in the night, lest it should be a demon:''

but here was no such danger; nor was this salutation made in the street, and in the dark, which the canon seems to respect:

we know that thou art a teacher come from God; the Jews expected the Messiah as a teacher, which they might learn from many prophecies, as from Isaiah 2:2. Upon the first of which, and on that passage in it, "he will teach us of his ways", a noted commentator m of theirs has this remark;

"hrwmh, "the teacher", he is the King Messiah.''

And the Targum on Joel 2:23 paraphrases the words thus:

"O ye children of Zion, rejoice and be glad in the word of the Lord your God, for he will return ית מלפכון, "your teacher" to you.''

And Nicodemus acknowledges Jesus as such; and as one that did not come, or was sent by men, as their doctors were; nor did he come of himself, as false teachers did; but he came from God, and had his mission and commission from him: and this was a known case, a clear point, not only to himself, but to many of the Jews; and even to some of his brethren, the members of the sanhedrim; who upon hearing of, and seeing the miracles done by Christ, might meet and converse freely together about him; and give their sentiments of him; and might then agree pretty much in this at that time, that he was at least a prophet, and some extraordinary teacher, whom God had sent among them; and Nicodemus coming directly from them, repeats his own sense and theirs, supported by the following reason:

for no man can do these miracles that thou dost, [except] God be with him: referring to the miracles he had done at the passover in Jerusalem, very lately; see John 2:23. And which, though they are not particularly mentioned, may be concluded to be such, as the dispossessing of devils, the curing of all manner of diseases by a word, or touch, from what he at other times, and elsewhere did. Miracles were expected by the Jews, to be wrought by the Messiah, and many believed in Jesus on this account; see John 6:14; though the modern Jews deny it to be necessary, that miracles should be done by the Messiah n; but Nicodemus, and other Jews, thought otherwise, and considered the miracles of Christ as such, as could never be done by man, nor without the presence and power of God; and concluded that he was with God, and God with him, and was the true Immanuel, who is God with us.

e Zohar in Exod. fol. 84. 1. f Ib. fol. 8S. 2. in Lev. fol. 5. 3, 4. & 10. 1. & passim. g T. Bab. Chagiga, fol. 12. 2. Avoda Zara, fol. 3. 2. Maimon. Hilch. Talmud Tora, c. 3. sect. 13. h T. Bab. Tamid. foi. 32. 2. i T. Bab. Taanith, fol. 9. 2. k T. Bab. Cholin, fol. 91. 1. Piske Tosephot Pesach, art. 12. & Maimon. Hilch, Deyot. c. 5. sect. 9. l T. Bab. Sanhedrin, fol. 44. 1. & Megilla, fol. 3. 1. & Piske Tosephot Megilla, art. 4. & in Yebamot, art. 238. m R David Kimchi in loc. n Maimon. Hilch. Melacim, c. 11. sect. 3.

Barnes' Notes on the Bible

The same came to Jesus - The design of his coming seems to have been to inquire more fully of Jesus what was the doctrine which he came to teach. He seems to have been convinced that he was the Messiah, and desired to be further instructed in private respecting his doctrine, It was not usual for a man of rank, power, and riches to come to inquire of Jesus in this manner; yet we may learn that the most favorable opportunity for teaching such men the nature of personal religion is when they are alone. Scarcely any man, of any rank, will refuse to converse on this subject when addressed respectfully and tenderly in private. In the midst of their companions, or engaged in business, they may refuse to listen or may cavil. When alone, they will hear the voice of entreaty and persuasion, and be willing to converse on the great subjects of judgment and eternity. Thus Paul says Galatians 2:2, “privately to them which are of reputation,” evincing his consummate prudence, and his profound knowledge of human nature.

By night - It is not mentioned why he came by night. It might have been that, being a member of the Sanhedrin, he was engaged all the day; or it may have been because the Lord Jesus was occupied all the day in teaching publicly and in working miracles, and that there was no opportunity for conversing with him as freely as he desired; or it may have been that he was afraid of the ridicule and contempt of those in power, and fearful that it might involve him in danger if publicly known; or it may have been that he was afraid that if it were publicly known that he was disposed to favor the Lord Jesus, it might provoke more opposition against him and endanger his life. Since no bad motive is imputed to him, it is most in accordance with Christian charity to suppose that his motives were such as God would approve, especially as the Saviour did not reprove him. We should not be disposed to blame men where Jesus did not, and we should desire to find goodness in every man rather than be ever on the search for evil motives. See 1 Corinthians 13:4-7. We may learn here:

1. That our Saviour, though engaged during the day, did nor refuse to converse with an inquiring sinner at night. Ministers of the gospel at all times should welcome those who are asking the way to life.
2. That it is proper for men, even those of elevated rank, to inquire on the subject of religion. Nothing is so important as religion, and no temper of mind is more lovely than a disposition to ask the way to heaven. At all times men should seek the way of salvation, and especially in times of great religions excitement they should make inquiry. At Jerusalem, at the time referred to here, there was great solicitude. Many believed on Jesus. He performed miracles, and preached, and many were converted. There was what would now be called a revival of religion, having all the features of a work of grace. At such a season it was proper, as it is now, that not only the poor, but the rich and great, should inquire the path to life.

Rabbi - This was a title of respect conferred on distinguished Jewish teachers, somewhat in the way that the title “Doctor of Divinity” is now conferred. See the notes at John 1:38. Our Saviour forbade his disciples to wear that title (see the notes at Matthew 23:8), though it was proper for Him to do it, as being the great Teacher of mankind. It literally signifies great, and was given by Nicodemus, doubtless, because Jesus gave distinguished proofs that he came as a teacher from God.

We know - I know, and those with whom I am connected. Perhaps he was acquainted with some of the Pharisees who entertained the same opinion about Jesus that he did, and he came to be more fully confirmed in the belief.

Come from God - Sent by God. This implies his readiness to hear him, and his desire to be instructed. He acknowledges the divine mission of Jesus, and delicately asks him to instruct him in the truth of religion. When we read the words of Jesus in the Bible, it should be with a belief that he came from God, and was therefore qualified and authorized to teach us the way of life.

These miracles - The miracles which he performed in the Temple and at Jerusalem, John 2:23.

Except God be with him - Except God aid him, and except his instructions are approved by God. Miracles show that a prophet or religious teacher comes from God, because God would nor work a miracle in attestation of a falsehood or to give countenance to a false teacher. If God gives a man power to work a miracle, it is proof that he approves the teaching of that man, and the miracle is the proof or the credential that he came from God.

Clarke's Notes on the Bible

Verse John 3:2. Came to Jesus by night — He had matters of the utmost importance, on which he wished to consult Christ; and he chose the night season, perhaps less through the fear of man than through a desire to have Jesus alone, as he found him all the day encompassed with the multitude; so that it was impossible for him to get an opportunity to speak fully on those weighty affairs concerning which he intended to consult him. However, we may take it for granted that he had no design at present to become his disciple; as baptism and circumcision, which were the initiating ordinances among the Jews, were never administered in the night time. If any person received baptism by night, he was not acknowledged for a proselyte. See Wetstein. But as Jews were not obliged to be baptized, they being circumcised, and consequently in the covenant, he, being a Jew, would not feel any necessity of submitting to this rite.

Rabbi — My Master, or Teacher, a title of respect given to the Jewish doctors, something like our Doctor of Divinity, i.e. teacher of Divine things. But as there may be many found among us who, though they bear the title, are no teachers, so it was among the Jews; and perhaps it was in reference to this that Nicodemus uses the word διδασκαλος, didaskalos, immediately after, by which, in John 1:38, St. John translates the word rabbi. Rabbi, teacher, is often no more than a title of respect: didaskolos signifies a person who not only has the name of teacher, but who actually does teach.

We know that thou art a teacher come from God — We, all the members of the grand Sanhedrin, and all the rulers of the people, who have paid proper attention to thy doctrine and miracles. We are all convinced of this, though we are not all candid enough to own it. It is possible, however, that οιδαμεν, we know, signifies no more than, it is known, it is generally acknowledged and allowed, that thou art a teacher come from God.

No man can do these miracles — It is on the evidence of thy miracles that I ground my opinion of thee. No man can do what thou dost, unless the omnipotence of God be with him.