Matthew 5:22

The word Raca is original to the Greek manuscript; however, it is not a Greek word. The most common view is that it is a reference to the Aramaic word reka, which literally means "empty one", but probably meant "empty headed," or "foolish." Scholars seem divided on how grievous an insult it was. Hill feels it was very,[11] France thinks it was a minor slur.[12] The word translated as fool is the Greek moros, which has a similar meaning to the Aramaic reka. However moros also was used to mean godless, and thus could be much more severe a term than reka. The reading of godless can explain why the punishment is more severe.[13] Jesus uses the term himself in Matthew 23:17 when he is deriding the Pharisees.

This verse has also recently become part of the debate over the New Testament view of homosexuality. Some scholars have argued that raca can mean effeminate, and was a term of abuse for homosexuals. Similarly moros can also refer to a homosexual aggressor; as Genesis 19:4–6. From Semitic cognates Warren Johansson argued that the word was an Aramaic pejorative, similar to the English words faggot or fairy. By these interpretations Jesus could be specifically condemning homophobia. Most scholars reject this view, considering it more likely that the terms were meant as general insults, rather than specific attacks on homosexuals. See also the Bible and homosexuality.[14][15]

While some scholars have searched for one, the offenses in the verse do not seem to increase in severity. By contrast the verse contains an escalating scale of punishment.[16] Those that are angry with their brother are said to be subject to judgement. This is often interpreted as the judgement of the local council, which would mete out justice in a community. The council is generally seen as a reference to the Sanhedrin, the council of leading religious thinkers that acted as the central court in Jerusalem. Most controversial is what fate is implied by the third punishment. In Greek the word used is Gehenna, it refers to a valley south of Jerusalem where there was an ever-burning rubbish fire, and where in the past human sacrifices were committed.

In the Old Testament, followers of various Ba'als and gods in the Canaanite pantheon, including Moloch, sacrificed their children by fire, especially in the area Tophet (2 Chr. 28:3, 33:6). Thereafter it was deemed to be cursed (Jer. 7:31, 19:2–6).[17]

Some scholars believe this to be a metaphor for damnation and for Hell, and traditionally it was translated this way. Albright and Mann reject this view and conclude that Jesus was here literally referring to the valley and the potential of being thrown in there as punishment.[18] Gehenna appears six other times in the Gospel of Matthew: 5:29, 5:30, 10:28, 18:19, 23:15, and 23:33[19]

Some scholars reject the idea that the first two sections refer to secular institutions. Albright and Mann argue that only God could know a person's internal emotions, and no human institution could punish such crimes.[20] Hill argues that this verse has been misunderstood as applying to the general population. He believes that the reference to brothers means that these rules are not meant for society at large, but only the disciples and leaders of the new religion, and that the council refers to an internal structure.[21]