Matthew 14:20

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Matthew 14:20 in Multiple Translations

Berean Standard Bible BSB

They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over.

King James Version KJV

And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full.

American Standard Version ASV

And they all ate, and were filled: and they took up that which remained over of the broken pieces, twelve baskets full.

Bible in Basic English BBE

And they all took of the food and had enough: and they took up twelve baskets full of broken bits which were not used.

Free Bible Version FBV

Everybody ate until they were full. Then they collected up the leftovers which filled twelve baskets.

Geneva Bible 1599 GNV

And they did all eate, and were sufficed, and they tooke vp of the fragments that remained, twelue baskets full.

Young's Literal Translation YLT

and they did all eat, and were filled, and they took up what was over of the broken pieces twelve hand-baskets full;

World English Bible WEB

They all ate and were filled. They took up twelve baskets full of that which remained left over from the broken pieces.

Noah Webster Bible WBS

And they all ate, and were satisfied: and they took up of the fragments that remained twelve baskets full.

Douay-Rheims 1899 DRV

And they did all eat, and were filled. And they took up what remained, twelve full baskets of fragments.

Translation for Translators T4T

All the people in the crowd ate until they had enough to eat. Then we disciples gathered the pieces that were left over, and we filled twelve baskets with them.

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Berean Amplified Bible — Matthew 14:20

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Word Study

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Matthew 14:20 Interlinear (Deep Study)

BIB

GRK και εφαγον παντες και εχορτασθησαν και ηραν το περισσευον των κλασματων δωδεκα κοφινους πληρεις

και kai G2532 and Conj

εφαγον phagein G5315 to eat Verb-2AAI-3P

παντες pas G3956 all Adj-NPM

και kai G2532 and Conj

εχορτασθησαν chortazō G5526 to feed Verb-API-3P

και kai G2532 and Conj

ηραν airō G142 to take up Verb-AAI-3P

το ho G3588 the/this/who Art-ASN

περισσευον perisseuō G4052 to exceed Verb-PAP-ASN

των ho G3588 the/this/who Art-GPN

κλασματων klasma G2801 fragment Noun-GPN

δωδεκα dōdeka G1427 twelve Adj-NUI

κοφινους kophinos G2894 basket Noun-APM

πληρεις plērēs G4134 full Adj-APM

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Greek Word Reference — Matthew 14:20

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εφαγον phagein G5315 "to eat" Verb-2AAI-3P

This Greek word means to eat, whether literally or figuratively, as seen in Matthew 14:20 and 1 Corinthians 11:21. It can also refer to partaking in food and drink, like in 1 Corinthians 9:4. The word is often used in the context of everyday life and community.

Definition: φάγομαιHellenistic for cl. ἔδομαι, see: ἐσθίω. ἐσθίω, and (poet, and late prose) ἔσθω, [in LXX chiefly for אכל ;] to eat; __(a) absol.: Mat.14:20, 21 Mrk.6:31, Jhn.4:31, al.; ἐν τ. φαγεῖν (on this aor. form, see M, Pr., 111), 1Co.11:21; διδόναι φαγεῖν, with dative of person(s), Mrk.5:43, al.; ἐ. καὶ πίνειν, Mat.6:25, 31 Luk.10:7, al.; of ordinary use of food and drink, 1Co.9:4 11:22; of partaking of food at table, Mrk.2:16, Luk.5:30, al.; opposite to fasting, Mat.11:18, Luk.5:33, al.; of revelling, Mat.24:49, Luk.12:45 . __(b) with accusative of thing(s): Mat.6:25, Mrk.1:6, Jhn.6:31, Rom.14:2, al.; ἄρτον (Heb. אָכַל לֶחֶם), Mat.15:2, Mrk.3:20, al.; τὸν ἑαυτοῦ ἄ., 2Th.3:12; ἄ. before παρά, genitive of person(s), 2Th.3:8; τά before id., Luk.10:7; τ. πάσχα, Mat.26:17, Mrk.14:12 al; τ. κυριακὸν δεῖπνον, 1Co.11:20; τ. θυσίας, 1Co.10:18; before ἐκ (= cl. part. genitive), Jhn.6:26, 5o, 51, 1Co.11:28; ἀπό (cf. Heb. אָכַל מִן), Mat.15:27, Mrk.7:28; metaphorically, to devour, consume: Heb.10:27, Jas.5:3, Rev.17:16 (cf. κατ-, συν-εσθίω) . (AS)

Usage: Occurs in 89 NT verses. KJV: eat, meat See also: 1 Corinthians 8:8; Luke 14:15; Hebrews 13:10.

παντες pas G3956 "all" Adj-NPM

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)

Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εχορτασθησαν chortazō G5526 "to feed" Verb-API-3P

To feed or fill with food is what this word means, like giving animals fodder or people a satisfying meal. Jesus used it to describe feeding the 5,000 in Matthew 14:20 and Mark 6:42.

Definition: χορτάζω (χόρτος), [in LXX for שָׂבַע, Psa.17:14 al. ;] __(a) prop., of animals (see Lft. on Php.4:12), to feed, fatten: Rev.19:21; __(b) in late Gk. (Kennedy, Sources, 82, 156), of persons, to fill or satisfy with food: with accusative of person(s), Mat.15:33; pass., Mat.14:20 15:37, Mrk.6:42 7:27 8:8, Luk.9:17, Jhn.6:26, Jas.2:16; opposite to πεινᾶν, Php.4:12; with genitive of thing(s), Mrk.8:4; ἀπό, Luk.16:21; ἐκ, Luk.15:16, WH, txt.; metaphorically, Mat.5:6, Luk.6:21.† (AS)

Usage: Occurs in 15 NT verses. KJV: feed, fill, satisfy See also: James 2:16; Mark 8:4; Revelation 19:21.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ηραν airō G142 "to take up" Verb-AAI-3P

Means to lift up or take away, used in John 8:59 to describe Jesus escaping, and in John 1:29 to describe Jesus taking away sin.

Definition: αἴρω, [in LXX chiefly for נשׂא, also for לקח, etc. ;] __1. to raise, take up, lift or draw up: Jhn.8:59 11:41, Act.27:17, al. __2. to bear, carry: Mat.4:6 16:24, al. __3. to bear or take away, carry off, remove: Mat.21:21, Jhn.19:31, 1Co.5:12 6:15 (see Lft., Notes, 216), al.; of the taking away sin by Christ, Jhn.1:29, 1Jn.3:5. (Cf. ἀπ᾽, ἐξ-, ἐπ-, μετ-, συν-, ὑπερ-αίρω). For exx. from π., see MM, VGT, see word) (AS)

Usage: Occurs in 98 NT verses. KJV: away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up) See also: 1 Corinthians 6:15; Luke 19:21; Revelation 10:5.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

περισσευον perisseuō G4052 "to exceed" Verb-PAP-ASN

To exceed or superabound means to have more than enough of something. In the Bible, it is used to describe God's abundant love and provision, as seen in Matthew 14:20 and Romans 5:15. It can also mean to cause someone to have more than enough.

Definition: περισσεύω (περισσός), [in LXX: 1Ki.2:33 (מַרְבִּית), 1Ki.2:36 Ecc.3:19 (יָתַר ni., יוׄתֵר), Tob.4:16, Sir.10:27 11:12 19:24, Sir 30:38 (Sir.33:29), 1Ma.3:30 * ;] __I. Prop., intrans., __1. of things, to be over and above the number (Hes.), hence, __(a) to be or remain over: Mat.14:20 15:37, Luk.9:17, Jhn.6:12-13; __(b) to abound, be in abundance: Mrk.12:44, Luk.12:15 21:4, Act.16:5, Rom.3:7 5:15, 2Co.1:5 8:2 9:12, Php.1:26. __2. Of persons, __(a) to abound in, have in abundance: 1Co.14:12 15:58, Php.4:12, 18; with genitive, Luk.15:17 T; __(b) to be superior or better, to excel: absol., 1Co.3:9 8:8; with dative ref., 2Co.3:9; before ἐν, Rom.15:13, 1Co.15:58, 2Co.3:9 8:7, Col.2:7; μᾶλλον, 1Th.4:1 4:10; μ καὶ μ., Php.1:9; πλεῖον, Mat.5:20. __II. In late writers (Lft., Notes, 48 f.), trans., __(a) to make to abound: with accusative before εἰς, 2Co.4:15 9:8, Eph.1:8; pass., Mat.13:12 25:29; with genitive of thing(s), Luk.15:17, WH; __(b) to make to excel: with accusative of person(s), dative of thing(s), 1Th.3:12 (cf. ὑπερ-περισσεύω).† SYN.: πλεονάζω (AS)

Usage: Occurs in 35 NT verses. KJV: (make, more) abound, (have, have more) abundance (be more) abundant, be the better, enough and to spare, exceed, excel, increase, be left, redound, remain (over and above) See also: 1 Corinthians 8:8; John 6:13; Romans 3:7.

των ho G3588 "the/this/who" Art-GPN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κλασματων klasma G2801 "fragment" Noun-GPN

A fragment is a broken piece of something, like the leftovers from the feeding of the 5000 in Matthew 14 and Mark 6.

Definition: κλάσμα, -τος, τό (κλάω), [in LXX for פַּת, פֶּלַח ;] a broken piece, fragment: Mat.14:20 15:37, Mrk.6:43 8:8, 19-20, Luk.9:17, Jhn.6:12-13 † (AS)

Usage: Occurs in 9 NT verses. KJV: broken, fragment See also: John 6:12; Mark 8:8; Matthew 15:37.

δωδεκα dōdeka G1427 "twelve" Adj-NUI

This word means the number twelve, like the twelve apostles in Matthew 10:1. It is used to describe a dozen of something in the Bible.

Definition: δώδεκα, οἱ, αἱ, τά indecl. numeral, twelve: Mat.9:20 10:1, al.; οἱ δ., the apostles, Mat.10:5, Mrk.4:10, al.; in Act.19:7 24:11, for Rec. δεκαδύο. (AS)

Usage: Occurs in 59 NT verses. KJV: twelve See also: 1 Corinthians 15:5; Mark 8:19; James 1:1.

κοφινους kophinos G2894 "basket" Noun-APM

A 'kophinos' is a small wicker basket used to carry food, like the ones used to collect leftover bread after Jesus fed the crowds in Matthew 14:20 and Mark 6:43. These baskets were a common item in Jewish daily life.

Definition: κόφινος, -ου, ὁ [in LXX: Jdg.6:19 (סַל), Psa.81:6 (דּוּד)* ;] a basket, probably of wicker-work, such as were carried by Jews for food: Mat.14:20 16:9, Mrk.6:43 8:19 9:17 13:8, Jhn.6:13 (cf. σφυρίς).† (AS)

Usage: Occurs in 6 NT verses. KJV: basket See also: John 6:13; Mark 8:19; Matthew 16:9.

πληρεις plērēs G4134 "full" Adj-APM

Something that is full is complete or filled up, like the baskets in Matthew 14:20. This can be physical or spiritual, like being full of faith or the Holy Spirit.

Definition: πλήρης, -ες [in LXX chiefly for מָלֵא ;] __1. full, filled: Mat.14:20 15:37; with genitive of thing(s), Mrk.8:19; λέπρας, Luk.5:12; metaphorically, of the soul: πνεύματος ἀγίου, Luk.4:1, Act.6:3 7:55 11:24; πίστεως, Act.6:5; χάριτος, ib. Act.6:8; χ. καὶ ἀληθείας (where π. is indecl.; see M, Pr., 50; Milligan, NTD, 65, with reff. in each), Jhn.1:14; δόλου, Act.13:10; θυμοῦ, Act.19:28; ἔργων ἀγαθῶν, Act.9:36. __2. full, complete: μισθός, II Jn 8; σῖτος (π. prob. indecl. here; see on Jhn.1:14, supr.), Mrk.4:28.† (AS)

Usage: Occurs in 17 NT verses. KJV: full See also: 2 John 1:8; Acts 19:28; Matthew 15:37.

Study Notes — Matthew 14:20

Show Verse Quote Highlights

Context
Cross References
Matthew 14:20 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 14:20
Jamieson-Fausset-Brown on Matthew 14:20
Matthew Poole's Commentary on Matthew 14:20
Trapp's Commentary on Matthew 14:20
Ellicott's Commentary on Matthew 14:20
Adam Clarke's Commentary on Matthew 14:20
Cambridge Bible on Matthew 14:20
Whedon's Commentary on Matthew 14:20
Sermons on Matthew 14:20

Context — The Feeding of the Five Thousand

18“Bring them here to Me,” Jesus said. 19And He directed the crowds to sit down on the grass. Taking the five loaves and the two fish and looking up to heaven, He spoke a blessing. Then He broke the loaves and gave them to the disciples, and the disciples gave them to the people.

20They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over.

21About five thousand men were fed, besides women and children. 22Immediately Jesus made the disciples get into the boat and go on ahead of Him to the other side, while He dismissed the crowds.

Cross References

	Reference	Text (BSB)
1	Exodus 16:12	“I have heard the grumbling of the Israelites. Tell them, ‘At twilight you will eat meat, and in the morning you will be filled with bread. Then you will know that I am the LORD your God.’”
2	Mark 6:42–44	They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces of bread and fish. And there were five thousand men who had eaten the loaves.
3	Matthew 16:8–10	Aware of their conversation, Jesus said, “You of little faith, why are you debating among yourselves about having no bread? Do you still not understand? Do you not remember the five loaves for the five thousand, and how many basketfuls you gathered? Or the seven loaves for the four thousand, and how many basketfuls you gathered?
4	Exodus 16:8	And Moses added, “The LORD will give you meat to eat this evening and bread to fill you in the morning, for He has heard your grumbling against Him. Who are we? Your grumblings are not against us but against the LORD.”
5	1 Kings 17:12–16	But she replied, “As surely as the LORD your God lives, I have no bread—only a handful of flour in a jar and a little oil in a jug. Look, I am gathering a couple of sticks to take home and prepare a meal for myself and my son, so that we may eat it and die.” “Do not be afraid,” Elijah said to her. “Go and do as you have said. But first make me a small cake of bread from what you have, and bring it out to me. Afterward, make some for yourself and your son, for this is what the LORD, the God of Israel, says: ‘The jar of flour will not be exhausted and the jug of oil will not run dry until the day the LORD sends rain upon the face of the earth.’” So she went and did according to the word of Elijah, and there was food every day for Elijah and the woman and her household. The jar of flour was not exhausted and the jug of oil did not run dry, according to the word that the LORD had spoken through Elijah.
6	Luke 1:53	He has filled the hungry with good things, but has sent the rich away empty.
7	Mark 8:8–9	The people ate and were satisfied, and the disciples picked up seven basketfuls of broken pieces that were left over. And about four thousand men were present. As soon as Jesus had dismissed the crowd,
8	2 Kings 4:1–7	Now the wife of one of the sons of the prophets cried out to Elisha, “Your servant, my husband, is dead, and you know that your servant feared the LORD. And now his creditor is coming to take my two children as his slaves!” “How can I help you?” asked Elisha. “Tell me, what do you have in the house?” She answered, “Your servant has nothing in the house but a jar of oil.” “Go,” said Elisha, “borrow jars, even empty ones, from all your neighbors. Do not gather just a few. Then go inside, shut the door behind you and your sons, and pour oil into all these jars, setting the full ones aside.” So she left him, and after she had shut the door behind her and her sons, they kept bringing jars to her, and she kept pouring. When all the jars were full, she said to her son, “Bring me another.” But he replied, “There are no more jars.” Then the oil stopped flowing. She went and told the man of God, and he said, “Go, sell the oil, and pay your debt. Then you and your sons can live on the remainder.”
9	John 6:11–14	Then Jesus took the loaves and the fish, gave thanks, and distributed to those who were seated as much as they wanted. And when everyone was full, He said to His disciples, “Gather the pieces that are left over, so that nothing will be wasted.” So they collected them and filled twelve baskets with the pieces of the five barley loaves left over by those who had eaten. When the people saw the sign that Jesus had performed, they began to say, “Truly this is the Prophet who is to come into the world.”
10	Leviticus 26:26	When I cut off your supply of bread, ten women will bake your bread in a single oven and dole out your bread by weight, so that you will eat but not be satisfied.

Matthew 14:20 Summary

This verse shows us that God's provision is always more than enough, and that He desires for everyone to be filled and satisfied. Just like the crowd in Matthew 14:20, we can trust that God will provide for our needs, even when it seems like there's not enough. As Jesus said in Matthew 6:33, when we seek first God's kingdom and righteousness, all our needs will be met, and we will be satisfied. This is a promise we can hold onto, just like the disciples held onto the twelve basketfuls of broken pieces, reminding us of God's abundant love and care.

Frequently Asked Questions

What is the significance of the twelve basketfuls of broken pieces left over?

The twelve basketfuls represent the abundance of God's provision and the fact that His resources are always more than enough to meet our needs, as seen in Matthew 14:20 and also in the feeding of the four thousand in Matthew 15:38.

How does this miracle relate to Jesus' identity and mission?

This miracle demonstrates Jesus' power and compassion, and it points to His role as the Bread of Life, who satisfies the deepest hungers of humanity, as stated in John 6:35.

What can we learn from the fact that everyone ate and was satisfied?

This verse teaches us that God's provision is not just for some, but for all, and that He desires for everyone to be filled and satisfied, as expressed in Psalm 107:9 and Isaiah 55:1-2.

How does this verse relate to our everyday lives and struggles?

This verse reminds us that even in times of scarcity and need, God is able to provide abundantly, and that we can trust in His goodness and provision, as promised in Philippians 4:19 and Matthew 6:33.

Reflection Questions

What are some areas in my life where I am trusting in my own resources, rather than God's abundance?
How can I apply the principle of God's abundant provision to my daily struggles and needs?
What does it mean for me to 'eat and be satisfied' in a spiritual sense, and how can I experience this kind of satisfaction in my relationship with God?
In what ways can I be a part of sharing God's abundance with others, just as the disciples shared the loaves and fish with the crowd?

Gill's Exposition on Matthew 14:20

And they did all eat,.... Christ and his twelve disciples, and the five thousand men, with the women and children, of the five loaves and two fishes; everyone had their portion, and were filled; they

Jamieson-Fausset-Brown on Matthew 14:20

And his disciples came, and took up the body, and buried it, and went and told Jesus. For the exposition of this section-one of the very few where all the four Evangelists run parallel-see the notes at Mark 6:30-44.

Matthew Poole's Commentary on Matthew 14:20

See Poole on "".

Trapp's Commentary on Matthew 14:20

20 And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full. Ver. 20. And were filled] So David’ s cup overflowed, Psalms 23:5; he had not only a sufficience but an affluence. So, at the marriage of Cana, Christ gave them wine enough for 150 guests, John 2:10. Howbeit he hath not promised us superfluities. Having food and raiment, let us be content, 1 Timothy 6:8. A little of the creature will serve to carry us through our pilgrimage. And they took up of the fragments] Thrift is a great revenue ( ingens vectigal parsimonia), and good husbandry well pleasing to God, Proverbs 27:26-27, so it degenerate not into niggardise. Twelve baskets full] If we consider what they are, we may wonder they left anything, as if, what they left, that they ate anything.

Ellicott's Commentary on Matthew 14:20

(20) Twelve baskets full.—The basket here is the cophinus, a small basket carried in the hand, and often used by travellers to hold their food. So Juvenal (Sat. iii. 14) describes the Jews of Italy as travelling with “their cophinus and a wisp of hay,” by way of pillow, as their only luggage. St. John records that the gathering was made by our Lord’s express commands, “that nothing be lost.” The marvellous display of creative power was not to supersede forethought, thrift, economy in the use of the gifts it had bestowed. It is probable, from the language of the disciples in Mark 6:37, and from John 13:29, that they were in the habit of distributing food to the poor in the villages and towns in which they preached, and the fragments were, we may believe, reserved for that use.

Adam Clarke's Commentary on Matthew 14:20

Verse 20. They did all eat, and were filled] Little or much is the same in the hands of Jesus Christ. Here was an incontestable miracle - five thousand men, besides women and children, fed with five cakes and two fishes! Here must have been a manifest creation of substance - the parts of the bread were not dilated to make them appear large, nor was there any delusion in the eating-for they all ate, and were all filled. Here then is one miracle of our Lord attested by at least five thousand persons! But did not this creation of bread prove the unlimited power of Jesus? Undoubtedly: and nothing less than eternal power and Godhead could have effected it. They took up - twelve baskets] It was customary for many of the Jews to carry a basket with them at all times: and Mr. Wakefield's conjecture here is very reasonable: - "By the number here particularized, it should seem that each apostle filled his own bread basket." Some think that the Jews carried baskets in commemoration of their Egyptian bondage, when they were accustomed to carry the clay and stubble to make the bricks, in a basket that was hung about their necks. This seems to be what Sidonius Apollinaris refers to in the following words, Epist. vii. 6. Ordinis res est, ut, (dum in allegorica versamur AEgypto) Pharao incedat cum diademate, Israelita cum COPHINO. These words of Alcimus Avitus, lib. v. 30, are to the same effect:- Servitii longo lassatam pondere plebem, Oppressos cophinis humeros, attritaque collo. It appears that a basket about the neck, and a bunch of hay, were the general characteristic of this long enslaved and oppressed people in the different countries where they sojourned. Juvenal also mentions the basket and the hay: - Cum dedit ille locum, cophino faenoque relicto, Arcanam Judaea tremens mendicat in aurem. Sat vi. 542. A gypsy Jewess whispers in your ear-- Her goods a basket, and old hay her bed, She strolls, and telling fortunes, gains her bread. Dryden. And again, Sat iii. 13: - Nunc sacri fontis nemus, et delubra locantur Judaeis, quorum cophinus, faenumque supellex. Now the once hallowed fountain, grove, and fane, Are let to Jews, a wretched, wandering train, Whose wealth is but a basket stuff'd with hay. Gifford. The simple reason why the Jews carried baskets with them appears to be this:-When they went into Gentile countries, they carried their own provision with them, as they were afraid of being polluted by partaking of the meat of heathens. This also obliged them probably to carry hay with them to sleep on: and it is to this, in all likelihood, that Juvenal alludes. After five thousand were fed, twelve times as much, at least, remained, as the whole multitude at first sat down to! See Clarke on Lu 9:16.

Cambridge Bible on Matthew 14:20

20. they took up of the fragments] The Greek word for fragments is connected with the verb “to break” in the preceding verse. The true meaning of the word is therefore “the portions broken off for distribution.” twelve baskets] The same word kophinoi is used for baskets in the four accounts of this miracle, and also by our Lord, when He refers to the miracle (ch. Matthew 16:9); whereas a different word is used in describing the feeding of four thousand and in the reference made to that event by our Lord (ch. Matthew 16:10). The Roman poet Juvenal describes a large provision-basket of this kind, together with a bundle of hay, as being part of the equipment of the Jewish mendicants who thronged the grove of Egeria at Rome. The motive for this custom was to avoid ceremonial impurity in eating or in resting at night.

Whedon's Commentary on Matthew 14:20

20. All eat, and were filled — Like the widow’s cruse of oil, when a part was taken, its place was instantly supplied by divine power.

Sermons on Matthew 14:20

	Sermon	Description
	(Pdf Book) Realities of Faith / 4 Chapters by Basilea Schlink	Basilea Schlink shares the profound experiences of her community in witnessing God's miraculous answers to prayer, emphasizing the importance of faith and perseverance in the face
	Fargo Memorial Day Conference-11 Fruitbearing by William MacDonald	In this sermon, the speaker emphasizes the importance of the word of God as the most precious possession for Christians. He encourages young people to prioritize their time and foc
	(Deeper 2003 - "Let It Go") Letting Go of... - Sep 27, 2003 Pm by Stephen Fenton	In this sermon, the preacher emphasizes the power of the Gospel and how it can transform lives. He encourages his listeners to step off the path of selfishness and stop playing gam
	Studies in the Psalms 05 Handfuls From God by Neil Fraser	In this sermon, the speaker reflects on their 45 years of full-time service for the Lord, emphasizing that they have never asked people for money. They highlight the idea that accu
	Jesus Multiplies Food for Five Thousand People Mark 6:30-44 by David Servant	David Servant preaches on how God can use even the smallest offerings to perform miracles, as seen in the story of the young boy's five loaves and two fish feeding five thousand pe
	Give Ye Them to Eat--2 by Bakht Singh	Bakht Singh preaches about God's ability to meet urgent needs even when we feel overwhelmed and unaware of His plans, using the story of Elijah and Elisha as an example of God's di
	Mighty Deeds and Empty Words by A.W. Tozer	The preacher delves into the Greek word 'chortazo,' which means to feed with herbs or grass until fully satisfied, emphasizing the concept of being filled to satisfaction. This ter