Matthew 5:22

Footnotes

1. 26 The majority of read the word εἰκῇ (eikē, “without cause”) here after “brother.” This insertion has support from א2 D L W Θ 0233 f1, 13 33 𝔐 it sy co Irlat Ormss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (𝔓64 א* B 1424mg aur vg Or Hiermss) lack it. The evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enochos, “guilty“], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as original.
2. 27 Grk “whoever says to his brother ‘Raca,’ ” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”
3. 28 Grk “subjected,” “guilty,” “liable.”
4. 29 Grk “the Sanhedrin.”
5. 30 The meaning of the term μωρός (mōros) is somewhat disputed. Most take it to mean, following the versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. μωρός c).
6. 31 Grk “subjected,” “guilty,” “liable.”
7. 32 Grk “the Gehenna of fire.” The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5–6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 27:2, 90:26; 4 Ezra 7:36).