Luke 18:38-39

18:38 So ¹  he called out, ²  “Jesus, Son of David, ³  have mercy ⁴  on me!” 18:39 And those who were in front ⁵  scolded ⁶  him to get him to be quiet, but he shouted ⁷  even more, “Son of David, have mercy on me!”

Matthew 9:27

Healing the Blind and Mute

9:27 As Jesus went on from there, two blind men followed him, shouting, ⁸  “Have mercy ⁹  on us, Son of David!” ¹⁰ 

Matthew 15:22

15:22 A ¹¹  Canaanite woman from that area came ¹²  and cried out, ¹³  “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!”

Matthew 20:30-31

20:30 Two ¹⁴  blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, ¹⁵  “Have mercy ¹⁶  on us, Lord, Son of David!” ¹⁷  20:31 The ¹⁸  crowd scolded ¹⁹  them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, ²⁰  Son of David!”

Mark 9:22

9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.”

¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.

² tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

³ sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. 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]).

⁴ sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.

⁵ sn That is, those who were at the front of the procession.

⁶ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

⁷ sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.

⁸ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

⁹ 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.

¹⁰ 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]).

¹¹ tn Grk “And behold a Canaanite.” 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).

¹² tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.

¹³ tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

¹⁴ 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).

¹⁵ tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

¹⁶ 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.

¹⁷ 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]).

¹⁸ tn Here δέ (de) has not been translated.

¹⁹ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

²⁰ tc ‡ The majority of mss (C W ˹ 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 ˹³ 892 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).