Talk:Regeneration

“Born again” or “born from above”?

ESV translators’ note on the word “again” at John 3:3:

Or from above; the Greek is purposely ambiguous and can mean both again and from above; also verse 7

Reformation Study Bible:

3:3 born again. See text note. The translation “born from above” accords well with the discussion of “earthly” and “heavenly” things in v. 12, and the discussion of ascending and descending in v. 13. This is the meaning of the Gk. adverb in other places in this gospel (Jn 19:11, 23). Nicodemus apparently understands it to mean “a second time,” since he speaks of reentering his mother’s womb. It is possible that both meanings are intended—a new birth that is a birth from above.

Wikipedia › Born again:

Scholar Bart D. Ehrman says that this confusion is because in Greek (the language of the gospel) the word again is ambiguous. It might mean again or a second time or from above, which would explain Nicodemus’ confusion. However, the Jews at Jesus’ time were actually speaking Aramaic, in which there would not have been a double meaning. Ehrman says that this raises questions about the authenticity of the dialogue, the meaning of the words, and, therefore, the use of the phrase. However it can clearly be seen why it might appear confusing to Nicodemus be “born again”, even without the double meaning.

International Standard Bible Encyclopedia:

In Jn. 3:3, 7, the story of Jesus and Nicodemus, the important question is whether GK. ánōthen here means “again” or “from above.” While the English versions take it in the former sense, the other is possible, and not without support. Indeed, elsewhere in John ánōthen clearly means “from above” (Jn. 3:31; 19:11, 23). Büchsel (TDNT, I, s.v.) argues strongly for this meaning, pointing out that John “always describes birth in terms of its origin, i.e., of God (Jn. 1:13; 1 Jn. 2:29; 3:9; 4:7; 5:18), of the Spirit or flesh (Jn. 3:6), of water and the Spirit (Jn. 3:5).” In making his case he appeals also to a possible underlying Hebrew or Aramaic (on this see SB, II, 420f), to ecclesiastical tradition, to a connection with Job 3:4, and to the psychology of the story.

In Bauer (p. 76) it is suggested that the usage is purposely ambiguous; Büchsel considers such an interpretation “both superfluous and unprovable,” but Leon Morris (NIC [1971], in loc.) argues well for it, quoting Barclay’s translation “reborn from above.” (Morris also notes that in any case “anew” is preferable to “again.”)

Those who argue for “anew” as the unambiguous meaning include Calvin and Westcott; but few modern commentators deny that the meaning “from above” is present at least in part. In all events, it is clearly a “new birth” that Jesus is talking about, whatever the connotations of ánōthen. That new birth is spoken of also by Peter (1 Pet. 1:3, 23), using a much less ambiguous word.

New American Commentary:

The meaning of anōthen, frequently rendered “again,” is an intriguing matter. The Greek word anōthen here is multidimensional and can mean “again” or “from above” as well as the less likely “from the beginning.” There does not seem to be an Aramaic/Hebrew term that would allow such a variety of meanings. Accordingly, there probably would be no play on the meanings of “again” and “from above” in Aramaic as it is here with the Greek anōthen. The story, however, is intriguing because it suggests a misunderstanding on the part of Nicodemus. The Johannine writer obviously found the Greek word anōthen to encapsulate this misunderstanding. When Jesus spoke to Nicodemus, he meant that this Pharisee should experience birth from God or birth “from above” (anōthen). That is the meaning of anōthen when it is used here and at v. 31 (see the NIV).