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  • PARALLEL BIBLE - John 3:2


    CHAPTERS: John 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36

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    King James Bible - John 3:2

    The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.

    World English Bible

    The same came to him by
    night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him."

    Douay-Rheims - John 3:2

    This man came to Jesus by
    night, and said to him: Rabbi, we know that thou art come a teacher from God; for no man can do these signs which thou dost, unless God be with him.

    Webster's Bible Translation

    The same came to Jesus by
    night, and said to him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.

    Greek Textus Receptus


    ουτος
    3778 D-NSM ηλθεν 2064 5627 V-2AAI-3S προς 4314 PREP τον 3588 T-ASM ιησουν 2424 N-ASM νυκτος 3571 N-GSF και 2532 CONJ ειπεν 2036 5627 V-2AAI-3S αυτω 846 P-DSM ραββι 4461 HEB οιδαμεν 1492 5758 V-RAI-1P οτι 3754 CONJ απο 575 PREP θεου 2316 N-GSM εληλυθας 2064 5754 V-2RAI-2S διδασκαλος 1320 N-NSM ουδεις 3762 A-NSM γαρ 1063 CONJ ταυτα 5023 D-APN τα 3588 T-APN σημεια 4592 N-APN δυναται 1410 5736 V-PNI-3S ποιειν 4160 5721 V-PAN α 3739 R-APN συ 4771 P-2NS ποιεις 4160 5719 V-PAI-2S εαν 1437 COND μη 3361 PRT-N η 5600 5753 V-PXS-3S ο 3588 T-NSM θεος 2316 N-NSM μετ 3326 PREP αυτου 846 P-GSM

    Treasury of Scriptural Knowledge

    VERSE (2) -
    Joh 7:50,51; 12:42,43; 19:38,39 Jud 6:27 Isa 51:7 Php 1:14

    SEV Biblia, Chapter 3:2

    Este vino a Jess de noche, y le dijo: Rabí, sabemos que has venido de Dios por maestro; porque nadie puede hacer estas seales que t haces, si no estuviere Dios con l.

    Clarke's Bible Commentary - John 3:2

    Verse 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 didaskalov, didaskalos, immediately after, by which, in chap. i. 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 oidamen, 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.


    John Gill's Bible Commentary

    Ver. 2. The same came to Jesus by night , etc.] 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 2:23,24), 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, aylyl twglpb , in the middle of the night, and the rest of the companions, to study in the law f`123 .

    And it is often 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 f125 , whoever studies in the law in the night, the holy blessed God draws a thread of mercy upon him in the day: and likewise f126 , 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 f127 : it might seem a needless question to ask, whether Nicodemus came alone, or not, were it not that according to the Jewish canon 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; (see Gill on Matthew 23:7). 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 f129 ; 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 2:2,3 48:17 61:1). Upon the first of which, and on that passage in it, he will teach us of his ways, a noted commentator 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 wkplm ty , 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 7:31); though the modern Jews deny it to be necessary, that miracles should be done by the Messiah f131 ; 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.


    Matthew Henry Commentary

    Verses 1-8 - Nicodemus was afraid, or ashamed to be seen with Christ, therefore cam in the night. When religion is out of fashion, there are man Nicodemites. But though he came by night, Jesus bid him welcome, an hereby taught us to encourage good beginnings, although weak. An though now he came by night, yet afterward he owned Christ publicly. He did not talk with Christ about state affairs, though he was a ruler but about the concerns of his own soul and its salvation, and went a once to them. Our Saviour spoke of the necessity and nature of regeneration or the new birth, and at once directed Nicodemus to the source of holiness of the heart. Birth is the beginning of life; to be born again, is to begin to live anew, as those who have lived muc amiss, or to little purpose. We must have a new nature, new principles new affections, new aims. By our first birth we were corrupt, shapen i sin; therefore we must be made new creatures. No stronger expressio could have been chosen to signify a great and most remarkable change of state and character. We must be entirely different from what we wer before, as that which begins to be at any time, is not, and cannot be the same with that which was before. This new birth is from heaven, ch 1:13, and its tendency is to heaven. It is a great change made in the heart of a sinner, by the power of the Holy Spirit. It means tha something is done in us, and for us, which we cannot do for ourselves Something is wrong, whereby such a life begins as shall last for ever We cannot otherwise expect any benefit by Christ; it is necessary to our happiness here and hereafter. What Christ speak, Nicodemu misunderstood, as if there had been no other way of regenerating an new-moulding an immortal soul, than by new-framing the body. But he acknowledged his ignorance, which shows a desire to be better informed It is then further explained by the Lord Jesus. He shows the Author of this blessed change. It is not wrought by any wisdom or power of ou own, but by the power of the blessed Spirit. We are shapen in iniquity which makes it necessary that our nature be changed. We are not to marvel at this; for, when we consider the holiness of God, the depravity of our nature, and the happiness set before us, we shall no think it strange that so much stress is laid upon this. The regenerating work of the Holy Spirit is compared to water. It is als probable that Christ had reference to the ordinance of baptism. No that all those, and those only, that are baptized, are saved; but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be subjects of the kingdom of heaven. The same wor signifies both the wind and the Spirit. The wind bloweth where i listeth for us; God directs it. The Spirit sends his influences where and when, on whom, and in what measure and degree, he pleases. Thoug the causes are hidden, the effects are plain, when the soul is brough to mourn for sin, and to breathe after Christ. Christ's stating of the doctrine and the necessity of regeneration, it should seem, made it no clearer to Nicodemus. Thus the things of the Spirit of God ar foolishness to the natural man. Many think that cannot be proved, whic they cannot believe. Christ's discourse of gospel truths, very #(11-13), shows the folly of those who make these things strange unt them; and it recommends us to search them out. Jesus Christ is ever way able to reveal the will of God to us; for he came down from heaven and yet is in heaven. We have here a notice of Christ's two distinc natures in one person, so that while he is the Son of man, yet he is in heaven. God is the "HE THAT IS," and heaven is the dwelling-place of his holiness. The knowledge of this must be from above, and can be received by faith alone. Jesus Christ came to save us by healing us, a the children of Israel, stung with fiery serpents, were cured and live by looking up to the brazen serpent, Nu 21:6-9. In this observe the deadly and destructive nature of sin. Ask awakened consciences, as damned sinners, they will tell you, that how charming soever the allurements of sin may be, at the last it bites like a serpent. See the powerful remedy against this fatal malady. Christ is plainly set fort to us in the gospel. He whom we offended is our Peace, and the way of applying for a cure is by believing. If any so far slight either their disease by sin, or the method of cure by Christ, as not to receiv Christ upon his own terms, their ruin is upon their own heads. He ha said, Look and be saved, look and live; lift up the eyes of your fait to Christ crucified. And until we have grace to do this, we shall no be cured, but still are wounded with the stings of Satan, and in dying state. Jesus Christ came to save us by pardoning us, that we might not die by the sentence of the law. Here is gospel, good new indeed. Here is God's love in giving his Son for the world. God s loved the world; so really, so richly. Behold and wonder, that the great God should love such a worthless world! Here, also, is the grea gospel duty, to believe in Jesus Christ. God having given him to be ou Prophet, Priest, and King, we must give up ourselves to be ruled, an taught, and saved by him. And here is the great gospel benefit, tha whoever believes in Christ, shall not perish, but shall have everlasting life. God was in Christ reconciling the world to himself and so saving it. It could not be saved, but through him; there is n salvation in any other. From all this is shown the happiness of tru believers; he that believeth in Christ is not condemned. Though he ha been a great sinner, yet he is not dealt with according to what his sins deserve. How great is the sin of unbelievers! God sent One to sav us, that was dearest to himself; and shall he not be dearest to us? Ho great is the misery of unbelievers! they are condemned already; whic speaks a certain condemnation; a present condemnation. The wrath of God now fastens upon them; and their own hearts condemn them. There is als a condemnation grounded on their former guilt; they are open to the la for all their sins; because they are not by faith interested in the gospel pardon. Unbelief is a sin against the remedy. It springs from the enmity of the heart of man to God, from love of sin in some form Read also the doom of those that would not know Christ. Sinful work are works of darkness. The wicked world keep as far from this light a they can, lest their deeds should be reproved. Christ is hated, becaus sin is loved. If they had not hated saving knowledge, they would no sit down contentedly in condemning ignorance. On the other hand renewed hearts bid this light welcome. A good man acts truly an sincerely in all he does. He desires to know what the will of God is and to do it, though against his own worldly interest. A change in his whole character and conduct has taken place. The love of God is she abroad in his heart by the Holy Ghost, and is become the commandin principle of his actions. So long as he continues under a load of unforgiven guilt, there can be little else than slavish fear of God but when his doubts are done away, when he sees the righteous groun whereon this forgiveness is built, he rests on it as his own, and i united to God by unfeigned love. Our works are good when the will of God is the rule of them, and the glory of God the end of them; when they are done in his strength, and for his sake; to him, and not to men. Regeneration, or the new birth, is a subject to which the world i very averse; it is, however, the grand concern, in comparison with which every thing else is but trifling. What does it signify though we have food to eat in plenty, and variety of raiment to put on, if we ar not born again? if after a few mornings and evenings spent i unthinking mirth, carnal pleasure, and riot, we die in our sins, an lie down in sorrow? What does it signify though we are well able to ac our parts in life, in every other respect, if at last we hear from the Supreme Judge, "Depart from me, I know you not, ye workers of iniquity?"


    Greek Textus Receptus


    ουτος
    3778 D-NSM ηλθεν 2064 5627 V-2AAI-3S προς 4314 PREP τον 3588 T-ASM ιησουν 2424 N-ASM νυκτος 3571 N-GSF και 2532 CONJ ειπεν 2036 5627 V-2AAI-3S αυτω 846 P-DSM ραββι 4461 HEB οιδαμεν 1492 5758 V-RAI-1P οτι 3754 CONJ απο 575 PREP θεου 2316 N-GSM εληλυθας 2064 5754 V-2RAI-2S διδασκαλος 1320 N-NSM ουδεις 3762 A-NSM γαρ 1063 CONJ ταυτα 5023 D-APN τα 3588 T-APN σημεια 4592 N-APN δυναται 1410 5736 V-PNI-3S ποιειν 4160 5721 V-PAN α 3739 R-APN συ 4771 P-2NS ποιεις 4160 5719 V-PAI-2S εαν 1437 COND μη 3361 PRT-N η 5600 5753 V-PXS-3S ο 3588 T-NSM θεος 2316 N-NSM μετ 3326 PREP αυτου 846 P-GSM

    Vincent's NT Word Studies

    2. To
    Jesus. The best texts substitute prov aujton, to him.

    By night. Through timidity, fearing to compromise his dignity, and possibly his safety. The fact is noticed again, xix. 39 (see on vii. 50). By night, "when Jewish superstition would keep men at home." He could reach Jesus' apartment without being observed by the other inmates of the house, for an outside stair led to the upper room.

    Rabbi. The teacher of Israel (ver. 10) addresses Jesus by the title applied by his own disciples to himself - my master (see on i. 38). "We may be sure that a member of the sect that carefully scrutinized the Baptist's credentials (i. 19-24) would not lightly address Jesus by this title of honor, or acknowledge Him as teacher" (Milligan and Moulton).

    We know (oidamen). Assured conviction based on Jesus' miracles (see on ii. 24).

    Thou art a teacher. According to the Greek order, that thou art come from God as teacher.

    From God. These words stand first in the sentence as emphatic. It is from God that thou hast come.



    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36

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