Here is John 3:1-15, re-translating much more literally, highlighting the actual words in the original text that are repeated between Nicodemus and Jesus in the dialog, showing how closely the actual terminology in the dialog is knit together and coupled between what each says to the other. The point is that Jesus was not ever changing the subject, as a superficial reading might suggest, but was playing right off of what Nicodemus was saying each time.
The following does not flow in proper English, but is how it flows in the original:
Yet [a] man has been out of the pharisees, Nicodemus name to same, [a] chief of the Judeans. This one comes toward the Jesus of night and says to him, "Rabbi, we have perceived that [a] teacher from God you have come, for not yet one is able/enabled to be doing the signs which you are doing if-suppose the God would not be with same."There is no indefinite article ("a/an") in Koine Greek, so I inserted it in square brackets in a few places at where I felt compelled to.
The Jesus answers and says to same, "Amen, amen, I am saying to you if-suppose any may/should/would not be begotten up-place-ly/newly he is not able/enabled to perceive the kingdom of the God."
The Nicodemus is saying toward same, "How is [a] man being able/enabled to be begotten, being aged? He is not being able/enabled to be entering into the womb of the mother of same secondly and to be begotten."
The Jesus answers, "Amen, amen I am saying to you if-suppose any may/should/would not be begotten out of water and of spirit he is not being able/enabled to be entering into the kingdom of the God. The having been begotten out of the flesh, flesh is being, and the having been begotten out of the spirit, spirit is being. You should not marvel that I say to you it is-necessary, you(plural) to be begotten up-place-ly/newly. The spirit is blowing where it is determining and you are hearing the sound of same but you have not perceived whence it is coming and where it is withdrawing. Thusly is being each-all the having been begotten out of the spirit."
Nicodemus answers and says to same, "How are these being able/enabled to become?"
Jesus answers and says to same, "You are being the teacher of the Israel and these you are not knowing. Amen, amen, I am saying to you that which we have perceived we are speaking and which we have seen we are witnessing and the witness of us you(plural) are not receiving. If I tell to you the upon-earths and you are not believing, how if-suppose I may/should/would tell to you the upon-heavenlies will you be believing? And not yet one has ascended into the heaven if not the out of the heaven descends, the son of the man, the is being in the heaven. And according as Moses elevates the serpent in the wilderness thusly is-necessary to be elevated the son of the man, that each-all the believing into him should not perish but may/should/would be having eternal life."
"able/enabled" = δυναται (Strong's G1410, "dunatai,"), the middle/passive "deponent" verb form of the noun δυναμις (Strong's G1411, "dunamis," "power/ability"), the noun/person δυναστης (Strong's G1413, "dunastes," a "power," as in "the 'powers' that be"), and the adjective δυνατος (Strong's G1415, "dunatos," "powerful/able").
"wind/spirit" = πνευμα (Strong's G4151, "pneuma"), and "blow" = πνεω (Strong's G4154, "pneo"), are from the same root word, with the former just having the -μα tag, which means "-effect/manifestation," added to make "blow-effect/manifestation" = "wind/spirit."
For verb tenses, I was consistent to render the Koine Greek present tense as English present progressive (the form "is [verb]-ing"), and the Koine Greek aorist tense as English present simple (the form "[verb]"), the latter of which I have been pointing out in other places is usually assumed to be implied aorist in English anyway (aorist states fact, not act, indefinitely and timelessly).
I grant this work to the public domain.