544 Lars Kierspel 2,23–3,21 3,22-36 Narrative Exposition 2,23-25 (79) 3,22-24 Dialogue 3,1-12 3,25-30 Monologue 3,13-21 3,31-36 (b) There is the formal parallel of the introductory statements by Nicodemus and John the Baptist in 3,2 (oujdei;" ga;r duvnatai ... poiei'n ... eja;n mhv ... and 3,27 (ouj duvnatai a[nqrwpo" lambavnein ... eja;n mhv ...) (80). (c) Both episodes operate with an antithesis between the physical and the spiritual. Upon hearing of the need to be ‘born again/above,’ Nicodemus thinks of physical birth (3,4), yet Jesus talks about being “born of water and Spirit” (3,5). When debating physical purification with the Jews (peri; kaqarismou', 3,25), John the Baptist points to Jesus who was sent by God to give “the Spirit without limit” (3,34) (81). (d) Both dialogues turn into monologues (without a clear transition, 3,13; 3,31) which themselves open “with a claim that Jesus is the unique revealer of the heavenly (vv. 12-15.31-35)” (82) and finish by contrasting faith and unbelief (3,18-21.36) (83). Much of the vocabulary in the second monologue repeats that of the first one, such as “from heaven” (3,31; 3,12 [ejpouravnia]. 13), “witness” that is not received (3,11.32), “God sent” (3,17.34), “Spirit” (3,5-8.34), “to believe” (3,16.18.36), and “eternal life” (3,12.15.16.18.36). Johannesevangelium (ThKNT 4.1; Stuttgart 2000) I, 136; NA 27th or in 3,16; cf. CARSON, The Gospel According to John, 203; L. MORRIS, The Gospel According to John (Grand Rapids, MI 1995) 202. (79) We have mentioned above that 2,23-25 is a bridge-passage that concludes the account of the temple-cleansing and, at the same time, introduces Jesus’ encounter with Nicodemus. The narrator finishes 2,25 with aujto;" ga;r ejgivnwsken tiv h\n ejn tw/' ajnqrwvpw/ and opens the very next sentence with «Hn de; a[nqrwpo" ejk twn Farisaivwn, Nikovdhmo" (3,1), thus showing that Nicodemus is an example of ' a kind of believer whose signs-faith merits Jesus’ suspicion. (80) J. FREY, Die johanneische Eschatologie (WUNT 117; Tübingen 2000) III, 244. (81) KEENER (The Gospel of John, I, 533) finds that Jesus speaks in 3,5 about “true purification” which “contrasts forcefully with mere Jewish water rituals (3,25).” MOLONEY (The Gospel of John, 92) explains that in the rebirth ‘of water’ (3,5) the promises of John the Baptist, mentioned in 1,29-34, “are being realized”. (82) MOLONEY, The Gospel of John, 89. (83) W. KLAIBER, “Der irdische und der himmlische Zeuge: Eine Auslegung von Joh 3,22-36”, NTS 36 (1990) 211. He continues to describe similarities in the progression of the dialogue, even though he admits that the parallels are not exact.