KJV: And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples?
YLT: and ye shall say to the master of the house, The Teacher saith to thee, Where is the guest-chamber where the passover with my disciples I may eat?
Darby: and ye shall say to the master of the house, The Teacher says to thee, Where is the guest-chamber where I may eat the passover with my disciples?
ASV: And ye shall say unto the master of the house, The Teacher saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples?
| ἐρεῖτε | you shall say |
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Parse: Verb, Future Indicative Active, 2nd Person Plural Root: λέγω Sense: to utter, speak, say. |
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| τῷ | to the |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| οἰκοδεσπότῃ | master |
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Parse: Noun, Dative Masculine Singular Root: οἰκοδεσπότης Sense: master of the house, householder. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| οἰκίας | house |
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Parse: Noun, Genitive Feminine Singular Root: οἰκία Sense: a house. |
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| Λέγει | Says |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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| σοι | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular Root: σύ Sense: you. |
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| Διδάσκαλος | Teacher |
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Parse: Noun, Nominative Masculine Singular Root: διδάσκαλος Sense: a teacher. 2 in the NT one who teaches concerning the things of God, and the duties of man. |
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| Ποῦ | Where |
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Parse: Adverb Root: ποῦ Sense: somewhere. |
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| κατάλυμα | guest room |
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Parse: Noun, Nominative Neuter Singular Root: κατάλυμα Sense: an inn, lodging place. |
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| ὅπου | where |
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Parse: Adverb Root: ὅπου Sense: where, whereas. |
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| πάσχα | Passover |
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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). |
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| μαθητῶν | disciples |
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Parse: Noun, Genitive Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
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| μου | of Me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| φάγω | I may eat |
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Parse: Verb, Aorist Subjunctive Active, 1st Person Singular Root: ἐσθίω Sense: to eat. |
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Greek Commentary for Luke 22:11
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]
See on Mark 14:14. [source]
Reverse Greek Commentary Search for Luke 22:11
Luke 22:11. The word is not classical, and as used by an oriental signifies a khan or caravanserai. Hence inn at Luke 2:7. My chamber. It was a common practice that more than one company partook of the paschal supper in the same apartment; but Christ will have his chamber for himself and his disciples alone. [source]
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]
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]
The A.V. overlooks both the articles, the branches of the palms. βαΐ́α occurs only here in the New Testament, and means palm branches, or, strictly, tops of the palms where the fruit is produced. Of the palms may have been added by John for readers unacquainted with the technical term, but the expression palm branches of the palms, is similar to housemaster of the house ( οἰκοδεσπότης τῆς οἰκίας , Luke 22:11). The articles are commonly explained as marking the trees which were by the wayside on the route of the procession. Some think that they point to the well-known palm branches connected with the Feast of Tabernacles. On the different terms employed by the Evangelists for “branches,” see on Mark 11:8. [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 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]
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]