^20:17As Jesus was going up to Jerusalem,²⁰ he took the twelve²¹ 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.²² They will condemn him to death, ^20:19and will turn him over to the Gentiles to be mocked and flogged severely²³ and crucified.²⁴ Yet²⁵ on the third day, he will be raised.”

A Request for James and John

^20:20Then the mother of the sons of Zebedee came to him with her sons, and kneeling down she asked him for a favor.²⁶^20:21He said to her, “What do you want?” She replied,²⁷ “Permit²⁸ these two sons of mine to sit, one at your²⁹ right hand and one at your left, in your kingdom.” ^20:22Jesus³⁰ answered, “You don’t know what you are asking!³¹ Are you able to drink the cup I am about to drink?”³² They said to him, “We are able.”³³^20:23He told them, “You will drink my cup,³⁴ 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.”

^20:24Now³⁵ when the other ten³⁶ heard this,³⁷ they were angry with the two brothers. ^20:25But 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. ^20:26It must not be this way among you! Instead whoever wants to be great among you must be your servant, ^20:27and whoever wants to be first among you must be your slave³⁸—

Read in Logos

Footnotes

20 For location see ; ; ; ; ; ; ; ; .
21 A number of significant witnesses (e.g., B C W 085 33 lat) have μαθητάς (mathētas, “disciples”) after δώδεκα (dōdeka, “twelve”), perhaps by way of clarification, while other important witnesses lack the word (e.g., א D L Θ f1, 13). The longer reading looks to be a scribal clarification, and hence is considered to be secondary. puts the word in brackets to show doubts about its authenticity.
22 Or “and the scribes.” See the note on the phrase “experts in the law” in .
23 Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). 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 (mastigoō) has been translated “flog … severely” to distinguish it from the term φραγελλόω (phragelloō) used in Matt 27:26; Mark 15:15.
24 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 ( 7.6.4 [7.203]) called it the worst of deaths.
25 Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
26 Grk “asked something from him.”
27 Grk “said to him.”
28 Grk “Say that.”
29 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. includes σου here.
30 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.
31 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.
32 Most (C W 33 𝔐, 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 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 f1, 13 lat, as well as other versional and patristic authorities).
33 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.
34 See the note on “about to drink” in v. .
35 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
36 Grk “the ten.”
37 The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.
38 See the note on the word “slave” in .