Matthew 5 — Clausal Layout (English)

independentparticipialrelativepurposecausecomparativecontentconditionalphrase modifierdashed = verbless / suspended

Flush-left = a main (independent) clause. Each dependent line begins directly beneath the word it attaches to in the line above — the anchor word is dotted-underlined, and lights up when you hover its dependent clause; each tag also names the attachment. A dashed border marks verbless, elliptical, or suspended lines. Where a long sentence's staircase runs wider than the page, the diagram scrolls sideways. (In print, or without JavaScript, lines fall back to stepped indent columns.)

The Sermon on the Mount — Beatitudes, salt and light, the Law fulfilled, and the six antitheses 5:1–48

vv. 1–2 — the narrative frame: the mountain, the seated teacher, the opened mouth

And seeing the crowds,participial — antecedent aorist leaning forward on ἀνέβη — the crowds of 4:25 occasion the ascent

he went up onto the mountain;independent — ἀναβαίνω evokes Moses ascending Sinai — the new-Sinai frame of the Sermon

and when he had sat down,participial — genitive absolute leaning forward on προσῆλθαν — the seated posture of formal teaching

his disciples came to him.independent — the inner audience gathers — though 7:28 will reveal the crowds listening all along

And opening his mouth,participial — leans forward on ἐδίδασκεν — the solemn Semitism prefacing weighty utterance

he taught them, saying:independent — inceptive imperfect with recitative λέγων — the anchor of the whole sermon: every spoken line below hangs here

vv. 3–10 — the eight Beatitudes: a coordinate μακάριοι column, each with its ὅτι-ground

Blessed are the poor in spirit,content — the first Beatitude, verbless — μακάριος a divine verdict of favor, not mere felicitation; dative of respect

for theirs is the kingdom of heaven.cause — present ἐστιν — the kingdom already theirs; the clause returns at v. 10 as inclusio

Blessed are those who mourn,content — the second — πενθέω, deep lamentation over sin and the world's brokenness

for they shall be comforted.cause — divine passive, eschatological future — God himself will comfort; emphatic αὐτοί

Blessed are the meek,content — the third — πραΰς, strength under control; echoing Ps 37:11 LXX

for they shall inherit the earth.cause — covenant-inheritance language — the promised land widened to the renewed creation

Blessed are those who hunger and thirst for righteousness,content — the fourth — δικαιοσύνην the whole-object accusative of both participles; the Matthean key term

for they shall be filled.cause — χορτάζω — full satisfaction; divine passive again

Blessed are the merciful,content — the fifth — ἐλεήμων, active compassion shown

for they shall receive mercy.cause — the lex talionis of grace — mercy answered with God's mercy

Blessed are the pure in heart,content — the sixth — undivided inner integrity; dative of respect again

for they shall see God.cause — the beatific vision — Israel's supreme hope, with τὸν θεόν fronted

Blessed are the peacemakers,content — the seventh — εἰρηνοποιός, a NT hapax: makers, not merely lovers, of peace

for they shall be called sons of God.cause — divine passive καλέω — acknowledged as bearing the Father's family likeness (cf. v. 45)

Blessed are those who have been persecuted for righteousness' sake,content — the eighth — perfect δεδιωγμένοι, the settled state of the persecuted

for theirs is the kingdom of heaven.cause — the inclusio with v. 3 closes the octave — present possession frames the futures

vv. 11–12 — the ninth Beatitude turns to direct address

Blessed are youcontent — the ninth breaks the pattern into second person — the persecuted disciples themselves

when they revile youconditional — temporal ὅταν (typed cnd; backward, so anchored) — generic aorist subjunctive

and persecute youconditional — the octave's διώκω taken up and applied

and say every kind of evil against you falsely on my account.conditional — ψευδόμενοι — the slander untrue; ἕνεκεν ἐμοῦ the striking christological ground: for Jesus' sake

Rejoicecontent — present imperative — keep on rejoicing

and be glad,content — ἀγαλλιάω — exuberant, demonstrative joy under persecution

for your reward is great in heaven;cause — verbless ground — the recompense stored with God

for so they persecuted the prophets who were before you.cause — the reward-claim grounded in prophetic solidarity — the disciples stand in the prophets' line

vv. 13–16 — salt and light: the emphatic Ὑμεῖς-ἐστε pair

You are the salt of the earth;content — emphatic Ὑμεῖς — you and no others; salt as preserving and seasoning presence

but if the salt has become tasteless,conditional — third-class protasis leaning forward on ἁλισθήσεται — μωραίνω, literally 'be made foolish'

with what shall it be salted?content — the rhetorical apodosis — savorless salt cannot be restored

It is no longer good for anythingcontent — the verdict — ἰσχύω, of remaining usefulness

except, thrown out, to be trampled by men.conditional — exceptive εἰ μή (backward, so anchored) — the only remaining 'use': the street

You are the light of the world.content — the second identification — objective genitive: light for the world

A city set on a hill cannot be hidden;content — the proverb of inevitable visibility — the attributive κειμένη kept in its clause

nor do people light a lampcontent — impersonal gnomic plural — the household oil-lamp

and put it under the basket,content — μόδιος, the peck-measure — light kindled to be smothered is absurd

but on the lampstand,content — elliptical antithesis — τιθέασιν carried over

and it gives light to all in the house.content — the lamp's proper end — light for the whole house

So let your light shine before men,content — οὕτως draws the application from both images — third-person imperative

that they may see your good workspurpose — what is displayed is works, not selves

and glorify your Father who is in heaven.purpose — the true aim — the first 'your Father in heaven' of the Gospel

vv. 17–20 — the thesis on the Law: fulfillment, permanence, the greater righteousness

Do not thinkcontent — prohibitive aorist — do not even begin to suppose

that I came to abolish the Law or the Prophets;content — ἦλθον, the mission-formula — the Law and the Prophets as the whole Scripture

I did not come to abolishcontent — the denial restated in his own voice

but to fulfill.content — elliptical — ἦλθον carried over; πληρόω, to bring to intended fullness: the programmatic word

For truly I say to you:cause — the ἀμήν-formula grounds the fulfillment claim with Jesus' own solemn authority

until heaven and earth pass away,conditional — temporal ἕως ἄν (typed cnd) leaning forward on the οὐ-μή clause

not one iota or one stroke shall pass from the Law,content — emphatic οὐ μή — the smallest letter and the pen-stroke abide

until all is accomplished.conditional — the second ἕως ἄν (backward, so anchored) — until the Law's whole purpose comes to pass

Whoever then relaxes one of the least of these commandmentsrelative — indefinite relative as virtual protasis — leans forward on κληθήσεται; λύω, to set aside

and teaches others to do sorelative — coordinate in the protasis — doing and teaching travel together

will be called least in the kingdom of heaven;content — the penalty in kind — ἐλάχιστος for the relaxer of the ἐλάχισται; lowest rank, not exclusion

but whoever does and teaches them,relative — the paired case, likewise leaning forward on κληθήσεται

he will be called great in the kingdom of heaven.content — resumptive οὗτος — divine passive καλέω: rank as God's own reckoning

For I say to you:cause — γάρ grounds the ranking in the entrance-requirement itself — recitative ὅτι

unless your righteousness exceeds that of the scribes and Pharisees,conditional — negated third-class protasis leaning forward — περισσεύω, the surplus the antitheses will define

you will never enter the kingdom of heaven.content — emphatic οὐ μή — the programmatic demand that heads the six antitheses

vv. 21–26 — first antithesis: murder radicalized to anger; the altar and the road to court

You have heard that it was said to the ancients:content — the antithesis-formula — ἐρρέθη a divine passive: said by God at Sinai, heard in the synagogue

'You shall not murder;content — Exod 20:13 — the sixth commandment, imperatival future

and whoever murdersrelative — indefinite relative leaning forward on ἔνοχος ἔσται

shall be liable to judgment.'content — the juridical sanction — κρίσις, the local court

But I say to youcontent — the counter-formula — emphatic ἐγώ set against ἐρρέθη: Jesus' word beside God's

that everyone who is angry with his brother shall be liable to judgment;content — anger itself now stands where murder stood — εἰκῇ ('without cause') omitted with the earliest witnesses as a softening gloss

and whoever says to his brother, 'Raca,'relative — leans forward on ἔνοχος ἔσται — ῥακά, Aramaic 'empty-head': contempt in a word

shall be liable to the Sanhedrin;content — the ascending tribunal — from local court to supreme council

and whoever says, 'You fool,'relative — the third case leaning forward — μωρέ, the vocative insult

shall be liable to the hell of fire.content — the triad peaks past every human court — the Gehenna of fire

So if you are offering your gift at the altarconditional — third-class protasis leaning forward on ἄφες — the application (οὖν) moves to the temple

and there rememberconditional — coordinate in the protasis — the memory strikes mid-worship

that your brother has something against you,content — the grievance is the brother's — reconciliation is owed even by the offender's reckoning

leave your gift there before the altarcontent — the apodosis-imperative — worship interrupted

and go;content — the errand outranks the offering

first be reconciled to your brother,content — πρῶτον states the priority — διαλλάσσομαι, the relationship restored

and then come and offer your gift.content — the worship resumed — the gift now acceptable

Be quick to come to terms with your accusercontent — periphrastic imperative ἴσθι εὐνοῶν — a sustained disposition of settlement

while you are with him on the way,conditional — temporal ἕως ὅτου (typed cnd; backward, so anchored) — settle before the courthouse door

lest the accuser hand you over to the judge,purpose — the feared chain begins — παραδίδωμι, the hand-over

and the judge to the officer,purpose — elliptical — παραδῷ carried over; the machinery moves by itself

and you be thrown into prison.purpose — the chain ends in prison — future indicative inside the μήποτε clause

Truly I say to you,content — the ἀμήν-seal, now in the singular — the parable pressed on each hearer

you will never come out of therecontent — emphatic οὐ μή — no escape

until you have paid the last penny.conditional — temporal ἕως ἄν (anchored) — the quadrans, Rome's smallest coin: payment in full

vv. 27–30 — second antithesis: adultery radicalized to the lustful look; the eye and the hand

You have heard that it was said:content — the formula repeated, without 'to the ancients'

'You shall not commit adultery.'content — Exod 20:14 — the seventh commandment

But I say to youcontent — the counter-formula again

that everyone who looks at a woman in order to lust after her has already committed adultery with her in his heart.content — πρὸς τό + infinitive of purpose — the look aimed at desire; ἤδη ἐμοίχευσεν, the deed already done within

And if your right eye causes you to sin,conditional — first-class protasis leaning forward on ἔξελε — the eye of v. 28's look

tear it outcontent — the hyperbole of decisive self-denial

and throw it from you;content — the second imperative — total renunciation

for it is better for youcause — the prudential calculus — συμφέρω, the true advantage

that one of your members perishcontent — ἵνα-content of συμφέρει — the part surrendered

and not your whole body be thrown into hell.content — the whole preserved — Gehenna again as the real stake

And if your right hand causes you to sin,conditional — the parallel case leaning forward on ἔκκοψον — from the eye that looks to the hand that acts

cut it offcontent — ἐκκόπτω — the refrain varied

and throw it from you;content — word for word with v. 29

for it is better for youcause — the identical ground

that one of your members perishcontent — the refrain again

and not your whole body go away into hell.content — ἀπέλθῃ varying βληθῇ — the one ripple in the doubled saying

vv. 31–32 — third antithesis: the divorce concession and the exceptive clause

And it was said:content — the formula compressed to two words — the concession cited briefly

'Whoever divorces his wife,relative — leaning forward on δότω — the case of Deut 24:1

let him give her a certificate of divorce.'content — Deut 24:1 — the ἀποστάσιον regulated, not blessed, the dismissal

But I say to youcontent — the counter-formula

that everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery,content — the exceptive παρεκτὸς λόγου πορνείας — the famous crux: marital unfaithfulness or unlawful union; left open

and whoever marries a divorced womanrelative — leaning forward on μοιχᾶται — the perfect participle: a woman standing dismissed

commits adultery.content — one gnomic verb closes the ruling

vv. 33–37 — fourth antithesis: oaths abolished for plain speech

Again you have heard that it was said to the ancients:content — Πάλιν marks a new panel — the full formula returns

'You shall not swear falsely,content — Lev 19:12 — the perjury-law

but shall perform to the Lord what you have sworn.'content — Num 30:2; Deut 23:21 — vows owed to the Lord

But I say to you,content — the counter-formula

do not swear at all:content — the imperatival infinitive — not truer oaths but none

neither by heaven,phrase modifier — the first forbidden formula — ἐν of the thing sworn by

for it is the throne of God,cause — Isa 66:1 — the evasive oath still lands on God

nor by the earth,phrase modifier — the second forbidden formula

for it is the footstool of his feet,cause — Isa 66:1 again — throne and footstool belong to one throne-room

nor by Jerusalem,phrase modifier — the third — εἰς varying ἐν

for it is the city of the great King,cause — Ps 48:2 — the great King is God

nor shall you swear by your head,content — the μήτε-chain acquires its own finite verb — the oath by one's own person

for you cannot make one hair white or black.cause — even the head is not yours to pledge — nothing about it lies in your power

But let your word be 'Yes, yes,' 'No, no';content — the positive replacement — plain speech that needs no oath to be believed

and what is more than these is from the evil one.content — the verdict — ἐκ τοῦ πονηροῦ: 'the evil one' (or neuter 'evil'); the surplus betrays distrust

vv. 38–42 — fifth antithesis: the lex talionis yields to non-resistance

You have heard that it was said:content — the formula, short form again

'An eye for an eyecontent — Exod 21:24; Lev 24:20; Deut 19:21 — the talionic formula, verbless

and a tooth for a tooth.'content — proportionate retribution — the law that limited vengeance

But I say to you,content — the counter-formula

do not resist the one who is evil;content — the imperatival infinitive again — τῷ πονηρῷ here the evildoer, not the devil

but whoever slaps you on your right cheek,relative — leaning forward on στρέψον — the right cheek: a backhanded blow, insult more than injury

turn to him the other also;content — the first of four escalating cases

and to the one who wants to sue you and take your tunic,participial — fronted dative participle leaning forward on ἄφες — the litigant after the inner garment

let him have your cloak also;content — the cloak the Law itself protected (Exod 22:26) — yielded freely

and whoever presses you into service for one mile,relative — leaning forward on ὕπαγε — ἀγγαρεύω, the Roman requisition

go with him two.content — the coerced mile doubled by free generosity

Give to the one who asks you,content — the fourth case — open-handedness to the asker

and do not turn away the one who wants to borrow from you.content — the borrower not refused — the positive summary of non-retaliation

vv. 43–48 — sixth antithesis: enemy-love, the Father's impartiality, and the call to perfection

You have heard that it was said:content — the sixth and climactic panel

'You shall love your neighborcontent — Lev 19:18 — the commandment itself

and hate your enemy.'content — the addition found nowhere in the Torah — the popular inference Jesus quotes in order to overturn

But I say to you:content — the last counter-formula

love your enemiescontent — the supreme demand — present imperative, habitual practice; the shorter text printed against the Lukan harmonization

and pray for those who persecute you,content — intercession for the persecutors of vv. 10–12

so that you may become sons of your Father who is in heaven,purpose — purpose of both imperatives, hung on the last — sonship as family likeness (cf. v. 9)

for he makes his sun rise on the evil and the good,cause — the Father's indiscriminate benevolence — 'his sun,' the Creator's own

and sends rain on the just and the unjust.cause — sun and rain to both columns alike — the pattern the sons must mirror

For if you love those who love you,conditional — third-class protasis leaning forward on ἔχετε

what reward do you have?cause — γάρ-question grounding the double command, hung on the last imperative — μισθός echoing v. 12

Do not even the tax collectors do the same?cause — οὐχί expects 'yes' — reciprocity is no surplus; even the proverbial sinners manage it

And if you greet only your brothers,conditional — the parallel protasis leaning forward on ποιεῖτε

what more are you doing?cause — τί περισσόν — the disciple's required surplus, echoing the περισσεύσῃ of v. 20

Do not even the Gentiles do the same?cause — the second foil — the ἐθνικοί as the measure of mere reciprocity

You therefore shall be perfect,content — οὖν gathers the whole chapter — imperatival future; τέλειος, whole and undivided, not flawless

as your heavenly Father is perfect.comparative — the Father as measure (cf. Lev 19:2; Deut 18:13) — the antitheses close where the Beatitudes pointed: the Father's likeness

Analysis. Matthew 5 opens the Sermon on the Mount, and unlike Matthew 7 — which runs frameless to its closing formula — this chapter carries its verb of saying up front: ἐδίδασκεν αὐτοὺς λέγων (v. 2). The layout therefore follows the mark4/mark13 convention for framed discourse: the whole chapter is one section; the narrative frame sits at depth 0 (the ascent, the sitting, the disciples' approach, the antecedent participles leaning forward anchor-less); and every main clause of the sermon hangs as a coordinate cnt line at a constant speech depth beneath λέγων, so the anchor never orphans however long the discourse runs. What the shape shows is first the Beatitude-column — eight coordinate μακάριοι lines, each verbless verdict dragging its ὅτι-ground one step deeper, framed by the present 'theirs is the kingdom' (vv. 3, 10) — then the ninth turning to direct address with its ὅταν-triplet anchored on ἐστε; the emphatic Ὑμεῖς-ἐστε pair of salt and light; the μὴ-νομίσητε thesis with its ἀμήν-ground and the paired ὃς-ἐάν cases of v. 19; and finally the six antitheses as matched pairs at speech depth — Ἠκούσατε ὅτι ἐρρέθη against ἐγὼ δὲ λέγω ὑμῖν — with the quoted Torah commands (Exod 20:13, 14; Deut 24:1; Lev 19:12 with Num 30:2; Exod 21:24; Lev 19:18) indenting beneath ἐρρέθη exactly as Jesus' rulings indent beneath λέγω: the two catenae hang from parallel verbs of speaking, which is the christological point. Protases, indefinite-relative cases, and fronted casus-pendens datives all lean forward anchor-less (ἐὰν δὲ τὸ ἅλας, the ὃς-δ᾽-ἄν insult-cases, the altar scene, the σκανδαλίζει-conditions, the cheek, cloak, and mile, the τελῶναι-questions). Cruxes taken or flagged: εἰκῇ ('without cause') after ὁ ὀργιζόμενος (v. 22) is omitted with the earliest witnesses as a softening gloss; v. 44 is printed in its shorter form against the Lukan harmonization; παρεκτὸς λόγου πορνείας (v. 32) is tagged with the debate (marital unfaithfulness or unlawful union) left open; ἐκ τοῦ πονηροῦ (v. 37) is glossed 'from the evil one' with the neuter alternative noted; and τέλειοι (v. 48) is rendered 'perfect' in the sense of undivided wholeness — the Father-mirroring climax that caps the antitheses and answers the greater-righteousness demand of v. 20.