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
And (or, 'Moreover') there are also many other things which Jesus did, the which, if they should be written every one, I suppose, х oimai (G3633)] - an expression used to show that what follows is not to be pressed too far.
That even the world itself could not contain the books that should be written. This is to be taken as something more than a mere hyperbolical expression, which would hardly comport with the sublime simplicity of this writer. It is intended to let his reader know that, even now when he had done, he felt his materials so far from being exhausted, that he was still running over, and could multiply 'Gospels' to almost any extent within the strict limits of what "Jesus did." But in the limitation of the matchless Histories-in point of length and number alike-there is as much of that divine wisdom which has presided over and pervades the living oracles, as in their variety and fullness.
[Amen.] This "Amen" is excluded from the text by Lachmann, Tischendorf, and Tregelles; and as it seems insufficiently supported, it is probably rather the irresistible addition-shall we say?-of the transcribers, than from the pen of the Evangelist. See, on the same closing word of the Third Gospel, at Luke 24:53.
Remark: Thus end these peerless Histories-this Fourfold Gospel. And who that has walked with us through this Garden of the Lord, these "beds of spices," has not often said, with Peter on the mount of transfiguration, It is good to be here! Who that has reverentially and lovingly bent over the sacred text has not found himself in the presence of the Word made flesh-has not beheld the glory of the Only begottten of the Father, full of grace and truth-has not felt His warm, tender hand upon him, and heard that voice saying to himself, as so often to the disciples of old, "Fear not!" Well, dear reader, "Abide in Him," and let "His words" - as here recorded - "abide in thee." This Fourfold Gospel is the Sun of the Scripture, from which all the rest derives its light. It is, as observed in the Introduction, the serenest spot in the paradise of God; it is the four rivers of the water of life, the streams whereof make glad the City of God. Into it, as a Reservoir, all the foregoing revelations pour their full tide, and out of it, as a Fountain, flow all subsequent revelations. Till the day dawn, then, and the shadows flee away, I will get me to this mountain of myrrh, this hill of frankincense! (Song of Solomon 4:6.)
P.S.-In discussing the genuineness of the much disputed passage regarding the woman taken in adultery, John 7:53; John 8:11 (pp. 400, 401), we came to the conclusion that it rested on evidence, external and internal, sufficient to satisfy the reasonable inquirer, and that its place-supposing its historical truth and canonical authority admitted-could be no other than that in which it stands in the received text. But there was one difficulty which we candidly acknowledged we were then unable to remove-as to Jesus having gone, on the evening before, to the mount of Olives (John 8:1). The argument against the passage from this verse is, that 'nowhere else in this Gospel is "the Mount of Olives" mentioned at all, nor does our Lord's passing the night there agree with this or any stage of His public life except the last.' Of this objection we said, at the close of the discussion, that it 'mist be allowed to remain among the difficulties that we, at least, find it not easy to solve.' But since that paragraph was written, it has occurred to us that the following explanation sufficiently meets it, The first three Gospels record no visit of our Lord to Jerusalem except the last; nor should we have known for certain that He was there at all until He went there to die, but for the Fourth Gospel (see page 21, first column).
It cannot then be proved, from the first three Gospels at least, that His retiring to the Mount of Olives, instead of remaining in the city or going to Bethany, was inconsistent with any earlier stage of His life than the last. The utmost that could be fairly alleged would be, that the circumstances which led to His going to the Mount of Olives at the time of His last visit had no parallel at any earlier stage. But the contrary of this may be plainly gathered from what is recorded immediately before the disputed passage. The Pharisees, having sent officers to apprehend Jesus, were galled at their returning not only without Him but with a confession of their impotence to lay hands on so incomparable a Teacher. Scarcely had they given vent to their rage, when one of themselves hinted at the illegality of condemning a man unheard. And though this division in their own camp had the effect of paralysing their efforts to arrest the Saviour at that time, it was so critical a juncture that He whose hour was not yet come might well decline to sleep that night in Jerusalem. In that case, whether He retired to the mount of Olives, only to spend some quiet hours alone, and then retired to sleep at Bethany, or whether He spent the whole night there-as at that season He could safely enough do-in of little moment. Enough that, either way, the only objection to the genuineness of this passage, from internal evidence, which has any plausibility, admits of sufficient explanation.