Bag

Judas carried the common bag for the ministers of the kingdom. That bag funded the activities the twelve who were the servants of the kingdom. The served other minsters who were also gathered in tens as Christ Commanded. There was no central treasury where thieves and robbers could break in and take. They were a part of that network that provided a daily ministration of free bread for the true need of society. In John 13: "29 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." which is the purpose of the purse, but every order of ten and twelve had a similar purse. That depends of each group having a common purse rather than a central treasury was the diversifying those who control the treasury of the kingdom by returning everyman to his family and possessions.

The Bag

The Greek word γλωσσόκομον glossokomon [gloce-sok’-om-on] appears in the gospel of the beloved disciple appears twice and translated "bag":

John 12:6 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.

John 13:29 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.

If that word was used to describe the bag carried by Judas who was the keeper of the purse for Jesus and His disciples it would seem that there must be a deeper meaning for the use of that unique term.

The tongue of the provider

This word γλωσσόκομον glossokomon [gloce-sok’-om-on] from glossa which means tongue and the base word kosmos translated world but is defined as "an apt and harmonious arrangement or constitution, order, government". Together they literally mean the "tongue of the world" or "tongue of government". But of course the Greek term κόσμος kosmos which is commonly translated world is from the Greek term κομίζω komizo meaning "to care for, take care of, provide for". So, this could mean that komon could be from komizo which would make glossokomon the language of the provider.

Nimrod was a mighty provider instead of the LORD and provided a social safety net for the people of Babylon and made the people subject.

Melchizedek was the king of peace and also provided for and blessed Abraham because who united families through his altars of charity. People who eat at the tables of the Nimrods, Cains, Pharaohs, Caesars and FDRs of the world will degenerate because they will not build the the goodwill and the trust that Daniel Bennette thinks is so important which we explain in our article and podcast on Aboutism and the Jordan Pederson interview.

The goodwill and the trust between people diminishes when the masses developed and appetite for benefits and the dainties of rulers that brought them to be degenerated because of the Free bread and circuses of Rome as Juvenal clearly pointed out ruined Rome.

We take pride in our churches, or our political parties, or ideologies and doctrines of men but these are the ornaments that the people needed to take off in Exodus 33.

Many meanings

There were many different dialects in the Greek city-states as there were often different classes.

The practice of “Atticism” was observed and used by Ancient Greek authors living in the early centuries. They were often using different dialects that mimicked the Classical Attic that was associated with Athens instead of the common spoken dialects or “Koine Greek”.

Giovan Battista Aleotti explains the term as follows:

“‘Glossocoma’ is the Greek word ‘glōssokomon,’ and can be entirely expressed with another Latin word, as well as a Tuscan one, in an old Latin translation which came my way without an author’s name. In all these places where the Greek has ‘glossocoma’ it is translated ‘lingusa,’ but properly that means the case where the little tongues are held. It is likewise found used by authors in other meanings quite different from this, applying it sometimes for a vessel, sometimes for a bag, sometimes for a basket:" Giorgi Spiritali 78r

What are "quite different" meanings and why would the evolve?

Like many different words in Greek they had different meanings at different times in different cultures and among different classes of people. The differences could be slight or multiple and diverse. Sometimes it is because of the words of origin van suggest a different meaning when the abstracts of culture are applied.

In Ancient Greek the term glossocomon was “a kind of case” or even a "winch that could hoist patience" in the care of the ill or injured.

Why would a word for a bag composed of the two words tongue and world which could be translated tongue of the provider but does also mean a winch used to lift patience when they were incapable of getting up by themselves?

The purpose of the called out ministers of the Church established by Christ were to serve the families of the people gathered in free assemblies. The early believers of Jesus as the Christ or king of their nation were kicked out of the social safety net set up by Herod called the Corban of the pharisees.

The individual purse of everyman and every purse or "bag" of any religious order of the Church like the twelve Apostles are the living stones of an altar of charity that come together for the purposes of the Corban of Christ and the practice of fervent charity in a daily ministration of Pure Religion.

Little tongues

Greeks were philosophers. They looked at nature and saw deeper meaning in its patterns but they were also practical and knew that the strength of society often resulted from the subtleties of their culture.

"A glōssókoma (γλωσσόκοµα) is a small box to hold reeds or tongues of wind instruments."

The "bag" could hold many "little tongues" that allowed people to make music or merely noise. The Heron of Alexandria looks at the vacuum of air over a reed mouthpiece and see the possibility to produce beauty or not:

"Upon relaxation, the air is restored to its original arrangement by the tension of its particles, just as happens to shavings of horn and dried sponges: when compressed and released, they are restored to the same space and return to their same bulk. Similarly, when any force is applied, the bodies oof air stand apart from one another and the void space becomes greater than natural; then they run back toward one another." "Therefore when any force is applied, the air is subject to compression and collapse into the spaces of the voids, against the nature of the particle squeezed against one another." Hero or Heron of Alexandria

Making music

Making music with the tongues of the providers which fill the purses of their faith to provide for their neighbor rather than bite one another through the public religion of rulers who exercise authority one over the other which feeds the covetous practices of greed and avarice rather than the social bonds of righteousness.

We always have a choice of pursuing the way of Nimrod or the way of Jesus the Christ which is The Way of the righteousness of God.

One breaks down the goodwill and the trust of society and the other makes beautiful music according to the Song of Moses and the Song of the Lamb

See Psalms 69

[22] Let their table become a snare before them: and that which should have been for their welfare, let it become a trap.

[23] Let their eyes be darkened, that they see not; and make their loins continually to shake.

[24] Pour out thine indignation upon them, and let thy wrathful anger take hold of them. [25] Let their habitation be desolate; and let none dwell in their tents.

[26] For they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded.

[27] Add iniquity unto their iniquity: and let them not come into thy righteousness.

[28] Let them be blotted out of the book of the living, and not be written with the righteous.

[29] But I am poor and sorrowful: let thy salvation, O God, set me up on high.

[30] I will praise the name of God with a song, and will magnify him with thanksgiving.

[31] This also shall please the LORD better than an ox or bullock that hath horns and hoofs.

[32] The humble shall see this, and be glad: and your heart shall live that seek God.

[33] For the LORD heareth the poor, and despiseth not his prisoners.

[34] Let the heaven and earth praise him, the seas, and everything that moveth therein.

[35] For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession.

[36] The seed also of his servants shall inherit it: and they that love his name shall dwell therein.