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parallelVerse INT GEN EXO LEV NUM DEU JOS JDG RUTH 1SA 2SA PSA AMOS HOS 1KI 2KI 1CH 2CH PRO ECC SNG JOEL MIC ISA ZEP HAB JER LAM YNA NAH OBA DAN EZE EZRA EST NEH HAG ZEC MAL JOB YHN MARK MAT LUKE ACTs YAC GAL 1TH 2TH 1COR 2COR ROM COL PHM EPH PHP 1TIM TIT 1PET 2PET 2TIM HEB YUD 1YHN 2YHN 3YHN REV
Yhn Intro C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21
Yhn 12 V1 V3 V5 V7 V9 V11 V13 V15 V17 V19 V21 V23 V25 V27 V29 V31 V33 V35 V37 V39 V41 V43 V45 V47 V49
Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
Text critical issues=small word differences Clarity of original=clear Importance=normal (All still tentative.)
OET (OET-RV) But he didn’t say this because he cared for poor people, but because he carried the purse for the group and used to steal from it.
OET-LV But he_said this, not that was_caring to_him for the poor, but because he_was a_thief, and having the moneybag was_bearing the money being_thrown in.
SR-GNT Εἶπεν δὲ τοῦτο, οὐχ ὅτι περὶ τῶν πτωχῶν ἔμελεν αὐτῷ, ἀλλʼ ὅτι κλέπτης ἦν, καὶ τὸ γλωσσόκομον ἔχων τὰ βαλλόμενα ἐβάσταζεν. ‡
(Eipen de touto, ouⱪ hoti peri tōn ptōⱪōn emelen autōi, allʼ hoti kleptaʸs aʸn, kai to glōssokomon eⱪōn ta ballomena ebastazen.)
Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, cyan:dative/indirect object, red:negative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
ULT (Now he said this, not because it was a concern to him about the poor, but because he was a thief, and having the moneybag, he was stealing the things being put in it.)
UST (Judas did not say this because he cared about poor people. Rather, he said this because he was a thief. He kept charge of the bag that held their money, but he would steal the money that people gave him to put in the bag.)
BSB 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.
BLB But he said this, not because he was caring for the poor, but because he was a thief; and having the money bag, he used to pilfer that being put into it.
AICNT He said this not because he cared about the poor, but because he was a thief and, having the money box, he used to take what was put into it.
OEB He said this, not because he cared for the poor, but because he was a thief, and, being in charge of the purse, used to take what was put in it.
WEBBE 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.
WMBB (Same as above)
NET (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.)
LSV 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.
FBV He wasn't saying this because he cared about the poor but because he was a thief. He was the one who looked after the disciples' money and he often took some for himself.
TCNT (He said this not because he cared about the poor, but because he was a thief; he was the keeper of the moneybag and would pilfer what was put into it.)
T4T He said that, not because he cared about the poor people, but instead, because he was a thief. He was the one who kept the bag of funds that people gave to help Jesus and us his disciples, and he often stole some of the money that was {that people} put into it.
LEB (Now he said this not because he was concerned[fn] about the poor, but because he was a thief, and having the money box, he used to steal what was put into it.)[fn]
12:6 Literally “it was a concern to him”
12:6 *Here the direct object is supplied from context in the English translation
BBE (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.)
Moff No Moff YHN (JHN) book available
Wymth 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.
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.
DRA 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.
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.
Drby 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].
RV 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.
Wbstr 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.
KJB-1769 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.
KJB-1611 [fn]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.
(This he said, not that he cared for the poore: but because he was a thief, and had the bag, and bare what was put therein.)
12:6 Cha.13.29.
Bshps 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.
(This he said, not that he cared for the poore: but because he was a thief, and had the bagge, and bare that which was given.)
Gnva 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.
(Now he said this, not that he cared for the poore, but because he was a thief, and had the bagge, and bare that which was given. )
Cvdl (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.)
((This said he not that he cared for the poore, but because he was a thief, and had the bagge, and bare that which was geue.))
TNT 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.
(This said he not that he cared for the pooer: but because he was a thief and kept the bagge and bare that which was given. )
Wyc 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.
(But he said this thing, not for it perteynede to him of nedi men, but for he was a thief, and he had the pursis, and bar those things that were sent.)
Luth Das sagte er aber nicht, daß er nach den Armen fragte, sondern er war ein Dieb und hatte den Beutel und trug, was gegeben ward.
(The said he but not, that he after the Armen fragte, rather he what/which a Dieb and had the Beutel and trug, what/which given ward.)
ClVg Dixit autem hoc, non quia de egenis pertinebat ad eum, sed quia fur erat, et loculos habens, ea quæ mittebantur, portabat.[fn]
(Dixit however hoc, not/no because about egenis pertinebat to him, but because a_thief was, and loculos habens, ea which mittebantur, portabat. )
12.6 Non quia, etc. Quantum ad suam intentionem ad eum non pertinebat de egenis, quia non curabat de ipsis, non quia commissum esset ei dispensare pauperibus. Loculos habens, etc. Cui ministrant angeli, loculos habet in sumptus pauperum, condescendens infirmis.
12.6 Non quia, etc. Quantum to his_own intentionem to him not/no pertinebat about egenis, because not/no curabat about ipsis, not/no because commissum was to_him dispensare pauperibus. Loculos habens, etc. Cui ministrant angeli, loculos habet in sumptus pauperum, condescendens infirmis.
UGNT εἶπεν δὲ τοῦτο, οὐχ ὅτι περὶ τῶν πτωχῶν ἔμελεν αὐτῷ, ἀλλ’ ὅτι κλέπτης ἦν, καὶ τὸ γλωσσόκομον ἔχων τὰ βαλλόμενα ἐβάσταζεν.
(eipen de touto, ouⱪ hoti peri tōn ptōⱪōn emelen autōi, all’ hoti kleptaʸs aʸn, kai to glōssokomon eⱪōn ta ballomena ebastazen.)
SBL-GNT εἶπεν δὲ τοῦτο οὐχ ὅτι περὶ τῶν πτωχῶν ἔμελεν αὐτῷ, ἀλλʼ ὅτι κλέπτης ἦν καὶ τὸ γλωσσόκομον ⸀ἔχων τὰ βαλλόμενα ἐβάσταζεν.
(eipen de touto ouⱪ hoti peri tōn ptōⱪōn emelen autōi, allʼ hoti kleptaʸs aʸn kai to glōssokomon ⸀eⱪōn ta ballomena ebastazen.)
TC-GNT Εἶπε δὲ τοῦτο, οὐχ ὅτι περὶ τῶν πτωχῶν ἔμελεν αὐτῷ, [fn]ἀλλ᾽ ὅτι κλέπτης ἦν, καὶ τὸ γλωσσόκομον [fn]εἶχε, καὶ τὰ βαλλόμενα ἐβάσταζεν.
(Eipe de touto, ouⱪ hoti peri tōn ptōⱪōn emelen autōi, all hoti kleptaʸs aʸn, kai to glōssokomon eiⱪe, kai ta ballomena ebastazen. )
Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).
12:1-50 Two stories build simultaneously. A growing number of people are praising Jesus (this climaxes in 12:12-13), and the authorities are increasingly determined to arrest him and put him to death.
• John records three events that occurred just days prior to Passover (12:1-11, 12-19, 20-36). Then he explains why most of the people refused to believe and details Jesus’ final public appeal (12:37-50).
Note 1 topic: writing-background
In this verse John interrupts the story to explain why Judas made the statement in the previous verse. Use the natural form in your language for expressing background information.
Note 2 topic: figures-of-speech / infostructure
εἶπεν & τοῦτο, οὐχ ὅτι περὶ τῶν πτωχῶν ἔμελεν αὐτῷ, ἀλλ’ ὅτι κλέπτης ἦν
˱he˲_said & this not that for the poor /was/_caring ˱to˲_him but because /a/_thief ˱he˲_was
If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “he said this because he was a thief, not because it was a concern to him about the poor”
Note 3 topic: figures-of-speech / nominaladj
τῶν πτωχῶν
the poor
See how you translated the poor in the previous verse.
Note 4 topic: figures-of-speech / ellipsis
ἀλλ’ ὅτι κλέπτης ἦν
but because /a/_thief ˱he˲_was
John is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous clause. Alternate translation: “but he said this because he was a thief”
Note 5 topic: figures-of-speech / activepassive
τὰ βαλλόμενα
the_‹money› /being/_cast_‹in›
If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “what people gave him to put in it”
Matthew 21:1-17; Mark 11:1-11; Luke 19:28-48; John 12:1-19; see also Matthew 26:6-13; Mark 14:3-9
At the start of Passover one week before he was crucified, Jesus and his disciples traveled to Jerusalem, approaching the city from the east. When they arrived at the village of Bethphage, Jesus mounted a donkey and rode down the Mount of Olives as a humble king entering his capital city. Along the way, many people laid branches and cloaks in his path to welcome him. After Jesus entered the city, he immediately went up to the Temple and drove out the moneychangers and merchants there, and he healed the blind and the lame. Then he traveled nearly two miles outside the city to the village of Bethany to spend the night, which appears to have been where he typically lodged each night while visiting Jerusalem during the crowded Passover festival. Bethany is also where Jesus’ close friends Mary, Martha, and Lazarus lived. One evening while Jesus was there at a large dinner party given in his honor, Martha served the food, and Mary poured expensive perfume on Jesus’ feet and wiped his feet with her hair.
Much like the difficulties of discerning the Israelites’ journey to the Promised Land (see here), the task of reconciling the four Gospel accounts of Jesus’ final journey to Jerusalem into one coherent itinerary has proven very challenging for Bible scholars. As with many other events during Jesus’ ministry, the accounts of Matthew, Mark, and Luke (often referred to as the Synoptic Gospels) present a noticeably similar account of Jesus’ final travels, while John’s Gospel presents an itinerary that is markedly different from the others. In general, the Synoptic Gospels present Jesus as making a single journey to Jerusalem, beginning in Capernaum (Luke 9:51), passing through Perea (Matthew 19:1-2; Mark 10:1) and Jericho (Matthew 20:29-34; Mark 10:46-52; Luke 18:35-19:10), and ending at Bethany and Bethphage, where he enters Jerusalem riding on a donkey (Matthew 21:1-11; Mark 11:1-11; Luke 19:28-44). John, on the other hand, mentions several trips to Jerusalem by Jesus (John 2:13-17; 5:1-15; 7:1-13; 10:22-23), followed by a trip to Perea across the Jordan River (John 10:40-42), a return to Bethany where he raises Lazarus from the dead (John 11), a withdrawal to the village of Ephraim for a few months (John 11:54), and a return trip to Bethany, where he then enters Jerusalem riding on a donkey (John 12:1-19). The differences between the Synoptics’ and John’s accounts are noteworthy, but they are not irreconcilable. The Synoptics, after noting that Jesus began his trip at Capernaum, likely condensed their accounts (as occurs elsewhere in the Gospels) to omit Jesus’ initial arrival in Jerusalem and appearance at the Festival of Dedication, thus picking up with Jesus in Perea (stage 2 of John’s itinerary). Then all the Gospels recount Jesus’ trip (back) to Bethany and Jerusalem, passing through Jericho along the way. Likewise, the Synoptics must have simply omitted the few months Jesus spent in Ephraim to escape the Jewish leaders (stage 4 of John’s itinerary) and rejoined John’s account where Jesus is preparing to enter Jerusalem on a donkey.