Mark 14:61

Greek (Tischendorf 8th ed.)

English Translation

But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed?"

World English Bible · Public Domain

Highlights

1 first appearance in the Greek New Testament

Full analysis ↓

Download a study sheet

One document with this verse’s original text, its word-by-word gloss line, the meaning frame, cross-references with their text, attributed commentary, and full source and license credits — printable, and it pastes into notes with its structure intact.

This verse Autodidact and up

Study sheet (.html) Plain text (.txt)

A passage Seminary Student

Up to 50 verses in one chapter. A passage sheet keeps up to 6 commentary sources and 12 cross-references per verse, in the order this page ranks them, and says so on the sheet whenever that leaves anything out. Ask for a single verse and you get the Autodidact verse sheet above.

Everything on this page stays free to read, with no account — the sheet is a download of what is already on screen, not access to it.

Want to remove ads? Support Godless Engineer

Word by word

More ways to search: Search by grammar → Find every occurrence → Compare this word →

Practice this passage: Drill this verse → Learn its vocabulary →

εὐλογητοῦ

eulogētós

G2128

“blessed”

Adjective, Genitive, Singular, Masculine

Appears 8× in the Greek New Testament
First appears here

Full Thayer's Definition

Origin: from G2127

TDNT: 14:44,3

1. blessed, praised

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

23: words
17: distinct lemmas
Gospels: section

Notable vocabulary

The rarest word here is εὐλογητοῦ blessed G2128 — appearing just 8 times in the whole Greek New Testament.

First appearance in Scripture

This word makes its first canonical appearance in the Greek New Testament here:

εὐλογητοῦ blessed G2128

Shared distinctive vocabulary

εὐλογητοῦ blessed G2128 occurs in 8 verses of the Greek New Testament. Also found in:

Repetition

Words recur within this verse:

ὁ the G3588 ×5
καὶ and G2532 ×2
αὐτὸν he G846 ×2

Cross-references

Topical passages linked to Mark 14:61 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

Matthew 26:63–64 But Jesus held his peace. The high priest answered him, "I adjure you by the living God, that you tell us whether you are the Christ, the Son of God."
Mark 15:2 Pilate asked him, "Are you the King of the Jews?" He answered, "So you say."
Isaiah 53:7 He was oppressed, yet when he was afflicted he didn't open his mouth; as a lamb that is led to the slaughter, and as a sheep that before its shearers is mute, so he didn't open his mouth.
John 10:30–31 I and the Father are one."
John 19:7 The Jews answered him, "We have a law, and by our law he ought to die, because he made himself the Son of God."
Luke 22:67–71 "If you are the Christ, tell us." But he said to them, "If I tell you, you won't believe,
John 10:36 Do you say of him whom the Father sanctified and sent into the world, 'You blaspheme,' because I said, 'I am the Son of God?'
1 Peter 2:23 Who, when he was cursed, didn't curse back. When he suffered, didn't threaten, but committed himself to him who judges righteously;

Psalms 2:7 I will tell of the decree. Yahweh said to me, "You are my son. Today I have become your father.
Psalms 39:1–2 I said, "I will watch my ways, so that I don't sin with my tongue. I will keep my mouth with a bridle while the wicked is before me."
Psalms 39:9 I was mute. I didn't open my mouth, Because you did it.
Psalms 119:12 Blessed are you, Yahweh. Teach me your statutes.
Isaiah 9:6–7 For to us a child is born, to us a son is given; and the government shall be on his shoulder: and his name shall be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.
Matthew 3:17 Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased."
Matthew 8:29 Behold, they cried out, saying, "What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time?"
Matthew 11:3–5 and said to him, "Are you he who comes, or should we look for another?"

Matthew 27:12–14 When he was accused by the chief priests and elders, he answered nothing.
John 1:34 I have seen, and have testified that this is the Son of God."
John 5:18–25 For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God.
Matthew 16:16 Simon Peter answered, "You are the Christ, the Son of the living God."
Mark 14:61–63 But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed?"
Mark 15:4–5 Pilate again asked him, "Have you no answer? See how many things they testify against you!"
John 1:49–51 Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel!"
John 10:24 The Jews therefore came around him and said to him, "How long will you hold us in suspense? If you are the Christ, tell us plainly."

John 18:37 Pilate therefore said to him, "Are you a king then?" Jesus answered, "You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice."
John 19:9 He entered into the Praetorium again, and said to Jesus, "Where are you from?" But Jesus gave him no answer.
Acts 8:32 Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth.
1 Timothy 1:11 according to the Gospel of the glory of the blessed God, which was committed to my trust.
1 Timothy 6:15 which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords;

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Commentary

Notes on Mark 14:61 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Commentary source

The Biblical Illustrator

Joseph S. Exell

Mar_14:61-62

But He held His peace.

Eloquent silence

There is a silence which is often more eloquent than speech, means more than any words, and speaks ten times more powerfully to the heart. Such, for example, is the silence when the heart is too full for utterance, and the organs of speech are choked by the whelming tide of emotion. The sight of a great man so shaken, and quivering with feeling, that the tongue can give no voice to what the heart feels, is of all human rhetoric the most potent. Such, also, is the silence of a wise man challenged to speak by those whom he feels unworthy of his words. The man who can stand and listen to the language of stolid ignorance, venomous bigotry, and personal insult, addressed to him in an offensive spirit, and offers no reply, exerts a far greater power upon the minds of his assailants, than he could by words however forceful. His silence reflects a moral majesty, before which the heart of his assailants will scarcely fail to cower. Such was the silence which Christ now maintained in this hall. (Homilist.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Bengel's Gnomon

Johann Albrecht Bengel

Mar 14:61. Εὐλογητοῦ, of the Blessed) ברוך, the Blessed God.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Expositor's Greek Testament

ed. W. Robertson Nicoll

Mar 14:61 . ἐσιώπα καὶ , etc.: one of Mk.’s dualisms, yet not idle repetition = He maintained the silence He had observed up to that point (imperfect), and He answered nothing to the high priest’s pointed question (aorist). πάλιν : the high priest makes another attempt to draw Jesus into some self-condemning utterance, this time successfully. τοῦ εὐλογητοῦ , the Blessed One, here only, absolutely, as a name for God. Usually, an epithet attached to Κύριος (Wünsche, Beiträge ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Geneva Bible (1599)

Geneva Bible translators

Of God, who is most worthy of all praise?

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Adam Clarke's Commentary

Verse 61. Of the Blessed?] Θεου του ευλογητου, Or, of God the blessed one. Θεου, is added here by AK, ten others, Vulgate, and one of the Itala. It might be introduced into the text, put in Italics, if the authority of the MSS. and versions be not deemed sufficient. It appears necessary for the better understanding of the text. The adjective, however, conveys a good sense by itself, and is according to a frequent Hebrew form of speech.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Ellicott's Commentary for English Readers

(61) The Son of the Blessed.—In St. Matthew and St. Luke we have simply “the Son of God;” but the use of “the Blessed” as a name of God in doxologies and other solemn formulæ was a common practice.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

John Gill's Exposition

And some began to spit on him,.... The men that held him, Luk 22:6, fulfilling the prophecy in Isa 50:6;

and to cover his face; with a veil, or linen cloth, to blindfold: him, as a person unworthy to behold the light: or rather, in order to make sport with him:

and to buffet him; with their double fists;

and to say unto him, prophesy. The Arabic version adds, "unto us, O Christ, who it is that hath buffeted thee now?" that gave thee the last blow? and to the same purpose the Ethiopic. The Persic version adds, "and deliver thyself";

and the servants did strike him with the palms of their hands. The Syriac version renders it, "on his cheeks": they gave him slaps on the face. These were the officers of the high priest, that used him in this indecent manner. This clause is omitted in the Ethiopic version.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Trapp's Complete Commentary

John Trapp

57 And there arose certain, and bare false witness against him, saying,

58 We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands.

59 But neither so did their witness agree together.

60 And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee?

61 But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed?

Ver. 61. The Son of the Blessed?] So God is called, because to be everlastingly blessed and praised of men and angels. Hence God is frequently set forth in the commentaries of the Hebrew doctors by Baruch-hu, He that is blessed. So Zacharias begins his canticle with, "Blessed is the Lord God," &c., Luk 1:68.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Haydock's Catholic Bible Commentary

Our Redeemer was silent, because he knew they would not attend to his words; therefore does he say in St. Luke, If I shall tell you, you will not believe me. (Theophylactus)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Whedon's Commentary on the Bible

Daniel D. Whedon

61. The Christ — See note on Mat_1:1.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

John Wesley's Explanatory Notes

Matt. xxvi, 63; Luke xxii, 67.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Cambridge Greek Testament for Schools and Colleges

61. ἐσιώπα καὶ οὐκ ἀπεκρίνατο οὐδέν. So [3333][3334][3335][3336] 33. Again the double negative and superfluous fulness; Mt. has ἐσιώπα only. Euthymius gives two reasons for the silence; βλέπων μὲν καὶ τὸ δικαστήριον παράνομον, εἰδὼς δὲ καὶ ὅτι μάτην ἀποκρινεῖται παρὰ τοιούτοις. With regard to the first, the Sanhedrin had no right to make Him a prisoner, no right to hold a nocturnal sitting, no right to use false witnesses in support of an iniquitous prejudgment. Moreover, by declaring their inability to decide whether the Baptist had a Divine commission, they had abdicated. There was nothing for Him to reply to, for all evidence against Him had broken down. All three Gospels have ἀπεκρίνατο (Mat 27:12; Luk 23:9). The aor. mid. is rare both in LXX. and N.T. (Luk 3:16; Joh 5:17; Joh 5:19, but not Mar 12:23; Act 3:12).

[3333] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[3334] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[3335] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[3336] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

πάλιν … ἐπηρώτα. This does not mean that the high-priest repeated his question, but that he made another appeal. The appeal is quite a new one. Jesus had accepted the acclamations of those who hailed Him as “He that cometh” and as “the Son of David.” Did He Himself claim to be the Messiah? the Son of the Blessed? The latter expression would be used in order to avoid using the Divine Name. Mt. substitutes “the Son of God,” having stated that Caiaphas put this question with a solemn adjuration, Ἐξορκίζω σε κατὰ τοῦ Θεοῦ τοῦ ζῶντος. After such words there was no point in avoiding the Divine Name. Jewish thought had by no means always identified the Messiah with the Son of God. But it was sometimes done; e.g. Enoch cv. 2; 2Es 7:28-29; 2Es 14:9; and Caiaphas would know this. For the Sanhedrin’s purpose it was much more important that Jesus should be got to claim the latter title. The populace had not hailed Him as the Son of God; if He could be led to say that He was the Son of God, a charge of blasphemy could be established. Elsewhere in N.T. εὐλογητός is a predicate of ὁ Θεός in doxologies.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Alford’s Greek Testament

Henry Alford

61.] τοῦ εὐλ., Heb. הַבָּרוּךְ, the ordinary Name for God. “This is the only place in the N.T. where the well-known Sanctus Benedicous of the Rabbis is thus absolutely given.” Meyer.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Mark, in the Gospels, opens this verse with 23 words (17 distinct Greek lemmas). Its most distinctive word is eulogētós (“blessed”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

What does “blessed” (eulogētós) contribute to the verse as a whole?
This is the first place “blessed” appears in Scripture (first appears here). What does its debut here establish?
How does Luke 1:68, which shares the word «blessed», read alongside this verse?
What does the repetition of “the” (5× in this one verse) do in this verse?
These translations render this verse differently. What is at stake in choosing one wording over another?
Compare how The Biblical Illustrator and Bengel's Gnomon read this verse. Where do they agree or differ?

Things to notice

1 word makes its first canonical appearance in Scripture here.
These translations choose different wording for 16 words in this verse.
“the” occurs 5× in this single verse.
17 distinct Greek lemmas span 23 words in this verse.