KJV: For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor.
YLT: for certain were thinking, since Judas had the bag, that Jesus saith to him, 'Buy what we have need of for the feast;' or that he may give something to the poor;
Darby: for some supposed, because Judas had the bag, that Jesus was saying to him, Buy the things of which we have need for the feast; or that he should give something to the poor.
ASV: For some thought, because Judas had the bag, that Jesus said unto him, Buy what things we have need of for the feast; or, that he should give something to the poor.
| τινὲς | Some |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Plural Root: τὶς Sense: a certain, a certain one. |
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| ἐδόκουν | were thinking |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: δοκέω Sense: to be of opinion, think, suppose. |
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| ἐπεὶ | since |
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Parse: Conjunction Root: ἐπεί Sense: when, since. |
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| γλωσσόκομον | money bag |
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Parse: Noun, Accusative Neuter Singular Root: γλωσσόκομον Sense: a case in which to keep mouth-pieces of wind instruments. |
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| Ἰούδας | Judas |
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Parse: Noun, Nominative Masculine Singular Root: Ἰούδας Sense: the fourth son of Jacob. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| λέγει | is saying |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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| αὐτῷ | to him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ‹ὁ› | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| Ἀγόρασον | Buy |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἀγοράζω Sense: to be in the market place, to attend it. |
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| ὧν | what things |
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Parse: Personal / Relative Pronoun, Genitive Neuter Plural Root: ὅς Sense: who, which, what, that. |
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| χρείαν | need [of] |
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Parse: Noun, Accusative Feminine Singular Root: χρεία Sense: necessity, need. |
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| ἔχομεν | we have |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
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| ἑορτήν | feast |
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Parse: Noun, Accusative Feminine Singular Root: ἑορτή Sense: a feast day, festival. |
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| τοῖς | to the |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| πτωχοῖς | poor |
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Parse: Adjective, Dative Masculine Plural Root: πτωχός Sense: reduced to beggary, begging, asking alms. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| τι | something |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τὶς Sense: a certain, a certain one. |
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| δῷ | he should give |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: διδῶ Sense: to give. |
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Greek Commentary for John 13:29
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]
See on John 12:6. [source]
An incidental argument in favor of this gathering of the disciples having taken place on the evening of the Paschal feast. Had it been on the previous evening, no one would have thought of Judas going out at night to buy provisions for the feast, when there was the whole of the next day for it, nor would they have thought of his going out to seek the poor at that hour. The 15th Nisan, the time of the Passover celebration, was indeed invested with the sanctity of a Sabbath; but provision and preparation of the needful food was expressly allowed on that day. The Rabbinical rules even provided for the procuring of the Paschal lamb on the Passover eve when that happened to fall on the Sabbath. [source]
Rev., better, for the feast. The Passover feast. The meal of which they had been partaking was the preliminary meal, at the close of which the Passover was celebrated; just as, subsequently, the Eucharist was celebrated at the close of the Agape or love-feast. Notice the different word, ἑορτή , feast, instead of δεῖπνον , supper, and the article with feast. [source]
Perhaps to help them procure their Paschal lamb. [source]
Reverse Greek Commentary Search for John 13:29
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]
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]
Proper spelling as the papyri show rather than ερευνατε ereunāte the old form (from ερευνα ereuna search) as in John 7:52. The form here can be either present active indicative second person plural or the present active imperative second person plural. Only the context can decide. Either makes sense here, but the reason given “because ye think” The plural with the article refers to the well-known collection in the Old Testament (Matthew 21:42; Luke 24:27). Elsewhere in John the singular refers to a particular passage (John 2:22; John 7:38; John 10:35). In them ye have eternal life Indirect assertion after δοκειτε dokeite without “ye” expressed either as nominative Bernard holds that in John δοκεω dokeō always indicates a mistaken opinion (John 5:45; John 11:13, John 11:31; John 13:29; John 16:20; John 20:15). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation. These are they The true value of the Scriptures is in their witness to Christ (of me, περι εμου peri emou). Luke (Luke 24:27, Luke 24:45) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did. [source]