17 Jonathan M. Watt, “Some Implications of Bilingualism for New Testament Exegesis,” in The Language o (.)Ĥ The appearance of these two insults in the text of Matthew in their original language (this is the sole appearance of raka in the NT) points to an audience that is comfortable cursing in different languages, including Aramaic and Greek.16 For a survey see footnotes in Guelich, “Mt.15 See Jeremias, “ῥακά,” 974, and Davies, Critical and Exegetical Commentary, 513n6.14 Jeremias, “ῥακά,” 974: “Matthew is writing for readers who, though they speak Greek, can understand (.).10 Jesus here “appears to accept the legal focus only to parody and discredit it as an adequate framework for appreciating the thrust of the commandment.” 11 In a parallel literary structure, the Aramaic word ריקא ( reqa ) and the Greek Μωρέ ( m ō re ) are presented as elaborations on the prohibition to become angry with another person.
G. Kit (.)Ģ Here, and in the context of the larger section (5:21–26), Jesus discusses anger and, especially between brothers, he “demands an end to anger and hateful speech.” 8 In this passage, insults to one’s brother or sister 9 are deemed equal to murder and deserving of court procedures and hell.
10 On the relationship between this unit in Matt and what we find in the Dead Sea Scrolls, see John Ka (.).9 On the meaning of “brother,” ἀδελφῷ, in this context, whether “Christian brother” or simply “neighb (.).D. Davies, A Critical and Exegetical Commentary on the Gospel According to Saint Matthew, Volume (.)
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