Ἰωάννην 3:3

Greek Modern Translation

Απεκριθη ο Ιησους και ειπε προς αυτον· Αληθως, αληθως σοι λεγω, εαν τις δεν γεννηθη ανωθεν, δεν δυναται να ιδη την βασιλειαν του Θεου.

Parallel Translations

SBL Greek New Testament (2010)
⸀ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ.

Tischendorf 8th Edition
ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ.

Textus Receptus (1550/1894)
απεκριθη ο ιησους και ειπεν αυτω αμην αμην λεγω σοι εαν μη τις γεννηθη ανωθεν ου δυναται ιδειν την βασιλειαν του θεου

Westcott/Hort UBS4 (1881)
απεκριθη ιησους και ειπεν αυτω αμην αμην λεγω σοι εαν μη τις γεννηθη ανωθεν ου δυναται ιδειν την βασιλειαν του θεου

Byzantine/Majority Text
απεκριθη ο ιησους και ειπεν αυτω αμην αμην λεγω σοι εαν μη τις γεννηθη ανωθεν ου δυναται ιδειν την βασιλειαν του θεου

Bible Verse Review
  from Treasury of Scripure Knowledge

Verily: John 1:51, Matthew 5:18, 2 Corinthians 1:19, 2 Corinthians 1:20, Revelation 3:14

Except: John 3:5, John 3:6, John 1:13, Galatians 6:15, Ephesians 2:1, Titus 3:5, James 1:18, 1 Peter 1:3, 1 Peter 1:23-25, 1 John 2:29, 1 John 3:9, 1 John 5:1, 1 John 5:18

again: or, from above, James 1:17, James 3:17

he cannot: John 3:5, John 1:5, John 12:40, Deuteronomy 29:4, Jeremiah 5:21, Matthew 13:11-16, Matthew 16:17, 2 Corinthians 4:4

Reciprocal: Numbers 5:22 - Amen Deuteronomy 30:6 - will circumcise Psalms 15:1 - Lord Psalms 87:5 - of Zion Isaiah 43:7 - for I Ezekiel 36:26 - new heart Ezekiel 44:9 - General Matthew 3:2 - for Matthew 3:14 - I have Matthew 5:20 - ye Matthew 18:3 - Verily Matthew 19:23 - enter Matthew 21:43 - The kingdom Mark 10:15 - General Mark 14:18 - Verily Luke 8:8 - other Luke 10:9 - The kingdom John 3:4 - How John 3:7 - Ye John 3:11 - verily John 3:12 - earthly John 3:36 - see John 5:19 - Verily John 6:26 - Verily John 6:44 - except John 6:53 - Verily John 8:34 - Verily John 10:1 - Verily John 13:16 - Verily Romans 8:8 - they that Romans 14:17 - kingdom 1 Corinthians 2:14 - receiveth 1 Corinthians 15:50 - that 2 Corinthians 5:17 - a new Ephesians 2:10 - we are Colossians 2:12 - the faith

Gill's Notes on the Bible

Jesus answered and said unto him,.... Not to any express question put by Nicodemus; unless it can be thought, that a question of this kind might be asked, what is the kingdom of God, so much spoken of in thy ministry? and what is requisite to the seeing and enjoying of it? though not recorded by the evangelist; but rather to the words of Nicodemus, concluding from his miracles, that he was the Messiah; and that the kingdom of God was now approaching, or the world to come, the Jews so much speak of; and in which all Israel, according to their notion, were to have a part o; and which notion, our Lord in the following words, seems to oppose:

verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God; Nicodemus, according to the general sense of the nation, thought that when the Messiah came, and his kingdom was set up, they should all share in it, without any more ado; they being the descendants of Abraham, and having him for their father: but Christ assures him, that he must be "born again"; in distinction from, and opposition to his first birth by nature; in which he was vile, polluted, carnal, and corrupt, being conceived in sin, and shapen in iniquity, and was a transgressor from the womb, and by nature a child of wrath; and in opposition to, his descent from Abraham, or being born of him, and of his seed; for this would be of no avail to him in this case, nor give him any right to the privileges and ordinances of the kingdom of God, or the Gospel dispensation; see Matthew 3:9; as also to birth by proselytism; for the Jews have a frequent saying p, that

"one that is made a proselyte, כקטון שנולד דמי, "is like a child new born".''

Which they understand, not in a spiritual, but in a civil sense; such being free from all natural and civil relations, and from all obligations to parents, masters q, c. And by this phrase our Lord signifies, that no man, either as a man, or as a son of Abraham, or as a proselyte to the Jewish religion, can have any true knowledge of, or right unto, the enjoyment of the kingdom of God, unless he is born again or regenerated, and quickened by the Spirit of God; renewed in the spirit of his mind; has Christ formed in his heart; becomes a partaker of the divine nature; and in all respects a new creature; and an other in heart, in principle, in practice, and conversation; or unless he be "born from above", as the word is rendered in John 3:31; that is, by a supernatural power, having the heavenly image stamped on him; and being called with an heavenly calling, even with the high calling of God in Christ Jesus: if this is not the case, a man can have no true knowledge of the kingdom of the Messiah, which is not a temporal and carnal one; it is not of this world, nor does it come with observation; nor can he have any right to the ordinances of it, which are of a spiritual nature; and much less can he be thought to have any true notions, or to be possessed of the kingdom of grace, which lies in righteousness, peace, and joy in the Holy Ghost; or to have either a meetness for, or a right unto the kingdom of glory: though by the following words it seems, that the word is rightly rendered "again", or a second time, as it is by Nounus.

o Misn. Sanhedrin, c. 11. sect. 1. p T. Bab. Yebamot, fol. 22. 1. 48. 2. 62. 1. & 97. 2. q Vid. Maimon. Issure Bia, c. 14. sect. 11. & Eduth, c. 13. sect. 2.

Barnes' Notes on the Bible

Verily, verily - An expression of strong affirmation, denoting the certainty and the importance of what he was about to say. Jesus proceeds to state one of the fundamental and indispensable doctrines of his religion. It may seem remarkable that he should introduce this subject in this manner; but it should be remembered that Nicodemus acknowledged that he was a teacher come from God; that he implied by that his readiness and desire to receive instruction; and that it is not wonderful, therefore, that Jesus should commence with one of the fundamental truths of his religion. It is no part of Christianity to conceal anything. Jesus declared to every man, high or low, rich or poor, the most humbling truths of the gospel. Nothing was kept back for fear of offending men of wealth or power; and for them, as well as the most poor and lowly, it was declared to be indispensable to experience, as the first thing in religion, a change of heart and of life.

Except a man - This is a universal form of expression designed to include all mankind. Of “each and every man” it is certain that unless he is born again he cannot see the kingdom of God. It includes, therefore, men of every character and rank, and nation, moral and immoral, rich and poor, in office and out of office, old and young, bond and free, the slave and his master, Jew and Gentile. It is clear that our Saviour intended to convey to Nicodemus the idea, also, that “he” must be born again. It was not sufficient to be a Jew, or to acknowledge him to be a teacher sent by God that is, the Messiah; it was necessary, in addition to this, to experience in his own soul that great change called the “new birth” or regeneration.

Be born again - The word translated here “again” means also “from above,” and is so rendered in the margin. It is evident, however, that Nicodemus understood, it not as referring to a birth “from above,” for if he had he would not have asked the question in John 3:4. It is probable that in the language which he used there was not the same ambiguity that there is in the Greek. The ancient versions all understood it as meaning “again,” or the “second time.” Our natural birth introduces us to light, is the commencement of life, throws us amid the works of God, and is the beginning of our existence; but it also introduces us to a world of sin. We early go astray. All men transgress. The imagination of the thoughts of the heart is evil from the youth up. We are conceived in sin and brought forth in iniquity, and there is none that doeth good, no, not one. The carnal mind is enmity against God, and by nature we are dead in trespasses and sins, Genesis 8:21; Psalms 14:2-3; Psalms 51:5; Romans 1:29-32; Romans 3:10-20; Romans 8:7.

All sin exposes men to misery here and hereafter. To escape from sin, to be happy in the world to come, it is necessary that man should be changed in his principles, his feelings, and his manner of life. This change, or the beginning of this new life, is called the “new birth,” or “regeneration.” It is so called because in many respects it has a striking analogy to the natural birth. It is the beginning of spiritual life. It introduces us to the light of the gospel. It is the moment when we really begin to live to any purpose. It is the moment when God reveals himself to us as our reconciled Father, and we are adopted into his family as his sons. And as every man is a sinner, it is necessary that each one should experience this change, or he cannot be happy or saved. This doctrine was not unknown to the Jews, and was particularly predicted as a doctrine that would be taught in the times of the Messiah. See Deuteronomy 10:16; Jeremiah 4:4; Jeremiah 31:33; Ezekiel 11:19; Ezekiel 36:25; Psalms 51:12. The change in the New Testament is elsewhere called the “new creation” 2 Corinthians 5:17; Galatians 6:15, and “life from the dead,” or a resurrection, Ephesians 2:1; John 5:21, John 5:24.

He cannot see - To “see,” here, is put evidently for enjoying - or he cannot be fitted for it and partake of it.

The kingdom of God - Either in this world or in that which is to come - that is, heaven. See the notes at Matthew 3:2. The meaning is, that the kingdom which Jesus was about to set up was so pure and holy that it was indispensable that every man should experience this change, or he could not partake of its blessings. This is solemnly declared by the Son of God by an affirmation equivalent to an oath, and there can be no possibility, therefore, of entering heaven without experiencing the change which the Saviour contemplated by the “new birth.” And it becomes every man, as in the presence of a holy God before whom he must soon appear, to ask himself whether he has experienced this change, and if he has not, to give no rest to his eyes until he has sought the mercy of God, and implored the aid of his Spirit that his heart may be renewed.

Clarke's Notes on the Bible

Verse John 3:3. Jesus answered — Not in the language of compliment:-he saw the state of Nicodemus's soul, and he immediately addressed himself to him on a subject the most interesting and important. But what connection is there between our Lord's reply, and the address of Nicodemus? Probably our Lord saw that the object of his visit was to inquire about the Messiah's kingdom; and in reference to this he immediately says, Except a man be born again, c.

The repetition of amen, or verily, verily, among the Jewish writers, was considered of equal import with the most solemn oath.

Be born again — Or, from above: different to that new birth which the Jews supposed every baptized proselyte enjoyed for they held that the Gentile, who became a proselyte, was like a child new born. This birth was of water from below: the birth for which Christ contends is ανωθεν, from above-by the agency of the Holy Spirit. Every man must have two births, one from heaven, the other from earth-one of his body, the other of his soul: without the first he cannot see nor enjoy this world, without the last he can not see nor enjoy the kingdom of God. As there is an absolute necessity that a child should be born into the world, that he may see its light, contemplate its glories, and enjoy its good, so there is an absolute necessity that the soul should be brought out of its state of darkness and sin, through the light and power of the grace of Christ, that it may be able to see, ιδειν, or, to discern, the glories and excellencies of the kingdom of Christ here, and be prepared for the enjoyment of the kingdom of glory hereafter. The Jews had some general notion of the new birth; but, like many among Christians, they put the acts of proselytism, baptism, c., in the place of the Holy Spirit and his influence: they acknowledged that a man must be born again but they made that new birth to consist in profession, confession, and external washing. John 3:10; John 3:10.

The new birth which is here spoken of comprehends, not only what is termed justification or pardon, but also sanctification or holiness. Sin must be pardoned, and the impurity of the heart washed away, before any soul can possibly enter into the kingdom of God. As this new birth implies the renewing of the whole soul in righteousness and true holiness, it is not a matter that may be dispensed with: heaven is a place of holiness, and nothing but what is like itself can ever enter into it.