Luke 18:38

18:38 So ¹  he called out, ²  “Jesus, Son of David, ³  have mercy ⁴  on me!”

Luke 20:44

20:44 If David then calls him ‘Lord,’ how can he be his son?” ⁵ 

Luke 2:4

2:4 So ⁶  Joseph also went up from the town of Nazareth ⁷  in Galilee to Judea, to the city ⁸  of David called Bethlehem, ⁹  because he was of the house ¹⁰  and family line ¹¹  of David.

Luke 1:69

1:69 For ¹²  he has raised up ¹³  a horn of salvation ¹⁴  for us in the house of his servant David, ¹⁵ 

Luke 2:11

2:11 Today ¹⁶  your Savior is born in the city ¹⁷  of David. ¹⁸  He is Christ ¹⁹  the Lord.

Luke 3:31

3:31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, ²⁰  the son of David, ²¹ 

Luke 20:42

20:42 For David himself says in the book of Psalms,

‘The Lord said to my ²²  lord,

“Sit at my right hand,

Luke 20:41

The Messiah: David’s Son and Lord

20:41 But ²³  he said to them, “How is it that they say that the Christ ²⁴  is David’s son? ²⁵ 

Luke 1:27

1:27 to a virgin engaged ²⁶  to a man whose name was Joseph, a descendant of David, ²⁷  and the virgin’s name was Mary.

Luke 1:32

1:32 He ²⁸  will be great, ²⁹  and will be called the Son of the Most High, ³⁰  and the Lord God will give him the throne of his father ³¹  David.

Luke 6:3

6:3 Jesus ³²  answered them, ³³  “Haven’t you read what David did when he and his companions were hungry –

Luke 18:39

18:39 And those who were in front ³⁴  scolded ³⁵  him to get him to be quiet, but he shouted ³⁶  even more, “Son of David, have mercy on me!”

Luke 3:32

3:32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, ³⁷  the son of Nahshon,

[18:38]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.

[18:38]  ² tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[18:38]  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]).

[18:38]  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.

[20:44]  ⁵ tn Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

[2:4]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:4]  ¹⁰ sn On Nazareth see Luke 1:26.

[2:4]  ¹¹ tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

[2:4]  ¹² sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

[2:4]  ¹³ sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

[2:4]  ¹⁴ tn Or “family,” “lineage.”

[1:69]  ¹³ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ¹⁴ sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ¹⁵ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

[1:69]  ¹⁶ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

[2:11]  ¹⁷ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ¹⁸ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ¹⁹ tn This is another indication of a royal, messianic connection.

[2:11]  ²⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:31]  ²¹ sn The use of Nathan here as the son of David is different than Matthew, where Solomon is named. Nathan was David’s third son. It is not entirely clear what causes the difference. Some argue Nathan stresses a prophetic connection, but it is not clear how (through confusion with the prophet Nathan?). Others note the absence of a reference to Jeconiah later, so that here there is a difference to show the canceling out of this line. The differences appear to mean that Matthew’s line is a “royal and physical” line, while Luke has a “royal and legal” line.

[3:31]  ²² sn The mention of David begins a series of agreements with Matthew’s line. The OT background is 1 Chr 2:1-15 and Ruth 4:18-22.

[20:42]  ²⁵ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[20:41]  ²⁹ sn If the religious leaders will not dare to question Jesus any longer, then he will question them.

[20:41]  ³⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:41]  ³¹ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[1:27]  ³³ tn Or “promised in marriage.”

[1:27]  ³⁴ tn Grk “Joseph, of the house of David.”

[1:32]  ³⁷ tn Grk “this one.”

[1:32]  ³⁸ sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ³⁹ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ⁴⁰ tn Or “ancestor.”

[6:3]  ⁴¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  ⁴² tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[18:39]  ⁴⁵ sn That is, those who were at the front of the procession.

[18:39]  ⁴⁶ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[18:39]  ⁴⁷ 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.

[3:32]  ⁴⁹ tc The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (Ì⁴ א* B sy^s sa). Almost all the rest of the mss (א² A D L Θ Ψ 0102 [Ë^1,13] 33 Ï latt sy^p,h bo) have Σαλμών (Salmwn, “Salmon”), an assimilation to Matt 1:4-5 and 1 Chr 2:11 (LXX). “In view of the early tradition that Luke was a Syrian of Antioch it is perhaps significant that the form Σαλά appears to embody a Syriac tradition” (TCGNT 113).