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1“For the kingdom of heaven is like a landowner who went out early in the morning to hire workers for his vineyard.[#sn The term landowner here refers to the owner and manager of a household.]
2And after agreeing with the workers for the standard wage, he sent them into his vineyard.[#tn Grk “agreeing with the workers for a denarius a day.”sn The standard wage was a denarius a day. The denarius was a silver coin worth about a day’s wage for a laborer in Palestine in the 1st century.]
3When it was about nine o’clock in the morning, he went out again and saw others standing around in the marketplace without work.[#tn Grk “about the third hour.”]
4He said to them, ‘You go into the vineyard too, and I will give you whatever is right.’
5So they went. When he went out again about noon and three o’clock that afternoon, he did the same thing.[#tn Here δέ (de) has not been translated.; #tn Grk “he went out again about the sixth and ninth hour.”]
6And about five o’clock that afternoon he went out and found others standing around, and said to them, ‘Why are you standing here all day without work?’[#tn Grk “about the eleventh hour.”]
7They said to him, ‘Because no one hired us.’ He said to them, ‘You go and work in the vineyard too.’
8When it was evening the owner of the vineyard said to his manager, ‘Call the workers and give the pay starting with the last hired until the first.’[#tn Here δέ (de) has not been translated.; #sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.; #tc ‡ Most witnesses (including B D W Θ Ë1,13 33vid Ï latt sy) have αὐτοῖς (autois, “to them”) after ἀπόδος (apodos, “give the pay”), but this seems to be a motivated reading, clarifying the indirect object. The omission is supported by א C L Z 085 Or. Nevertheless, NA27 includes the pronoun on the basis of the greater external attestation.]
9When those hired about five o’clock came, each received a full day’s pay.[#tn Grk “each received a denarius.” See the note on the phrase “standard wage” in v. 2.]
10And when those hired first came, they thought they would receive more. But each one also received the standard wage.
11When they received it, they began to complain against the landowner,[#tn Here δέ (de) has not been translated.; #tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.]
12saying, ‘These last fellows worked one hour, and you have made them equal to us who bore the hardship and burning heat of the day.’
13And the landowner replied to one of them, ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage?[#tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.; #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.; #tn Grk “for a denarius a day.”]
14Take what is yours and go. I want to give to this last man the same as I gave to you.[#tn Here δέ (de) has not been translated.; #tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.]
15Am I not permitted to do what I want with what belongs to me? Or are you envious because I am generous?’[#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 mss (B D; among later witnesses, note L Z Θ 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading is most likely original. NA27 includes the word in brackets, indicating doubts as to its authenticity.; #tn Grk “Is your eye evil because I am good?”]
16So the last will be first, and the first last.”
17As Jesus was going up to Jerusalem, he took the twelve aside privately and said to them on the way,[#map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.; #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.]
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. They will condemn him to death,[#tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.]
19and will turn him over to the Gentiles to be mocked and flogged severely and crucified. Yet on the third day, he will be raised.”[#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.; #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.; #tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.]
20Then the mother of the sons of Zebedee came to him with her sons, and kneeling down she asked him for a favor.[#tn Grk “asked something from him.”]
21He said to her, “What do you want?” She replied, “Permit these two sons of mine to sit, one at your right hand and one at your left, in your kingdom.”[#tn Grk “said to him.”; #tn Grk “Say that.”; #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.]
22Jesus answered, “You don’t know what you are asking! Are you able to drink the cup I am about to drink?” They said to him, “We are able.”[#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.; #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.; #tc Most mss (C W 33 Ï, as well as some versional and patristic authorities) in addition have “or to be baptized with the baptism with which I am baptized?” But this is surely due to a recollection of the fuller version of this dominical saying found in Mark 10:38. The same mss also have the Lord’s response, “and you will be baptized with the baptism with which I am baptized” in v. 23, again due to the parallel in Mark 10:39. The shorter reading, in both v. 22 and v. 23, is to be preferred both because it better explains the rise of the other reading and is found in superior witnesses (א B D L Z Θ 085 Ë1,13 pc lat, as well as other versional and patristic authorities).; #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.]
23He told them, “You will drink my cup, 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.”[#tc See the tc note on “about to drink” in v. 22.]
24Now when the other ten heard this, they were angry with the two brothers.[#tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.; #tn Grk “the ten.”; #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.]
25But 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.
26It must not be this way among you! Instead whoever wants to be great among you must be your servant,
27and whoever wants to be first among you must be your slave –[#tn See the note on the word “slave” in 8:9.]
28just as the Son of Man did not come to be served but to serve, and to give his life as a ransom for many.”[#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.]
29As they were leaving Jericho, a large crowd followed them.[#map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.]
30Two blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, “Have mercy on us, Lord, Son of David!”[#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).; #tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.; #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.; #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]).]
31The crowd scolded them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, Son of David!”[#tn Here δέ (de) has not been translated.; #tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.; #tc ‡ The majority of mss (C W Ë1 33 Ï and several versional witnesses) read κύριε (kurie, “Lord”) after ἐλέησον ἡμᾶς (elehson Jhma", “have mercy on us”). But since this is the order of words in v. 30 (though that wording is also disputed), and since the κύριε-first reading enjoys widespread and early support (א B D L Z Θ 085 0281 Ë13 892 pc lat), the latter was considered original. However, the decision was by no means easy. NA27 has κύριε after ἐλέησον ἡμᾶς here; a majority of that committee felt that since the placement of κύριε in last place was the nonliturgical order it “would have been likely to be altered in transcription to the more familiar sequence” (TCGNT 44).]
32Jesus stopped, called them, and said, “What do you want me to do for you?”
33They said to him, “Lord, let our eyes be opened.”
34Moved with compassion, Jesus touched their eyes. Immediately they received their sight and followed him.