Discovery BoxJohn 3:5-10 
Context3:5 Jesus answered, “I tell you the solemn truth, 1 unless a person is born of water and spirit, 2 he cannot enter the kingdom of God. 3:6 What is born of the flesh is flesh, 3 and what is born of the Spirit is spirit. 3:7 Do not be amazed that I said to you, ‘You must all 4 be born from above.’ 5 3:8 The wind 6 blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.” 7
3:9 Nicodemus replied, 8 “How can these things be?” 9 3:10 Jesus answered, 10 “Are you the teacher of Israel and yet you don’t understand these things? 11
1 tn Grk “Truly, truly, I say to you.”
2 tn Or “born of water and wind” (the same Greek word, πνεύματος [pneumatos], may be translated either “spirit/Spirit” or “wind”).
sn Jesus’ somewhat enigmatic statement points to the necessity of being born “from above,” because water and wind/spirit/Spirit come from above. Isaiah 44:3-5 and Ezek 37:9-10 are pertinent examples of water and wind as life-giving symbols of the Spirit of God in his work among people. Both occur in contexts that deal with the future restoration of Israel as a nation prior to the establishment of the messianic kingdom. It is therefore particularly appropriate that Jesus should introduce them in a conversation about entering the kingdom of God. Note that the Greek word πνεύματος is anarthrous (has no article) in v. 5. This does not mean that spirit in the verse should be read as a direct reference to the Holy Spirit, but that both water and wind are figures (based on passages in the OT, which Nicodemus, the teacher of Israel should have known) that represent the regenerating work of the Spirit in the lives of men and women.
3 sn What is born of the flesh is flesh, i.e., what is born of physical heritage is physical. (It is interesting to compare this terminology with that of the dialogue in John 4, especially 4:23, 24.) For John the “flesh” (σάρξ, sarx) emphasizes merely the weakness and mortality of the creature – a neutral term, not necessarily sinful as in Paul. This is confirmed by the reference in John 1:14 to the Logos becoming “flesh.” The author avoids associating sinfulness with the incarnate Christ.
4 tn “All” has been supplied to indicate the plural pronoun in the Greek text.
5 tn Or “born again.” The same Greek word with the same double meaning occurs in v. 3.
6 tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”
7 sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.
8 tn Grk “Nicodemus answered and said to him.”
9 sn “How can these things be?” is Nicodemus’ answer. It is clear that at this time he has still not grasped what Jesus is saying. Note also that this is the last appearance of Nicodemus in the dialogue. Having served the purpose of the author, at this point he disappears from the scene. As a character in the narrative, he has served to illustrate the prevailing Jewish misunderstanding of Jesus’ teaching about the necessity of a new, spiritual birth from above. Whatever parting words Nicodemus might have had with Jesus, the author does not record them.
10 tn Grk “Jesus answered and said to him.”
11 sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.
