Again
More Than Simple Repetition
In most English usage, 'again' simply means 'once more.' In the Bible, however, the word translates several different Hebrew and Greek terms, each carrying its own shade of meaning. In the New Testament, the most common Greek word translated 'again' is palin, meaning 'back' or 'once more.' But the most theologically loaded instance involves the Greek word anothen, which can mean both 'again' and 'from above,' creating a rich ambiguity that Jesus used to profound effect.
Born Again: The Conversation with Nicodemus
The most famous biblical use of 'again' occurs in John 3:3, where Jesus told Nicodemus, "Unless one is born again, he cannot see the kingdom of God." The Greek word anothen carries a deliberate double meaning. Nicodemus understood it as 'again' in the sense of repetition, prompting his confused question about how a person can enter a second time into the womb (John 3:4). But Jesus meant something deeper: to be born from above, to receive a new spiritual life that originates with God, not with human effort. This wordplay is central to the passage's meaning and has shaped Christian theology of salvation ever since.
The Concept of Spiritual Rebirth
Peter also uses the concept of being born again, writing that believers have been "born again, not of perishable seed but of imperishable, through the living and abiding word of God" (1 Peter 1:23). Here the Greek word is anagennao, which clearly means 'born anew.' Peter emphasizes that this new birth comes through God's word and produces a fundamentally different kind of life. The theme of spiritual rebirth runs throughout the New Testament, connecting to Paul's language about being a "new creation" in Christ (2 Corinthians 5:17) and the renewal of the Holy Spirit (Titus 3:5).
Again as a Connective Word
Beyond its theological use, 'again' frequently serves as a connective or transitional word in the New Testament, similar to 'moreover' or 'furthermore.' Paul uses it this way in Romans 15:10-12, stringing together Old Testament quotations with the repeated word 'again.' In 1 Corinthians 3:20, it introduces an additional Scripture reference. This usage, while less dramatic than the 'born again' passages, shows how the word functions in biblical argumentation and discourse.
The Promise of Christ's Return
Another significant use of 'again' appears in Jesus' promise to return. "I will come again and will take you to myself" (John 14:3). The book of Hebrews declares, "Yet a little while, and the coming one will come and will not delay" (Hebrews 10:37). The concept of 'again' here points to the eschatological hope at the heart of Christian faith: what God has begun, He will complete. Christ came once in humility; He will come again in glory (Hebrews 9:28).
Biblical Context
The word 'again' appears throughout both Testaments. Its most significant theological occurrence is in John 3:3 and 3:7, where Jesus speaks of being born again/from above. Peter uses the concept in 1 Peter 1:23. Paul employs 'again' as a connective in Romans 15:10-12 and 1 Corinthians 3:20. The promise of Christ coming again appears in John 14:3 and Hebrews 9:28. The word translates multiple Greek terms including palin, anothen, and anagennao in composition.
Theological Significance
The theological weight of 'again' centers on the concept of new birth. Jesus' teaching that one must be born again/from above establishes that entrance into God's kingdom requires divine action, not merely human decision or effort. This birth originates from above, from God's initiative, through the work of the Holy Spirit (John 3:5-8). The concept challenges religious formalism by insisting that relationship with God begins with a radical, God-initiated transformation. The eschatological use of 'again' in Christ's promise to return grounds Christian hope in the certainty of God's completed purposes.
Historical Background
The Greek word anothen was used in common Greek to mean both 'from above' (spatial) and 'again' or 'anew' (temporal). This double meaning was well understood by Greek speakers, and the Gospel of John frequently employs such wordplay. Nicodemus, as a Pharisee and member of the Sanhedrin, would have been familiar with the concept of proselyte conversion being described as a kind of new birth in Jewish tradition, but Jesus pushed the concept far beyond what Nicodemus expected. The early church quickly adopted 'born again' as a core description of conversion, and it appears in early Christian writings and baptismal liturgies.