The Meaning of Mark 14:14 Explained

Mark 14:14

KJV: And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the passover with my disciples?

YLT: and wherever he may go in, say ye to the master of the house -- The Teacher saith, Where is the guest-chamber, where the passover, with my disciples, I may eat?

Darby: And wheresoever he enters, say to the master of the house, The Teacher says, Where is my guest-chamber where I may eat the passover with my disciples?

ASV: and wheresoever he shall enter in, say to the master of the house, The Teacher saith, Where is my guest-chamber, where I shall eat the passover with my disciples?

KJV Reverse Interlinear

And  wheresoever  he shall go in,  say ye  to the goodman of the house,  The Master  saith,  Where  is  the guestchamber,  where  I shall eat  the passover  with  my  disciples? 

What does Mark 14:14 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 14:14

The goodman of the house [τωι οικοδεσποτηι]
A non-classical word, but in late papyri. It means master (δεσποτ — despot) of the house, householder. The usual Greek has two separate words, οικου δεσποτης — oikou despotēs (master of the house). [source]
My guest-chamber [το καταλυμα μου]
In lxx, papyri, and modern Greek for lodging-place (inn, as in Luke 2:7 or guest-chamber as here). It was used for καν — khan or χαραςανσεραι — caravanserai shall eat Futuristic aorist subjunctive with οπου — hopou f0). [source]
My guest-chamber [κατάλυμά μου]
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]

Reverse Greek Commentary Search for Mark 14:14

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 22:11 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 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]
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]
John 18:28 They lead [αγουσιν]
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]
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]

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

And wherever if he might enter say to the master of the house that the Teacher says Where is the guest room of Me where the Passover with the disciples I may eat
καὶ ὅπου ἐὰν εἰσέλθῃ εἴπατε τῷ οἰκοδεσπότῃ ὅτι Διδάσκαλος λέγει Ποῦ ἐστιν τὸ κατάλυμά μου ὅπου τὸ πάσχα μετὰ τῶν μαθητῶν φάγω

ὅπου  wherever 
Parse: Adverb
Root: ὅπου  
Sense: where, whereas.
εἰσέλθῃ  he  might  enter 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: εἰσέρχομαι  
Sense: to go out or come in: to enter.
εἴπατε  say 
Parse: Verb, Aorist Imperative Active, 2nd Person Plural
Root: λέγω  
Sense: to speak, say.
τῷ  to  the 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
οἰκοδεσπότῃ  master  of  the  house 
Parse: Noun, Dative Masculine Singular
Root: οἰκοδεσπότης  
Sense: master of the house, householder.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
Διδάσκαλος  Teacher 
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.
λέγει  says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
Ποῦ  Where 
Parse: Adverb
Root: ποῦ  
Sense: somewhere.
κατάλυμά  guest  room 
Parse: Noun, Nominative Neuter Singular
Root: κατάλυμα  
Sense: an inn, lodging place.
μου  of  Me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ὅπου  where 
Parse: Adverb
Root: ὅπου  
Sense: where, whereas.
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).
μαθητῶν  disciples 
Parse: Noun, Genitive Masculine Plural
Root: μαθητής  
Sense: a learner, pupil, disciple.
φάγω  I  may  eat 
Parse: Verb, Aorist Subjunctive Active, 1st Person Singular
Root: ἐσθίω  
Sense: to eat.

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