Matthew 5:20 says righteousness must exceed the scribes and Pharisees — Jesus contrasts their teaching with true righteousness.

In Matthew 7:29, Jesus teaches with his own authority, contrasting the scribes' derived authority from Moses' seat.

Malachi 2:7 describes the ideal priest-teacher who preserves knowledge — contrasting with the hypocrisy of scribes who sit on Moses' seat but fail.

Mark 12:38 warns against scribes who love attention — parallel to Matthew 23:2's context of their authority, showing their unworthiness.

Luke 20:46 records the same warning about scribes' love of honor — a direct parallel to the critique following 'Moses' seat'.

In John 7:19, Jesus accuses the Jews of not keeping the law from Moses — mirroring the hypocrisy of scribes who sit on Moses' seat but don't obey.

Luke 11:46 pronounces woe on lawyers for burdening people — a parallel woe to Matthew 23's critique of scribes who sit on Moses' seat but impose heavy loads.

Deuteronomy 33:10 says the Levites teach Jacob God's law — parallel to the teaching authority of those on Moses' seat.

Ezra 7:11 describes Ezra as a scribe skilled in Moses' law — directly parallels the scribal authority Jesus references.

Nehemiah 8:1 shows Ezra reading the law to the assembly — the same law the Pharisees sit to teach.

Nehemiah 8:4-8 shows Ezra, a scribe, reading the Law from a raised platform — illustrating the teaching authority of 'Moses' seat' mentioned here.