Matthew 9:27

Healing the Blind and Mute

9:27 As Jesus went on from there, two blind men followed him, shouting, ¹  “Have mercy ²  on us, Son of David!” ³ 

Matthew 15:22

15:22 A ⁴  Canaanite woman from that area came ⁵  and cried out, ⁶  “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!”

Matthew 22:42-45

22:42 “What do you think about the Christ? ⁷  Whose son is he?” They said, “The son of David.” ⁸  22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

22:44 ‘The Lord said to my lord, ⁹ 

“Sit at my right hand,

until I put your enemies under your feet”’? ¹⁰ 

22:45 If David then calls him ‘Lord,’ how can he be his son?” ¹¹ 

Matthew 22:2

22:2 “The kingdom of heaven can be compared to a king who gave a wedding banquet for his son.

Matthew 7:13

The Narrow Gate

7:13 “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it.

Matthew 7:16

7:16 You will recognize them by their fruit. Grapes are not gathered ¹²  from thorns or figs from thistles, are they? ¹³ 

Psalms 89:36

89:36 His dynasty will last forever. ¹⁴ 

His throne will endure before me, like the sun, ¹⁵ 

Psalms 132:11

132:11 The Lord made a reliable promise to David; ¹⁶ 

he will not go back on his word. ¹⁷ 

He said, ¹⁸  “I will place one of your descendants ¹⁹  on your throne.

Isaiah 9:6-7

9:6 For a child has been ²⁰  born to us,

a son has been given to us.

He shoulders responsibility

and is called: ²¹ 

Extraordinary Strategist, ²² 

Mighty God, ²³ 

Everlasting Father, ²⁴ 

Prince of Peace. ²⁵ 

9:7 His dominion will be vast ²⁶ 

and he will bring immeasurable prosperity. ²⁷ 

He will rule on David’s throne

and over David’s kingdom, ²⁸ 

establishing it ²⁹  and strengthening it

by promoting justice and fairness, ³⁰ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ³¹  will accomplish this.

Isaiah 11:1

An Ideal King Establishes a Kingdom of Peace

11:1 A shoot will grow out of Jesse’s ³²  root stock,

a bud will sprout ³³  from his roots.

Jeremiah 23:5

23:5 “I, the Lord, promise ³⁴  that a new time will certainly come ³⁵ 

when I will raise up for them a righteous branch, ³⁶  a descendant of David.

He will rule over them with wisdom and understanding ³⁷ 

and will do what is just and right in the land. ³⁸ 

Jeremiah 33:15-17

33:15 In those days and at that time I will raise up for them a righteous descendant ³⁹  of David.

“‘He will do what is just and right in the land. 33:16 Under his rule Judah will enjoy safety ⁴⁰  and Jerusalem ⁴¹  will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.” ⁴²  33:17 For I, the Lord, promise: “David will never lack a successor to occupy ⁴³  the throne over the nation of Israel. ⁴⁴ 

Jeremiah 33:26

33:26 Just as surely as I have done this, so surely will I never reject the descendants of Jacob. Nor will I ever refuse to choose one of my servant David’s descendants to rule over the descendants of Abraham, Isaac, and Jacob. Indeed, ⁴⁵  I will restore them ⁴⁶  and show mercy to them.”

Amos 9:11

The Restoration of the Davidic Dynasty

9:11 “In that day I will rebuild the collapsing hut ⁴⁷  of David.

I will seal its ⁴⁸  gaps,

repair its ⁴⁹  ruins,

and restore it to what it was like in days gone by. ⁵⁰ 

Zechariah 12:8

12:8 On that day the Lord himself will defend the inhabitants of Jerusalem, so that the weakest among them will be like mighty David, and the dynasty of David will be like God, like the angel of the Lord before them. ⁵¹ 

Luke 1:31-32

1:31 Listen: ⁵²  You will become pregnant ⁵³  and give birth to ⁵⁴  a son, and you will name him ⁵⁵  Jesus. ⁵⁶  1:32 He ⁵⁷  will be great, ⁵⁸  and will be called the Son of the Most High, ⁵⁹  and the Lord God will give him the throne of his father ⁶⁰  David.

Luke 1:69-70

1:69 For ⁶¹  he has raised up ⁶²  a horn of salvation ⁶³  for us in the house of his servant David, ⁶⁴ 

1:70 as he spoke through the mouth of his holy prophets from long ago, ⁶⁵ 

John 7:42

7:42 Don’t the scriptures say that the Christ is a descendant ⁶⁶  of David ⁶⁷  and comes from Bethlehem, ⁶⁸  the village where David lived?” ⁶⁹ 

Acts 2:30

2:30 So then, because ⁷⁰  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ⁷¹  on his throne, ⁷² 

Acts 13:22

13:22 After removing him, God ⁷³  raised up ⁷⁴  David their king. He testified about him: ⁷⁵  ‘I have found David ⁷⁶  the son of Jesse to be a man after my heart, ⁷⁷  who will accomplish everything I want him to do.’ ⁷⁸ 

Romans 1:3

1:3 concerning his Son who was a descendant ⁷⁹  of David with reference to the flesh, ⁸⁰ 

Revelation 22:16

22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” ⁸¹ 

[9:27]  ¹ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[9:27]  ² 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.

[9:27]  ³ 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]).

[15:22]  ⁴ 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).

[15:22]  ⁵ tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.

[15:22]  ⁶ tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[22:42]  ⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:42]  ⁸ sn It was a common belief in Judaism that Messiah would be the son of David 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.

[22:44]  ⁹ 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.

[22:44]  ¹⁰ sn A quotation from Ps 110:1.

[22:45]  ¹¹ tn Grk “how is he his son?”

[7:16]  ¹² tn Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

[7:16]  ¹³ sn The statement illustrates the principle: That which cannot produce fruit does not produce fruit.

[89:36]  ¹⁴ tn Heb “his offspring forever will be.”

[89:36]  ¹⁵ tn Heb “and his throne like the sun before me.”

[132:11]  ¹⁶ tn Heb “the Lord swore an oath to David [in] truth.”

[132:11]  ¹⁷ tn Heb “he will not turn back from it.”

[132:11]  ¹⁸ tn The words “he said” are supplied in the translation to clarify that what follows are the Lord’s words.

[132:11]  ¹⁹ tn Heb “the fruit of your body.”

[9:6]  ²⁰ tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.

[9:6]  ²¹ tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”

[9:6]  ²² tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.

[9:6]  ²³ tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.

[9:6]  ²⁴ tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800 b.c.) the ruler Kilamuwa declares: “To some I was a father, to others I was a mother.” In another inscription (ca. 800 b.c.) the ruler Azitawadda boasts that the god Baal made him “a father and a mother” to his people. (See ANET 499-500.) The use of “everlasting” might suggest the deity of the king (as the one who has total control over eternity), but Isaiah and his audience may have understood the term as royal hyperbole emphasizing the king’s long reign or enduring dynasty (for examples of such hyperbolic language used of the Davidic king, see 1 Kgs 1:31; Pss 21:4-6; 61:6-7; 72:5, 17). The New Testament indicates that the hyperbolic language (as in the case of the title “Mighty God”) is literally realized in the ultimate fulfillment of the prophecy, for Jesus will rule eternally.

[9:6]  ²⁵ tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.

[9:7]  ²⁶ tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”

[9:7]  ²⁷ tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”

[9:7]  ²⁸ tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.

[9:7]  ²⁹ tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”

[9:7]  ³⁰ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ³¹ tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.

[11:1]  ³² sn The text mentions David’s father Jesse, instead of the great king himself. Perhaps this is done for rhetorical reasons to suggest that a new David, not just another disappointing Davidic descendant, will arise. Other prophets call the coming ideal Davidic king “David” or picture him as the second coming of David, as it were. See Jer 30:9; Ezek 34:23-24; 37:24-25; Hos 3:5; and Mic 5:2 (as well as the note there).

[11:1]  ³³ tc The Hebrew text has יִפְרֶה (yifreh, “will bear fruit,” from פָּרָה, parah), but the ancient versions, as well as the parallelism suggest that יִפְרַח (yifrakh, “will sprout”, from פָּרַח, parakh) is the better reading here. See J. N. Oswalt, Isaiah (NICOT), 1:276, n. 2.

[23:5]  ³⁴ tn Heb “Oracle of the Lord.”

[23:5]  ³⁵ tn Heb “Behold the days are coming.”

[23:5]  ³⁶ tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).

[23:5]  ³⁷ tn Heb “he will reign as king and act wisely.” This is another example of the use of two verbs joined by “and” where one becomes the adverbial modifier of the other (hendiadys). For the nuance of the verb “act wisely” rather than “prosper” see Amos 5:13; Ps 2:10 (cf. BDB 968 s.v. שָׂכַל Hiph.5).

[23:5]  ³⁸ sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15) who set this forth as an ideal for his dynasty (2 Sam 23:3) and prayed for it to be true of his son Solomon (Ps 72:1-2).

[33:15]  ³⁹ tn Heb “sprig” or “shoot.”

[33:16]  ⁴⁰ tn For the translation of this term in this context see the parallel context in 23:6 and consult the translator’s note there.

[33:16]  ⁴¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[33:16]  ⁴² tn Heb “And this is what will be called to it: ‘The Lord our righteousness.’”

[33:17]  ⁴³ tn Heb “a man shall not be cut off to David [i.e., belonging to the Davidic line] sitting on the throne of the house of Israel.”

[33:17]  ⁴⁴ sn It should be noted once again that the reference is to all Israel, not just to Judah (cf. Jer 23:5-6; 30:9).

[33:26]  ⁴⁵ tn The Hebrew particle כִּי (ki) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see BDB 472 s.v. כִּי 1.e for the category).

[33:26]  ⁴⁶ tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”

[9:11]  ⁴⁷ tn The phrase translated “collapsing hut” refers to a temporary shelter (cf. NASB, NRSV “booth”) in disrepair and emphasizes the relatively weakened condition of the once powerful Davidic dynasty. Others have suggested that the term refers to Jerusalem, while still others argue that it should be repointed to read “Sukkoth,” a garrison town in Transjordan. Its reconstruction would symbolize the rebirth of the Davidic empire and its return to power (e.g., M. E. Polley, Amos and the Davidic Empire, 71-74).

[9:11]  ⁴⁸ tc The MT reads a third feminine plural suffix, which could refer to the two kingdoms (Judah and Israel) or, more literally, to the breaches in the walls of the cities that are mentioned in v. 4 (cf. 4:3). Some emend to third feminine singular, since the “hut” of the preceding line (a feminine singular noun) might be the antecedent. In that case, the final nun (ן) is virtually dittographic with the vav (ו) that appears at the beginning of the following word.

[9:11]  ⁴⁹ tc The MT reads a third masculine singular suffix, which could refer back to David. However, it is possible that an original third feminine singular suffix (יה-, yod-hey) has been misread as masculine (יו-, yod-vav). In later Hebrew script a ה (he) resembles a יו- (yod-vav) combination.

[9:11]  ⁵⁰ tn Heb “and I will rebuild as in days of antiquity.”

[12:8]  ⁵¹ sn The statement the dynasty of David will be like God is hyperbole to show the remarkable enhancements that will accompany the inauguration of the millennial age.

[1:31]  ⁵² tn Grk “And behold.”

[1:31]  ⁵³ tn Grk “you will conceive in your womb.”

[1:31]  ⁵⁴ tn Or “and bear.”

[1:31]  ⁵⁵ tn Grk “you will call his name.”

[1:31]  ⁵⁶ tn See v. 13 for a similar construction.

[1:32]  ⁵⁷ tn Grk “this one.”

[1:32]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ tn Or “ancestor.”

[1:69]  ⁶¹ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ⁶² sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ⁶³ 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]  ⁶⁴ 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.

[1:70]  ⁶⁵ tn Grk “from the ages,” “from eternity.”

[7:42]  ⁶⁶ tn Grk “is from the seed” (an idiom for human descent).

[7:42]  ⁶⁷ sn An allusion to Ps 89:4.

[7:42]  ⁶⁸ sn An allusion to Mic 5:2.

[7:42]  ⁶⁹ tn Grk “the village where David was.”

[2:30]  ⁷⁰ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ⁷¹ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ⁷² sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[13:22]  ⁷³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ⁷⁴ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ⁷⁵ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ⁷⁶ sn A quotation from Ps 89:20.

[13:22]  ⁷⁷ sn A quotation from 1 Sam 13:14.

[13:22]  ⁷⁸ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[1:3]  ⁷⁹ tn Grk “born of the seed” (an idiom).

[1:3]  ⁸⁰ tn Grk “according to the flesh,” indicating Jesus’ earthly life, a reference to its weakness. This phrase implies that Jesus was more than human; otherwise it would have been sufficient to say that he was a descendant of David, cf. L. Morris, Romans, 44.

[22:16]  ⁸¹ tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”