Chapter 3 of John’s Gospel contains some of the deepest dialogues in all of Scripture. In the nocturnal encounter between Jesus and Nicodemus, the Lord reveals that entering the Kingdom of God requires a new birth—not according to the flesh, but through water and the Holy Spirit. The passage culminates in the testimony of John the Baptist, whose humility becomes the path of spiritual detachment: “He must increase, but I must decrease.”\u200b
Parallel Text: Latin Vulgate vs. Kairós Adaptation
Below is the sacred text of the Clementine Vulgate alongside the Kairós contemplative translation, designed for prayer and meditation.
| Latin Text (Vulgata Clementina) | Kairós Contemplative Adaptation |
|---|---|
| [1] Erat autem homo ex Pharisaeis, Nicodemus nomine, princeps Iudaeorum. | [1] There was a man of the Pharisees named Nicodemus, a ruler among the Jews. |
| [2] Hic venit ad Iesum nocte, et dixit ei: Rabbi, scimus quia a Deo venisti magister: nemo enim potest haec signa facere, quae tu facis, nisi fuerit Deus cum eo. | [2] This man came to Jesus by night and said to Him, “Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him.” |
| [3] Respondit Iesus, et dixit ei: Amen, amen dico tibi, nisi quis renatus fuerit denuo, non potest videre regnum Dei. | [3] Jesus answered him with solemnity, “Truly, truly, I say to you, unless one is born again, from above, he cannot see the Kingdom of God.” |
| [4] Dicit ad eum Nicodemus: Quomodo potest homo nasci, cum sit senex? numquid potest in ventrem matris suae iterato introire, et nasci? | [4] Nicodemus said to Him in wonder, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” |
| [5] Respondit Iesus: Amen, amen dico tibi, nisi quis renatus fuerit ex aqua, et Spiritu Sancto, non potest introire in regnum Dei. | [5] Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Holy Spirit, he cannot enter the Kingdom of God.” |
| [6] Quod natum est ex carne, caro est: et quod natum est ex spiritu, spiritus est. | [6] That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. |
| [7] Non mireris quia dixi tibi: oportet vos nasci denuo. | [7] Do not marvel that I said to you, ‘You must be born from above.’ |
| [8] Spiritus ubi vult spirat, et vocem eius audis, sed nescis unde veniat, aut quo vadat: sic est omnis qui natus est ex Spiritu. | [8] The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes; so is everyone who is born of the Spirit.” |
| [9] Respondit Nicodemus, et dixit ei: Quomodo possunt haec fieri? | [9] Nicodemus answered and said to Him, “How can these things be?” |
| [10] Respondit Iesus, et dixit ei: Tu es magister in Israel, et haec ignoras? | [10] Jesus answered and said to him, “Are you a teacher of Israel and yet you do not understand these things? |
| [11] Amen, amen dico tibi, quia quod scimus loquimur, et quod vidimus testamur, et testimonium nostrum non accipitis. | [11] Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you do not receive our testimony. |
| [12] Si terrena dixi vobis, et non creditis: quomodo, si caelestia dixero vobis, credetis? | [12] If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things? |
| [13] Et nemo ascendit in caelum, nisi qui descendit de caelo, Filius hominis, qui est in caelo. | [13] No one has ascended into heaven except He who descended from heaven, the Son of Man who is in heaven. |
| [14] Et sicut Moyses exaltavit serpentem in deserto, ita exaltari oportet Filium hominis: | [14] And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, |
| [15] ut omnis qui credit in ipso, non pereat, sed habeat vitam aeternam. | [15] that whoever believes in Him may have eternal life.” |
| [16] Sic enim Deus dilexit mundum, ut Filium suum unigenitum daret: ut omnis qui credit in eum, non pereat, sed habeat vitam aeternam. | [16] For God so loved the world, that He gave His only Son, that whoever believes in Him should not perish but have eternal life. |
| [17] Non enim misit Deus Filium suum in mundum, ut iudicet mundum, sed ut salvetur mundus per ipsum. | [17] For God did not send His Son into the world to condemn the world, but in order that the world might be saved through Him. |
| [18] Qui credit in eum, non iudicatur; qui autem non credit, iam iudicatus est: quia non credit in nomine unigeniti Filii Dei. | [18] Whoever believes in Him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. |
| [19] Hoc est autem iudicium: quia lux venit in mundum, et dilexerunt homines magis tenebras quam lucem: erant enim eorum mala opera. | [19] And this is the judgment: the Light has come into the world, and people loved the darkness rather than the Light because their works were evil. |
| [20] Omnis enim qui mala agit, odit lucem, et non venit ad lucem, ut non arguantur opera eius: | [20] For everyone who does wicked things hates the Light and does not come to the Light, lest his works should be exposed. |
| [21] qui autem facit veritatem, venit ad lucem, ut manifestentur opera eius, quia in Deo sunt facta. | [21] But whoever does what is true comes to the Light, so that it may be clearly seen that his works have been carried out in God. |
| [22] Post haec venit Iesus, et discipuli eius in terram Iudaeam: et illic morabatur cum eis, et baptizabat. | [22] After this Jesus and His disciples went into the land of Judea, and there He remained with them and baptized. |
| [23] Erat autem et Ioannes baptizans in Aenon, iuxta Salim, quia aquae multae erant illic: et veniebant, et baptizabantur. | [23] John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized. |
| [24] Nondum enim missus fuerat Ioannes in carcerem. | [24] For John had not yet been put in prison. |
| [25] Facta est autem quaestio ex discipulis Ioannis cum Iudaeis de purificatione. | [25] Now a discussion arose between some of John’s disciples and the Jews over purification. |
| [26] Et venerunt ad Ioannem, et dixerunt ei: Rabbi, qui erat tecum trans Iordanem, cui tu testimonium perhibuisti, ecce hic baptizat, et omnes veniunt ad eum. | [26] And they came to John and said to him, “Rabbi, He who was with you across the Jordan, to whom you bore witness, look, He is baptizing, and all are going to Him.” |
| [27] Respondit Ioannes, et dixit: Non potest homo accipere quidquam, nisi fuerit ei datum de caelo. | [27] John answered, “A person cannot receive even one thing unless it is given him from heaven. |
| [28] Ipsi vos mihi testimonium perhibetis quod dixerim: Non sum ego Christus: sed quia missus sum ante eum. | [28] You yourselves bear me witness that I said, ‘I am not the Christ, but I have been sent before Him.’ |
| [29] Qui habet sponsam, sponsus est: amicus autem sponsi, qui stat, et audit eum, gaudio gaudet propter vocem sponsi. Hoc ergo gaudium meum impletum est. | [29] The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice. Therefore this joy of mine is now complete. |
| [30] Illum oportet crescere, me autem minui. | [30] He must increase, but I must decrease. |
| [31] Qui desursum venit, super omnes est. Qui de terra est, de terra est, et de terra loquitur. Qui de caelo venit, super omnes est. | [31] He who comes from above is above all. He who is of the earth belongs to the earth and speaks in an earthly way. He who comes from heaven is above all. |
| [32] Et quod vidit, et audivit, hoc testatur: et testimonium eius nemo accipit. | [32] He bears witness to what He has seen and heard, yet no one receives His testimony. |
| [33] Qui autem accepit eius testimonium, signavit quia Deus verax est. | [33] Whoever receives His testimony sets his seal to this, that God is true. |
| [34] Quem enim misit Deus, verba Dei loquitur: non enim ad mensuram dat Deus Spiritum. | [34] For He whom God has sent utters the words of God, for He gives the Spirit without measure. |
| [35] Pater diligit Filium: et omnia dedit in manu eius. | [35] The Father loves the Son and has given all things into His hand. |
| [36] Qui credit in Filium, habet vitam aeternam: qui autem incredulus est Filio, non videbit vitam, sed ira Dei manet super eum. | [36] Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.” |
Mystical Analysis: The Revealed Words
1. Renatus fuerit denuo — Born from Above in the Silence
The expression “renatus fuerit denuo” holds two complementary meanings: to be born “again” and to be born “from above” (from the Greek anothen). Jesus shows Nicodemo that to enter the mystery, earthly age and wisdom are not enough; one must abandon old mental structures and let grace generate us in inner stillness.
- Life Application: In our daily routine, we often feel worn down or hardened by judgments. “Rebirth” is a daily invitation to release the past, empty ourselves of pride, and return to spiritual childhood, where life is received as a gift.
2. Spiritus ubi vult spirat — The Freedom of the Divine Breath
Jesus compares the Spirit’s action to the wind: “Spiritus ubi vult spirat… nescis unde veniat” (The wind blows where it wishes… and you do not know where it comes from). The Spirit cannot be boxed in or controlled by human logic; it is free and blows in the quiet of the soul.
- Life Application: Trying to control every aspect of our spiritual journey is a source of frustration. Meditating with the Spiritus calls us to docility: unfolding our inner sails and letting ourselves be guided by inspirations that bring deep peace, even if we cannot explain them.
3. Illum oportet crescere, me autem minui — The Path of Detachment
John the Baptist’s words summarize the highest mysticism of self-surrender: “Illum oportet crescere, me autem minui” (He must increase, but I must decrease). The human ego must step back so the divine Word can occupy the entire space of our soul.
- Life Application: The ego constantly seeks recognition and control. The path of inner peace passes through the art of “decreasing”: letting go of the need to always be right, the desire to stand out, and the fear of insignificance. As our self-centeredness shrinks, Christ’s silent presence grows.
Practical Guide for Contemplation (Lectio Divina)
Spend a time of silent prayer with this text:
- Lectio (Reading): Read the passage, imagining the night scene: the gentle Jerusalem breeze, the protective shadows of the night, and the sincere dialogue between Jesus and Nicodemus.
- Meditatio (Meditation): Reflect on the Baptist’s words: “He must increase, but I must decrease.” What areas of your life are too full of your “self” (worries, ambition, defenses)? How can you decrease today to make room for the Spirit?
- Oratio (Prayer): Lift your prayer: “Lord, come into my night as You came into Nicodemus’s. Blow upon my rigidity with the freedom of Your Spirit. Help me to grow small so that only You may increase in my words and actions.”
- Contemplatio (Contemplation): Rest in the silence. Feel the gentle breath of the Spirit upon your soul, freeing you from the day’s burdens and letting the peace of rebirth flood your heart.
†
Text: Clementine Vulgate | Version: © Kairos Studio
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