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.
Ἀπεκρίθη | Answered |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Φίλιππος | Philip |
Parse: Noun, Nominative Masculine Singular Root: Φίλιππος Sense: an apostle of Christ. |
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Διακοσίων | Two hundred |
Parse: Adjective, Genitive Neuter Plural Root: διακόσιοι Sense: two hundred. |
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δηναρίων | denarii worth |
Parse: Noun, Genitive Neuter Plural Root: δηνάριον Sense: A Roman silver coin in NT time. |
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ἄρτοι | of loaves |
Parse: Noun, Nominative Masculine Plural Root: ἄρτος Sense: food composed of flour mixed with water and baked. |
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ἀρκοῦσιν | are sufficient |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: ἀρκέω Sense: to be possessed of unfailing strength. |
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αὐτοῖς | for them |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἵνα | that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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ἕκαστος | each |
Parse: Adjective, Nominative Masculine Singular Root: ἕκαστος Sense: each, every. |
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βραχύ | little [piece] |
Parse: Adjective, Accusative Neuter Singular Root: βραχύς Sense: short, small, little. |
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τι | one |
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τὶς Sense: a certain, a certain one. |
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λάβῃ | might receive |
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: λαμβάνω Sense: to take. |
Greek Commentary for John 6:7
“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]
See on Matthew 20:2. Two hundred pennyworth would represent between thirty and thirty-five dollars. [source]
Peculiar to John. [source]
Reverse Greek Commentary Search for John 6:7
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 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]
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]
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]
They appear together in John 1:45; John 6:7, John 6:8. Compare Mark 3:18. [source]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]