John 3:12

Εἰ τὰ ἐπίγεια εἶπον ὑμῖν καὶ οὐ πιστεύετε, πῶς, ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια, πιστεύσετε;

RBT Translation:

If as the Earthly Beings I spoke to yourselves, and you are not trusting, how will you trust unless I speak to yourselves as the Heavenly Beings?^70h

Julia Smith Literal 1876 Translation:
If I spake to you earthly things, and ye believe not, how, if I speak to you heavenly things, will ye believe.

LITV Translation:
If I tell you earthly things, and you do not believe, how will you believe if I tell you heavenly things?

Footnotes

70h

The adjective ἐπουράνιος (from ἐπί + οὐρανός) originally denotes a qualitative or ontological relation to the divine, not a spatial or topographical location. In early Greek—especially Homeric and classical texts—it describes the gods and divinized entities as celestial in nature (θεοὶ ἐπουράνιοι, Od. 17.484; Il. 6.129) or souls elevated in status (εὐσεβέων ἐπουράνιοι ψυχαί, Pind. Fr. 132.3), and not as beings in a place called “heaven.”

The phrase ἡ ἐπουράνιος πορεία in Plato (Phaedr. 256d) similarly refers to a metaphysical or mythic journey, not spatial ascent. In later Koine, particularly in the New Testament, ἐπουράνιος and its inflected forms (e.g., ἐν τοῖς ἐπουρανίοις) have been skewed into quasi-spatial interpretations—i.e. "in heavenly realms" or divine loci, or as "things of heaven" all of which are profoundly ambiguous interpretations. However, this shift was driven by the theological and cosmological developments in early Christianity and should be recognized as a conceptual reinterpretation rather than a continuation of earlier Greek usage. The spatial reading, though common in translation and doctrine, is not philologically grounded in the classical attestations of the term.