KJV: And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.
YLT: And there are also many other things -- as many as Jesus did -- which, if they may be written one by one, not even the world itself I think to have place for the books written. Amen.
Darby: And there are also many other things which Jesus did, the which if they were written one by one, I suppose that not even the world itself would contain the books written.
ASV: And there are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world itself would not contain the books that should be written.
| Ἔστιν | There are |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἄλλα | other things |
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Parse: Adjective, Nominative Neuter Plural Root: ἄλλος Sense: another, other. |
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| πολλὰ | many |
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Parse: Adjective, Nominative Neuter Plural Root: πολύς Sense: many, much, large. |
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| ἃ | that |
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Parse: Personal / Relative Pronoun, Accusative Neuter Plural Root: ὅς Sense: who, which, what, that. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| γράφηται | they should be written |
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Parse: Verb, Present Subjunctive Middle or Passive, 3rd Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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| καθ’ | every |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| ἕν | one |
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Parse: Adjective, Accusative Neuter Singular Root: εἷς Sense: one. |
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| οὐδ’ | not even |
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Parse: Adverb Root: οὐδέ Sense: but not, neither, nor, not even. |
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| αὐτὸν | itself |
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Parse: Personal / Possessive Pronoun, Accusative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| οἶμαι | I suppose |
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Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular Root: οἶμαι Sense: to suppose, think. |
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| κόσμον | world |
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Parse: Noun, Accusative Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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| χωρήσειν | to have space |
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Parse: Verb, Future Infinitive Active Root: χωρέω Sense: to leave space (which may be filled or occupied by another), to make room, give place, yield. |
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| τὰ | for the |
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Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| γραφόμενα | to be written |
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Parse: Verb, Present Participle Middle or Passive, Accusative Neuter Plural Root: γράφω Sense: to write, with reference to the form of the letters. |
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| βιβλία | books |
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Parse: Noun, Accusative Neuter Plural Root: βιβλίον Sense: a small book, a scroll, a written document. |
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Greek Commentary for John 21:25
Condition of the third class with εαν ean and present passive subjunctive of γραπω graphō “If they should be written one by one” (in full detail). I suppose Note change back to the first person singular by the author. Would not contain Future active infinitive in indirect discourse after οιμαι oimai This is, of course, natural hyperbole, but graphically pictures for us the vastness of the work and words of Jesus from which the author has made a small selection (John 20:30.) and by which he has produced what is, all things considered, the greatest of all the books produced by man, the eternal gospel from the eagle who soars to the very heavens and gives us a glimpse of the glory of God in the face of Jesus Christ. [source]
Reverse Greek Commentary Search for John 21:25
Mentioned only here and in Luke 10:13. Proof of “the meagreness of our knowledge of Judaism in the time of Christ” (Plummer) and of the many things not told in our Gospels (John 21:25). We know something of Bethsaida and more about Capernaum as places of privilege. But (πλην plēn howbeit) neither of these cities repented, changed their conduct. Note condition of the second class, determined as unfulfilled in Matthew 11:21 and Matthew 11:23. [source]
Originally, order, and hence the order of the world; the ordered universe. So in classical Greek. In the Septuagint, never the world, but the ordered total of the heavenly bodies; the host of heaven (17:3; Isaiah 24:21; 40:26). Compare, also, Proverbs href="/desk/?q=pr+17:6&sr=1">Proverbs 17:6, and see note on James 3:6. In the apocryphal books, of the universe, and mainly in the relation between God and it arising out of the creation. Thus, the king of the world (2 Maccabees 7:9); the creator or founder of the world (2 Maccabees 12:15). In the New Testament: 1. In the classical and physical sense, the universe (John href="/desk/?q=joh+17:5&sr=1">John 17:5; John 21:25.; Romans 1:20; Ephesians 1:4, etc.). 2. As the order of things of which man is the centre (Matthew 13:38; Mark 16:15; Luke 9:25; John 16:21; Ephesians 2:12; 1 Timothy 6:7). 3. Humanity as it manifests itself in and through this order (Matthew 18:7; 2 Peter 2:5; 2 Peter 3:6; Romans 3:19). Then, as sin has entered and disturbed the order of things, and made a breach between the heavenly and the earthly order, which are one in the divine ideal - 4. The order of things which is alienated from God, as manifested in and by the human race: humanity as alienated from God, and acting in opposition to him (John 1:10; John 12:31; John 15:18, John 15:19; 1 Corinthians 1:21; 1 John 2:15, etc.). The word is used here in the classical sense of the visible creation, which would appeal to the Athenians. Stanley, speaking of the name by which the Deity is known in the patriarchal age, the plural Elohim, notes that Abraham, in perceiving that all the Elohim worshipped by the numerous clans of his race meant one God, anticipated the declaration of Paul in this passage (“Jewish Church,” i., 25). Paul's statement strikes at the belief of the Epicureans, that the world was made by “a fortuitous concourse of atoms,” and of the Stoics, who denied the creation of the world by God, holding either that God animated the world, or that the world itself was God. [source]