John 12:6

Contemporary English Version

Judas did not really care about the poor. He asked this because he carried the moneybag and sometimes would steal from it.

Parallel Translations

Easy-to-Read Version
But Judas did not really care about the poor. He said this because he was a thief. He was the one who kept the moneybag for the group of followers. And he often stole money from the bag.

Tyndale New Testament (1525)
This sayde he not that he cared for the pooer: but because he was a thefe and kept the bagge and bare that which was geven.

Hebrew Names Version
Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it.

International Standard Version
He said this, not because he cared about the destitute, but because he was a thief. He was in charge of the moneybag and would steal what was put into it.John 13:29;">[xr]

New American Standard Bible
Now he said this, not because he cared about the poor, but because he was a thief, and as he kept the money box, he used to steal from what was put into it.

New Century Version
But Judas did not really care about the poor; he said this because he was a thief. He was the one who kept the money box, and he often stole from it.

Update Bible Version
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.

Webster's Bible Translation
This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bore what was put in it.

English Standard Version
He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it.

World English Bible
Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it.

Wesley's New Testament (1755)
This he said, not because he cared for the poor, but because he was a thief, and had the purse, and bare what was put therein.

Weymouth's New Testament
The reason he said this was not that he cared for the poor, but that he was a thief, and that being in charge of the money-box, he used to steal what was put into it.

Wycliffe Bible (1395)
But he seide this thing, not for it perteynede to hym of nedi men, but for he was a theef, and he hadde the pursis, and bar tho thingis that weren sent.

English Revised Version
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.

Berean Standard Bible
Judas did not say this because he cared about the poor, but because he was a thief. As keeper of the money bag, he used to take from what was put into it.

Amplified Bible
Now he said this, not because he cared about the poor [for he had never cared about them], but because he was a thief; and since he had the money box [serving as treasurer for the twelve disciples], he used to pilfer what was put into it.

American Standard Version
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.

Bible in Basic English
(He said this, not because he had any love for the poor; but because he was a thief, and, having the money-bag, took for himself what was put into it.)

Complete Jewish Bible
Now he said this not out of concern for the poor, but because he was a thief — he was in charge of the common purse and used to steal from it.

Darby Translation
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].

Etheridge Translation
But this he said, not because for the poor he had care, but because he was a thief, and the purse was with him, and whatever fell into it he carried.

Murdock Translation
And this he said, not be cause he cared for the poor, but because he was thief, and held the purse, and carried what was put in it.

King James Version (1611)
This he said, not that he cared for the poore: but because hee was a thiefe, and had the bag, and bare what was put therein.

New Living Translation
Not that he cared for the poor—he was a thief, and since he was in charge of the disciples' money, he often stole some for himself.

New Life Bible
He did not say this because he cared for poor people. He said this because he was a robber. He carried the bag of money and would steal some of it for himself.

New Revised Standard
(He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.)

Geneva Bible (1587)
Nowe he said this, not that he cared for the poore, but because hee was a theefe, and had the bagge, and bare that which was giuen.

George Lamsa Translation
He said this, not because he cared for the poor; but because he was a thief, and the purse was with him, and he carried whatever was put in it.

J.B. Rotherham Emphasized Bible
Howbeit he said this, not that, for the destitute, he cared, but because, a thief, he was, and holding, the bag, used to carry away, what was cast therein.

Douay-Rheims Bible
Now he said this not because he cared for the poor; but because he was a thief and, having the purse, carried the things that were put therein.

Revised Standard Version
This he said, not that he cared for the poor but because he was a thief, and as he had the money box he used to take what was put into it.

Bishop's Bible (1568)
This he sayde, not that he cared for the poore: but because he was a thiefe, and had the bagge, and bare that which was geuen.

Good News Translation
He said this, not because he cared about the poor, but because he was a thief. He carried the money bag and would help himself from it.

Christian Standard Bible®
He didn’t say this because he cared about the poor but because he was a thief. He was in charge of the money-bag and would steal part of what was put in it.

King James Version
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.

Lexham English Bible
(Now he said this not because he was concerned about the poor, but because he was a thief, and having the money box, he used to steal what was put into it.)

Literal Translation
But he said this, not that he was caring for the poor, but that he was a thief and held the moneybag and carried away the things being put in .

Young's Literal Translation
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.

Miles Coverdale Bible (1535)
(This sayde he not that he cared for the poore, but because he was a thefe, and had the bagge, and bare that which was geue.)

Mace New Testament (1729)
this he said, not out of any concern for the poor; but because being purse-bearer he used to pilfer what was in bank.

New English Translation
(Now Judas said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, he used to steal what was put into it.)

New King James Version
This he said, not that he cared for the poor, but because he was a thief, and had the money box; and he used to take what was put in it.

Simplified Cowboy Version
He didn't care about the poor. He was the treasurer of the ministry and dipped his hand into the cookie jar all the time.

New American Standard Bible (1995)
Now he said this, not because he was concerned about the poor, but because he was a thief, and as he had the money box, he used to pilfer what was put into it.

Legacy Standard Bible
Now he said this, not because he was concerned about the poor, but because he was a thief, and as he had the money box, he used to take from what was put into it.

Contextual Overview

¹ Six days before Passover Jesus went back to Bethany, where he had raised Lazarus from death. ² A meal had been prepared for Jesus. Martha was doing the serving, and Lazarus himself was there. ³ Mary took a very expensive bottle of perfume and poured it on Jesus' feet. She wiped them with her hair, and the sweet smell of the perfume filled the house. ⁴ A disciple named Judas Iscariot was there. He was the one who was going to betray Jesus, and he asked, ⁵ "Why wasn't this perfume sold for three hundred silver coins and the money given to the poor?" ⁶ Judas did not really care about the poor. He asked this because he carried the moneybag and sometimes would steal from it. ⁷ Jesus replied, "Leave her alone! She has kept this perfume for the day of my burial. ⁸ You will always have the poor with you, but you won't always have me." ⁹ A lot of people came when they heard that Jesus was there. They also wanted to see Lazarus, because Jesus had raised him from death. ¹⁰ So the chief priests made plans to kill Lazarus.

Bible Verse Review
  from Treasury of Scripure Knowledge

not: John 10:13, Psalms 14:1, Proverbs 29:7, Ezekiel 33:31, Galatians 2:10, James 2:2, James 2:6

because: John 10:8-10, 2 Kings 5:20-27, Psalms 50:16-20, Matthew 21:13, 1 Corinthians 6:10

the bag: John 13:29, 2 Kings 12:14, 2 Kings 12:15, Ezra 8:24-34, 2 Corinthians 8:19-21, 1 Thessalonians 5:22

Reciprocal: Exodus 20:15 - General Exodus 22:7 - if the thief be found Joshua 7:11 - dissembled Judges 17:10 - I will give Ezra 4:14 - and it was Matthew 12:44 - he findeth Matthew 26:9 - General Mark 14:5 - have been given Luke 11:39 - but Luke 12:33 - provide Luke 16:10 - he that is unjust Luke 22:3 - entered John 10:10 - thief Acts 5:2 - kept Romans 12:9 - love Ephesians 4:28 - him that Philippians 2:20 - I have 1 Timothy 3:3 - not covetous Titus 2:10 - purloining

Cross-References

Genesis 12:18
Finally, the king sent for Abram and said to him, "What have you done to me? Why didn't you tell me Sarai was your wife?

Genesis 12:19
Why did you make me believe she was your sister? Now I've married her. Take her and go! She's your wife."

Genesis 33:18
After leaving northern Syria, Jacob arrived safely at Shechem in Canaan and set up camp outside the city.

Genesis 34:2
She was seen by Hamor's son Shechem, the leader of the Hivites, and he grabbed her and raped her.

Genesis 35:4
So everyone gave Jacob their idols and their earrings, and he buried them under the oak tree near Shechem.

Deuteronomy 11:30
You know that these two mountains are west of the Jordan River in land now controlled by the Canaanites living in the Jordan River valley. The mountains are west of the road near the sacred trees of Moreh on the other side of Gilgal.

Joshua 20:7
The Israelites decided that the following three towns west of the Jordan River would be Safe Towns: Kedesh in Galilee in Naphtali's hill country, Shechem in Ephraim's hill country, and Kiriath-Arba in Judah's hill country. Kiriath-Arba is now called Hebron.

Joshua 24:32
When the people of Israel left Egypt, they brought the bones of Joseph along with them. They took the bones to the town of Shechem and buried them in the field that Jacob had bought for one hundred pieces of silver from Hamor, the founder of Shechem. The town and the field both became part of the land belonging to the descendants of Joseph.

Judges 7:1
Early the next morning, Gideon and his army got up and moved their camp to Fear Spring. The Midianite camp was to the north, in the valley at the foot of Moreh Hill.

Judges 9:1
Abimelech the son of Gideon went to Shechem. While there, he met with his mother's relatives

Gill's Notes on the Bible

This he said, not that he cared for the poor,.... He had no affection for them, and was unconcerned about them, and took no care of them to feed and clothe them; he was no ways solicitous for their support, refreshment, and more comfortable living:

but because he was a thief; to his master, and purloined the money he was intrusted with by him, and put it to his own use:

and had the bag, and bare what put therein; the word rendered a "bag", is adopted by the Rabbinical Jews, into their language; and is sometimes read "Gloskema", and at other times "Dloskema", and is used by them for different things; sometimes g for a bier, or coffin, in which the dead was buried, which sense can have no place here; sometimes for a chest, or coffer h; and so the Septuagint use the Greek word, in 2 Chronicles 24:8, for the chest into which the people put their collection; and it may be so interpreted here, and so Nonnus renders it; it may signify the chest or coffer, which Judas had the care of, the keys of which were in his hands, and whatever were to be put into it, he bore, or carried thither: and it is also used by the Jewish writers, for a purse i; it is asked,

"what is "Dloskema?" says Rabbah bar Samuel, טליקא דסבי, "the purse of old men";''

or such as ancient men use; and this is the signification of it here: it may be the same with the "Loculi" of the Romans, and so the Vulgate Latin renders it here; which were different from a chest, or coffer, being moveable, and to be carried about, and which were carried by servants, as well as the purse k. Judas had the purse, into which was put whatsoever was ministered to Christ, for the common supply of him and his disciples, and for the relief of the poor.

g Targum Jon. & Jerus. in Gen. l. 26. T. Bab. Moed Katon, fol. 24. 2. & Massech. Semacot, c. 3. sect. 2. h Misn. Meila, c. 6. sect. 1. T. Bab. Megilla, fol. 26. 2. i T. Bab. Gittin, fol. 28. 1. & Bava Metzia, fol. 20. 2. k Vid. Pignorium de Servis, p. 327, 328.

Barnes' Notes on the Bible

See this passage explained in the notes at Matthew 26:3-16.

John 12:2

A supper - At the house of Simon the leper, Matthew 26:6.

Lazarus was ... - The names of Martha and Lazarus are mentioned because it was not in their own house, but in that of Simon. Lazarus is particularly mentioned, since it was so remarkable that one who had been once dead should be enjoying again the endearments of friendship. This shows, also, that his resurrection was no illusion - that he was really restored to the blessings of life and friendship. Calmet thinks that this was about two months after his resurrection, and it is the last that we hear of him. How long he lived is unknown, nor is it recorded that he made any communication about the world of spirits. It is remarkable that none who have been restored to life from the dead have made any communications respecting that world. See Luke 16:31, and the notes at 2 Corinthians 12:4.

John 12:4

Which should betray him - Greek, “who was to betray him” - that is, who would do it.

John 12:5

Three hundred pence - About 40,00, or 8 British pounds, 10 shillings (circa 1880’s).

And given to the poor - The avails or value of it given to the poor.

John 12:6

Had the bag - The word translated “bag” is compounded of two words, meaning “tongue,” and “to keep or preserve.” It was used to denote the bag in which musicians used to keep the tongues or reeds of their pipes when traveling. Hence, it came to mean any bag or purse in which travelers put their money or their most precious articles. The disciples appear to have had such a bag or purse in common, in which they put whatever money they had, and which was designed especially for the poor, Luke 8:3; John 13:29; Acts 2:44. The keeping of this, it seems, was intrusted to Judas; and it is remarkable that the only one among them who appears to have been naturally avaricious should have received this appointment. It shows us that every man is tried according to his native propensity. This is the object of trial - to bring out man’s native character; and every man will find opportunity to do evil according to his native disposition, if he is inclined, to it.

And bare ... - The word translated “bare” means literally “to carry as a burden.” Then it means “to carry away,” as in John 20:15; “If thou hast borne him hence.” Hence, it means to carry away as a thief does, and this is evidently its meaning here. It has this sense often in classic writers. Judas was a thief and stole what was put into the bag. The money he desired to be entrusted to him, that he might secretly enrich himself. It is clear, however, that the disciples did not at this time know that this was his character, or they would have remonstrated against him. They learned it afterward. We may learn here:

1.That it is not a new thing for members of the church to be covetous. Judas was so before them.

2.That such members will be those who complain of the great waste in spreading the gospel.

3.That this deadly, mean, and grovelling passion will work all evil in a church. It brought down the curse of God on the children of Israel in the case of Achan Joshua 7:0, and it betrayed our Lord to death. It has often since brought blighting on the church; and many a time it has betrayed the cause of Christ, and drowned men in destruction and perdition, 1 Timothy 6:9.

Clarke's Notes on the Bible

Verse John 12:6. Not that HE cared for the poor — There should be a particular emphasis laid on the word he, as the evangelist studies to show the most determined detestation to his conduct.

And bare what was put therein. — Or rather, as some eminent critics contend, And stole what was put in it. This seems the proper meaning of εβαϚαζεν; and in this sense it is used, John 20:15: If thou hast STOLEN him away - ει συ εβαϚασας αυτον. In the same sense the word is used by Josephus, Ant. b. xii. c. 5, s 4; where speaking of the pillage of the temple by Antiochus, he says, Τα σκευη του Θεου βαϚασαι, He carried off, or STOLE, also the vessels of the Lord. See also Ant. b. viii. c. 2, s. 2, where the harlot says before Solomon, concerning her child, βαϚασασα δε τουμον εκ των γονατων προς αὑτην μεταφερει - She STOLE away my child out of my bosom, and removed it to herself. And Ibid. b. ix. c. 4, s. 5, speaking of the ten lepers that went into the Syrian camp, he says, finding the Syrians fled, They entered into the camp, and ate, and drank; and, having STOLEN away (εβαϚασαν) garments, and much gold, they hid them without the camp. See the objections to this translation answered by Kypke, and the translation itself vindicated. See also Pearce in loc., Wakefield, Toup. Em. ad Suid. p. iii. p. 203. If stealing were not intended by the evangelist, the word itself must be considered as superfluous; for, when we are told that he had the bag, we need not be informed that he had what was in it. But the apostle says he was a thief; and because he was a thief, and had the common purse in his power, therefore he stole as much as he conveniently could, without subjecting himself to detection. And, as he saw that the death of Christ was at hand, he wished to secure a provision for himself, before he left the company of the apostles. I see that several copies of the old Itala version understood the word in this sense, and therefore have translated the word by auferebat, exportabat - took away, carried away. Jerome, who professed to mend this version, has in this place (as well as in many others) marred is, by rendering εβαϚαζεν, by portabat.

The γλωσσοκομον, which we translate bag, meant originally the little box, or sheath, in which the tongues or reeds used for pipes were carried; and thus it is interpreted by Pollux in his Onomasticon; and this is agreeable to the etymology of the word. The Greek word is used in Hebrew letters by the Talmudists to signify a purse, scrip, chest, coffer, &c. As our Lord and his disciples lived on charity, a bag or scrip was provided to carry those pious donations by which they were supported. And Judas was steward and treasurer to this holy company.