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Jan 3
Nouvo Testaman: Vèsyon Kreyòl Fasil

Jezi ak Nikodèm

3 Te gen yon nonm yo te rele Nikodèm, youn nan Farizyen yo. Se te yon lidè Jwif. 2 Yon lè, nan lannuit, li vin kote Jezi epi li di li: “Mèt, nou konnen ou se yon pwofesè Bondye voye. Paske pèsonn pa kapab fè mirak sa yo ou ap fè a, si Bondye pa avèk li.”

3 Jezi reponn li: “Mwen di w verite a, si yon moun pa fèt yon lòt fwa,[a] li p ap kapab antre nan wayòm Bondye a.”

4 Nikodèm reponn: “Kòman yon nonm ki fin granmoun kapab fèt yon lòt fwa? Èske l ta kapab retounen nan vant manman l pou l ta fèt yon lòt fwa?”

5 Jezi reponn: “Mwen di w verite a, si yon moun pa fèt nan dlo ak nan Sentespri a, li p ap kapab antre nan wayòm Bondye a. 6 Sèl lavi paran yon moun kapab ba li se lavi fizik. Men, lavi Sentespri bay la se nan Lespri li soti. 7 Pa sezi poutèt mwen di w fòk ou fèt yon lòt fwa. 8 Van soufle nan direksyon l vle. Ou tande l, men ou pa konnen ni kote l soti ni kote l prale. Se menm bagay pou nenpòt moun ki fèt nan Sentespri a.”

9 Nikodèm mande Jezi: “Kòman sa kapab fè fèt?”

10 Jezi di Nikodèm: “Ou se yon gwo pwofesè nan peyi Izrayèl, epi ou pa konnen bagay sa yo? 11 Mwen di w sa franchman, nou pale sa nou konnen, nou temwanye sa nou wè, men nou menm pèp Izrayèl, nou pa resevwa temwanyaj nou. 12 Mwen pale avèk ou sou bagay latè, men ou pa kwè mwen. Alò kijan ou ka fè kwè si m ta pale w sou bagay ki nan syèl la? 13 Pèsonn pa janm monte nan syèl, eksepte moun ki te desann soti nan syèl la, Pitit Lòm nan.

14 Menm jan Moyiz te leve sèpan[b] an nan dezè a, se kon sa yo dwe leve Pitit Lòm nan tou. 15 Konsa nenpòt moun ki kwè nan li va gen lavi etènèl.”[c]

16 Paske Bondye tèlman renmen lemonn, li bay sèl Pitit li a, kon sa nenpòt moun ki kwè nan li, p ap peri, men li gen lavi etènèl. 17 Bondye voye Piti li a nan lemonn, Li pa t voye l pou l jije lemonn, men pou l sove lemonn. 18 Moun ki kwè nan Pitit Bondye a, yo p ap kondane. Men moun ki pa kwè, yo deja kondane, paske yo pa kwè nan sèl Pitit Bondye a. 19 Men sa k fè yo kondane: Limyè a te vini nan lemonn. Men, yo pa vle limyè[d] a. Yo pito fènwa, paske y ap fè sa ki mal. 20 Nenpòt moun k ap fè sa ki mal rayi limyè a. Yo p ap vin jwenn limyè a, paske limyè a ap devwale tout move zèv y ap fè. 21 Men, moun k ap pratike verite a yo vini nan limyè a. Alò limyè a ap devwale tout sa yo te fè nan obeyi Bondye.

Jezi ak Janbatis

22 Apre sa, Jezi te ale nan rejyon Jide ak disip li yo. Li rete la avèk disip li yo epi li t ap batize moun. 23 Janbatis t ap batize moun tou nan zòn Enon, yon kote toupre Salim, paske te gen anpil dlo la. Anpil moun te ale la pou yo te ka batize. 24 Se te anvan yo te mete Janbatis nan prizon.

25 Kèk nan disip Janbatis yo te nan yon diskisyon ak yon Jwif sou abitid[e] pirifikasyon Jwif yo. 26 Alò, yo te vin jwenn Janbatis epi yo di li: “Mèt, ou sonje nonm nan ki te avèk ou lòtbò rivyè Jouden an? Se de li ou t ap pale tout moun nan. Li menm l ap batize moun tou, epi tout moun fin al jwenn li.”

27 Janbatis reponn: “Pa gen pèsonn ki ka resevwa anyen, si Bondye pa ba li l. 28 Nou menm, nou ka sèvi m temwen, m te di se pa mwen ki Kris la. Men, Bondye voye m prepare chemen pou Kris la. 29 Lamarye se pou lemarye. Zanmi k ap ede lemarye a, li sèlman kanpe ap tann epi l ap tande. Li kontan jis pou li tande lemarye k ap pale. Se sa ki fè kè m kontan kon sa a. 30 Li gen pou li vin pi enpòtan chak jou, epi mwen menm mwen gen pou m vin mwen enpòtan.[f]

Moun ki vini soti nan syèl la

31 Moun ki vini soti anwo a pi gran pase tout moun. Moun ki soti anba se moun latè li ye. Li pale sou bagay latè. Men moun ki soti nan syèl la pi gran pase tout moun. 32 Li rann temwanyaj konsènan sa l wè ak sa l tande. Men, pèsonn pa resevwa temwanyaj li. 33 Nenpòt moun ki aksepte temwanyaj li a, li rekonèt sa Bondye di se verite a. 34 Bondye voye Kris la epi li fè konnen sa Bondye di. Bondye ba li tout pouvwa Sentespri a. 35 Papa a renmen Pitit la, li ba li pouvwa sou tout bagay. 36 Nenpòt moun ki kwè nan Pitit la gen lavi etènèl. Men moun ki pa obeyi Pitit la p ap janm gen lavi sa a. Pa gen chape pou yo anba kòlè Bondye.”

Footnotes

  1. 3:3 fèt yon lòt fwa Nan vèsè sa a ak nan vèsè 7, nou ta kapab tradui fraz sa a “Yon nesans ki soti anwo”.
  2. 3:14 Menm jan … sèpan Lè pèp Bondye a t ap mouri nan dezè a, lè sèpan t ap mòde yo, Bondye te di Moyiz poul mete yon sèpan an bwonz sou yon poto, si yo te leve tèt yo gade l, yo t ap geri.
  3. 3:15 Kèk espesyalis panse repons Jezi bay Nikodèm nan rive jis nan vèsè 21.
  4. 3:19 limyè Limyè a vle di: Kris la. Kèk espesyalis panse se grenmesi Pawòl la lemonn vin gen konesans sou Bondye.
  5. 3:25 abitid Jwif yo te gen plizyè prensip nan relijyon yo sou kijan yo ta dwe pwòpte yo anvan yo manje, anvan yo adore Bondye nan tanp lan, epi tou nan kèk moman espesyal.
  6. 3:30 Li pa toutafè klè ki kote sitasyon Janbatis la dwe fin i. Gen moun ki kwè se nan vèsè 30, gen lòt ki kwè se nan vèsè 36.
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John 3
New American Bible (Revised Edition)

Chapter 3

Nicodemus.[a] 1 (A)Now there was a Pharisee named Nicodemus, a ruler of the Jews.[b] 2 He came to Jesus at night and said to him, “Rabbi, we know that you are a teacher who has come from God, for no one can do these signs that you are doing unless God is with him.”(B) 3 Jesus answered and said to him, “Amen, amen, I say to you, no one can see the kingdom of God without being born[c] from above.” 4 Nicodemus said to him, “How can a person once grown old be born again? Surely he cannot reenter his mother’s womb and be born again, can he?”(C) 5 Jesus answered, “Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit.(D) 6 What is born of flesh is flesh and what is born of spirit is spirit.(E) 7 Do not be amazed that I told you, ‘You must be born from above.’ 8 The wind[d] blows where it wills, and you can hear the sound it makes, but you do not know where it comes from or where it goes; so it is with everyone who is born of the Spirit.”(F) 9 Nicodemus answered and said to him, “How can this happen?” 10 Jesus answered and said to him, “You are the teacher of Israel and you do not understand this? 11 Amen, amen, I say to you, we speak of what we know and we testify to what we have seen, but you people do not accept our testimony.(G) 12 If I tell you about earthly things and you do not believe, how will you believe if I tell you about heavenly things?(H) 13 No one has gone up to heaven except the one who has come down from heaven, the Son of Man.(I) 14 And just as Moses lifted up[e] the serpent in the desert, so must the Son of Man be lifted up,(J) 15 [f]so that everyone who believes in him may have eternal life.”

16 For God so loved the world that he gave[g] his only Son, so that everyone who believes in him might not perish but might have eternal life.(K) 17 For God did not send his Son into the world to condemn[h] the world, but that the world might be saved through him.(L) 18 Whoever believes in him will not be condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God.(M) 19 [i]And this is the verdict,(N) that the light came into the world, but people preferred darkness to light, because their works were evil. 20 For everyone who does wicked things hates the light and does not come toward the light, so that his works might not be exposed.(O) 21 But whoever lives the truth comes to the light, so that his works may be clearly seen as done in God.(P)

Final Witness of the Baptist. 22 [j]After this, Jesus and his disciples went into the region of Judea, where he spent some time with them baptizing.(Q) 23 John was also baptizing in Aenon near Salim,[k] because there was an abundance of water there, and people came to be baptized, 24 [l](R)for John had not yet been imprisoned. 25 Now a dispute arose between the disciples of John and a Jew[m] about ceremonial washings. 26 So they came to John and said to him, “Rabbi, the one who was with you across the Jordan, to whom you testified, here he is baptizing and everyone is coming to him.”(S) 27 John answered and said, “No one can receive anything except what has been given him from heaven.(T) 28 You yourselves can testify that I said [that] I am not the Messiah, but that I was sent before him.(U) 29 The one who has the bride is the bridegroom; the best man,[n] who stands and listens to him, rejoices greatly at the bridegroom’s voice. So this joy of mine has been made complete.(V) 30 He must increase; I must decrease.”(W)

The One from Heaven.[o] 31 The one who comes from above is above all. The one who is of the earth is earthly and speaks of earthly things. But the one who comes from heaven [is above all].(X) 32 He testifies to what he has seen and heard, but no one accepts his testimony.(Y) 33 Whoever does accept his testimony certifies that God is trustworthy.(Z) 34 For the one whom God sent speaks the words of God. He does not ration his gift[p] of the Spirit. 35 The Father loves the Son and has given everything over to him.(AA) 36 Whoever believes in the Son has eternal life, but whoever disobeys the Son will not see life, but the wrath of God remains upon him.(AB)

Footnotes

  1. 3:1–21 Jesus instructs Nicodemus on the necessity of a new birth from above. This scene in Jerusalem at Passover exemplifies the faith engendered by signs (Jn 2:23). It continues the self-manifestation of Jesus in Jerusalem begun in Jn 2. This is the first of the Johannine discourses, shifting from dialogue to monologue (Jn 3:11–15) to reflection of the evangelist (Jn 3:16–21). The shift from singular through Jn 3:10 to plural in Jn 3:11 may reflect the early church’s controversy with the Jews.
  2. 3:1 A ruler of the Jews: most likely a member of the Jewish council, the Sanhedrin; see note on Mk 8:31.
  3. 3:3 Born: see note on Jn 1:13. From above: the Greek adverb anōthen means both “from above” and “again.” Jesus means “from above” (see Jn 3:31) but Nicodemus misunderstands it as “again.” This misunderstanding serves as a springboard for further instruction.
  4. 3:8 Wind: the Greek word pneuma (as well as the Hebrew rûah) means both “wind” and “spirit.” In the play on the double meaning, “wind” is primary.
  5. 3:14 Lifted up: in Nm 21:9, Moses simply “mounted” a serpent upon a pole. John here substitutes a verb implying glorification. Jesus, exalted to glory at his cross and resurrection, represents healing for all.
  6. 3:15 Eternal life: used here for the first time in John, this term stresses quality of life rather than duration.
  7. 3:16 Gave: as a gift in the incarnation, and also “over to death” in the crucifixion; cf. Rom 8:32.
  8. 3:17–19 Condemn: the Greek root means both judgment and condemnation. Jesus’ purpose is to save, but his coming provokes judgment; some condemn themselves by turning from the light.
  9. 3:19 Judgment is not only future but is partially realized here and now.
  10. 3:22–26 Jesus’ ministry in Judea is only loosely connected with Jn 2:13–3:21; cf. Jn 1:19–36. Perhaps John the Baptist’s further testimony was transposed here to give meaning to “water” in Jn 3:5. Jesus is depicted as baptizing (Jn 3:22); contrast Jn 4:2.
  11. 3:23 Aenon near Salim: site uncertain, either in the upper Jordan valley or in Samaria.
  12. 3:24 A remark probably intended to avoid objections based on a chronology like that of the synoptics (Mt 4:12; Mk 1:14).
  13. 3:25 A Jew: some think Jesus is meant. Many manuscripts read “Jews.”
  14. 3:29 The best man: literally, “the friend of the groom,” the shoshben of Jewish tradition, who arranged the wedding. Competition between him and the groom would be unthinkable.
  15. 3:31–36 It is uncertain whether these are words by the Baptist, Jesus, or the evangelist. They are reflections on the two preceding scenes.
  16. 3:34 His gift: of God or to Jesus, perhaps both. This verse echoes Jn 3:5, 8.
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New American Bible (Revised Edition) (NABRE)

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