Matthew 12:23

12:23 All the crowds were amazed and said, “Could this one be the Son of David?”

Matthew 15:22

15:22 A ¹  Canaanite woman from that area came ²  and cried out, ³  “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!”

Matthew 20:30-31

20:30 Two ⁴  blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, ⁵  “Have mercy ⁶  on us, Lord, Son of David!” ⁷  20:31 The ⁸  crowd scolded ⁹  them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, ¹⁰  Son of David!”

Matthew 21:9

21:9 The crowds that went ahead of him and those following kept shouting, ¹¹  “Hosanna ¹²  to the Son of David! Blessed is the one who comes in the name of the Lord! ¹³  Hosanna in the highest!”

Matthew 21:15

21:15 But when the chief priests and the experts in the law ¹⁴  saw the wonderful things he did and heard the children crying out in the temple courts, ¹⁵  “Hosanna to the Son of David,” they became indignant

Matthew 22:41-45

The Messiah: David’s Son and Lord

22:41 While ¹⁶  the Pharisees ¹⁷  were assembled, Jesus asked them a question: ¹⁸  22:42 “What do you think about the Christ? ¹⁹  Whose son is he?” They said, “The son of David.” ²⁰  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, ²¹ 

“Sit at my right hand,

until I put your enemies under your feet”’? ²² 

22:45 If David then calls him ‘Lord,’ how can he be his son?” ²³ 

Mark 10:47-48

10:47 When he heard that it was Jesus the Nazarene, he began to shout, ²⁴  “Jesus, Son of David, ²⁵  have mercy ²⁶  on me!” 10:48 Many scolded ²⁷  him to get him to be quiet, but he shouted all the more, “Son of David, have mercy on me!”

Mark 11:10

11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!”

Mark 12:35-37

The Messiah: David’s Son and Lord

12:35 While Jesus was teaching in the temple courts, he said, “How is it that the experts in the law ²⁸  say that the Christ ²⁹  is David’s son? ³⁰  12:36 David himself, by the Holy Spirit, said,

‘The Lord said to my lord, ³¹ 

“Sit at my right hand,

until I put your enemies under your feet.”’ ³² 

12:37 If David himself calls him ‘Lord,’ how can he be his son?” ³³  And the large crowd was listening to him with delight.

Luke 18:38-39

18:38 So ³⁴  he called out, ³⁵  “Jesus, Son of David, ³⁶  have mercy ³⁷  on me!” 18:39 And those who were in front ³⁸  scolded ³⁹  him to get him to be quiet, but he shouted ⁴⁰  even more, “Son of David, have mercy on me!”

Luke 20:41

The Messiah: David’s Son and Lord

20:41 But ⁴¹  he said to them, “How is it that they say that the Christ ⁴²  is David’s son? ⁴³ 

John 7:42

7:42 Don’t the scriptures say that the Christ is a descendant ⁴⁴  of David ⁴⁵  and comes from Bethlehem, ⁴⁶  the village where David lived?” ⁴⁷ 

Romans 1:3

1:3 concerning his Son who was a descendant ⁴⁸  of David with reference to the flesh, ⁴⁹ 

Romans 9:5

9:5 To them belong the patriarchs, ⁵⁰  and from them, ⁵¹  by human descent, ⁵²  came the Christ, ⁵³  who is God over all, blessed forever! ⁵⁴  Amen.

[15:22]  ¹ 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]  ² tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.

[15:22]  ³ tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[20:30]  ⁴ 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).

[20:30]  ⁵ tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[20:30]  ⁶ 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.

[20:30]  ⁷ 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]).

[20:31]  ⁸ tn Here δέ (de) has not been translated.

[20:31]  ⁹ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[20:31]  ¹⁰ 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).

[21:9]  ¹¹ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ¹² tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[21:9]  ¹³ sn A quotation from Ps 118:25-26.

[21:15]  ¹⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[21:15]  ¹⁵ tn Grk “crying out in the temple [courts] and saying.” The participle λέγοντας (legontas) is somewhat redundant here in contemporary English and has not been translated.

[22:41]  ¹⁶ tn Here δέ (de) has not been translated.

[22:41]  ¹⁷ sn See the note on Pharisees in 3:7.

[22:41]  ¹⁸ tn Grk “asked them a question, saying.” The participle λέγων (legwn) is somewhat redundant here in contemporary English and has not been translated.

[22:42]  ¹⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:42]  ²⁰ 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]  ²¹ 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]  ²² sn A quotation from Ps 110:1.

[22:45]  ²³ tn Grk “how is he his son?”

[10:47]  ²⁴ tn Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.

[10:47]  ²⁵ sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. 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]).

[10:47]  ²⁶ sn Have mercy on me is a request for healing. It is not owed the man. He simply asks for God’s kind grace.

[10:48]  ²⁷ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[12:35]  ²⁸ tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:35]  ²⁹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:35]  ³⁰ 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.

[12:36]  ³¹ 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.

[12:36]  ³² sn A quotation from Ps 110:1.

[12:37]  ³³ tn Grk “David himself 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).

[18:38]  ³⁴ 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]  ³⁵ tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[18:38]  ³⁶ 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]  ³⁷ 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.

[18:39]  ³⁸ sn That is, those who were at the front of the procession.

[18:39]  ³⁹ 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]  ⁴⁰ 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.

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

[20:41]  ⁴² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:41]  ⁴³ 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.

[7:42]  ⁴⁴ tn Grk “is from the seed” (an idiom for human descent).

[7:42]  ⁴⁵ sn An allusion to Ps 89:4.

[7:42]  ⁴⁶ sn An allusion to Mic 5:2.

[7:42]  ⁴⁷ tn Grk “the village where David was.”

[1:3]  ⁴⁸ tn Grk “born of the seed” (an idiom).

[1:3]  ⁴⁹ 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.

[9:5]  ⁵⁰ tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:5]  ⁵¹ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ⁵² tn Grk “according to the flesh.”

[9:5]  ⁵³ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ⁵⁴ tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.