GEBible — Godless Engineer's Bible App
But he stayed quiet, and answered nothing. Again the high priest asked him, “Are you the Christ, the Son of the Blessed?”
Jesus said, “I am. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky.”
The high priest tore his clothes, and said, “What further need have we of witnesses? You have heard the blasphemy! What do you think?” They all condemned him to be worthy of death.
Mark 14:61-64 sits inside this longer paragraph.
The high priest stood up in the middle, and asked Jesus, “Have you no answer? What is it which these testify against you?” But he stayed quiet, and answered nothing. Again the high priest asked him, “Are you the Christ, the Son of the Blessed?”
Jesus said, “I am. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky.”
The high priest tore his clothes, and said, “What further need have we of witnesses? You have heard the blasphemy! What do you think?” They all condemned him to be worthy of death. Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, “Prophesy!” The officers struck him with the palms of their hands.
But he stayed quiet, and answered nothing. Again the high priest asked him, “Are you the Christ, the Son of the Blessed?”
Jesus said, “I am. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky.”
The high priest tore his clothes, and said, “What further need have we of witnesses?
You have heard the blasphemy! What do you think?” They all condemned him to be worthy of death.
And he helde his peace and answered noothinge. Agayne the hyeste Preste axed him and sayde vnto him: Arte thou Christ the sonne of the blessed?
And Iesus sayde: I am. And the shall se the sonne of man syt on the ryght honde of power and come in the cloudes of heven.
Then the hyest preste rent his cloothes and sayd: what nede we eny further of witnes?
Ye have herde the blasphemy what thinke ye? And they all gave sentence that he was worthy of deeth.
But hee helde his peace, and answered nothing. Againe the hie Priest asked him, and sayde vnto him, Art thou that Christ the Sonne of the Blessed?
And Iesus said, I am he, and yee shall see the Sonne of man sitte at the right hande of the power of God, and come in the clouds of heauen.
Then the hie Priest rent his clothes, and sayd, What haue we any more neede of witnesses?
Ye haue heard the blasphemie: what thinke yee? And they all condemned him to be worthie of death.
Questions where the Bible appears to say two different things, with the passages on each side set together.
60 distinct cross-references across this passage (62 total citations).
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain On v61 Of God, who is most worthy of all praise?
Of God, who is most worthy of all praise?
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv61–64 57 And there arose certain, and bare false witness…
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.
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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.
John Gill 1763 · Public Domain On vv61–64 And some began to spit on him,.... The men…
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:
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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.
John Wesley 1765 · Public Domain On v61 Matt. xxvi, 63; Luke xxii, 67.
Matt. xxvi, 63; Luke xxii, 67.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v61 Verse 61. Of the Blessed?] Θεου του ευλογητου, Or,…
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.
Joseph Benson 1811 · Public Domain On v63 Mar 14:63-65. Then the high-priest rent his clothes —…
Mar 14:63-65. Then the high-priest rent his clothes — Rending of clothes was an expression sometimes of deep grief, sometimes of holy zeal. The precepts, Lev 10:8; Lev 21:10; forbidding the high-priest to rend his clothes, relate only to the pontifical garments and to private mourning: that is, mourning on account of the calamities befalling himself or friends. Griefs of this kind the chief minister of religion was not to make public by any outward sign whatever. But it was neither unlawful nor unusual for him to rend his ordinary garments on account of public calamities, or instances of gross wickedness, as a testimony of his grief for the one and abhorrence of the other. See 1Ma 11:71. That the high-priest was clothed in his ordinary apparel on this occasion, appears from Exo 29:29-30, where the pontifical garments are ordered to descend from father to son; and therefore were to be worn only at their consecration, and when they ministered. And saith, What need we any further witnesses — Namely, of his being guilty of blasphemy. Ye have heard the blasphemy: what think ye? — What punishment do you judge him to have deserved? They all condemned him, to be guilty of death — Namely, all present; for it is probable Nicodemus, Joseph of Arimathea, and some more, who were his disciples, or favourably disposed toward him, were not present: or if they were, they doubtless remonstrated against the iniquity of this sentence. And some began to spit on him — See note on Mat 26:67-68.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv61, 63 Our Redeemer was silent, because he knew they would…
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).
Daniel D. Whedon 1874 · Public Domain On vv61, 62, 64 61. The Christ — See note on Mat_1:1.
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.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv62–64 62. And Jesus said. I am] Thus adjured, the…
62. And Jesus said. I am] Thus adjured, the Lord broke the silence He had hitherto maintained. His answer to such a question must be liable to no misinterpretation. Peter in an ecstatic moment had declared He was the King Messiah, “the Son of the living God” (Mat_16:16), and He had not refused the awful Name. Thousands also of Galilean pilgrims had saluted Him with Hosannas in this character through the streets of Jerusalem. But as yet He had not openly declared Himself. The supreme moment, however, had at length arrived, and He now replied, “I am—the Messiah, the Son of God, the Son of Man—and hereafter ye shall see Me sitting on the right hand of power, and coming in the clouds of heaven.” Comp. Dan_7:13; Psa_8:4; Psa_110:1.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv61, 63, 64 (61) The Son of the Blessed.—In St. Matthew and…
(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.
The Pulpit Commentary 1880 · Public Domain On vv62–64 To this question our Lord returns a plain and…
To this question our Lord returns a plain and candid answer, out of reverence for the Divine Name which, as St. Matthew and St. Luke tell us, had been invoked by the high priest, and also respect for the office of the high priest, by whom he had been put upon his oath. St. Chrysostom says that our Lord answered thus that he might leave without excuse all those who listened to him, who would not hereafter be able to plead in the day of judgment that, when our Lord was solemnly asked in the council whether he was the Son of God, he had either refused to answer, or had answered evasively. This answer of our Lord is full of majesty and sublimity. He is arraigned as a criminal, standing in the midst of the chief priests and scribes, his bitter enemies; and it is as though he said, "You, O Caiaphas, and you the chief priests and elders of the Jews, are now unjustly condemning me as a false prophet and a false Christ; but the day is at hand when I, who am now a prisoner at your judgment seat, shall sit on the throne of glory as the Judge of you and of all mankind. You are now about to condemn me to the death of the cross; but I shall then sit in judgment upon you, and condemn you for this terrible guilt of slaying me, who am the true God and the Judge of the world."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv61–62 But He held His peace.
Mar_14:61-62
But He held His peace.
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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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v63 tore his garments
tore his garments
The high priest tore his clothes purposefully to show his outrage and horror at what Jesus has said. AT: "tore his garments in outrage"
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Do we still need witnesses?
This can be written as a statement. AT: "We certainly do not need any more people who will testify against this man!" (See: Rhetorical Question)
You have heard the blasphemy
This refers to what Jesus said, which the high priest called blasphemy. AT: "You have heard the blasphemy he has spoken" (See: Assumed Knowledge and Implicit Information)
They all ... Some began to
These phrases refer to the people in the crowd.
to cover his face
They covered his face with a cloth or blindfold, so he could not see. AT: "to cover his face with a blindfold" (See: Assumed Knowledge and Implicit Information)
Prophesy
They mocked him, asking him to prophesy who was hitting him. AT: "Prophesy who hit you" (See: Assumed Knowledge and Implicit Information)
officers
men who guarded the governor's house
translationWords
high priest
blasphemy
condemn
die
prophet
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv62–63 14:62 I Am: Cp. study note on 6:49-50. The…
14:62 I Am: Cp. study note on 6:49-50. The reader has known from the beginning that Jesus was the Messiah, the Son of God (1:1). This was acknowledged by demons (1:24; 3:11; 5:7), by God (1:11; 9:7), and by the disciples (8:29-30), but this is the first time that Jesus openly and publicly acknowledged that he was the Messiah. • The second part of Jesus’ reply was that he would sit in the place of power at God’s right hand, which foretold his resurrection and ascension (Luke 24:50-51; Acts 1:9-11; see Phil 2:9; Heb 1:3) and his triumphal coming on the clouds of heaven to judge the world. At Jesus’ return, roles will be reversed, and those judging the Son of Man will be judged by him.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.