| 25. Linguistic Exegesis The verse opens with the existential frame estin de kai {ἔστιν δὲ καὶ | é-stin dè kaí} ‘there is also,’ which functions as a closing addendum rather than a new scene. The paired modifiers alla polla {ἄλλα πολλὰ | ál-la pol-lá} ‘many other’ widen the scope, and the relative clause ha epoiesen ho Iesous {ἃ ἐποίησεν ὁ Ἰησοῦς | ha e-poí-e-sen ho Iē-soûs} anchors those deeds in Jesus as the clear subject and agent. The qualitative relative hatina {ἅτινα | há-ti-na} ‘such things as’ generalizes the statement, while ean graphetai {ἐὰν γράφηται | e-àn grá-phē-tai} introduces a broad hypothetical condition in the present subjunctive. The distributive phrase kath hen {καθ᾿ ἕν | kath hén} ‘one by one’ sharpens the hyperbole by imagining an exhaustive itemization of each deed. The apodosis begins with oud auton {οὐδ᾿ αὐτὸν | oudʼ au-tón} ‘not even itself,’ where auton resumes ton kosmon {τὸν κόσμον | tón kós-mon} and intensifies the claim: even the world would be unable to contain the result. Oimai {οἶμαι | oî-mai} softens the assertion as personal judgment, yet the infinitive choresai {χωρῆσαι | khō-rê-sai} expresses capacity, not action, so the issue is whether there is space to hold the record. Finally, ta graphomena biblia {τὰ γραφόμενα βιβλία | tà gra-phó-me-na bi-blí-a} portrays the books as an ongoing, potentially unending body of writing, which sustains the verse’s deliberate hyperbolic closure. The translation keeps the additive opening, preserves the one-by-one distribution, and renders the capacity image with natural English that still reflects the Greek syntax. |