John 3:7
New International Version
You should not be surprised at my saying, 'You must be born again.'

New Living Translation
So don't be surprised when I say, 'You must be born again.'

English Standard Version
Do not marvel that I said to you, ‘You must be born again.’

Berean Study Bible
Do not be amazed that I said, ‘You must be born again.’

Berean Literal Bible
Do not wonder that I said to you, 'It is necessary for you all to be born from above.'

New American Standard Bible
"Do not be amazed that I said to you, 'You must be born again.'

King James Bible
Marvel not that I said unto thee, Ye must be born again.

Christian Standard Bible
Do not be amazed that I told you that you must be born again.

Contemporary English Version
Don't be surprised when I say that you must be born from above.

Good News Translation
Do not be surprised because I tell you that you must all be born again.

Holman Christian Standard Bible
Do not be amazed that I told you that you must be born again.

International Standard Version
Don't be astonished that I told you, 'All of you must be born from above.'

NET Bible
Do not be amazed that I said to you, 'You must all be born from above.'

New Heart English Bible
Do not marvel that I said to you, 'You must be born again.'

Aramaic Bible in Plain English
Do not be surprised that I said to you that all of you must be born again.

GOD'S WORD® Translation
Don't be surprised when I tell you that all of you must be born from above.

New American Standard 1977
“Do not marvel that I said to you, ‘You must be born again.’

Jubilee Bible 2000
Marvel not that I said unto thee, Ye must be born again from above.

King James 2000 Bible
Marvel not that I said unto you, You must be born again.

American King James Version
Marvel not that I said to you, You must be born again.

American Standard Version
Marvel not that I said unto thee, Ye must be born anew.

Douay-Rheims Bible
Wonder not, that I said to thee, you must be born again.

Darby Bible Translation
Do not wonder that I said to thee, It is needful that ye should be born anew.

English Revised Version
Marvel not that I said unto thee, Ye must be born anew.

Webster's Bible Translation
Marvel not that I said to thee, Ye must be born again.

Weymouth New Testament
Do not be astonished at my telling you, 'You must all be born anew.'

World English Bible
Don't marvel that I said to you, 'You must be born anew.'

Young's Literal Translation
'Thou mayest not wonder that I said to thee, It behoveth you to be born from above;
Study Bible
Jesus and Nicodemus
6Flesh is born of flesh, but spirit is born of the Spirit. 7Do not be amazed that I said, ‘You must be born again.’ 8The wind blows where it wishes. You hear its sound, but you do not know where it comes from or where it is going. So it is with everyone born of the Spirit.”…
Cross References
John 3:6
Flesh is born of flesh, but spirit is born of the Spirit.

John 3:8
The wind blows where it wishes. You hear its sound, but you do not know where it comes from or where it is going. So it is with everyone born of the Spirit."

Treasury of Scripture

Marvel not that I said to you, You must be born again.

Marvel.

John 3:12
If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?

John 5:28
Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,

John 6:61-63
When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you? …

Ye.

John 3:3
Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

Job 15:14
What is man, that he should be clean? and he which is born of a woman, that he should be righteous?

Matthew 13:33-35
Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened…

again.







Lexicon
Do not be amazed
θαυμάσῃς (thaumasēs)
Verb - Aorist Subjunctive Active - 2nd Person Singular
Strong's Greek 2296: (a) intrans: I wonder, marvel, (b) trans: I wonder at, admire. From thauma; to wonder; by implication, to admire.

that
ὅτι (hoti)
Conjunction
Strong's Greek 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

I said,
εἶπόν (eipon)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's Greek 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

‘You
ὑμᾶς (hymas)
Personal / Possessive Pronoun - Accusative 2nd Person Plural
Strong's Greek 4771: You. The person pronoun of the second person singular; thou.

must
Δεῖ (Dei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's Greek 1163: Third person singular active present of deo; also deon deh-on'; neuter active participle of the same; both used impersonally; it is Necessary.

be born
γεννηθῆναι (gennēthēnai)
Verb - Aorist Infinitive Passive
Strong's Greek 1080: From a variation of genos; to procreate; figuratively, to regenerate.

again.’
ἄνωθεν (anōthen)
Adverb
Strong's Greek 509: From ano; from above; by analogy, from the first; by implication, anew.
(7) Ye must be born again.--The laws of natural and spiritual generation have been stated as general truths, holding good for all mankind, "that which is born." But there is a special application to the present case, "Marvel not that I said unto thee (teacher as thou art) that ye (children of Abraham as ye are) must be born again." In so far as they were children of Abraham according to the flesh, they were children of Abraham's physical and sinful nature. The law of that, as of all human nature, was that flesh ruled animal life, and animal life ruled spirit, and the whole man became carnal, bringing forth the fruits of the flesh. The law of the regenerate nature was that the spirit, born by the influence of the Divine Spirit, rose to a new life of communion with God, controlled the lower life, with its affections, feelings, and desires, and that these thus controlled became the motive power of the body; the whole man thus became spiritual, bringing forth the fruits of the Spirit. (Comp. Note on 1Thessalonians 5:23.) For them, then, as for all, it was no matter of wonder, it was an absolute necessity of their true life, that they should be born anew.

Verse 7. - Marvel not that I said unto thee, Ye must be born anew. Nicodemus had revealed, by his expressions of countenance or unrecorded words, his surprise. This further explanation deepened the solemnity of the first assertion by a bold antithesis between the birth of flesh producing nothing but flesh, however high its culture, and the birth of spirit from the Spirit himself, the heavenly and Divine Originator of all genuine repentance, and the sole Cause of the new life. Nicodemus was clinging more and more eagerly to the old ideas of national privilege, of sacramental purification, of soundly taught principles and habits. He marvelled at such representation which took the heart out of all his previous training. The Messianic kingdom for which he had been looking and longing seemed to fade away in the clouds of an utter mysticism, and to vanish out of his power of recognition. Our Lord gently reproved the expression of his surprise, and reminded him of the previous utterance, "I said to thee, Ye," etc. Nicodemus had come in the name of others. Jesus replies, and reasserts the principles for the entire group of persons which Nicodemus might be supposed to represent. We must not fail to notice that, whereas in other parts of the discourse our Lord speaks in the plural first person, yet be discriminates himself from. others in this statement. He does not say, "We must," etc., but "Ye must," etc. He had no consciousness of personal need of regeneration, nor was he in the first case born as flesh from flesh. His flesh was itself the work of the Spirit. 3:1-8 Nicodemus was afraid, or ashamed to be seen with Christ, therefore came in the night. When religion is out of fashion, there are many Nicodemites. But though he came by night, Jesus bid him welcome, and hereby taught us to encourage good beginnings, although weak. And 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 at 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 much 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 in sin; therefore we must be made new creatures. No stronger expression could have been chosen to signify a great and most remarkable change of state and character. We must be entirely different from what we were 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 that 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, Nicodemus misunderstood, as if there had been no other way of regenerating and 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 our 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 not think it strange that so much stress is laid upon this. The regenerating work of the Holy Spirit is compared to water. It is also probable that Christ had reference to the ordinance of baptism. Not 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 word signifies both the wind and the Spirit. The wind bloweth where it listeth for us; God directs it. The Spirit sends his influences where, and when, on whom, and in what measure and degree, he pleases. Though the causes are hidden, the effects are plain, when the soul is brought 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 not clearer to Nicodemus. Thus the things of the Spirit of God are foolishness to the natural man. Many think that cannot be proved, which they cannot believe. Christ's discourse of gospel truths, ver. 11-13, shows the folly of those who make these things strange unto them; and it recommends us to search them out. Jesus Christ is every 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 distinct 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, as the children of Israel, stung with fiery serpents, were cured and lived by looking up to the brazen serpent, Nu 21:6-9. In this observe the deadly and destructive nature of sin. Ask awakened consciences, ask 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 forth 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 receive Christ upon his own terms, their ruin is upon their own heads. He has said, Look and be saved, look and live; lift up the eyes of your faith to Christ crucified. And until we have grace to do this, we shall not be cured, but still are wounded with the stings of Satan, and in a 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 news indeed. Here is God's love in giving his Son for the world. God so loved the world; so really, so richly. Behold and wonder, that the great God should love such a worthless world! Here, also, is the great gospel duty, to believe in Jesus Christ. God having given him to be our Prophet, Priest, and King, we must give up ourselves to be ruled, and taught, and saved by him. And here is the great gospel benefit, that 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 no salvation in any other. From all this is shown the happiness of true believers; he that believeth in Christ is not condemned. Though he has 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 save us, that was dearest to himself; and shall he not be dearest to us? How great is the misery of unbelievers! they are condemned already; which speaks a certain condemnation; a present condemnation. The wrath of God now fastens upon them; and their own hearts condemn them. There is also a condemnation grounded on their former guilt; they are open to the law 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 works are works of darkness. The wicked world keep as far from this light as they can, lest their deeds should be reproved. Christ is hated, because sin is loved. If they had not hated saving knowledge, they would not sit down contentedly in condemning ignorance. On the other hand, renewed hearts bid this light welcome. A good man acts truly and 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 shed abroad in his heart by the Holy Ghost, and is become the commanding 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 ground whereon this forgiveness is built, he rests on it as his own, and is 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 is 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 are not born again? if after a few mornings and evenings spent in unthinking mirth, carnal pleasure, and riot, we die in our sins, and lie down in sorrow? What does it signify though we are well able to act 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?
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