1 Petrus 3:11

3:11 And he must turn away from evil and do good;

he must seek peace and pursue it.

1 Petrus 3:1

Wives and Husbands

3:1 In the same way, wives, be subject to your own husbands. Then, ¹  even if some are disobedient to the word, they will be won over without a word by the way you live, ² 

Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ³  in Galilee. ⁴  Jesus’ mother ⁵  was there,

Yohanes 3:6-9

3:6 What is born of the flesh is flesh, ⁶  and what is born of the Spirit is spirit. 3:7 Do not be amazed that I said to you, ‘You must all ⁷  be born from above.’ ⁸  3:8 The wind ⁹  blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.” ¹⁰ 

3:9 Nicodemus replied, ¹¹  “How can these things be?” ¹² 

[3:1]  ¹ tn Grk “that…they may be won over,” showing the purpose of “being subject” (vs. 1b). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:1]  ² tn Grk “by the wives’ behavior.”

[2:1]  ³ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ⁴ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ⁵ tn Grk “in Galilee, and Jesus’ mother.”

[3:6]  ⁶ sn What is born of the flesh is flesh, i.e., what is born of physical heritage is physical. (It is interesting to compare this terminology with that of the dialogue in John 4, especially 4:23, 24.) For John the “flesh” (σάρξ, sarx) emphasizes merely the weakness and mortality of the creature – a neutral term, not necessarily sinful as in Paul. This is confirmed by the reference in John 1:14 to the Logos becoming “flesh.” The author avoids associating sinfulness with the incarnate Christ.

[3:7]  ⁷ tn “All” has been supplied to indicate the plural pronoun in the Greek text.

[3:7]  ⁸ tn Or “born again.” The same Greek word with the same double meaning occurs in v. 3.

[3:8]  ⁹ tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”

[3:8]  ¹⁰ sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.

[3:9]  ¹¹ tn Grk “Nicodemus answered and said to him.”

[3:9]  ¹² sn “How can these things be?” is Nicodemus’ answer. It is clear that at this time he has still not grasped what Jesus is saying. Note also that this is the last appearance of Nicodemus in the dialogue. Having served the purpose of the author, at this point he disappears from the scene. As a character in the narrative, he has served to illustrate the prevailing Jewish misunderstanding of Jesus’ teaching about the necessity of a new, spiritual birth from above. Whatever parting words Nicodemus might have had with Jesus, the author does not record them.