Matthew 8:11

8:11 I tell you, many will come from the east and west to share the banquet ¹  with Abraham, Isaac, and Jacob ²  in the kingdom of heaven,

Matthew 8:34

8:34 Then ³  the entire town ⁴  came out to meet Jesus. And when they saw him, they begged him to leave their region.

Matthew 9:33

9:33 After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, “Never has anything like this been seen in Israel!”

Matthew 15:23

15:23 But he did not answer her a word. Then ⁵  his disciples came and begged him, ⁶  “Send her away, because she keeps on crying out after us.”

Matthew 16:27

16:27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done. ⁷ 

Matthew 21:8-9

21:8 A ⁸  very large crowd spread their cloaks on the road. Others cut branches from the trees and spread them on the road. 21:9 The crowds that went ahead of him and those following kept shouting, ⁹  “Hosanna ¹⁰  to the Son of David! Blessed is the one who comes in the name of the Lord! ¹¹  Hosanna in the highest!”

Matthew 21:20

21:20 When the disciples saw it they were amazed, saying, “How did the fig tree wither so quickly?”

Matthew 24:6

24:6 You will hear of wars and rumors of wars. Make sure that you are not alarmed, for this must happen, but the end is still to come. ¹² 

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¹ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.

sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

² tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

⁴ tn Or “city.”

⁵ tn Here καί (kai) has been translated as “Then.”

⁶ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

⁷ sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.

⁸ tn Here δέ (de) has not been translated.

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

¹⁰ 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.

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.

¹¹ sn A quotation from Ps 118:25-26.

¹² tn Grk “it is not yet the end.”