In John 3:3, this birth from God is identified as being 'born again' and required to see God's kingdom.

In John 3:5, this divine birth is further specified as being born of water and the Spirit for entry into the kingdom.

John 3:6-8 directly expands on being born of the Spirit — the same 'born of God' theme, contrasting flesh and Spirit.

John 8:33-41 contrasts physical descent with being children of God, reinforcing John 1:13's point that birth is not by blood.

John 3:8 expands on the mystery of being born of the Spirit — the same divine birth described here, emphasizing its invisible sovereignty.

John 8:47 states that those who belong to God hear His words — echoing the idea here that children of God are born of Him and respond to Him.

John 20:17 reveals believers as Jesus' brothers, sharing the same Father — the family relationship resulting from being born of God here.

Titus 3:5 describes regeneration by God's mercy, not by works — matching the denial of human will in being born of God.

1 John 5:18 repeats 'born of God' and adds divine protection from the evil one, a benefit of the birth in John 1:13.

1 Peter 1:3 uses 'born again' language, connecting to John 1:13's 'born of God' as the basis for living hope through resurrection.

1 Peter 1:23 specifies being born again through imperishable seed, God's word, echoing the divine origin of rebirth in John 1:13.

1 John 2:29 states that everyone practicing righteousness has been born of him — directly connecting righteous living to the birth from God in John 1:13.

1 John 3:9 directly states 'born of God' and links it to not practicing sin, expanding on the new nature from John 1:13.

1 John 4:7 ties 'born of God' to love, showing that love is the evidence of this divine birth mentioned in John 1:13.

1 John 5:1 equates believing in Jesus with being 'born of God,' specifying the means of the new birth from John 1:13.

1 John 5:4 says everyone born of God overcomes the world, revealing the victory that results from the birth in John 1:13.

Matthew 3:9 warns against relying on Abrahamic lineage, aligning with John 1:13's denial of birth by human ancestry.

Romans 9:10-16 emphasizes God's sovereign mercy over human will — echoing John's 'born of God' apart from fleshly desires.

Romans 9:7-9 clarifies that God's children are defined by promise, not physical descent — directly supporting John's point that rebirth is not from human lineage.

In Ephesians 2:8, salvation is a gift, not works — mirroring John's point that new birth is not of human will.

In Ephesians 2:3, Paul describes natural state as children of wrath — the opposite of being born of God.

In 2 Peter 1:4, partakers of divine nature — a strong echo of being born of God, escaping corruption.

In Galatians 3:26, Paul grounds sonship in faith — a parallel to being born of God, not human will.

Romans 9:16 emphasizes that salvation depends on God's mercy, not human will — exactly matching the 'not of human will' birth here.

Romans 9:8 makes the same point: God's children are not defined by physical lineage but by promise — mirroring the 'not of blood' birth here.

Philippians 2:13 shows God working in believers to will and act — echoing the divine initiative in being born of God, not by human will.

In James 1:18, God's will begets us through the word of truth, paralleling the divine origin of new birth here.

In Philippians 1:29, belief is granted — parallel to John's birth from God, not human will.

In 1 Peter 4:2, believers live for God's will, not passions — a consequence of being born of God.

Romans 9:1-5 lists Israel's physical blessings — contrasting with John's assertion that true birth is spiritual, not by blood.