Matthew 5:21-26

Anger and Murder

5:21 “You have heard that it was said to an older generation, ¹  ‘Do not murder,’ ²  and ‘whoever murders will be subjected to judgment.’ 5:22 But I say to you that anyone who is angry with a brother ³  will be subjected to judgment. And whoever insults ⁴  a brother will be brought before ⁵  the council, ⁶  and whoever says ‘Fool’ ⁷  will be sent ⁸  to fiery hell. ⁹  5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you, 5:24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift. 5:25 Reach agreement ¹⁰  quickly with your accuser while on the way to court, ¹¹  or he ¹²  may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison. 5:26 I tell you the truth, ¹³  you will never get out of there until you have paid the last penny! ¹⁴ 

Matthew 15:4-6

15:4 For God said, ¹⁵  ‘Honor your father and mother’ ¹⁶  and ‘Whoever insults his father or mother must be put to death.’ ¹⁷  15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” ¹⁸  15:6 he does not need to honor his father.’ ¹⁹  You have nullified the word of God on account of your tradition.

Mark 7:8-13

7:8 Having no regard ²⁰  for the command of God, you hold fast to human tradition.” ²¹  7:9 He also said to them, “You neatly reject the commandment of God in order to set up ²²  your tradition. 7:10 For Moses said, ‘Honor your father and your mother,’ ²³  and, ‘Whoever insults his father or mother must be put to death.’ ²⁴  7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ ²⁵  (that is, a gift for God), 7:12 then you no longer permit him to do anything for his father or mother. 7:13 Thus you nullify ²⁶  the word of God by your tradition that you have handed down. And you do many things like this.”

¹ tn Grk “to the ancient ones.”

² sn A quotation from Exod 20:13; Deut 5:17.

³ tc The majority of mss read the word εἰκῇ (eikh, “without cause”) here after “brother.” This insertion has support from א² D L W Θ 0233 Ë^1,13 33 Ï it sy co Ir^lat Or^mss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (Ì⁶⁴ א* B 1424^mg pc aur vg Or Hier^mss) lack it. The ms 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 [enocos, “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.

⁴ tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”

⁵ tn Grk “subjected,” “guilty,” “liable.”

⁶ tn Grk “the Sanhedrin.”

⁷ tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac 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. BDAG 663 s.v. μωρός c).

⁸ tn Grk “subjected,” “guilty,” “liable.”

⁹ tn Grk “the Gehenna of fire.”

¹⁰ tn Grk “Make friends.”

¹¹ tn The words “to court” are not in the Greek text but are implied.

¹² tn Grk “the accuser.”

¹³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹⁴ tn Here the English word “penny” is used as opposed to the parallel in Luke 12:59 where “cent” appears since the Greek word there is different and refers to a different but similar coin.

¹⁵ tc Most mss (א*^,2 C L W 0106 33 Ï) have an expanded introduction here; instead of “For God said,” they read “For God commanded, saying” (ὁ γὰρ θεὸς ἐνετείλατο λέγων, Jo gar qeo" eneteilato legwn). But such expansions are generally motivated readings; in this case, most likely it was due to the wording of the previous verse (“the commandment of God”) that caused early scribes to add to the text. Although it is possible that other witnesses reduced the text to the simple εἶπεν (eipen, “[God] said”) because of perceived redundancy with the statement in v. 3, such is unlikely in light of the great variety and age of these authorities (א¹ B D Θ 073 Ë^1,13 579 700 892 pc lat co, as well as other versions and fathers).

¹⁶ sn A quotation from Exod 20:12; Deut 5:16.

¹⁷ sn A quotation from Exod 21:17; Lev 20:9.

¹⁸ tn Grk “is a gift,” that is, something dedicated to God.

¹⁹ tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of –ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.

²⁰ tn Grk “Having left the command.”

²¹ tc The majority of mss, mostly Byzantine ([A] ˹³ 33 Ï), have at the end of v. 8 material that seems to have come from v. 4 and v. 13: “the washing of pots and cups, and you do many other similar things.” A slight variation on the wording occurs at the very beginning of v. 8 in mostly Western witnesses (D Θ 0131^vid 28 565 it). Such floating texts are usually signs of scribal emendations. The fact that the earliest and most reliable mss, as well as other important witnesses (Ì⁴⁵ א B L W Δ 0274 ˹ 2427 co), lacked this material also strongly suggests that the longer reading is secondary.

²² tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë¹ 28 565 2542 it sy^s,p Cyp. The majority of mss here read τηρήσητε (thrhsete; א A L ˹³ 33 Ï co) or τηρῆτε (thrhte; B 2427), both translated “keep.” It is hard to know which reading is best: On the one hand, τηρήσητε/τηρῆτε has much stronger external support, but στήσητε is a more difficult reading. What makes “keep” suspect is that it appears in two different forms, suggesting independent alterations of a difficult reading. Further, scribes may have been influenced by the preceding “commandment of God” to change the text toward “keep” (TCGNT 81), a common enough expression (cf. Matt 19:17; John 14:15; 1 Tim 6:1; 1 John 5:3; Rev 14:12). Thus, the more difficult reading is “set up.” Also, the more natural opposite of “reject” (ἀθεῖτε [aqeite], literally “you set aside”) is “set up.” However, the Western reading may have been influenced by Exod 6:4 or Heb 10:9, but this likelihood seems remote. Thus, “set up” is more likely to be the original wording of Mark here.

²³ sn A quotation from Exod 20:12; Deut 5:16.

²⁴ sn A quotation from Exod 21:17; Lev 20:9.

²⁵ sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).

²⁶ tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.