SON OF DAVID rey, “Despising the Shame of the Cross: Honor and Shame in the Johannine Passion Narrative” Semeia 69 (1996) 13-37; dem, The Gospel of John in Cultural and Rhetorical Perspective (Grand Rapids: Berdmans 2009}:N. Petersen, The Gospel of John and the Soc ology of Light: Language and Characterization in the Fourth Gospel (Valley Forge, PA: Trinity Press Inter- national, 993); J. Pilch, “Appearances of the Risen Jesus in Cultural Context: Experiences of an Alter- nate Reality” BIB 28 (1998) 52-60; idem, The Cul- tural Dictionary of the Bible (Collegeville, MN: Li turgical Press, 1999); idem, Healing in the New Testament: Insights from Medical and Mediterranean Anthropology (Minneapolis: Fortress, 2000); idem, “Holy Men and Their Sky Journeys” BTB 35 (20052) 106-1 idem, “The Ascension of Jesus: A Social Sc- entific Perspective” in Kontexte der Schrift, a: Kultur, Politik, Religion, Sprache, Text, ed. C. Strecker (Stutt- gart: Kohlhammer, 2005b) 75-82; D. Reed, “Saving Judas'—A Social Scientific Approach to Judas’ Su ide in Matthew 273-107 BIB 35 (2005) 51-59: R.L. Robrbaugh, ed, The Social Sciences and New Testament Interpretation (Peabody, MA: Hendrick- son, 1996); E. Schiissler Fiorenza, “Der wirkliche Jesus? Feministische Anfragen an die sozialwissen- schafiliche Jesusforschung” in Jesus in neuen Kon- ‘exten, ed. W Stegemann, BJ. Malina and G. Theissen, (Stutigart: Kohlhammer, 2002) 23-32; R. Scroggs, “The Earliest Christian Communities as Sectarian Movement? in Christianity, Judaism and Other Greco-Roman Cults: Studies for Morton Smith at Sixty, Part If Early Christianity, ed. J, Neusner (Leiden: Brill, 1975): R. Statk, The Rise of Christian ity: A Sociologist Considers History (Princeton, NJ: Princeton University Press, 1996); W. Stegemann, “The Contextual Ethics of Jesus” in The Social Set ting of Jesus and the Gospels, ed. W. Stegemann, B,J. Malina and G, Theissen (Minneapolis: Fortress, 2002) 45-60; W. Stegemann, B. J. Malina and G. Theissen, eds, The Social Setting of Jesus and the Gospels (Minneapolis: Fortress, 2002); G. Theis- sen, Sociology of Early Palestinian Christianity trans. J. Bowden (Philadelphia: Fortress, 1977): A.G. Van Aarde, “Jesus as Fatherless Child” in The Social Setting of Jesus and the Gospels, ed. W. Stege- ‘mann, B. J. Malina and G. Theissen (Minneapolis: Fortress, 2003) 65-84; K. J. Wennel, Jesus and Land: Sacred and Social Space in Second Temple Ju- daism (LNTS 334: London: T & T Clark, 2007): M. Zetterholm, The Formation of Christianity in Antioch: A Social-Scientfic Approach tothe Separa- tion Between Judaism and Christianity (London: Routledge, 2003) LJ. Lawrence SON OF DAVID The phrase "Son of David” (huios Dawid), when used asa christological ttle, signifies Jesus as the Davidic messiah (see Christ) It can be traced back to God's ‘messianic promise to David in the OT (2 Sam 7) Sach messianism has two aspects: "genealogical and “typological that is, Jesus the Messiah is a descen- dant and an antitype of David, This double aspect sheds important light on our understanding of Jesus as “Son of Davia! in the Gospels. 1, The Background of “Son of David’ 2, Jesus as “Son of David” and Davidie Messianism 1. The Background of “Son of David.” 1.1. Davidie Messianiem in the Old Testament The basic concept of Davidic messianism is seen in 2 Samuel. Its genealogical aspect is provided in 2 Samuel 732-16, where God makes a messianic promise to David that his offspring will establish his eternal kingdom. The typological aspect of Davidic rmessianism is also seen in Samuels three songs (a Sam 2-30; Sam 22a-5x 233-7: ef Tg. 1 Sam 2% 2.Sam 22:1, 23:1). The three songs, as a“hermeneut cal bracket” present the following four characteris- tics of David: Gods chosen, pious, warlike and right- cous king. Such poetic texts, which present an idealized David, ceate a tension with realistic por trayal of the king at the end of Samuels narrative. Yet, this sort of tension makes the reader expect the coming of a more idealized Davidlike king in the future in the sense ofthe aforementioned four char- acteristics of David. So we seein 1-2 Samuel the ba- sic concept of Davidic messianism, namely, both the genealogical and the typological aspects ‘The Davidie messianic expectation continues in the prophetic books. In preenlic prophecies, such as Isaiah 9:6-7: 113-9; Hosea 35; Amos 9:1, the future Davidic king is the hope ofthe united kingdom, the solution forthe problem ofthe present divided king dom. tn the prophecies of exile and restoration, such as Isaiah 55:3; Jeremiah 235; Prekiel 34:23-2453724- 25, the future Davidic king is also the hope for Isa cls return from the Babylonian captivity In Israels preexilic and postexiic experiences under corrupt kings, not only the genealogical aspect but also the typological aspect of Davidic messianism is particu larly emphasized (e.g, ‘T wil sl up over them one shepherd, my servant Davi” (Ezek 34:23). Finally, explicit references to David appear in five psalms: Psalms 18; 78; 89:32: 144. These five psalms focus on two historical incidents in David lie Gods election of (Pss 7870-72; 89:20) and covenant 881SON OF DAVID with (Pss 1850: 89:3-4, 28-37. 49-515 1322-5, 10-18) David. Furthermore, some important key expres- sions, such as “the king(s)” (Ps 18:50; 14430), “the anointed one (messiah)” (Pss 1850: 89°51; 13270, 17) and “Gods servant” (ss 7870: 8933, 20; ssa: 14aso), appear in these five psalms, The book of Psalms shares the Davidic messianic tradition seen in Samuel and in the prophetic books. 1.2. Davidie Messianism in Early Judaism. Eazly Jewish writings show diverse views regarding Da- vidie messianism; some of them have no interest in a ‘messianic concept, even though the Davidic cove- nant is mentioned. However, it must be emphasized that the Davidic messianic tradition is attested in the carly Jewish writings, such as Palins of Solomon, the “Dead Sea Scrolls and the *Targums. Interestingly both the genealogical and typological aspects of Da- vidie messianism are seen i them. Psalms of Solomon (dating to the middle of the first century wc.) is particularly important: it attests tothe only instance in pre-Cheistian Jewish writings in which the epithet "Son of David is used in mes- sianic sense: "Behold, O Lord, and raise up for them their king, the son of David, atthe time you have chosen, © God, to rule over leracl your servant” (Ps. Sol. 17:21). The author asks God to destroy the Jewish Hasmonean rulers by the Davidic messiah. Because they do not belong to the Davidie dynasty, the au thor stresses the genealogical relationship between David and the Messiah (Ps, So. 37:4, 23). The author is also anti-Rome; his description of the Davidie messiah who destroys Gentiles is based on the bibli- «al tradition reflected in Samuel (the three songs) and the prophetic books (Is Jer a3; Ezek 34:57)-10 Israels corrupted situation, therefore, the author ex- pects the ideal David-ike messiah. Davidie messianism seen in the Qumran writ ings is similar to that in Psalms of Solomon 17: the Davidic messiah is descended from David (4374 1 1yaasicf a Sam 71-14) and leads the eschatological war against Israels enemy, namely, Jewish ralers andlor Rome (4361 8-10 IH, 1-25; ef. Is 113-5). Da- vidic messianism can be further seen in the Dead Sea Scrolls, where historieal events in Davids life ‘ypologically become the Future eschatological para- digm for Israel: his birth (4Q522 9 I); his anoint ing by Samuel (15 XXVHL, 2-10); bis foundation for the holy ity and preparation for the temple building (4Q522 9 I, 4-6); his bringing the azk to Jerusalem (44570 I, 2); and hie covenant with God (450412 1V.5-8) Finally, the Davidic messiah is depicted in the "Targums, especially Targum Jonathan of the Latter 882 Prophets, Genealogically, he is a descendant of Da- vid (Ig. Jer 23:5 30:9: 3315: Hos 3'5) and of Jesse (Ty. 1s 13; 1429). Typologically, he possesses the Spirit (Tg. Is 1:3), observes the Torah (Tg. Is 96), judges asa righteous ruler (Tg Is 113-5: 165: Jer 23:5: 3316), destroys the wicked (Ti. Is 4: 14:29), re unites the kingdom (Tg. Is 1131-23 Jer 233), brings peace (Tg. Is 9:6: 16; Jer 23:6: 3316) and rales over all the nations (Tg. Is sr10). Thus, Targum Jonathan of the Latter Prophets sees David as the paradigm, forthe future messiah. 2. Jesus as “Son of David” and Davidic Messianism, In reviewing Jesus inthe Gospels inthe light of Da vaidiemessiane traditions, we need to emphasize the typological aswell asthe geneslogcal aspect, When Jesus the Messiah is called “Son of David” one may assume both aspects inthe tie, But even where the phrase “Son of David” does not occu, one may find David allusions that carry messianic significance particularly in the typological sense. 2:1. Mark. In Mark the phrase “Son of Davi” oc- curs only in two accounts (Mle 10:46-52; 123537) However, it seems that Mark presents Jesus as the Davidic messiah throvghout his narative In Mark’ fist section (Mk 136—2) Jesus is pictured as the one who delivers the people from the bondage of Satan (cf, Mk-3:0-30). While Jesus authority is emphasized in this section, hs self identification with David (cf. 1 Sam 21:1-9, David as 2 legal authority [eft Kil s6)) in Mark 223-28 is one piece of evidence of showing his authority, Jesus is “more than David's he is also “Lord” In Marks second section (Mk f:22—1052) Jesus leads the metaphorically “blind, who do not com- prehend true “discipleship, on the way to “erusa lem, Interestingly, this section is sandwiched be- tween the two accounts of healing «blind man (Mk 8:22-26; 10:46-52), and in the latter account, which tells that Jesus is about to arive in Jerusalem (Mik 10:46), Jesus is called “Son of David” (Mk 10:47-48) for the frst time in Mark. In Marks final section (Mk 11:1—16:8) Jesus ar- sivesin Jerusalem asthe Davidic king, and he accom plishes the expected new exodus foretold in Isiah through his suffering (see Wats). tis significant, af. ter his entering into Jerusalem, that Jenus! Davie allesions are primarily seen with reference to three Davidic Psalms. (1) Psalm 118 is fulfilled in Jesus’ “tri- tumphant entry into Jerusalem as the Davide king (Ps 825-28 in Mk 119-10) and in his suffering (Ps snb:a-a3 in Mk ato). 2) Quoting Psalm 103, JeSON OF DAVID sus rises the christological question in the temple: “David himself calls him Lord: so how can he be his son?” (Mk 12:36-37). Jesus affirms that the Messiah is both “Son of David” (in his Davidic genealogical sense) and David’ “Lord” Here, the “Jesus as more than David” theme in Mark 223-28 resurfaces. Inthe previous narrative Jesu is already identified with the authoritative *"Son of Man’ (eg, M210, 28: cf. Mk 14362) and with “Gods son’ (e.g, MK 13, 11 9175 ef ‘Mk1539), but his messianic identity being both “Son ‘of David” and “Lord” culminates in this episode in ‘Mark 1236-37 (3) Psalm 22, which includes an image ‘fa Davidic righteous sufferer, is employed inthe de- piction of Jesus suffering (Ps 2218 in Mk 5:24; Ps 2217 in Mkasiag; Ps atin Mk 5334). The whole con- text of Psalm 22, however, is probably reflected in Mark’ deseribing Jesus’ “passion narrative (Mk 15) (Gee Matera and Ahearne-Krol) “Thus, while considering the typological aspect of Davidic messianism, ican be said that in spite of the infrequency of the occurrence ofthe phrase ‘Son of David” Matk presents Jesus as the Davidic messiah ‘throughout his narrative. Even so, iis true that “Son of David” in Mark, appearing around Jesus’ entry into Jerusalem, has an important role as an indica- tion of Jesu identity as the Davidic messiah 2.2, Luke, Luke's use ofthe phrase "Son of David’ fs similar to that of Mark. In Luke “Son of David” appears, except inthe “genealogy (LK 3:3), only in two paral accounts with Mark: Luke 1835-43: ao:si-a4. However, as in Mark, it ean be said that Lake also presents Jesus as the Davidic messiah throughout his narrative, which includes two vol tomes in Luke’ ease In Lukes *birth accounts (Lk 1—2) the Davidie ‘messianic motifs prominent, Jesus’ Davidic lineage is emphasized (Lk 127; ar), ashe flills God's mes- sianic promise to David in the OT. Born in Bethle- hhem, the “town of David” (Lk2:4, 1), Jesusis the one ‘who establishes his eternal kingdom (Lk 1:32 3,69) So, inthe beginning of Luke's narrative Jesus’ Da- vidic genealogical aspect is stressed. In the beginning ofthe main body of Lukes nar tative (Lk 3—24) Jesus is “anointed with the Spirit (Lk3:21-22), as in Mark; however, in Luke we do en- counter the phrase “Son of David” shorty thereafter, in the genealogy (Lk 331). Furthermore asin Mark, Jesus identifies with David (cf. 1 Sam 21-9) while Jesus disciples are accused of violating the “Sabbath (Lk 6:5), However, Luke’ depiction of Jesus’ gath- ring many troubled people to himself and the ‘Twelve (Lk 617-19) seems to recall the same scene of David in 1 Samuel 22:2 In Loke’s central section (LK 9'51—19:27) the phrase “Son of David” appears before Jesus arzival in Jerusalem (Lk 1835-43). Asin Mark, a blind man calls Jesus “Son of David” Actually in Luke's central section (Lk 9—19) Jesus is pictured in Mosaic terms (especially Lk 913), not Davidic. However, with the episode of Jesus’ healing a blind man in Luke 1835-43, Lake begins to draw the Davidic picture of Jesus. In addition, Jesus’ allusion tothe image of the Davidie shepherd in Luke 19:10 (cf Ezek 3416) and the kingly image in the parable of the pounds (Lk sgzt-a7) help the reader to grasp Luke’ presentation of Jesus as the Davidie messiah In Luke's final section (Lk 19:28—24'53) Jesus is portrayed with allusions to Davidic psalms, as in Mark. Psalm 18 is sed in Luke depiction of Jesus triumphant entry into Jerusalem as the Davidic king (Bs 18:26 in Lk 1938) and of his suffering (Ps 1:23 in Lk20:7). Employing Psalm nos, Lake’ Jess also raises the christological question (Lk 20:41-44).Je- sus afirms that the Messiah is both “Son of David” and David’ “Lord” Finally, Psalm 33 shows Jesus’ hope in God in the midst of his suflering as parallel to that of David (Ps 315 in Lk 23:46). ‘Thus, regarding the employment of the phrase “Son of David” and the concept of Davidie messian- ism in Luke, we may draw the same conclusion as ath Mark: Luke portrays Jesus as the Davidie mes- siah throughout his narrative, and the phrase “Son of David” appearing around Jesus’ entry into Jerusa Jem, functions especially to signify his stats. How ever, Lukes Davidic messianic motif seems to be sore apparent than in Mark. 123, Matthew. As in Mark and Luke, Matthew presents Jesus as the Davidie messiah throughout his narrative, Significantly, Matthew employs the phrase "Son of David” more frequently than do Mark and Luke, Besides all the references to the phrase in the Synoptic Gospels, the phrase occurs in Jesus genealogy, his birth and his healing accounts in Matthew, 23.1 The Genealogy and the Birth Narrative From the very beginning of Matthew Jesus is pre sented as "Son of David’: “An account of the “gene logy of Jesus the Messiah, the son of David, the son of Abraham” (Mt 13), In the genealogy the name “David? is mentioned frequently (Mtr, 6 [ax]. 17 {ax)), and it seems that Matthew's way of describing the genealogy is based on the person David, for the genealogy is made of three series of fourteen genera tions (Mt 137). The numerical value of the sum of the Hebrew consonants (d + w + d) in David's name is fourteen (4 +6+ 4). Furthermore, the three series 883