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  • PARALLEL BIBLE - John 3:8


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    King James Bible - John 3:8

    The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.

    World English Bible

    The
    wind blows where it wants to, and you hear its sound, but don't know where it comes from and where it is going. So is everyone who is born of the Spirit."

    Douay-Rheims - John 3:8

    The Spirit breatheth where he will; and thou hearest his
    voice, but thou knowest not whence he cometh, and whither he goeth: so is every one that is born of the Spirit.

    Webster's Bible Translation

    The
    wind bloweth where it will, and thou hearest the sound of it, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.

    Greek Textus Receptus


    το
    3588 T-NSN πνευμα 4151 N-NSN οπου 3699 ADV θελει 2309 5719 V-PAI-3S πνει 4154 5719 V-PAI-3S και 2532 CONJ την 3588 T-ASF φωνην 5456 N-ASF αυτου 846 P-GSN ακουεις 191 5719 V-PAI-2S αλλ 235 CONJ ουκ 3756 PRT-N οιδας 1492 5758 V-RAI-2S ποθεν 4159 ADV-I ερχεται 2064 5736 V-PNI-3S και 2532 CONJ που 4226 PRT-I υπαγει 5217 5719 V-PAI-3S ουτως 3779 ADV εστιν 2076 5748 V-PXI-3S πας 3956 A-NSM ο 3588 T-NSM γεγεννημενος 1080 5772 V-RPP-NSM εκ 1537 PREP του 3588 T-GSN πνευματος 4151 N-GSN

    Treasury of Scriptural Knowledge

    VERSE (8) -
    Job 37:10-13,16,17,21-23 Ps 107:25,29 Ec 11:4,5 Eze 37:9

    SEV Biblia, Chapter 3:8

    El viento de donde quiere sopla, y oyes su sonido; mas ni sabes de dnde viene, ni a dnde vaya; así es todo aquel que es nacido del Espíritu.

    Clarke's Bible Commentary - John 3:8

    Verse 8. The
    wind bloweth] Though the manner in which this new birth is effected by the Divine Spirit, be incomprehensible to us, yet we must not, on this ground, suppose it to be impossible. The wind blows in a variety of directions-we hear its sound, perceive its operation in the motion of the trees, &c., and feel it on ourselves-but we cannot discern the air itself; we only know that it exists by the effects which it produces: so is every one who is born of the Spirit: the effects are as discernible and as sensible as those of the wind; but itself we cannot see. But he who is born of God knows that he is thus born: the Spirit itself, the grand agent in this new birth, beareth witness with his spirit, that he is born of God, Rom. viii. 16; for, he that believeth hath the witness in himself, 1 John iv. 13; v. 10; Gal. iv. 6. And so does this Spirit work in and by him that others, though they see not the principle, can easily discern the change produced; for whatsoever is born of God overcometh the world, 1 John v. 4.

    John Gill's Bible Commentary

    Ver. 8. The
    wind bloweth where it listeth , etc.] For ought any mortal can say, or do to the contrary: and so the Spirit of God is a free agent in regeneration; he works how, and where, and when he pleases; he acts freely in the first operation of his grace on the heart, and in all after influences of it; as well as in the donation of his gifts to men, for different purposes; (see 1 Corinthians 12:11); and this grace of the Spirit in regeneration, like the wind, is powerful and irresistible; it carries all before it; there is no withstanding it; it throws down Satans strong holds, demolishes the fortifications of sin; the whole posse of hell, and the corruptions of a mans heart, are not a match for it; when the Spirit works, who can let? and thou hearest the sound thereof, but canst not tell whence it cometh, nor whither it goeth ; as the wind, though its sound is heard, and its force felt, it cannot be seen; nor is it known certainly, from whence it comes, and where are the treasures of it; from whence it begins, and where it ends; so is the grace of the Spirit of God in regeneration to a natural man; it is imperceptible, indiscernible, and unaccountable by him, ( 1 Corinthians 2:14). So is every one that is born of the Spirit : he is regenerated by grace, that is, as free and sovereign, as powerful and irresistible, and as secret and imperceptible, as the wind is: and seeing so ordinary a thing as the blowing of the wind is of such a nature, and so little to be accounted for; regeneration by the Spirit of God, who is comparable to the wind, and whose name so signifies, need not be thought so marvellous and astonishing, though the natural man discerns it not, and cannot account for it. The beauty and propriety of this simile will more appear by observing, that the same Hebrew word, jwr , is used both for the wind, and for the Spirit of God; it is used for the wind, in ( Genesis 3:8 8:1 1 Kings 19:11 Ecclesiastes 1:6); and in other places, and for the Spirit of God, in ( Genesis 1:2 6:3 Job 33:4), and elsewhere: and so likewise the Greek word pneuma , is used for them both, for the wind in this place, and often for the Holy Ghost: and it may be observed, that the Holy Spirit, because of his powerful, comfortable, and quickening influences, is compared to the wind, especially to the south wind, in some passages of the Old Testament, which Christ might have in view, ( Song of Solomon 4:16 Zechariah 9:14). What our Lord here says, concerning the wind, is confirmed by all experience, and philosophical observations; the rise of winds, from whence they come, and whither they go, cannot be ascertained; the treasures of them are only with God, and known to him; (see Ecclesiastes 11:5).

    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


    το
    3588 T-NSN πνευμα 4151 N-NSN οπου 3699 ADV θελει 2309 5719 V-PAI-3S πνει 4154 5719 V-PAI-3S και 2532 CONJ την 3588 T-ASF φωνην 5456 N-ASF αυτου 846 P-GSN ακουεις 191 5719 V-PAI-2S αλλ 235 CONJ ουκ 3756 PRT-N οιδας 1492 5758 V-RAI-2S ποθεν 4159 ADV-I ερχεται 2064 5736 V-PNI-3S και 2532 CONJ που 4226 PRT-I υπαγει 5217 5719 V-PAI-3S ουτως 3779 ADV εστιν 2076 5748 V-PXI-3S πας 3956 A-NSM ο 3588 T-NSM γεγεννημενος 1080 5772 V-RPP-NSM εκ 1537 PREP του 3588 T-GSN πνευματος 4151 N-GSN

    Vincent's NT Word Studies

    8. The
    wind (to pneuma). Some hold by the translation spirit, as Wyc., the spirit breatheth where it will. In Hebrew the words spirit and wind are identical. Pneuma is from pnew to breathe or blow, the verb used in this verse (bloweth), and everywhere in the New Testament of the blowing of the wind (Matt. vii. 25, 27; Luke xii. 55; John vi. 18). It frequently occurs in the classics in the sense of wind. Thus Aristophanes, to pneum' elatton gignetai, the wind is dying away ("Knights," 441), also in the New Testament, Heb. i. 7, where the proper translation is, "who maketh His angels winds," quoted from Ps. ciii. 4 (Sept.). In the Septuagint, 1 Kings xviii. 45; xix. 11; 2 Kings iii. 17; Job i. 19. In the New Testament, in the sense of breath, 2 Thess. ii. 8; Apoc. xi. 11. The usual rendering, wind, is confirmed here by the use of the kindred verb pnei, bloweth, and by fwnhn, sound, voice. Tholuck thinks that the figure may have been suggested to Jesus by the sound of the night-wind sweeping through the narrow street.

    Where it listeth (opou qelei). On the verb qelw, to will or determine, see on Matt. i. 19. Listeth is old English for pleasure or willeth, from the Anglo-Saxon lust, meaning pleasure. Chaucer has the forms leste, lust, and list.

    "Strong was the wyn, and wel to drynke us leste (pleased)." "Canterbury Tales," 752.

    "Love if thee lust." "Canterbury Tales," 1185.

    "She walketh up and down wher as hire list (wherever she pleases)." "Canterbury Tales," 1054.

    " A wretch by fear, not force, like Hannibal, Drives back our troops, and conquers as she lists." Shakespeare, "Henry VI.," Pt. I., 1, 5, 22.

    Hence listless is devoid of desire. The statement of Jesus is not meant to be scientifically precise, but is rather thrown into a poetic mold, akin to the familiar expression "free as the wind." Compare 1 Cor. xii. 11; and for the more prosaic description of the course of the wind, see Eccl. i. 6.

    Sound (fwnhn). Rev., voice. Used both of articulate and inarticulate utterances, as of the words from heaven at Jesus' baptism and transfiguration (Matt. iii. 17; 2 Pet. i. 17, 18); of the trumpet (Matt. xxiv. 31; 1 Cor. xiv. 8), and of inanimate things in general (1 Corinthians xiv. 17). John the Baptist calls himself fwnh, a voice, and the word is used of the wind, as here, in Acts ii. 6. Of thunder, often in the Revelation (vi. 1; xiv. 2, etc.).

    Canst not tell (ouk oidav). Better, as Rev., knowest not. Socrates, (Xenophon's "Memorabilia)," says, "The instruments of the deities you will likewise find imperceptible; for the thunder-bolt, for instance, though it is plain that it is sent from above, and works its will with everything with which it comes in contact, is yet never seen either approaching, or striking, or retreating; the winds, too, are themselves invisible, though their effects are evident to us, and we perceive their course" (iv. 3, 14). Compare Eccl. xi. 5.

    So. So the subject of the Spirit's invisible influence gives visible evidence of its power.



    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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