For some reason, I can’t edit the post. Chiasm is not the right word. More of
A balanced pair. Here’s how I would reword the original:
If you break the beatitudes at vs 10 you see a balanced structure in two halves (A and B ) and keep the inclusio.
A Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. Blessed are the poor in spirit . .
μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται.
μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσιν τὴν γῆν. Blessed are the meek . . .
μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται. Blessed are those who hunger and thirst . . .
B μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.
μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. Blessed are the pure in heart . . .
μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται. Blessed are the peacemakers . . .
μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.” Blessed are those persecuted . . . (Μαθθαῖον 5·3-10 GNT28-T)
The structure is framed, obviously, by ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν (theirs is the kingdom). Additionally, within this structure, δικαιοσύνης (righteousness) occurs at the end of both halves of the structure (nos 4 and 8 ). The first half (A) concerns attitudes toward God; the second half (
attitudes toward others. This could be seen as a variation on the great commandment, love God (first), love your neighbor as yourself (second). With Matthew's sub-theme of righteousness, it's possible that, by structuring as he did, he's set up righteousness as the goal and/or result of both.
I also enjoy seeing a slight play into his 'New Moses' typology here. As Moses ascended the mountain to *receive* divine instruction, Jesus ascends the mountain (only in Matthew) to *give* divine instruction. Jesus is the one like Moses, but greater. He assumes the position of God in the typology. Therefore, on the mountain, he gives the law of God (Deut 6, love God; Lev 19, love your neighbor).