KJV: And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover?
YLT: And the first day of the unleavened food, when they were killing the passover, his disciples say to him, 'Where wilt thou, that, having gone, we may prepare, that thou mayest eat the passover?'
Darby: And the first day of unleavened bread, when they slew the passover, his disciples say to him, Where wilt thou that we go and prepare, that thou mayest eat the passover?
ASV: And on the first day of unleavened bread, when they sacrificed the passover, his disciples say unto him, Where wilt thou that we go and make ready that thou mayest eat the passover?
| τῇ | on the |
|
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| πρώτῃ | first |
|
Parse: Adjective, Dative Feminine Singular Root: πρῶτος Sense: first in time or place. |
|
| ἡμέρᾳ | day |
|
Parse: Noun, Dative Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
|
| τῶν | - |
|
Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
|
| ἀζύμων | of unleavened [bread] |
|
Parse: Adjective, Genitive Neuter Plural Root: ἄζυμος Sense: unfermented, free from leaven or yeast. |
|
| πάσχα | Passover lamb |
|
Parse: Noun, Accusative Neuter Singular Root: πάσχα Sense: the paschal sacrifice (which was accustomed to be offered for the people’s deliverance of old from Egypt). |
|
| ἔθυον | they were to sacrifice |
|
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: θύω Sense: to sacrifice, immolate. |
|
| λέγουσιν | say |
|
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: λέγω Sense: to say, to speak. |
|
| αὐτῷ | to Him |
|
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| μαθηταὶ | disciples |
|
Parse: Noun, Nominative Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
|
| αὐτοῦ | of Him |
|
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| Ποῦ | Where |
|
Parse: Adverb Root: ποῦ Sense: somewhere. |
|
| θέλεις | do You desire [that] |
|
Parse: Verb, Present Indicative Active, 2nd Person Singular Root: θέλω Sense: to will, have in mind, intend. |
|
| ἀπελθόντες | having gone |
|
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἀπέρχομαι Sense: to go away, depart. |
|
| ἑτοιμάσωμεν | we should prepare |
|
Parse: Verb, Aorist Subjunctive Active, 1st Person Plural Root: ἑτοιμάζω Sense: to make ready, prepare. |
|
| ἵνα | that |
|
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
|
| φάγῃς | You may eat |
|
Parse: Verb, Aorist Subjunctive Active, 2nd Person Singular Root: ἐσθίω Sense: to eat. |
|
| πάσχα | Passover |
|
Parse: Noun, Accusative Neuter Singular Root: πάσχα Sense: the paschal sacrifice (which was accustomed to be offered for the people’s deliverance of old from Egypt). |
|
Greek Commentary for Mark 14:12
Imperfect indicative, customary practice. The paschal lamb (note πασχα pascha) was slain at 6 p.m., beginning of the fifteenth of the month (Exodus 12:6), but the preparations were made beforehand on the fourteenth (Thursday). See note on Matthew 26:17 for discussion of “eat the passover.” [source]
Reverse Greek Commentary Search for Mark 14:12
There were two feasts rolled into one, the passover feast and the feast of unleavened bread. Either name was employed. Here the passover meal is meant, though in John 18:28 it is probable that the passover feast is referred to as the passover meal (the last supper) had already been observed. There is a famous controversy on the apparent disagreement between the Synoptic Gospels and the Fourth Gospel on the date of this last passover meal. My view is that the five passages in John (John 13:1., John 13:27; John 18:28; John 19:14, John 19:31) rightly interpreted agree with the Synoptic Gospels (Matthew 26:17, Matthew 26:20; Mark 14:12, Mark 14:17; Luke 22:7, Luke 22:14) that Jesus ate the passover meal at the regular time about 6 p.m. beginning of 15 Nisan. The passover lamb was slain on the afternoon of 14 Nisan and the meal eaten at sunset the beginning of 15 Nisan. According to this view Jesus ate the passover meal at the regular time and died on the cross the afternoon of 15 Nisan. See my Harmony of the Gospels for Students of the Life of Christ, pp.279-284. The question of the disciples here assumes that they are to observe the regular passover meal. Note the deliberative subjunctive (ετοιμασωμεν hetoimasōmen) after τελεις theleis with ινα hina For the asyndeton see Robertson, Grammar, p. 935. [source]
It is probable that this note of time goes with “risen” Jesus is not mentioned by name here, though he is clearly the one meant. Mark uses μια mia in Mark 16:2, but πρωτη prōtē in Mark 14:12 and the plural σαββατων sabbatōn in Mark 16:2, though the singular here. [source]
This was Nisan 14 which began at sunset. Luke is a Gentile and this fact must be borne in mind. The lamb must be slain by the head of the family (Exodus 12:6). The controversy about the day when Christ ate the last passover meal has already been discussed (Matthew 26:17; Mark 14:12). The Synoptics clearly present this as a fact. Jesus was then crucified on Friday at the passover or Thursday (our time) at the regular hour 6 p.m. (beginning of Friday). The five passages in John (John 13:1.; John 13:27; John 18:28; John 19:14; John 19:31) rightly interpreted teach the same thing as shown in my Harmony of the Gospels for Students of the Life of Christ (pp.279-284). [source]
Old word from μενω menō to abide, abiding places, in N.T. only here and John 14:23. There are many resting-places in the Father‘s house Christ‘s picture of heaven here is the most precious one that we possess. It is our heavenly home with the Father and with Jesus. If it were not so Ellipsis of the verb (Mark 2:21; Revelation 2:5, Revelation 2:16; John 14:11). Here a suppressed condition of the second class (determined as unfulfilled) as the conclusion shows. I would have told you Regular construction for this apodosis For I go Reason for the consolation given, futuristic present middle indicative, and explanation of his words in John 13:33 that puzzled Peter so (John 13:36.). To prepare a place for you First aorist active infinitive of purpose of ετοιμαζω hetoimazō to make ready, old verb from ετοιμος hetoimos Here only in John, but in Mark 10:40 (Matthew 20:23). It was customary to send one forward for such a purpose (Numbers 10:33). So Jesus had sent Peter and John to make ready (this very verb) for the passover meal (Mark 14:12; Matthew 26:17). Jesus is thus our Forerunner (προδρομος prodromos) in heaven (Hebrews 6:20). [source]
Dramatic historical present of αγω agō plural “they” for the Sanhedrists (Luke 23:1). John gives no details of the trial before the Sanhedrin (only the fact, John 18:24, John 18:28) when Caiaphas presided, either the informal meeting at night (Mark 14:53, Mark 14:55-65; Matthew 26:57, Matthew 26:59-68; Luke 22:54, Luke 22:63-65) or the formal ratification meeting after dawn (Mark 15:1; Matthew 27:1; Luke 22:66-71), but he gives much new material of the trial before Pilate (John 18:28-38). Into the palace For the history and meaning of this interesting Latin word, praetorium, see note on Matthew 27:27; note on Acts 23:35; and note on Philemon 1:13. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts 23:35). Herod‘s palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate‘s residence in Jerusalem. Early Technically the fourth watch (3 a.m. to 6 a.m.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (John 19:14) says it was “about the sixth hour” when Pilate condemned Jesus. That they might not be defiled Purpose clause with ινα μη hina mē and first aorist passive subjunctive of μιαινω miainō to stain, to defile. For Jewish scruples about entering the house of a Gentile see Acts 10:28; Acts 11:3. But might eat the passover Second aorist active subjunctive of the defective verb εστιω esthiō to eat. This phrase may mean to eat the passover meal as in Matthew 27:17 (Mark 14:12, Mark 14:14; Luke 22:11, Luke 22:15), but it does not have to mean that. In 2 Chronicles 30:22 we read: “And they did eat the festival seven days” when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of πασχα pascha in John‘s Gospel and in all of them the feast is meant, not the supper. If we follow John‘s use of the word, it is the feast here, not the meal of John 13:2 which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics. [source]
The Paschal lamb, as Mark 14:12; Luke 22:7. [source]
Make a fresh start as a new community with the contamination removed. Νεος Neos is the root for νεανισκος neaniskos a young man, not yet old So new wine Καινος Kainos is fresh as compared with the ancient See the distinction in Colossians 3:10; Ephesians 4:22.; 2 Corinthians 5:17. Unleavened (αζυμοι azumoi). Without (α a privative) leaven, the normal and ideal state of Christians. Rare word among the ancients (once in Plato). They are a new creation (καινη κτισις kainē ktisis), “exemplifying Kant‘s maxim that you should treat a man as if he were what you would wish him to be” (Robertson and Plummer). For our passover also hath been sacrificed, even Christ First aorist passive indicative of τυω thuō old verb to sacrifice. Euphony of consonants, τ th to τ t because of τη ̇thē Reference to the death of Christ on the Cross as the Paschal Lamb (common use of πασχα pascha as Mark 14:12; Luke 22:7), the figure used long before by the Baptist of Jesus (John 1:29). Paul means that the Lamb was already slain on Calvary and yet you have not gotten rid of the leaven. [source]
First aorist passive indicative of τυω thuō old verb to sacrifice. Euphony of consonants, τ th to τ t because of τη ̇thē Reference to the death of Christ on the Cross as the Paschal Lamb (common use of πασχα pascha as Mark 14:12; Luke 22:7), the figure used long before by the Baptist of Jesus (John 1:29). Paul means that the Lamb was already slain on Calvary and yet you have not gotten rid of the leaven. [source]
Rend. “hath instituted the passover.” The perfect tense indicates the continued significance of the service down to the time of writing. The phrase ποιεῖν τὸ πάσχα on N.T. only here and Matthew 26:18. The usual N.T. phrase is φαγεῖν τὸ πάσχα toeat the Passover. See Matthew 26:17; Mark 14:12; Luke 22:11. Ποιεῖν τὸ πάσχα unquestionably means to keep or celebrate the Passover, as Matthew 26:18; Exodus 12:48; Numbers 9:2, Numbers 9:4, Numbers 9:6, Numbers 9:10, Numbers 9:13; Deuteronomy 16:1: but the verb is elastic. The corresponding Hebrew verb עָשָֽׂה, among other meanings, signifies to create (Genesis 1:7; Genesis 2:2); to establish (Ecclesiastes 2:5, Ecclesiastes 2:6, Ecclesiastes 2:8); to constitute (1 Kings 12:31, 1 Kings 12:32); to make ready or prepare (Judges 13:15; to prepare as a sacrifice (Psalm 66:15). In all these instances it is rendered in lxx by ποιεῖν . In N.T. we find ποιεῖν ἄριστον or δεῖπνον toprepare a breakfast or dinner. Accordingly ποιεῖν may properly be used here of the instituting of the Passover. Moreover the two following clauses clearly indicate that the writer is referring to the original institution. [source]