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 Cor. xiv. 17). John the Baptist calls him- self dwvy, a voice, and the word is used of the wind, as here, in Acts ii. 6. Of thunder, often in the Apocalypse (vi. 1; xiv. 2, etc. ).
Canst not tell (ov« oidas). Better, as Rev., knowest not. Socrates, (Xenophon’s ‘“ Memorabilia),” says, ‘‘ The instruments of the deities you will likewise find imperceptible; for the thun- der-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., 8, 14). Compare Eccl. xi. 5.
So. So the subject of the Spirit’s invisible influence gives visible evidence of its power.
9. These things. Such as the new birth. Be (yevéoSar). Lit., come to pass. 10. Answered and said. See on ii. 18.
Art thou amaster of Israel (ov € 6 duddoKxandos Tov Iapa7n). The ov, thou, is emphatic. A master is more correctly rendered by Rev., the teacher. Not ironical, but the article marks Nico- demus’ official relation to the people, and gives additional force to the contrast in the following words. Similarly Plato: “ Will you (cv, emphatic), O professor of true virtue, pretend that you are justified in this?” (“ Crito,” 51). On “Israel,” see on i. 47. The word occurs four times in John’s Gospel; here, i. 31, 47, 49.
Knowest not (ov yuveoxets). See on ii. 24. Nicodemus is not reproved for the want of previous knowledge, but for the want of perception or understanding when these truths are ex- pounded to him. Rev., better, wnderstandest not.