‘td γεγεννηµένον ἐκ τῆς σαρκὸς, σάρξ
δ. τὸ πνεῦμα
’ ὅπου θέλει πνεῖ, καὶ Thy Φωνὴν αὐτοῦ ἀκούεις, GAN’ οὐκ οἶδας πόθεν 44 and : Σἔρχεται καὶ ποῦ ὑπάγει: οὕτως ἐστὶ was ὁ γεγεννηµένος ἐκ τοῦ τν ϱ. ᾽Απεκρίθη Νικόδημος καὶ εἶπεν αὐτῷ, “Mads δύναται
soul of man is itself unseen, therefore despise not the unseen but honour God. In favour of the other rendering it may be urged that there is nothing to warn us that we are now to understand that by the word πνεῦμα ‘“‘ wind” is meant. It occurs about 370 times in the N.T., and never means ‘“‘wind” except once in a quotation from the O.T. The Vulgate renders ‘Spiritus ubi vult spirat,” and if we could not only say “expire,” “ inspire,” but also “spire,” the best translation might be ‘‘the Spirit spires”. As this cannot be, we may render: ‘“ The Spirit breathes where He will,’’ that is to say, there is no limita- / tion of His power to certain individuals, classes, races. Cf. ν. 21, 6 vids οὓς θέλει ζωοποιεῖ. The thought here is similar: there need be no despair regarding the second birth: the Spirit breathes where He will. So Bengel, “ Spiritus, proprie, nam huic, non vento voluntas et vox est’.—Kal τὴν φωνὴν αὐτοῦ ἀκούεις, the Spirit makes Himself audible in articu- late and intelligible sounds. The breath- ing of the Spirit is like man’s breath, not mere air, but articulated and significant voice. The Spirit works intelligible results. He does not roar like the wind and toss men in unavailing contortions as the wind tosses the trees. It is a voice and the result is full of reason, in harmony with human nature and vivify- ing it to higher life. But for all this, οὐκ οἶδας πόθεν ἔρχεται καὶ ποῦ ὑπάγει, you cannot observe and regulate the Spirit’s approach and departure.—ottws ἐστὶ was 6 Ὑεγεννηµένος ἐκ τοῦ πνεύματος, thus it is in the case of every one who is born of the Spirit. You cannot see the
process of regeneration; the process is _
secret and invisible, the results are apparent.—Ver. g. This explanation did not satisfy Nicodemus. He falls back, upon his bewilderment, πῶς δύναται ταῦτα Ὑενέσθαι; This question stirs Jesus to a fuller explanation, which is reported in vv. 10-15.—Ver. ΙΟ. He opens with an exclamation of surprise, Σὺ εἶ 6 διδάσκαλος τοῦ Ισραήλ καὶ ταῦτα οὐ γινώσκεις; perhaps there is more of
6—13.
ταῦτα γενέσθαι ;”
ὁ ' διδάσκαλος τοῦ Ἰσραὴλ, καὶ ταῦτα οὗ γινώσκεις;