Dear b-greekers, In commenting on Jn 3:3-5 John Lupia wrote: << In this case, IMHO, the rhetorical figure is "Metaphor" in which an analogy is drawn between the water of the womb and the water of baptism.>> I agree that metaphor is involved here, but we need to understand a few things before we can see the nature of the metaphor. If we all agree that the hUDWR of v. 5 is metaphorical, then we should agree that the PNEUMA is also, for Jesus links them closely together. Surely we cannot think that hUDWR is metaphorical and hetero-referent (pointing beyond itself) while PNEUMA is literal and auto-referent (pointing to nothing beyond itself)? To do so would be to miss the rhetorical figure Jesus is using. So then, if we agree that both hUDWR and PNEUMA are metaphorical, we should not interpret PNEUMA to literally and immediately mean "Spirit" or even "spirit" but rather "wind" as a metaphor for "Spirit." Jesus leaves us in no doubt that this interpretation is correct when in v. 8 he likens the mysterious work of the Holy Spirit in salvation to the blowing wind whose source and destination are unknown. PNEUMA, meaning "wind," is a metaphor for the Spirit. But what of the metaphor hUDWR? What is its literal referent? I believe that Jesus here is using another rhetorical figure in addition to metaphor. It is hendiadys. Smyth defines it thus: << Hendiadys (hEN DIA DUOIN one by two) is the use of two words connected by a copulative conjunction to express a single complex idea; especially two substantives instead of one substantive and an adjective or attributive genitive.>> If Jesus in fact employed this figure, then we need look no further for a literal referent for hUDWR. hUDWR refers to the Holy Spirit. hUDWR and PNEUMA joined by KAI form a single complex idea. That idea is somewhat difficult to express in English while dropping the hendiadys. Here's my (clumsy) attempt: << No one can enter the kingdom of God unless he is born of water driven by the wind (or wind-driven water).>> This interpretation of hUDWR as referring to the Holy Spirit is confirmed in this very Gospel at 7:37ff: ...hEISTHKEI hO IHSOUS KAI EKRAZEN LEGWN' EAN TIS DIYAi ERCESQW PROS ME KAI PINETW. hO PISTEUWN EIS EME, KAQWS EIPEN hH GRAFH, POTAMOI EK THS KOILIAS AUTOU hREUSOUSIN hUDATOS ZWNTOS. TOUTO DE EIPEN PERI TOU PNEUMATOS... If hendiadys is accepted at 3:5, no other interpretation is possible. The "living (flowing) water" of 7:38 is the "wind-driven (flowing) water" of 3:5. Both are, jointly and severally, metaphors for the Holy Spirit. Yours in His grace, Richard Ghilardi -- qodeshlayhvh@juno.com New Haven, CT USA Nibai kaurno hwaiteis gadriusando in airtha gaswiltith, silbo ainata aflifnith: ith jabai gaswiltith, manag akran bairith. ________________________________________________________________ GET INTERNET ACCESS FROM JUNO! Juno offers FREE or PREMIUM Internet access for less! Join Juno today! For your FREE software, visit: http://dl.www.juno.com/get/tagj. --- B-Greek home page: http://metalab.unc.edu/bgreek You are currently subscribed to b-greek as: [jwrobie@mindspring.com] To unsubscribe, forward this message to leave-b-greek-327Q@franklin.oit.unc.edu To subscribe, send a message to subscribe-b-greek@franklin.oit.unc.edu