KJV: Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?
YLT: Nicodemus saith unto him, 'How is a man able to be born, being old? is he able into the womb of his mother a second time to enter, and to be born?'
Darby: Nicodemus says to him, How can a man be born being old? can he enter a second time into the womb of his mother and be born?
ASV: Nicodemus saith unto 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?
| Λέγει | Says |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Νικόδημος | Nicodemus |
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Parse: Noun, Nominative Masculine Singular Root: Νικόδημος Sense: a member of the Sanhedrin who took the part of Jesus. |
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| Πῶς | How |
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Parse: Adverb Root: πῶς Sense: how, in what way. |
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| δύναται | is able |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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| ἄνθρωπος | a man |
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Parse: Noun, Nominative Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| γεννηθῆναι | to be born |
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Parse: Verb, Aorist Infinitive Passive Root: γεννάω Sense: of men who fathered children. |
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| γέρων | old |
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Parse: Noun, Nominative Masculine Singular Root: γέρων Sense: an old man. |
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| ὤν | being |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| δύναται | is he able |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| κοιλίαν | womb |
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Parse: Noun, Accusative Feminine Singular Root: κοιλία Sense: the whole belly, the entire cavity. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| μητρὸς | mother |
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Parse: Noun, Genitive Feminine Singular Root: μήτηρ Sense: a mother. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| δεύτερον | a second time |
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Parse: Adverb Root: δεύτερον Sense: the second, the other of two. |
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| εἰσελθεῖν | to enter |
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Parse: Verb, Aorist Infinitive Active Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
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Greek Commentary for John 3:4
Nicodemus was probably familiar with the notion of re-birth for proselytes to Judaism for the Gentiles, but not with the idea that a Jew had to be reborn. But “this stupid misunderstanding” (Bernard) of the meaning of Jesus is precisely what John represents Nicodemus as making. How “old” Nicodemus was we do not know, but surely too old to be the young ruler of Luke 18:18 as Bacon holds. The blunder of Nicodemus is emphasized by the second question with the μη mē expecting the negative answer. The use of δευτερον deuteron adds to the grotesqueness of his blunder. The learned Pharisee is as jejune in spiritual insight as the veriest tyro. This is not an unheard of phenomenon. [source]
Literally, being an old man. [source]
The interrogative particle anticipates a negative answer. Surely he cannot. [source]
Nicodemus looks at the subject merely from the physical side. His second time is not the same as Jesus' anew. As Godet remarks, “he does not understand the difference between a second beginning and a different beginning.” [source]
Reverse Greek Commentary Search for John 3:4
The definite article, the sin, shows that Jesus does not mean merely a simple act, but a life of sin. Compare 1 John 3:4-8, and doeth the truth (John 3:21); doeth the righteousness (1 John 2:29). [source]
Strictly, that which hath been born, and consequently is now before us as born. The aorist tense (John 3:3, John 3:4, John 3:5, John 3:7), marks the fact of birth; the perfect (as here), the state of that which has been born (see on 1 John 5:18, where both tenses occur); the neuter, that which, states the principle in the abstract. Compare John 3:8, where the statement is personal: everyone that is born. Compare 1 John 5:4, and 1 John 5:1, 1 John 5:18. [source]
See on Luke 1:3. Literally, from the top (Matthew 27:51). Expositors are divided on the rendering of ἄνωθεν , some translating, from above, and others, again or anew. The word is used in the following senses in the New Testament, where it occurs thirteen times: 1. From the top: Matthew 27:51; Mark 15:38; John 19:23. -DIVIDER- -DIVIDER- 2. From above: John 3:31; John 19:11; James 1:17; James 3:15, James 3:17. -DIVIDER- -DIVIDER- 3. From the beginning: Luke 1:3; Acts 26:5. -DIVIDER- -DIVIDER- 4. Again: Galatians 4:9, but accompanied by πάλιν , again. In favor of the rendering from above, it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:8); and further, that it is Paul, and not John, who describes it as a new birth. In favor of the other rendering, again, it may be said: 1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above. If we translate anew or again, the logical order is preserved, the nature of the birth being described in John 3:5. 2. That Nicodemus clearly understood the word as meaning again, since, in John 3:4, he translated it into a second time. 3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven. -DIVIDER- -DIVIDER- Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι , which can only mean reborn, is used as its equivalent. Again, however, does not give the exact force of the word, which is rather as Rev., anew, or afresh. Render, therefore, as Rev., except a man be born anew. The phrase occurs only in John's Gospel. [source]
Perfect passive articular participle. The sharp contrast between flesh (σαρχ sarx) and Spirit (πνευμα pneuma), drawn already in John 1:13, serves to remind Nicodemus of the crudity of his question in John 3:4 about a second physical birth. [source]
Imperfect (inchoative) middle of μαχομαι machomai to fight in armed combat (Acts 7:26), then to wage a war of words as here and 2 Timothy 2:24. They were already murmuring (John 6:41), now they began bitter strife with one another over the last words of Jesus (John 6:43-51), some probably seeing a spiritual meaning in them. There was division of opinion about Jesus in Jerusalem also later (John 7:12, John 7:40; John 9:16; John 10:19). How can? The very idiom used by Nicodemus in John 3:4, John 3:9. Here scornful disbelief. This man Contemptuous use pictured in John 6:42. His flesh to eat As if we were cannibals! Some MSS. do not have αυτου autou but the meaning is clear. The mystical appropriation of Christ by the believer (Galatians 2:20; Ephesians 3:17) they could not comprehend, though some apparently were against this literal interpretation of “flesh” (σαρχ sarx). [source]
The Western class omits της αμαρτιας tēs hamartias (sin), but that is the idea anyhow. Note the use of ποιων poiōn (present active participle, continuous habit or practice), not ποιησας poiēsas (aorist active participle for single act), precisely as in 1 John 3:4-8. Note also John 3:21 for ο ποιων την αλητειαν ho poiōn tēn alētheian (the one who practises the truth). Sin, like the worst narcotic, is habit forming. Hence the problem today for criminologists for paroled or pardoned criminals nearly always go back to crime, sink again into sin, the slaves of sin. Xenophon has this notion of the slavery of sin (Memor. IV. 5. 3). So Paul clearly in Romans 6:17, Romans 6:20 “slaves of sin” (δουλοι της αμαρτιας douloi tēs hamartias). [source]
Iniquity issuing in an abiding iniquitous state. Lit., lawlessness. It is used by John as the definition of sin, 1 John 3:4. [source]
Only here in Pastorals. Lit. lawlessness. See on 1 John 3:4. [source]
Read ποιῶμεν doSo Rev. See on John 3:21; see on 1 John 3:4. The exact phrase ποιεῖν τὰς ἐντολὰς todo the commandments, occurs only here. See on Revelation 22:14. [source]
This is the character of every offense against that which is right. Every breach of duty is a manifestation of sin. Compare 1 John 3:4, where sin is defined as ἀνομία lawlessnessand lawlessness as sin. See Romans 6:13. [source]
On the form of expression, see on 1 John 3:4. Rev., begotten. The perfect participle indicates a condition remaining from the first: he who hath been begotten and remains God's child. [source]
See on 1 John 3:4, and compare 1 John 2:29. Note the article τὴν , the righteousness, in its completeness and unity. Not merely doing righteous acts. “In his relation to other men he will do what is just; and in his relation to the gods he will do what is holy; and he who does what is just and holy cannot be other than just and holy” (Plato, “Gorgias,” 507). [source]
A characteristic form of expression with John, containing “a reference to some who had questioned the application of a general principle in particular cases.” Here to some persons who had denied the practical obligation to moral purity involved in their hope. See 1 John 3:4, 1 John 3:6, 1 John 3:9, 1 John 3:10, 1 John 3:15, 1 John 3:23, 1 John 3:24; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:18; 2 John 1:9. [source]
Sin is defined by John as ἀνομία, lawlessnessCompare Romans 6:19. A.V., transgression of the law (1 John 3:4). It may be regarded either as condition or as act; either with reference to the normal, divine ideal of manhood, or to an external law imposed upon man by God. Any departure from the normal ideal of man as created in God's image puts man out of true relation and harmony with his true self, and therefore with God and with his fellowman. He thus comes into false, abnormal relation with right, love, truth, and light. He walks in darkness and forfeits fellowship with God. Lawlessness is darkness, lovelessness, selfishness. This false principle takes shape in act. He doeth ( ποιεῖ ) or committeth sin. He doeth lawlessness ( τὴν ἀνομίαν ποιεῖ ; 1 John 3:4, 1 John 3:8). He transgresses the words ( ῥήματα , John 17:8) of God, and His commandments ( ἐντολαί , 1 John 2:3) as included and expressed in His one word or message ( λόγος , 1 John 2:7, 1 John 2:14). Similarly the verb ἁμαρτάνειν , to sin, may signify either to be sinful (1 John 3:6), or to commit sin (1 John 1:10). Sin, regarded both as principle and act, is designated by John by the term ἁμαρτία . The principle expressed in the specific acts is ἡ ἁμαρτία (John 1:29), which occurs in this sense in Paul, but not in the Synoptists, nor in Acts. Many of the terms used for sin by other New Testament writers are wanting in John; as ἀσέβεια ungodliness(see on Judges 1:14); ἀσεβεῖν tobe ungodly (2 Peter 2:6); παραβαίνειν totransgress; παράβασις transgression παραβάτης transgressor(see on Matthew 6:14; see on James 2:11); παρανομεῖν toact contrary to the law; παρανομία breachof law (see on Acts 23:3; see on 2 Peter 2:16); παράπτωμα trespass(see on Matthew 6:14). [source]
“He that keeps on doing (present active participle of ποιεω poieō) righteousness.” For this idiom with ποιεω poieō see 1 John 1:6; 1 John 3:4.He (εκεινος ekeinos). Christ as in 1 John 3:5. [source]
Linear present active indicative as in 1 John 3:4 like αμαρτανει hamartanei in 1 John 3:8. The child of God does not have the habit of sin. [source]
Second aorist active articular participle of ερχομαι erchomai referring to the Incarnation as a definite historic event, the preexistent Son of God “sent from heaven to do God‘s will” (Brooke).By water and blood (δι υδατος και αιματος di' hudatos kai haimatos). Accompanied by (δια dia used with the genitive both as instrument and accompaniment, as in Galatians 5:13) water (as at the baptism) and blood (as on the Cross). These two incidents in the Incarnation are singled out because at the baptism Jesus was formally set apart to his Messianic work by the coming of the Holy Spirit upon him and by the Father‘s audible witness, and because at the Cross his work reached its culmination (“It is finished,” Jesus said). There are other theories that do not accord with the language and the facts. It is true that at the Cross both water and blood came out of the side of Jesus when pierced by the soldier, as John bore witness (John 19:34), a complete refutation of the Docetic denial of an actual human body for Jesus and of the Cerinthian distinction between Jesus and Christ. There is thus a threefold witness to the fact of the Incarnation, but he repeats the twofold witness before giving the third. The repetition of both preposition (εν en this time rather than δια dia) and the article (τωι tōi locative case) argues for two separate events with particular emphasis on the blood (“not only” ουκ μονον ouk monon “but” αλλ all') which the Gnostics made light of or even denied.It is the Spirit that beareth witness Present active articular participle of μαρτυρεω martureō with article with both subject and predicate, and so interchangeable as in 1 John 3:4. The Holy Spirit is the third and the chief witness at the baptism of Jesus and all through his ministry.Because (οτι hoti). Or declarative “that.” Either makes sense. In John 15:26 Jesus spoke of “the Spirit of truth” (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John 14:6) without denying personality for the Holy Spirit. [source]
Present active articular participle of μαρτυρεω martureō with article with both subject and predicate, and so interchangeable as in 1 John 3:4. The Holy Spirit is the third and the chief witness at the baptism of Jesus and all through his ministry.Because (οτι hoti). Or declarative “that.” Either makes sense. In John 15:26 Jesus spoke of “the Spirit of truth” (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John 14:6) without denying personality for the Holy Spirit. [source]
Unrighteousness is one manifestation of sin as lawlessness (1 John 3:4) is another (Brooke). The world today takes sin too lightly, even jokingly as a mere animal inheritance. Sin is a terrible reality, but there is no cause for despair. Sin not unto death can be overcome in Christ. [source]
Lineal present active indicative, “does not keep on sinning,” as he has already shown in 1 John 3:4-10.He that was begotten of God (ο γεννητεις εκ του τεου ho gennētheis ek tou theou). First aorist passive articular participle referring to Christ, if the reading of A B is correct (τηρει αυτον tērei auton not τηρει εαυτον tērei heauton). It is Christ who keeps the one begotten of God (γεγεννημενος εκ του τεου gegennēmenos ek tou theou as in 1 John 3:9 and so different from ο γεννητεις ho gennētheis here). It is a difficult phrase, but this is probably the idea. Jesus (John 18:37) uses γεγεννημαι gegennēmai of himself and uses also τηρεω tēreō of keeping the disciples (John 17:12, John 17:15; Revelation 3:10).The evil one Masculine and personal as in 1 John 2:13, not neuter, and probably Satan as in Matthew 6:13, not just any evil man.Touchest him not (ουχ απτεται αυτου ouch haptetai autou). Present middle indicative of απτω haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch (τιγγανω thigganō both in Colossians 2:21). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.). [source]