Matius 1:6

1:6 and Jesse the father of David the king.

David was the father of Solomon (by the wife of Uriah ¹ ),

Matius 22:45

22:45 If David then calls him ‘Lord,’ how can he be his son?” ² 

Matius 1:1

The Genealogy of Jesus Christ

1:1 This is the record of the genealogy ³  of Jesus Christ, the son of David, the son of Abraham.

Matius 12:23

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

Matius 22:42-43

22:42 “What do you think about the Christ? ⁴  Whose son is he?” They said, “The son of David.” ⁵  22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

Matius 1:17

1:17 So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ, ⁶  fourteen generations.

Matius 9:27

Healing the Blind and Mute

9:27 As Jesus went on from there, two blind men followed him, shouting, ⁷  “Have mercy ⁸  on us, Son of David!” ⁹ 

Matius 20:31

20:31 The ¹⁰  crowd scolded ¹¹  them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, ¹²  Son of David!”

Matius 12:3

12:3 He ¹³  said to them, “Haven’t you read what David did when he and his companions were hungry –

Matius 20:30

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 

Matius 15:22

15:22 A ¹⁸  Canaanite woman from that area came ¹⁹  and cried out, ²⁰  “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!”

Matius 21:9

21:9 The crowds that went ahead of him and those following kept shouting, ²¹  “Hosanna ²²  to the Son of David! Blessed is the one who comes in the name of the Lord! ²³  Hosanna in the highest!”

Matius 1:20

1:20 When he had contemplated this, an ²⁴  angel of the Lord ²⁵  appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit.

Matius 21:15

21:15 But when the chief priests and the experts in the law ²⁶  saw the wonderful things he did and heard the children crying out in the temple courts, ²⁷  “Hosanna to the Son of David,” they became indignant

Matius 12:4

12:4 how he entered the house of God and they ate ²⁸  the sacred bread, ²⁹  which was against the law ³⁰  for him or his companions to eat, but only for the priests? ³¹ 

[1:6]  ¹ sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).

[22:45]  ² tn Grk “how is he his son?”

[1:1]  ³ tn Grk “the book of the genealogy.” The noun βίβλος (biblo"), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.

[22:42]  ⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:42]  sn See the note on Christ in 1:16.

[22:42]  ⁵ 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.

[1:17]  ⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[1:17]  sn See the note on Christ in 1:16.

[9:27]  ⁷ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[9:27]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Here δέ (de) has not been translated.

[20:31]  ¹¹ 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]  ¹² 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).

[12:3]  ¹³ tn Here δέ (de) has not been translated.

[20:30]  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).

[20:30]  ¹⁵ tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[20:30]  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.

[20:30]  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]).

[15:22]  ¹⁸ 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]  ¹⁹ tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.

[15:22]  ²⁰ tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

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

[21:9]  ²² 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]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[21:9]  ²³ sn A quotation from Ps 118:25-26.

[1:20]  ²⁴ tn Grk “behold, an angel.” 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).

[1:20]  ²⁵ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[21:15]  ²⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[21:15]  ²⁷ 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.

[12:4]  ²⁸ tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì⁷⁰ C D L W Θ Ë^1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular).

[12:4]  ²⁹ tn Grk “the bread of presentation.”

[12:4]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Mark 2:23-28, Luke 6:1-5.

[12:4]  ³⁰ sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[12:4]  ³¹ sn See 1 Sam 21:1-6.