The Meaning of Mark 14:1 Explained

Mark 14:1

KJV: After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death.

YLT: And the passover and the unleavened food were after two days, and the chief priests and the scribes were seeking how, by guile, having taken hold of him, they might kill him;

Darby: Now the passover and the feast of unleavened bread was after two days. And the chief priests and the scribes were seeking how they might seize him by subtlety and kill him.

ASV: Now after two days was the feast of the passover and the unleavened bread: and the chief priests and the scribes sought how they might take him with subtlety, and kill him:

KJV Reverse Interlinear

After  two  days  was  [the feast of] the passover,  and  of  unleavened bread:  and  the chief priests  and  the scribes  sought  how  they might take  him  by  craft,  and put [him] to death. 

What does Mark 14:1 Mean?

Context Summary

Mark 14:1-16 - An Offering Of Love
This beautiful incident took place on the Tuesday evening of Passion Week, while the chief priests were gathered in the house of Caiaphas to plot the Lord's death, Matthew 26:3-5. Simon had probably been healed by Jesus, and the feast was held in his house, as being larger than Martha's. Jesus was intimate with Lazarus and his sisters, and this unnamed woman was Mary, John 12:2-3. Alabaster resembled white marble, and the perfume was carefully sealed to preserve it. Its cost would amount to about fifty dollars, and would represent the work of three hundred days, Matthew 20:2. Loveless hearts cannot understand the expenditure of love-they count it waste; but how quickly Jesus steps in to vindicate His own! Probably, of all His followers, Mary alone had understood His references to His death, and as she could not be present to perform the last offices of love, she rendered them in advance. Judas, who led the murmuring, seems to have been goaded to this act by the contrast of Mary's spirit with his own, and by Christ's gentle rebuke.
The two sent to prepare the Passover were Peter and John, Luke 22:8. We may often be guided by very trivial incidents-let us look out for them. A straw may indicate the direction of the current. The owner of the room was probably a secret disciple of Jesus, like him who lent the ass. The r.v. says, "my guest-chamber." It is very beautiful when the Master feels free to put His hand on our possessions, and claim their use. Does he not ask for the guest chamber of our inner life? Is it at His disposal? [source]

Chapter Summary: Mark 14

1  A conspiracy against Jesus
3  Expensive perfume is poured on his head by a woman
10  Judas sells his Master for money
12  Jesus himself foretells how he will be betrayed by one of his disciples;
22  after the passover prepared, and eaten, institutes his last supper;
26  declares beforehand the flight of all his disciples, and Peter's denial
43  Judas betrays him with a kiss
46  Jesus is apprehended in the garden;
53  falsely accused and impiously condemned of the council;
65  shamefully abused by them;
66  and thrice denied by Peter

Greek Commentary for Mark 14:1

After two days [μετα δυο ημερας]
This was Tuesday evening as we count time (beginning of the Jewish Wednesday). In Matthew 26:2 Jesus is reported as naming this same date which would put it our Thursday evening, beginning of the Jewish Friday. The Gospel of John mentions five items that superficially considered seem to contradict this definite date in Mark and Matthew, but which are really in harmony with them. See discussion on Matthew 26:17 and my Harmony of the Gospels, pp. 279 to 284. Mark calls it here the feast of “the passover and the unleavened bread,” both names covering the eight days. Sometimes “passover” is applied to only the first day, sometimes to the whole period. No sharp distinction in usage was observed. [source]
Sought [εζητουν]
Imperfect tense. They were still at it, though prevented so far. [source]
The feast of the passover and the unleavened bread [τὸ πάσχα καὶ τὰ ἄζυμα]
Lit., the passover and the unleavened. It was really one and the same festival. [source]
Sought [ἐζήτουν]
Imperfect tense: were all this while seekingsa40 [source]

Reverse Greek Commentary Search for Mark 14:1

Matthew 26:6 In the house of Simon the leper [εν οικιαι Σιμωνος του λεπρου]
Evidently a man who had been healed of his leprosy by Jesus who gave the feast in honour of Jesus. All sorts of fantastic theories have arisen about it. Some even identify this Simon with the one in Luke 7:36., but Simon was a very common name and the details are very different. Some hold that it was Martha‘s house because she served (John 12:2) and that Simon was either the father or husband of Martha, but Martha loved to serve and that proves nothing. Some identify Mary of Bethany with the sinful woman in Luke 7 and even with Mary Magdalene, both gratuitous and groundless propositions. For the proof that Mary of Bethany, Mary Magdalene, and the sinful woman of Luke 7 are all distinct see my Some Minor Characters in the New Testament. John (John 12:1) apparently locates the feast six days before the passover, while Mark (Mark 14:3) and Matthew (Matthew 26:6) seem to place it on the Tuesday evening (Jewish Wednesday) just two days before the passover meal. It is possible that John anticipates the date and notes the feast at Bethany at this time because he does not refer to Bethany again. If not, the order of Mark must be followed. According to the order of Mark and Matthew, this feast took place at the very time that the Sanhedrin was plotting about the death of Jesus (Mark 14:1.). [source]
Matthew 26:18 To such a man [προς τον δεινα]
The only instance in the N.T. of this old Attic idiom. The papyri show it for “Mr. X” and the modern Greek keeps it. Jesus may have indicated the man‘s name. Mark (Mark 14:13) and Luke (Luke 22:10) describe him as a man bearing a pitcher of water. It may have been the home of Mary the mother of John Mark. [source]
Matthew 26:17 To eat the passover [παγειν το πασχα]
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]
Mark 14:43 And the scribes [και των γραμματεων]
Mark adds this item while John 18:3 mentions “Pharisees.” It was evidently a committee of the Sanhedrin for Judas had made his bargain with the Sanhedrin (Mark 14:1; Matthew 26:3; Luke 22:2). See discussion of the betrayal and arrest on Matthew 26:47-56 for details. [source]
Mark 16:9 When he had risen early on the first day of the week [αναστας πρωι πρωτηι σαββατου]
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]
Luke 9:12 Lodge [καταλύσωσιν]
Peculiar to Luke. Primarily the verb means to break up or dissolve. Hence often in New Testament to destroy (Matthew 5:17; Mark 13:2). Intransitively, to take up one's quarters; lodge; either because the harness of the travellers' horses is loosed, or because the fastenings of their garments are untied. The kindred word κατάλυμα , a guest-chamber, occurs, Mark 14:14; or inn, Luke 2:7. [source]
Luke 22:12 And he [κἀκεῖνος]
See on Mark 14:15. [source]
Luke 22:12 Furnished []
See on Mark 14:15. Wyc., strewed.sa40 [source]
Luke 22:1 Feast [ἑορτὴ]
Properly festival. See on Mark 14:1. [source]
Luke 22:10 A man - pitcher []
See on Mark 14:13. [source]
Luke 22:11 Guest-chamber []
See on Mark 14:14. [source]
Luke 2:7 In the inn [ἐν τῷ καταλύματι]
Only here, Luke 23:11; Mark 14:14, on which see note. In both these passages it is rendered guest-chamber, which can hardly be the meaning here, as some have maintained. (See Geikie, “Life and Words of Christ,” i., 121.) In that case the expression would be, they found no κατάλυμα ,guest-chamber. The word refers to the ordinary khan, or caravanserai. Tynd., hostrey. “A Syrian khan is a fort and a mart; a refuge from thieves; a shelter from the heat and dust; a place where a man and his beast may lodge; where a trader may sell his wares, and a pilgrim may slake his thirst … .Where built by a great sheikh, it would have a high wall, an inner court, a range of arches or lewans, an open gallery round the four sides, and, in many cases, a tower from which the watcher might descry the approach of marauding bands. On one side of the square, but outside the wall, there is often a huddle of sheds, set apart from the main edifice, as stables for the asses and camels, the buffaloes and goats. In the centre of the khan springs a fountain of water, the first necessity of an Arab's life; and around the jets and troughs in which the limpid element streams, lies the gay and picturesque litter of the East. Camels wait to be unloaded; dogs quarrel for a bone; Bedaween from the desert, their red zannars choked with pistols, are at prayer. In the archways squat the merchants with their bales of goods … .Half-naked men are cleansing their hands ere sitting down to eat. Here a barber is at work upon a shaven crown; there a fellah lies asleep in the shade … .Each man has to carry his dinner and his bed; to litter his horse or camel; to dress his food; to draw his water; to light his fire, and to boil his mess of herbs” (Hepworth Dixon, “The Holy Land”). [source]
Luke 2:7 In the inn [εν τωι καταλυματι]
A lodging-house or khan, poor enough at best, but there was not even room in this public place because of the crowds for the census. See the word also in Luke 22:11; Mark 14:14 with the sense of guest-room (cf. 1 Kings 1:13). It is the Hellenistic equivalent for καταγωγειον — katagōgeion and appears also in one papyrus. See Exodus 4:24. There would sometimes be an inner court, a range or arches, an open gallery round the four sides. On one side of the square, outside the wall, would be stables for the asses and camels, buffaloes and goats. Each man had to carry his own food and bedding. [source]
Luke 22:1 The Passover [πασχα]
(πασχα — pascha) Both names (unleavened bread and passover) are used here as in Mark 14:1. Strictly speaking the passover was Nisan 14 and the unleavened bread 15-21. This is the only place in the N.T. where the expression “the feast of unleavened bread” (common in lxx, Exodus 23:15, etc.) occurs, for Mark 14:1 has just “the unleavened bread.” Matthew 26:17 uses unleavened bread and passover interchangeably. [source]
Luke 22:1 Drew nigh [ηγγιζεν]
Imperfect active. Mark 14:1; Matthew 26:2 mention “after two days” definitely. [source]
Luke 22:5 Were glad [εχαρησαν]
Second aorist passive indicative of χαιρω — chairō as in Mark 14:11. Ingressive aorist, a natural exultation that one of the Twelve had offered to do this thing. [source]
Luke 22:7 Must be sacrificed [εδει τυεσται]
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]
Luke 22:8 Peter and John [Πετρον και Ιωανην]
Mark 14:13 has only “two” while Matthew 26:17 makes the disciples take the initiative. The word passover in this context is used either of the meal, the feast day, the whole period (including the unleavened bread). “Eat the passover” can refer to the meal as here or to the whole period of celebration (John 18:28). [source]
Luke 22:10 Meet you [συναντησει υμιν]
An old verb συνανταω — sunantaō (from συν — sun with, and ανταω — antaō to face, αντι — anti) with associative instrumental See Mark 14:13 about the “man bearing a pitcher of water.” [source]
Luke 22:11 Goodman of the house [οικοδεσποτηι]
Master of the house as in Mark 14:14; Matthew 10:25. A late word for the earlier δεσποτης οικου — despotēs oikou shall eat Second aorist futuristic (or deliberative) subjunctive as in Mark 14:14. [source]
Luke 22:12 And he [κακεινος]
Και — Kai and εκεινος — ekeinos (χρασις — crasis) where Mark 14:15 has και αυτος — kai autos Literally, “And that one.” See note on Mark for rest of the verse. [source]
Luke 22:13 He had said [ειρηκει]
Past perfect active indicative of ειπον — eipon where Mark 14:16 has ειπεν — eipen (second aorist). [source]
Luke 2:7 Wrapped in swaddling clothes [εσπαργανωσεν]
From σπαργανον — sparganon a swathing band. Only here and Luke 2:12 in the N.T., but in Euripides, Aristotle, Hippocrates, Plutarch. Frequent in medical works.In a manger (εν πατνηι — en phatnēi). In a crib in a stall whether in a cave (Justin Martyr) or connected with the inn we do not know. The cattle may have been out on the hills or the donkeys used in travelling may have been feeding in this stall or another near.In the inn A lodging-house or khan, poor enough at best, but there was not even room in this public place because of the crowds for the census. See the word also in Luke 22:11; Mark 14:14 with the sense of guest-room (cf. 1 Kings 1:13). It is the Hellenistic equivalent for καταγωγειον — katagōgeion and appears also in one papyrus. See Exodus 4:24. There would sometimes be an inner court, a range or arches, an open gallery round the four sides. On one side of the square, outside the wall, would be stables for the asses and camels, buffaloes and goats. Each man had to carry his own food and bedding. [source]
John 2:23 In the feast-day [ἐν τῇ ἑορτῇ]
Rev., during the feast. The feast of unleavened bread, during the seven days succeeding the actual passover (see on Mark 14:1). [source]
John 13:22 Looked one on another [εβλεπον εις αλληλους]
Inchoative imperfect of βλεπω — blepō “began to glance at one another in bewilderment” (doubting, απορουμενοι — aporoumenoi present passive participle of απορεω — aporeō to be at a loss, to lose one‘s way, α — a privative and πορος — poros way). They recalled their strife about precedence and Judas betrayed nothing. Concerning whom he spake Indirect question retaining present active indicative λεγει — legei See same on Mark 14:19; note on Matthew 26:22; and note on Luke 22:23. [source]
John 13:26 He [εκεινος]
Emphatic pronoun again. For whom I shall dip the sop Dative case of the relative Πσωμιον — Psōmion is a diminutive of πσωμος — psōmos a morsel, a common Koiné word (in the papyri often), in N.T. only in this passage. It was and is in the orient a token of intimacy to allow a guest to dip his bread in the common dish (cf. Rth 2:14). So Mark 14:20. Even Judas had asked: “Is it I?” (Mark 14:19; Matthew 26:22). Giveth it to Judas Unobserved by the others in spite of Christ‘s express language, because “it was so usual a courtesy” (Bernard), “the last appeal to Judas‘ better feeling” (Dods). Judas now knew that Jesus knew his plot. [source]
John 12:2 So they made him a supper there [εποιησαν ουν αυτωι δειπνον εκει]
Here again ουν — oun is not inferential, but merely transitional. This supper is given by Mark (Mark 14:3-9) and Matthew (Matthew 26:6-13) just two days (Mark 14:1) before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions (John 12:2-9) it immediately after the arrival of Jesus in Bethany (John 12:1). One must decide which date to follow. Mark and Matthew and Luke follow it with the visit of Judas to the Sanhedrin with an offer to betray Jesus as if exasperated by the rebuke by Jesus at the feast. Bernard considers that John “is here more probably accurate.” It all turns on John‘s purpose in putting it here. This is the last mention of Jesus in Bethany and he may have mentioned it proleptically for that reason as seems to me quite reasonable. Westcott notes that in chapter 12John closes his record of the public ministry of the Lord relative to the disciples at this feast (John 12:1-11), to the multitude in the triumphal entry (John 12:12-19), to the world outside in the visit of the Greeks (verses 20-36a), and with two summary judgments (John 12:36-50). There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus (Luke 7:36-50). It is no credit to Luke or to John with Mark and Matthew to have them all making a jumble like that. There were two anointings by two absolutely different women for wholly different purposes. See the discussion on Luke for further details. And Martha served Imperfect active of διακονεω — diakoneō picturing Martha true to the account of her in Luke 10:40 But this fact does not show that Martha was the wife of this Simon at all. They were friends and neighbours and Martha was following her bent. It is Mark (Mark 14:3) and Matthew (Matthew 26:6) who mention the name of the host. It is not Simon the Pharisee (Luke 7:36), but Simon the leper (Mark 14:3; Matthew 26:6) in whose house they meet. The name is common enough. The Simon in Luke was sharply critical of Jesus; this one is full of gratitude for what Jesus has done for him. That sat at meat “That lay back,” reclined as they did, articular participle (ablative case after εκ — ek) of the common verb ανακειμαι — anakeimai Perhaps Simon gave the feast partly in honour of Lazarus as well as of Jesus since all were now talking of both (John 12:9). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus. [source]
John 13:1 Now before the feast of the passover [προ δε της εορτης του πασχα]
Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my Harmony of the Gospels, pp. 279-84, and David Smith‘s In the Days of His Flesh, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in John 13:1-30 is the real passover meal described by the Synoptics also (Mark 14:18-21; Matthew 26:21-25; Luke 22:21-23), followed by the institution of the Lord‘s Supper. Thus understood John 13:1 here serves as an introduction to the great esoteric teaching of Christ to the apostles (John 13:2-17:26), called by Barnas Sears The Heart of Christ. This phrase goes with the principal verb ηγαπησεν — ēgapēsen (loved). Knowing Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced “his hour” See John 18:4; John 19:28 for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on John 12:23 for use before by Jesus. That he should depart Sub-final use of ινα — hina with second aorist active subjunctive of μεταβαινω — metabainō old word, to go from one place to another, here (John 5:24; 1 John 3:14) to go from this world (John 8:23) back to the Father from whom he had come (John 14:12, John 14:28; John 16:10, John 16:28; John 17:5). His own which were in the world His own disciples (John 17:6, John 17:9, John 17:11), those left in the world when he goes to the Father, not the Jews as in John 1:11. See Acts 4:23; 1 Timothy 5:8 for the idiom. John pictures here the outgoing of Christ‘s very heart‘s love (chs. John 13-17) towards these men whom he had chosen and whom he loved “unto the end” (εις τελος — eis telos) as in Matthew 10:22; Luke 18:15, but here as in 1 Thessalonians 2:16 rather “to the uttermost.” The culmination of the crisis (“his hour”) naturally drew out the fulness of Christ‘s love for them as is shown in these great chapters (John 13-17). [source]
John 13:2 During supper [δειπνου γινομενου]
Correct text, present middle participle of γινομαι — ginomai (not γενομενου — genomenou second aorist middle participle, “being ended”) genitive absolute. John 13:4 shows plainly that the meal was still going on. The devil having already put Another genitive absolute without a connective (asyndeton), perfect active participle of βαλλω — ballō to cast, to put. Luke (Luke 22:3) says that Satan entered Judas when he offered to betray Jesus. Hence John‘s “already” Cf. Acts 5:3. Purpose clause with ινα — hina and second aorist active subjunctive of παραδιδωμι — paradidōmi (form in -οι — oi as in Mark 14:10 rather than the usual -ωι — ōi in Luke 22:4). Satan had an open door by now into the heart of Judas. [source]
John 13:10 He that is bathed [ο λελουμενος]
Perfect passive articular participle of λουω — louō to bathe the whole body (Acts 9:37). Save to wash his feet Aleph and some old Latin MSS. have only νιπσασται — nipsasthai but the other words are genuine and are really involved by the use of νιπσασται — nipsasthai (first aorist middle infinitive of νιπτω — niptō to wash parts of the body) instead of λουσασται — lousasthai to bathe the whole body (just used before). The guest was supposed to bathe Because of the bath. For καταρος — katharos meaning external cleanliness see Matthew 23:26; Matthew 27:59; but in John 15:3 it is used for spiritual purity as here in “ye are clean” Every whit All of the body because of the bath. For this same predicate use of ολος — holos see John 9:34. But not all Strongly put exception Plain hint of the treachery of Judas who is reclining at the table after having made the bargain with the Sanhedrin (Mark 14:11). A year ago Jesus knew that Judas was a devil and said to the apostles: “One of you is a devil” (John 6:64, John 6:70). But it did not hurt them then nor did they suspect each other then or now. It is far-fetched to make Jesus here refer to the cleansing power of his blood or to baptism as some do. [source]
John 13:21 He was troubled in the spirit [εταραχτη τοι πνευματι]
First aorist passive indicative of ταρασσω — tarassō and the locative case of πνευμα — pneuma See note on John 11:33 and note on John 12:27 for this use of ταρασσω — tarassō for the agitation of Christ‘s spirit. In John 14:1, John 14:27 it is used of the disciples. Jesus was one with God (John 5:19) and yet he had our real humanity (John 1:14). Testified First aorist active indicative of μαρτυρεω — martureō definite witness as in John 4:44; John 18:37. One of you shall betray me Future active of παραδιδωμι — paradidōmi to betray, the word so often used of Judas. This very language occurs in Mark 14:18; Matthew 26:21 and the idea in Luke 22:21. Jesus had said a year ago that “one of you is a devil” (John 6:70), but it made no such stir then. Now it was a bolt from the blue sky as Jesus swept his eyes around and looked at the disciples. [source]
John 13:23 Was at the table reclining in Jesus‘ bosom [ην ανακειμενος εν τωι κολπωι του Ιησου]
No word for “table” in the text. Periphrastic imperfect of ανακειμαι — anakeimai to lie back, to recline. Κολπος — Kolpos usual word for bosom (John 1:18). Whom Jesus loved Imperfect active of αγαπαω — agapaō John‘s description of himself of which he was proud (John 19:26; John 20:2; John 21:7, John 21:20), identified in John 21:24 as the author of the book and necessarily one of the twelve because of the “explicit” (Bernard) language of Mark (Mark 14:17; Luke 22:14). John son of Zebedee and brother of James. At the table John was on the right of Jesus lying obliquely so that his head lay on the bosom of Jesus. The centre, the place of honour, Jesus occupied. The next place in rank was to the left of Jesus, held by Peter (Westcott) or by Judas (Bernard) which one doubts. [source]
John 14:2 Mansions [μοναι]
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]
John 18:28 They lead [αγουσιν]
Dramatic historical present of αγω — agō plural “they” for the Sanhedrists (Luke 22:66-7190). 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; 1711726094_8), 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]
John 8:9 Went out [εχηρχοντο]
Inchoative imperfect. Graphic picture. One by one Not a Johannine phrase, but in Mark 14:19 where also the second nominative is retained as if κατ — kath' “From the elder (comparative form, common in Koiné as superlative) men,” as was natural for they had more sins of this sort which they recalled. “They are summoned to judge themselves rather than the woman” (Dods). Was left alone First aorist effective passive indicative of καταλειπω — kataleipō to leave behind, with predicate nominative μονος — monos “Jesus was left behind alone.” And the woman, where she was, in the midst The woman was left behind also “being in the midst” as they had placed her (John 8:3) before they were conscience stricken and left. [source]
Acts 1:13 Into the upper chamber [εις το υπερωιον]
The upstairs or upper room It is possible, even probable, that this is the “large upper room” (ανωγεον μεγα — anōgeon mega) of Mark 14:15; Luke 22:12. The Vulgate has coenaculum for both words. The word is used in the N.T. only in Acts. It was in a private house as in Luke 22:11 and not in the temple as Luke 24:53 might imply, “continually” (δια παντος — dia pantos) these words probably meaning on proper occasions. [source]
Acts 1:1 Began [ἤρξατο]
This is interpreted in two ways. Either, (1), as a simple historical statement equivalent to “all that Jesus did and taught.” In favor of this is the fact that the synoptists often record that which is done or said according to its moment of commencement, thus giving vividness to the account. See Matthew 11:20; Matthew 26:22, Matthew 26:37; Mark 6:7; Mark 14:19; Luke 7:38, etc. According to this explanation the word serves “to recall to the recollection from the Gospel all the several incidents and events, up to the ascension, in which Jesus had appeared as doer and teacher” (Meyer). Or, (2), as indicating that the Gospel contains the beginning, and the Acts of the Apostles the continuation, of the doings and teachings of Jesus. “The earthly life of Jesus, concluded with the ascension, has its fruit and continued efficacy; and his heavenly life, commencing with the ascension, has its manifestation and proof in the acts and experiences of the apostles and first churches. The history of the Church was under the immediate control of the exalted Redeemer, and may justly be considered as the continuation in heaven of the work which he had begun on earth” (Baumgarten and Gloag). While the truth and importance of this statement are admitted, it is objected that such an intention on Luke's part would have been more clearly intimated, and not left to be inferred from a single doubtful phrase. As regards Luke's intention, I think the first explanation is more likely to be correct. The second, however, states a truth, the value and importance of which cannot be overestimated, and which should be kept in mind constantly in the study of the book of Acts. This is well put by Bernard (“Progress of Doctrine in the New TestamentLect. IV.): “Thus the history which follows is linked to, or (may I not rather say) welded with the past; and the founding of the Church in the earth is presented as one continuous work, begun by the Lord in person, and perfected by the same Lord through the ministry of men … . 'The former treatise' delivered to us, not all that Jesus did and taught, but 'all that Jesus began to do and teach until the day when he was taken up.' The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up.” [source]
Acts 13:10 Of all guile [παντος δολου]
From δελω — delō to catch with bait, old word, already seen in Matthew 26:4; Mark 7:22; Mark 14:1. Paul denounces Elymas as a trickster. [source]
Romans 12:5 Every one [τὸ δὲ καθ ' εἶς]
The literal phrase can only be rendered awkwardly: and as to what is true according to one; i.e., individually, severally. Compare, for a similar phrase, Mark 14:19; John 8:9. [source]
Romans 1:2 Had promised afore [προεπηγγείλατο]
Only here in the New Testament. Rev., He promised afore. Paul's Old Testament training is manifest. Naturally, in beginning the more precise description of the new revelation, he refers first to its connection with ancient prophecy. The verb ἐπαγγέλλομαι ; means more than to proclaim. It occurs frequently, and always in the sense of profess or promise. See Mark 14:11; Acts 7:5; 1 Timothy 2:10; 1 Timothy 6:21. [source]
Romans 12:5 And severally [το δε κατ εις]
A difficult late idiom where the preposition κατ — kath' So εις κατ εις — heis kath' heis (Mark 14:19) and in Modern Greek κατεις — katheis as a distributive pronoun. But we have κατ ενα — kath' hena in 1 Corinthians 14:31. The use of the neuter article here το — to with κατ εις — kath' heis is probably the accusative of general reference, “as to each one.” [source]
1 Corinthians 5:7 Passover [τὸ πάσχα]
The Paschal lamb, as Mark 14:12; Luke 22:7. [source]
1 Corinthians 5:7 For our passover also hath been sacrificed, even Christ [και γαρ το πασχα ημων ετυτη Χριστος]
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]
1 Corinthians 5:7 A new lump [νεον πυραμα]
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]
1 Timothy 5:14 The younger widows [νεωτερας]
No article and no word for widows, though that is clearly the idea. Νεωτερας — Neōteras is accusative of general reference with γαμειν — gamein (to marry) the object (present infinitive active) of βουλομαι — boulomai Bear children (τεκνογονειν — teknogonein). A compound verb here only in N.T. and nowhere else save in Anthol. See τεκνογονια — teknogonia in 1 Timothy 2:15. Rule the household Late verb from οικοδεσποτης — oikodespotēs (Mark 14:14), twice in the papyri, only here in N.T. Note that the wife is here put as ruler of the household, proper recognition of her influence, “new and improved position” (Liddon). Occasion (απορμην — aphormēn). Old word (απο ορμη — apoτωι αντικειμενωι — hormē), a base to rush from, Pauline use in 2 Corinthians 5:12; 2 Corinthians 11:12; Galatians 5:13. To the adversary Dative case of the articular participle of λοιδοριας — antikeimai a Pauline idiom (Philemon 1:28). Reviling (λοιδορεω — loidorias). Old word (from χαριν — loidoreō), in N.T. only here and 1 Peter 3:9. Genitive case with charin f0). [source]
1 Timothy 5:14 Rule the household [οικοδεσποτειν]
Late verb from οικοδεσποτης — oikodespotēs (Mark 14:14), twice in the papyri, only here in N.T. Note that the wife is here put as ruler of the household, proper recognition of her influence, “new and improved position” (Liddon). Occasion (απορμην — aphormēn). Old word (απο ορμη — apoτωι αντικειμενωι — hormē), a base to rush from, Pauline use in 2 Corinthians 5:12; 2 Corinthians 11:12; Galatians 5:13. To the adversary Dative case of the articular participle of λοιδοριας — antikeimai a Pauline idiom (Philemon 1:28). Reviling (λοιδορεω — loidorias). Old word (from χαριν — loidoreō), in N.T. only here and 1 Peter 3:9. Genitive case with charin f0). [source]
2 Timothy 4:2 In season [εὐκαίρως]
Only here and Mark 14:11. lxx once, Mark href="/desk/?q=mr+6:31&sr=1">Mark 6:31; 1 Corinthians 16:12: εὐκαιρία opportunity Matthew 26:16: εὔκαιρος seasonableconvenient, Mark 6:21; Hebrews 4:16. [source]
Hebrews 11:28 Kept the passover [πεποίηκεν τὸ πάσχα]
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]
2 John 1:4 I rejoice [εχαρην]
Second aorist passive of χαιρω — chairō as in 3 John 1:3, “of a glad surprise” (D. Smith), as in Mark 14:11, over the discovery about the blessing of their godly home on these lads. [source]
Revelation 4:8 Each of them [ἕν καθ ' ἑαυτὸ]
Lit., one by himself. The best texts read ἕν καθ ' ἕν oneby one or every one. Compare Mark 14:19. [source]
Revelation 21:21 Each one [ανα εις εκαστος]
Distributive use of ανα — ana but with the nominative (used as adverb, not preposition) rather than the accusative (as a preposition) as appears also in Mark 14:19; John 8:9; with κατα — kata in Romans 12:5, “a barbaric construction” according to Charles.Street (πλατεια — plateia). For which word (broad way, οδος — hodos understood) see Matthew 6:5, here the singular, but includes all the streets.Transparent Old word (from δια — dia through, αυγη — augē ray, shining through), here alone in N.T. [source]
Revelation 4:8 Each one of them [εν κατ εν αυτων]
“One by one of them,” a vernacular idiom like εις κατα εις — heis kata heis in Mark 14:19. [source]

What do the individual words in Mark 14:1 mean?

It would be now the Passover and the [Feast of] Unleavened Bread after two days were seeking the chief priests scribes how Him by stealth having taken they might kill [Him]
Ἦν δὲ τὸ πάσχα καὶ τὰ ἄζυμα μετὰ δύο ἡμέρας ἐζήτουν οἱ ἀρχιερεῖς γραμματεῖς πῶς αὐτὸν ἐν δόλῳ κρατήσαντες ἀποκτείνωσιν

Ἦν  It  would  be 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
πάσχα  Passover 
Parse: Noun, Nominative Neuter Singular
Root: πάσχα  
Sense: the paschal sacrifice (which was accustomed to be offered for the people’s deliverance of old from Egypt).
ἄζυμα  [Feast  of]  Unleavened  Bread 
Parse: Adjective, Nominative Neuter Plural
Root: ἄζυμος  
Sense: unfermented, free from leaven or yeast.
μετὰ  after 
Parse: Preposition
Root: μετά  
Sense: with, after, behind.
δύο  two 
Parse: Adjective, Accusative Feminine Plural
Root: δύο 
Sense: the two, the twain.
ἡμέρας  days 
Parse: Noun, Accusative Feminine Plural
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.
ἐζήτουν  were  seeking 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: ζητέω  
Sense: to seek in order to find.
ἀρχιερεῖς  chief  priests 
Parse: Noun, Nominative Masculine Plural
Root: ἀρχιερεύς  
Sense: chief priest, high priest.
γραμματεῖς  scribes 
Parse: Noun, Nominative Masculine Plural
Root: γραμματεύς  
Sense: a clerk, scribe, esp.
πῶς  how 
Parse: Adverb
Root: πῶς  
Sense: how, in what way.
δόλῳ  stealth 
Parse: Noun, Dative Masculine Singular
Root: δόλος  
Sense: craft, deceit, guile.
κρατήσαντες  having  taken 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: κρατέω  
Sense: to have power, be powerful.
ἀποκτείνωσιν  they  might  kill  [Him] 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Plural
Root: ἀποκτείνω 
Sense: to kill in any way whatever.