Response stopped The Sutter Medical Foundation provides valuable library services to patients and authorized users. Whether you’re on campus or accessing resources from home, the library offers online full-text books and other materials. If you need assistance, don’t hesitate to ask the friendly library staff1. Additionally, various Sutter Health sites, including the Palo Alto Medical Foundation, Sutter Gould Medical Foundation, and California Pacific Medical Center, offer an array of health-related content. You can explore videos, articles, audio files, and Q&As with experts on a wide range of topics. For those interested in health research, the Medical Library provides access to articles by topic2. If you’re specifically looking for the Maino Community Health Library, it’s part of the Sutter Gould Medical Foundation. The library’s hours are Monday through Friday, from 8:30 am to 5:00 pm. For any library requests, you can call (209) 523-0732, email ResourceCenters@sutterhealth.org, or use the online form3.

Adventist Family Ministries plays a significant role in ministering to children who have experienced the loss of their parents. Here are some ways they provide support: Grief and Restoration: When children face grief due to the absence of parents, Adventist Family Ministries emphasizes learning from the example of Jesus. They recognize that professional counselors are essential for helping children deal with grief and trauma after significant losses. However, the healing process extends beyond counseling sessions. Church members and pastors have a unique opportunity to introduce Jesus as a personal Savior and Friend. By revealing God’s love, teaching children to pray during moments of sadness, and emphasizing Jesus as their Safe Place, they contribute to the child’s long-term spiritual health1. Jesus’ Own Grief: Jesus Himself experienced multiple losses during His earthly life. He witnessed the impact of strict Roman rule on families, encountered tormented individuals, and likely lost His earthly father, Joseph. His cousin, John the Baptist, was tragically killed. Jesus openly expressed His emotions, including crying at Lazarus’ death. His example teaches us that it’s normal to show sadness and that prayer and solitude are essential during times of grief1. Ministering to Orphans and Vulnerable Children: Research indicates that children growing up in loving, caring Christian homes are more resilient. Unfortunately, millions of children today live without one or both parents. Of the 155 million classified as orphans, 15.1 million have lost both parents2. Adventist Family Ministries aims to provide emotional and spiritual support to these vulnerable children, emphasizing God’s love, compassion, and healing through community and faith2. Remember that healing and restoration involve not only practical assistance but also emotional and spiritual care. Adventist Family Ministries strives to be a source of comfort and hope for children facing such challenges12.

People also search for adventist marriage ministers adventist marriages for couples seventh day adventist marriage adventist marriages for women couples in the adventist family adventist family ministries website EXPLORE 6 RELATED PAGES Fundamental Belief on Marriage and the Family Marriage was divinely established in Eden and affirmed by Jesus to be a lifelong union between a man and a woman in loving companionship.For the … 1 Global web icon family.adventist.org Making Marriage Fun - Adventist Family Ministries The short answer to your question is by keeping your marriage alive and fresh. Of course, there’s a much more multifaceted response, but this is … 2 Global web icon family.adventist.org What do Seventh-day Adventists believe about marriage and … When God created marriage, He never intended it to result in separation and split families. Divorce deviates from His design and … 3 Global web icon www.askanadventistfriend.com 23 marraige and_the_family | PPT - SlideShare 23 marraige and_the_family | PPT - SlideShare 4 Global web icon www.slideshare.net Six Ideas for Healthy Families – Wisconsin Conference of Seventh … Six Ideas for Healthy Families – Wisconsin Conference of Seventh … 5 Global web icon wi.adventist.org Enjoy and Share Vibrant Life Magazine – Wisconsin … Vibrant Life is a magazine designed for you to enjoy and to share. Each issue is filled with inspiration and simple suggestions to help you achieve a healthier … 6 Global web icon wi.adventist.org Recommended to you based on what's popular People also ask Ask Copilot Do Seventh-day Adventists believe in marriage and family? Seventh-day Adventist believe in the importance of Marriage and Family, let's talk about it. Adventists Belief about Marriage and Family - Adventist.org adventist.org Ask Copilot What is the 2024 Adventist family ministries resource book? Our prayer is that the 2024 Adventist Family Ministries Resource Book titled Understanding Diverse Families will serve as a valuable resource for pastors, Family Ministries leaders, and disciple-makers dedicated to supporting families navigate the chasm of diference with the heart of Jesus. 2024 RESOURCE BOOK I WILL GO WITH MY FAMILY: UNDERSTANDING family.adventist.org Ask Copilot Why do Seventh-day Adventists have a strong family? He established the first marriage with Adam and Eve, then blessed them to “be fruitful and multiply” (Genesis 1:28). Seventh-day Adventist Christians uphold God’s biblical counsel for healthy relationships and happy homes. Strong families are foundational to a thriving church and a close-knit community. Adventists Belief about Marriage and Family - Adventist.org adventist.org Ask Copilot How do Seventh-day Adventist Christians support families? Seventh-day Adventist Christians love to support families in their faith experience. While today’s families come in many shapes and sizes, God’s love brings connection and happiness. We welcome everyone to rejoice to celebrate life’s milestones together. By following God’s plan for families, we can experience the joy and fulfillment they bring. Adventists Belief about Marriage and Family - Adventist.org

adventist.org Feedback Global web icon Adventist Family Ministries https://family.adventist.org/people/couples Couples - Adventist Family Ministries MarriageDivorce and Remarriage in The Seventh-Day Adventist ChurchSermons on MarriageThe Couple Checkup Fundamental Belief on Marriage and the Family An Affirmation of Marriage An Affirmation of God’s Gift of Sexuality Assisted Human Reproduction — Considerations See more on family.adventist.org EXPLORE 6 RELATED PAGES Fundamental Belief on Marriage and the Family Marriage was divinely established in Eden and affirmed by Jesus to be a lifelong union between a man and a woman in loving companionship.For the … 1 Global web icon family.adventist.org Preparing Couples for Marriage - Adventist Family Ministries Marriage is a Process . A wedding is one of life’s most significant celebrations. It merits all the careful thought and planning usually invested … 2 Global web icon family.adventist.org 10 Biblical Principles for Marriages and Marriage Counseling 10 Biblical Principles for Marriages and Marriage Counseling 3 Global web icon rpmministries.org Adventists Belief about Marriage and Family - Adventist.org Just as God is a relational God, He created humanity for relationships as well. He established the first marriage with Adam and Eve, then blessed them … 4 Global web icon www.adventist.org What do Seventh-day Adventists believe about marriage and … When God created marriage, He never intended it to result in separation and split families. Divorce deviates from His design and … 5 Global web icon www.askanadventistfriend.com Weekend to Remember - FamilyLife® Weekend to Remember - FamilyLife® 6 Global web icon www.familylife.com Recommended to you based on what's popular Global web icon Adventist.org https://www.adventist.org/marriage-and-the-family Adventists Belief about Marriage and Family - Adventist.org

WEBAug 5, 2019 · What Adventists Believe about Marriage and the Family Just as God is a relational God, He created humanity for relationships as well. He established the first … Estimated Reading Time: 16 mins Phone: (301) 680-6000 Videos of Adventist NEWS LETTERS THAT DDEAL WITH Marrige a… bing.com/videos Marriage and the Family [What Does God Intend Them to Be?] – Pastor Ted Wilson 10:09 Marriage and the Family [What Does God Intend Them to Be?] … 12.3K viewsAug 11, 2022 YouTubeSeventh-day Adventist Church MARRIAGE | FAMILY LIFE DRAMA Part 2 of 7 5:06 MARRIAGE | FAMILY LIFE DRAMA Part 2 of 7 8.5K viewsNov 6, 2020 YouTubeFive Rivers Seventh-day Adventist Church Marriage, Divorce & Annulments - Explaining the Faith 1:30:20 Marriage, Divorce & Annulments - Explaining the Faith 200.9K viewsSep 19, 2020 YouTubeDivine Mercy Adventist Government, Women Ordination, Marriage in Heaven and More | Ask Pastor Mark Live 57:49 Adventist Government, Women Ordination, Marriage in Heave… 51.2K views8 months ago YouTubeHopeLives365 Christian Home and Marriage Week| Day 1 - Pr Nathan Oirere || Adventist Sermon 1:19:37 Christian Home and Marriage Week| Day 1 - Pr Nathan Oirere … 1.7K viewsFeb 12, 2023 YouTubeLavington SDA Church See more videos of Adventist NEWS LETTERS THAT DDEAL WITH Marrige and Family Life Global web icon Adventist.org https://www.adventist.org/marriage-and-the-f… Explore this image Secrets to making a beautiful marriage - Adventist.org WEBMar 2, 2015 · Adultery has become the new “normal” in today’s society. And yet there is Jesus’ explicit statement in Matthew 19:6 reminding us of God’s original plan: “What God has joined together, let not man separate.”. Note …

Response stopped Certainly! Here are some resources related to marriage and family life in the context of Adventist beliefs: 2024 Adventist Family Ministries Resource Book: This comprehensive resource book covers various aspects of family life, including marriage. It includes sermons, seminar topics, and children’s stories. Here are a few highlights: Sermon Ideas: “The Bread Every Marriage And Family Needs Today” by Willie and Elaine Oliver “Just Show Up!” by César and Carolann De León “Turn The Page” by Jeffrey O. Brown “Praying for Your Family” by Pavel Goia Seminars: “A Church Community’s Role in Supporting Families of Neurodivergent Children” by Willie and Elaine Oliver “How to Talk to Your Children (or anyone) About Homosexuality (LGBTQ+): A Seventh-day Adventist Christian Perspective” by Willie and Elaine Oliver “Becoming Powerful by Empowering” by Willie and Elaine Oliver “Balancing the Practice of Time-Out and Time-In: Two Effective Discipline Strategies for Parents” by Bryan Cafferky “Managing Differences in the Family” by Alina M. Baltazar You can access the full resource book here1. Marriage Articles: The Trans-European Division of the Seventh-day Adventist Church offers a collection of marriage-related articles. You can explore them here2. Additional Resources: For more information on family ministries, sermons, and answers to specific questions related to family life, you can visit the Adventist Family Ministries website 34. Feel free to explore these resources to gain insights into strengthening marriages and nurturing healthy family relationships. 😊

Response stopped Certainly! Here are some resources related to marriage and family life in the context of Adventist beliefs: 2024 Adventist Family Ministries Resource Book: This comprehensive resource book covers various aspects of family life, including marriage. It includes sermons, seminar topics, and children’s stories. Here are a few highlights: Sermon Ideas: “The Bread Every Marriage And Family Needs Today” by Willie and Elaine Oliver “Just Show Up!” by César and Carolann De León “Turn The Page” by Jeffrey O. Brown “Praying for Your Family” by Pavel Goia Seminars: “A Church Community’s Role in Supporting Families of Neurodivergent Children” by Willie and Elaine Oliver “How to Talk to Your Children (or anyone) About Homosexuality (LGBTQ+): A Seventh-day Adventist Christian Perspective” by Willie and Elaine Oliver “Becoming Powerful by Empowering” by Willie and Elaine Oliver “Balancing the Practice of Time-Out and Time-In: Two Effective Discipline Strategies for Parents” by Bryan Cafferky “Managing Differences in the Family” by Alina M. Baltazar You can access the full resource book here1. Marriage Articles: The Trans-European Division of the Seventh-day Adventist Church offers a collection of marriage-related articles. You can explore them here2. Additional Resources: For more information on family ministries, sermons, and answers to specific questions related to family life, you can visit the Adventist Family Ministries website 34. Feel free to explore these resources to gain insights into strengthening marriages and nurturing healthy family relationships. 😊

Literary structure (chiasm, chiasmus) of Epistle of Jude Chiastic Structure and Concentric Structure and Parallel of each pericope [1]Salutation (Jude 1:1-25) A(1:1-2) servant of Jesus Christ (1:1) B(1:3-4) there have been some intruders, who long ago were designated for this condemnation, godless persons (1:4)" (ἀσεβεῖς) C(1:5-7) later destroyed those who did not believe. (1:5) D(1:8-13) These are blemishes on your love feasts (1:12) C'(1:14-16) to execute judgment on all and to convict everyone for all the godless deeds that they committed and for all the harsh words godless sinners have uttered against him. (1:15) B'(1:17-23) there will be scoffers who will live according to their own godless desires (1:18) (ἀσεβειῶν) A'(1:24-25) Jesus Christ our Lord (1:25) A: Jesus Christ our Lord. B: Godless. C: Judgment. D: Blemishes on the feasts. Citations of the Bible are from New American Bible, New Revised Standard Version and New Jerusalem Bible.

Literary structure (chiasm, chiasmus) of Gospel of John Chiastic Structure and Concentric Structure and Parallel of each pericope [1]The word became flesh (John 1:1-18) A(1:1-2) 1:1 In the beginning was the Word, and the Word was with God (1:1)" (ὁ λόγος) B(1:3) 1:3 All things came to be through him (1:3) (δἰ αὐτοῦ) C(1:4-5) 1:4 this life was the light of the human race (1:4) (ζωὴ) D(1:6-7) John (Ἰωάννης) E(1:8-9) 1:9 The true light was coming into the world. (1:9) (κόσμον) F(1:10-11) 1:11 his own people did not accept him.(1:11) (παρέλαβον) F'(1:12-13) 1:12 those who did accept him (1:12) (ἔλαβον) E'(1:14) 1:14 the Word became flesh (1:14) (σὰρξ) D'(1:15) John (Ἰωάννης) C'(1:16) 1:16 we have all received, grace in place of grace, (1:16)" (χάριν) B'(1:17) 1:17 grace and truth came through Jesus Christ. (1:17) (διὰ Ἰησοῦ Χριστοῦ) A'(1:18) 1:18 The only Son, God, who is at the Father's side(1:18)" (μονογενὴς) A: God and only son. B: Through Jesus Christ. C: Grace for human. D: John. E: Coming into the world. F: Accepted and not accepted. [2]The testimony of John the Baptist (John 1:19-28) (Related pericope: Matthew@7 Mark@1 Mark@2 Luke@11) A(1:19) 1:19 Who are you? (1:19) B(1:20-21) 1:20 I am not the Messiah (1:20) (ὁ χριστός) C(1:22) 1:22 we can give an answer to those who sent us? (1:22) (πέμψασιν) D(1:23) 1:23 I am the voice of one crying out in the desert (1:23) C'(1:24) 1:24 Some Pharisees were also sent.(1:24) (ἀπεσταλμένοι) B'(1:25) 1:25 Why then do you baptize if you are not the Messiah or Elijah or the Prophet? (1:25) (ὁ χριστὸς) A'(1:26-28) 1:26 I baptize with water (1:26) A: Who is John. B: Messiah, Eliah, and the Prophet. C: Being sent. D: The voice of one crying out in the desert. [3]The lamb of God (John 1:29-34) A(1:29-30) 1:29 Here is the Lamb of God (1:29) (θεοῦ) B(1:31) 1:31 I came baptizing with water (1:31) (βαπτίζων) C(1:32) 1:32 I saw the Spirit come down like a dove from the sky and remain upon him.(1:32) B'(1:33) 1:33the one who sent me to baptize with water (1:33) (βαπτίζειν) A'(1:34) 1:34 he is the Son of God(1:34) (θεοῦ) A: The Lamb of God and the Son of God. B: Baptizing with water. C: The Spirit comes down like a dove from the sky. [4]The first disciple of Jesus (John 1:35-42) A(1:35-36) 1:36 Behold, the Lamb of God (1:36)" (ὁ ἀμνὸς τοῦ θεοῦ) B(1:37) 1:37 The two disciples heard what he said and followed Jesus.(1:37) (ἠκολούθησαν) C(1:38a) 1:38 What are you looking for? (1:38) D(1:38b) 1:38 Rabbi where are you staying? (1:38) C'(1:39) 1:39 Come, and you will see (1:39) B'(1:40) 1:40 the two who heard John and followed Jesus. (1:40) (ἀκολουθησάντων) A'(1:41-42) 1:41 We have found the Messiah (1:41) (τὸν Μεσσίαν) A: The Lamb of God and Messiah. B: Following to Jesus. C: Words of Jesus. D: Question of a disciple. [5]Jesus calls Philip and Nathanael (John 1:43-51) A(1:43-44) Words of Jesus B(1:45) 1:45 Jesus, son of Joseph, from Nazareth (1:45)" (υἱὸν) C(1:46) Question and answer of Nathanael (Ναθαναήλ) D(1:47) 1:47 Here is a true Israelite. There is no duplicity in him (1:47) C'(1:48) Question and answer of Nathanael (Ναθαναήλ) B'(1:49) 1:49 Rabbi, you are the Son of God (1:49)" (υἱὸς) A'(1:50-51) Words of Jesus A: Words of Jesus. B: Who is Jesus. C: Question and answer of Nathanael. D: A true Israelite. [6]The wedding at Cana (John 2:1-12) A(2:1-2) Cana of Galilee (Κανὰ ῆς Γαλιλαίας) B(2:3-4) 2:4 My hour has not yet come (2:4) (οὔπω) C(2:5-6) 2:5 Do whatever he tells you (2:5) (λέγῃ) C'(2:7-8) 2:7 Fill the jars with water (2:7) (λέγει) B'(2:9-10) 2:10 but you have kept the good wine until now (2:10) (ἕως ἄρτι) A'(2:11-12) Cana of Galilee (Κανὰ ῆς Γαλιλαίας) A: Cana of Galilee. B: Not yet and until now. C: Words of Jesus. [7]Jesus cleanses the temple (John 2:13-25) (Related pericope: Matthew@102 Mark@51 Luke@110) A(2:13-16) 2:13 Jesus went up to Jerusalem.(2:13) (Ἱεροσόλυμα) B(2:17) Disciples remember the Old Testament (ἐμνήσθησαν) C(2:18) Question of Jews (Ἰουδαῖοι) D(2:19) 2:19 Destroy this temple and in three days I will raise it up (2:19) C'(2:20-21) Question of Jews (Ἰουδαῖοι) B'(2:22) Disciples remember the Old Testament (ἐμνήσθησαν) A'(2:23-25) 2:23 While he was in Jerusalem for the feast of Passover (2:23) (Ἱεροσολύμοις) A: Jerusalem. B: Disciples remember the Old Testament. C: Question of Jews. D: In three days I will raise it up. [8]Nicodemus visits Jesus (John 3:1-21) A(3:1-2) 3:2 a teacher who has come from God (3:2) (θεὸς) B(3:3) 3:3 no one can see the kingdom of God (3:3) (τὴν βασιλείαν τοῦ θεοῦ) C(3:4) Question of Nicodemus (Νικόδημος) D(3:5) 3:5 being born of water and Spirit (3:5) (πνεύματος) E(3:6-7) 3:7 You must be born from above (3:7) D'(3:8) 3:8 who is born of the Spirit (3:8) (πνεῦμα) C'(3:9) Question of Nicodemus (Νικόδημος) B'(3:10-15) 3:13 No one has gone up to heaven (3:13) (τὸν οὐρανὸν) A'(3:16-21) 3:17 For God did not send his Son into the world (3:17) (θεὸς) A: Coming from God. B: The kingdom of God and the heaven. C: Question of Nicodemus. D: Being born of the Spirit. E: Being born from above. [9]John the Baptist's Final Witness (John 3:22-36) A(3:22-24) 3:22 he spent some time with them baptizing.(3:22) B(3:25-26) 3:26 Rabbi, the one who was with you across the Jordan, to whom you testified, here he is baptizing (3:26)" (μεμαρτύρηκας) C(3:27) 3:27 except what has been given him from heaven (3:27) D(3:28-30) 3:30 He must increase; I must decrease. (3:30) C'(3:31) 3:31 The one who comes from above (3:31) B'(3:32-34) 3:32 He testifies to what he has seen and heard (3:32) (μαρτυρεῖ) A'(3:35-36) 3:36 Whoever believes in the Son has eternal life (3:36) A: Believers. B: Testimony. C: The one who comes from above. D: Increase of Christ. [10]Jesus and the Woman of Samaria (John 4:1-26) P(4:1-6) Jesus was making and baptizing more disciples than John (4:1) A(4:7-8) Request by Jesus B(4:9) Response of the woman C(4:10) Words of Jesus about the woman D(4:11-12) Question of the woman E(4:13-14) Teachings of Jesus F(4:15) Faith of the woman A'(4:16) Request by Jesus B'(4:17a) Response of the woman C'(4:17b-18) Words of Jesus about the woman D'(4:19-20) Question of the woman E'(4:21-24) Teachings of Jesus F'(4:25) Faith of the woman P'(4:26) I am he (4:26) P: Who is the Messiah. A: Request by Jesus. B: Response of the woman. C: Words of Jesus about the woman. D: Question of the woman. E: Teachings of Jesus. F: Faith of the woman. [11]One sows and another reaps (John 4:27-38) A(4:27-30) Samaritan woman who spread Gospel B(4:31) Words of disciples C(4:32) The words of Jesus B'(4:33) Words of disciples A'(4:34-38) others have done the work, and you are sharing the fruits of their work (4:38) A: Others have done the work. B: Words of disciples. C: The words of Jesus. [12]Faith of Samaria (John 4:39-42) A(4:39a) Words of Samaritans B(4:39b) To believe C(4:40) the Samaritans came to him (4:40) B'(4:41) To believe A'(4:42) Words of Samaritans A: Words of Samaritans. B: To believe. C: To come to Jesus. John 4:1-42 A(4:1-9) 4:9 For Jews use nothing in common with Samaritans. (4:9) (Σαμαρῖτις) B(4:10) 4:10 he would have given you living water (4:10) (ὕδωρ ζῶν) C(4:11-12) 4:11 where then can you get this living water?(4:11) (ἔχεις) D(4:13-14) 4:14 but whoever drinks the water I shall give will never thirst (4:14) E(4:15) 4:15 Sir, give me this water (4:15) F(4:16-18) 4:17 You are right in saying, 'I do not have a husband.' (4:17) G(4:19-20) 4:19 Sir, I can see that you are a prophet (4:19)" (προφήτης) H(4:21-24) 4:23 when true worshipers will worship the Father in Spirit and truth (4:23) G'(4:25-26) 4:25 I know that the Messiah is coming (4:25) (Μεσσίας) F'(4:27-29) 4:29 Come see a man who told me everything I have done (4:29) E'(4:30-31) 4:31 Rabbi, eat (4:31) D'(4:32) 4:32 I have food to eat of which you do not know (4:32) C'(4:33) 4:33 Could someone have brought him something to eat? (4:33) (ἤνεγκεν) B'(4:34-38) 4:34 My food is to do the will of the one who sent me and to finish his work (4:34) (βρῶμά) A'(4:39-42) 4:40 When the Samaritans came to him, they invited him to stay with them (4:40)" (Σαμαρῖται) A: Samaritans. B: Living water and food. C: Bringing the water and food. D: Unknown food. E: Asking for water, giving a food. F: Prophecy. G: Prophet and Messiah. H: To worship the Father in Spirit and truth. [13]Jesus returns to Galilee (John 4:43-45) A(4:43) Galilee B(4:44) a prophet has no honor in his native place (4:44) A'(4:45a) Galilee B'(4:45b) the Galileans welcomed him (4:45) A: Galilee. B: People's response. [14]Healing the Official's Son (John 4:46-54) (Related pericope: Matthew@35 Luke@33) A(4:46-47) 4:47 to come down and heal his son, who was near death (4:47)" (ἠσθένει) B(4:48-49) 4:48 Unless you people see signs and wonders, you will not believe (4:48)" (πιστεύσητε) B'(4:50) 4:50 The man believed what Jesus said to him and left. (4:50) (ἐπίστευσεν) A'(4:51-54) 4:52 he began to recover (4:52) (κομψότερον) A: Disease of the son. B: Unbelief and belief. [15]Jesus heals on the Sabbath (John 5:1-18) A(5:1-6) The words of Jesus B(5:7) Behaviors of the sick person C(5:8) Command of Jesus D(5:9) Behaviors of the sick person E(5:10) Question of Jews F(5:11) Answer of the sick person E'(5:12) Question of Jews D'(5:13) Behaviors of the sick person C'(5:14) Command of Jesus B'(5:15-16) Behaviors of the sick person A'(5:17-18) The words of Jesus A: The words of Jesus. B: Behaviors of the sick person. C: Command of Jesus. D: Behaviors of the sick person. E: Question of Jews. F: Answer of the sick person. [16]The authority of the son (John 5:19-30) A(5:19) a son cannot do anything on his own (5:19) B(5:20-21) the Father raises the dead and gives life (5:21) C(5:22-23) Nor does the Father judge anyone (5:22) D(5:24) but has passed from death to life (5:24) D'(5:25) the dead will hear the voice of the Son of God (5:25) C'(5:26-27) he gave him power to exercise judgment (5:27) B'(5:28-29) those who have done good deeds to the resurrection of life (5:29) A'(5:30) I cannot do anything on my own (5:30) A: Cannot do anything. B: The resurrection. C: Judgment. D: From death to life. [17]Witnesses to Jesus (John 5:31-47) A(5:31-35) If I testify on my own behalf, my testimony cannot be verified (5:31) B(5:36-38) the Father who sent me has testified on my behalf. (5:37) C(5:39-40) You search the scriptures (5:39) A'(5:41-42) I do not accept human praise (5:41) B'(5:43-44) I came in the name of my Father, but you do not accept me (5:43) C'(5:45-47) if you do not believe his writings (5:47) A: Testimony by a person. B: Testimony by the Father. C: The Bible. [18]Feeding the five thousand (John 6:1-15) (Related pericope: Matthew@70 Mark@26 Luke@51) A(6:1-4) 6:2 they saw the signs he was performing on the sick. (6:2) (σημεῖα) B(6:5-6) 6:5 enough food for them to eat (6:5) (φάγωσιν) C(6:7) Answer of Philip (φίλιππος) C'(6:8-9) Answer of Andrew (Ἀνδρέας) B'(6:10-11) 6:11 Then Jesus took the loaves, gave thanks, and distributed them (6:11)" (διέδωκεν) A'(6:12-15) 6:14 When the people saw the sign he had done (6:14) (σημεῖον) A: The signs. B: Giving something to eat. C: Answers of the disciples. [19]Jesus walks on the water (John 6:16-21) (Related pericope: Matthew@71 Mark@27) A(6:16-17a) 6:17 went across the sea to Capernaum (6:17) B(6:17b) 6:17Jesus had not yet come to them. (6:17) C(6:18-19) 6:19 they began to be afraid.(6:19) (ἐφοβήθησαν) C'(6:20) 6:20 It is I. Do not be afraid (6:20) (φοβεῖσθε) B'(6:21a) 6:21 They wanted to take him into the boat (6:21) A'(6:21b) 6:21 the boat immediately arrived at the shore to which they were heading. (6:21) A: The destination. B: Absence and arrival of Jesus. C: Fear. [20]The bread from heaven (John 6:22-59) A(6:22-25) Capernaum B(6:26-27) the Son of Man will give you (6:27) C(6:28) Questions of Jews D(6:29) you believe in the one he sent. (6:29) E(6:30-31) Questions of Jews F(6:32-33) For the bread of God is that which comes down from heaven (6:33) G(6:34) give us this bread always (6:34) F'(6:35-40) I came down from heaven (6:38) E'(6:41-42) Questions of Jews D'(6:43-51) the Father who sent me (6:44) C'(6:52) Questions of Jews B'(6:53-58) you eat the flesh of the Son of Man (6:53) A(6:59) Capernaum A: Capernaum. B: The Son of Man. C: Questions of Jews. D: To send. E: Questions of Jews. F: Coming down from heaven. G: Wish of Jews. [21]The words of eternal life (John 6:60-71) A(6:60) Estrangement of disciples B(6:61-65) The words of Jesus C(6:66) Behaviors of disciples D(6:67) The question of Jesus C'(6:68-69) Behaviors of disciples B'(6:70) The words of Jesus A'(6:71) Estrangement of disciples A: Estrangement of disciples. B: The words of Jesus. C: Behaviors of disciples. D: The question of Jesus. [22]The unbelief of Jesus' brothers (John 7:1-9) A(7:1-2) Stay in Galilee B(7:3-5) Lack of faith of the brothers A'(7:6-9) Stay in Galilee A: Stay in Galilee. B: Unbelief. C: The words of Jesus. [23]Jesus at the festival of booths (John 7:10-24) A(7:10-15) Question of people B(7:16-19) The words of Jesus A'(7:20) Question of people B'(7:21-24) The words of Jesus A: Questions of people. B: The words of Jesus. [24]Is this the Christ (John 7:25-36) A(7:25-27) Question of people B(7:28-29) The words of Jesus C(7:30) The people wanted to catch Jesus D(7:31) The believers C'(7:32) The people wanted to catch Jesus B'(7:33-34) The words of Jesus A'(7:35-36) Question of people A: Questions of people. B: The words of Jesus. C: The people wanted to catch Jesus. D: The believers. [25]River of living water (John 7:37-44) A(7:37-38) as scripture says (7:38) B(7:39) There was, of course, no Spirit yet (7:39)" (ουδεπω) A'(7:40-42) Does not scripture say (7:42) B'(7:43-44) no one laid hands on him (7:44) (ουδεις) A: The Bible. B: Not yet. [26]The unbelief of those in authority (John 7:45-53) A(7:45) Words of Priests and Pharisees B(7:46) Opposition to the Pharisees C(7:47-49) Words of Pharisees B'(7:50-51) Opposition to the Pharisees A'(7:52-53) Words of Priests and Pharisees A: Words of Priests and Pharisees. B: Opposition to the Pharisees. C: Words of Pharisees. [27]The woman caught in adultery (John 8:1-11) A(8:1-5) 8:5 Moses commanded us to stone such women (8:5) B(8:6) 8:6 to write on the ground (8:6) (γῆν) C(8:7) 8:7 Let the one among you who is without sin be the first to throw a stone at her (8:7) B'(8:8) 8:8 wrote on the ground. (8:8) (γῆν) A'(8:9-11) 8:11 Neither do I condemn you (8:11) A: Judgement of a sin. B: To write on the ground. C: The one who is without sin be the first to throw a stone. [28]Jesus the light of the world (John 8:12-20) A(8:12) Words of Jesus B(8:13) Words of Pharisees C(8:14-18) Words of Jesus B'(8:19a) Words of Pharisees A'(8:19b-20) Words of Jesus A: Words of Jesus. B: Words of Pharisees. C: Words of Jesus. [29]Jesus foretells his death (John 8:21-30) A(8:21) Words of Jesus B(8:22) Response of people A'(8:23-26) Words of Jesus B'(8:27) Response of people A''(8:28-29) Words of Jesus B''(8:30) Response of people A: Words of Jesus. B: Response of people. John 8:12-30 A(8:12) 8:12 Whoever follows me (8:12) (ἀκολουθῶν) B(8:13) Lack of understanding of people C(8:14-18) Sent, judgement, truth" (ἀληθής) D(8:19a) 8:19 Where is your father? (8:19) (ποῦ) E(8:19b-20) 8:19 You know neither me nor my Father (8:19) F(8:20-21) 8:21 Where I am going you cannot come.(8:21) (ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν) F'(8:22) 8:22 Where I am going you cannot come (8:22) (ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν) E'(8:23-24) 8:23 You belong to this world (8:23) D'(8:25a) 8:25 Who are you?(8:25) (τίς) C'(8:25b-26) Sent, judgement, truth" (ἀληθής) B'(8:27) Lack of understanding of people A'(8:28-30) 8:29 The one who sent me (8:29) (πέμψας) A: Following to Jesus, Sending Jesus. B: Lack of understanding of people. C: Sent, judgement, truth. D: Questions of people. E: Belonging to this world. F: Where I am going you cannot come. [30]Before Abraham was born, I am (John 8:31-59) A(8:31-32) 8:31 those Jews who believed in him (8:31) B(8:33) 8:33 We are descendants of Abraham (8:33) (Ἀβραάμ) C(8:34-38) 8:38 I tell you what I have seen in the Father's presence (8:38) (πατρὶ) D(8:39a) 8:39 Our father is Abraham (8:39) (ὁ πατὴρ ἡμῶν Ἀβραάμ) E(8:39b-41a) 8:40 you are trying to kill me, a man who has told you the truth that I heard from God (8:40)" (ἀλήθειαν) F(8:41b) 8:41We are not illegitimate (8:41) G(8:42-47) 8:45 because I speak the truth, you do not believe me. (8:45) F'(8:48) 8:48 you are a Samaritan and are possessed?(8:48) E'(8:49-51) 8:51 whoever keeps my word will never see death (8:51) (λόγον) D'(8:52-53) 8:53 our father Abraham (8:53) (πατρὸς ἡμῶν Ἀβραάμ) C'(8:54-56) 8:54 my Father who glorifies me (8:54) (πατήρ) B'(8:57) 8:57 you have seen Abraham? (8:57) (Ἀβραάμ) A'(8:58-59) 8:59 they picked up stones to throw at him (8:59) A: Responses of Jews. B: Abraham. C: God the Father. D: The father Abraham. E: Truth and Words. F: Child of adultery. G: Because I speak the truth, you do not believe me. [31]A man born blind receives sight (John 9:1-12) A(9:1-5) Dialogue between Jesus and disciples B(9:6-7) 9:7 he went and washed, and came back able to see. (9:7) A'(9:8-12) Dialogue between people and the healed person A: Dialogue. B: Miracle of healing. [32]The Pharisees investigate the healing (John 9:13-34) A(9:13-17) Dialogue between Pharisees and the healed person B(9:18-23) Dialogue between Pharisees and the family A'(9:24-34) Dialogue between Pharisees and the healed person A: Dialogue between Pharisees and the healed person. B: Dialogue between Pharisees and the family. [33]Spiritual blindness (John 9:35-41) A(9:35) Words of Jesus B(9:36) Question of the healed person C(9:37) Words of Jesus D(9:38) Confession of faith C'(9:39) Words of Jesus B'(9:40) Question of Pharisees A'(9:41) Words of Jesus A: Words of Jesus. B: Questions. C: Words of Jesus. D: Confession of faith. John 9:1-41 A(9:1-5) 9:3 Neither he nor his parents sinned (9:3) (ἥμαρτεν) B(9:6-7) 9:7 he went and washed, and came back able to see (9:7)" (βλέπων) C(9:8-12) 9:10 how were your eyes opened? (9:10) (πῶς) D(9:13-17) 9:16 How can a sinful man do such signs? (9:16) (ἁμαρτωλὸς) E(9:18-23) D'(9:24-25) 9:24 We know that this man is a sinner (9:24) (ἁμαρτωλός) C'(9:26-34) 9:33 If this man were not from God, he would not be able to do anything. (9:33)" (παρὰθεοῦ) B'(9:35-39) 9:39 those who do not see might see (9:39) (βλέπωσιν) A'(9:40-41) 9:41 your sin remains (9:41) (ἁμαρτία) A: Sin. B: Being able to see. C: Why he became able to see. D: Sin. E: Persecution. [34]The sheep, the Shepherd, and sheep robbers (John 10:1-6) A(10:1) a thief and a robber (10:1) B(10:2-4) the shepherd of the sheep (10:2) A'(10:5) a stranger (10:5) P(10:6) they did not realize what he was trying to tell them (10:6) A: Evil person. B: The shepherd. [35]Jesus' application of the parables (John 10:7-21) A(10:7-8) Explanation about evil person B(10:9-10) Explanation about the savior A'(10:11-13) Explanation about evil person B'(10:14-18) Explanation about the savior P(10:19-21) there was a division among the Jews (10:19) A: Explanation about evil person. B: Explanation about the savior. John 10:1-21 A(10:1) 10:1 climbs over elsewhere is a thief and a robber (10:1) (κλέπτης) B(10:2-3) 10:2 whoever enters through the gate is the shepherd of the sheep (10:2) (ποιμήν) C(10:4-5) 10:4 they recognize his voice (10:4) (φωνὴν) D(10:6) 10:6 they did not realize what he was trying to tell them (10:6) (ἐλάλει) A'(10:7-10) 10:8 All who came (before me) are thieves and robbers (10:8) (κλέπται) B'(10:11-15) 10:11 I am the good shepherd. (10:11) (ποιμὴν) C'(10:16-18) 10:16 they will hear my voice (10:16) (φωνῆς) D'(10:19-21) 10:19 there was a division among the Jews because of these words. (10:19) (λόγους) A: A thief. B: The shepherd. C: Voice. D: Lack of understandings of people. [36]Jesus is rejected by the Jews (John 10:22-39) A(10:22-24) Behaviors of Jews B(10:25-30) 10:25 I told you and you do not believe. The works I do in my Father's name testify to me.(10:25) (πιστεύετε) C(10:31-32) 10:32 For which of these are you trying to stone me? (10:32) (λιθάζετε) C'(10:33) 10:33 We are not stoning you for a good work (10:33) (λιθάζομέν) B'(10:34-38) 10:37 If I do not perform my Father's works, do not believe me; (10:37)" (πιστεύετέ) A'(10:39) Behaviors of Jews A: Behaviors of Jews. B: Believing, my Father's works. C: Stoning. [37]Across the Jordan (John 10:40-42) A(10:40-41) Many came to him (10:41) A'(10:42) many there began to believe in him (10:42) A: Many people. [38]The death of Lazarus (John 11:1-16) A(11:1-3) it was her brother Lazarus who was ill (11:2) B(11:4-7) This illness is not to end in death, but is for the glory of God (11:4) C(11:8-10) the Jews were just trying to stone you (11:8) A'(11:11-13) Our friend Lazarus is asleep (11:11) B'(11:14-15) I am glad for you that I was not there, that you may believe (11:15) C'(11:16) Let us also go to die with him (11:16) A: Lazarus symptoms. B: Reason for illness. C: Persecution and death. [39]Dialogs with Martha (John 11:17-27) A(11:17-22) Faith of Martha for Jesus B(11:23) Words of Jesus C(11:24) Faith of Martha for resurrection B'(11:25-26) Words of Jesus A'(11:27) Faith of Martha for Jesus A: Faith of Martha for Jesus. B: Words of Jesus. C: Faith of Martha for resurrection. [40]Dialogs with Mary (John 11:28-37) A(11:28-31) the Jews who were with her (11:31) B(11:32) Lord, if You had been here (11:32) C(11:33-34a) Words of Jesus B'(11:34b-35) Lord, come and see (11:34) A'(11:36-37) the Jews said (11:36) A: Jews. B: Lord. C: Words of Jesus. [41]Jesus raises Lazarus to life (John 11:38-44) A(11:38-39) Take away the stone (11:39) B(11:40) if you believe you will see the glory of God (11:40) C(11:41) Father, I thank you (11:41) B'(11:42) they may believe that you sent me (11:42) A'(11:43-44) Lazarus, come out! (11:43) A: Command of Jesus. B: Faith. C: Gratitude. John 11:1-44 A(11:1-4) This illness is not to end in death, but is for the glory of God, that the Son of God may be glorified through it. (11:4) B(11:5-16) 11:5 Jesus loved Martha and her sister and Lazarus (11:5) C(11:17-22) Lord, if you had been here, my brother would not have died. (11:21) D(11:23-27) I am the resurrection and the life; whoever believes in me, even if he dies, will live (11:25) C'(11:28-32) Lord, if you had been here, my brother would not have died. (11:32) B'(11:33-37) 11:36 See how he loved him. (11:36) A'(11:38-44) Did I not tell you that if you believe you will see the glory of God? (11:40) A: The glory of God. B: Love for Lazarus. C: The same words of the sisters. D: I am the resurrection and the life. [42]The plot to kill Jesus (John 11:45-57) (Related pericope: Matthew@123 Mark@65 Luke@124) A(11:45-53) Behaviors of Jews and the chief priests and the Pharisees B(11:54) Action of Jesus A'(11:55-57) Behaviors of Jews and the chief priests and the Pharisees A: Behaviors of Jews and the chief priests and the Pharisees. B: Action of Jesus. [43]Mary anoints Jesus (John 12:1-8) (Related pericope: Matthew@124 Mark@66) A(12:1-3) Behavior of Mary B(12:4-6) 12:5 Why was this oil not sold for three hundred days' wages and given to the poor? (12:5) A'(12:7) 12:7 Leave her alone. (12:7) B'(12:8) 12:8 You always have the poor with you (12:8) A: Behavior of Mary. B: The poor. [44]The plot to kill Lazarus (John 12:9-11) A(12:9) 12:9 large crowd of the Jews found out that he was there and came (12:9) B(12:10) Plot to kill A'(12:11) 12:11 many of the Jews were turning away and believing in Jesus (12:11) A: Jews. B: Plot to kill. [45]Jesus' triumphal entry into Jerusalem (John 12:12-19) (Related pericope: Matthew@101 Mark@49 Luke@109) A(12:12-13) The crowd went to meet Jesus B(12:14-15) 12:14 as is written (12:14) (γεγραμμένον) B'(12:16) 12:16 they remembered that these things were written about him (12:16) (γεγραμμένα) A'(12:17-19) The crowd went to meet Jesus A: The crowd went to meet Jesus. B: Being written. [46]Some Greeks wish to see Jesus (John 12:20-26) A(12:20-22) 12:21 Sir, we would like to see Jesus (12:21) B(12:23-25) 12:25 whoever hates his life in this world will preserve it for eternal life (12:25) A'(12:26) 12:26 Whoever serves me must follow me (12:26) A: Person who serve to Jesus. B: Eternal life. [47]Jesus speaks about his death (John 12:27-36a) A(12:27-28) Words of Jesus B(12:29) Response of people C(12:30-33) Words of Jesus B'(12:34) Response of people A'(12:35-36a) Words of Jesus A: Words of Jesus. B: Response of people. C: Words of Jesus. [48]The unbelief of the people (John 12:36b-41) A(12:36b-37) 12:37 he had performed so many signs in their presence (12:37) B(12:38) Prophecy of Isaiah B'(12:39-40) Prophecy of Isaiah A'(12:41) 12:41 he saw his glory (12:41) A: To see. B: Prophecy of Isaiah. [49]The judgement by word of Jesus (John 12:42-50) P(12:42-43) 12:43 they preferred human praise to the glory of God (12:43) A(12:44-46) 12:44 believes not only in me but also in the one who sent me (12:44) B(12:47) Not to judge B'(12:48) To judge A'(12:49-50) 12:49 the Father who sent (12:49) A: Sent. B: Judgement. [50]Jesus washes the disciples' feet (John 13:1-20 ) (Related pericope: Matthew@126 Mark@68 Luke@125) A(13:1-2) 13:2 The devil had already induced Judas (13:2) B(13:3-10) To wash the disciples' feet C(13:11) 13:11 he knew who would betray him (13:11) B'(13:12-17) 13:14 you ought to wash one another's feet (13:14) A'(13:18-20) 13:18 the scripture might be fulfilled 'The one who ate my food has raised his heel against me.' (13:18) A: Betrayal. B: To wash feet. C: To know about betrayal. [51]Jesus foretells his betrayal (John 13:21-30 ) (Related pericope: Matthew@126 Mark@69 Luke@126) A(13:21) Words of Jesus B(13:22-25) Response of disciples A'(13:26-27) Words of Jesus B'(13:28-30) Response of disciples A: Words of Jesus. B: Response of disciples. [52]The new commandment (John 13:31-35) A(13:31-32) 13:31 Now is the Son of Man glorified, and God is glorified in him (13:31) B(13:33) 13:33 Where I go you cannot come (13:33) A'(13:34-35) 13:35 if you have love for one another (13:35) A: Giving to each other. B: Where I go you cannot come. [53]Jesus foretells Peter's denial (John 13:36-38) (Related pericope: Matthew@128 Mark@71 Luke@128) A(13:36a) Words of Peter B(13:36b) Words of Jesus A'(13:37) Words of Peter B'(13:38) Words of Jesus A: Words of Peter. B: Words of Jesus. [54]Jesus the way to the father (John 14:1-14) A(14:1-4) Words of Jesus B(14:5) Response of disciples C(14:6-7) Words of Jesus B'(14:8) Response of disciples A'(14:9-14) Words of Jesus A: Words of Jesus. B: Response of disciples. C: Words of Jesus. [55]The promise of the holy spirit (John 14:15-24) A(14:15-21) Words of Jesus B(14:22) Response of disciples A'(14:23-24) Words of Jesus A: Words of Jesus. B: Response of disciples. [56]Do not let your hearts be troubled (John 14:25-31) A(14:25-27) 14:27 Not as the world gives do I give it to you. (14:27) B(14:28) 14:28 If you loved me, you would rejoice that I am going to the Father (14:28) A'(14:29-31) 14:30 the ruler of the world is coming (14:30) A: The world. B: Going to the Father. [57]Jesus the true vine (John 15:1-10) A(15:1-2) 15:1 I am the true vine (15:1) B(15:3-4) 15:3 You are already pruned because of the word that I spoke to you (15:3) A'(15:5-6) 15:5 I am the vine (15:5) B'(15:7-10) 15:7 If you remain in me and my words remain in you (15:7) A: Vine. B: Words of Jesus. [58]love one another (John 15:11-17) A(15:11-13) 15:12 love one another (15:12) B(15:14-15) 15:14 You are my friends (15:14) A'(15:16-17) 15:17 love one another (15:17) A: Love one another. B: You are my friends. [59]The world's hatred (John 15:18-16:4a) A(15:18-20) Persecution B(15:21) 15:21 they do not know the one who sent me (15:21) C(15:22-23) 15:22 they would have no sin (15:22) C'(15:24-25) 15:24 they would not have sin (15:24) B'(15:26-27) 15:26 I will send you from the Father, the Spirit of truth (15:26) A'(16:1-4a) Persecution A: Persecution. B: Sent. C: Sin. [60]The work of the Spirit (John 16:4b-15) A(16:4b-6) 16:4 I did not tell you this from the beginning (16:4) B(16:7-11) 16:7 For if I do not go, the Advocate will not come to you (16:7) A'(16:12) 16:12 I have much more to tell you (16:12) B'(16:13-15) 16:13 But when he comes, the Spirit of truth (16:13) A: Words of Jesus. B: Holy Spirit. [61]Sorrow will turn into joy (John 16:16-33) A(16:16) Words of Jesus B(16:17-18) Response of disciples C(16:19-28) Words of Jesus B'(16:29-30) Response of disciples A'(16:31-33) Words of Jesus A: Words of Jesus. B: Response of disciples. C: Words of Jesus. [62]Jesus prays for his disciples (John 17:1-26) A(17:1-5) 17:5 the glory that I had with you before the world began (17:5) (πρὸ τοῦ τὸν κόσμου εἶναι) B(17:6-10) 17:8 because the words you gave to me I have given to them (17:8) C(17:11) 17:11 I am coming to you (17:11) (πρὸς σὲ ἔρξομαι) D(17:12) 17:12 in order that the scripture might be fulfilled. (17:12) C'(17:13) 17:13 I am coming to you (17:13) (πρὸς σὲ ἔρξομαι) B'(17:14-23) 17:14 I gave them your word (17:14) A'(17:24-26) 17:24 my glory that you gave me, because you loved me before the foundation of the world. (17:24)" (πρὸ καταβολῆς κόσμου) A: The glory before the world began. B: To give the words. C: I am coming to you. D: Fulfillment of the Old Testament. [63]The betrayal and arrest of Jesus (John 18:1-14) (Related pericope: Matthew@130 Mark@73 Luke@131) A(18:1-3) 18:3 the chief priests and the Pharisees and went there with lanterns, torches, and weapons.(18:3)" (ὅπλων) B(18:4-6) 18:5 I AM. (18:5) (ἐγώ εἰμι) B'(18:7-9) 18:8 I AM (18:8) (ἐγώ εἰμι) A'(18:10-14) 18:10 Then Simon Peter, who had a sword (18:10)" (μάχαιραν) A: Weapons. B: I am. [64]Denial of Peter (John 18:15-18) (Related pericope: Matthew@132 Mark@75 Luke@132) A(18:15-16) Peter and servants of the high priest B(18:17) Denial of Peter A'(18:18) Peter and servants of the high priest A: Peter and servants of the high priest. B: Denial of Peter. [65]The Jewish Trial and Peter's Denial (John 18:19-24) (Related pericope: Matthew@131 Mark@74 Luke@133) A(18:19) The high priest B(18:20-21) Answer of Jesus C(18:22) Behaviors of the servant B'(18:23) Answer of Jesus A'(18:24) The high priest A: The high priest. B: Answer of Jesus. C: Behaviors of the servant. [66]Denial of Peter again (John 18:25-27) (Related pericope: Matthew@132 Mark@75 Luke@132) A(18:25) The second denial of Peter A'(18:26-27) The third denial of Peter A: Denial of Peter. [67]Jesus before Pilate (John 18:28-38) (Related pericope: Matthew@135 Mark@76 Luke@134) A(18:28-32) 18:29 What charge do you bring (against) this man? (18:29) B(18:33) Question of Pilate C(18:34) 18:34 Do you say this on your own or have others told you about me? (18:34) D(18:35) Question of Pilate E(18:36) 18:36 My kingdom does not belong to this world (18:36) D'(18:37a) Question of Pilate C'(18:37b) 18:37You say I am a king (18:37) B'(18:38a) Question of Pilate A'(18:38b) 18:38 I find no guilt in him. (18:38) A: Pilate could not find any sin. B: Question of Pilate. C: Answer of Jesus. D: Question of Pilate. E: Answer of Jesus. [68]Jesus sentenced to death (John 18:29-19:16) (Related pericope: Matthew@136 Mark@77 Luke@136) A(18:29-19:3) 19:3 Hail, King of the Jews! (19:3) B(19:4-6) 19:6 Crucify him (19:6) C(19:7) 19:7 We have a law, and according to that law he ought to die (19:7) D(19:8-10) 19:10 I have power to release you and I have power to crucify you (19:10) E(19:11) 19:11 You would have no power over me if it had not been given to you from above (19:11) D'(19:12a) 19:12 Pilate tried to release him (19:12) C'(19:12b) 19:12If you release him, you are not a Friend of Caesar (19:12) B'(19:13-15a) 19:15 Crucify him! (19:15) A'(19:15b-16) 19:15 We have no king but Caesar. (19:15) A: King. B: Crucifixion. C: Claims of Jews. D: Behaviors of Pilate. E: Answer of Jesus. [69]The crucifixion of Jesus (John 19:17-22) (Related pericope: Matthew@137 Mark@78 Luke@138) A(19:17-18) 19:17 in Hebrew, Golgotha.(19:17)" (Ἑβραιστὶ) B(19:19) 19:19 Jesus the Nazorean, the King of the Jews.(19:19)" ( ὁ βασιλεὺς τῶν Ἰουδαίων) A'(19:20) 19:20 it was written in Hebrew, Latin, and Greek. (19:20)" (Ἑβραιστὶ) B'(19:21-22) 19:21 Do not write 'The King of the Jews,' but that he said, 'I am the King of the Jews.' (19:21)" ( ὁ βασιλεὺς τῶν Ἰουδαίων) A: Hebrew. B: The King of the Jews. [70]People with crucified Jesus (John 19:23-27) (Related pericope: Mark@78) A(19:23) 19:23 the soldiers had crucified Jesus (19:23) B(19:24) 19:24 that is what the soldiers did (19:24) A'(19:25-26) 19:25 Standing by the cross of Jesus were his mother and his mother's sister (19:25) B'(19:27) 19:27 the disciple took her into his home (19:27) A: People who stand near the cross. B: Fulfillment of the word. [71]The death of Jesus (John 19:28-30) (Related pericope: Matthew@139 Mark@79 Luke@140) A(19:28) 19:28 After this, aware that everything was now finished, in order that the scripture might be fulfilled, Jesus said, "I thirst."(19:28)" (τετέλεσται) B(19:29) 19:29 they put a sponge soaked in wine on a sprig of hyssop and put it up to his mouth.(19:29) A'(19:30) 19:30 When Jesus had taken the wine, he said, "It is finished." (19:30)" (τετέλεσται) A: Finished. B: Wine. [72]Jesus' side is pierced (John 19:31-37) A(19:31-34) 19:33 they did not break his legs (19:33) (κατέαξαν) B(19:35) 19:35 An eyewitness has testified, and his testimony is true (19:35) A'(19:36-37) 19:36 Not a bone of it will be broken. (19:36) (συντριβήσεται) A: Not being broken. B: Testimony. [73]The burial of Jesus (John 19:38-42) (Related pericope: Matthew@141 Mark@80 Luke@141) A(19:38a) Joseph of Arimathea B(19:38b) took his body (19:38) A'(19:39) Nicodemus B'(19:40-41) they laid Jesus there (19:42) A: Disciples. B: Burial of the body of Jesus. [74]The resurrection of Jesus (John 20:1-10) (Related pericope: Matthew@143 Mark@81 Luke@142) A(20:1-3) 20:2 They have taken the Lord from the tomb, and we don't know where they put him. (20:2)" (οἰδαμεν) B(20:4-5) 20:4 the other disciple ran faster than Peter and arrived at the tomb first; (20:4) (μνημεῖον) C(20:6-7) 20:6 he went into the tomb and saw the burial cloths there,(20:6) B'(20:8) 20:8 the one who had arrived at the tomb first (20:8) (μνημεῖον) A'(20:9-10) 20:9 For they did not yet understand the scripture that he had to rise from the dead.(20:9) (ᾔδεισαν) A: Lack of understandings. B: Arriving at the tomb first. C: Clothes. [75]Jesus appears to Mary Magdalene (John 20:11-18) A(20:11-12) 20:12 saw two angels (20:12) (θεωρεῖ) B(20:13a) 20:13 Woman, why are you weeping? (20:13)" (τίκλαίεις) C(20:13b) 20:13 where they laid him (20:13) (ποῦ ἔθηκαν αὐτόν) A'(20:14) 20:14 saw Jesus (20:14) (θεωρεῖ) B'(20:15a) 20:15 Woman, why are you weeping? (20:15)" (τίκλαίεις) C'(20:15b) 20:15 where you laid him (20:15) (ποῦ ἔθηκας αὐτόν) P(20:16-18) 20:18 I have seen the Lord (20:18) A: Seeing. B: Why are you weeping. C: Where they laid him. [76]Jesus appears to the disciple (John 20:19-23) A(20:19a) 20:19 the disciples were, for fear of the Jews (20:19)" (μαθηταὶ) B(20:19b) 20:19 Peace be with you (20:19) (εἰρήνη) C(20:20a) 20:20 he showed them his hands and his side (20:20) A'(20:20b) 20:20 The disciples rejoiced (20:20) B'(20:21) 20:21Peace be with you (20:21) (μαθηταὶ) C'(20:22-23) 20:22 he breathed on them and said to them (20:22) (εἰρήνη) A: The disciples. B: Peace be with you. C: Action of Jesus. [77]Jesus and Thomas (John 20:24-29) A(20:24-25a) 20:25 We have seen the Lord (20:25) (κύριον) B(20:25b) 20:25Unless I see the mark of the nails in his hands and put my finger into the nailmarks and put my hand into his side, I will not believe. (20:25)" (πιστεύσω) C(20:26) 20:26 Peace be with you (20:26) B'(20:27) 20:27 bring your hand and put it into my side, and do not be unbelieving, but believe (20:27)" (πιστός) A'(20:28-29) 20:28 My Lord and my God! (20:28) (κύριός) A: The Lord. B: Believe. C:Peace. [78]The purpose of this book (John 20:30-31) A(20:30) Jesus B(20:30) To write B'(20:31) To write A'(20:31) Jesus A: Jesus. B: To write. [79]Jesus appears to seven disciples (John 21:1-14) A(21:1-3) 21:1 After this, Jesus revealed himself again to his disciples at the Sea of Tiberias (21:1)" (ἐφανέρωσεν) B(21:4-5) 21:4 the disciples did not realize that it was Jesus. (21:4) (ᾔδεισαν) C(21:6) 21:6 were not able to pull it in because of the number of fish. (21:6) (ἰχθύων) D(21:7-8) 21:7 It is the Lord (21:7) C'(21:9-11) 21:11 Even though there were so many, the net was not torn.(21:11)" (ἰχθύων) B'(21:12-13) 21:12 because they realized it was the Lord.(21:12) (εἰδότες) A'(21:14) 21:14 This was now the third time Jesus was revealed to his disciples after being raised from the dead.(21:14) (ἐφανερώθη) A: Jesus revealed himself again to his disciples. B: Not realizing / realizing the Lord. C: Many fishes. D: It is the Lord. [80]Jesus and Peter (John 21:15-19) A1(21:15a) 21:15 Simon, son of John, do you love me more than these? (21:15)" (ἀγαπᾳς) B1(21:15b) 21:15 I love you (21:15) (φιλῶ) C1(21:15c) 21:15 Feed my lambs (21:15) (ἀρνία) A2(21:16a) 21:16 Simon, son of John, do you love me? (21:16)" (ἀγαπᾷς) B2(21:16b) 21:16 I love you (21:16) (φιλῶ) C2(21:16c) 21:16 Tend my sheep (21:16) (πρόβατά) A3(21:17a) 21:17 Simon, son of John, do you love me? (21:17)" (φιλεῖς) B3(21:17b) 21:17 I love you (21:17) (φιλῶ) C3(21:17c) 21:17 Feed my sheep (21:17) (πρόβατά) P(21:18-19) 21:19 Follow me. (21:19) A: Simon, son of John, do you love me. B: I love you. C: Feed my sheep. [81]Jesus and the beloved disciple (John 21:20-25) A(21:20) 21:20 saw the disciple following whom Jesus loved (21:20) (μαθητὴν) B(21:21-22) 21:22 What if I want him to remain until I come? (21:22) (θέλω μένειν ἕως ἔρχομαι) B'(21:23) 21:23 What if I want him to remain until I come? (21:23) (θέλω μένειν ἕως ἔρχομαι) A'(21:24-25) 21:24 It is this disciple who testifies to these things and has written them (21:24) (μαθητὴς)

Literary structure (chiasm, chiasmus) of First Epistle of John Chiastic Structure and Concentric Structure and Parallel of each pericope [1]The word of life (1 John 1:1-4) A(1:1) To hear, to see B(1:2) testify to it and proclaim to you (1:2) A'(1:3) To hear, to see B'(1:4) 1:4 We are writing this (1:4) A: To hear, to see. B: To proclaim. [2]God is light (1 John 1:5-2:6) A(1:5-10) 1:6 If we say, "We have fellowship with him," while we continue to walk in darkness, we lie and do not act in truth. (1:6) B(2:1-2) 2:1 My children, I am writing this to you so that you may not commit sin (2:1) A'(2:3-6) 2:4 Whoever says, "I know him," but does not keep his commandments is a liar, and the truth is not in him (2:4) A: The truth is not in him. B: The reason to write. [3]A new commandment (1 John 2:7-17) A(2:7-8) 2:7 Beloved, I am writing no new commandment to you but an old commandment that you had from the beginning. The old commandment is the word that you have heard.(2:7)" (γράφω) B(2:9-11) 2:10 Whoever loves his brother remains in the light, and there is nothing in him to cause a fall. (2:10)" (ἀγαπῶν) A'(2:12-14) 2:12 I am writing to you, children, because your sins have been forgiven for his name's sake. (2:12)" (γράφω) B'(2:15-17) 2:15 Do not love the world or the things of the world. If anyone loves the world, the love of the Father is not in him.(2:15)" (ἀγαπᾶτε) A: To write. B: Love. [4]Warning against Antichrists (1 John 2:18-3:12) A(2:18-19) 2:18 so now many antichrists have appeared. (2:18) B(2:20-21) 2:21 every lie is alien to the truth (2:21) C(2:22-23) 2:22 Whoever denies the Father and the Son, this is the antichrist.(2:22) D(2:24-29) 2:27 remain in him (2:27) C'(3:1-2) 3:1 The reason the world does not know us is that it did not know him (3:1) B'(3:3-6) 3:6 No one who remains in him sins (3:6) A'(3:7-12) 3:7 Children, let no one deceive you (3:7) A: The antichrist. B: Good and evil. C: Ignorance. D: Remain in him. [5]Love one another (1 John 3:13-24) A(3:13-15) To love our brothers B(3:16-20) To lay down our lives A'(3:21-24) To love our brothers A: To love one another. B: To lay down our lives. [6]Testing the Spirits (1 John 4:1-6) A(4:1-2) 4:2 This is how you can know the Spirit of God (4:2) (γινώσκετε τὸ πνεῦμα) B(4:3) 4:3 This is the spirit of the antichrist that, as you heard, is to come, but in fact is already in the world.(4:3)" (κόσμῳ) C(4:4) 4:4 You belong to God, children, and you have conquered them (4:4) B'(4:5) 4:5 their teaching belongs to the world, and the world listens to them (4:5)" (κόσμου) A'(4:6) 4:6 This is how we know the spirit of truth and the spirit of deceit. (4:6) (γινώσκομεν τὸ πνεῦμα) A: To discern spirits. B: Opponents and the world. C: Victory against evils. [7]God is love (1 John 4:7-5:5) A(4:7-8) 4:8 Whoever is without love does not know God, for God is love. (4:8) B(4:9) 4:9 God sent his only Son into the world so that we might have life through him. (4:9) C(4:10-11) 4:10 In this is love: not that we have loved God, but that he loved us (4:10) D(4:12-13) 4:12 Yet, if we love one another, God remains in us, and his love is brought to perfection in us. (4:12) D'(4:14-16) 4:16 God is love, and whoever remains in love remains in God and God in him. (4:16) C'(4:17-21) 4:19 We love because he first loved us. (4:19) B'(5:1) 5:1 Everyone who believes that Jesus is the Christ is begotten by God (5:1) A'(5:2-5) 5:3 For the love of God is this, that we keep his commandments (5:3) A: To love God. B: God gives life. C: God loves us. D: To remain in God. [8]Testimony of God (1 John 5:6-12) A(5:6-8) 5:6 This is the one who came through water and blood, Jesus Christ (5:6) B(5:9) The testimony of God B'(5:10) The testimony of God A'(5:11-12) 5:11 this life is in his Son (5:11) A: Christ. B: The testimony of God. [9]Epilogue (1 John 5:13-21) A(5:13-15) 5:13 you may know that you have eternal life (5:13) B(5:16-17) Forgiveness of sin A'(5:18-21) 5:20 He is the true God and eternal life (5:20) A: Eternal life. B: Forgiveness of sin. Citations of the Bible are from New American Bible, New Revised Standard Version and New Jerusalem Bible.

Literary structure (chiasm, chiasmus) of Book of Ezekiel Chiastic Structure and Concentric Structure and Parallel of each pericope [1]The calling of Ezekiel (Ezek 1:1-3:15) A(1:1-28) The glory of the LORD B(2:1-2) I heard the one who was speaking (2:2) C(2:3-7) A rebellious house D(2:8-10) open your mouth and eat what I shall give you (2:8) E(3:1) eat what is before you; eat this scroll, then go, speak to the house of Israel (3:1) D'(3:2-3) I opened my mouth and he gave me the scroll to eat (3:2) C'(3:4-9) A rebellious house B'(3:10-11) take into your heart all my words that I speak to you; hear them well (3:10) A'(3:12-15) The glory of the LORD A: The glory of the LORD. B: Ear. C: A rebellious house. D: To eat. E: The command of the LORD. [2]Ezekiel at the river Chebar (Ezek 3:16-27) A(3:16-21) 3:17 Son of man, I have appointed you a watchman for the house of Israel. (3:17) B(3:22-24a) 3:22 Get up and go out into the plain, where I will speak with you.(3:22) A'(3:24b-27) 3:26 you will be dumb and unable to rebuke them for being a rebellious house.(3:26) A: Role of the prophet. B: The words of the LORD. [3]Defiled bread (Ezek 4:1-15) A(4:1-13) Command of the LORD B(4:14) Words of Ezekiel A'(4:15) Command of the LORD A: Command of the LORD. B: Words of Ezekie. [4]Hair and beard (Ezek 4:16-5:17) A(4:16-17) 4:16 Son of man, I am breaking the staff of bread in Jerusalem. (4:16) B(5:1-4) 5:2 Burn a third in the fire, within the city, when the days of your siege are completed; place another third around the city and strike it with the sword; the final third strew in the wind, and pursue it with the sword.(5:2) C(5:5-10) 5:8 I am coming at you! I will inflict punishments in your midst while the nations look on.(5:8) B'(5:11-15) 5:12 A third of your people shall die of pestilence and perish of hunger within you; another third shall fall by the sword all around you; and a third I will scatter in every direction, and I will pursue them with the sword. (5:12) A'(5:16-17) 5:16 When I loose against you the cruel, destructive arrows of hunger, I will break your staff of bread; (5:16) A: Staff of bread. B: A third. C: Judgement. [5]Judgment on idolatrous Israel (Ezek 6:1-14) A(6:1-7) See, I am bringing a sword against you, and I will destroy your high places. (6:3) B(6:8-10) When some of your people have escaped to other nations from the sword (6:8) A'(6:11-14) they shall fall by the sword, by famine, and by pestilence (6:11) A: Death by disasters. B: Remnants. [6]Impending disaster (Ezek 7:1-27) A(7:1-4) shall you know that I am the LORD (7:4) (וידעתםכיאנייהוה) B(7:5-9) near is the day: a time of consternation, not of rejoicing (7:7) C(7:10-11) See, the day of the LORD! See, the end is coming! (7:10) C'(7:12-13) The time has come, the day dawns (7:12) B'(7:14-22) Their silver and gold cannot save them on the day of the LORD'S wrath (7:19) A'(7:23-27) they shall know that I am the LORD (7:27) (וידעוכיאנייהוה) A: To know who is the LORD. B: The day of the LORD'S wrath. C: The day is coming. [7]Abominations in the temple (Ezek 8:1-18) A(8:1-5) Spirit lifted me up in the air and brought me to the entrance of the north gate (8:3) (ותבא) B(8:6) you shall see still greater abominations (8:6) (תראהתועבותגדלות) C(8:7) he brought me to the entrance of the court (8:7) (ויבא) D(8:8-9) see the abominable evils which they are doing here (8:9) E(8:10-12) all around upon the wall were pictured the figures of all kinds of creeping things and loathsome beasts (8:10) D'(8:13) Do you see, what each of these elders of the house of Israel is doing in his idol room? (8:12) C'(8:14) he brought me to the entrance of the north gate of the temple (8:14) (ויבא) B'(8:15) "You shall see other abominations, greater than these (8:15)" (תראהתועבותגדלות) A'(8:16-18) he brought me into the inner court of the LORD'S house (8:16) (ויבא) A: To bring. B: You shall see other abominations, greater than these. C: To bring. D: To see the abominable evils. E: Idolatry. [8]The slaughter of the idolaters (Ezek 9:1-11) A(9:1-3) the man dressed in linen with the writer's case at his waist (9:3) (הבדים) B(9:4-7) Do not look on them with pity nor show any mercy (9:5) (תחס) C(9:8) Will you destroy all that is left of Israel (9:8) B'(9:9-10) "I, however, will not look upon them with pity, nor show any mercy (9:10)" (תחוס) A'(9:11) the man dressed in linen with the writing case at his waist (9:11) (הבדים) A: The man dressed in linen. B: Do not look on them with pity. C: To destroy all that is left of Israel. [9]God's glory leaves Jerusalem (Ezek 10:1-22) A(10:1-7) the glory of the LORD rose from over the cherubim to the threshold of the temple (10:4) (כבודיהוה) B(10:8-17) The cherubim A'(10:18-19) the glory of the God of Israel was up above them (10:19) (כבודיהוה) B'(10:20-22) The cherubim A: The glory of the LORD. B: The cherubim. [10]God will restore Israel (Ezek 11:1-25) A(11:1) Pelatiah, son of Benaiah B(11:2-3) Words of the people C(11:4-6) Denial of words of the people D(11:7-12) "by whose statutes you have not lived, and whose ordinances you have not kept (11:12)" (ומשׁפטי) A'(11:13) Pelatiah, son of Benaiah B'(11:14-15) Words of the people C(11:16) Denial of words of the people D(11:17-25) "they will live according to my statutes, and observe and carry out my ordinances (11:20)" (משׁפטי) A: Pelatiah, son of Benaiah. B: Words of the people. C: Denial of words of the people. D: Statutes and ordinances. [11]Judah's captivity portrayed (Ezek 12:1-28) A(12:1-7) I did as I was told (12:7) B(12:8-16) Then shall they know that I am the LORD (12:15) B'(12:17-20) thus you shall know that I am the LORD (12:20) A'(12:21-28) In your days, rebellious house, whatever I speak I will bring about (12:25) A: Fulfillment. B: They know that I am the LORD. [12]False prophets condemned (Ezek 13:1-23) A(13:1-7) who follow their own spirit and have seen no vision (13:3) B(13:8-12) "I will bring down a flooding rain; hailstones shall fall, and a stormwind shall break out (13:11)" (גשׁם) B'(13:13-16) "I will let loose stormwinds; because of my anger there shall be a flooding rain, and hailstones shall fall (13:13)" (וגשׁם) A'(13:17-23) who prophesy their own thoughts; against these (13:17) A: False prophets. B: Natural disasters. [13]God's judgment justified (Ezek 14:1-15:8) A(14:1-11) Thus you shall know that I am the LORD (14:8) (וידעתםכיאנייהוה) B(14:12-20) The sword, famine, wild beasts, and pestilence B'(14:21-23) The sword, famine, wild beasts, and pestilence A'(15:1-8) Thus you shall know that I am the LORD (15:7) (וידעתםכיאנייהוה) A: You shall know that I am the LORD. B: The sword, famine, wild beasts, and pestilence. [14]God's faithless bride (Ezek 16:1-63) A(16:1-35) I swore an oath to you and entered into a covenant with you (16:8) (בברית) B(16:36-50) Sins of Samaria and Sodom B'(16:51-58) Sins of Samaria and Sodom A'(16:59-63) "you who despised your oath, breaking a covenant (16:59)" (ברית) A: Orth and covenant. B: Sins of Samaria and Sodom. [15]The two eagles and the vine (Ezek 17:1-24) A(17:1-8) A parable of a crest of a cedar B(17:9-10) Will he not rather tear it out by the roots and strip off its fruit (17:9) C(17:11-18) Can he break a covenant and still go free? (17:15) B'(17:19-21) All the crack troops among his forces shall fall by the sword, and the survivors shall be scattered in every direction (17:21) A'(17:22-24) A parable of a crest of a cedar A: Parable of a crest of a cedar. B: Destruction. C: Can he break a covenant and still go free? [16]Individual retribution (Ezek 18:1-32) A(18:1-4) only the one who sins shall die (18:4) B(18:5-20) Good and evil of father and son B'(18:21-29) Good and evil of the good and the wicked A'(18:30-32) I will judge you, house of Israel, each one according to his ways (18:30) A: Self-responsibility. B: Good and evil. [17]Israel degraded (Ezek 19:1-14) A(19:1) A lamentation (קינה) B(19:2-9) A parable of a lioness B'(19:10-13) A parable of a vine tree A'(19:14) A lamentation (קינה) A: A lamentation. B: Parables. [18]Israel's continuing rebellion (Ezek 20:1-44) A(20:1-4) Make known to them the abominations of their ancestors (20:4) B(20:5-9) none of them threw away the detestable things that had held their eyes, they did not abandon the idols of Egypt (20:8) C(20:10-17) I led them out of the land of Egypt and brought them into the desert (20:10) D(20:18-26) do not defile yourselves with their idols (20:18) A'(20:27-29) your fathers blasphemed me, breaking faith with me (20:27) B'(20:30-32) you defile yourselves with all your idols even to this day (20:31) C'(20:33-38) I will lead you to the desert of the peoples, where I will enter into judgment with you face to face (20:35) D'(20:39-44) never again profane my holy name with your gifts and your idols (20:39) A: Sins of ancestors. B: Idolatry. C: To lead to the desert. D: To quit idolatry. [19]The drawn sword of God (Ezek 21:1-12) A(21:1-4) "Everyone shall see that I, the LORD, have kindled it (21:4)" (בשׂר) B(21:5) Words of the people A'(21:6-10) "everyone shall know that I, the LORD, have drawn my sword from its sheath (21:10)" (בשׂר) B'(21:11-12) Words of the people A: Everyone. B: Words of the people. [20]The sword is doubled and tripled (Ezek 21:13-22) A(21:13-16) A sword, a sword has been sharpened (21:14) B(21:17-18) it will come on my people (21:17) A'(21:19-22) the sword is doubled and tripled (21:19) A: Attacks become greater. B: Swords will come on my people. [21]Road of the sword (Ezek 21:23-37) A(21:23-28) "In his right hand is the divining arrow marked "Jerusalem," (21:27)" (הקסם) B(21:29) you have drawn attention to your guilt, with your crimes laid bare and your sinfulness in all your wicked deeds revealed (21:29) C(21:30) depraved and wicked prince of Israel, whose day is coming when your life of crime will be ended (21:30) B'(21:31-32) Up with the low and down with the high (21:31) A'(21:33-37) you planned with false visions and lying divinations (21:34) (בקסם) A: Divination. B: Judgement. C: When your life of crime will be ended. [22]The blood city (Ezek 22:1-31) A(22:1-12) Sins of Jerusalem B(22:13-16) I may purge your uncleanness (22:15) C(22:17-18) the house of Israel has become dross for me (22:18) B'(22:19-22) You shall be smelted by it just as silver is smelted in a furnace (22:22) A'(22:23-31) Sins of Jerusalem A: Sins of Jerusalem. B: Smelting. C: The house of Israel has become dross. [23]Oholah and Oholibah (Ezek 23:1-49) A(23:1-10) "her sons and daughters they took away, and herself they slew with the sword (23:10)" (בניהובנותיה) B(23:11-21) Harlotry C(23:22-27) I will put an end to your lewdness and to the harlotry you began in Egypt (23:27) D(23:28-31) I will hand you her cup (23:31) (כוסה) D'(23:32-34) The cup of your sister you shall drink (23:32) (כוס) C'(23:35) it is for you to bear the penalty of your lewdness and harlotry (23:35) B'(23:36-45) Harlotry A'(23:46-49) "They shall slay their sons and daughters, and burn their houses with fire (23:47)" (בניהםובנותיהם) A: Their sons and daughters. B: Harlotry. C: Judgement. D: The cup. [24]The boiling pot (Ezek 24:1-14) A(24:1-3a) the word of the LORD came to me (24:1) (דבר) B(24:3b-5) thigh and shoulder; Fill it with the choicest joints (24:4) C(24:6-8) Disaster is in store for the bloody city (24:6) (אויעירהדמים) C'(24:9-10) Disaster is in store for the bloody city (24:9) (אויעירהדמים) B'(24:11-13) I will set the pot empty on the coals till its metal glows red hot (24:11) A'(24:14) "I, the LORD, have spoken (24:14)" (דברתי) A: The LORD spoke. B: Parables of the pot. C: Disaster is in store for the bloody city. [25]Ezekiel's bereavement (Ezek 24:15-27) A(24:15-17) do not eat the customary bread (24:17) (ולחםאנשׁים) B(24:18-19) what all these things that you are doing mean for us? (24:19) (ואעשׂ) C'(24:20-21) "the stronghold of your pride, the delight of your eyes, the desire of your soul (24:21)" (מחמדעיניכם) A'(24:22-23) nor eating the customary bread (24:22) (ולחםאנשׁים) B'(24:24) all that he did you shall do when it happens (24:24) (עשׂה) C'(24:25-27) "I take away from them their bulwark, their glorious joy, the delight of their eyes, the desire of their soul, and the pride of their hearts (24:25)" (מחמדעיניהם) A: The customary bread. B: What he is doing. C: The delight of your eyes. [26]Proclamation against Ammon, Moab, Edom and Philistia (Ezek 25:1-17) A1(25:1-7) The Ammonites A2(25:8-11) Moab A3(25:12-14) Edom A4(25:15-17) The Philistines A: Foreign countries. [27]Proclamation against Tyre and Sidon (Ezek 26:1-28:26) A(26:1-6) thus they shall know that I am the LORD (26:6) (כיאנייהוה) B(26:7-14) Your daughters on the mainland he shall slay with the sword (26:8) (בחרב) C(26:15-18) The isles in the sea are terrified at your passing (26:18) D(26:19-21) "I will make you dwell in the nether lands, in the everlasting ruins, with those who go down to the pit (26:20)" (יורדי) E(27:1-36) Tyre, you said, "I am a ship, perfect in beauty." (27:3) E'(28:1-5) A god am I! I occupy a godly throne in the heart of the sea (28:2) D'(28:6-10) They shall thrust you down to the pit (28:8) (יורדוך) C'(28:11-19) You have become a horror, you shall be no more (28:19) B'(28:20-24) Within it shall fall those slain by the sword (28:23) (בחרב) A'(28:25-26) "thus they shall know that I, the LORD, am their God (28:26)" (כיאנייהוה) A: I am the LORD. B: Swords. C: Terror. D: Going down. E: Arrogance. [28]Proclamation against Egypt (Ezek 29:1-16) A(29:1-5) The Niles are mine; it is I who made them (29:3) B(29:6-7) you have been a reed staff for the house of Israel: (29:6) A'(29:8-12) The Niles are mine; it is I who made them (29:9) B'(29:13-16) No longer shall they be for the house of Israel to trust in (29:16) A: Destruction of Egypt. B: Not to rely on Egypt. [29]Babylonia will plunder Egypt (Ezek 29:17-30:19) A(29:17-21) I am now giving the land of Egypt to Nebuchadnezzar (29:19) B(30:1-9) they shall be in anguish on the day of Egypt, which is surely coming (30:9) A'(30:10-12) I will put an end to the throngs of Egypt by the hand of Nebuchadnezzar (30:10) B'(30:13-19) I will cast fear into the land of Egypt (30:13) A: Attack of Nebuchadnezzar. B: Destruction of Egypt. [30]Proclamation against Pharaoh (Ezek 30:20-26) A(30:20-22) I have broken the arm of Pharaoh (30:21) (שׁברתי) B(30:23) I will scatter the Egyptians among the nations and strew them over foreign lands (30:23) (והצותי) A'(30:24-25) I will break the arms of Pharaoh (30:24) (ושׁברתי) B'(30:26) I will scatter the Egyptians among the nations and strew them over foreign lands (30:26) (והפצותי) A: I have broken the arm of Pharaoh. B: I will scatter the Egyptians among the nations. [31]The lofty cedar (Ezek 31:1-18) A(31:1-9) 31:9 the envy of all Eden's trees in the garden of God. (31:9) (עדן) B(31:10-14) 31:12 Foreigners, the most ruthless of the nations, cut it down and left it on the mountains. (31:12) A'(31:15-18) 31:18 Which was your equal in glory or size among the trees of Eden? (31:18) (עדן) A: Eden. B: Destruction. [32]Lamentation over Pharaoh and Egypt (Ezek 32:1-16) A(32:1-2) A lamentation B(32:3-8) Destruction of Egypt C(32:9-10) I bring about your destruction among the nations (32:9) B'(32:11-14) Destruction of Egypt A'(32:15-16) A lamentation A: Lamentations. B: Destruction of Egypt. C: To tell the destruction. [33]Dirge over Egypt (Ezek 32:17-32) A(32:17-21) Lament over the throngs of Egypt (32:18) B1(32:22-23) Assyria B2(32:24-25) Elam B3(32:26-28) Meshech and Tubal B4(32:29) Edom B5(32:30) Sidon A'(32:31-32) When Pharaoh sees these, he shall be comforted for all his hordes slain by the sword (32:31) A: Egypt. B: Other nations. [34]Ezekiel Israel's sentry (Ezek 33:1-20) A(33:1-6) "Son of man, speak thus to your countrymen (33:2)" (בניעמך) B(33:7-9) "You, son of man, I have appointed watchman for the house of Israel (33:7)" (לביתישׂראל) B'(33:10-11) "As for you, son of man, speak to the house of Israel (33:10)" (אלביתישׂראל) A'(33:12-20) "son of man, tell your countrymen (33:12)" (בניעמך) A: Countrymen. B: The house of Israel. [35]The fall of Jerusalem (Ezek 33:21-33) A(33:21-22) he opened my mouth (33:22) B(33:23-24) they who live in the ruins on the land of Israel reason thus (33:24) C(33:25-26) yet you would keep possession of the land? (33:25) B'(33:27-29) those who are in the ruins I swear shall fall by the sword (33:27) A'(33:30-33) Come and hear the latest word that comes from the LORD (33:30) A: The words of the LORD. B: The ruins. C: Possession of the land. [36]Israel's false shepherds (Ezek 34:1-10) A(34:1-3) Woe to the shepherds of Israel who have been pasturing themselves (34:2) B(34:4-5) became food for all the wild beasts (34:5) C(34:6) my sheep were scattered over the whole earth, with no one to look after them or to search for them (34:6) B'(34:7-8) my sheep have become food for every wild beast (34:8) A'(34:9-10) they may no longer pasture themselves (34:10) A: The shepherds of Israel. B: Food for all the wild beasts. C: Scattered. [37]God, the true shepherd (Ezek 34:11-31) A(34:11-15) I myself will look after and tend my sheep (34:11) B(34:16-17) I will judge between one sheep and another, between rams and goats (34:17) C(34:18-19) you had to trample the rest of your pastures with your feet? (34:18) B'(34:20-24) Now will I judge between the fat and the lean sheep (34:20) A'(34:25-31) You, my sheep, you are the sheep of my pasture (34:31) A: My sheep. B: To judge the sheep. C: Pastures. [38]Judgment on Mount Seir (Ezek 35:1-36:15) A(35:1-6) you have been guilty of blood, and blood, I swear, shall pursue you (35:6) B(35:7-10) I will make Mount Seir a desolate waste (35:7) C(35:11-13) I will deal with you according to your anger and your envy which you have exercised (35:11) (וכקנאתך) D(35:14-15) the devastation of the inheritance of the house of Israel (35:15) D'(36:1-4) you have been ridiculed and despised on all sides for having become a possession for the rest of the nations (36:3) C'(36:5-7) with burning jealousy I speak against the rest of the nations (36:5) (קנאתי) B'(36:8-12) mountains of Israel, you shall grow branches and bear fruit for my people Israel (36:8) A'(36:13-15) You are a land that devours men, and you rob your people of their children (36:13) A: Death. B: Mount Seir / mountains of Israel. C: Jealousy. D: Devastation. [39]The renewal of Israel (Ezek 36:16-38) A(36:16-21) Words of the foreign people B(36:22-32) I will prove the holiness of my great name (36:23) (וקדשׁתי) A'(36:33-36) Words of the foreign people B'(36:37-38) As with sacrificial sheep (36:38) (קדשׁים) A: Words of the foreign people. B: Sanctification. [40]The valley of dry bones (Ezek 37:1-14) A(37:1-6) "I will bring spirit into you, that you may come to life (37:5)" (רוחוחייתם) B(37:7-8) it was a rattling as the bones came together, bone joining bone (37:7) C(37:9-10) the spirit came into them; they came alive and stood upright (37:10) B'(37:11-12) these bones are the whole house of Israel (37:11) A'(37:13-14) I will put my spirit in you that you may live (37:14) (רוחיבכםוחייתם) A: I will put my spirit in you that you may live. B: Bones. C: Resurrection. [41]The two sticks (Ezek 37:15-28) A(37:15-20) Parable of two trees A'(37:21-28) The two nations A: The two nations. [42]Invasion by Gog (Ezek 38:1-39:29) A(38:1-9) I am coming at you, Gog, chief prince of Meshech and Tubal (38:3) B(38:10-13) to plunder and pillage (38:12) (לשׁלל) C(38:14-16) come from your home in the recesses of the north (38:15) D(38:17) I would bring you against them (38:17) E(38:18-23) my fury shall be aroused (38:18) A'(39:1-5) I am coming at you, Gog, chief prince of Meshech and Tubal (39:1) B'(39:6-10) they shall plunder those who plundered them and pillage those who pillaged them (39:10) (ושׁללו) C'(39:11-16) the Valley of Abarim east of the sea (39:11) D'(39:17-24) I hid my face from them and handed them over to their foes, so that all of them fell by the sword (39:23) E'(39:25-29) have pity on the whole house of Israel, and I will be jealous for my holy name (39:25) A: Gog, chief prince of Meshech and Tubal. B: To plunder. C: Transportation. D: The LORD did. E: Jealous. [43]The vision of the new temple (Ezek 40:1-42:20) A(40:1-16) Around the temple B(40:17-27) The outer court C(40:28-49) there were two tables on either side (40:39) (שׁלחנות) D(41:1-7) This is the holy of holies (41:4) C'(41:8-26) This is the table which is before the LORD (41:22) (השׁלחן) B'(42:1-14) The outer court A'(42:15-20) Around the temple A: Around the temple. B: The outer court. C: The tables. D: The holy of holies. [44]The divine glory returns to the temple (Ezek 43:1-44:3) A(43:1-9) he led me to the gate which faces the east (43:1) (השׁער) B(43:10-17) This is the law of the temple (43:12) B'(43:18-27) These are the statutes for the altar (43:18) A'(44:1-3) "he brought me back to the outer gate of the sanctuary, facing the east (44:1)" (שׁער) A: The east gate. B: Rules. [45]The Levitical priests (Ezek 44:4-31) A1(44:4-8) The house of Israel A2(44:9) Foreigners A3(44:10-14) Levites A4(44:15-31) Priests A: The various people. [46]The holy district (Ezek 45:1-8) A1(45:1-5) a sacred tract of land (45:1) A2(45:6) property of the City (45:6) A3(45:7-8) A land of a prince A: Lands. [47]Festivals and offerings (Ezek 45:9-46:18) A(45:9-12) Enough, you princes of Israel! Put away violence and oppression (45:9) B(45:13-17) Offerings of the people and the prince C(45:18-25) Regulations about holidays C'(46:1-11) Regulations about the sabbath and the day of the new moon B'(46:12-15) Offerings of the people and the prince A'(46:16-18) The prince shall not seize any part of the inheritance of the people (46:18) A: The prince. B: Offerings of the people and the prince. C: Regulations about holidays. [48]Water flowing from the temple (Ezek 46:19-47:12) A(46:19-20) so that they do not have to take them into the outer court at the risk of transmitting holiness to the people (46:20) B(46:21-24) forty cubits long and thirty wide (46:22) B'(47:1-6) he measured off a thousand cubits (47:3) A'(47:7-12) This water flows into the eastern district down upon the Arabah, and empties into the sea, the salt waters, which it makes fresh (47:8) A: Purification. B: Length. [49]The new boundaries of the land (Ezek 47:13-48:35) A(47:13-23) The borders of the territory of Israel B(48:1-7) The land of seven tribes C(48:8-11) On the frontier of Judah, from the eastern to the western boundary there shall be the tract which you shall set apart (48:8) D(48:12-17) The land of Levi C'(48:18-22) The territory between the portions of Judah and of Benjamin shall belong to the prince (48:22) B'(48:23-29) The land of five tribes A'(48:30-35) The borders of the city A: Borders. B: The land of tribes. C: Other lands. D: The land of Levi. Citations of the Bible are from New American Bible, New Revised Standard Version and New Jerusalem Bible.

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.

Daniel's Double Chiasm A Series on Daniel's Prophecies and Fulfillment: Part 4 Print Article Author's Bias | Interpretation: conservative | Inclination: promise | Seminary: none Among its many distinctions, the book of Daniel was written in two different languages in which half was written in Hebrew and the other in Aramaic. Only the book of Ezra can be considered similar in that four of its ten chapters are in Aramaic. Aramaic, part of the same family of Semitic languages that includes Hebrew, was the common language of the major empires of the time influencing Israel: Neo-Assyrian (911 – 605 B.C.), Neo-Babylonian (605 – 539 B.C.) and Achaeminid (539 – 323 B.C.). Epigraphic evidence indicates that Aramaic was the language for official government administration, and the biblical account is consistent with this archaeological conclusion: Then the king ordered Ashpenaz, the chief of his officials, to bring in some of the sons of Israel, including some of the royal family and of the nobles, 4 youths in whom was no defect, who were good-looking, showing intelligence in every branch of wisdom, endowed with understanding and discerning knowledge, and who had ability for serving in the king's court; and he ordered him to teach them the literature and language of the Chaldeans. (Dan 1:3-4) video Having half the book written in two different languages may suggest to some that the book of Daniel was not written as a singular book or by a single author. However a close study of the literary structure indicates that Daniel used Aramaic and Hebrew to construct two sophisticated chiasms intended to emphasize two key messages from God. The use of two languages was a common practice of ancient writers as a means to communicate to a wider audience. Aramaic, used in Daniel chapters 2-7, was intended for a wide Gentile audience including the ruling class. Hebrew, used in Daniel chapters 8-12, was intended for the nation of Israel. The chiasm design that Daniel employs is an ordered sequence of ideas that leads up to an apex, after which the ideas are presented in reverse order. Each chapter of the book is one idea, and the apex calls attention to God's message. Aramaic (Daniel chapters: 2, 3, 4, 5, 6, and 7) Prophecy of the Four Kingdoms (Dan 2: Nebuchadnezzar's great metal statue) Trial of God's Faithful (Dan 3: Nebuchadnezzar sends Daniel's friends to the fiery furnace) Prophecy to the Pagan King (Dan 4: Nebuchadnezzar is repentant) Now I, Nebuchadnezzar, praise, exalt and honor the King of heaven, for all His works are true and His ways just, and He is able to humble those who walk in pride. (Dan 4:37) Prophecy to the Pagan King (Dan 5: Belshazzar is unrepentant) Trial of God's Faithful (Dan 6: Darius sends Daniel to the lions' den) Prophecy of the Four Kingdoms (Dan 7: Daniel's Four Beasts from the sea) Observations: 1. With the exception of Daniel 2:27-45, where Daniel records what he is saying to king Nebuchadnezzar, Daniel chapters 2-6 are consistently narrated in the third person as though Daniel is an outside observer. 2. Daniel chapters 2-6 are principally a historical and chronological account of the Gentile nations that God uses to discipline the nation of Judah within Daniel's lifetime. Daniel chapters 6 and 7 are not in chronological order. The reign of Darius the Great (Dan 5:30-31; 6:1) occurs after the end of Belshazzar king of Babylon (Dan 7:1). The switch of chapters appears intentional as it preserves the chiasm's literary structure. 3. At Daniel 4:37, the apex of the Aramaic chiasm places an emphasis on the sovereignty of Daniel's God: "Now I, Nebuchadnezzar, praise, exalt and honor the King of heaven, for all His works are true and His ways just, and He is able to humble those who walk in pride." Nebuchadnezzar, Babylon's greatest king, recognized that the God of Israel gives and rules the kingdom of men. Written for the Gentile audience, Daniel is aware that God's message is also for government administrators. The theme of God's sovereignty is reinforced in each chapter of this Aramaic chiasm. It is implied as Daniel records the responses of the Gentile kings. Daniel chapters 2-6 end with either God being exalted or praised and / or Daniel being honored (Dan 2:46-48; 3:28-30; 4:34-37; 5:29; 6:25-28). It is explicit as Daniel reveals or records Gentile kings stating that God's kingdom is everlasting and which none can overcome (Dan 2:44; 4:3, 34-35; 5:21; 6:26; 7:14, 27). 4. Daniel 7 deserves special mention, because in Aramaic, Daniel presents to the Gentile world the sovereign rule of his God, the Ancient of Days (Dan 7:9-12), and the one like the Son of Man (Dan 7:13-14). Daniel's God not only ruled for the good of His people Israel, but for the good of all people (Dan 7:14). Hebrew (Daniel chapters: 8, 9, 10, 11, and 12) Prophetic Details of the Second and Third Kingdoms (Dan 8) Daniel's Prayers of Deliverance of God's People (Dan 9:1-23) The Arrival and Purpose of the Messiah (Dan 9:24-25) Then after the sixty-two weeks the Messiah will be cut off and have nothing (Dan 9:26) The Death and Return of the Messiah (Dan 9:26-27) Daniel's Prayers and Fasting of Deliverance of God's People (Dan 10) Prophetic Details of the Third and Fourth Kingdoms (Dan 11) Observations: 1. With the exception of Daniel 10:1-3, Daniel chapters 8-12 are consistently narrated in the first person as Daniel records the prophecies that he personally receives. This is in contrast to Daniel's Aramaic chiasm which is narrated in the third person. 2. Daniel chapters 8-12 are prophecies intended for Daniel personally and specifically concern his people. Recorded in chronological order, they reveal God's use of Gentile kingdoms to discipline His people beyond Daniel's lifetime (Dan 8:16-19; 9:21-23; 10:14; 12:8-13). While the exile of the Jews from the Promised Land was 70 years, Daniel reveals that God's discipline of His people continues for a far longer time until Jesus Christ returns. 3. At Daniel 9:26, the apex of the Hebrew chiasm places an emphasis on the death of the Messiah: "Then after the sixty-two weeks the Messiah will be cut off and have nothing." The Hebrew term for "cut off" is used for executing the death penalty for a criminal; thus, the prophecy is foretelling the crucifixion of Jesus. "Have nothing" foretells that at the time of death, the Messiah will not have a kingdom. The New Testament provides some clarity to the prophecy Daniel receives from the angel Gabriel (Dan 9:20-27). Jesus identified Himself as the Messiah: The woman said to Him, "I know that Messiah is coming (He who is called Christ); when that One comes, He will declare all things to us." Jesus said to her, "I who speak to you am He." (John 4:25-26) The apostle John notes that the nation of Israel rejected Jesus as the Messiah: He was in the world, and the world was made through Him, and the world did not know Him. He came to His own, and those who were His own did not receive Him. (John 1:10-11) The meaning of the Hebrew chiasm would not be understood by the Gentile audience; however, its Messianic message would have held significance to the Jews. The presence of the double chiasm indicates that Daniel intentionally wrote in a manner so that his audience would receive a specific message from God. Yet despite his loving concern for his people, Daniel could not prayerfully intercede and repeal God's judgment of faithless Judah. Ezekiel, a prophet contemporary to Daniel, in equating Daniel with faithful men of God (Noah and Job) emphasizes the depth of faithlessness exhibited by the nation of Israel. Then the word of the Lord came to me saying, "Son of man, if a country sins against Me by committing unfaithfulness, and I stretch out My hand against it, destroy its supply of bread, send famine against it and cut off from it both man and beast, even though these three men, Noah, Daniel and Job were in its midst, by their own righteousness they could only deliver themselves," declares the Lord God. "If I were to cause wild beasts to pass through the land and they depopulated it, and it became desolate so that no one would pass through it because of the beasts, though these three men were in its midst, as I live," declares the Lord God, "they could not deliver either their sons or their daughters. They alone would be delivered, but the country would be desolate. Or if I should bring a sword on that country and say, 'Let the sword pass through the country and cut off man and beast from it,' even though these three men were in its midst, as I live," declares the Lord God, "they could not deliver either their sons or their daughters, but they alone would be delivered. Or if I should send a plague against that country and pour out My wrath in blood on it to cut off man and beast from it, even though Noah, Daniel and Job were in its midst, as I live," declares the Lord God, "they could not deliver either their son or their daughter. They would deliver only themselves by their righteousness." (Ezek 14:12-20) When considering the book of Daniel as one literary unit, the chiasms are seen in the following manner: Historical Prologue (Dan 1 [Hebrew]: How Daniel comes to Babylon) Prophecy of the Four Kingdoms (Dan 2: Nebuchadnezzar's great metal statue) Trial of God's Faithful (Dan 3: Nebuchadnezzar sends Daniel and his friends to the fiery furnace) Prophecy to the Pagan King (Dan 4: Nebuchadnezzar is repentant) Now I, Nebuchadnezzar, praise, exalt and honor the King of heaven, for all His works are true and His ways just, and He is able to humble those who walk in pride. (Dan 4:37) Prophecy to the Pagan King (Dan 5: Belshazzar is unrepentant) Trial of God's Faithful (Dan 6: Darius sends Daniel to the lions' den) Prophecy of the Four Kingdoms (Dan 7: Daniel's Four Beasts from the sea) Prophetic Details of the Second and Third Kingdoms (Dan 8) Daniel's Prayers of Deliverance of God's People (Dan 9:1-23) The Arrival and Purpose of the Messiah (Dan 9:24-25) Then after the sixty-two weeks the Messiah will be cut off and have nothing (Dan 9:26) The Death and Return of the Messiah (Dan 9:26-27) Daniel's Prayers and Fasting of Deliverance of God's People (Dan 10) Prophetic Details of the Third and Fourth Kingdoms (Dan 11) Historical Epilogue (Dan 12 [Hebrew]: Daniel go your way) "You will feel yourself breathed upon by divine will, affected, seized, transfigured, in an ineffable manner, if you approach Scripture religiously with veneration, humbly." Desiderius Erasmus (1501) References 1. Gaeblein FE ed., The Expositor's Bible Commentary, vol. 7, Grand Rapids: Zondervan Publishing House (1992). 2. Law GR, Identification of Darius the Mede, Pfafftown: Ready Scribe Press (2010). 3. JP, “The Literary Structure of the Book of Daniel," Bibliotheca Sacra, 160:639 (July-Sept 2003): 269-82. 3. Walvoord JF, Zuck RB eds., The Bible Knowledge Commentary: Old Testament, Wheaton: Victor Books, (1983).

Response stopped From an Adventist perspective, comparing the Books of Moses (also known as the Pentateuch or Torah) and the Psalms involves understanding how each part of Scripture contributes to the overall message of the Bible and reflects the character of God. The Books of Moses consist of the first five books of the Old Testament: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. These books lay the foundation for the Israelites’ beliefs and practices, detailing the creation, the fall, the flood, the patriarchs, the exodus from Egypt, the giving of the Law at Sinai, and the wanderings in the wilderness. They are historical and legal in nature, providing the laws and commandments that governed the Israelites’ covenant relationship with God. The Psalms, on the other hand, are a collection of 150 songs and prayers that express a wide range of human emotions, from deep despair to exuberant praise. They include individual and communal laments, thanksgiving psalms, royal psalms, wisdom psalms, and songs of trust and confidence in God. From an Adventist viewpoint, both the Books of Moses and the Psalms are seen as integral parts of Scripture that point to Christ. Adventists believe that the entire Bible, including the Psalms, should be read with Christ in mind, as He is the fulfillment of the Law and the Prophets1. The Psalms, in particular, are often read as expressions of the Messiah’s experiences and as prophecies of His coming, suffering, and glorification1. Moreover, Adventists hold the Ten Commandments, which are part of the Law of Moses, in high regard as a moral compass and a reflection of God’s character. They view the commandments not as a means of salvation but as a response to God’s grace, guiding believers in how to live a life of love toward God and others2. In summary, while the Books of Moses provide the historical and legal framework of the Israelites’ relationship with God, the Psalms offer a poetic and emotional expression of faith and trust in Him. Both are valued for their contribution to understanding God’s will and character, especially as they relate to the Adventist emphasis on the Sabbath and the anticipation of Christ’s second coming.

Human life and personality are shaped by a complex interplay of various factors. These can be broadly categorized into: Biological/Physical Determinants: This includes genetics, brain structure, and neurochemistry, which influence our temperament and basic behavior patterns1. Social Determinants: Our interactions with family, friends, and the broader society, including cultural norms and social roles, significantly affect our development and personality1. Psychological Determinants: Individual psychological processes, such as thoughts, emotions, and behaviors, contribute to the uniqueness of our personality. This also encompasses our coping mechanisms and mental health1. Intellectual Determinants: Our values, beliefs, education, and intelligence shape our worldview and decision-making processes1. Additionally, life experiences, including adverse events, community, and culture, play a substantial role in molding our personality over time2. It’s important to note that while some aspects of personality are stable, people can and do change in response to new experiences and personal growth3. Personality development is an ongoing process influenced by both inborn traits and the development of cognitive and behavioral patterns throughout life3.

Figure 17.2.1: Amine, Peptide, Protein, and Steroid Hormone Structure Amine Hormones Hormones derived from the modification of amino acids are referred to as amine hormones. Typically, the original structure of the amino acid is modified such that a –COOH, or carboxyl, group is removed, whereas the −NH3+, or amine, group remains. Amine hormones are synthesized from the amino acids tryptophan or tyrosine. An example of a hormone derived from tryptophan is melatonin, which is secreted by the pineal gland and functions in regulating circadian rhythms. Tyrosine derivatives include the metabolism-regulating thyroid hormones, as well as the catecholamines, such as epinephrine, norepinephrine, and dopamine. Epinephrine and norepinephrine are secreted by the adrenal medulla and play a role in the fight-or-flight response, whereas dopamine is secreted by the hypothalamus and inhibits the release of certain anterior pituitary hormones. Peptide Hormones Whereas the amine hormones are derived from a single amino acid, peptide hormones consist of multiple amino acids that link to form an amino acid chain. Peptide hormones may be either short chains of amino acids, such as oxytocin, or much longer polypeptides such as insulin. Like other proteins in the body, these hormones result from the transcription and translation of genes. Steroid Hormones Steroid hormones are derived from the lipid cholesterol. For example, the reproductive hormones testosterone and the estrogens—which are produced by the gonads (testes and ovaries)—are steroid hormones. The adrenal glands produce the steroid hormone aldosterone, which is involved in osmoregulation, and cortisol, which plays a role in metabolism. Like cholesterol, steroid hormones are hydrophobic (not soluble in water). Because blood is primarily water, lipid-derived hormones must travel to their target cell bound to a transport protein. Binding to transport proteins extends the half-life of steroid hormones beyond that of hormones derived from amino acids. A hormone’s half-life is the time required for half the concentration of the hormone to be degraded. For example, the lipid-derived hormone cortisol has a half-life of approximately 60 to 90 minutes. In contrast, the amino acid–derived hormone epinephrine has a half-life of approximately one minute. Pathways of Hormone Action The message a hormone sends is received by a hormone receptor, a protein located either inside the cell or within the cell membrane. The receptor will process the message by initiating other signaling events or cellular mechanisms that result in the target cell’s response. Hormone receptors recognize molecules with specific shapes and side groups, and respond only to those hormones that are recognized. The same type of receptor may be located on cells in different body tissues, and trigger somewhat different responses. Thus, the response triggered by a hormone depends not only on the hormone, but also on the receptor present on the target cell. Once the target cell receives the hormone signal, it can respond in a variety of ways. The response may include the stimulation of protein synthesis, activation or deactivation of enzymes, alteration in the permeability of the cell membrane, altered rates of mitosis and cell growth, and stimulation of the secretion of products. Moreover, a single hormone may be capable of inducing multiple responses in a given cell. Pathways Involving Intracellular Hormone Receptors Intracellular hormone receptors are located inside the cell. Hormones that bind to this type of receptor must be able to cross the plasma membrane. Steroid hormones are derived from cholesterol and therefore can readily diffuse through hydrophobic core of the lipid bilayer to reach the intracellular receptor (Figure 17.2.2). Thyroid hormones, which contain benzene rings studded with iodine, are also lipid-soluble and can enter the cell. The location of steroid and thyroid hormone binding differs slightly: a steroid hormone may bind to its receptor within the cytosol or within the nucleus. In either case, this binding generates a hormone-receptor complex that moves toward the chromatin in the cell nucleus and binds to a particular segment of the cell’s DNA. In contrast, thyroid hormones bind to receptors already bound to DNA. For both steroid and thyroid hormones, binding of the hormone-receptor complex with DNA triggers transcription of a target gene to mRNA, which moves to the cytosol and directs protein synthesis by ribosomes. This illustration shows the steps involved with the binding of lipid-soluble hormones. Lipid-soluble hormones, such as steroid hormones, easily diffuse through the cell membrane. The hormone binds to its receptor in the cytosol, forming a receptor-hormone complex. The receptor-hormone complex then enters the nucleus and binds to the target gene on the cell’s DNA. Transcription of the gene creates a messenger RNA that is translated into the desired protein within the cytoplasm. It is these proteins that alter the cell’s activity. Figure 17.2.2 – Binding of Lipid-Soluble Hormones: A steroid hormone directly initiates the production of proteins within a target cell. Steroid hormones easily diffuse through the cell membrane. The hormone binds to its receptor in the cytosol, forming a receptor–hormone complex. The receptor–hormone complex then enters the nucleus and binds to the target gene on the DNA. Transcription of the gene creates a messenger RNA that is translated into the desired protein within the cytoplasm. Pathways Involving Cell Membrane Hormone Receptors Hydrophilic, or water-soluble, hormones are unable to diffuse through the lipid bilayer of the cell membrane and must therefore pass on their message to a receptor located at the surface of the cell. Except for thyroid hormones, which are lipid-soluble, all amino acid–derived hormones bind to cell membrane receptors that are located, at least in part, on the extracellular surface of the cell membrane. Therefore, they do not directly affect the transcription of target genes, but instead initiate a signaling cascade that is carried out by a molecule called a second messenger. In this case, the hormone is called a first messenger. The second messenger used by most hormones is cyclic adenosine monophosphate (cAMP). In the cAMP second messenger system, a water-soluble hormone binds to its receptor in the cell membrane (Step 1 in Figure 17.2.3). This receptor is associated with an intracellular component called a G protein, and binding of the hormone activates the G-protein component (Step 2). The activated G protein in turn activates an enzyme called adenylyl cyclase, also known as adenylate cyclase (Step 3), which converts adenosine triphosphate (ATP) to cAMP (Step 4). As the second messenger, cAMP activates a type of enzyme called a protein kinase that is present in the cytosol (Step 5). Activated protein kinases initiate a phosphorylation cascade, in which multiple protein kinases phosphorylate (add a phosphate group to) numerous and various cellular proteins, including other enzymes (Step 6). This illustration shows the binding of water-soluble hormones. Water-soluble hormones cannot diffuse through the cell membrane. These hormones must bind to a receptor on the outer surface of the cell membrane. The receptor then activates a G protein in the cytoplasm, which travels to and activates adenylyl cyclase. Adenylyl cyclase catalyzes the conversion of ATP to CAMP, the secondary messenger in this pathway. CAMP, in turn, activates protein kinases, which phosphorylate proteins in the cytoplasm. This phosphorylation, shown as a P being added to a polypeptide chain, activates the proteins, allowing them to alter cell activity. Figure 17.2.3 – Binding of Water-Soluble Hormones: Water-soluble hormones cannot diffuse through the cell membrane. These hormones must bind to a surface cell-membrane receptor. The receptor then initiates a cell-signaling pathway within the cell involving G proteins, adenylyl cyclase, the secondary messenger cyclic AMP (cAMP), and protein kinases. In the final step, these protein kinases phosphorylate proteins in the cytoplasm. This activates proteins in the cell that carry out the changes specified by the hormone. The phosphorylation of cellular proteins can trigger a wide variety of effects, from nutrient metabolism to the synthesis of additional hormones. The effects vary according to the type of target cell, the G proteins and kinases involved, and the phosphorylation of proteins. Examples of hormones that use cAMP as a second messenger include calcitonin, which is important for bone construction and regulating blood calcium levels; glucagon, which plays a role in blood glucose levels; and thyroid-stimulating hormone, which causes the release of T3 and T4 from the thyroid gland. Overall, the phosphorylation cascade significantly increases the efficiency, speed, and specificity of the hormonal response, as thousands of signaling events can be initiated simultaneously in response to a very low concentration of hormone in the bloodstream. However, the duration of the hormone signal is short, as cAMP is quickly deactivated by the enzyme phosphodiesterase (PDE), which is located in the cytosol. The action of PDE helps to ensure that a target cell’s response ceases quickly unless new hormones arrive at the cell membrane. Importantly, there are also G proteins that decrease the levels of cAMP in the cell in response to hormone binding. For example, when growth hormone–inhibiting hormone (GHIH), also known as somatostatin, binds to its receptors in the pituitary gland, the level of cAMP decreases, thereby inhibiting the secretion of human growth hormone. Not all water-soluble hormones initiate the cAMP second messenger system. One common alternative system uses calcium ions as a second messenger. In this system, G proteins activate the enzyme phospholipase C (PLC), which functions similarly to adenylyl cyclase. Once activated, PLC cleaves a membrane-bound phospholipid into two molecules: diacylglycerol (DAG) and inositol triphosphate (IP3). Like cAMP, DAG activates protein kinases that initiate a phosphorylation cascade. At the same time, IP3 causes calcium ions to be released from storage sites within the cytosol, such as from within the smooth endoplasmic reticulum. The calcium ions then act as second messengers in two ways: they can influence enzymatic and other cellular activities directly, or they can bind to calcium-binding proteins, the most common of which is calmodulin. Upon binding calcium, calmodulin is able to modulate protein kinase within the cell. Examples of hormones that use calcium ions as a second messenger system include angiotensin II, which helps regulate blood pressure through vasoconstriction, and growth hormone–releasing hormone (GHRH), which causes the pituitary gland to release growth hormones. Factors Affecting Target Cell Response You will recall that target cells must have receptors specific to a given hormone if that hormone is to trigger a response. But several other factors influence the target cell response. For example, the presence of a significant level of a hormone circulating in the bloodstream can cause its target cells to decrease their number of receptors for that hormone. This process is called downregulation, and it allows cells to become less reactive to the excessive hormone levels. When the level of a hormone is chronically reduced, target cells engage in upregulation to increase their number of receptors. This process allows cells to be more sensitive to the hormone that is present. Cells can also alter the sensitivity of the receptors themselves to various hormones. Two or more hormones can interact to affect the response of cells in a variety of ways. The three most common types of interaction are as follows: The permissive effect, in which the presence of one hormone enables another hormone to act. For example, thyroid hormones have complex permissive relationships with certain reproductive hormones. A dietary deficiency of iodine, a component of thyroid hormones, can therefore affect reproductive system development and functioning. The synergistic effect, in which two hormones with similar effects produce an amplified response. In some cases, two hormones are required for an adequate response. For example, two different reproductive hormones—FSH from the pituitary gland and estrogens from the ovaries—are required for the maturation of female ova (egg cells). The antagonistic effect, in which two hormones have opposing effects. A familiar example is the effect of two pancreatic hormones, insulin and glucagon. Insulin increases the liver’s storage of glucose as glycogen, decreasing blood glucose, whereas glucagon stimulates the breakdown of glycogen stores, increasing blood glucose. Regulation of Hormone Secretion To prevent abnormal hormone levels and a potential disease state, hormone levels must be tightly controlled. The body maintains this control by balancing hormone production and degradation. Feedback loops govern the initiation and maintenance of most hormone secretion in response to various stimuli. Role of Feedback Loops The contribution of feedback loops to homeostasis will only be briefly reviewed here. Positive feedback loops are characterized by the release of additional hormone in response to an original hormone release. The release of oxytocin during childbirth is a positive feedback loop. The initial release of oxytocin begins to signal the uterine muscles to contract, which pushes the fetus toward the cervix, causing it to stretch. This, in turn, signals the pituitary gland to release more oxytocin, causing labor contractions to intensify. The release of oxytocin decreases after the birth of the child. The more common method of hormone regulation is the negative feedback loop. Negative feedback is characterized by the inhibition of further secretion of a hormone in response to adequate levels of that hormone. This allows blood levels of the hormone to be regulated within a narrow range. An example of a negative feedback loop is the release of glucocorticoid hormones from the adrenal glands, as directed by the hypothalamus and pituitary gland. As glucocorticoid concentrations in the blood rise, the hypothalamus and pituitary gland reduce their signaling to the adrenal glands to prevent additional glucocorticoid secretion (Figure 17.2.4). This diagram shows a negative feedback loop using the example of glucocorticoid regulation in the blood. Step 1 in the cycle is when an imbalance occurs. The hypothalamus perceives low blood concentrations of glucocorticoids in the blood. This is illustrated by there being only 5 glucocorticoids floating in a cross section of an artery. Step 2 in the cycle is hormone release, where the hypothalamus releases corticotropin-releasing hormone (CRH). Step 3 is labeled correction. Here, the CRH release starts a hormone cascade that triggers the adrenal gland to release glucocorticoid into the blood. This allows the blood concentration of glucocorticoid to increase, as illustrated by 8 glucocorticoid molecules now being present in the cross section of the artery. Step 4 is labeled negative feedback. Here, the hypothalamus perceives normal concentrations of glucocorticoids in the blood and stops releasing CRH. This brings blood glucocorticoid levels back to homeostasis. Figure 17.2.4 – Negative Feedback Loop: The release of adrenal glucocorticoids is stimulated by the release of hormones from the hypothalamus and pituitary gland. This signaling is inhibited when glucocorticoid levels become elevated by causing negative signals to the pituitary gland and hypothalamus. Role of Endocrine Gland Stimuli Reflexes triggered by both chemical and neural stimuli control endocrine activity. These reflexes may be simple, involving only one hormone response, or they may be more complex and involve many hormones, as is the case with the hypothalamic control of various anterior pituitary–controlled hormones. Humoral stimuli are changes in blood levels of non-hormone chemicals, such as nutrients or ions, which cause the release or inhibition of a hormone to, in turn, maintain homeostasis. For example, osmoreceptors in the hypothalamus detect changes in blood osmolarity (the concentration of solutes in the blood plasma). If blood osmolarity is too high, meaning that the blood is not dilute enough, osmoreceptors signal the hypothalamus to release ADH. The hormone causes the kidneys to reabsorb more water and reduce the volume of urine produced. This reabsorption causes a reduction of the osmolarity of the blood, diluting the blood to the appropriate level. The regulation of blood glucose is another example. High blood glucose levels cause the release of insulin from the pancreas, which increases glucose uptake by cells and liver storage of glucose as glycogen. An endocrine gland may also secrete a hormone in response to the presence of another hormone produced by a different endocrine gland. Such hormonal stimuli often involve the hypothalamus, which produces releasing and inhibiting hormones that control the secretion of a variety of pituitary hormones. In addition to these chemical signals, hormones can also be released in response to neural stimuli. A common example of neural stimuli is the activation of the fight-or-flight response by the sympathetic nervous system. When an individual perceives danger, sympathetic neurons signal the adrenal glands to secrete norepinephrine and epinephrine. The two hormones dilate blood vessels, increase the heart and respiratory rate, and suppress the digestive and immune systems. These responses boost the body’s transport of oxygen to the brain and muscles, thereby improving the body’s ability to fight or flee. Everyday Connections – Bisphenol A and Endocrine Disruption You may have heard news reports about the effects of a chemical called bisphenol A (BPA) in various types of food packaging. BPA is used in the manufacturing of hard plastics and epoxy resins. Common food-related items that may contain BPA include the lining of aluminum cans, plastic food-storage containers, drinking cups, as well as baby bottles and “sippy” cups. Other uses of BPA include medical equipment, dental fillings, and the lining of water pipes. Research suggests that BPA is an endocrine disruptor, meaning that it negatively interferes with the endocrine system, particularly during the prenatal and postnatal development period. In particular, BPA mimics the hormonal effects of estrogens and has the opposite effect—that of androgens. The U.S. Food and Drug Administration (FDA) notes in their statement about BPA safety that although traditional toxicology studies have supported the safety of low levels of exposure to BPA, recent studies using novel approaches to test for subtle effects have led to some concern about the potential effects of BPA on the brain, behavior, and prostate gland in fetuses, infants, and young children. The FDA is currently facilitating decreased use of BPA in food-related materials. Many US companies have voluntarily removed BPA from baby bottles, “sippy” cups, and the linings of infant formula cans, and most plastic reusable water bottles sold today boast that they are “BPA free.” In contrast, both Canada and the European Union have completely banned the use of BPA in baby products. The potential harmful effects of BPA have been studied in both animal models and humans and include a large variety of health effects, such as developmental delay and disease. For example, prenatal exposure to BPA during the first trimester of human pregnancy may be associated with wheezing and aggressive behavior during childhood. Adults exposed to high levels of BPA may experience altered thyroid signaling and male sexual dysfunction. BPA exposure during the prenatal or postnatal period of development in animal models has been observed to cause neurological delays, changes in brain structure and function, sexual dysfunction, asthma, and increased risk for multiple cancers. In vitro studies have also shown that BPA exposure causes molecular changes that initiate the development of cancers of the breast, prostate, and brain. Although these studies have implicated BPA in numerous ill health effects, some experts caution that some of these studies may be flawed and that more research needs to be done. In the meantime, the FDA recommends that consumers take precautions to limit their exposure to BPA. In addition to purchasing foods in packaging free of BPA, consumers should avoid carrying or storing foods or liquids in bottles with the recycling code 3 or 7. Foods and liquids should not be microwave-heated in any form of plastic: use paper, glass, or ceramics instead. Chapter Review Hormones are derived from amino acids or lipids. Amine hormones originate from the amino acids tryptophan or tyrosine. Larger amino acid hormones include peptides and protein hormones. Steroid hormones are derived from cholesterol. Steroid hormones and thyroid hormone are lipid soluble. All other amino acid–derived hormones are water soluble. Hydrophobic hormones are able to diffuse through the membrane and interact with an intracellular receptor. In contrast, hydrophilic hormones must interact with cell membrane receptors. These are typically associated with a G protein, which becomes activated when the hormone binds the receptor. This initiates a signaling cascade that involves a second messenger, such as cyclic adenosine monophosphate (cAMP). Second messenger systems greatly amplify the hormone signal, creating a broader, more efficient, and faster response. Hormones are released upon stimulation that is of either chemical or neural origin. Regulation of hormone release is primarily achieved through negative feedback. Various stimuli may cause the release of hormones, but there are three major types. Humoral stimuli are changes in ion or nutrient levels in the blood. Hormonal stimuli are changes in hormone levels that initiate or inhibit the secretion of another hormone. Finally, a neural stimulus occurs when a nerve impulse prompts the secretion or inhibition of a hormone. Review Questions Critical Thinking Questions 1. Compare and contrast the signaling events involved with the second messengers cAMP and IP3. 2. Describe the mechanism of hormone response resulting from the binding of a hormone with an intracellular receptor. Glossary adenylyl cyclase membrane-bound enzyme that converts ATP to cyclic AMP, creating cAMP, as a result of G-protein activation cyclic adenosine monophosphate (cAMP) second messenger that, in response to adenylyl cyclase activation, triggers a phosphorylation cascade diacylglycerol (DAG) molecule that, like cAMP, activates protein kinases, thereby initiating a phosphorylation cascade downregulation decrease in the number of hormone receptors, typically in response to chronically excessive levels of a hormone first messenger hormone that binds to a cell membrane hormone receptor and triggers activation of a second messenger system G protein protein associated with a cell membrane hormone receptor that initiates the next step in a second messenger system upon activation by hormone–receptor binding hormone receptor protein within a cell or on the cell membrane that binds a hormone, initiating the target cell response inositol triphosphate (IP3) molecule that initiates the release of calcium ions from intracellular stores phosphodiesterase (PDE) cytosolic enzyme that deactivates and degrades cAMP phosphorylation cascade signaling event in which multiple protein kinases phosphorylate the next protein substrate by transferring a phosphate group from ATP to the protein protein kinase enzyme that initiates a phosphorylation cascade upon activation second messenger molecule that initiates a signaling cascade in response to hormone binding on a cell membrane receptor and activation of a G protein upregulation increase in the number of hormone receptors, typically in response to chronically reduced levels of a hormone Solutions Answers for Critical Thinking Questions In both cAMP and IP3–calcium signaling, a hormone binds to a cell membrane hormone receptor that is coupled to a G protein. The G protein becomes activated when the hormone binds. In the case of cAMP signaling, the activated G protein activates adenylyl cyclase, which causes ATP to be converted to cAMP. This second messenger can then initiate other signaling events, such as a phosphorylation cascade. In the case of IP3–calcium signaling, the activated G protein activates phospholipase C, which cleaves a membrane phospholipid compound into DAG and IP3. IP3 causes the release of calcium, another second messenger, from intracellular stores. This causes further signaling events. An intracellular hormone receptor is located within the cell. A hydrophobic hormone diffuses through the cell membrane and binds to the intracellular hormone receptor, which may be in the cytosol or in the cell nucleus. This hormone–receptor complex binds to a segment of DNA. This initiates the transcription of a target gene, the end result of which is protein assembly and the hormonal response. This work, Anatomy & Physiology, is adapted from Anatomy & Physiology by OpenStax, licensed under CC BY. This edition, with revised content and artwork, is licensed under CC BY-SA except where otherwise noted. Images, from Anatomy & Physiology by OpenStax, are licensed under CC BY except where otherwise noted. Access the original for free at https://openstax.org/books/anatomy-and-physiology/pages/1-introduction. Previous/next navigation Previous: 17.1 An Overview of the Endocrine System Next: 17.3 The Pituitary Gland and Hypothalamus BACK TO TOP LICENSE Icon for the Creative Commons Attribution-ShareAlike 4.0 International License Anatomy & Physiology Copyright © 2019 by Lindsay M. Biga, Staci Bronson, Sierra Dawson, Amy Harwell, Robin Hopkins, Joel Kaufmann, Mike LeMaster, Philip Matern, Katie Morrison-Graham, Kristen Oja, Devon Quick, Jon Runyeon, OSU OERU, and OpenStax is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License, except where otherwise noted. Powered by Pressbooks Guides and Tutorials |Pressbooks Directory |Contact

Response stopped Lee J. Gugliotto, an Adventist author, has contributed significantly to the study and understanding of the Bible. His work, particularly the “Handbook for Bible Study,” provides a comprehensive guide to understanding, teaching, and preaching the Word of God1. This book includes various methodologies for biblical analysis and interpretation, which could be used to compare the writings of Moses in the Psalms and the disclosures in the Gospel of Matthew. The division of these texts into five parts may reflect a thematic or structural analysis, which is a common approach in biblical studies to understand the underlying message and coherence within the scriptures. Gugliotto’s principles of exegesis could potentially be applied to dissect these texts into their respective parts, offering a deeper insight into their meanings and how they relate to the teachings from the altar, which is often symbolic of sacrifice and communion with God. If you’re interested in a detailed study or comparison of these biblical texts, Gugliotto’s methodologies might provide a valuable framework for your exploration.

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