KJV: This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.
YLT: and he said this, not because he was caring for the poor, but because he was a thief, and had the bag, and what things were put in he was carrying.
Darby: But he said this, not that he cared for the poor, but because he was a thief and had the bag, and carried what was put into it.
ASV: Now this he said, not because he cared for the poor; but because he was a thief, and having the bag took away what was put therein.
εἶπεν | He said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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τοῦτο | this |
Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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ὅτι | because |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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πτωχῶν | poor |
Parse: Adjective, Genitive Masculine Plural Root: πτωχός Sense: reduced to beggary, begging, asking alms. |
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ἔμελεν | he was caring |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: μέλει Sense: to care about. |
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αὐτῷ | to him |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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κλέπτης | a thief |
Parse: Noun, Nominative Masculine Singular Root: κλέπτης Sense: an embezzler, pilferer. |
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ἦν | he was |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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γλωσσόκομον | money bag |
Parse: Noun, Accusative Neuter Singular Root: γλωσσόκομον Sense: a case in which to keep mouth-pieces of wind instruments. |
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τὰ | that |
Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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βαλλόμενα | being put into [it] |
Parse: Verb, Present Participle Middle or Passive, Accusative Neuter Plural Root: βάλλω Sense: to throw or let go of a thing without caring where it falls. |
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ἐβάσταζεν | he used to pilfer |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: βαστάζω Sense: to take up with the hands. |
Greek Commentary for John 12:6
Literally, “not because it was a care to him concerning the poor” (impersonal imperfect of μελει melei it was a care). John often makes explanatory comments of this kind as in John 2:21.; John 7:22, John 7:39. But because he was a thief Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew 26:15), for the disciples did not suspect Judas of treachery (John 13:28.), let alone small speculations. There is no reason for thinking that John is unfair to Judas. “Temptation commonly comes through that for which we are naturally fitted” (Westcott). In this case Judas himself was “the poor beggar” who wanted this money. And having the bag took away what was put therein This is the correct text. This compound for the earlier γλωσσοκομειον glōssokomeion (from γλωσσα glōssa tongue, and κομεω komeō to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for “money-box” as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and John 13:29 in same sense about Judas. αλλομενα Ballomena is present passive participle (repeatedly put in) of βαλλω ballō to cast or fling. The imperfect active (custom) of βασταζω bastazō old verb to pick up (John 10:31), to carry (John 19:17), but here and John 20:15 with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri. [source]
The best texts read ἔχων , having, and omit the second καὶ andThe rendering would then be, and having the bag bare, etc. [source]
Only here and John 13:29. Originally a box for keeping the mouth-pieces of wind instruments. From γλῶσσα , tongue, and κομέω , to tend. The word was also used for a coffin. Josephus applies it to the coffer in which the golden mice and emerods were preserved (1 Samuel 6:11). In the Septuagint, of the chest which Joash had provided for receiving contributions for the repairing of the Lord's house (2 Chronicles 24:8). Rev. gives box, in margin. [source]
Carried away or purloined. This meaning is rather imparted by the context than residing in the verb itself, i.e., according to New Testament usage (see on John 10:21). Unquestionably it has this meaning in later Greek, frequently in Josephus. Render, therefore, as Rev., took away. The rendering of the A.V. is tautological. [source]
Reverse Greek Commentary Search for John 12:6
See on John 12:6; see on John 10:31. [source]
See on John 10:31; see on John 12:6. [source]
See on John 12:6. [source]
Again refers to John 8:59. It seems as though a different verb is purposely chosen here (compare ἦραν tookup, in John 8:59), since the interview took place in Solomon's porch, where stones would not be at hand. The verb here may mean to take up. So Ajax says:“Send some one as a messenger to bearThe evil news to Teucros, that he first May lift ( βαστάσῃ ) my corpse by this sharp sword transfixed.”Sophocles, “Ajax,” 827. Its more usual meaning in the New Testament, however, is to bear or carry. So of the cross (John 19:17; Luke 14:27). Here it might very properly be rendered brought, perhaps from the works which were then going on at the temple. See further on John 12:6. [source]
Solemn prelude by repetition as in John 1:51. The words do not ever introduce a fresh topic (cf. John 8:34, John 8:51, John 8:58). So in John 10:7. The Pharisees had previously assumed (Vincent) they alone were the authoritative guides of the people (John 9:24, John 9:29). So Jesus has a direct word for them. So Jesus begins this allegory in a characteristic way. John does not use the word παροιμια parabolē but εις την αυλην των προβατων paroimia (John 10:6), and it really is an allegory of the Good Shepherd and self-explanatory like that of the Prodigal Son in Luke 15. He first tells it in John 10:1-5 and then explains and expands it in John 10:7-18. Into the fold of the sheep (αυλη eis tēn aulēn tōn probatōn). Originally αω aulē (from αναβαινων aō to blow) in Homer‘s time was just an uncovered space around the house enclosed by a wall, then a roofless enclosure in the country where flocks were herded as here and John 10:16. It later came to mean the house itself or palace (Matthew 26:3, Matthew 26:58, etc.). In the papyri it means the court attached to the house. Climbeth up (αναβαινω anabainōn). Present active participle of αλλαχοτεν anabainō to go up. One who goes up, not by the door, has to climb up over the wall. Some other way (αλλοτεν allachothen). Rare word for old εκεινος allothen but in 4Macc 1:7 and in a papyrus. Only here in N.T. The same (κλεπτης εστιν και ληιστης ekeinos). “That one” just described. Is a thief and a robber (κλεπτω kleptēs estin kai lēistēs). Both old and common words (from ληιζομαι kleptō to steal, κλεπτης lēizomai to plunder). The distinction is preserved in the N.T. as here. Judas was a kleptēs (John 12:6), Barabbas a robber (John 18:40) like the two robbers (Matthew 27:38, Matthew 27:44) crucified with Jesus erroneously termed thieves like “the thief on the cross” by most people. See Mark 11:17. Here the man jumping over the wall comes to steal and to do it by violence like a bandit. He is both thief and robber. [source]
Imperfect active of δοκεω dokeō Mere inference in their ignorance. The bag See note on John 12:6 for this word. What things we have need of Antecedent The feast of unleavened bread beginning after the passover meal and lasting eight days. If this was twenty-four hours ahead of the passover meal, there was no hurry for next day would be in ample time. Or that he should give something to the poor Another alternative in their speculation on the point. Note prolepsis of τοις πτωχοις tois ptōchois (dative case) before ινα δωι hina dōi (final clause with ινα hina and second aorist active subjunctive of διδωμι didōmi). [source]
The literal sense of βασταζω bastazō to bear, occurs in John 12:6. For the figurative as here see Acts 15:10. The untaught cannot get the full benefit of teaching (1 Corinthians 3:1; Hebrews 5:11-14). The progressive nature of revelation is a necessity. [source]
First aorist active indicative of βασταζω bastazō old verb to pick up, to carry (John 12:6), to bear (Galatians 6:5). The παλιν palin refers to John 8:59 where ηραν ēran was used. They wanted to kill him also when he made himself equal to God in John 5:18. Perhaps here εβαστασαν ebastasan means “they fetched stones from a distance.” To stone him Final clause with ινα hina and the first aorist active subjunctive of λιταζω lithazō late verb (Aristotle, Polybius) from λιτος lithos (stone, small, Matthew 4:6, or large, Matthew 28:2), in John 10:31-33; John 11:8; Acts 5:26; Acts 14:19; 2 Corinthians 11:25; Hebrews 11:37, but not in the Synoptics. It means to pelt with stones, to overwhelm with stones. [source]
To guard against a misunderstanding as in John 6:26; John 12:6; 2 Corinthians 1:24; Phlippians 4:11, Phlippians 4:17. [source]
Hesychius, however, explains as a γλωσσόκομον , originally a case for keeping the mouthpieces of wind-instruments; thence, generally, a box. Γλωσσόκομον is the word for the disciples' treasury-chest (bag, John 12:6). Also a box for transporting or preserving parchments. Specimens have been found at Herculaneum. In lxx, 2 Samuel 6:11, the ark of the Lord (but the reading varies): in 2 Chronicles 24:8, the chest placed by order of Joash at the gate of the temple, to receive contributions for its repair. Joseph. Ant. 6:1,2, of the coffer into which the jewels of gold were put for a trespass-offering when the ark was sent back (1 Samuel 6:8). Phrynicus defines it as “a receptacle for books, clothes, silver, or anything else.” Φαιλόνης or φαινόλης awrapper of parchments, was translated figuratively in Latin by toga or paenula “a cloak,” sometimes of leather; also the wrapping which a shopkeeper put round fish or olives; also the parchment cover for papyrus rolls. Accordingly it is claimed that Timothy is here bidden to bring, not a cloak, but a roll-case. So the Syriac Version. There seems to be no sufficient reason for abandoning the translation of A.V. [source]
See on John 10:31; see on John 12:6. Compare Galatians 6:2, where the word is used of Christians bearing each others' burdens. [source]
The whole life and conduct as in John 6:29.And thy toil and patience (και τον κοπον και την υπομονην σου kai ton kopon kai tēn hupomonēn sou). “Both thy toil and patience,” in explanation of εργα erga and see 1 Thessalonians 1:3, where all three words (εργον κοποσ υπομονη ergonεργα koposκοποι hupomonē) occur together as here. See Revelation 14:13 for sharp distinction between υπομονη erga (activities) and κοπος kopoi (toils, with weariness). Endurance (και οτι hupomonē) in hard toil (κοπος kopos).And that Further explanation of δυνασαι kopos (hard toil).Not able (βαστασαι ou dunēi). This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Further explanation of δυνασαι kopos (hard toil).Not able (βαστασαι ou dunēi). This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]