KJV: Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover?
YLT: And on the first day of the unleavened food came the disciples near to Jesus, saying to him, 'Where wilt thou that we may prepare for thee to eat the passover?'
Darby: Now on the first day of the feast of unleavened bread, the disciples came to Jesus, saying, Where wilt thou that we prepare for thee to eat the passover?
ASV: Now on the first day of unleavened bread the disciples came to Jesus, saying, Where wilt thou that we make ready for thee to eat the passover?
Τῇ | On the |
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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πρώτῃ | first [day] |
Parse: Adjective, Dative Feminine Singular Root: πρῶτος Sense: first in time or place. |
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τῶν | of the |
Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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ἀζύμων | unleavened [bread] |
Parse: Adjective, Genitive Neuter Plural Root: ἄζυμος Sense: unfermented, free from leaven or yeast. |
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προσῆλθον | came |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: προσέρχομαι Sense: to come to, approach. |
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μαθηταὶ | disciples |
Parse: Noun, Nominative Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
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τῷ | - |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἰησοῦ | to Jesus |
Parse: Noun, Dative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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λέγοντες | saying |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: λέγω Sense: to say, to speak. |
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Ποῦ | Where |
Parse: Adverb Root: ποῦ Sense: somewhere. |
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θέλεις | wish you [that] |
Parse: Verb, Present Indicative Active, 2nd Person Singular Root: θέλω Sense: to will, have in mind, intend. |
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ἑτοιμάσωμέν | we should prepare |
Parse: Verb, Aorist Subjunctive Active, 1st Person Plural Root: ἑτοιμάζω Sense: to make ready, prepare. |
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σοι | for You |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular Root: σύ Sense: you. |
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φαγεῖν | to eat |
Parse: Verb, Aorist Infinitive Active Root: ἐσθίω Sense: to eat. |
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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 Matthew 26:17
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]
Reverse Greek Commentary Search for Matthew 26:17
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]
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]
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]
(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]
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]
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]
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]
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]