Matius 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 

Matius 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!”

Matius 21:9

21:9 The crowds that went ahead of him and those following kept shouting, ⁷  “Hosanna ⁸  to the Son of David! Blessed is the one who comes in the name of the Lord! ⁹  Hosanna in the highest!”

Matius 22:42-43

22:42 “What do you think about the Christ? ¹⁰  Whose son is he?” They said, “The son of David.” ¹¹  22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

Yohanes 4:29

4:29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, ¹²  can he?” ¹³ 

Yohanes 7:40-42

Differing Opinions About Jesus

7:40 When they heard these words, some of the crowd ¹⁴  began to say, “This really ¹⁵  is the Prophet!” ¹⁶  7:41 Others said, “This is the Christ!” ¹⁷  But still others said, “No, ¹⁸  for the Christ doesn’t come from Galilee, does he? ¹⁹  7:42 Don’t the scriptures say that the Christ is a descendant ²⁰  of David ²¹  and comes from Bethlehem, ²²  the village where David lived?” ²³ 

[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.

[21:9]  ⁷ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ⁸ 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]  ⁹ sn A quotation from Ps 118:25-26.

[22:42]  ¹⁰ 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]  ¹¹ 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.

[4:29]  ¹² tn Grk “the Christ” (both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). Although the Greek text reads χριστός (cristos) here, it is more consistent based on 4:25 (where Μεσσίας [Messias] is the lead term and is qualified by χριστός) to translate χριστός as “Messiah” here.

[4:29]  ¹³ tn The use of μήτι (mhti) normally presupposes a negative answer. This should not be taken as an indication that the woman did not believe, however. It may well be an example of “reverse psychology,” designed to gain a hearing for her testimony among those whose doubts about her background would obviate her claims.

[7:40]  ¹⁴ tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).

[7:40]  ¹⁵ tn Or “truly.”

[7:40]  ¹⁶ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[7:41]  ¹⁷ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:41]  sn See the note on Christ in 1:20.

[7:41]  ¹⁸ tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.

[7:41]  ¹⁹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does he?”).

[7:42]  ²⁰ tn Grk “is from the seed” (an idiom for human descent).

[7:42]  ²¹ sn An allusion to Ps 89:4.

[7:42]  ²² sn An allusion to Mic 5:2.

[7:42]  map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[7:42]  ²³ tn Grk “the village where David was.”