1101. glóssokomon
Lexical Summary
glóssokomon: Money box, money bag, or purse

Original Word: γλωσσόκομον
Part of Speech: Noun, Neuter
Transliteration: glóssokomon
Pronunciation: gloss-OK-o-mon
Phonetic Spelling: (gloce-sok'-om-on)
KJV: bag
NASB: money box
Word Origin: [from G1100 (γλῶσσα - tongue) and the base of G2889 (κόσμος - world)]

1. (properly) a case (to keep mouthpieces of wind-instruments in) i.e. (by extension) a casket or (specially) purse

Strong's Exhaustive Concordance
money-box, purse, bag

From glossa and the base of kosmos; properly, a case (to keep mouthpieces of wind-instruments in) i.e. (by extension) a casket or (specially) purse -- bag.

see GREEK glossa

see GREEK kosmos

NAS Exhaustive Concordance
Word Origin
from glóssa and the same as komizó
Definition
a case, a box
NASB Translation
money box (2).

Thayer's Greek Lexicon
STRONGS NT 1101: γλωσσόκομον

γλωσσόκομον, γλωσσοκομου, τό (for the earlier γλωσσοκομειον or γλωσσοκομιον (Winer's Grammar, 24 (23), 94 (90); yet see Boeckh, Corpus inscriptions 2448, 8:25, 31), from γλῶσσα and κομέω to tend);

a. a case in which to keep the mouth-pieces of wind instruments.

b. a small box for other uses also; especially a casket, purse to keep money in: John 12:6; John 13:29; cf. Lob. ad Phryn., p. 98f. (For אָרון a chest, 2 Chronicles 24:8, 10f; Josephus, Antiquities 6, 1, 2; Plutarch, Longin, others.)

Topical Lexicon
Object and Immediate Context

Strong’s Greek 1101 designates the portable “money-box” carried by the apostolic band. According to John 12:6 and John 13:29, Judas Iscariot was entrusted with this chest during the public ministry of Jesus. The term evokes a small lockable container—large enough to receive charitable gifts yet light enough to accompany itinerant preachers on foot. In both occurrences the Evangelist assumes the reader understands its function: it financed daily provisions and alms for the needy (John 13:29).

Roots in Israel’s Giving Traditions

Scripture records earlier receptacles for sacred funds:

• The chest Jehoiada set beside the altar to collect free-will offerings for Temple repair (2 Kings 12:9; 2 Chronicles 24:8).
• Boxes placed at the Temple courts for various designated gifts (Nehemiah 10:38; Mark 12:41).

By the first century, synagogues likewise maintained collection chests for charity. The apostolic “money-box” mirrors this heritage, demonstrating that Jesus’ company accepted donations and regularly dispensed relief.

Witness to Jesus’ Compassionate Ministry

The existence of the 1101 box shows:

1. Sustained generosity toward Jesus from supporters (Luke 8:3).
2. A structured practice of aiding the poor. When Judas left the upper room, the disciples presumed, “because Judas had the money box, Jesus was telling him, ‘Buy what we need for the feast,’ or to give something to the poor” (John 13:29).

Hence benevolence was so habitual that such an instruction seemed plausible even on the eve of the crucifixion.

Stewardship and Betrayal

John reveals a tragic irony: “he was a thief; as keeper of the money bag, he used to steal what was put into it” (John 12:6). Judas’ misuse contrasts sharply with the trust placed in him and stands as a cautionary tale:

• Financial stewardship in ministry demands integrity (1 Corinthians 4:2).
• External nearness to Christ does not guarantee inward loyalty.
• Misappropriation of offerings grieves the Lord who watches over the poor (Proverbs 22:22-23).

Foreshadowing of Apostolic Order

After the Ascension the early church rapidly instituted accountable systems for funds and alms (Acts 4:34-35; Acts 6:1-6). The earlier presence of the 1101 box likely shaped this mindset; the Twelve had already seen both the necessity and the peril of handling common funds.

Practical Applications for the Church

1. Establish transparent mechanisms for receiving and distributing gifts.
2. Prioritize relief for the needy as a visible outworking of the gospel.
3. Select treasurers noted for faithfulness and Spirit-filled character (Acts 6:3).
4. Remember that the Lord observes how every offering is managed (Malachi 3:10-11).

Literary Note

Extra-biblical Greek first applied the word to a case for flute mouthpieces; by New Testament times it had broadened to a small valuables chest. John’s audience, familiar with both senses, would immediately grasp the idea of a discreet yet significant repository.

Summary

Strong’s 1101 is more than a lexical curiosity. It discloses the organized charity of Jesus’ circle, spotlights Judas’ moral collapse, and furnishes enduring lessons on stewardship, accountability, and mercy in Christian ministry.

Forms and Transliterations
γλωσσοκομον γλωσσόκομον γλωσσότμητον γλωσσοχαριτούντος γλωσσώδης γλωσσώδους γνάθω glossokomon glossókomon glōssokomon glōssókomon
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Englishman's Concordance
John 12:6 N-ANS
GRK: καὶ τὸ γλωσσόκομον ἔχων τὰ
NAS: and as he had the money box, he used to pilfer
KJV: and had the bag, and bare
INT: and the moneybag had what

John 13:29 N-ANS
GRK: ἐπεὶ τὸ γλωσσόκομον εἶχεν Ἰούδας
NAS: had the money box, that Jesus
KJV: Judas had the bag, that Jesus
INT: since the moneybag had Judas

Strong's Greek 1101
2 Occurrences


γλωσσόκομον — 2 Occ.

1100
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