{'fraction_non_alphanumeric': 0.03638814016172507, 'fraction_numerical': 0.006738544474393531, 'mean_word_length': 4.67175572519084, 'pattern_counts': {'":': 0, '<': 0, '<?xml version=': 0, '>': 0, 'https://': 0, 'lorem ipsum': 0, 'www.': 0, 'xml': 0}, 'pii_count': 0, 'substrings_counts': 0, 'word_list_counts': {'cursed_substrings.json': 0, 'profanity_word_list.json': 0, 'sexual_word_list.json': 0, 'zh_pornsignals.json': 0}}
Jewish Christianity: Definitions and Terminology

(Matt. i. 20). Matthew's positive stress will also illumine the softening of the apparent polemic against the Son of David title in Matthew's parallel to Mark xii. 35-7. Such comparisons and contrasts indicate that Matthew is both in contact with, yet opposed to, the Jewish conceptions of Son of David; likewise, they indicate how Matthew holds to the ' Jewishness' of his messianic conception, yet shifts that conception by drawing on the Markan Son of David who heals. By careful expansion, contraction, and structural placement, Matthew puts forth an apologetic: Jesus is the Son of David, but he is more: he is the Son of David who has already come to heal, the therapeutic Son of David.