The Meaning of John 6:7 Explained

John 6:7

KJV: Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.

YLT: Philip answered him, 'Two hundred denaries' worth of loaves are not sufficient to them, that each of them may receive some little;'

Darby: Philip answered him, Loaves for two hundred denarii are not sufficient for them, that each may have some little portion.

ASV: Philip answered him, Two hundred shillings worth of bread is not sufficient for them, that every one may take a little.

What does John 6:7 Mean?

Verse Meaning

Philippians , too, as Nicodemus and the Samaritan woman, was thinking only on the physical level. Two hundred denarii represented about eight month"s wages for a workingman. Such a large sum might be the minimum they could scrape by with, but it would not provide enough bread to satisfy the people. Philippians , as an accountant, put his mental calculator to work and concluded that the situation was hopeless.

Context Summary

John 6:1-14 - The Multitude Satisfied With Food
In this chapter we have a further illustration of John's method in selecting for his purpose the miracles which became the texts of our Lord's discourses. These multitudes had evidently gathered on their way to Jerusalem to celebrate the Passover; and the imminence of that great festival, when the worshipers not only sacrificed but partook of the slain lamb, gave point to much that our Lord said after this memorable feeding of the multitude.
Christ often tests us to see what we shall say and do in the presence of overwhelming difficulty, but He always knows the way out. We at once begin to calculate our paltry resources, and to confess their inadequacy. We come back to explain that when we have done our utmost, we can provide very little. Then He steps in, determined that everyone shall be filled, with an ample supply left over. He makes His guests sit down in comfort on the grass, because there is plenty of time, as well as an abundance of food, for a happy and comfortable meal. We must bring Him what we have, however slender; must enter into His great plan and arrange the people for the banquet; must distribute the food and gather up the broken pieces. The world is to be fed by the cooperation of Christ and His Church. [source]

Chapter Summary: John 6

1  Jesus feeds five thousand men with five loaves and two fishes
15  Thereupon the people would have made him king;
16  but withdrawing himself, he walks on the sea to his disciples;
26  reproves the people flocking after him, and all the fleshly hearers of his word;
32  declares himself to be the bread of life to believers
66  Many disciples depart from him
68  Peter confesses him
70  Judas is a devil

Greek Commentary for John 6:7

Two hundred pennyworth of bread [διακοσιων δηναριων αρτοι]
“Loaves of two hundred denarii.” The Roman coin originally for ten asses (afterwards sixteen), about 16-2/3 cents. The denarius was the usual pay for a day‘s labour (Matthew 20:2, Matthew 20:9, Matthew 20:13). This item in Mark 6:37, but not in Matthew or Luke. That every one may take a little Final clause with ινα — hina and second aorist active subjunctive of λαμβανω — lambanō This detail in John alone. [source]
Pennyworth [δηναρίων]
See on Matthew 20:2. Two hundred pennyworth would represent between thirty and thirty-five dollars. [source]
That every one may take a little []
Peculiar to John. [source]

Reverse Greek Commentary Search for John 6:7

Matthew 4:1 The Devil [τοῦ διαβόλου]
The word means calumniator, slanderer. It is sometimes applied to men, as to Judas (John 6:70); in 1 Timothy 3:11 (slanderers )and in 2 Timothy 3:3, and Titus 2:3 (false accusers )In such cases never with the article. The Devil, Satan, the god of this world ( ὁ διάβολος ), is always with the article and never plural. This should be distinguished from another word, also wrongly rendered devil in the A. V. - δαίμων , and its more common neuter form δαιμόνιον , both of which should be translated demon, meaning the unclean spirits which possessed men, and were cast out by Christ and his apostles. The Rev., unfortunately, and against the protest of the American revisers, retains devil for both words, except in Acts 17:18, where it renders as A. V. gods. [source]
Matthew 4:1 To be tempted of the devil [πειραστηναι υπο του διαβολου]
Matthew locates the temptation at a definite time, “then” Judas has this term applied to him (John 6:70) as it is to men (2 Timothy 3:3; Titus 2:3) and women (she devils, 1 Timothy 3:11) who do the work of the arch slanderer. There are those today who do not believe that a personal devil exists, but they do not offer an adequate explanation of the existence and presence of sin in the world. Certainly Jesus did not discount or deny the reality of the devil‘s presence. The word “tempt” here (πειραζω — peirazō) and in Matthew 4:3 means originally to test, to try. That is its usual meaning in the ancient Greek and in the Septuagint. Bad sense of εκπειραζω — ekpeirazō in Matthew 4:7 as in Deuteronomy 6:16. Here it comes to mean, as often in the New Testament, to solicit to sin. The evil sense comes from its use for an evil purpose. [source]
Luke 22:3 Satan entered into Judas [εισηλτεν εις Ιουδαν]
Ingressive aorist active indicative. Satan was now renewing his attack on Jesus suspended temporarily (Luke 4:13) “until a good chance.” He had come back by the use of Simon Peter (Mark 8:33; Matthew 16:23). The conflict went on and Jesus won ultimate victory (Luke 10:18). Now Satan uses Judas and has success with him for Judas allowed him to come again and again (John 13:27). Judas evidently opened the door to his heart and let Satan in. Then Satan took charge and he became a devil as Jesus said (John 6:70). This surrender to Satan in no way relieves Judas of his moral responsibility. [source]
John 13:26 To Judas Iscariot the son of Simon [Ἱούδᾳ Σίμωνος Ἱσκαριώτῃ]
The best texts read Ἱσκαριώτου . “Judas the son of Simon Iscariot.” So John 6:71. The act was a mark of forbearance and goodwill toward the traitor, and a tacit appeal to his conscience against the contemplated treachery. [source]
John 12:22 Philip - Andrew []
They appear together in John 1:45; John 6:7, John 6:8. Compare Mark 3:18. [source]
John 1:43 Philip []
See on Mark 3:18. For hints of his character see John 6:5, John 6:7; John 12:21sqq.; John 14:8, John 14:9. [source]
John 1:35 Two of his disciples []
The one was Andrew (John 1:41), the other the Evangelist himself, who studiously refrains from mentioning his own name throughout the narrative. The name of James the elder also does not appear, nor that of Salome, the Evangelist's mother, who is mentioned by name in Mark's Gospel (Mark 15:40; Mark 16:1). The omission of his own name is the more significant from the fact that he is habitually exact in defining the names in his narrative. Compare the simple designation Simon (John 1:42) with subsequent occurrences of his name after his call, as John 1:42; John 13:6; John 21:15, etc. Also Thomas (John 11:16; John 20:24; John 21:2); Judas Iscariot (John 6:71; John 12:4; John 13:2, John 13:26); the other Judas (John 14:22). Note also that he never speaks of the Baptist as John the Baptist, like the other three Evangelists, but always as John. [source]
John 12:38 That might be fulfilled [ινα πληρωτηι]
It is usually assumed that ινα — hina here with the first aorist passive subjunctive of πληροω — plēroō has its full telic force. That is probable as God‘s design, but it is by no means certain since ινα — hina is used in the N.T. with the idea of result, just as ut in Latin is either purpose or result, as in John 6:7; John 9:2; 1 Thessalonians 5:4; Galatians 5:17; Romans 11:11 (Robertson, Grammar, p. 998). Paul in Romans 10:16 quotes Isaiah 53:1 as John does here but without ινα — hina See note on Romans 10:16 for discussion of the quotation. The next verse adds strength to the idea of design. [source]
John 13:11 For he knew him that should betray him [ηιδει γαρ τον παραδιδοντα αυτον]
Past perfect ηιδει — ēidei used as imperfect. Jesus had known for a year at least (John 6:64, John 6:70) and yet he treated Judas with his usual courtesy. The articular present participle of παραδιδωμι — paradidōmi “the betraying one,” for Judas was already engaged in the process. Did Judas wince at this thrust from Jesus? [source]
John 13:18 Not of you all [ου περι παντων]
As in John 13:11, he here refers to Judas whose treachery is no surprise to Jesus (John 6:64, John 6:70). Whom I have chosen Indirect question, unless τινας — tinas is here used as a relative like ους — hous The first aorist middle indicative of εκλεγω — eklegō is the same form used in John 6:70. Jesus refers to the choice (Luke 6:13 εκλεχαμενος — eklexamenos this very word again) of the twelve from among the large group of disciples. [source]
John 13:27 Then entered Satan into him [τοτε εισηλτεν εις εκεινον ο Σατανας]
The only time the word Satan occurs in the Gospel. As he had done before (John 13:2; Luke 22:3) until Christ considered him a devil (John 6:70). This is the natural outcome of one who plays with the devil. That thou doest, do quickly Aorist active imperative of ποιεω — poieō “Do more quickly what thou art doing.” Ταχειον — Tacheion is comparative of ταχεως — tacheōs (John 11:31) and in N.T. only here, John 20:4; Hebrews 13:19, Hebrews 13:23. See the eagerness of Jesus for the passion in Luke 12:50. [source]
John 12:4 Judas Iscariot [Ιουδας ο Ισκαριωτης]
See ο Ισκαριωτης — ho Iskariōtēs in John 14:22. See John 6:71; John 13:1 for like description of Judas save that in John 6:71 the father‘s name is given in the genitive, Σιμωνος — Simōnos and Ισκαριωτου — Iskariōtou (agreeing with the father), but in John 13:1 Ισκαριωτης — Iskariōtēs agrees with Ιουδας — Ioudas not with Σιμωνος — Simōnos Clearly then both father and son were called “Iscariot” or man of Kerioth in the tribe of Judah (Joshua 15:25). Judas is the only one of the twelve not a Galilean. One of his disciples Likewise in John 6:71, only there εκ — ek is used after εις — heis as some MSS. have here. This is the shameful fact that clung to the name of Judas. Which should betray him John does not say in John 6:71 Μελλω — Mellō here simply points to the act as future, not as necessary. Note the contrast between Mary and Judas. “Mary in her devotion unconsciously provides for the honour of the dead. Judas in his selfishness unconsciously brings about the death itself” (Westcott). [source]
John 12:22 Andrew [τωι Ανδρεαι]
Another apostle with a Greek name and associated with Philip again (John 6:7.), the man who first brought his brother Simon to Jesus (John 1:41). Andrew was clearly a man of wisdom for a crisis. Note the vivid dramatic presents here, cometh What was the crisis? These Greeks wish an interview with Jesus. True Jesus had said something about “other sheep” than Jews (John 10:16), but he had not explained. Philip and Andrew wrestle with the problem that will puzzle Peter on the housetop in Joppa (Acts 10:9-18), that middle wall of partition between Jew and Gentile that was only broken down by the Cross of Christ (Ephesians 2:11-22) and that many Christians and Jews still set up between each other. Andrew has no solution for Philip and they bring the problem, but not the Greeks, to Jesus. [source]
John 13:10 He that is bathed [ο λελουμενος]
Perfect passive articular participle of λουω — louō to bathe the whole body (Acts 9:37). Save to wash his feet Aleph and some old Latin MSS. have only νιπσασται — nipsasthai but the other words are genuine and are really involved by the use of νιπσασται — nipsasthai (first aorist middle infinitive of νιπτω — niptō to wash parts of the body) instead of λουσασται — lousasthai to bathe the whole body (just used before). The guest was supposed to bathe Because of the bath. For καταρος — katharos meaning external cleanliness see Matthew 23:26; Matthew 27:59; but in John 15:3 it is used for spiritual purity as here in “ye are clean” Every whit All of the body because of the bath. For this same predicate use of ολος — holos see John 9:34. But not all Strongly put exception Plain hint of the treachery of Judas who is reclining at the table after having made the bargain with the Sanhedrin (Mark 14:11). A year ago Jesus knew that Judas was a devil and said to the apostles: “One of you is a devil” (John 6:64, John 6:70). But it did not hurt them then nor did they suspect each other then or now. It is far-fetched to make Jesus here refer to the cleansing power of his blood or to baptism as some do. [source]
John 13:21 He was troubled in the spirit [εταραχτη τοι πνευματι]
First aorist passive indicative of ταρασσω — tarassō and the locative case of πνευμα — pneuma See note on John 11:33 and note on John 12:27 for this use of ταρασσω — tarassō for the agitation of Christ‘s spirit. In John 14:1, John 14:27 it is used of the disciples. Jesus was one with God (John 5:19) and yet he had our real humanity (John 1:14). Testified First aorist active indicative of μαρτυρεω — martureō definite witness as in John 4:44; John 18:37. One of you shall betray me Future active of παραδιδωμι — paradidōmi to betray, the word so often used of Judas. This very language occurs in Mark 14:18; Matthew 26:21 and the idea in Luke 22:21. Jesus had said a year ago that “one of you is a devil” (John 6:70), but it made no such stir then. Now it was a bolt from the blue sky as Jesus swept his eyes around and looked at the disciples. [source]
John 15:16 But I chose you [αλλ εγω εχελεχαμην υμας]
First aorist middle indicative of εκλεγω — eklegō See this same verb and tense used for the choice of the disciples by Christ (John 6:70; John 13:18; John 15:19). Jesus recognizes his own responsibility in the choice after a night of prayer (Luke 6:13). So Paul was “a vessel of choice” Appointed First aorist active indicative Second aorist active subjunctive of διδωμι — didōmi with ινα — hina (purpose clause). Cf. John 14:13 for the same purpose and promise, but with ποιησω — poiēsō (I shall do). See also John 16:23, John 16:26. [source]
Romans 4:25 Was delivered [παρεδόθη]
See on Matthew 4:12; see on 1 Peter 2:23. Used of casting into prison or delivering to justice, Matthew 4:12; Matthew 10:17, Matthew 19:21. Frequently of the betrayal of Christ, Matthew 10:4; Matthew 17:22; John 6:64, John 6:71. Of committing a trust, Matthew 25:14, Matthew 25:20, Matthew 25:22. Of committing tradition, doctrine, or precept, Mark 7:13; 1 Corinthians 11:2; 1 Corinthians 15:3; Romans 6:17; 2 Peter 2:21. Of Christ's yielding up His spirit, John 19:30. Of the surrender of Christ and His followers to death, Romans 8:32; 2 Corinthians 4:11; Galatians 2:20. Of giving over to evil, Romans 1:26, Romans 1:28; 1 Corinthians 5:5; Ephesians 4:19. [source]
1 Corinthians 1:1 Called to be an apostle []
See on Romans 1:1. Compare 1 Timothy 1:1. Not distinguishing him from other apostles. Compare Matthew 4:21; John 6:70; but Paul was called no less directly than these by Jesus Christ. Galatians 1:12-16. John does not use the word apostle, but gives the idea, John 13:18. [source]
Ephesians 6:11 The devil [τοῦ διαβόλου]
See on Matthew 4:1; see on John 6:70. In Job and Zechariah used as the equivalent of Satan (hater or accuser, see on Luke 10:18), of a single person, the enemy of mankind. In the other Old-Testament passages in which it occurs, it is used to translate either Satan or its equivalent in meaning, tsar (adversary, distresser ), but without the same reference to that single person. See Sept., 1 Chronicles 21:1; Esther 7:4; Esther 8:1; Psalm 108:6; Numbers 22:32. The Septuagint usage implies enmity in general, without accusation either true or false. In the New Testament invariably as a proper name, except in the Pastoral Epistles, where it has its ordinary meaning slanderous. See 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3. As a proper name it is used in the Septuagint sense as the equivalent of Satan, and meaning enemy. [source]
Hebrews 13:5 Be content with such things as ye have [ἀρκούμενοι τοῖς παροῦσιν]
Lit. being contented with the things which are at hand. For ἀρκεῖν tosuffice, see Luke 3:14; John 6:7; 1 Timothy 6:8. On the compounds αὐτάρκης self-sufficientand αὐτάρκεια self-sufficiencysee on 2 Corinthians 9:8; see on Philemon 4:11. [source]

What do the individual words in John 6:7 mean?

Answered Him - Philip Two hundred denarii worth of loaves not are sufficient for them that each little [piece] one might receive
Ἀπεκρίθη αὐτῷ Φίλιππος Διακοσίων δηναρίων ἄρτοι οὐκ ἀρκοῦσιν αὐτοῖς ἵνα ἕκαστος βραχύ τι λάβῃ

Ἀπεκρίθη  Answered 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: ἀποκρίνομαι  
Sense: to give an answer to a question proposed, to answer.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Φίλιππος  Philip 
Parse: Noun, Nominative Masculine Singular
Root: Φίλιππος  
Sense: an apostle of Christ.
Διακοσίων  Two  hundred 
Parse: Adjective, Genitive Neuter Plural
Root: διακόσιοι  
Sense: two hundred.
δηναρίων  denarii  worth 
Parse: Noun, Genitive Neuter Plural
Root: δηνάριον  
Sense: A Roman silver coin in NT time.
ἄρτοι  of  loaves 
Parse: Noun, Nominative Masculine Plural
Root: ἄρτος  
Sense: food composed of flour mixed with water and baked.
ἀρκοῦσιν  are  sufficient 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: ἀρκέω  
Sense: to be possessed of unfailing strength.
αὐτοῖς  for  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἵνα  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
ἕκαστος  each 
Parse: Adjective, Nominative Masculine Singular
Root: ἕκαστος  
Sense: each, every.
βραχύ  little  [piece] 
Parse: Adjective, Accusative Neuter Singular
Root: βραχύς  
Sense: short, small, little.
τι  one 
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular
Root: τὶς  
Sense: a certain, a certain one.
λάβῃ  might  receive 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: λαμβάνω  
Sense: to take.

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