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  • PARALLEL BIBLE - John 21:25

    CHAPTERS: John 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25




    King James Bible - John 21:25

    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.

    World English Bible

    There are also many other things which Jesus did, which if they would all be written, I suppose that even the world itself wouldn't have room for the books that would be written.

    Douay-Rheims - John 21:25

    But there are also many other things which Jesus did; which, if they were written every one, the world itself, I think, would not be able to contain the books that should be written.

    Webster's Bible Translation

    And there are also many other things which Jesus did, which, if they should be written every one, I suppose that even the world itself could not contain the books that would be written. Amen.

    Greek Textus Receptus

    2076 5748 V-PXI-3S δε 1161 CONJ και 2532 CONJ αλλα 243 A-NPN πολλα 4183 A-NPN οσα 3745 K-NPN εποιησεν 4160 5656 V-AAI-3S ο 3588 T-NSM ιησους 2424 N-NSM ατινα 3748 R-NPN εαν 1437 COND γραφηται 1125 5747 V-PPS-3S καθ 2596 PREP εν 1520 A-ASN ουδε 3761 ADV αυτον 846 P-ASM οιμαι 3633 5736 V-PNI-1S-C τον 3588 T-ASM κοσμον 2889 N-ASM χωρησαι 5562 5658 V-AAN τα 3588 T-APN γραφομενα 1125 5746 V-PPP-APN βιβλια 975 N-APN αμην 281 HEB

    Treasury of Scriptural Knowledge

    VERSE (25) -
    Joh 20:30,31 Job 26:14 Ps 40:5; 71:15 Ec 12:12 Mt 11:5

    SEV Biblia, Chapter 21:25

    Y hay tambin otras muchas cosas que hizo Jess, que si se escribiesen cada una por sí, pienso que ni aun el mundo podr contener los libros que se habrían de escribir. Amn.

    Clarke's Bible Commentary - John 21:25

    Verse 25. Many other things] Before his
    disciples, is added by two MSS. The Scholia in several MSS. intimate that this verse is an addition; but it is found in every ancient version, and in Origen, Cyril, and Chrysostom.

    Could not contain, &c.] Origen's signification of the word cwrein is to admit of, or receive favourably. As if he had said, the miracles of Christ are so many, and so astonishing, that if the whole were to be detailed, the world would not receive the account with proper faith; but enough is recorded that men may believe that Jesus is the Son of God, and that in believing they may have life through his name: chap. xx. 31.

    We have already seen that this apostle often uses the term world to designate the Jewish people only; and if it have this sense here, which is possible, it will at once vindicate the above exposition of the word cwrein. As if he had said, Were I to detail all the signs and miracles which Jesus did among his disciples, and in the private families where he sojourned, the Jewish people themselves would not receive nor credit these accounts; but enough is written to prove that this Christ was the promised Messiah.

    Bishop Pearce has a very judicious note here, of which what follows is an abstract, with a few additions.

    Even the world itself, &c. This is a very strong eastern expression, to represent the number of miracles which Jesus wrought. But, however strong and strange this expression may seem to us of the western world, we find sacred and other authors using hyperboles of the like kind and signification. In Num. xiii. 33, the spies who returned from the search of the land of Canaan say that they saw giants there of such a prodigious size that they were in their own sight as grasshoppers. In Dan. iv. 11, mention is made of a tree, whereof the height reached unto the heaven; and the sight thereof unto the end of all the earth. And the author of Ecclesiasticus, in xlvii. 15, speaking of Solomon's wisdom, says, Thy soul covered the whole earth, and thou filledst it with parables: so here, by one degree more of hyperbole, it is said that the world would not contain all the books which should be written concerning Jesus's miracles, if the particular account of every one of them were given. In Josephus, Antiq. lib. xix. c. 20, God is mentioned as promising to Jacob that he would give the land of Canaan to him and his seed; and then it is added, oi plhrousi pasan, oshn hliov ora, kai ghn kai qalassan. They shall fill all, whatsoever the sun illuminates, whether earth or sea. Philo in his tract Deuteronomy Ebriet, T.i. p. 362, 10, is observed to speak after the same manner, oude gar twn dwrewn ikanov oudeiv cwrhsai to afqonon plhqov, iswv d aud o kosmov. Neither is any one able to contain the vast abundance of gifts; nor is the world capable of it. And in his tract Deuteronomy Posterit. Caini, T.i. p. 253, l. 38, he says, speaking of the fullness of God, oude gar eiv (ei) plouton epideiknusqai boulhqeih ton eautou, cwrhsai an, hpeirwqeishv kai qalatthv, h sumpasa gh. And should he will to draw out his fullness, the whole compass of sea and land could not contain it." Homer, who, if not born in Asia Minor, had undoubtedly lived there, has sometimes followed the hyperbolic manner of speaking which prevailed so much in the east, as in Iliad, b. xx. he makes AEneas say to Achilles: - all age mhketi tauta legwmeqa, nhputioi wv, estaot en messh usminh dhiothtov. esti gar amfoteroisin oneidea muqhsasqai polla mal? oud an nhuv ekatonzugov acqov aroito. strepth de glwss esti brotwn, poleev d eni muqoi, pantoioi? epewn de poluv nomov enqa kai enqa. oppoion k eiphsqa epov, toion k epakousaiv. Iliad, xx. v. 244-250.

    But wherefore should we longer waste the time In idle prate, while battle roars around? Reproach is cheap. With ease we might discharge Gibes at each other, till a ship that asks A hundred oars should sink beneath the load.

    The tongue of man is voluble, hath words For every theme, nor wants wide field and long; And, as he speaks, so shall he hear again. COWPER.

    Few instances of any thing like these have been found in the western world; and yet it has been observed that Cicero, in Philip ii. 44, uses a similar form: Praesertim cum illi eam gloriam consecuti sunt, quae vix coelo capi posse videatur- "especially when they pursued that glory which heaven itself seems scarcely sufficient to contain." And Livy also, in vii.

    25, Hae vires populi Romani, quas vix terrarum capit orbis- "these energies of the Roman people, which the terraqueous globe can scarcely contain." We may define hyperbole thus: it is a figure of speech where more seems to be said than is intended; and it is well known that the Asiatic nations abound in these. In Deut. i. 28, cities with high walls round about them are said to be walled up to heaven. Now, what is the meaning of this hyperbole? Why, that the cities had very high walls: then, is the hyperbole a truth? Yes, for we should attach no other idea to these expressions than the authors intended to convey by them. Now, the author of this expression never designed to intimate that the cities had walls which reached to heaven; nor did one of his countrymen understand it in this sense-they affixed no other idea to it, (for the words, in common use, conveyed no other,) than that these cities had very high walls. When John, therefore, wrote, the world itself could not contain the books, &c., what would every Jew understand by it! Why, that if every thing which Christ had done and said were to be written, the books would be more in number than had ever been written concerning any one person or subject: i.e. there would be an immense number of books. And so there would be; for it is not possible that the ten thousandth part of the words and actions of such a life as our Lord's was could be contained in the compass of one or all of these Gospels.

    There is a hyperbole very like this, taken from the Jewish writers, and inserted by BASNAGE, Hist. des Juifs, liv. iii. c. 1, s. 9. "Jochanan succeeded Simeon-he attained the age of Moses-he employed forty years in commerce, and in pleading before the Sanhedrin. He composed such a great number of precepts and lessons, that if the heavens were paper, and all the trees of the forest so many pens, and all the children of men so many scribes, they would not suffice to write all his lessons!" Now, what meaning did the author of this hyperbole intend to convey? Why, that Jochanan had given more lessons than all his contemporaries or predecessors. Nor does any Jew in the universe understand the words in any other sense. It is worthy of remark that this Jochanan lived in the time of St. John; for he was in Jerusalem when it was besieged by Vespasian. See Basnage, as above.

    There is another quoted by the same author, ibid. c. v. s. 7, where, speaking of Eliezar, one of the presidents of the Sanhedrin, it is said: "Although the firmament were vellum, and the waters of the ocean were chanced into ink, it would not be sufficient to describe all the knowledge of Eliezar; for he made not less than three hundred constitutions concerning the manner of cultivating cucumbers." Now, what did the rabbin mean by this hyperbole? Why, no more than that Eliezar was the greatest naturalist in his time; and had written and spoken more on that subject and others than any of his contemporaries. This Eliezar flourished about seventy- three years after Christ. It is farther worthy of remark that this man also is stated to have lived in the time of St. John. John is supposed to have died A. D. 99.

    Hyperboles of this kind, common to the east and to the west, to the north and to the south, may be found every where; and no soul is puzzled with them but the critics. The above examples, I trust, are sufficient to vindicate and explain the words in the text. It is scarcely necessary to add that the common French expression, tout le monde, which literally means the whole world, is used in a million of instances to signify the people present at one meeting, or the majority of them, and often the members of one particular family. And yet no man who understands the language ever imagines that any besides the congregation in the one case, or the family in the other, is intended.

    Amen.] This word is omitted by ABCD, several others; Syriac, all the Arabic, and both the Persic; the Coptic, Sahidic, AEthiopic, Armenian, Syriac Hieros., Vulgate, and all the Itala but three.

    The word ma amen, which has passed unaltered into almost all the languages of the world in which the sacred writings are extant, is pure Hebrew; and signifies to be steady, constant, firm, established, or confirmed. It is used as a particle of affirmation and adjuration. When a person was sworn to the truth of any fact, the oath was recited to him, and he bound himself by simply saying, ma ma amen, amen. See an instance of this, Numbers v. 22. In Deut. xxvii. 15-26, it is to be understood in the same sense; the persons who use it binding themselves, under the curse there pronounced, should they do any of the things there prohibited. It is often used as a particle of affirmation, approbation, and consent, examples of which frequently occur in the Old Testament. When any person commenced a discourse or testimony with this word, it was considered in the light of an oath; as if he had said, I pledge my truth, my honour, and my life to the certainty of what I now state.

    Our Lord begins many of his discourses with this word, either singly, Amen, I say unto you; or doubled, Amen, amen, I say unto you; which we translate verily: as Christ uses it, we may ever understand it as expressing an absolute and incontrovertible truth. Instances of the use of the single term frequently occur: see Matt. v. 18, 26; vi. 2, 5, 16; viii. 10; x. 15, 23, 42, &c., &c.; but it is remarkable that it is doubled by St. John, see chap. i. 51; iii. 3, 5, 11; v. 19, 24, 25; vi. 26, 32, 47, 53; chap. viii. 34, 51, 58; x. 1, 7; xii. 24; xiii. 16, 20, 21, 38; chap. xiv. 12; xvi. 20, 23; xxi. 18; and is never found iterated by any of the other evangelists. Some have supposed that the word ma is contracted, and contains the initials of m[n lm ynda Adonai Malec Neeman, my Lord the faithful King; to whom the person who uses it is always understood to make his appeal. Christ is himself called the Amen, o amhn, Rev. i. 18; iii. 14; because of the eternity of his nature and the unchangeableness of his truth. In later ages, it was placed at the end of all the books in the New Testament, except the Acts, the Epistle of James, and the third Epistle of John, merely as the transcriber's attestation to their truth; and, perhaps, it is sometimes to be understood as vouching to the fidelity of his own transcript.

    The subscriptions to this Gospel, as well as to the preceding Gospels, are various in the different versions and manuscripts. The following are those which appear most worthy of being noticed.

    "The most holy Gospel of the preaching of John the evangelist, which he spake and proclaimed in the Greek language at Ephesus, is finished."-SYRIAC in Bib. Polyglott.

    "With the assistance of the supreme God, the Gospel of St. John the son of Zebedee, the beloved of the Lord, and the preacher of eternal life, is completed. And it is the conclusion of the four most holy and vivifying Gospels, by the blessing of God. Amen."-ARABIC in Bib. Polyglott.

    "The four glorious Gospels, of Matthew, Mark, Luke, and John, are completed."-PERSIC in Bib. Polyglott.

    Other subscriptions are as follow: - "The end of the holy Gospel of John-delivered thirty years-thirty-two years after the ascension of Christ-in the Isle of Patmos-in the Greek tongue at Ephesus-under the reign of Domitian-written by John when he was an exile in Patmos-under the Emperor Trajan-and delivered in Ephesus by Gaius the host of the apostles. John, having returned from his exile in Patmos, composed his Gospel, being 100 years of age and lived to the age of 120."- SUIDAS.

    In an AEthiopic MS. in the royal library in Paris, at the conclusion of this evangelist are these words:-"Now the sum of all the clauses of the four Gospels is 9700.-By the grace of the Lord, here are ended the four Gospels. The sections of the four Gospels are 217. The clauses of the holy Gospel, even from its beginning to its end, namely, the writing of St. John, are completed." It may be just necessary to inform the reader that the most ancient MSS.

    have scarcely any subscription at all, and that there is no dependence to be placed on any thing of this kind found in the others; most of the transcribers making conclusions according to their different fancies. See the concluding note of the preceding chapter; and see the preface to this Gospel, where other subjects relative to it are discussed.

    John Gill's Bible Commentary

    Ver. 25. And there are also many other things which Jesus did , etc.] Which refer not to his doctrines and discourses, his sermons and prayers, and the conversation he had with his disciples, and others, on different accounts; but to the signs, and wonders, and miraculous operations, which were done by him, that are neither recorded in this, nor in any of the evangelists: the which, if they should be written everyone ; with all the particular circumstances relating to them: I suppose that even the world itself could not contain the books that should be written . The Arabic version renders it, the things written in the books; and the Syriac, that the world would not be sufficient for the books that should be written; and so the Persic, which adds, and the Scribes of the world would fail, or be deficient; there would not be Scribes enough in the world to write them; nor could they be read by men, if they were written; the world would be overloaded with them; and therefore the Holy Ghost has not thought fit to lay such a burden on men they could not bear, as to read such numbers of volumes; but has reduced them into a brief compendium, which may be read with ease, delight, and pleasure; and which is abundantly sufficient to attest the truth of Christs incarnation, miracles, doctrines, obedience, sufferings, death, resurrection, ascension, session at Gods right hand, etc. and of the whole of Christianity, and all that appertains to it, or whatever is necessary to be known, for the salvation of men: for this cannot be understood of the carnal and unbelieving part of the world, not receiving and bearing what would be contained in such volumes, were they written; for they are not able to receive and bear what is now written, but reject and despise it as foolishness. Some understand this as an hyperbolical expression; but the sense above given, may be admitted without an hyperbole; though an hyperbole may very well be allowed of; nor, taken literally, will it appear greater than some others used in Scripture; as when the posterity of Abraham are said to be as numerous as the stars of the sky; and especially when said to be as the sand by the sea shore, innumerable, ( Hebrews 11:12, Hosea 1:10) and when Capernaum is said to be exalted unto heaven, or to reach unto it, ( Matthew 11:23, Genesis 11:4) and particularly the Jews have no reason to object, as one of them does f806 , to such a way of speaking, whose writings abound in hyperbolical expressions, and in some like to this; as when one of their Rabbins says f807 , if all the seas were ink, and the bulrushes pens, and the heavens and the earth volumes, and all the children of men Scribes, hrwt bwtkl yqypsm ya , they would not be sufficient to write the law, which have learned, etc. and it is commonly said by them, if this, or that, or the other thing was done, lbsml aml[ lyky al , the world would not be able to bear them. And a later writer of theirs, speaking of the different interpretations given by some of their Rabbins of a certain passage, says, they are so many, that an ass is not able to carry their books. And the intention of this expression, supposing it hyperbolical, is to show, that but a few of the wonderful things done by Christ were recorded by the evangelist, in comparison of the many which he every day did, in all places where he came; for he was continually going about doing good, and healing all manner of diseases; but these that were written are sufficient to prove him to be the true Messiah, and to require faith in him as such. To all which the evangelist sets his Amen, as attesting and confirming the truth of all he had written; and which may be depended upon, and assented to, as truth, by all that read this Gospel. The Alexandrian copy, and Bezas Cambridge copy, have not the word Amen; nor have the Vulgate Latin, Syriac, Arabic, and Persic versions. In some copies the following words are added, the Gospel according to John was given out thirty two years after the ascension of Christ; which would fall on the year of Christ 66, and so before the destruction of Jerusalem; which is contrary to the common opinion of learned men, some placing it in the year 97, others in the year 99. (John starts his Gospel by stating: All things were made by him. If one were to attempt to even summarise the works of creation, there is no way the world could contain the resulting volumes! Editor.)

    Matthew Henry Commentary

    Verses 25 - Only a
    small part of the actions of Jesus had been written. But let u bless God for all that is in the Scriptures, and be thankful that ther is so much in so small a space. Enough is recorded to direct our faith and regulate our practice; more would have been unnecessary. Much of what is written is overlooked, much forgotten, and much made the matte of doubtful disputes. We may, however, look forward to the joy we shal receive in heaven, from a more complete knowledge of all Jesus did an said, as well as of the conduct of his providence and grace in his dealings with each of us. May this be our happiness. These are writte that ye might believe that Jesus is the Christ, the Son of God; an that believing ye might have life through his name, ch. 20:31 __________________________________________________________________

    Greek Textus Receptus

    2076 5748 V-PXI-3S δε 1161 CONJ και 2532 CONJ αλλα 243 A-NPN πολλα 4183 A-NPN οσα 3745 K-NPN εποιησεν 4160 5656 V-AAI-3S ο 3588 T-NSM ιησους 2424 N-NSM ατινα 3748 R-NPN εαν 1437 COND γραφηται 1125 5747 V-PPS-3S καθ 2596 PREP εν 1520 A-ASN ουδε 3761 ADV αυτον 846 P-ASM οιμαι 3633 5736 V-PNI-1S-C τον 3588 T-ASM κοσμον 2889 N-ASM χωρησαι 5562 5658 V-AAN τα 3588 T-APN γραφομενα 1125 5746 V-PPP-APN βιβλια 975 N-APN αμην 281 HEB

    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25


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