Matthew 5:22

5:22 But I say to you that anyone who is angry with a brother ¹  will be subjected to judgment. And whoever insults ²  a brother will be brought before ³  the council, ⁴  and whoever says ‘Fool’ ⁵  will be sent ⁶  to fiery hell. ⁷ 

Matthew 12:42

12:42 The queen of the South ⁸  will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ⁹  something greater than Solomon is here!

Matthew 20:23

20:23 He told them, “You will drink my cup, ¹⁰  but to sit at my right and at my left is not mine to give. Rather, it is for those for whom it has been prepared by my Father.”

Matthew 23:23

23:23 “Woe to you, experts in the law ¹¹  and you Pharisees, hypocrites! You give a tenth ¹²  of mint, dill, and cumin, ¹³  yet you neglect what is more important in the law – justice, mercy, and faithfulness! You ¹⁴  should have done these things without neglecting the others.

[5:22]  ¹ 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.

[5:22]  ² tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”

[5:22]  ³ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ⁴ tn Grk “the Sanhedrin.”

[5:22]  ⁵ 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).

[5:22]  ⁶ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ⁷ tn Grk “the Gehenna of fire.”

[12:42]  ⁸ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[12:42]  ⁹ tn Grk “behold.”

[20:23]  ¹⁵ tc See the tc note on “about to drink” in v. 22.

[23:23]  ²² tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:23]  ²³ tn Or “you tithe mint.”

[23:23]  ²⁴ sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.

[23:23]  ²⁵ tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ Ë^1,13 579 700 1241 1424 pm). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional alteration, and is thus omitted from the present translation. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.