to hire workers: Some workers would be employed for the entire harvest period; others, for a day at a time as the need arose.

denarius: A Roman silver coin that weighed about 3.85 g (0.124 oz t) and bore an image of Caesar on one side. As this verse shows, agricultural laborers in Jesus’ day commonly received a denarius for a 12-hour workday.​—See Glossary and App. B14.

about the third hour: That is, about 9:00 a.m. In the first century C.E., the Jews used the count of 12 hours to the day, starting with sunrise at about 6:00 a.m. (Joh 11:9) Therefore, the third hour would be about 9:00 a.m., the sixth hour about noon, and the ninth hour about 3:00 p.m. Since people did not have precise timepieces, only the approximate time of an event was usually given.​—Joh 1:39; 4:6; 19:14; Ac 10:3, 9.

about the sixth hour: That is, about 12:00 noon.​—See study note on Mt 20:3.

the ninth hour: That is, about 3:00 p.m.​—See study note on Mt 20:3.

about the third hour: That is, about 9:00 a.m. In the first century C.E., the Jews used the count of 12 hours to the day, starting with sunrise at about 6:00 a.m. (Joh 11:9) Therefore, the third hour would be about 9:00 a.m., the sixth hour about noon, and the ninth hour about 3:00 p.m. Since people did not have precise timepieces, only the approximate time of an event was usually given.​—Joh 1:39; 4:6; 19:14; Ac 10:3, 9.

about the third hour: That is, about 9:00 a.m. In the first century C.E., the Jews used the count of 12 hours to the day, starting with sunrise at about 6:00 a.m. (Joh 11:9) Therefore, the third hour would be about 9:00 a.m., the sixth hour about noon, and the ninth hour about 3:00 p.m. Since people did not have precise timepieces, only the approximate time of an event was usually given.​—Joh 1:39; 4:6; 19:14; Ac 10:3, 9.

about the 11th hour: That is, about 5:00 p.m.​—See study note on Mt 20:3.

about the third hour: That is, about 9:00 a.m. In the first century C.E., the Jews used the count of 12 hours to the day, starting with sunrise at about 6:00 a.m. (Joh 11:9) Therefore, the third hour would be about 9:00 a.m., the sixth hour about noon, and the ninth hour about 3:00 p.m. Since people did not have precise timepieces, only the approximate time of an event was usually given.​—Joh 1:39; 4:6; 19:14; Ac 10:3, 9.

envious: Lit., “bad; wicked.” A literal eye that is bad or in an unhealthy condition does not see clearly. Similarly, an envious eye cannot focus on what is truly important. (Mt 6:33) Such an eye is dissatisfied and greedy, distracted and shifty. It causes its owner to estimate things incorrectly and pursue a selfish course of life.​—See study note on Mt 6:22.

is your eye envious: The Greek word here rendered “envious” literally means “bad; wicked.” (See study note on Mt 6:23.) The term “eye” is here used figuratively of a person’s intent, disposition, or emotions.​—Compare the expression “envious eye” at Mr 7:22.

good: Or “generous.” In this context, goodness is directly linked with an act of generosity.

While going up: Although a few manuscripts convey the idea “being about to go up,” the current reading has stronger manuscript support.

going up to Jerusalem: The city was about 750 m (2,500 ft) above sea level, so the Scriptures often speak of worshippers “going up to Jerusalem.” (Mr 10:32; Lu 2:22; Joh 2:13; Ac 11:2) Jesus and his disciples were about to ascend from the Jordan Valley (see study note on Mt 19:1), which at its lowest point is about 400 m (1,300 ft) below sea level. They would have to climb some 1,000 m (3,330 ft) to reach Jerusalem.

the borders of Judea across the Jordan: This apparently refers to Perea, a region on the E side of the Jordan River, and especially the parts of Perea bordering on Judea. Jesus left Galilee and only returned there after his resurrection.​—See App. A7, Map 5.

Son of man: Or “Son of a human.” This expression occurs about 80 times in the Gospels. Jesus used it to refer to himself, evidently emphasizing that he was truly human, born from a woman, and that he was a fitting human counterpart to Adam, having the power to redeem humankind from sin and death. (Ro 5:12, 14-15) The same expression also identified Jesus as the Messiah, or the Christ.​—Da 7:13, 14; see Glossary.

Son of man: See study note on Mt 8:20.

torture stake: Or “execution stake.”​—See Glossary, “Stake”; “Torture stake”; see also study notes on Mt 10:38 and 16:24, where the term is used in a figurative sense.

torture stake: Or “execution stake.” In classical Greek, the word stau·rosʹ primarily referred to an upright stake or pole. Used figuratively, this term sometimes stands for the suffering, shame, torture, and even death that a person experienced because of being a follower of Jesus.​—See Glossary.

executed on a stake: Or “to be fastened on a stake (pole).” This is the first of over 40 occurrences of the Greek verb stau·roʹo in the Christian Greek Scriptures. This is the verb for the Greek noun stau·rosʹ, rendered “torture stake.” (See study notes on Mt 10:38; 16:24; 27:32 and Glossary, “Stake”; “Torture stake.”) The verb form is used in the Septuagint at Es 7:9, where the order was given to hang Haman on a stake that was over 20 m (65 ft) tall. In classical Greek, it meant “to fence with pales, to form a stockade, or palisade.”

torture stake: Or “execution stake.” This is the first occurrence of the Greek word stau·rosʹ. In classical Greek, it primarily referred to an upright stake or pole. Used figuratively, it sometimes stood for the suffering, shame, torture, and even death that a person experienced because of being a follower of Jesus.​—See Glossary.

mother of the sons of Zebedee: That is, the mother of the apostles James and John. According to Mark’s account, James and John are the ones who approach Jesus. (Mr 10:35) They are evidently the source of the request, but they make the request through their mother, Salome, who may have been Jesus’ aunt.​—Mt 27:55, 56; Mr 15:40, 41; Joh 19:25.

doing obeisance: Or “bowing down; kneeling respectfully.”​—See study notes on Mt 8:2; 18:26.

did obeisance to him: Or “bowed down to him; paid him homage.” When the Greek verb pro·sky·neʹo is used to refer to worship of a god or of a deity, it is rendered “to worship.” But in this context, it refers to a slave’s showing respect and submission to a person who had authority over him.​—See study notes on Mt 2:2; 8:2.

did obeisance to him: Or “bowed down to him; honored him.” People mentioned in the Hebrew Scriptures also bowed down when meeting prophets, kings, or other representatives of God. (1Sa 25:23, 24; 2Sa 14:4-7; 1Ki 1:16; 2Ki 4:36, 37) This man evidently recognized that he was talking to a representative of God who had power to heal people. It was appropriate to bow down to show respect for Jehovah’s King-Designate.​—Mt 9:18; for more information on the Greek word used here, see study note on Mt 2:2.

one at your right hand and one at your left: Here both positions indicate honor and authority, but the place of greatest honor is always on the right.​—Ps 110:1; Ac 7:55, 56; Ro 8:34; see study note on Mt 25:33.

one at your right hand and one at your left: See study note on Mr 10:37.

You do not know what you are asking for: The plural Greek verbs used and the context indicate that Jesus is now addressing, not the woman, but her two sons.​—Mr 10:35-38.

drink the cup: In the Bible, “cup” is often used figuratively of God’s will, or the “assigned portion,” for a person. (Ps 11:6; 16:5; 23:5) To “drink the cup” here means to submit to God’s will. In this case, the “cup” involved not only Jesus’ suffering and death under the false charge of blasphemy but also his being resurrected to immortal life in heaven.

lord it over them: See study note on Mr 10:42.

lord it over them: Or “dominate them; are masters over them.” This Greek term is used only four times in the Christian Greek Scriptures. (Mt 20:25; Mr 10:42; 1Pe 5:3; and at Ac 19:16, where it is rendered “overpowered”) Jesus’ counsel brought to mind the hated Roman yoke and the oppressive domination by the Herods. (Mt 2:16; Joh 11:48) Peter evidently got the point, later urging Christian elders to lead by example, not by domination. (1Pe 5:3) A related verb is used at Lu 22:25, where Jesus expresses a similar idea, and it is also used at 2Co 1:24, where Paul says that Christians are not to be “masters over” the faith of fellow believers.

minister: Or “servant.” The Bible often uses the Greek word di·aʹko·nos to refer to one who does not let up in humbly rendering service in behalf of others. The term is used to describe Christ (Ro 15:8), ministers or servants of Christ (1Co 3:5-7; Col 1:23), ministerial servants (Php 1:1; 1Ti 3:8), as well as household servants (Joh 2:5, 9) and government officials (Ro 13:4).

minister: Or “servant.” The Bible often uses the Greek word di·aʹko·nos to refer to one who does not let up in humbly rendering service in behalf of others. The term is used to describe Christ (Ro 15:8), ministers or servants of Christ (1Co 3:5-7; Col 1:23), ministerial servants (Php 1:1; 1Ti 3:8), as well as household servants (Joh 2:5, 9) and government officials (Ro 13:4).

not to be ministered to, but to minister: Or “not to be served, but to serve.”​—See study note on Mt 20:26.

life: The Greek word psy·kheʹ, traditionally rendered “soul,” is here used in the sense of “life.”​—See Glossary, “Soul.”

ransom: The Greek word lyʹtron (from the verb lyʹo, meaning “to let loose; to release”) was used by non-Biblical Greek writers to refer to a price paid to release those under bond or in slavery or to ransom prisoners of war. It occurs twice in the Christian Greek Scriptures, here and at Mr 10:45. The related word an·tiʹly·tron appears at 1Ti 2:6 and is rendered “corresponding ransom.” Other related words are ly·troʹo·mai, meaning “to set free; to ransom” (Tit 2:14; 1Pe 1:18; also ftns.), and a·po·lyʹtro·sis, often rendered “release by ransom” (Eph 1:7; Col 1:14; Heb 9:15; 11:35; Ro 3:24; 8:23).​—See Glossary.

Jericho: The first Canaanite city W of the Jordan River to be conquered by the Israelites. (Nu 22:1; Jos 6:1, 24, 25) By Jesus’ time, a new city had been built about 2 km (a little over a mile) S of the old city. This may explain why Lu 18:35 says of the same incident that “Jesus was getting near to Jericho.” Perhaps Jesus performs the miracle while leaving, or going out of, the Jewish city and approaching the Roman city, or vice versa.​—See App. B4 and B10.

son of David: Indicates that Jesus is the heir of the Kingdom covenant made with David that is to be fulfilled by someone in David’s line.​—2Sa 7:11-16; Ps 89:3, 4.

David the king: Although several kings are mentioned in this genealogy, David is the only one identified by the title “king.” Israel’s royal dynasty was referred to as “the house of David.” (1Ki 12:19, 20) By calling Jesus “son of David” in verse 1, Matthew emphasizes the Kingdom theme and identifies Jesus as the heir of the kingship promised in the Davidic covenant.​—2Sa 7:11-16.

did obeisance to him: Or “bowed down to him; paid him homage.” By calling Jesus “Son of David” (Mt 15:22), this non-Jewish woman evidently recognizes him as the promised Messiah. She renders obeisance to him, not as to a god or a deity, but as to a representative of God.​—See study notes on Mt 2:2; 8:2; 14:33; 18:26.

two blind men: Mark and Luke mention one blind man, evidently focusing on Bartimaeus, who is named in Mark’s account. (Mr 10:46; Lu 18:35) Matthew is more specific as to the number of blind men present.

Son of David: Addressing Jesus as “Son of David,” the two blind men openly acknowledge him as the Messiah.​—See study notes on Mt 1:1, 6; 15:25.

pity: Or “compassion.”​—See study note on Mt 9:36.

felt pity: The Greek verb splag·khniʹzo·mai used for this expression is related to the word for “intestines” (splagʹkhna), denoting a feeling experienced deep inside the body, an intense emotion. It is one of the strongest words in Greek for the feeling of compassion.