20:17 As Jesus was going up to Jerusalem, 10 he took the twelve 11 aside privately and said to them on the way, 20:18 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the experts in the law. 12 They will condemn him to death, 20:19 and will turn him over to the Gentiles to be mocked and flogged severely 13 and crucified. 14 Yet 15 on the third day, he will be raised.”
20:20 Then the mother of the sons of Zebedee came to him with her sons, and kneeling down she asked him for a favor. 16 20:21 He said to her, “What do you want?” She replied, 17 “Permit 18 these two sons of mine to sit, one at your 19 right hand and one at your left, in your kingdom.” 20:22 Jesus 20 answered, “You don’t know what you are asking! 21 Are you able to drink the cup I am about to drink?” 22 They said to him, “We are able.” 23 20:23 He told them, “You will drink my cup, 24 but to sit at my right and at my left is not mine to give. Rather, it is for those for whom it has been prepared by my Father.”
20:24 Now 25 when the other ten 26 heard this, 27 they were angry with the two brothers. 20:25 But Jesus called them and said, “You know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them. 20:26 It must not be this way among you! Instead whoever wants to be great among you must be your servant, 20:27 and whoever wants to be first among you must be your slave 28 – 20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom 29 for many.”
20:29 As they were leaving Jericho, 30 a large crowd followed them. 20:30 Two 31 blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, 32 “Have mercy 33 on us, Lord, Son of David!” 34 20:31 The 35 crowd scolded 36 them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, 37 Son of David!” 20:32 Jesus stopped, called them, and said, “What do you want me to do for you?” 20:33 They said to him, “Lord, let our eyes be opened.” 20:34 Moved with compassion, Jesus touched their eyes. Immediately they received their sight and followed him.
1 tn Here δέ (de) has not been translated.
2 tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.
3 tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.
4 tn Grk “And answering, he said to one of them.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
5 tn Grk “for a denarius a day.”
6 tn Here δέ (de) has not been translated.
7 tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.
8 tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early
9 tn Grk “Is your eye evil because I am good?”
10 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
11 tc ‡ A number of significant witnesses (e.g., B C W 085 33 lat) have μαθητάς (maqhtas, “disciples”) after δώδεκα (dwdeka, “twelve”), perhaps by way of clarification, while other important witnesses lack the word (e.g., א D L Θ Ë1,13). The longer reading looks to be a scribal clarification, and hence is considered to be secondary. NA27 puts the word in brackets to show doubts about its authenticity.
12 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
13 tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
14 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
15 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
16 tn Grk “asked something from him.”
17 tn Grk “said to him.”
18 tn Grk “Say that.”
19 tc A majority of witnesses read σου (sou, “your”) here, perhaps for clarification. At the same time, it is possible that the pronoun dropped out through haplography or was excised because of perceived redundancy (there are two other such pronouns in the verse) by א B. Either way, the translation adds it due to the requirements of English style. NA27 includes σου here.
20 tn Grk “And answering, Jesus said.” This is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
21 tn The verbs in Greek are plural here, indicating that Jesus is not answering the mother but has turned his attention directly to the two disciples.
22 tc Most
23 sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.
24 tc See the tc note on “about to drink” in v. 22.
25 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
26 tn Grk “the ten.”
27 tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.
28 tn See the note on the word “slave” in 8:9.
29 sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.
30 map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
31 tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
32 tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
33 sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.
34 sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
35 tn Here δέ (de) has not been translated.
36 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
37 tc ‡ The majority of