Here we have John 3:1-15
1*)=ην δὲ ἄνθρωπος ἐκ τῶν Φαρισαίων, Νικόδημος ὄνομα αὐτῷ, ἄρχων τῶνἸουδαίων: 2οὗτος ἦλθεν πρὸς αὐτὸν νυκτὸς καὶ εἶπεν αὐτῷ, Ῥαββί, οἴδαμεν ὅτι ἀπὸθεοῦ ἐλήλυθας διδάσκαλος: οὐδεὶς γὰρ δύναται ταῦτα τὰ σημεῖα ποιεῖν ἃ σὺποιεῖς, ἐὰν μὴ ᾖ ὁ θεὸς μετ’ αὐτοῦ. 3ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ, Ἀμὴν ἀμὴνλέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ.4λέγει πρὸς αὐτὸν [ὁ] Νικόδημος, Πῶς δύναται ἄνθρωπος γεννηθῆναι γέρων ὤν;μὴ δύναται εἰς τὴν κοιλίαν τῆς μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι;5ἀπεκρίθη Ἰησοῦς, Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶπνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ. 6τὸ γεγεννημένον ἐκτῆς σαρκὸς σάρξ ἐστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν. 7μὴθαυμάσῃς ὅτι εἶπόν σοι, Δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν. 8τὸ πνεῦμα ὅπου θέλειπνεῖ, καὶ τὴν φωνὴν αὐτοῦ ἀκούεις, ἀλλ’ οὐκ οἶδας πόθεν ἔρχεται καὶ ποῦ ὑπάγει:οὕτως ἐστὶν πᾶς ὁ γεγεννημένος ἐκ τοῦ πνεύματος. 9ἀπεκρίθη Νικόδημος καὶ εἶπεναὐτῷ, Πῶς δύναται ταῦτα γενέσθαι; 10ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ, Σὺ εἶ ὁδιδάσκαλος τοῦ Ἰσραὴλ καὶ ταῦτα οὐ γινώσκεις; 11ἀμὴν ἀμὴν λέγω σοι ὅτι ὃοἴδαμεν λαλοῦμεν καὶ ὃ ἑωράκαμεν μαρτυροῦμεν, καὶ τὴν μαρτυρίαν ἡμῶν οὐλαμβάνετε. 12εἰ τὰ ἐπίγεια εἶπον ὑμῖν καὶ οὐ πιστεύετε, πῶς ἐὰν εἴπω ὑμῖν τὰἐπουράνια πιστεύσετε; 13καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦοὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου. 14καὶ καθὼς Μωϋσῆς ὕψωσεν τὸν ὄφιν ἐντῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου, 15ἵνα πᾶς ὁ πιστεύων ἐναὐτῷ ἔχῃ ζωὴν αἰώνιον.
A reader who has mastered Greek and the historical context of the gospel’s time will immediately realize that English does no justice to the text. The reader will see that the text is no attempt at all at history, but theological contest with the cultural adversaries of the Greco-Roman culture generally, and Gnosticism more narrowly. Throughout the text, the author uses the adversaries own buzz worrds against them. In verse three, Jesus tells Nicodemus that he cannot see the kingdom of God unless he is born again. The word dunatai (power to be able) and the word idein (see) both go to the adversaries sense of superior power and intellect. The word anothen (again) has a double meaning…it also means “above”…which goes to the adversaries assumption as to the superiority of their wisdom, but also refers to the contending Christian proclamation of the Kingdom which is above ..as in superceding the adversaries’ culture by rolling over it…the adversary cultures end up on the bottom. In verse 10 another central jab takes place when Jesus challenges Nicodemus as to why he doesn’t “know” (ginoskeis), This is a middle finger to the Gnostics because gnosis–knowing is supposed to be their business. In verse 8 we have Jesus using the word pneuma…double meaning for “wind and “spirit” laying down to the adversaries that the God of Israel is sovereign ..and knowable only be the experience God imposes not by human intellect by itself.. In v14-15 we have the text making a double meaning reference tobeing lifted up…this refers not only to the ascension but more importantly the crucifixion…as in beling lifted up on the cross…John does this another place with the cross…so that again we get this reversal on the adversary…the cross leading to zoein aionion…badly translated as “eternal life” which would be better translated as “the age to come”…that is to say the Kingdom which supercedes and overpowers the culture of power and death…or in Jewish parlance the tikkun olam of the messianic era.
Source : http://www.patheos.com/blogs/crossexamined/2014/12/ok-smart-guy-you-tell-us-what-happened-jesus-resurrection/