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 12:23

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

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 20:30-31

20:30 Two ⁷  blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, ⁸  “Have mercy ⁹  on us, Lord, Son of David!” ¹⁰  20:31 The ¹¹  crowd scolded ¹²  them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, ¹³  Son of David!”

Matius 21:9

21:9 The crowds that went ahead of him and those following kept shouting, ¹⁴  “Hosanna ¹⁵  to the Son of David! Blessed is the one who comes in the name of the Lord! ¹⁶  Hosanna in the highest!”

Matius 21:15

21:15 But when the chief priests and the experts in the law ¹⁷  saw the wonderful things he did and heard the children crying out in the temple courts, ¹⁸  “Hosanna to the Son of David,” they became indignant

Matius 22:42

22:42 “What do you think about the Christ? ¹⁹  Whose son is he?” They said, “The son of David.” ²⁰ 

[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.

[20:30]  ⁷ 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]  ⁸ tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[20:30]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Here δέ (de) has not been translated.

[20:31]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ¹⁵ 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]  ¹⁶ sn A quotation from Ps 118:25-26.

[21:15]  ¹⁷ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[21:15]  ¹⁸ 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.

[22:42]  ¹⁹ 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]  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.