The Meaning of John 3:5 Explained

John 3:5

KJV: Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

YLT: Jesus answered, 'Verily, verily, I say to thee, If any one may not be born of water, and the Spirit, he is not able to enter into the reign of God;

Darby: Jesus answered, Verily, verily, I say unto thee, Except any one be born of water and of Spirit, he cannot enter into the kingdom of God.

ASV: Jesus answered, Verily, verily, I say unto thee, Except one be born of water and the Spirit, he cannot enter into the kingdom of God!

KJV Reverse Interlinear

Jesus  answered,  Verily,  verily,  I say  unto thee,  Except  a man  be born  of  water  and  [of] the Spirit,  he cannot  enter  into  the kingdom  of God. 

What does John 3:5 Mean?

Verse Meaning

Again Jesus prefaced a further affirmation with the statement that guaranteed its certainty. Entering the kingdom and seeing the kingdom ( John 3:3) seem to be synonymous terms, though the former may be a bit clearer. There are several views of the meaning of being born of water and the Spirit. The verse and its context contribute much to our understanding of this difficult phrase.
Whatever its meaning, "born of water and the Spirit" must equal being born "again" or "from above" ( John 3:3) since Jesus used this phrase to clarify the new birth for Nicodemus. Second, the definite article translated "the" before "Spirit" is absent in the Greek text. The English translators have inserted it to clarify their interpretation of "spirit" (Gr. pneuma) as the Holy Spirit. A more literal translation would be simply "born of water and spirit." Third, the construction of the phrase in the Greek text indicates that the preposition "of" governs both "water" and "Spirit." This means that Jesus was clarifying regeneration by using two terms that both describe the new birth. He was not saying that two separate things have to be present for regeneration to happen. It has but one source. Fourth, Jesus" criticism of Nicodemus for not understanding these things ( John 3:10) indicates that what He taught about the source of regeneration was clear in the Old Testament.
The only view that seems to be consistent with all four of these criteria is as follows. The Old Testament often used water metaphorically to symbolize spiritual cleansing and renewal ( Numbers 19:17-19; Isaiah 55:1-3; cf. Psalm 51:10; Jeremiah 2:13; Jeremiah 17:13; Zechariah 14:8). God"s spirit (or Spirit) in the Old Testament represents God"s life ( Genesis 1:2; Genesis 2:7; Genesis 6:3; Job 34:14). God promised that He would pour out His spirit on people as water ( Isaiah 32:15-16; Joel 2:28-29). The result of that outpouring would be a new heart for those on whom the spirit came ( Jeremiah 31:31-34). Thus the revelation that God would bring cleansing and renewal as water by His Spirit was clear in the Old Testament. Jesus evidently meant that unless a person has experienced spiritual cleansing and renewal from God"s spirit (or Spirit) he or she cannot enter the kingdom. This is what He meant by being born from above or again (cf. 1 Corinthians 6:11). [1]
Another view proposed by many scholars is that "water" is an allusion to the amniotic fluid in which a fetus develops in its mother"s womb. Other scholars see it as a euphemistic reference to the semen without which natural birth is impossible. In either case "water" refers to physical or natural birth while "spirit" refers to spiritual or supernatural birth. [2] They claim that Jesus was saying that natural birth is not enough. One must also experience supernatural birth to enter the kingdom. However this use of "water" is unique in Scripture. Moreover it assumes that two births are in view whereas the construction of the Greek phrase favors one birth rather than two. If two were in view, there would normally be a repetition of the preposition before the second noun.
Another popular view is that "water" refers to the written Word of God and "spirit" refers to the Holy Spirit. This figurative use of "water" does exist in the New Testament (cf. Ephesians 5:26), but it is uncommon in the Old Testament. It is unlikely that Nicodemus would have associated water with the Word of God, and it would have been unfair for Jesus to rebuke him for not having done so. This view, as the former one, also specifies two separate entities whereas the Greek text implies only one as the source of regeneration.
Some commentators take the "water" as an allusion to water baptism and the "spirit" as referring to the Holy Spirit. [3] According to this view spiritual birth happens only when a person undergoes water baptism and experiences regeneration by the Holy Spirit. Some advocates of this view see support for it in the previous reference to water baptism ( John 1:26; John 1:33). However, Scripture is very clear that water baptism is a testimony to salvation, not a prerequisite for it (cf. John 3:16; John 3:36; Ephesians 2:8-9; Titus 3:5). In addition, this meaning would have had no significance for Nicodemus. He knew nothing of Christian baptism. Furthermore Jesus never mentioned water baptism again in clarifying the new birth to Nicodemus.
Others have suggested that the "water" could be a reference to the repentance present in those who underwent John"s water baptism and the "spirit" an allusion to the Holy Spirit. [4] In this case, repentance as a change of mind is necessary as a prerequisite for salvation. According to advocates of this view Jesus was urging Nicodemus to submit to John"s baptism as a sign of his repentance, or at least to repent. The weakness of this view is that the connection between water and repentance is distant enough to cause misunderstanding. Nicodemus" response ( John 3:9) expressed lack of understanding. If the connection between water and John"s baptism were that clear, he would not have responded this way. It would have been simpler for Jesus just to say "repentance" if that is what He meant. Repentance in the sense of the fruit of a mental change is not necessary for salvation since by that definition repentance is a meritorious work.
Some scholars believe that "water" refers to the ritual washings of Judaism and "spirit" to the Holy Spirit. They think Jesus was saying that Spirit birth rather than just water purification was necessary for regeneration. However, Jesus was not contrasting water and spirit but linking them.
Finally at least one writer understood that when Jesus said "spirit" He meant it in the sense of wind (Gr. pneuma) and used it as a symbol of God"s life-giving work. [5] This view holds that the wind is parallel to the water that also symbolizes God"s supernatural work of regeneration. However this is an unusual though legitimate meaning of pneuma. In the immediate context ( John 3:6) pneuma seems to mean spirit rather than wind. This fact has led almost all translators to render pneuma as "spirit" rather than as "wind" in John 3:5, even though it means "wind" in John 3:8.

Context Summary

John 3:1-8 - New Life From Above The Need Of All
A solemn question is suggested by John 2:24. Can Jesus trust Himself to us? We must show ourselves worthy of His trust. In John 3:1-36; John 4:1-54 we have two remarkable instances of the Lord's intimate knowledge of the human heart.
Apparently Nicodemus had shrunk from identifying himself with John's baptism. He was one of the richest men in Jerusalem, and our Lord addressed him as the teacher, John 2:10, r.v. He was willing to talk about systems of truth and schemes of philosophy; but the Master knew that more, much more, was necessary; there must be the emergence of His soul into the experience of an enlarged and fuller life. The phrase, "the new birth," the Jews always used for Gentiles, and it greatly startled Nicodemus to learn that there was needed for himself the same change as was required by Gentiles before entering the Jewish commonwealth. In speaking of water, our Lord probably refers to the baptism of John, in which men confessed their sins and expressed their desire to leave the past behind and to enter a fuller experience of the life of God. The new life begotten by the Spirit of God is as mysterious as the wind. That Spirit, bearing the germ of a new life, rejoices to enter each open casement and to fill each vacuum, wherever one will. [source]

Chapter Summary: John 3

1  Jesus teaches Nicodemus the necessity of being born again,
14  of faith in his death,
16  the great love of God toward the world,
18  and the condemnation for unbelief
22  Jesus baptizes in Judea
23  The baptism, witness, and doctrine of John concerning Jesus

Greek Commentary for John 3:5

Of water and the Spirit [εχ υδατος και πνευματος]
Nicodemus had failed utterly to grasp the idea of the spiritual birth as essential to entrance into the Kingdom of God. He knew only Jews as members of that kingdom, the political kingdom of Pharisaic hope which was to make all the world Jewish (Pharisaic) under the King Messiah. Why does Jesus add εχ υδατος — ex hudatos here? In John 3:3 we have “ανωτεν — anōthen ” (from above) which is repeated in John 3:7, while in John 3:8 we have only εκ του πνευματος — ek tou pneumatos (of the Spirit) in the best manuscripts. Many theories exist. One view makes baptism, referred to by εχ υδατος — ex hudatos (coming up out of water), essential to the birth of the Spirit, as the means of obtaining the new birth of the Spirit. If so, why is water mentioned only once in the three demands of Jesus (John 3:3, John 3:5, John 3:7)? Calvin makes water and Spirit refer to the one act (the cleansing work of the Spirit). Some insist on the language in John 3:6 as meaning the birth of the flesh coming in a sac of water in contrast to the birth of the Spirit. One wonders after all what was the precise purpose of Jesus with Nicodemus, the Pharisaic ceremonialist, who had failed to grasp the idea of spiritual birth which is a commonplace to us. By using water (the symbol before the thing signified) first and adding Spirit, he may have hoped to turn the mind of Nicodemus away from mere physical birth and, by pointing to the baptism of John on confession of sin which the Pharisees had rejected, to turn his attention to the birth from above by the Spirit. That is to say the mention of “water” here may have been for the purpose of helping Nicodemus without laying down a fundamental principle of salvation as being by means of baptism. Bernard holds that the words υδατος και — hudatos kai (water and) do not belong to the words of Jesus, but “are a gloss, added to bring the saying of Jesus into harmony with the belief and practice of a later generation.” Here Jesus uses εισελτειν — eiselthein (enter) instead of ιδειν — idein (see) of John 3:3, but with the same essential idea (participation in the kingdom). [source]
Enter into []
This more than see (John 3:3). It is to become partaker of; to go in and possess, as the Israelites did Canaan. [source]
Born of water and the Spirit []
The exposition of this much controverted passage does not fall within the scope of this work. We may observe, 1. That Jesus here lays down the preliminary conditions of entrance into His kingdom, expanding and explaining His statement in John 3:3. -DIVIDER-
-DIVIDER-
2. That this condition is here stated as complex, including two distinct factors, water and the Spirit. 3. That the former of these two factors is not to be merged in the latter; that the spiritual element is not to exclude or obliterate the external and ritual element. We are not to understand with Calvin, the Holy Spirit as the purifying water in the spiritual sense: “water which is the Spirit.”-DIVIDER-
4. That water points definitely to the rite of baptism, and that with a twofold reference - to the past and to the future. Water naturally suggested to Nicodemus the baptism of John, which was then awakening such profound and general interest; and, with this, the symbolical purifications of the Jews, and the Old Testament use of washing as the figure of purifying from sin (Psalm 2:2, Psalm 2:7; Ezekiel 36:25; Zechariah 13:1). Jesus' words opened to Nicodemus a new and more spiritual significance in both the ceremonial purifications and the baptism of John which the Pharisees had rejected (Luke 7:30). John's rite had a real and legitimate relation to the kingdom of God which Nicodemus must accept. -DIVIDER-
-DIVIDER-
5. That while Jesus asserted the obligation of the outward rite, He asserted likewise, as its necessary complement, the presence and creating and informing energy of the Spirit with which John had promised that the coming one should baptize. That as John's baptism had been unto repentance, for the remission of sins, so the new life must include the real no less than the symbolic cleansing of the old, sinful life, and the infusion by the Spirit of a new and divine principle of life. Thus Jesus' words included a prophetic reference to the complete ideal of Christian baptism - “the washing of regeneration and the renewing of the Holy Ghost” (Titus 3:5; Ephesians 5:26); according to which the two factors are inseparably blended (not the one swallowed up by the other), and the new life is inaugurated both symbolically in the baptism with water, and actually in the renewing by the Holy Spirit, yet so as that the rite, through its association with the Spirit's energy, is more than a mere symbol: is a veritable vehicle of grace to the recipient, and acquires a substantial part in the inauguration of the new life. Baptism, considered merely as a rite, and apart from the operation of the Spirit, does not and cannot impart the new life. Without the Spirit it is a lie. It is a truthful sign only as the sign of an inward and spiritual grace. -DIVIDER-
-DIVIDER-
6. That the ideal of the new life presented in our Lord's words, includes the relation of the regenerated man to an organization. The object of the new birth is declared to be that a man may see and enter into the kingdom of God. But the kingdom of God is an economy. It includes and implies the organized Christian community. This is one of the facts which, with its accompanying obligation, is revealed to the new vision of the new man. He sees not only God, but the kingdom of God; God as King of an organized citizenship; God as the Father of the family of mankind; obligation to God implying obligation to the neighbor; obligation to Christ implying obligation to the church, of which He is the head, “which is His body, the fullness of Him that filleth all things with all things” (Ephesians 1:23). Through water alone, the mere external rite of baptism, a man may pass into the outward fellowship of the visible church without seeing or entering the kingdom of God. Through water and the Spirit, he passes indeed into the outward fellowship, but through that into the vision and fellowship of the kingdom of God. [source]

Reverse Greek Commentary Search for John 3:5

John 7:7 Cannot []
Frequent in John, and expressing an inherent impossibility. See John 3:3, John 3:5; John 5:19; John 6:44; John 7:34, John 7:36; John 8:21, John 8:43; John 12:39; John 14:17, etc. [source]
John 3:6 That which is born [τὸ γεγεννηένον]
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]
John 3:3 Be born again [γεννηθῇ ἄνωθεν]
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]

John 14:26 He [ἐκεῖνος]
Setting the Advocate distinctly and sharply before the hearers. The pronoun is used in John's First Epistle, distinctively of our Lord. See 1 John 2:6; 1 John 3:3, 1 John 3:5, 1 John 3:7, 1 John 3:16; 1 John 4:17. [source]
John 1:6 Sent [ἀπεσταλμένος]
See on Matthew 10:2, Matthew 10:16; see on Mark 4:29; see on Luke 4:18. The verb carries the sense of sending an envoy with a special commission. Hence it is used of the mission of the Son of God, and of His apostles; the word apostle being directly derived from it. It is thus distinguished from πέμπω , to send, which denotes simply the relation of the sender to the sent. See on John 20:21, and see on 1 John 3:5. The statement is not merely equivalent to was sent. The finite verb and the participle are to be taken separately, as stating two distinct facts, the appearance and the mission of John. There came a man, and that man was sent from God. [source]
John 3:11 We speak - we know - we have seen []
After the use of the singular number in John 3:3, John 3:5, John 3:7, John 3:12, the plural here is noteworthy. It is not merely rhetorical - “a plural of majesty” - but is explained by John 3:8, “every one that is born of the Spirit.” The new birth imparts a new vision. The man who is born of the Spirit hath eternal life (John 3:36); and life eternal is to know God and Jesus Christ whom He hath sent (John 17:3). “Ye have an anointing from the Holy One, and ye know ( οἴδατε ) all things” (1 John 2:20). He who is born of water and of the Spirit sees the kingdom of God. This we therefore includes, with Jesus, all who are truly born anew of the Spirit. Jesus meets the we know of Nicodemus (John 3:2), referring to the class to which he belonged, with another we know, referring to another class, of which He was the head and representative. We know ( οἴδαμεν ), absolutely. See on John 2:24. [source]
John 21:1 Shewed [ἐφανέρωσεν]
This rendering might easily convey merely the sense of appearing; but its meaning is much deeper. Occurring frequently in the New Testament, it is used most frequently of God and Christ, or of men in their relation to these. Thus, of Christ in person while upon earth (Mark 16:12, Mark 16:14; John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2). Of the works of Christ (John 2:11; John 9:3; 1 John 3:5). Of Christ in redemption (1 John 3:5). Of Christ in His second coming (1 John 2:28). Of Christ in glory (1 John 3:2; Colossians 3:4). It is used of God. Of His revelation to men of the knowledge of Himself (Romans 1:19). Of His manifestation in Christ (1 Timothy 3:16). Of His righteousness (Romans 3:21). Of His love (1 John 4:9). It is used of men. As epistles manifesting the character and spirit of Christ (2 Corinthians 3:3; 2 Corinthians 5:11). In the judgment (2 Corinthians 5:10). In all these cases the appearing is not merely an appeal to sense, but is addressed to spiritual perception, and contemplates a moral and spiritual effect. It is the setting forth of the law or will or character of God; of the person or work of Christ; of the character or deeds of men, with a view to the disclosure of their quality and to the producing of a moral impression. Rev., manifested. [source]
John 1:29 That taketh away [ὁ αἴρων]
Either takes away or takes upon himself, in order to bear: either removal or expiation of sin. The one idea, however, is included in the other. The taking away of the sin is through His bearing it. In Isaiah 53:1-12(Sept.), φέρω , to bear, and its compound ἀναφέρω (see on 1 Peter 2:5) are used, and αἴρω , to take up and carry away, occurs only in the phrase his life is taken from the earth, A.V., he was cut off out of the land of the living, in accordance with the universal usage of the Septuagint, which never employs αἴρειν to express the bearing of sin. If the Baptist had meant bearing, he would probably have used φέρω . Compare 1 John 3:5: “He was manifested to take away ( ἵνα ἄρῃ ) our sins,” and 1 John 1:7, “cleanseth us from all sin.” In the use of the present tense, taketh, the Baptist views the future consummation of Christ's atoning work as potentially present. [source]
John 19:35 He that hath seen [ο εωρακως]
Perfect active articular participle of οραω — horaō John the Apostle was there and saw this fact (still sees it, in fact). This personal witness disproves the theory of the Docetic Gnostics that Jesus did not have a real human body. He knoweth That is John does like John 9:37. It is possible that εκεινος — ekeinos may be a solemn appeal to God as in John 1:33 or Christ as in 1 John 3:5. Bernard argues that the final editor is distinguishing the Beloved Disciple from himself and is endorsing him. But the example of Josephus (War. III. 7, 16) is against this use of εκεινος — ekeinos John is rather referring to himself as still alive. [source]
John 1:29 On the morrow [τηι επαυριον]
Locative case with ημηραι — hēmērāi (day) understood after the adverb επαυριον — epaurion “Second day of this spiritual diary” (Bernard) from John 1:19. Seeth Jesus coming Dramatic historical present indicative Graphic picture. Behold the Lamb of God Exclamation ιδε — ide like ιδου — idou not verb, and so nominative αμνος — amnos Common idiom in John (John 1:36; John 3:26, etc.). For “the Lamb of God” see 1 Corinthians 5:7 (cf. John 19:36) and 1 Peter 1:19. The passage in Isaiah 53:6. is directly applied to Christ by Philip in Acts 8:32. See also Matthew 8:17; 1 Peter 2:22.; Hebrews 9:28. But the Jews did not look for a suffering Messiah (John 12:34) nor did the disciples at first (Mark 9:32; Luke 24:21). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in Isaiah 53:1-12, even if the rabbis did not see it there? Symeon had it dimly (Luke 2:35), but John more clearly. So Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis. Which taketh away the sin of the world Note singular αμαρτιαν — hamartian not plural αμαρτιας — hamartias (1 John 3:5) where same verb αιρω — airō to bear away, is used. The future work of the Lamb of God here described in present tense as in 1 John 1:7 about the blood of Christ. He is the Lamb of God for the world, not just for Jews. [source]
John 21:1 Manifested himself [επανεροσεν εαυτον]
First aorist active indicative of πανεροω — phaneroō with the reflexive pronoun (cf. John 7:4; John 13:4). For the passive see John 1:31; John 21:14. Jesus was only seen during the forty days now and then (Acts 1:3), ten instances being recorded. The word πανεροω — phaneroō is often used of Christ on earth (John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2), of his works (John 3:5), of the second coming (1 John 2:28), of Christ in glory (Colossians 3:4; 1 John 3:2). At By or upon. Of Tiberias As in John 6:1 instead of the usual “Sea of Galilee.” Tiberias, the capital city of Galilee, gave this epithet to the Sea of Galilee. This is not the appearance in Galilee prearranged by Jesus (Mark 16:7; Matthew 28:7, Matthew 28:16). [source]
John 3:5 Of water and the Spirit [εχ υδατος και πνευματος]
Nicodemus had failed utterly to grasp the idea of the spiritual birth as essential to entrance into the Kingdom of God. He knew only Jews as members of that kingdom, the political kingdom of Pharisaic hope which was to make all the world Jewish (Pharisaic) under the King Messiah. Why does Jesus add εχ υδατος — ex hudatos here? In John 3:3 we have “ανωτεν — anōthen ” (from above) which is repeated in John 3:7, while in John 3:8 we have only εκ του πνευματος — ek tou pneumatos (of the Spirit) in the best manuscripts. Many theories exist. One view makes baptism, referred to by εχ υδατος — ex hudatos (coming up out of water), essential to the birth of the Spirit, as the means of obtaining the new birth of the Spirit. If so, why is water mentioned only once in the three demands of Jesus (John 3:3, John 3:5, John 3:7)? Calvin makes water and Spirit refer to the one act (the cleansing work of the Spirit). Some insist on the language in John 3:6 as meaning the birth of the flesh coming in a sac of water in contrast to the birth of the Spirit. One wonders after all what was the precise purpose of Jesus with Nicodemus, the Pharisaic ceremonialist, who had failed to grasp the idea of spiritual birth which is a commonplace to us. By using water (the symbol before the thing signified) first and adding Spirit, he may have hoped to turn the mind of Nicodemus away from mere physical birth and, by pointing to the baptism of John on confession of sin which the Pharisees had rejected, to turn his attention to the birth from above by the Spirit. That is to say the mention of “water” here may have been for the purpose of helping Nicodemus without laying down a fundamental principle of salvation as being by means of baptism. Bernard holds that the words υδατος και — hudatos kai (water and) do not belong to the words of Jesus, but “are a gloss, added to bring the saying of Jesus into harmony with the belief and practice of a later generation.” Here Jesus uses εισελτειν — eiselthein (enter) instead of ιδειν — idein (see) of John 3:3, but with the same essential idea (participation in the kingdom). [source]
Acts 2:2 A sound [ηχος]
Our εχο — echo Old word, already in Luke 4:37 for rumour and Luke 21:25 for the roar of the sea. It was not wind, but a roar or reverberation “as of the rushing of a mighty wind” This is not a strict translation nor is it the genitive absolute. It was “an echoing sound as of a mighty wind borne violently” (or rushing along like the whirr of a tornado). Πνοη — Pnoē (wind) is used here (in the N.T. only here and Acts 17:25 though old word) probably because of the use of πνευμα — pneuma in Acts 2:4 of the Holy Spirit. In John 3:5-8 πνευμα — pneuma occurs for both wind and Spirit. Filled (επληρωσεν — eplērōsen). “As a bath is filled with water, that they might be baptized with the Holy Ghost, in fulfilment of Acts 1:5 ” (Canon Cook). They were sitting Periphrastic imperfect middle of κατημαι — kathēmai f0). [source]
2 Corinthians 5:21 Him who knew no sin [τον μη γνοντα αμαρτιαν]
Definite claim by Paul that Jesus did not commit sin, had no personal acquaintance This statement occurs also in 1 Peter 2:22; Hebrews 4:15; Hebrews 7:26; 1 John 3:5. Christ was and is “a moral miracle” (Bernard) and so more than mere man. [source]
1 Timothy 3:16 Was manifest [ἐφανερώθη]
More correctly, was manifested. The verb is used John 1:2; Hebrews 9:26; 1 Peter 1:20; 1 John 3:5, 1 John 3:8, of the historical manifestation of Christ; and of the future coming of Christ in Colossians 3:4; 1 Peter 5:4; 1 John 3:2. [source]
1 Peter 1:20 But was manifested [πανερωτεντος δε]
First aorist (ingressive) passive participle of πανεροω — phaneroō referring to the Incarnation in contrast with the preexistence of Christ (cf. John 1:31; 1 John 3:5, 1 John 3:8). [source]
1 Peter 1:20 Before the foundation of the world [προ καταβολης κοσμου]
This precise curious phrase occurs in John 17:24 in the Saviour‘s mouth of his preincarnate state with the Father as here and in Ephesians 1:4. We have απο καταβολης κοσμου — apo katabolēs kosmou in Matthew 25:34 The preincarnate Messiah appears in the counsels of God also in 1 Corinthians 2:7; Colossians 1:26.; Ephesians 1:9.; Ephesians 3:9-11; Romans 16:25; 1 Timothy 1:9.But was manifested (πανερωτεντος δε — phanerōthentos de). First aorist (ingressive) passive participle of πανεροω — phaneroō referring to the Incarnation in contrast with the preexistence of Christ (cf. John 1:31; 1 John 3:5, 1 John 3:8).At the end of the times Like επ εσχατου των ημερων — ep' eschatou tōn hēmerōn (Hebrews 1:2). The plural χρονοι — chronoi doubtless referring to successive periods in human history until the fullness of the time came (Galatians 4:4).For your sake (δι υμας — di' humās). Proof of God‘s love, not of their desert or worth (Acts 17:30.; Hebrews 11:39.). [source]
1 John 5:18 We know [οἴδαμεν]
John uses this appeal to knowledge in two forms: we know (1 John 3:2, 1 John 3:14; 1 John 5:18, 1 John 5:19, 1 John 5:20); ye know (1 John 2:20; 1 John 3:5, 1 John 3:15). [source]
1 John 4:9 Was manifested []
See on John 21:1; see on 1 John 3:5. [source]
1 John 4:9 Sent [ἀπέσταλκεν]
John describes the incarnation as a sending, more frequently than in any other way. Ἁποστέλλω is to send under commission, as an envoy. The perfect tense, hath sent, points to the abiding results of the sending. See on 1 John 3:5. [source]
1 John 3:5 Was manifested []
See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3, John 14:18, John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5, 1 John 3:8; John 1:31; John 21:1, John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]
1 John 2:6 Even as he walked [κατως εκεινος περιεπατησεν]
Constative aorist active indicative summing up the life of Christ on earth with the emphatic use of the demonstrative εκεινος — ekeinos in reference to Christ as in 1 John 3:3, 1 John 3:5, 1 John 3:7, 1 John 3:16; 1 John 4:17; John 7:11; John 9:12, John 9:28; John 19:21. [source]
1 John 2:19 For if they had been of us [ει γαρ εχ ημων ησαν]
Condition of second class with ει — ei and imperfect tense (no aorist for ειμι — eimi).They would have continued (μεμενηκεισαν αν — memenēkeisan an). Past perfect of μενω — menō to remain, without augment, with αν — an in apodosis of second-class condition.With us In fellowship, for which see μετα — meta in 1 John 1:3. They had lost the inner fellowship and then apparently voluntarily broke the outward.But they went (αλλ — all'). Ellipsis of the verb εχηλταν — exēlthan above, a common habit (ellipse) in John s Gospel (John 1:8; John 9:3; John 13:18; John 15:25).That they might be made manifest Purpose clause with ινα — hina and the first aorist passive subjunctive of πανεροω — phaneroō for which verb see John 21:1; Colossians 3:4. See 2 Corinthians 3:3 for the personal construction with οτι — hoti as here.They all are not (ουκ εισιν παντες — ouk eisin pantes). Not just some, but all, as in 1 John 2:21; 1 John 3:5. These antichrists are thus revealed in their true light. [source]
1 John 2:19 With us [μετ ημων]
In fellowship, for which see μετα — meta in 1 John 1:3. They had lost the inner fellowship and then apparently voluntarily broke the outward.But they went (αλλ — all'). Ellipsis of the verb εχηλταν — exēlthan above, a common habit (ellipse) in John s Gospel (John 1:8; John 9:3; John 13:18; John 15:25).That they might be made manifest Purpose clause with ινα — hina and the first aorist passive subjunctive of πανεροω — phaneroō for which verb see John 21:1; Colossians 3:4. See 2 Corinthians 3:3 for the personal construction with οτι — hoti as here.They all are not (ουκ εισιν παντες — ouk eisin pantes). Not just some, but all, as in 1 John 2:21; 1 John 3:5. These antichrists are thus revealed in their true light. [source]
1 John 2:19 That they might be made manifest [ινα πανερωτωσιν]
Purpose clause with ινα — hina and the first aorist passive subjunctive of πανεροω — phaneroō for which verb see John 21:1; Colossians 3:4. See 2 Corinthians 3:3 for the personal construction with οτι — hoti as here.They all are not (ουκ εισιν παντες — ouk eisin pantes). Not just some, but all, as in 1 John 2:21; 1 John 3:5. These antichrists are thus revealed in their true light. [source]
1 John 2:19 They all are not [ουκ εισιν παντες]
Not just some, but all, as in 1 John 2:21; 1 John 3:5. These antichrists are thus revealed in their true light. [source]
1 John 3:7 He that doeth righteousness [ο ποιων την δικαιοσυνην]
“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]
1 John 3:7 He [εκεινος]
Christ as in 1 John 3:5. [source]
1 John 3:16 Love [την αγαπην]
“The thing called love” (D. Smith).He for us (εκεινος υπερ ημων — ekeinos huper hēmōn). Εκεινος — Ekeinos as in 1 John 2:6; 1 John 3:3, 1 John 3:5, υπερ — huper here alone in this Epistle, though common in John‘s Gospel (John 10:11, John 10:15; John 11:50, etc.) and in 3 John 1:7.Laid down his life First aorist active indicative of τιτημι — tithēmi the very idiom used by Jesus of himself in John 10:11, John 10:17.We ought (ημεις οπειλομεν — hēmeis opheilomen). Emphatic ημεις — hēmeis again. For οπειλω — opheilō see 1 John 2:6. Of course our laying down our lives for the brethren has no atoning value in our cases as in that of Christ, but is a supreme proof of one‘s love (John 13:37.; John 15:13), as often happens. [source]
1 John 3:16 He for us [εκεινος υπερ ημων]
Εκεινος — Ekeinos as in 1 John 2:6; 1 John 3:3, 1 John 3:5, υπερ — huper here alone in this Epistle, though common in John‘s Gospel (John 10:11, John 10:15; John 11:50, etc.) and in 3 John 1:7. [source]
1 John 4:9 Was manifested [επανερωτη]
First aorist passive indicative of πανεροω — phaneroō The Incarnation as in 1 John 3:5. Subjective genitive as in 1 John 2:5. [source]
1 John 4:17 With us [μετ ημων]
Construed with the verb τετελειωται — teteleiōtai (is perfected). In contrast to εν ημιν — en hēmin (1 John 4:12, 1 John 4:16), emphasising cooperation. “God works with man” (Westcott). For boldness That is Christ as in 1 John 2:6; 1 John 3:3, 1 John 3:5, 1 John 3:7, 1 John 3:16. Same tense (present) as in 1 John 3:7. “Love is a heavenly visitant” (David Smith). We are in this world to manifest Christ. [source]
1 John 4:17 As he is [κατως εκεινος εστιν]
That is Christ as in 1 John 2:6; 1 John 3:3, 1 John 3:5, 1 John 3:7, 1 John 3:16. Same tense (present) as in 1 John 3:7. “Love is a heavenly visitant” (David Smith). We are in this world to manifest Christ. [source]
1 John 5:18 We know [οιδαμεν]
As in 1 John 3:2, 1 John 3:14; 1 John 5:15, 1 John 5:19, 1 John 5:20. He has “ye know” in 1 John 2:20; 1 John 3:5, 1 John 3:15. [source]
2 John 1:7 Is come [ἐρχόμενον]
Wrong. The verb is in the present participle, coming, which describes the manhood of Christ as still being manifested. See on 1 John 3:5. In 1 John 4:2we have the manifestation treated as a past fact by the perfect tense, ἐληλυθο.τα hascome. Rev., that Jesus Christ cometh. So in 1 Thessalonians 1:10, τῆς ὀργῆς τῆς ἐρχομένης is the wrath which is coming; which has already begun its movement and is advancing: not merely, as A.V., the wrath to come, which makes it wholly a future event. See on lingereth, 2 Peter 2:3. [source]
2 John 1:10 If there come any [εἴ τις ἔρχεται]
Better, Rev., if anyone cometh. The indicative mood assumes the fact: if anyone comes, as there are those that come. Cometh is used in an official sense as of a teacher. See on 1 John 3:5. [source]
Revelation 1:4 From Him which is, and which was, and which is to come [ἀπὸ τοῦ ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος]
The whole salutation is given in the name of the Holy Trinity: the Father (Him which is, and was, and is to come), the Spirit (the seven spirits), the Son (Jesus Christ). See further below. This portion of the salutation has no parallel in Paul, and is distinctively characteristic of the author of Revelation. It is one of the solecisms in grammatical construction which distinguishes this book from the other writings of John. The Greek student will note that the pronoun which ( ὁ ) is not construed with the preposition from ( ἀπό ), which would require the genitive case, but stands in the nominative case. Each of these three appellations is treated as a proper name. The Father is Him which is, and which was, and which is to come. This is a paraphrase of the unspeakable name of God (Exodus 3:14), the absolute and unchangeable. Ὁ ὢν , the One who is, is the Septuagint translation of Exodus 3:14, “I am the ὁ ὢν (I am ):” “ ὁ ὢν (I am ), hath sent me unto you.” The One who was ( ὁ ἦν ). The Greek has no imperfect participle, so that the finite verb is used. Which is and which was form one clause, to be balanced against which is to come. Compare Revelation 11:17; Revelation 16:5; and “was ( ἦν ) in the beginning with God” (John 1:2). Which is to come ( ὁ ἐρχόμενος ). Lit., the One who is coming. This is not equivalent to who shall be; i.e., the author is not intending to describe the abstract existence of God as covering the future no less than the past and the present. If this had been his meaning, he would have written ὁ ἐσόμενος , which shall be. The phrase which is to come would not express the future eternity of the Divine Being. The dominant conception in the title is rather that of immutability. Further, the name does not emphasize so much God's abstract existence, as it does His permanent covenant relation to His people. Hence the phrase which is to come, is to be explained in accordance with the key-note of the book, which is the second coming of the Son (Revelation 1:7; Revelation 22:20). -DIVIDER-
-DIVIDER-
The phrase which is to come, is often applied to the Son (see on 1 John 3:5), and so throughout this book. Here it is predicated of the Father, apart from whom the Son does nothing. “The Son is never alone, even as Redeemer” (Milligan). Compare “We will come unto him,” John 14:23. Origen quotes our passage with the words: “But that you may perceive that the omnipotence of the Father and of the Son is one and the same, hear John speaking after this manner in Revelation, 'Who is, etc.'” Dean Plumptre cornpares the inscription over the temple of Isis at Sais in Egypt: “I am all that has come into being, and that which is, and that which shall be, and no man hath lifted my veil.”-DIVIDER-
The Spirit is designated by [source]

What do the individual words in John 3:5 mean?

Answered - Jesus Truly I say to you if not anyone be born of water and of [the] Spirit not he is able to enter into the kingdom - of God
Ἀπεκρίθη (ὁ) Ἰησοῦς Ἀμὴν λέγω σοι ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ Πνεύματος οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ

Ἀπεκρίθη  Answered 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: ἀποκρίνομαι  
Sense: to give an answer to a question proposed, to answer.
(ὁ)  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Ἀμὴν  Truly 
Parse: Hebrew Word
Root: ἀμήν  
Sense: firm.
λέγω  I  say 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: λέγω 
Sense: to say, to speak.
σοι  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular
Root: σύ  
Sense: you.
τις  anyone 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
γεννηθῇ  be  born 
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular
Root: γεννάω  
Sense: of men who fathered children.
ὕδατος  water 
Parse: Noun, Genitive Neuter Singular
Root: ὕδωρ  
Sense: water.
Πνεύματος  of  [the]  Spirit 
Parse: Noun, Genitive Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
δύναται  he  is  able 
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.
εἰσελθεῖν  to  enter 
Parse: Verb, Aorist Infinitive Active
Root: εἰσέρχομαι  
Sense: to go out or come in: to enter.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
βασιλείαν  kingdom 
Parse: Noun, Accusative Feminine Singular
Root: βασιλεία  
Sense: royal power, kingship, dominion, rule.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.