Matthew 11:16

11:16 “To ¹  what should I compare this generation? They are like children sitting in the marketplaces who call out to one another, ² 

Matthew 13:2

13:2 And such a large crowd gathered around him that he got into a boat to sit while ³  the whole crowd stood on the shore.

Matthew 15:29

Healing Many Others

15:29 When he left there, Jesus went along the Sea of Galilee. Then he went up a mountain, where he sat down.

Matthew 20:30

20:30 Two ⁴  blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, ⁵  “Have mercy ⁶  on us, Lord, Son of David!” ⁷ 

Matthew 22:44

22:44 ‘The Lord said to my lord, ⁸ 

“Sit at my right hand,

until I put your enemies under your feet”’? ⁹ 

Matthew 23:22

23:22 And whoever swears by heaven swears by the throne of God and the one who sits on it.

Matthew 26:58

26:58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After ¹⁰  going in, he sat with the guards ¹¹  to see the outcome.

Matthew 26:69

Peter’s Denials

26:69 Now Peter was sitting outside in the courtyard. A ¹²  slave girl ¹³  came to him and said, “You also were with Jesus the Galilean.”

Matthew 28:2

28:2 Suddenly there was a severe earthquake, for an angel of the Lord ¹⁴  descending from heaven came and rolled away the stone and sat on it.

[11:16]  ¹ tn Here δέ (de) has not been translated.

[11:16]  ² tn Grk “who call out to one another, saying.” The participle λέγουσιν (legousin) is redundant in contemporary English and has not been translated.

[13:2]  ³ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[20:30]  ⁵ 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]  ⁶ tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[20:30]  ⁷ 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]  ⁸ 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]).

[22:44]  ⁷ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[22:44]  ⁸ sn A quotation from Ps 110:1.

[26:58]  ⁹ tn Here καί (kai) has not been translated.

[26:58]  ¹⁰ sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.

[26:69]  ¹¹ tn Here καί (kai) has not been translated.

[26:69]  ¹² tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[28:2]  ¹³ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.