Psalms 50:18

50:18 When you see a thief, you join him; ¹ 

you associate with men who are unfaithful to their wives. ² 

Matthew 23:30

23:30 And you say, ‘If we had lived in the days of our ancestors, ³  we would not have participated with them in shedding the blood of the prophets.’

Matthew 23:1

Seven Woes

23:1 Then Jesus said to the crowds and to his disciples,

Matthew 5:22

5:22 But I say to you that anyone who is angry with a brother ⁴  will be subjected to judgment. And whoever insults ⁵  a brother will be brought before ⁶  the council, ⁷  and whoever says ‘Fool’ ⁸  will be sent ⁹  to fiery hell. ¹⁰ 

Matthew 5:2

5:2 Then ¹¹  he began to teach ¹²  them by saying:

Matthew 1:11

1:11 and Josiah ¹³  the father of Jeconiah and his brothers, at the time of the deportation to Babylon.

[50:18]  ¹ tn Heb “you run with him.”

[50:18]  ² tn Heb “and with adulterers [is] your portion.”

[23:30]  ³ tn Grk “fathers” (so also in v. 32).

[5:22]  ⁴ 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]  ⁵ tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”

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

[5:22]  ⁷ tn Grk “the Sanhedrin.”

[5:22]  ⁸ 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]  ⁹ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ¹⁰ tn Grk “the Gehenna of fire.”

[5:2]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:2]  ¹² tn Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively.

[1:11]  ¹³ sn Before the mention of Jeconiah, several medieval mss add Jehoiakim, in conformity with the genealogy in 1 Chr 3:15-16. But this alters the count of fourteen generations (v. 17). It is evident that the author is selective in his genealogy for a theological purpose.