Top  >  Literary Structures of the Bible  >  Gospel of Matthew  >  Pericope

Literary structure (chiasm, chiasmus) of Gospel of Matthew

Chiastic Structure and Concentric Structure and Parallel of each pericope

[1]The genealogy of Jesus the messiah  (Matt 1:1-17)
(Related pericope:    Luke@13)
  A(1:1)  1:1 the son of David, the son of Abraham.(1:1)"   (Ἀβραὰμ, Δαυὶδ, χριστοῦ)
    B1(1:2-6)    Genealogy from Abraham   (ἐγέννησεν)
    B2(1:7-11)    Genealogy from David   (ἐγέννησεν)
    B3(1:12-16)    Genealogy after captivity   (ἐγέννησεν)
  A'(1:17)  1:17 from Abraham to David is fourteen generations (1:17)   (Ἀβραὰμ, Δαυὶδ, χριστοῦ)
   A: The name of Abraham, David and Jesus. B: Three genealogies are arranged parallel.

The same 14 generations are arranged parallelly. Those generations correspond to the three era of ancient Israelite history.

[2]The birth of Jesus the messiah  (Matt 1:18-25)
(Related pericope:    Luke@8   Isaiah@10   Isaiah@11)
  A(1:18-19)  1:19 decided to divorce her quietly.(1:19)   (ἀπολῦσαι αὐτήν)
    B(1:20-21)    1:21 you are to name him Jesus (1:21)   (καλέσεις τὸ ὄνομα αὐτοῦ)
      C(1:22)      1:22 All this took place to fulfill what the Lord had said through the prophet: (1:22)
    B'(1:23)    1:23 they shall name him Emmanuel (1:23)   (καλέσουσιν τὸ ὄνομα αὐτοῦ )
  A'(1:24-25)  1:24 as the angel of the Lord had commanded him and took his wife into his home (1:24)   (παρέλαβεν τὴν γυναῖκα)
   A: The change of Joseph's behavior. B: The words of the angel and the Old Testament. C: About the fulfillment of the words of the LORD.

The central verse is about fulfillment of the words of the Bible (Isaiah 7:4, 8:8). This structure indicates that the role and the name of Jesus were planned. Moreover, the plan was fulfilled based on the faith of Joseph.

[3]The visit of the wise men  (Matt 2:1-12)
(Related pericope:    Micah@7)
  A(2:1)  2:1 magi from the east arrived in Jerusalem,(2:1)"   (παρεγένοντο εἰς ροσόλυμα)
    B(2:2)    2:2 We saw his star at its rising (2:2)   (ἀστέρα )
      C(2:3-4)      2:3 King Herod heard this (2:3)   (Ἡρῴδης)
        D(2:5-6)        Prophecy of Micah
      C'(2:7-8)      2:7 Herod called the magi (2:7)   (Ἡρῴδης)
    B'(2:9-11)    2:9 the star that they had seen at its rising (2:9)   (ἀστήρ)
  A'(2:12)  2:12 they departed for their country by another way. (2:12)   (ἀνεχώρησαν εἰς τὴν χώραν αὐτῶν)
   A: Travels of the magis. B: The star. C: Behaviors of King Herod. D: The prophecy of Micah.

The central verse is also about the words of the Bible (Micah 5:1). This verse is surrounded by the magis, the star and the King Herod. The conducts of the magis and the star signify the kingship of the infant. The greatness of the kingship is emphasized by the reaction of the King Herod.

[4]The escape to Egypt  (Matt 2:13-15)
(Related pericope:    Hosea@11)
  A(2:13)  Words of an angel   (αἴγυπτον, τὸ παιδίον)
    B(2:14)    2:14 Joseph rose and took the child and his mother by night and departed for Egypt. (2:14)
  A'(2:15)  Words of a prophet   (αἰγύπτου, τὸν υἱόν μου)
   A: The words of the angel and the Old Testament. B: The behavior of Joseph.

The outside correspondence is the words of the messengers of the LORD (the words of angel and Hosea 11:1). The central verse is Joseph's obedience. This structure signifies also the fulfillment of the words based on the faith of Joseph.

[5]The massacre of the infants  (Matt 2:16-18)
(Related pericope:    Jeremiah@48)
  A(2:16)  2:16 He ordered the massacre of all the boys in Bethlehem (2:16)   (πάντας τοὺς παῖδας)
    B(2:17)    2:17 Then was fulfilled what had been said through Jeremiah the prophet: (2:17)
  A'(2:18)  2:18 Rachel weeping for her children (2:18)   (τὰ τέκνα αὐτῆς)
   A: The genocide of children. B: The fulfillment of the prophecy.

The central verse is about fulfillment of the words of the Bible (Jeremiah 31:15). This structure emphasizes also the fulfillment of the words.

[6]The return from Egypt  (Matt 2:19-23)
(Related pericope:    Isaiah@16)
  A(2:19-20)  Message of a dream   (ὄναρ)
    B(2:21)    2:21 went to the land of Israel. (2:21)   (εἰσῆλθεν εἰς γῆν Ἰσραήλ)
  A'(2:22)  Message of a dream   (ὄναρ)
    B'(2:23)    2:23 He went and dwelt in a town called Nazareth (2:23)   (ἐλθὼν κατῴκησεν εἰς πόλιν )
   A: Message of a dream. B: The travel of Joseph's family.

The messages of dreams correspond to the practices of Joseph. The last verse also emphasizes the fulfillment of the words of the Bible (Isaiah 11:1). Based on prevailing theory, "Nazareth" is derived from Hebrew word נצר which means branch.

[7]The proclamation of John the Baptist  (Matt 3:1-12)
(Related pericope:    Mark@1   Mark@2   Luke@11   John@2   Isaiah@65)
  A(3:1-2)  3:2 Repent, for the kingdom of heaven is at hand! (3:2)"   (μετανοεῖτε)
    B(3:3)    3:3 Prepare the way of the Lord, make straight his paths (3:3)
      C(3:4)      3:4 John wore clothing made of camel's hair and had a leather belt (3:4)
    B'(3:5-6)    3:6 were being baptized by him in the Jordan River as they acknowledged their sins. (3:6)
  A'(3:7-12)  3:8 Produce good fruit as evidence of your repentance (3:8)   (μετανοίας)
   A: Words of the John the Baptist. B: The preparation for the mission. C: John the Baptist is the prophet.

The exhortations about repentance of John the Baptist surround the pair of the words of the Bible (Isaiah 40:3) and its fulfillment. The center is description about John the Baptist. This description (clothing) indicates that he is like a traditional prophet in Old Testament.

[8]The baptism of Jesus  (Matt 3:13-17)
(Related pericope:    Mark@3   Luke@12)
  A(3:13)  3:13 to be baptized by him.(3:13)   (βαπτισθῆναι)
    B(3:14-15)    3:15 for thus it is fitting for us to fulfill all righteousness (3:15)   (πληρῶσαι πᾶσαν δικαιοσύνην)
  A'(3:16)  3:16 After Jesus was baptized(3:16)   (βαπτισθεὶς)
    B'(3:17)    3:17 This is my beloved Son, with whom I am well pleased (3:17)"   (εὐδόκησα)
   A: The baptism of Jesus. B: The correspondence of the righteous and pleased.

The parallel structure signifies the relationship between baptism and properness. It may be emphasis of necessity of baptism.

[9]The temptation of Jesus  (Matt 4:1-11)
(Related pericope:    Mark@3   Luke@14   Deuteronomy@17   Deuteronomy@21)
  A(4:1-2)  4:1 Jesus was led by the Spirit (4:1)   (πνεύματος)
    B(4:3-4)    4:3 The tempter approached (4:3)   (προσελθὼν ὁ πειράζων)
      C(4:5-7)      4:7 You shall not put the Lord, your God, to the test. (4:7)
    B'(4:8-10)    4:10 Get away, Satan! (4:10)"   (ὕπαγε σατανᾶ)
  A'(4:11)  4:11 angels came and ministered to him (4:11)   (ἄγγελοι)
   A: The spirit and the angels. B: The temptations and a refusal. C: The faith.

The correspondence of the spirit and the angels surrounds three temptations and three citations (Deuteronomy 8:3, 6:16, and 6:13) . The first and the third is about desire (hunger and greed). The central part (second temptation) is about faith in the LORD. The spirit may leads people to temptation, and we may be possible to obtain the faith by overcoming various temptations and desires.

[10]Jesus begins his ministry in Galilee  (Matt 4:12-17)
(Related pericope:    Mark@4   Luke@14   Isaiah@12)
  A(4:12)  John had been arrested
    B(4:13)    4:13in the region of Zebulun and Naphtali, (4:13)"   (γαλιλαίαν, Ζαβουλὼν καὶ Νεφθαλίμ)
      C(4:14)      4:14 that what had been said through Isaiah the prophet might be fulfilled: (4:14)
    B'(4:15-16)    4:15 Land of Zebulun and land of Naphtali (4:15)   (γαλιλαία, γῆ Ζαβουλὼν καὶ γῆ Νεφθαλίμ)
  A'(4:17)  4:17 Jesus began to preach (4:17)
   A: The end and the beginning of mission. B: A correspondence of the names of places. C: Fulfillment of the word of the Bible.

The outer correspondence is the end of mission (John the Baptist) and the beginning of mission (Jesus). The correspondence of place names Zebulun, Naphtali, and Galilee is included in that. The center part is about fulfillment about the word of Old Testament (Isaiah 8:23). The structure indicates the ministry and its beginning place are also based on the plan of the LORD.

[11]Jesus calls the first disciples  (Matt 4:18-22)
(Related pericope:    Mark@5   Luke@17)
  A(4:18)  Simon and Andrew   (εῖδεν δύο ἀδελφούς)
    B(4:19)    4:19 Come after me (4:19)   (ὀπίσω μου)
      C(4:20)      4:20 At once they left their nets and followed him.(4:20)   (ἀφέντες, ἠκολούθησαν)
  A'(4:21a)  James and John   (εῖδεν ἄλλους δύο ἀδελφούς)
    B'(4:21b)    4:21 He called them (4:21)   (ἐκάλεσεν αὐτούς)
      C'(4:22)      4:22 and immediately they left their boat and their father and followed him. (4:22)   (ἀφέντες, ἠκολούθησαν)
   A: Jesus see the brothers. B: The words of Jesus. C: The brothers follow to Jesus.

This structure is repetition of the vocation story. The both last verses emphasize leaving everything and following to Jesus immediately.

[12]Jesus ministers to crowds of people  (Matt 4:23-25)
(Related pericope:    Luke@25)
  A(4:23a)  4:23 around all of Galilee (4:23)   (Γαλιλαίᾳ)
    B(4:23b)    4:23 curing (4:23)   (θεραπεύων)
      C(4:24a)      4:24 His fame spread to all of Syria (4:24)
    B'(4:24b)    4:24 he cured them (4:24)   (ἐθεράπευσεν)
  A'(4:25)  4:25 from Galilee, the Decapolis, Jerusalem, and Judea (4:25)"   (Γαλιλαίας)
   A: Galilee and its neighbors. B: Jesus heals. C: The spreading fame.

The outside correspondence is about places of mission, and inside correspondence is about the acts of mission. The central part is about the result (spreading fame) of mission. The place name become increased at second appearance. Moreover, the first action is from Jesus, and the second action is from the people. This structure suggests that the kingdom of god starts spreading within the people.

[13]The beatitudes  (Matt 5:1-12)
(Related pericope:    Luke@26)
P(5:1-2)Beginning of the sermon on the mount
  A(5:3)  The kingdom of heaven
    B(5:5)    The meek (In other cases of Matthew, "meekness" is only used when referring to Jesus.)
      C(5:4)      Mourn@(it may be related to Matthew 9:15, those are the same words in Greek)
        D(5:6)        Being given what people needs
        D'(5:7)        The Golden rule
      C'(5:8)      To see God (it may be related to Matthew 24:30, those are the same forms of the same words in Greek)
    B'(5:9)    The children of God
  A'(5:10-12)  The kingdom of heaven
   A: The kingdom of heaven. B: The children of God C: Eschatology. D: Order of the kingdom of heaven.@

The text is based on the manuscripts in which the order of 5:4 and 5:5 is reversed.

[14]Salt and light  (Matt 5:13-16)
(Related pericope:    Mark@42   Luke@72   Luke@92)
  A(5:13a)  5:13 You are the salt of the earth (5:13)   (ὐμεῖς ἐστε)
    B(5:13b)    5:13 if salt loses its taste, with what can it be seasoned? (5:13)"   (οὐδὲν)
      C(5:13c)      5:13 It is no longer good for anything but to be thrown out and trampled underfoot.(5:13)   (τῶν ἀνθρῶπων)
  A'(5:14a)  5:14 You are the light of the world (5:14)   (ὐμεῖς ἐστε)
    B'(5:14b-15)    5:15 Nor do they light a lamp and then put it under a bushel basket (5:15)   (οὐδὲ)
      C'(5:16)      5:16 they may see your good deeds and glorify your heavenly Father. (5:16)   (τῶν ἀνθρῶπων)
   A: Who are you. B: Parables. C: Responses of other people.

This structure is composed of two parallel parables. The former is negative and the latter is positive. Readers are expected to become the latter one.

[15]The law and the prophets  (Matt 5:17-20)
  A(5:17)  5:17 to abolish the law or the prophets (5:17)   (τὸν νόμον)
    B(5:18)    5:18 heaven and earth pass away (5:18)   (παρέλθῃ ὁ οὐρανὸς)
  A'(5:19)  5:19 whoever breaks one of the least of these commandments (5:19)   (τῶν ἐντολῶν)
    B'(5:20)    5:20 the kingdom of heaven (5:20)   (τὴν βασιλείαν τῶν οὐρανῶν)
   A: The law and commandments. B: heaven.

This parallel structure emphasizes relationship between Old Testament and heaven. The latter half indicates people should respect Old Testament. "The law and the prophets" probably indicates Old Testament. Generally, the books of Old Tetament are called Torah (the law), Nevim (the prophets), Ketubim (the writings). In some case, these are omitted as "the law", or "the law and the prophets". However, "the law" means religious rules in other cases.

[16]Concerning anger  (Matt 5:21-26)
(Related pericope:    Exodus@36   Deuteronomy@14)
  A(5:21-22)  5:21 whoever kills will be liable to judgment (5:21)   (κρίσει)
    B(5:23-24)    5:24 go first and be reconciled with your brother, and then come and offer your gift. (5:24)
  A'(5:25-26)  5:25 your opponent will hand you over to the judge (5:25)   (κριτὴς)
   A: A Judgement. B: A reconciliation.

The center of this structure is the reconciliation. If a person doesn't reconcile, that person would be judged. 5:21 includes citation of Exodus 20:13 and Deuteronomy 5:18.

[17]Concerning adultery and divorce  (Matt 5:27-32)
(Related pericope:    Matthew@92   Mark@43   Luke@96   Exodus@36   Deuteronomy@14   Deuteronomy@31)
  A(5:27-28)  5:28 everyone who looks at a woman with lust has already committed adultery (5:28)   (μοιχεύσεις, γυναῖκα)
    B(5:29)    5:29 If your right eye causes you to sin (5:29)   (ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε)
    B'(5:30)    5:30 if your right hand causes you to sin (5:30)   (ἡ δεξιά σου χεὶρ σκανδαλίζει σε)
  A'(5:31-32)  5:32 whoever divorces his wife (unless the marriage is unlawful) causes her to commit adultery (5:32)   (πορνείας, γυναῖκα)
   A: The teaching about the sin of adultery. B: Parables about parts of one's body.

The outside correspondence is about adultery. The inner correspondence recommends to avoid Gehenna by discarding even body parts. This structure is severe warning against adultery.
In 5:21-47, five pericopes starts with same phrase "you have heard" and citation of Old Testament. 5:31 includes citation of Old Testament but doesn't include "you have heard". Therefore, the editor of Matthew might have edited 5:31 to integrate original two pericopes (5:27-30 and 5:31-32). 5:27 includes citation of Exodus 20:14 and Deuteronomy 5:18. 5:31 includes Deuteronomy 24:1.

[18]Concerning oaths  (Matt 5:33-37)
(Related pericope:    Leviticus@15   Deuteronomy@40)
  A(5:33-34a)  5:33 Do not take a false oath (5:33)   (ἐγὼ δὲ λέγω ὑμῖν)
    B1(5:34b)    5:34 not by heaven (5:34)   (μήτε ἐν τῷ οὐρανῷ)
    B2(5:35a)    5:35 nor by the earth (5:35)   (μήτε ἐν τῇ γῇ)
    B3(5:35b)    5:35 nor by Jerusalem (5:35)   (μήτε εἰς Ἱεροσόλυμα)
    B4(5:36)    5:36 not swear by your head (5:36)   (μήτε ἐν τῇ κεφαλῇ)
  A'(5:37)  5:37 Let your 'Yes' mean 'Yes,' and your 'No' mean 'No.' (5:37)"   (ἔστω δὲ ὁ λόγος ὑμῶν)
   A: The teaching about oaths. B: The list of objects by which you should not swear.

In this structure, four prohibition about oath are surrounded by the teaching about oath. Topics of four prohibition become gradually concrete and familiar objects (heaven, earth, Jerusalem, your head). Similarly, the first teaching is comprehensive and the last teaching is concrete. 5:33 includes citation of Levi 19:12 and Deuteronomy 30:3.

[19]Concerning retaliation  (Matt 5:38-42)
(Related pericope:    Luke@27   Exodus@37   Leviticus@22   Deuteronomy@31)
  A(5:38-39a)  5:39 offer no resistance to one who is evil (5:39)   (μὴ ἀντιστῆναι)
    B1(5:39b)    Right cheek   (ὅστις σε ῥαπίζει)
    B2(5:40)    Tunic   (καὶ τῷ θέλοντί σοι κριθῆναι)
    B3(5:41)    Mile   (καὶ ὅστις σε ἀγγαρεύσει)
  A'(5:42)  5:42 Give to the one who asks of you (5:42)   (μὴ ἀποστραφῇς)
   A: Principal teachings. B: Concrete examples.

The corresponding teachings surround three concrete examples. The former teaching is about evil person, and the latter teaching is about needy person. The common concept is "not to return". Revenge against evils are not permitted, and expression of gratitude should not be expected. 5:38 includes citation of Exodus 21:24, Levi 24:20 and Deuteronomy 19:21.

[20]Love for enemies  (Matt 5:43-48)
(Related pericope:    Luke@27   Leviticus@15)
  A(5:43-44)  5:44 love your enemies, and pray for those who persecute you, (5:44)"   (ἀγαπήσεις τὸν πλησίον σου)
    B(5:45)    5:45 children of your heavenly Father (5:45)   (υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς)
  A'(5:46-47)  5:46 For if you love those who love you (5:46)   (ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς)
    B'(5:48)    5:48 your heavenly Father is perfect.(5:48)   (ὁ πατὴρ ὑμῶν ὁ οὐράνιος)
   A: About love. B: About the heavenly father.

This parallel structure emphasizes relationship between love for enemies and the heavenly Father. Love for enemies would be the condition to become children of the heavenly Father. 5:43 includes citation of Levi 19:18.

[21]Concerning almsgiving  (Matt 6:1-4)
  A(6:1)  6:1 you will have no recompense from your heavenly Father.(6:1)   (τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς)
    B(6:2a)    6:2 When you give alms (6:2)   (ποιῇς ἐλεημοσύνην)
      C(6:2b)      6:2 they have received their reward (6:2)
    B'(6:3)    6:3 when you give alms (6:3)   (ποιοῦντος ἐλεημοσύνην)
  A'(6:4)  6:4 your Father who sees in secret will repay you. (6:4)   (ὁ πατήρ σου)
   A: About rewards. B: Warnings about alms. C: The hypocrites who have already received rewards.

The outer correspondence is about rewards of heavenly Father. The inside correspondence is about hidden alms. The central part is about hypocrites. This structure indicates relationships between hidden alms and rewards of heavenly Father and also warning that hypocrites cannot receive rewards of heavenly Father.

[22]Concerning prayer  (Matt 6:5-6)
  A(6:5a)  6:5 When you pray (6:5)   (ὅταν προσεύχησθε)
    B(6:5b)    6:5 they have received their reward. (6:5)   (μισθὸν)
  A'(6:6a)  6:6 when you pray (6:6)   (ὅταν προσεύχῃ)
    B'(6:6b)    6:6 your Father who sees in secret will repay you. (6:6)   (ἀποδώσει)
   A: About prayer. B: About rewards.

The parallel structure is composed of the former undesirable prayer and the latter righteous prayer. Two correspondences are about prayer and heavenly rewards. This structure emphasizes righteous prayer would be rewarded.

[23]The Lord's prayer  (Matt 6:7-15)
(Related pericope:    Luke@67)
  A(6:7-8)  6:8 Your Father knows what you need before you ask him. (6:8)   (ὁ πατὴρ ὐμῶν)
    B(6:9)    6:9 hallowed be your name,(6:9)"   (τὸ ὄνομά σου)
      C(6:10a)      6:10 your kingdom come (6:10)   (ἐλθέτω)
        D(6:10b)        6:10 as in heaven.(6:10)   (ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς )
          E(6:11)          6:11 Give us today our daily bread;(6:11)
        D'(6:12)        6:12 as we forgive our debtors (6:12)   (ὡς καὶ ἡμεῖς)
      C'(6:13a)      6:13 do not subject us to the final test (6:13)   (μὴ εἰσενέγκῃς)
    B'(6:13b)    6:13 deliver us from the evil one.(6:13)   (τοῦ πονηροῦ)
  A'(6:14-15)  6:15 neither will your Father forgive your transgressions. (6:15)   (ὁ πατὴρ ὐμῶν)
   A: Your father. B: Holiness against evilness. C: Entering and not entering. D: The expression "as". E: Our daily bread.

The outer correspondence is about "your Father". The secound correspondence is about contrast between the LORD and the evil. The third correspondence is also contrast between to come (ἐλθέτω), and not entering (μὴ εἰσενέγκῃς). The fourth correspondence is about sentence style "as" or "like" (ως). The central part is about "daily bread". The word translated as "daily" is ἐπιούσιον. The meaning of ἐπιούσιον has been controversial. From the viewpoint of the structure, the former 4 parts could be interpreted as topics about the kingdom of God, and the latter 4 parts could be also interpreted as topics about kingdoms on earth. The whole theme is salvation from the evil and conversion towards the LORD. The central part would be the pivot of those two groups. Therefore, the word ἄρτον ἐπιούσιον would not be literal simple "daily bread".

[24]Concerning fasting  (Matt 6:16-18)
  A(6:16a)  6:16 do not look gloomy (6:16)   (πρόσωπα)
    B(6:16b)    6:16 so that they may appear to others to be fasting (6:16)   (φανῶσιν)
      C(6:16c)      6:16 they have received their reward.(6:16)   (μισθὸν)
  A'(6:17)  6:17 wash your face (6:17)   (πρόσωπόν)
    B'(6:18a)    6:18 so that you may not appear to be fasting (6:18)   (μὴ φανῇς)
      C'(6:18b)      6:18 your Father who sees what is hidden will repay you. (6:18)   (ἀποδώσει)
   A: Looks, faces. B: Appearing one's fasting. C: About rewards.

The parallel structure is composed of contrast of undesirable fasting and desirable fasting. Fasting is not something to show to other person.

[25]Concerning treasures  (Matt 6:19-21)
(Related pericope:    Luke@78)
  A(6:19a)  6:19 Do not store up for yourselves treasures on earth (6:19)   (μὴ θησαυρίζετε ὑμῖν θησαυροὺς)
    B(6:19b)    6:19 where moth and decay destroy, and thieves break in and steal.(6:19)"   (σής καὶ βρῶσις)
  A'(6:20a)  6:20 store up treasures in heaven (6:20)   (θησαυρίζετε δὲ ὑμῖν θησαυροὺς)
    B'(6:20b)    6:20 where neither moth nor decay destroys, nor thieves break in and steal. (6:20)"   (οὔτε σὴς οὔτε βρῶσις)
P(6:21)6:21 For where your treasure is, there also will your heart be. (6:21)
   A: The place where to store up treasures. B: About the destruction by moth and decay.

This structure is also composed of contrast between treasure on earth and treasure in heaven. The latter treasure which cannot be lost is recommended.

[26]The sound eye  (Matt 6:22-23)
(Related pericope:    Luke@72)
  A(6:22a)  6:22 The lamp of the body is the eye (6:22)   (λύχνος)
    B(6:22b)    6:22 your whole body will be filled with light;(6:22)   (τὸ σῶμά σου φωτεινὸν)
    B'(6:23a)    6:23 your whole body will be in darkness (6:23)   (τὸ σῶμά σου σκοτεινὸν)
  A'(6:23b)  6:23 if the light in you is darkness (6:23)   (φῶς)
   A: The lamp and the light. B: Contrast of light and darkness in the whole body.

In this structure, the lamp and the light surround contrast of brightness of bodies. The "darkness" is same word with "evil" or "bad" in Greek.

[27]Do not warry  (Matt 6:24-34)
(Related pericope:    Luke@77   Luke@95)
  A(6:24)  6:24 You cannot serve God and mammon.(6:24)   (θεῷ δουλεύειν καὶ μαμωνᾶ)
    B(6:25)    6:25 what you will eat (or drink), or about your body, what you will wear (6:25)"   (μὴ μεριμνᾶτε)
      C(6:26)      Birds in the sky   (τὰ πετεινὰ τοῦ οὐρανοῦ)
        D(6:27-28a)        6:27 Can any of you by worrying add a single moment to your life-span? (6:27)
      C'(6:28b-30)      The wild flowers   (τὰ κρίνα τοῦ ἀγροῦ)
    B'(6:31-32)    6:31 'What are we to eat?' or 'What are we to drink?' or 'What are we to wear?' (6:31)   (μὴ οὖν μεριμνήσητε)
  A'(6:33-34)  6:33 seek first the kingdom (of God) and his righteousness (6:33)   (ζητεῖτε δὲ πρῶτον τὴν βασιλείαν)
   A: What is priority issue. B: Do not worry. C: Parable of natural objects. D: People cannot decide one's life-span.

The outer correspondence is what is priority issue. The second correspondence teaches not worrying. The third is example of nature objects which don't worry about. The central part explains that worrying about self body is meaningless. Whole structure emphasizes that people should not worry in selecting not wealth but God.

[28]Judging others  (Matt 7:1-6)
(Related pericope:    Luke@28   Luke@30)
  A(7:1-2)  7:1 Stop judging (7:1)   (μὲ κρίνετε)
    B(7:3-4)    7:3 do not perceive the wooden beam in your own eye? (7:3)   (ἐν σῷ όφθαλμῷ δοκὸν)
    B'(7:5)    7:5 remove the wooden beam from your eye first (7:5)   (τ ὀφθαλμοῦ τὴν δοκόν )
  A'(7:6)  7:6 Do not give what is holy to dogs (7:6)   (μὴ δῶτε)
   A: Prohibition. B: Parable of the wooden beam in one's eye.

The outer correspondence is prohibitions about evaluation and values. The former is problem about low evaluation against people. The latter is problem about high evaluation against objects. In both cases, people should realize self imperfection and should not stick to one's evaluation.

[29]Ask, search, knock  (Matt 7:7-12)
(Related pericope:    Luke@68)
  A(7:7-8)  7:7 Ask and it will be given to you (7:7)   (αἰτεῖτε καὶ δοθήσεται ὑμῖν)
    B(7:9-10)    7:9 you would hand his son a stone (7:9)   (ὑμῶν ἄνθρωπος)
  A'(7:11)  7:11 your heavenly Father give good things to those who ask him. (7:11)   (δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὑτόν)
    B'(7:12)    7:12 Do to others (7:12)   (ὑμῖν οἱ ἄνθρωποι)
   A: Person who asks is given. B: Fulfilling the desires of others.

The first correspondence is about giving by the Father. The second correspondence is about giving by people. The structure indicates those relationship, and it recommends to give to others.

[30]The narrow gate  (Matt 7:13-14)
(Related pericope:    Luke@88)
P(7:13a)7:13 Enter through the narrow gate (7:13)
  A(7:13b)  7:13 the gate is wide (7:13)   (πλατεῖα ἡ πύλη)
  A'(7:14)  7:14 How narrow the gate (7:14)   (στενὴ ἡ πύλη)
   A: Comparison of the wide and narrow gates.

The structure is simple contrast of the wide gate (easy to go) and the narrow gate (difficult to go). The teaching clearly recommends the narrow gate. Because the narrow gate leads to the life.

[31]A tree and its fruit  (Matt 7:15-20)
(Related pericope:    Matthew@60   Luke@31)
  A(7:15-16)  7:16 By their fruits you will know them (7:16)   (ἀπο τῶν καρπῶν αὑτῶν ἐπιγνώσεσθε αὐτούς)
    B(7:17)    7:17 every good tree bears good fruit. (7:17)   (δένδρον ἀγαθὸν καρποὺς καλοὺς)
    B'(7:18)    7:18 A good tree cannot bear bad fruit (7:18)   (δένδρον ἀγαθὸν καρποὺς πονηροὺς)
  A'(7:19-20)  7:20 by their fruits you will know them. (7:20)   (ἀπὸ τῶν καρπῶν αὑτῶν ἐπιγνώσεσθε αὐτούς)
   A: Distinguishing by the fruits. B: The relationships between the trees and the fruits.

The outer correspondence is about how to know people by their fruits. The inner correspondence is about relationship between trees and fruits. The structure warns about false prophets and recommends to discern them by their behaviours and results.

[32]Concerning self-deception  (Matt 7:21-23)
(Related pericope:    Luke@88)
  A(7:21a)  7:21 Lord, Lord (7:21)"   (κύριε κύριε)
    B(7:21b)    7:21 the one who does the will of my Father in heaven.(7:21)   (ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου)
  A'(7:22)  7:22 Lord, Lord (7:22)"   (κύριε κύριε)
    B'(7:23)    7:23 evildoers (7:23)   (οἱ ἐργαζόμενοι τὴν ἀνομίαν)
   A: A call for the LORD. B: The comparison of good and bad deeds.

The first correspondence is about calling to the LORD. The second correspondence is about contrast between good deeds and bad deeds. The structure is warning about hypocritical faith, and it emphasizes that calling the LORD is irrelevant to enter the kingdom of heaven.

[33]Hearers and doers  (Matt 7:24-29)
(Related pericope:    Luke@32)
  A(7:24)  7:24 acts on them (7:24)   (ποι αὐτούς)
    B(7:25)    7:25 it did not collapse (7:25)   (οὐκ ἔπεσεν)
  A'(7:26)  7:26 does not act on them (7:26)   (μὴ ποιῶν αὐτοὺς)
    B'(7:27)    7:27 it collapsed and was completely ruined (7:27)   (ἔπεσεν)
P(7:28-29)7:28 the crowds were astonished at his teaching,(7:28)
   A: Comparison of the person who acts and the person who doesn't acts. B: Comparison of the house which is not broken and the house which is broken.

The parallel structure is contrast the person who acts and the person who doesn't acts. The structure recommends the former case. Moreover, 7:28-29 is conclusion of the Sermon on the Mount. The disposition of this parable emphasizes executing the teachings of the Sermon on the Mount.

[34]Jesus cleanses a leper  (Matt 8:1-4)
(Related pericope:    Mark@8   Luke@18)
  A(8:1-2)  8:2 Lord, if you wish, you can make me clean. (8:2)"   (καθαρίσαι)
    B(8:3a)    Words of Jesus
  A'(8:3b)  8:3 His leprosy was cleansed (8:3)   (ἐκαθαρίσθη)
    B'(8:4)    Words of Jesus
   A: The disease and healing. B: Words of Jesus.

In this pericope, another possible structure is chiasm. If Jesus descending with crowd is compared with Moses descending mount Sinai with Israelites people, 8:1 and 8:4 may correspond. In that case, 8:3 and 8:4 have common theme of curing severe sickness.

[35]Jesus heals a centurion's servant  (Matt 8:5-13)
(Related pericope:    Luke@33   John@14)
  A(8:5-6)  8:6 my servant is lying at home paralyzed (8:6)   (ὁ παῖς)
    B(8:7)    8:7 I will come and cure him (8:7)   (ἐλθν)
      C(8:8-9)      8:8 I am not worthy to have you enter under my roof (8:8)
      C'(8:10-12)      8:11 many will come from the east and the west, and will recline with Abraham, Isaac, and Jacob at the banquet in the kingdom of heaven,(8:11)
    B'(8:13a)    8:13 You may go; as you have believed, let it be done for you (8:13)"   (ὕπαγε)
  A'(8:13b)  8:13 servant was healed. (8:13)   (ὁ παῖς)
   A: Disease of the servant. B: Words of Jesus about healing. C: The salvation of Pagan.

The outer correspondence is about disease and healing. The second correspondence is about words of Jesus related to healing. The third correspondence is about who can enter the kingdom of heaven. The central correspondence indicates foreign person is invited to the kingdom of heaven in spite of Israelites custom avoiding foreign person. Moreover, foreign person was praised because he believed without seeing.

[36]Jesus heals many at Peter's house  (Matt 8:14-17)
(Related pericope:    Mark@7   Luke@16   Isaiah@70)
  A(8:14)  8:14 Jesus entered the house of Peter (8:14)
    B(8:15)    8:15 He touched her hand, the fever left her (8:15)
  A'(8:16a)  8:16 they brought him many who were possessed by demons (8:16)
    B'(8:16b)    8:16 he drove out the spirits by a word and cured all the sick,(8:16)
P(8:17)Prophecy of Isaiah
   A: Jesus meets patients. B: Healing.

This parallel structure is composed of two healing story. The former is for one acquaintance, and the latter is for many people. This structure may signify spreading the kingdom of God. Moreover, conclusion verse indicates also fulfillment of Old Testament. 8:17 includes citation of Isaiah 53:4.

[37]Would-be followers of Jesus  (Matt 8:18-22)
(Related pericope:    Luke@60)
P(8:18)8:18 he gave orders to cross to the other side.(8:18)
  A(8:19)  Words of the scribes   (γραμματεὺς)
    B(8:20)    Words of Jesus   (Ιησοῦς)
  A'(8:21)  Words of disciples   (μαθητν)
    B'(8:22)    Words of Jesus   (Ιησοῦς)
   A: Question to Jesus. B: The reply of Jesus.

This parallel structure is composed of two vocation story. The former is about a scribe. The latter is about a disciple. The scribe was explained about difficulty of being disciple of Jesus. The disciple was explained about importance of the kingdom of God. This contrast could be interpreted that the former is refusal and the latter is invitation. Cynicism in 8:22 (allow the dead to bury their own dead) may reinforce that interpretation.

[38]Jesus stills the storm  (Matt 8:23-27)
(Related pericope:    Mark@20   Luke@45)
  A(8:23-24)  8:24 a violent storm came up (8:24)   (σεισμὸς μέγας)
    B(8:25)    8:25 Lord, save us! (8:25)"   (κύριε)
  A'(8:26)  8:26 there was great calm (8:26)   (γαλήμη μεγάλη)
    B'(8:27)    8:27 What sort of man is this? (8:27)   (ποταπός ἐστιν οῦτος )
   A: The storm and the calm. B: A reaction of the people against Jesus.

In this structure, contrast of storm and calm is arranged with fear of disciples and surprise of people. The miracle changed mind of people and lead to the question who Jesus is. This question continues in next pericope.

[39]Jesus heals the Gadarene demoniacs  (Matt 8:28-34)
(Related pericope:    Mark@21   Luke@46)
  A(8:28)  8:28 two demoniacs met him (8:28)
    B(8:29)    8:29 What have you to do with us, Son of God? (8:29)
      C(8:30)      8:30 a herd of many swine was feeding. (8:30)   (βοσκομένη)
        D(8:31)        8:31 send us into the herd of swine (8:31)   (ἀγέλην τῶν χοίρων)
          E(8:32a)          8:32 Go then (8:32)
        D'(8:32b)        8:32 They came out and entered the swine (8:32)   (ἀπῆλθον εἰς τοὺς χοίρους)
      C'(8:32c)      8:32 the whole herd rushed down the steep bank into the sea (8:32)   (ἀπεθανον)
    B'(8:33)    8:33 The swineherds ran away (8:33)
  A'(8:34)  8:34 the whole town came out to meet Jesus (8:34)
   A: To meet Jesus. B: Fear against Jesus. C: Behavior of the swine. D: The evil spirits enter into the swine. E: The words of Jesus.

The first and the second correspondence indicate that people come to Jesus but they fear him. The Third and the fourth are about the miracle of demons and swine. The central part is simple one word utterance of Jesus which caused the miracle. Therefore, this structure emphasizes the greatness of Jesus and people's fear. This structure explains demons confession about the identity of Jesus.

[40]Jesus heals a paralytic  (Matt 9:1-8)
(Related pericope:    Mark@9   Luke@19)
P(9:1)9:1 came into his own town (9:1)
  A(9:2)  9:2 Courage, child, your sins are forgiven. (9:2)"   (θάρσει τέκνον ἀφίενταί σου)
    B(9:3)    9:3 This man is blaspheming (9:3)   (βλασφημεῖ)
  A'(9:4-7)  9:6 Rise, pick up your stretcher, and go home. (9:6)"   (ἐγερθεὶς ἆρόν σου)
    B'(9:8)    9:8 glorified God (9:8)   (ἐδοξασαν τὸν θεὸν)
   A: Words of Jesus towards the patient. B: Comparison of the blaspheming and glorification.

The parallel structure is contrast between the scribe and the people. Though the scribe thought that Jesus is blaspheming, the people praised God because of Jesus's healing. The latter part also emphasizes about relationship between forgiveness of sins and the authority of Jesus.

[41]The call of Matthew  (Matt 9:9-13)
(Related pericope:    Mark@10   Luke@20   Hosea@6)
  A(9:9)  9:9 Follow me. (9:9)   (ἀκολούθει μοι)
    B(9:10)    9:10 many tax collectors and sinners came and sat with Jesus and his disciples.(9:10)   (τελῶναι καὶ ἁμαρτωλοὶ)
    B'(9:11)    9:11 Why does your teacher eat with tax collectors and sinners? (9:11)   (τελωνῶν καὶ ἁμαρτωλῶν)
  A'(9:12-13)  9:13 I did not come to call the righteous but sinners. (9:13)   (ἦλθον καλέσαι)
   A: Invitation of Jesus. B: Jesus is with the tax collectors and sinners.

The outer correspondence is invitation of Jesus for sinner. The inner correspondence is the feast with tax collector and sinner. In that time, tax collectors had worked for Roman empire which had colonized the land of Israel. Tax collectors had generally deceived other people and had become rich. Moreover, in Old testament, rich people is sometimes described as same as sinner. This structure emphasizes such a sinner is invited by Jesus. 9:13 includes citation of Hosea 6:6.

[42]The question about fasting  (Matt 9:14-17)
(Related pericope:    Mark@11   Luke@21)
  A1(9:14)  The disciples of Jesus, the disciples of John and Pharisees
    B1(9:15)    9:15 the bridegroom is taken away from them (9:15)
  A2(9:16a)  a piece of unshrunken cloth and an old cloak
    B2(9:16b)    9:16 the tear gets worse (9:16)
  A3(9:17a)  New wine and old wineskins
    B3(9:17b)    9:17 the skins are ruined (9:17)
   A: New things and old things. B: Being lost.

This structure includes parallel three topics. One is about bridegroom and the others are about parables related to new and old objects. The first parable doesn't include new and old contrast, but the contrast of the disciples of Jesus, the disciples of John and Pharisees would correspond to the others. Those three parables share description about lost one. This structure may indicate that one of causes of the Passion is discord between new and old thought.

[43]A girl restored to life and a woman healed  (Matt 9:18-26)
(Related pericope:    Mark@22   Luke@47   Luke@48)
  A(9:18-19)  9:19 My daughter has just died (9:18)   (ἡ θυγάτερ μου ἄρτι ἐπελεύτησεν)
    B(9:20-21)    9:21 If only I can touch his cloak, I shall be cured. (9:21)
      C(9:22)      9:22 from that hour the woman was cured (9:22)   (ἐσώδη ἡ ρυνη)
  A'(9:23-24a)  9:24 The girl is not dead but sleeping (9:24)   (οὑ γὰρ ἀπέθανεν τὸ κοράσιον)
    B'(9:24b)    9:24 they ridiculed him.(9:24)
      C'(9:25-26)      9:25 the little girl arose. (9:25)   (ἠγέρθη τὸ κοράσιον)
   A: About the death of the girl. B: Comparison of people's belief and unbelief. C: Miracles of healing.

This structure is composed of two parallel healing stories. The first correspondence is about contrast related to understanding of the daughter's death. The second correspondence is also contrast between faith of the woman and unbelief of people. The last correspondence is about healing. This structure emphasizes the salvation through faith.

[44]Jesus heals two blind men  (Matt 9:27-31)
  A(9:27)  9:27 two blind men followed (him), crying out (9:27)"   (κράζοντες)
    B(9:28a)    9:28 Do you believe that I can do this? (9:28)   (πιστεύετε)
      C(9:28b)      9:28 Yes, Lord (9:28)
    B'(9:29)    9:29 Let it be done for you according to your faith. (9:29)   (πίστιν)
  A'(9:30-31)  9:31 they went out and spread word of him through all that land. (9:31)   (διεφήμισαν)
   A: Words of tow people. B: About belief of two person. C: The confession.

The outer correspondence is about words of two person. The second correspondence is about words of Jesus related to their faith. The central part is the confession of them. This structure also emphasizes the salvation through faith.

[45]Jesus heals one who was mute  (Matt 9:32-34)
  A(9:32-33a)  9:33 the demon was driven out (9:33)   (ἐκβληθέντος τοῦ δαιμονίου)
    B(9:33b)    9:33 Nothing like this has ever been seen in Israel. (9:33)
  A'(9:34)  9:34 He drives out demons by the prince of demons.(9:34)   (ἐκβάλλει τὰ δαιμόνια)
   A: Expelling the demons. B: Surprised people.

The outer correspondence is about driving demon out. The central part is surprise of people. In this structure also includes contrast between Pharisees and other people. In this pericope, Pharisees publicly despised Jesus at first time.

[46]The harvest is great, the laborers few  (Matt 9:35-38)
  A(9:35)  9:35 Jesus went around to all the towns and villages (9:35)   (τὰς πόλεις πάσας)
    B(9:36)    9:36 his heart was moved with pity for them (9:36)
  A'(9:37-38)  9:37 The harvest is abundant but the laborers are few (9:37)   (θερισμὸς πολύς)
   A: About abundant harvest of the mission. B: Pity for them.

The outer correspondence is about abundant harvest of the mission. The central part is about pity. The word "pity" (ἐσπλαγξηνίσθη) means bowels originally. This word signifies very deep compassion.

[47]The twelve apostles  (Matt 10:1-4)
(Related pericope:    Mark@15   Mark@24   Luke@25   Luke@49)
   List of the twelve

[48]The mission of the twelve  (Matt 10:5-15)
(Related pericope:    Mark@24   Luke@49)
  A(10:5)  10:5 Do not go into pagan territory (10:5)   (Σαμαριτῶν)
    B(10:6)    10:6 the lost sheep of the house of Israel (10:6)   (οἴκου)
      C(10:7)      10:7 The kingdom of heaven is at hand (10:7)
        D(10:8)        Work of disciples
          E(10:9-10)          10:10 The laborer deserves his keep. (10:10)
        D'(10:11)        Lodging at houses
      C'(10:12)      Greeting
    B'(10:13-14)    10:13 If the house is worthy (10:13)   (οἰκία)
  A'(10:15)  10:15 it will be more tolerable for the land of Sodom and Gomorrah (10:15)   (Σοδόμων καὶ Γομόρρων)
   A: Pagan towns. B: House. C: Greeting. D: Works and rewards. E: Teachings about disciples' belongings.

The first and second correspondences are about who is worthy to receive Gospel. The third and fourth correspondences are about works of disciples at the mission. The central part is teachings about disciples' belongings and their rewards. The whole structure teaches about the way of mission. The focus is placed on the way of life of disciples.

[49]Coming persecutions  (Matt 10:16-25)
(Related pericope:    Mark@61   Luke@75   Luke@119)
  A(10:16-17)  10:17 they will hand you over to courts (10:17)   (παραδώσουσιν)
    B(10:18-20)    10:18 as a witness before them and the pagans. (10:18)   (τοῖς ἔθνεσιν)
      C(10:21)      The father and his child   (πατὴρ τέκνον)
  A'(10:22-23a)  10:22 You will be hated by all (10:22)   (μισούμενοι)
    B'(10:23b)    10:23 you will not finish the towns of Israel (10:23)   (Ισραὴλ)
      C'(10:24-25)      The master and his slave   (μαθητὴς ὑπὲρ τὸν διδάσκαλον)
   A: Antipathy of people. B: Ministry for foreigners and Israel people. C: Hierarchical relationship.

The parallel structure is contrast of difficulties and salvation at ministry of disciples. The former explains about difficulties in religious mission. The latter explains salvation for enduring disciples. Moreover, the former describes about the Father, and the latter describes about coming of son of man.

[50]Whom to fear  (Matt 10:26-33)
(Related pericope:    Luke@74   Luke@75)
  A(10:26-27)  10:27 speak in the light (10:27)   (εἴπατε)
    B(10:28)    10:28 do not be afraid (10:28)   (μὴ φοβεῖσθε)
      C(10:29)      10:29 Yet not one of them falls to the ground without your Father's knowledge. (10:29)   (δύο στρουθία)
      C'(10:30)      10:30 Even all the hairs of your head are counted. (10:30)   (αἱ τρίχες)
    B'(10:31)    10:31 do not be afraid (10:31)   (μὴ οὗν φοβεῖσθε)
  A'(10:32-33)  10:32 Everyone who acknowledges me before others (10:32)   (ὁμολπγήσει)
   A: Speaking openly. B: Do not be afraid. C: Even the only one.

The outer correspondence is about speaking openly. The second correspondence is exhortation not to fear. The central correspondence is about the Father who knows even very minute objects. The structure emphasizes not to fear people, but to fear the Father. Therefore, this structure also recommends speaking openly the teaching of Jesus.

[51]Not peace, but a sword  (Matt 10:34-39)
(Related pericope:    Luke@81   Luke@92   Micah@11)
  A(10:34)  A peace and a sword   (εἰρήνην, μάχαιραν)
    B(10:35-36)    10:35 to set a man 'against his father, a daughter against her mother (10:35)"   (πατρὰς, μητρὰς)
    B'(10:37)    10:37 Whoever loves father or mother more than me (10:37)   (πατέρα, μητέρα)
  A'(10:38-39)  Finding and losing   (εὑρὼν, ἀπολέσας)
   A: Juxtaposition of opposite things. B: The mother and the father.

This structure includes several confrontation, such as peace and sword, man and his father. The emphasis would be placed on the last confrontation about losing life and finding life. The readers are demanded to select one from two opposite objects. 10:35-36 includes citation of Micah 7:6.

[52]Rewards  (Matt 10:40-11:1)
(Related pericope:    Mark@42)
  A(10:40)  10:40 Whoever receives you(10:40)
    B(10:41a)    A prophet's reward    (μισθὸν προφήτου)
    B'(10:41b)    A righteous man's reward   (μισθὸν δικαίου)
  A'(10:42)  10:42 because he is a disciple (10:42)
P(11:1)11:1 When Jesus finished giving these commands to his twelve disciples (11:1)
   A: Accept of Jesus's disciple. B: The same rewards.

The outer correspondence is about acceptance of Jesus's disciples. The inner correspondence is about rewards for the people who accepted the disciples. Therefore, the structure recommends to accept the disciples.

[53]Messengers from John the Baptist  (Matt 11:2-19)
(Related pericope:    Luke@35   Luke@36   Luke@37)
  A(11:2-3)  11:3 Are you the one who is to come? (11:3)   (ὁ ἐρχόμενος)
    B(11:4-6)    11:5 the deaf hear (11:5)   (ἀκούουσιν)
      C(11:7-10)      11:10 I am sending my messenger ahead of you (11:10)   (τὸν ἀγγελόν μου)
        D(11:11)        11:11 yet the least in the kingdom of heaven is greater than he. (11:11)
      C'(11:12-14)      11:14 he is Elijah, the one who is to come.(11:14)"   (ὁ μέλλων ἔρχεσθαι)
    B'(11:15-17)    11:15 Whoever has ears ought to hear (11:15)   (ἀκουέτω)
  A'(11:18-19)  11:19 The Son of Man came (11:19)   (ἤςθεν ὁ υἱὸς τοῦ ἀνθρώπου)
   A: The person who is to come. B: To hear. C: The person who was sent. D: The greatness of the heaven.

The outer correspondence is about coming of son of man. The second correspondence is about the ear to hear. The third correspondence is about the messenger. The central part is about greatness. This structure indicates the role of John the Baptist and also emphasizes to understand greatness of the son of man indirectly.

[54]Woes to Unrepentant cities  (Matt 11:20-24)
(Related pericope:    Luke@62)
P(11:20)11:20 Then he began to reproach the towns (11:20)
  A(11:21)  Chorazin and Bethsaida   (Χοραζίν)
    B(11:22)    11:22 it will be more tolerable for Tyre and Sidon (11:22)   (ἡμέρᾳ κρίσεως)
  A'(11:23)  Capernaum   (Καφαρναούμ)
    B'(11:24)    11:24 it will be more tolerable for the land of Sodom (11:24)   (ἡμέρᾳ κρίσεως)
   A: Call to the towns. B: The day of judgement.

This parallel structure is about scolding against the towns which don't repent. The repetition emphasizes the day of judgment.

[55]Jesus thanks his father  (Matt 11:25-30)
(Related pericope:    Luke@64)
  A(11:25-26)  The childlike   (νηπίος)
    B(11:27)    11:27 the Son wishes to reveal (11:27)   (ὁ υἱὸς ἀποκαλύψαι)
  A'(11:28)  All you who labor and are burdened   (οἰ κοπιῶντες καὶ πεφορτισμένοι)
    B'(11:29-30)    11:29 learn from me (11:29)   (μάθετε ἀ ἐμοῦ)
   A: The weak. B: Learning from Jesus.

The first correspondence is about socially vulnerable people. The second correspondence is about learning from Jesus. This structure indicates socially vulnerable people are invited to learn from Jesus.

[56]Plucking grain on the Sabbath  (Matt 12:1-8)
(Related pericope:    Mark@12   Luke@23   Hosea@6)
  A(12:1)  12:1 Jesus was going through a field of grain on the sabbath (12:1)   (σοῦς, σάββασιν)
    B(12:2)    12:2 your disciples are doing what is unlawful to do on the sabbath (12:2)   (ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν σαββάτῳ)
      C(12:3-4)      12:4 only the priests could lawfully eat (12:4)   (τοῖς ἱερεῦσιν)
      C'(12:5-6)      12:5 the priests violate the sabbath and are innocent (12:5)   (οἱ ἱερεῖς)
    B'(12:7)    12:7 you would not have condemned these innocent men.(12:7)   (κατεδικάσατε τοὺς ἀναιτίους)
  A'(12:8)  12:8 For the Son of Man is Lord of the sabbath.(12:8)   (κύριος, σαββάτου)
   A: The sabbath and the LORD. B: Guilty of a sin. C: Exceptions provisions of the priest.

The first correspondence is about the sabbath and Jesus. The second correspondence is about discussion related to sin. The central correspondence is about exception for the priest at the temple. The latter half is composed of objection against the Pharisees. This structure indicates the innocence of the disciples and also emphasizes the metaphor which allegorizes Jesus as the temple. 12:7 includes citation of Hosea 6:6.

[57]The man with a withered hand  (Matt 12:9-14)
(Related pericope:    Mark@13   Luke@24)
  A(12:9)  12:9 Moving on from there (12:9)   (μεταβὰς)
    B(12:10a)    12:10a withered hand (12:10)   (χεῖρα ἔχων ξηράν)
      C(12:10b)      Question of the people
        D(12:11)        12:11on the sabbath will not take hold of it and lift it out?(12:11)
      C'(12:12)      Answer of Jesus
    B'(12:13)    12:13 it was restored as sound as the other. (12:13)   (ἀπεκατεσθη ὑγιὴς)
  A'(12:14)  12:14 the Pharisees went out (12:14)   (ἐξελθόντες)
   A: Leaving. B: The disease and healing. C: Question answer about good deeds at sabbath. D: Salvation for fallen sheep.

This structure is composed of three contrasts. The outer contrast is about leaving person (Jesus and the Pharisees). The second contrast is sick and healing. The third contrast is question and answer about guiltiness of healing on sabbath. The central part is about pity for fallen sheep. This structure would indicate the contrast between lawfulness and pity and also it emphasizes importance of pity. Moreover, this is first pericope about murder plan of the Pharisees.

[58]God's chosen servant  (Matt 12:15-21)
(Related pericope:    Isaiah@58)
  A(12:15-16)  12:16 he warned them not to make him known. (12:16)   (μὴ φανερὸν)
    B(12:17)    12:17 This was to fulfill what had been spoken through Isaiah the prophet: (12:17)
  A'(12:18-21)  12:19 He will not contend or cry out (12:19)   (οὐδὲ κραυγάσει)
   A: The silence. B: The fulfillment of the prophecy.

The correspondence is about silence or inconspicuous. The center part is about fulfillment of the prophecy (Isaiah 42:1-4). This structure also emphasizes that Jesus is promised messiah in Old Testament.

[59]Jesus and Beelzebul  (Matt 12:22-32)
(Related pericope:    Mark@16   Luke@69   Luke@75)
  A(12:22-23)  The Son of David   (ὁ υἱὸς Δαίδ)
    B(12:24)    12:24 This man drives out demons only by the power of Beelzebul (12:24)   (φαρισαῖοι ἀκούσαντες εἶπον)
      C(12:25-26)      12:26 if Satan drives out Satan, he is divided against himself (12:26)"   (ὁ σατανᾶς)
        D(12:27)        12:27 if I drive out demons by Beelzebul (12:27)   (ἐκβάλλω τὰ δαιμόνια)
        D'(12:28)        12:28 if it is by the Spirit of God that I drive out demons (12:28)   (ἐκβάλλω τὰ δαιμόνια)
      C'(12:29-30)      12:29 How can anyone enter a strong man's house and steal his property, unless he first ties up the strong man? (12:29)"   (τὸν ἰσχυρόν)
    B'(12:31)    12:31 blasphemy against the Spirit (12:31)   (τοῦ πνεύματος βλασφημία)
  A'(12:32)  The Son of Man   (τοῦ υἱοῦ τοῦ ἀνθρώπου)
   A: The son of David and the Son of Man. B: Words of blasphemy. C: Strong subjects. D: The power to expel the demon.

The outer correspondence is about son of man. The second correspondence is about blasphemy. The third correspondence is about domestic conflict and influential person. The forth correspondence is question answer about what is the power to expel demons. The former half includes erroneous insists, and the latter half includes objections against former insists. This structure emphasizes the power of Spirit of God.

[60]A tree and its fruit  (Matt 12:33-37)
(Related pericope:    Matthew@31   Luke@31)
  A(12:33)  Good tree and rotten tree   (καλὸν, σαπρὸν)
    B(12:34)    12:34 For from the fullness of the heart the mouth speaks.(12:34)   (τὸ στόμα λαλεῖ)
  A'(12:35)  Good person and evil person   (ἀγαθὸς, πονηρὸς)
    B'(12:36-37)    12:37 By your words you will be acquitted (12:37)   (λόγον)
   A: Good and bad objects. B: Words.

The first correspondence is contrast of good and evil. The second correspondence is about that spoken words reflect mind of people. This structure indicates justification of judgement of good and evil based on spoken words.

[61]About a Demand for a Sign  (Matt 12:38-45)
(Related pericope:    Mark@33   Luke@69   Luke@71   Jonah@3)
  A(12:38-40)  12:39 An evil and unfaithful generation (12:39)   (γενεὰ πονηρὰ καὶ μοιχαλὶς)
    B(12:41)    The men of Nineveh   (ἀναστήσονται ἐν εῇ κρίσει)
    B'(12:42)    The queen of the south   (ἐγερθήσεται ἐν τῇ κρίσει)
  A'(12:43-45)  12:45 this evil generation (12:45)   (τῇ γενεᾷ ταύτῃ τῇ πονηρα)
   A: The evil generation. B: The people at the judgement.

The outer correspondence is about evil generations. The inner correspondence is about the people who listen to the words. The outer and inner correspondences are contrast. Moreover, the inner correspondence also emphasizes "there is something greater". 12:40 includes citation of Jonah 2:1.

[62]The true kindred of Jesus  (Matt 12:46-50)
(Related pericope:    Mark@17   Luke@44)
  A(12:46-47)  12:46 his mother and his brothers appeared outside (12:46)   (ἱδοὺ ἡ μήτηρ μου καὶ οἱ ἀδελφοί)
    B(12:48)    12:48 Who is my mother? Who are my brothers? (12:48)   (τίς ἐστιν ἡ μήτηρ)
  A'(12:49)  12:49 Here are my mother and my brothers. (12:49)   (ἱδοὺ ἡ μήτηρ μου καὶ οἱ ἀδελφοί)
    B'(12:50)    12:50 whoever does the will of my heavenly Father is my brother, and sister, and mother. (12:50)"   (μήτηρ ἐστίν)
   A: Where is the mother and brothers. B: Who is the mother and brothers.

The repetition is contrast about who is the family of Jesus. The former is about blood relationship. The latter is about spiritual relationship. The focus is placed at the latter part.

[63]The parable of the sower  (Matt 13:1-9)
(Related pericope:    Mark@18   Luke@40)
  A(13:1-3)  13:3 he spoke to them at length in parables (13:3)   (παραβολαῖς λέγων)
    B1(13:4)    On the path   (ἔπεσεν)
    B2(13:5-6)    On rocky ground   (ἔπεσεν)
    B3(13:7)    Among thorns   (ἔπεσεν)
    B4(13:8)    On rich soil   (ἔπεσεν)
  A'(13:9)  13:9 Whoever has ears ought to hear. (13:9)   (ὁ ἐ.χων ὦτα ἀκουέτω)
   A: Words of Jesus and to hear that. B: The place where the seeds are sowed.

The structure includes four metaphors about a sower. The four metaphors are arranged that the latter become gradually better. The last metaphor (on rich soil) is desirable case.

[64]The parable of the sower explained  (Matt 13:10-23)
(Related pericope:    Mark@18   Luke@41   Luke@42   Luke@64   Isaiah@9)
  A(13:10-13)  13:11 knowledge of the mysteries of the kingdom of heaven (13:11)
    B(13:14-15)    13:14 Isaiah's prophecy (13:14)   (ἡ προφητεία)
      C(13:16)      13:16 blessed are your eyes, because they see(13:16)"   (ὀφθαλμοὶ, ὦτα)
    B'(13:17)    13:17 many prophets and righteous people (13:17)   (πολλοὶ προφῆται)
  A'(13:18-23)  Explanation of the parable
   A: To know the secret. B: Prophets. C: The blessed.

The outer correspondence is about the meaning of the parable. The second correspondence is about prophecy. The central part is about blessed person who sees the kingdom of God. The second correspondence and the central part are contrast. The reason of blessedness is explained at the outer correspondence. 13:10-14 include citation of Isaiah 6:9.

[65]The parable of the kingdom of heaven 1  (Matt 13:24-35)
(Related pericope:    Mark@19   Luke@87   Psalms@73)
  A1(13:24-30)  Parable of the weeds among the wheat
  A2(13:31-32)  Parable of the mustard seed
  A3(13:33)  Parable of the yeast
P(13:34-35)13:34 Jesus spoke to the crowds in parables (13:34)
   A: Parables of the heaven.

The structure is parrallel of three parables about the kingdom of heaven. Those parables all start with same phrase (ἄλλην παραβολὴν). The conclusion phrases include citation of Psalms 78:2.

[66]The parable of the kingdom of heaven 2  (Matt 13:36-50)
  A(13:36-43)  13:42 They will throw them into the fiery furnace (13:42)   (βακοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός)
    B(13:44)    13:44 sells all that he has and buys that field.(13:44)   (πωλεῖ πάντα ὅσα ἔχει καὶ ἀγοράζει)
    B'(13:45-46)    13:46 sells all that he has and buys it. (13:46)   (πέπρακεν πάντα ὅσα εἶχεν καὶ ἠγόρασεν)
  A'(13:47-50)  13:50 throw them into the fiery furnace (13:50)   (βακοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός)
   A: The fiery furnace. B: Selling everything and buying.

The structure includes three parables and one explanation of a parable. The outer correspondence is about parables of separation at the end of the age. The inner correspondence is about parables of value of the kingdom of heaven.

[67]Treasures new and old  (Matt 13:51-52)
  A(13:51a)  Words of Jesus
    B(13:51b)    Words of disciples
  A'(13:52)  Words of Jesus
   A: Words of Jesus. B: Words of disciples.

The structure is composed of three speeches. The outer speeches of Jesus surround the inner speech of disciples.

[68]The rejection of Jesus at Nazareth  (Matt 13:53-58)
(Related pericope:    Mark@23   Luke@15)
  A(13:53-54a)  13:54 He came to his native place (13:54)   (τὴν πατρίδα)
    B(13:54b)    13:54 Where did this man get such wisdom and mighty deeds?(13:54)   (τόθεν τούτῳ ἡ σοφία αὕτη καὶ αἱ δυνάμεις)
      C(13:55-56a)      13:55 Is he not the carpenter's son? (13:55)
    B'(13:56b-57a)    13:56 Where did this man get all this? (13:56)   (πόθεν οὖν τούτῳ ταῦτα πάντα)
  A'(13:57b-58)  13:57 A prophet is not without honor except in his native place (13:57)   (τῇ πατρίδι)
   A: The native place. B: Question of people towards Jesus. C: People's lack of understandings about Jesus.

The outer correspondence is about the native place of Jesus. The second correspondence is about the people's questions how can Jesus do miracles. The central part is about blood relationship of Jesus. The people in the hometown couldn't understand Jesus because they couldn't change existing impression about Jesus.

[69]The death of John the Baptist  (Matt 14:1-12)
(Related pericope:    Mark@25   Luke@50)
  A(14:1-2)  14:2 He has been raised from the dead; (14:2)   (τῶν εκρῶν)
    B(14:3)    14:3 Now Herod had arrested John, bound (him), and put him in prison (14:3)"   (φυλακῆ)
      C(14:4-5)      14:5 he wanted to kill him (14:5)
        D(14:6-7)        14:7 so much that he swore to give her whatever she might ask for. (14:7)
      C'(14:8)      14:8 Give me here on a platter the head of John the Baptist. (14:8)
    B'(14:9-11)    14:10 he had John beheaded in the prison. (14:10)   (φυλακῆ)
  A'(14:12)  14:12 took away the corpse and buried him (14:12)   (τὸ πτῶμα)
   A: The dead. B: John is put in prison. C: Murderous intent against John. D: The oath of Herod.

The outer correspondence is about death of John the Baptist. The second correspondence is about John the Baptist in prison. The third correspondence is about intent to kill John the Baptist. The central part is about the promise of Herod. This structure may emphasize the responsibility of Herod about death of John the Baptist.

[70]Feeding the five thousand  (Matt 14:13-21)
(Related pericope:    Matthew@76   Mark@26   Luke@51   John@18)
  A(14:13-14)  14:14 his heart was moved with pity for them (14:14)   (ἐθεράπευσεν)
    B(14:15)    14:15 the disciples approached him and said (14:15)   (μαθηταὶ)
      C(14:16)      Words of Jesus   (ὁ δὲ εἶπεν)
        D(14:17)        14:17 Five loaves and two fish are all we have here (14:17)
      C'(14:18)      Words of Jesus   (ὁ δὲ εἶπεν)
    B'(14:19)    14:19 gave them to the disciples, who in turn gave them to the crowds.(14:19)"   (μαθηταῖς)
  A'(14:20-21)  14:20 They all ate and were satisfied (14:20)   (ἐχορτάσθησαν)
   A: Salvation of the people. B: Bahaviors of the disciples. C: Words of Jesus. D: Five loaves and two fish.

The outer correspondence is about salvation for the people caused by pity of Jesus. The second and third correspondence is about interaction between Jesus and his disciples. The central part is about five loaves and two fish. The structure emphasizes salvation caused by very slight things. Moreover, it may suggest that salvation happens through hands of disciples.

[71]Jesus walks on the water  (Matt 14:22-33)
(Related pericope:    Mark@27   John@19)
  A(14:22-26)  14:26 It is a ghost (14:26)   (φαντασμά)
    B(14:27)    14:27 Take courage, it is I; do not be afraid. (14:27)"   (μὴ φοβεῖθε)
      C(14:28)      Words of Peter   (κύριε)
        D(14:29)        Words of Jesus
      C'(14:30)      Words of Peter   (κύριε)
    B'(14:31)    14:31 O you of little faith, why did you doubt? (14:31)"   (τί ἐδίστασας)
  A'(14:32-33)  14:33 Truly, you are the Son of God. (14:33)"   (θεοῦ υἱὸς)
   A: Who is Jesus. B: Jesus's words towards his disciples. C: Words of Peter. D: Invitation of Jesus.

The outer correspondence is about the identity of Jesus. The second correspondence is about Jesus's speech related to faith. The third correspondence is about words of Peter. The central part is about invitation from Jesus. This structure may indicate that the disciple become to believe by invitation of Jesus.

[72]Jesus heals the sick in Gennesaret  (Matt 14:34-36)
(Related pericope:    Mark@28)
  A(14:34)  14:34 they came (14:34)   (ἦςθον)
    B(14:35a)    14:35 they sent word to all the surrounding country (14:35)   (ἀπέστειλαν)
  A'(14:35b)  14:35 People brought to him (14:35)   (προσήνεγκαν)
    B'(14:36)    14:36 those who touched it were saved (14:36)   (διεσώθησαν)
   A: Arrival of Jesus and people. B: Proclamation and salvation.

The first correspondence is about arrival. The second correspondence is about proclamation and salvation.

[73]The tradition of the elders  (Matt 15:1-20)
(Related pericope:    Mark@29   Deuteronomy@14   Isaiah@42)
  A(15:1-2)  15:2 They do not wash (their) hands when they eat a meal. (15:2)   (νίπτονται τὰς χεῖρας)
    B(15:3-9)    15:8 their hearts are far from me;(15:8)   (δὲκαρδία αὑτῶν πόρρω)
      C(15:10-11)      15:11 what comes out of the mouth is what defiles one (15:11)
    B'(15:12-14)    15:14 they are blind guides (15:14)   (τυφλοί)
  A'(15:15-20)  15:20 to eat with unwashed hands does not defile. (15:20)   (ἀνίπτοις χερσὶν)
   A: Problem about eating. B: Hypocrisy of Pharisees. C: What comes out of the mouth is what defiles one.

The first correspondence is about problem of uncleanness and meal. The second correspondence is about hypocrisy of Pharisees. The central part is about what defiles people. This structure also indicates that the hypocritic teachings of Pharisees defile people. 15:4 includes Exodus 20:12, 21:17 and Deuteronomy 5:16. 15:8 includes Isaiah 29:13.

[74]The Canaanite woman's faith  (Matt 15:21-28)
(Related pericope:    Mark@30)
  A(15:21-22)  15:22 My daughter is tormented by a demon. (15:22)   (ἡ θυγάτηρ μου)
    B(15:23)    15:23 she keeps calling out after us. (15:23)   (κράζει)
      C(15:24)      Refusal of Jesus   (ἀποκριθεὶς εἶπεν)
        D(15:25)        15:25 Lord, help me. (15:25)
      C'(15:26)      Refusal of Jesus   (ἀποκριθεὶς εἶπεν)
    B'(15:27)    The words of the mother   (εἶπεν)
  A'(15:28)  15:28 her daughter was healed (15:28)   (ἡ θυγάτηρ αὐτῆς)
   A: The daughter's suffering and healing. B: Words of the mother. C: Refusal by Jesus. D: The wish of the mother.

The first correspondence is about the daughters suffering and salvation. Moreover, it describes about confession of faith by the mother and justification by Jesus. The second and third correspondences are about the mother's wish and refusal. The central part is about the wish for salvation by the mother. This mother's phrase is often used in Psalms (Greek Old Testament, Septuagint). This structure can be interpreted also as three times repetition of dialogue between Jesus and the mother.

[75]Jesus cures many people  (Matt 15:29-31)
  A(15:29)  Jesus sat down at the mountain
    B(15:30a)    15:30 the lame, the blind, the deformed, the mute (15:30)"   (χωλούς, τυφλούς, κυλλούς, κωφούς)
  A'(15:30b)  15:30 he cured them.
    B'(15:31)    15:31the mute speaking, the deformed made whole, the lame walking, and the blind able to see (15:31)"   (χωλούς, τυφλούς, κυλλούς, κωφούς)
   A: Acts of Jesus. B: Correspondence of disease and healing.

The first correspondence is about behaviors of Jesus. The second correspondence is about diseases and healing of them.

[76]Feeding the four thousand  (Matt 15:32-39)
(Related pericope:    Matthew@70   Mark@32)
  A(15:32)  15:32 they have nothing to eat (15:32)   (τί φάγωσιν)
    B(15:33)    15:33 The disciples said to him (15:33)   (οἱ μαθηταί)
      C(15:34a)      15:34 Jesus said to them (15:34)   (λέγει)
        D(15:34b)        15:34 "Seven," they replied, "and a few fish." (15:34)
      C'(15:35)      15:35 He ordered the crowd to sit down on the ground. (15:35)   (παραγγείλας)
    B'(15:36)    15:36 the disciples, who in turn gave them to the crowds.(15:36)"   (τοῖς μαθηταῖς)
  A'(15:37-39)  15:37 They all ate and were satisfied (15:37)   (ἔφαγον)
   A: Hunger and Satisfaction. B: Behaviors of the disciples. C: Behaviors of Jesus. D: Seven breads and two fishes.

The outer correspondence is about hunger and satisfaction. The second and third correspondence is about interaction between Jesus and his disciples. The central part is about seven loaves and few fish. The structure emphasizes salvation caused by very slight things. Moreover, it may suggest that salvation happens through hands of disciples.

[77]The demand for a sign  (Matt 16:1-4)
(Related pericope:    Mark@33   Luke@82)
  A(16:1)  16:1 asked him to show them a sign from heaven.(16:1)   (σημεῖον)
    B(16:2-3a)    16:2 In the evening you say, 'Tomorrow will be fair, for the sky is red';(16:2)"   (ὁ οὐρανός)
    B'(16:3b)    16:3 You know how to judge the appearance of the sky (16:3)   (ὁ οὐρανός)
  A'(16:4)  16:4 An evil and unfaithful generation seeks a sign (16:4)   (σημεῖον)
   A: Signs. B: To judge the appearance of the sky.

The outer correspondence is about signs. The second correspondence is about judging the appearance of the sky. The latter half is criticism against behaviors of the Pharisees described in the former part. The heaven and the sky is same word in Greek (οὐρανός).

[78]Beware of the leaven of Pharisees and Sadducees  (Matt 16:5-12)
(Related pericope:    Mark@33)
  A(16:5)  16:5 the disciples had forgotten to bring bread (16:5)   (ἐπελάθοντο)
    B(16:6)    16:6 beware of the leaven of the Pharisees and Sadducees. (16:6)   (τῆς ζύμης τῶν φαρισαίων καὶ Ζδδουκαίων)
      C(16:7)      16:7 It is because we have brought no bread. (16:7)   (διελοφίζοντο)
      C'(16:8-10)      16:8 why do you conclude among yourselves that it is because you have no bread? (16:8)   (διαλογίζεσθε)
    B'(16:11)    16:11 Beware of the leaven of the Pharisees and Sadducees. (16:11)   (τῆς ζύμης τῶν φαρισαίων καὶ Ζδδουκαίων)
  A'(16:12)  16:12 they understood (16:12)   (συνῆκαν)
   A: Forgetting and understanding of the disciples. B: The leaven of the Pharisees and Sadducees. C: Discussion about forgetting breads.

The outer correspondence is disciples' behaviors. The second correspondence is about warning against the Pharisees and Sadducees. The central correspondings is contrast of disciples' misunderstanding and explanation for that.

[79]Peter's declaration  (Matt 16:13-19)
(Related pericope:    Mark@35   Luke@52)
  A(16:13)  Question of Jesus   (τίνα λέγουσιν)
    B(16:14)    Words of disciples   (εἶπαν)
  A'(16:15)  Question of Jesus   (τίνα με λέγετε)
    B'(16:16)    Words of Peter   (εἶπεν)
P(16:17-19)Words of Jesus
   A: Questions of Jesus. B: Answers of the disciples.

The outer correspondence is about question answer of Jesus. The second correspondence is about answers of disciples. The central part is the question "who do you say that I am". The structure emphasizes that central question which is related to confession of faith.

[80]Jesus foretells his death and resurrection  (Matt 16:20-23)
(Related pericope:    Mark@36   Luke@53)
  A(16:20)  16:20 he was the Messiah (16:20)   (ὁ χριστός)
    B(16:21)    Prophecy of the suffering
  A'(16:22-23)  16:23 Get behind me, Satan (16:23)"   (σατανᾶ)
   A: Contrast of Messiah and Satan. B: The prophecy of suffering and resurrection.

The outer correspondence is about another name of Jesus and Peter. The central part is the first foretelling of the Passion.
By surrounding it with the contrast between God and the devil, it is thought that it emphasizes that it is an event in a transcendental dimension rather than a human dimension.

[81]The cross and self-denial  (Matt 16:24-28)
(Related pericope:    Mark@37   Mark@38   Luke@54)
  A(16:24)  16:24 to come after me (16:24)   (ἐλθεῖν)
    B(16:25)    16:25 whoever loses his life for my sake will find it. (16:25)   (εὑρήσει)
      C(16:26a)      16:26 What profit would there be (16:26)   (τί γὰρ ὠφεληθήσεται)
      C'(16:26b)      16:26 what can one give (16:26)   (τί δώσει)
    B'(16:27)    16:27 he will repay everyone according to his conduct.(16:27)   (ἀποδώσει)
  A'(16:28)  16:28 the Son of Man coming (16:28)   (ἐρχόμενον)
   A: Arrival. B: Rewards. C: Losing.

The outer correspondence is about coming of disciples (following to Jesus) and coming of the son of man. The structure clarifies that the disciple's choice to follow God is related to end-of-life rewards. Moreover, the center part emphasizes the incomparable value of God's reward.

[82]The transfiguration  (Matt 17:1-8)
(Related pericope:    Mark@39   Luke@55)
  A(17:1-3)  17:3 Moses and Elijah appeared to them (17:3)   (Μωυσῆς καὶ Ἠλίας)
    B(17:4)    17:4 Then Peter said to Jesus in reply (17:4)   (ὁ Πέτρος)
      C(17:5)      17:5 This is my beloved Son, with whom I am well pleased; listen to him. (17:5)
    B'(17:6)    17:6 When the disciples heard this, they fell prostrate (17:6)"   (οἱ μαθηταὶ)
  A'(17:7-8)  17:8 they saw no one else but Jesus alone. (17:8)   (οὐδένα εἶδον)
   A: The person who is with Jesus. B: Behaviors of the disciples. C: The words from the cloud.

Naturally, the sentence that Jesus is the Son of God is central to the structure. The disciples do not understand it, but it is suggested that it has already been revealed to the Prophets.

[83]Elijah has already come  (Matt 17:9-13)
(Related pericope:    Mark@39)
  A(17:9)  Words of Jesus   (ὁ υἱὸς τοῦ ἀνθρώπου)
    B(17:10)    Words of disciples   (Ἠλίαν)
  A'(17:11-12)  Words of Jesus   (ὁ υἱὸς τοῦ ἀνθρώπου)
    B'(17:13)    17:13 the disciples understood (17:13)   (Ἰωάννου τοῦ βαπτιστου)
   A: Teachings about the Son of Man by Jesus. B: Behaviors of the disciples.

[84]Jesus cures a boy with a Demon  (Matt 17:14-20)
(Related pericope:    Mark@40   Luke@56)
  A(17:14-16)  17:16 they could not cure him. (17:16)   (τοῖς μαθηταῖς)
    B(17:17-18)    17:17 O faithless and perverse generation (17:17)   (ἀπιστος)
  A'(17:19)  17:19 Why could we not drive it out? (17:19)   (οἱ μαθηταὶ)
    B'(17:20)    17:20 Because of your little faith (17:20)   (ὀλιγοπιστίαν)
   A: Disciples cannot expel the demon. B: Unbelief.

[85]Jesus again foretells his death and resurrection  (Matt 17:22-23)
(Related pericope:    Mark@41   Luke@57)
   Prophecy of the suffering

[86]Jesus and the temple tax  (Matt 17:24-27)
  A(17:24)  17:24 Doesn't your teacher pay the temple tax? (17:24)   (δίδραχμα)
    B(17:25a)    Words of Peter   (λέγει)
      C(17:25b)      17:25 From whom do the kings of the earth take tolls or census tax? From their subjects or from foreigners? (17:25)
    B'(17:26a)    Words of Peter   (εἰπόντος)
  A'(17:26b-27)  17:27 Give that to them for me and for you. (17:27)   (στατῆρα)
   A: The temple tax. B: Words of Peter. C: The kings of the earth and his child.

[87]About who shall be greatest  (Matt 18:1-5)
(Related pericope:    Mark@42   Luke@58)
  A(18:1)  18:1 greatest in the kingdom of heaven (18:1)   (μείζων ἐστὶν ἐν τῇ βασιλεία τῶν οὐρανῶν)
    B(18:2-3)    18:3 unless you turn and become like children (18:3)   (ὡς τὰ παιδία)
  A'(18:4)  18:4 the greatest in the kingdom of heaven (18:4)   (ὁ μείζων ἐν τῇ βασιλεία τῶν οὐρανῶν)
    B'(18:5)    18:5 receives one child such as this (18:5)   (δέξηται ἐν παιδίον)
   A: The great person. B: Becoming like children and accepting children

[88]The eternal life  (Matt 18:6-9)
(Related pericope:    Mark@42   Luke@98)
  A(18:6)  18:6 it would be better for him to have a great millstone hung around his neck and to be drowned in the depths of the sea.(18:6)   (συμφέρει αὐτῷ)
    B(18:7a)    18:7 Woe to the world (18:7)   (οὐαὶ)
      C(18:7b)      18:7 Such things must come (18:7)
    B'(18:7c)    18:7 woe to the one through whom they come!(18:7)   (οὐαὶ)
  A'(18:8-9)  18:8 It is better for you to enter into life maimed or crippled (18:8)   (καλόν σοί ἐστιν)
   A: About better situation. B: Unfortunate situation. C: Being stumbled.

[89]The parable of the lost sheep  (Matt 18:10-14)
(Related pericope:    Luke@93)
  A(18:10)  18:10 you do not despise one of these little ones (18:10)   (ἑνὸς τῶν μικρῶν)
    B(18:12)    the ninety-nine and the stray   (ἐνενήκοντα ἐννέα)
    B'(18:13)    the ninety-nine and the stray   (ἐνενήκοντα ἐννέα)
  A'(18:14)  18:14 one of these little ones be lost. (18:14)   (ἓν τῶν μικρῶν)
   A: The little ones. B: The ninety-nine and the stray.

[90]Reproving another who sins  (Matt 18:15-20)
(Related pericope:    Luke@98)
  A(18:15-17)  18:15 tell him his fault between you and him alone. (18:15)   (δύο μαρτύρων ἣ τριῶν)
    B(18:18)    on earth and in heaven   (γῆς, οὐρανῷ)
    B'(18:19)    on earth and in heaven   (γῆς, οὐρανοῖς)
  A'(18:20)  18:20 where two or three are gathered together in my name (18:20)   (δύο ἣ τρεῖς)
   A: Two or Three person gather. B: The heaven and the earth.

[91]The parable of the unforgiving servant  (Matt 18:21-35)
(Related pericope:    Luke@98)
  A(18:21-22)  18:21 if my brother sins against me, how often must I forgive him? (18:21)"   (ἀδελφός, ἀφήσω)
    B(18:23-25)    Command of his master   (βασιλεῖ)
      C(18:26-27)      18:26 'Be patient with me, and I will pay you back in full.'(18:26)"   (μακροθύμησον)
        D(18:28)        18:28 'Pay back what you owe.'(18:28)
      C'(18:29-31)      18:29 'Be patient with me, and I will pay you back.' (18:29)"   (μακροθύμησον)
    B'(18:32-34)    Command of his master   (ὁ κύριος)
  A'(18:35)  18:35 unless each of you forgives his brother from his heart. (18:35)   (ἀδελφῶ, ἀφῆτε)
   A: Forgiving one's brother. B: Behaviors of the master. C: Begging a forgiveness. D: That the servant will not forgive.

[92]Teaching about divorce  (Matt 19:1-12)
(Related pericope:    Matthew@17   Mark@43)
  A(19:1-3)  19:3 a man to divorce his wife (19:3)   (ἀπολῦσαι)
    B(19:4)    19:4 from the beginning (19:4)   (ἀρχῆς)
      C(19:5-6)      19:6 what God has joined together, no human being must separate. (19:6)"   (κολληθήσεται)
  A'(19:7)  19:7 the man give the woman a bill of divorce and dismiss (her)? (19:7)   (ἀπολῦσαι)
    B'(19:8-9)    19:8 from the beginning it was not so (19:9)   (ἀρχῆς)
      C'(19:10-12)      19:12 because they have renounced marriage for the sake of the kingdom of heaven. (19:12)   (εὐοῦχοι)
   A: Divorce. B: From the beginning. C: Comparison of not to divorce and not to marriage.

[93]Jesus blesses little children  (Matt 19:13-15)
(Related pericope:    Mark@44   Luke@103)
  A(19:13)  19:13 he might lay his hands on them and pray (19:13)   (τὰσχεῖρας)
    B(19:14)    19:14 do not prevent them (19:14)
  A'(19:15)  19:15 he placed his hands on them (19:15)   (τὰσχεῖρας)
   A: Laying hands on children. B: words of Jesus.

[94]The rich young man  (Matt 19:16-22)
(Related pericope:    Mark@45   Luke@104)
  A(19:16)  19:16 someone approached him (19:16)   (εἶς προσελθὼν)
    B(19:17)    19:17 If you wish to enter into life, keep the commandments. (19:17)"   (εἰ δὲθέλεις)
      C(19:18a)      Question of the man   (λέγει αὐτῷ)
        D(19:18b-19)        Commandment of the Old Testament
      C'(19:20)      Question of the man   (λέγει αὐτῷ)
    B'(19:21)    19:21 If you wish to be perfect, go, sell what you have and give to (the) poor (19:21)"   (εἰ θέλεις )
  A'(19:22)  19:22 he went away sad (19:22)   (ἀπῆλθεν)
   A: The arrival and leaving of the young man. B: The conditions by Jesus. C: Questions of the young man. D: A citation of the Old Testament.

[95]About the Danger of Riches  (Matt 19:23-30)
(Related pericope:    Mark@45   Luke@104)
  A(19:23-24)  19:23 it will be hard for one who is rich to enter the kingdom of heaven.(19:23)   (τὴν βασιλείαν τῶν οὐρανῶν)
    B(19:25)    19:25 Who then can be saved? (19:25)   (τίς ἄρα δύαται σωθῆναι)
      C(19:26)      19:26 for God all things are possible. (19:26)
    B'(19:27)    19:27 What will there be for us? (19:27)   (τί ἄρα ἔσται ἡμῖν)
  A'(19:28-30)  19:28 will yourselves sit on twelve thrones, judging the twelve tribes of Israel.(19:28)"   (θρόνου)
   A: The kingdom of heaven. B: Questions of the disciples. C: The Almighty God.

[96]The labors in the vineyard  (Matt 20:1-16)
  A(20:1a)  20:1 The kingdom of heaven is like (20:1)   (ἡ βασιλεία τῶν οὐρανῶν)
    B(20:1b-2)    20:2 After agreeing with them for the usual daily wage (20:2)   (δηναρίου)
      C(20:3-5)      20:4 I will give you what is just. (20:4)   (δίκαιου δώσω)
        D(20:6-7)        20:6 Going out about five o'clock (20:6)   (τὴν εδεκάτην)
          E(20:8)          20:8 beginning with the last and ending with the first. (20:8)
        D'(20:9-10)        20:9 those who had started about five o'clock came (20:9)   (τὴν ἐνδεκάτην)
      C'(20:10-12)      20:10 they thought that they would receive more (20:10)   (πλεῖον λήμψονται)
    B'(20:13-15)    20:13 Did you not agree with me for the usual daily wage?(20:13)   (δηναρίου)
  A'(20:16)  20:16 the last will be first, and the first will be last (20:16)"   (οἱ ἐσχατοι πρῶτοι)
   A: Order of the kingdom of heaven. B: Promise of one denarius. C: Appropriate wages. D: The workers who came at five o'clock. E: The last will be first.

[97]A third time Jesus foretells his death and resurrection  (Matt 20:17-19)
(Related pericope:    Mark@46   Luke@105)
   Prophecy of the suffering

[98]The request of the mother of James and John  (Matt 20:20-23)
(Related pericope:    Mark@47)
  A(20:20)  20:20 wishing to ask him for something.(20:20)   (αἰτοῦσά)
    B(20:21)    20:21 sit, one at your right and the other at your left (20:21)"   (δεξιῶν, εὐωνύμων)
  A'(20:22)  20:22 You do not know what you are asking. (20:22)   (αἰτεῖσθε)
    B'(20:23)    20:23 to sit at my right and at my left (20:23)   (δεξιῶν, εὐωνύμων)
   A: Wish to Jesus. B: Sitting on the left and right.

[99]Be a servant  (Matt 20:24-28)
(Related pericope:    Mark@47)
  A(20:24-25)  20:25 the rulers of the Gentiles lord it over them (20:25)   (κατεξουσιάζουσιν)
    B(20:26)    20:26 shall be your servant (20:26)   (διάκονος)
      C(20:27)      20:27 shall be your slave (20:27)
    B'(20:28a)    20:28 did not come to be served but to serve (20:28)   (διακονῆσαι)
  A'(20:28b)  20:28 to give his life as a ransom for many.(20:28)   (δοῦαι τὴν ψυχὴν)
   A: Comparison of Pagan ruler and the Son of Man. B: To serve. C: To become a servant.

[100]Jesus heals two blind men  (Matt 20:29-34)
(Related pericope:    Mark@48   Luke@106)
  A(20:29)  20:29 followed him (20:29)   (ἠκολούθησεν)
    B(20:30)    20:30 have pity on us! (20:30)   (ἐησον)
      C(20:31)      20:31 Lord (20:31)   (κύριε)
        D(20:32)        20:32 What do you want me to do for you? (20:32)
      C'(20:33)      20:33 Lord (20:33)   (κύριε)
    B'(20:34a)    20:34 Moved with pity (20:34)   (σπλαγχνισθεὶς)
  A'(20:34b)  20:34 followed him (20:34)   (ἠκολούθησαν)
   A: Following to Jesus. B: Pity. C: Call towards the LORD. D: The question of Jesus.

[101]Jesus's triumphal entry into Jerusalem  (Matt 21:1-11)
(Related pericope:    Mark@49   Luke@109   John@45)
  A(21:1-3)  21:1 they drew near Jerusalem (21:1)   (Ἱεροσόλυμα)
    B(21:4-5)    21:5 your king comes to you (21:5)   (ὁ βασιλεύς σου ἔρχεται)
      C(21:6-7)      21:6 The disciples went and did as Jesus had ordered them (21:6)   (οἱ μαθηταὶ)
      C'(21:8)      21:8 The very large crowd spread their cloaks (21:8)   (πλεῖστος ὄχλος)
    B'(21:9)    21:9 he who comes in the name of the Lord (21:9)   (ὁ ἐρχόμενος ἐν ὀνόματι κυρίου)
  A'(21:10-11)  21:10 he entered Jerusalem (21:10)   (Ἱεροσόλυμα)
   A: Arrival at Jerusalem. B: The coming of the king and the LORD that was prophesied in the Old Testament. C: Behavior of disciples and crowd.

[102]Jesus cleanses the temple  (Matt 21:12-17)
(Related pericope:    Mark@51   Luke@110   John@7)
  A(21:12)  21:12 drove out all those engaged in selling and buying (21:12)   (ἐξέβαλεν)
    B(21:13)    Citation of the Old Testament   (γέγραπται)
      C(21:14)      21:14 The blind and the lame approached him in the temple area (21:14)   (ἐν τῷ ἱερῷ)
      C'(21:15)      21:15 the children crying out in the temple area (21:15)   (ἐν τῷ ἱερῷ)
    B'(21:16)    Citation of the Old Testament   (ἀνέγωτε)
  A'(21:17)  21:17 he went out of the city (21:17)   (ἐχῆλθεν)
   A: Going out. B: Citations of the Old Testament by Jesus. C: The small one in the temple area.

[103]Jesus curses the fig tree  (Matt 21:18-22)
(Related pericope:    Mark@50   Mark@52)
  A(21:18-19a)  Words of Jesus
    B(21:19b)    21:19 immediately the fig tree withered. (21:19)   (ἐξηράνθη παραχρῆμα ἡ συκῆ)
    B(21:20)    21:20 How was it that the fig tree withered immediately? (21:20)   (παραχρῆμα ἐξηράνθη ἡ συκῆ)
  A'(21:21-22)  Words of Jesus
   A: Words of Jesus. B: The fig tree withers.

[104]The authority of Jesus questioned  (Matt 21:23-27)
(Related pericope:    Mark@53   Luke@111)
  A(21:23)  21:23 By what authority are you doing these things? (21:23)   (ἐξουσίᾳ)
    B(21:24-25a)    21:25 Was it of heavenly or of human origin? (21:25)   (ἐξ οὐρανοῦ)
    B'(21:25b-27a)    21:25 If we say 'Of heavenly origin,' (21:25)"   (ἐξ οὐρανοῦ)
  A'(21:27b)  21:27 by what authority I do these things. (21:27)   (ἐξουσίᾳ)
   A: Problem about an authority. B: Heavenly origin and human origin.

[105]The parable of the two sons  (Matt 21:28-32)
  A(21:28-30)  21:29 afterwards he changed his mind and went. (21:29)   (μεταμεληθεὶς)
    B'(21:31)    21:31 Which of the two did his father's will? (21:31)
  A'(21:32)  21:32 you did not later change your minds and believe him.(21:32)   (μετεμελήθητε)
   A: Changing one's mind afterwards. B: The wish of the father.

[106]The parable of the wicked tenants  (Matt 21:33-46)
(Related pericope:    Mark@54   Luke@112)
  A(21:33-40)  21:33 Hear another parable (21:33)   (παραβολὴν)
    B(21:41)    21:41 lease his vineyard to other tenants (21:41)   (ἐκδώσεται)
      C(21:42)      21:42 The stone that the builders rejected has become the cornerstone (21:42)
    B'(21:43-44)    21:43 given to a people that will produce its fruit.(21:43)   (δοθήσεται)
  A'(21:45-46)  21:45 heard his parables (21:45)   (παραβολὰς)
   A: Parables. B: Being given to other people. C: The citation of the Old Testament.

[107]The parable of the wedding banquet  (Matt 22:1-14)
(Related pericope:    Luke@91)
  A(22:1-3)  22:3 He dispatched his servants to summon the invited guests to the feast (22:3)   (καλέσαι)
    B(22:4-6)    22:4 he sent other servants (22:4)   (δούλους)
      C(22:7)      22:7 destroyed those murderers, and burned their city.(22:7)"   (ἀπώλεσεν)
  A'(22:8-9)  22:8 those who were invited were not worthy to come. (22:8)   (κεκλημένοι)
    B'(22:10)    22:10 The servants went out into the streets (22:10)   (δοῦλοι)
      C'(22:11-14)      22:13 Bind his hands and feet, and cast him into the darkness outside (22:13)"   (ἐκβάλετε)
   A: Invitation of the king. B: Servants go to call. C: Punishments against not suitable person.

[108]The question about paying taxes  (Matt 22:15-22)
(Related pericope:    Mark@55   Luke@113)
  A(22:15)  22:15 the Pharisees went away (22:15)   (πορευθέντες)
    B(22:16-17)    22:17 Is it lawful to pay the census tax to Caesar or not? (22:17)   (Καίσαρι)
      C(22:18-20)      22:20 Whose image is this and whose inscription? (22:20)   (τίνος ἡ εἰκὼν)
      C'(22:21a)      22:21 Caesar's. (22:21)   (Καίσαρος)
    B'(22:21b)    22:21 Then repay to Caesar what belongs to Caesar and to God what belongs to God.(22:21)   (Καίσαρος Καίσαρι)
  A'(22:22)  22:22 leaving him they went away. (22:22)   (ἀπῆλθαν)
   A: The appearance and leaving of the Pharisees. B: Question of the Pharisees and its answers. C: Question of Jesus and its answers.

[109]The question about the resurrection  (Matt 22:23-33)
(Related pericope:    Mark@56   Luke@114)
  A(22:23)  22:23 They put this question to him,(22:23)"   (προσῆλθον)
    B(22:24)    Citation of the Old Testament   (Μωυσῆς)
      C(22:25-28)      22:28 Now at the resurrection, of the seven, whose wife will she be? (22:28)"   (ἐν τῇ ἀναστάσει)
        D(22:29)        22:29 you do not know the scriptures or the power of God.(22:29)
      C'(22:30)      22:30 At the resurrection they neither marry (22:30)   (ἐν γὰρ τῇ ἀναστάσει)
    B'(22:31-32)    Citation of the Old Testament   (Ἀβραὰμ)
  A'(22:33)  22:33 they were astonished at his teaching. (22:33)   (ἐξεπλήσσοντο)
   A: Behaviors of the questioner. B: Citations of the Old Testament. C: The situations of the resurrection. D: The Bible and the power of God.

[110]The greatest commandment  (Matt 22:34-40)
(Related pericope:    Mark@57   Luke@65)
  A(22:34-36)  22:36 which commandment in the law is the greatest?(22:36)   (νόμῳ)
    B(22:37)    22:37 You shall love the Lord (22:37)   (ἀγαπήσεις)
      C(22:38)      22:38 This is the greatest and the first commandment. (22:38)   (πρώτη)
      C'(22:39a)      22:39 The second is like it (22:39)   (δευτέρα)
    B'(22:39b)    22:39 You shall love your neighbor as yourself.(22:39)   (ἀγαπήσεις)
  A'(22:40)  22:40 The whole law and the prophets depend on these two commandments.(22:40)   (νόμος)
   A: The law. B: You shall love. C: The first and the second commandments.

[111]The question about David's son  (Matt 22:41-46)
(Related pericope:    Mark@58   Luke@115)
  A(22:41)  22:41 Jesus questioned them,(22:41)"   (ἐπηρώτησεν)
    B(22:42)    22:42 Whose son is he? (22:42)   (τίνος υἱός)
      C(22:43)      22:43 does David, inspired by the Spirit, call him 'lord,' (22:43)"   (καλεῖ αὐτὸν κύριον)
        D(22:44)        Citation of the Old Testament
      C'(22:45a)      22:45 If David calls him 'lord,' (22:45)"   (καλεῖ αὐτὸν κύριον)
    B'(22:45b)    22:45 how can he be his son? (22:45)   (πῶς υἱὸς)
  A'(22:46)  22:46 did anyone dare to ask (22:46)   (ἐπερωτῆσαι)
   A: Questions. B: Whose son is he. C: To call Messiah the LORD. D: The citation of the Old Testament.

[112]Jesus denounces Scribes and Pharisees  (Matt 23:1-39)
(Related pericope:    Mark@59   Luke@73   Luke@89   Luke@116)
  A(23:1-12)  23:4 they will not lift a finger to move them (23:4)   (θέλουσιν)
    B(23:13-15)    23:13 Woe to you, scribes and Pharisees, you hypocrites (23:13)"   (οὐαὶ δὲ ὑμῖν γραμματεῖς καὶ φαρισαῖοι ὑποκριταί)
      C(23:16-22)      23:17 which is greater, the gold, or the temple that made the gold sacred? (23:17)
    B'(23:23-33)    23:23 Woe to you, scribes and Pharisees, you hypocrites (23:23)"   (οὐαὶ δὲ ὑμῖν γραμματεῖς καὶ φαρισαῖοι ὑποκριταί)
  A'(23:34-39)  23:37 you were unwilling (23:37)   (ἠθελήσατε)
   A: Person who doesn't act. B: Woe to hypocrites. C: What is holy.

[113]The destruction of the temple foretold  (Matt 24:1-2)
(Related pericope:    Mark@61   Luke@118)
   Prophecy of the destruction of the temple

[114]Signs of the end of the age  (Matt 24:3-14)
(Related pericope:    Mark@61   Luke@118   Luke@119)
  A(24:3)  24:3 what sign will there be of your coming, and of the end of the age?(24:3)"   (συντελείας τοῦ αἰῶνος)
    B(24:4-5)    24:5 For many will come in my name (24:5)   (ἐγώ εἰμι ὁ χριστός)
      C(24:6-8)      24:7 Nation will rise against nation, and kingdom against kingdom (24:7)"   (ἔθνος ἐπὶ ἔθνος)
        D(24:9)        24:9 they will kill you (24:9)
      C'(24:10)      24:10 they will betray and hate one another. (24:10)   (ἀλλήλους παραδώσουσιν)
    B'(24:11-13)    24:11 Many false prophets will arise (24:11)   (ψευδοπροφῆται)
  A'(24:14)  24:14 then the end will come.(24:14)   (τὸ τέλος)
   A: The end of the age. B: False prophets. C: Conflicts. D: Prophecy of persecution.

[115]The desolating sacrilege  (Matt 24:15-28)
(Related pericope:    Mark@61   Luke@100   Luke@120)
  A(24:15-22)  24:15 the desolating abomination spoken of through Daniel the prophet (24:15)   (τὸ βδέλυγμα τῆς ἐρημώσεως)
    B(24:23)    24:23 do not believe it. (24:23)   (μὴ πιστεύτηε)
      C(24:24)      24:24 to deceive even the elect (24:24)
    B'(24:25-26)    24:26 do not believe it (24:26)   (μὴ πιστεύτηε)
  A'(24:27-28)  24:27 will the coming of the Son of Man be. (24:27)   (τοῦ υἱοῦ τοῦ ἀνθρώπου)
   A: Contrast of the arrival of abomination and the arrival of the Son of Man. B: Don't believe. C: The prophecy about deception.

[116]The coming of the son of man  (Matt 24:29-31)
(Related pericope:    Mark@62   Luke@121)
  A(24:29)  24:29 the powers of the heavens will be shaken.(24:29)   (τῶν οὐρανῶν)
    B(24:30a)    24:30 And then the sign of the Son of Man will appear in heaven(24:30)   (τοῦ υἱοῦ τοῦ ἀνθρώπου)
    B'(24:30b)    24:30 they will see the Son of Man coming upon the clouds of heaven with power and great glory.(24:30)   (τὸν υἱὸν τοῦ ἀνθρώπου)
  A'(24:31)  24:31 from one end of the heavens to the other.(24:31)   (ἄκρων οὐρανῶν)
   A: Whole heaven. B: The Son of Man.

[117]The lesson of the fig tree  (Matt 24:32-35)
(Related pericope:    Mark@63   Luke@122)
  A(24:32)  24:32 Learn a lesson(24:32)   (μάθετε τὴν παραβολήν)
    B(24:33)    24:33 when you see all these things (24:33)   (πάντα ταῦτα)
    B'(24:34)    24:34 until all these things have taken place.(24:34)   (πάντα ταῦτα)
  A'(24:35)  24:35 my words will not pass away. (24:35)   (λόγοι μου)
   A: Teachings of Jesus. B: All these things.

[118]The necessity for watchfulness  (Matt 24:36-44)
(Related pericope:    Mark@64   Luke@79   Luke@100)
  A(24:36-37)  24:37 it will be at the coming of the Son of Man.(24:37)   (τοῦ υἱοῦ τοῦ ἀνθρώπου)
    B(24:38-39)    24:39 They did not know (24:39)   (οὐκ ἔγνωσαν)
      C(24:40)      24:40 Two men will be out in the field; one will be taken, and one will be left.(24:40)"   (δύο, εἶς)
      C'(24:41)      24:41 Two women will be grinding at the mill; one will be taken, and one will be left. (24:41)"   (δύο, μία)
    B'(24:42-43)    24:42 you do not know (24:42)   (οὐκ ὅιδατε)
  A'(24:44)  24:44 the Son of Man will come. (24:44)   (ὁ υἱὸς τοῦ ἀνθρώπου)
   A: Arrival of the Son of Man. B: What the people don't know. C: The one of two.

[119]The faithful or the unfaithful slave  (Matt 24:45-51)
(Related pericope:    Luke@80)
  A(24:45)  24:45 the faithful and prudent servant (24:45)   (ὁ πιστὸς δοῦλος)
    B(24:46)    24:46 his master on his arrival (24:46)   (ἐλθὼν ὁ κύριος)
      C(24:47)      24:47 he will put him in charge of all his property. (24:47)   (καταστήσει)
  A'(24:48-49)  24:48 wicked servant (24:48)   (ὁ κακὸς δοῦλος)
    B'(24:50)    24:50 the servant's master will come on an unexpected day (24:50)   (ἤξει ὁ κύριος)
      C'(24:51)      24:51 will punish him severely (24:51)   (διχοτομήσει)
   A: Contrast of the faithful servant and the wicked servant. B: Return of the master. C: Rewards.

[120]The parable of the ten bridesmaids  (Matt 25:1-13)
  A(25:1)  25:1 went out to meet the bridegroom.(25:1)   (υμφίου)
    B(25:2-4)    25:3 brought no oil with them, (25:3)"   (ἔλαιον)
      C(25:5)      25:5 they all became drowsy and fell asleep. (25:5)   (ἐκάθευδον)
  A'(25:6)  25:6 Come out to meet him! (25:6)   (υμφίος)
    B'(25:7-9)    25:8 Give us some of your oil (25:8)   (ἐλαίου)
      C'(25:10-13)      25:13 stay awake (25:13)   (γρηφορεῖτε)
   A: To meet the bridegroom. B: The oil. C: The contrast of sleeping and arousing.

[121]The parable of the talents  (Matt 25:14-30)
(Related pericope:    Luke@108)
  A(25:14-15)  25:14 called in his servants and entrusted his possessions to them.(25:14)   (τοὺς ἰδίους δούλους)
    B(25:16)    The one who received five talents   (πέντε τάλαντα)
      C(25:17)      The one who received two talents   (δύο)
        D(25:18)        The one who received one talent   (ἓν)
  A'(25:19)  25:19 came back and settled accounts with them. (25:19)   (ὁ κύριος τῶν δούλων)
    B'(25:20-21)    The one who received five talents   (πέντε τάλαντα)
      C'(25:22-23)      The one who received two talents   (δύο τάλαντα)
        D'(25:24-30)        The one who received one talent   (ἓν τάλαντον)
   A: The master calls the servants. B: five talents. C: two talents. D: one talent.

[122]The judgment of the nations  (Matt 25:31-46)
P(25:31-33)25:33 He will place the sheep on his right and the goats on his left. (25:33)
  A(25:34-36)  King's blessing   (εὐλογημένοι)
    B(25:37-39)    25:37 the righteous will answer him (25:37)   (ἀποκριθήσονται)
      C(25:40)      25:40 whatever you did for one of these least brothers of mine, you did for me. (25:40)"   (ἐλαχίστων)
  A'(25:41-43)  King's curse   (κατηραμένοι)
    B'(25:44)    25:44 they will answer (25:44)   (ἀποκριθήσονται)
      C'(25:45)      25:45 what you did not do for one of these least ones, you did not do for me. (25:45)"   (ἐλαχίστων)
P'(25:46)25:46 these will go off to eternal punishment, but the righteous to eternal life.(25:46)
   A: Curse and Blessing of the king. B: Responses of the people. C: Reply of the king.

[123]The plot to kill Jesus  (Matt 26:1-5)
(Related pericope:    Mark@65   Luke@124   John@42)
  A(26:1-2a)  26:2in two days' time it will be Passover (26:2)   (πάσχα)
    B(26:2b)    26:2 to be crucified. (26:2)   (σταυρωθῆναι)
      C(26:3)      26:3 the chief priests and the elders of the people assembled (26:3)
    B'(26:4)    26:4 put him to death. (26:4)   (ἀποκτείνωσιν)
  A'(26:5)  26:5 Not during the festival (26:5)   (ἑορτῇ)
   A: Festivals. B: Murder. C: The conspiracy of the chief priests.

[124]The anointing at Bethany  (Matt 26:6-13)
(Related pericope:    Mark@66   John@43)
  A(26:6-7)  26:7 poured it (26:7)   (μύρου)
    B(26:8-9)    26:9 the money given to the poor. (26:9)   (πτωχοῖς)
      C(26:10)      26:10 She has done a good thing for me. (26:10)
    B'(26:11)    26:11 The poor you will always have with you (26:11)   (πτωχοὺς)
  A'(26:12-13)  26:12 In pouring this perfumed oil (26:12)   (μύρον)
   A: Pouring the oil. B: The poor. C: Good thing.

[125]Judas agrees to betray Jesus  (Matt 26:14-16)
(Related pericope:    Mark@67   Luke@124)
  A(26:14-15a)  26:15I hand him over to you (26:15)   (παραδώσω)
    B(26:15b)    26:15They paid him thirty pieces of silver,(26:15)
  A'(26:16)  26:16 to hand him over. (26:16)   (παραδῷ)
   A: Handing over Jesus. B: The contract of Judah.

[126]The passover with the disciples  (Matt 26:17-25)
(Related pericope:    Mark@68   Mark@69   Luke@125   Luke@126   John@50)
  A(26:17)  26:17 Where do you want us to prepare for you to eat the Passover? (26:17)   (ποῦ θέλεις ἐτοιμάσωμέν)
    B(26:18)    26:18 My appointed time draws near (26:18)   (ὁ καιρός μου ἐγγύς ἐστιν)
      C(26:19)      26:19 The disciples then did as Jesus had ordered, and prepared the Passover. (26:19)"   (ἐποίησαν)
        D(26:20-21)        26:21 one of you will betray me. (26:21)
      C'(26:22)      26:22 Deeply distressed at this, they began to say to him one after another (26:22)"   (λυπούμενοι)
    B'(26:23-24)    26:24 The Son of Man indeed goes, as it is written of him (26:24)"   (υἱὸς τοῦ ἀνθρώπου ὑπάγει)
  A'(26:25)  26:25 Surely it is not I, Rabbi? (26:25)"   (μήτι ἐγώ εἰμι)
   A: Question of the disciples. B: Prophecy of Jesus. C: Behavior of the disciples. D: Prophecy about betrayal of the disciples.

[127]The institution of the Lord's supper  (Matt 26:26-30)
(Related pericope:    Mark@70   Luke@126   1Corinthians@17)
  A(26:26a)  26:26 Jesus took bread, said the blessing, (26:26)"   (εὐλογήσας)
    B(26:26b)    26:26 this is my body. (26:26)   (τὸ σῶμά μου)
  A'(26:27a)  26:27 he took a cup, gave thanks (26:27)"   (εὐχαριστήσας)
    B'(26:27b-30)    26:28 for this is my blood of the covenant (26:28)   (τὸ αἷμά μου)
   A: Prayer. B: The body and blood of Jesus.

[128]The Peter's denial foretold  (Matt 26:31-35)
(Related pericope:    Mark@71   Luke@128   John@53)
  A(26:31-32)  26:31 you will have your faith in me shaken (26:31)   (σκανδαλισθήσεσθε)
    B(26:33)    26:33 mine will never be. (26:33)   (σκανδαλισθήσομαι)
  A'(26:34)  26:34you will deny me three times. (26:34)   (ἀπαρνήσῃ)
    B'(26:35)    26:35 I will not deny you. (26:35)   (ἀπαρνήσομαι)
   A: Prophecy about betrayal of the disciples. B: Denial by the disciples.

[129]Jesus prays in Gethsemane  (Matt 26:36-46)
(Related pericope:    Mark@72   Luke@130)
  A(26:36)  26:36 Sit here (26:36)   (καθίσατε)
    B(26:37-38)    26:38 keep watch with me.(26:38)   (γρηγορεῖτε)
      C(26:39)      26:39 yet, not as I will, but as you will.(26:39)"   (ὡς σύ)
        D(26:40-41)        26:41 Watch and pray that you may not undergo the test. (26:41)
      C'(26:42)      26:42 your will be done!(26:42)   (τὸ θέλημά σου)
    B'(26:43-44)    26:43 found them asleep (26:43)   (καθεύδοντας)
  A'(26:45-46)  26:45 Get up (26:46)   (ἐγείρεσθε)
   A: Contrast of sitting and getting up. B: Contrast of arousing and sleeping. C: Prayer of Jesus. D: To watch and pray.

[130]The betrayal and arrest of Jesus  (Matt 26:47-56)
(Related pericope:    Mark@73   Luke@131   John@63)
  A(26:47-48)  26:47 accompanied by a large crowd, with swords and clubs (26:47)"   (μαχαιρῶν καὶ ξύλων)
    B(26:49-50)    26:50 Friend, do what you have come for. (26:50)"   (ἐφ ὃ πάρει)
      C(26:51)      26:51 put his hand to his sword, drew it (26:51)"   (μάχαιραν)
      C'(26:52)      26:52 all who take the sword will perish by the sword. (26:52)   (μάχαιραν)
    B'(26:53-54)    26:54 how would the scriptures be fulfilled (26:54)   (πληρωθῶσιν)
  A'(26:55-56)  26:55 with swords and clubs to seize me? (26:55)   (μαχαιρῶν καὶ ξύλων)
   A: Swords and clubs. B: The fulfillment. C: Person who takes the sword.

[131]Jesus before the high priest  (Matt 26:57-68)
(Related pericope:    Mark@74   Luke@132   Luke@133   John@65)
  A(26:57-58)  26:57 Those who had arrested Jesus led him away to Caiaphas (26:57)   (κρατήσαντες)
    B(26:59)    26:59 in order to put him to death,(26:59)"   (θανατώσωσιν)
      C(26:60a)      26:60 many false witnesses came forward. (26:60)   (ψευδομαρτύρων)
        D(26:60b-61)        26:61 'I can destroy the temple of God and within three days rebuild it.'(26:61)
          E(26:62)          Question of the high priest   (ὁ ἀρχιερεὺς)
            F(26:63a)            26:63 Jesus was silent. (26:63)
          E'(26:63b)          Question of the high priest   (ὁ ἀρχιερεὺς)
        D'(26:64)        26:64the Son of Man seated at the right hand of the Power' and 'coming on the clouds of heaven.'(26:64)
      C'(26:65)      26:65 What further need have we of witnesses? (26:65)   (μαρτύρων)
    B'(26:66)    26:66 He deserves to die! (26:66)   (θανάτου)
  A'(26:67-68)  26:67 they spat in his face and struck him (26:67)   (ἐνέπτυσαν)
   A: The people's behaviors against Jesus. B: Death penalty. C: Testimony. D: Prophecy. E: Question of the high priest. F: Jesus is silent.

[132]Peter's denial of Jesus  (Matt 26:69-75)
(Related pericope:    Mark@75   Luke@132   John@64   John@66)
  A(26:69a)  26:69 Now Peter was sitting outside in the courtyard. (26:69)   (ἔξω)
    B1(26:69b-70)    Denial of Peter   (ἠρήσατο)
    B2(26:71-72)    Denial of Peter   (ἠρήσατο)
    B3(26:73-74)    Denial of Peter   (καταθεματίζειν)
  A'(26:75)  26:75 He went out and began to weep bitterly.(26:75)   (ἔξω)
   A: Outside. B: Denial of Peter.

[133]Jesus brought before Pilate  (Matt 27:1-2)
(Related pericope:    Mark@76   Luke@134   John@37)
   Handed Jesus over to Pilate

[134]The suicide of Judas  (Matt 27:3-10)
(Related pericope:    Acts@2)
  A(27:3-5)  27:3 He returned the thirty pieces of silver (27:3)   (τὰ τριάκοντα ἀργύρια)
    B(27:6-8)    27:7 they used it to buy the potter's field (27:7)   (τὸν ἀργὸν τοῦ κεραμέως)
  A'(27:9)  27:9 they took the thirty pieces of silver (27:9)   (τὰ τριάκοντα ἀργύρια)
    B'(27:10)    27:10 they paid it out for the potter's field (27:10)   (τὸν ἀργὸν τοῦ κεραμέως)
   A: The thirty pieces of silver. B: The potter's field.

[135]Pilate questions Jesus  (Matt 27:11-14)
(Related pericope:    Mark@76   Luke@134   John@67)
  A(27:11)  Question of Pilate   (ὁ ἡγεμὼν)
    B(27:12)    27:12 he made no answer.(27:12)   (οὐδὲν ἀπεκρίνατο)
  A'(27:13)  Question of Pilate   (ὁ Πιλᾶτος)
    B'(27:14)    27:14 he did not answer him one word (27:14)   (οὐκ ἀπεκρίθη)
   A: Question of Pilate. B: Jesus doesn't answer.

[136]Barabbas or Jesus?  (Matt 27:15-26)
(Related pericope:    Mark@77   Luke@136   John@68)
  A(27:15-18)  27:17 Which one do you want me to release to you (27:17)   (ἀπολύσω)
    B(27:19-20)    27:19 Have nothing to do with that righteous man (27:19)   (μηδὲν σοὶ)
      C(27:21-23)      27:22 Let him be crucified! (27:22)
    B'(27:24-25)    27:24 I am innocent of this man's blood. (27:24)   (ἀθῷος εἰμι)
  A'(27:26)  27:26 he released Barabbas to them (27:26)   (ἀπέλυσεν)
   A: Release. B: Responsibility of Pilate. C: The crowds want crucifixion.

[137]The soldiers mock Jesus  (Matt 27:27-37)
(Related pericope:    Mark@78   Luke@137   Luke@138   John@69)
  A(27:27-29)  27:29 Hail, King of the Jews! (27:29)"   (βασιλεῦ τῶν Ἰουδαίων)
    B(27:30-31)    27:31 led him off to crucify him. (27:31)   (τὸ σταυρῶσαι)
    B'(27:32-34)    27:32 this man they pressed into service to carry his cross.(27:32)   (τὸν σταυρὸν)
  A'(27:35-37)  27:37 This is Jesus, the King of the Jews.(27:37)"   (ὁ βασιλεὺς τῶν Ιουδαίων)
   A: King of the Jews. B: The Cross.

[138]The crucifixion of Jesus  (Matt 27:38-44)
(Related pericope:    Mark@78   Luke@139)
  A(27:38)  27:38 Two revolutionaries were crucified with him (27:38)   (δύο λῃσταί)
    B(27:39-40)    27:40 save yourself, if you are the Son of God (27:40)"   (υἱὸς εἶ τοῦ θεου)
    B'(27:41-43)    27:43 he said, 'I am the Son of God.' (27:43)"   (θεοῦ εἰμι υἱός)
  A'(27:44)  27:44 The revolutionaries who were crucified with him (27:44)   (οἱ λῃσταὶ)
   A: The person who are crucified with Jesus. B: Salvation of God.

[139]The death of Jesus  (Matt 27:45-50)
(Related pericope:    Mark@79   Luke@140   John@40   John@41)
  A(27:45-46)  27:46 Jesus cried out in a loud voice(27:46)   (φωνῇ μεγάλῃ)
    B(27:47)    27:47 This one is calling for Elijah.(27:47)   (Ἠλίαν)
      C(27:48)      27:48 he soaked it in wine, and putting it on a reed, gave it to him to drink. (27:48)
    B'(27:49)    27:49 if Elijah comes to save him. (27:49)   (Ἠλίας)
  A'(27:50)  27:50 Jesus cried out again in a loud voice(27:50)   (φωνῇ μεγάλῃ)
   A: Crying out in a loud voice. B: Elijah. C: A reed and sponge.

[140]Witnesses of the crucifixion  (Matt 27:51-54)
(Related pericope:    Mark@79)
  A(27:51)  27:51 The earth quaked, rocks were split,(27:51)"   (ἐσείσθη)
    B(27:52)    27:52 the bodies of many saints who had fallen asleep were raised. (27:52)   (ἠγέρθησαν)
    B'(27:53)    27:53 after his resurrection (27:53)   (ἔγερσιν)
  A'(27:54)  27:54 the earthquake and all that was happening (27:54)   (σεισμὸν)
   A: The earthquake. B: Resurrection.

[141]The burial of Jesus  (Matt 27:55-61)
(Related pericope:    Mark@80   Luke@140   Luke@141   John@73)
  A(27:55-56)  27:56 Mary Magdalene and Mary the mother of James and Joseph (27:56)   (Μαρία)
    B(27:57)    27:57 there came a rich man from Arimathea named Joseph(27:57)   (ἦλθεν)
      C(27:58a)      27:58 asked for the body of Jesus (27:58)   (τὸ σῶμα)
        D(27:58b)        27:58 Pilate ordered it to be handed over. (27:58)
      C'(27:59)      27:59 Taking the body (27:59)   (τὸ σῶμα)
    B'(27:60)    27:60 departed. (27:60)   (ἀπῆλθεν)
  A'(27:61)  27:61 Mary Magdalene and the other Mary(27:61)   (Μαριὰμ)
   A: Mary and other women. B: Appearance and leaving of Joseph. C: Handing over the corpus. D: The permission of Pilate.

[142]The guard at the tomb  (Matt 27:62-66)
  A(27:62)  27:62 the chief priests and the Pharisees gathered before Pilate(27:62)   (Πιλᾶτον)
    B(27:63)    27:63 After three days I will be raised up. (27:63)   (ἐγείρομαι)
      C(27:64a)      27:64 Give orders, then, that the grave be secured until the third day (27:64)
    B'(27:64b)    27:64 He has been raised from the dead. (27:64)   (ἐγέρθη)
  A'(27:65-66)  27:65 Pilate said to them(27:65)   (Πιλᾶτος)
   A: Pilate. B: Prophecy about resurrection. C: The guards of the tomb.

[143]The resurrection of Jesus  (Matt 28:1-10)
(Related pericope:    Mark@81   Luke@142   John@74)
  A(28:1)  28:1 came to see the tomb.(28:1)   (θεωρῆσαι τὸν τάφον)
    B(28:2-4)    28:2 for an angel of the Lord descended from heaven(28:2)   (ἄγγελος γὰρ κυρίου καταβὰς)
      C(28:5-7)      28:7 he is going before you to Galilee (28:7)   (Γαλιλαίαν)
  A'(28:8)  28:8 Then they went away quickly from the tomb (28:8)   (ἀπελθοῦσαι ταχὺ ἀπὸ τοῦ μνημείου)
    B'(28:9)    28:9 Jesus met them on their way and greeted them. (28:9)   (Ἰησοῦς ὑπήντησεν)
      C'(28:10)      28:10 Go tell my brothers to go to Galilee (28:10)   (Γαλιλαίαν)
   A: Contrast of going to the tomb and leaving from the tomb. B: Appearance of the angel and Jesus. C: Prophecy about appearance in Galilee.

[144]The guard report of the guard  (Matt 28:11-15)
  A(28:11)  28:11 told the chief priests all that had happened.(28:11)   (ἀπήγγειλαν)
    B(28:12)    28:12 they gave a large sum of money to the soldiers, (28:12)"   (ἀργύρια)
      C(28:13-14)      28:13 His disciples came by night and stole him while we were asleep. (28:13)
    B'(28:15a)    28:15 The soldiers took the money(28:15)   (ἀργύρια)
  A'(28:15b)  28:15 this story has circulated among the Jews (28:15)   (διεφημίσθη)
   A: The story spreads. B: Receiving money. C: The perjury.

[145]The commissioning of the disciples  (Matt 28:16-20)
(Related pericope:    Luke@144   Luke@145   Acts@1)
  A(28:16-17)  28:17 When they saw him (28:17)   (ἰδόντες)
    B(28:18)    28:18 All power in heaven and on earth has been given to me.(28:18)   (πᾶσα ἐξουσία)
      C(28:19)      28:19 make disciples of all nations (28:19)
    B'(28:20a)    28:20 teaching them to observe all that I have commanded you (28:20)   (πάντα ὅσα ἐετειλάμην)
  A'(28:20b)  28:20 I am with you always(28:20)   (ἰδοὺ)
   A: The disciples are with Jesus. B: Every authorities and teachings. C: The command of missionary.

Citations of the Bible are from New American Bible, New Revised Standard Version and New Jerusalem Bible.

Creative Commons License
Literary Structure of the Bible by Hajime Murai is licensed under a Creative Commons Attribution 4.0 International License.
Caution: The copyright of the cited Bible verses belongs to each translator and publisher.