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Matthew 5:22 [study!]

American Standard Version (ASV 1901) [2]
— but I say unto you, that every one who is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of the hell of fire.
King James Version (KJV 1769)
— But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
New American Standard Bible (NASB ©1995)
— “But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, ‘You good-for-nothing,’ shall be guilty before the supreme court; and whoever says, ‘You fool,’ shall be guilty [enough to go] into the fiery hell.
Webster's Revision of the KJB (WEB 1833)
— But I say to you, That whoever is angry with his brother without a cause, shall be in danger of the judgment: and whoever shall say to his brother, Raca, shall be in danger of the council: but whoever shall say, Thou fool, shall be in danger of hell-fire.
Darby's Translation (DBY 1890)
— But *I* say unto you, that every one that is lightly angry with his brother shall be subject to the judgment; but whosoever shall say to his brother, Raca, shall be subject to [be called before] the sanhedrim; but whosoever shall say, Fool, shall be subject to the penalty of the hell of fire.
Rotherham's Emphasized Bible (EBR 1902)
— But, I, say unto you, that, every one who is angry with his brother, shall be, liable, to judgment,—and, whosoever shall say to his brother, Worthless one!, shall be, liable, to the high council; and, whosoever shall say, Rebel!, shall be, liable, unto the fiery gehenna.
Young's Literal Translation (YLT 1898)
— but I—I say to you, that every one who is angry at his brother without cause, shall be in danger of the judgment, and whoever may say to his brother, Empty fellow! shall be in danger of the sanhedrim, and whoever may say, Rebel! shall be in danger of the gehenna of the fire.
Douay-Rheims Challoner Revision (DR 1750)
— But I say to you, that whosoever is angry with his brother, shall be in danger of the judgment. And whosoever shall say to his brother, Raca, shall be in danger of the council. And whosoever shall say, Thou fool, shall be in danger of hell fire.
Original King James Bible (AV 1611) [2]
— But I say vnto you, that whosoeuer is angry with his brother without a cause, shall be in danger of the Iudgement: and whosoeuer shall say to his brother, Racha, shal be in danger of the counsell: but whosoeuer shall say, [Thou] foole, shalbe in danger of hell fire.
John Etheridge Peshitta-Aramaic NT (1849)
— But I say unto you, that he who is angry against his brother rashly, is obnoxious to the judgment; and he who shall say to his brother, Thou empty one! is liable to the council; and every one who shall say, Thou fool! is liable to the gihano of fire.
James Murdock Peshitta-Aramaic NT (1852)
— But I say to you, That every one who is angry with his brother rashly, is obnoxious to judgment: and every one that saith to his brother, Raka! is obnoxious to the council: and every one that shall say, Fool is obnoxious to hell-fire.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
But 1161
{1161} Prime
δέ
de
{deh}
A primary particle (adversative or continuative); but, and, etc.
I 1473
{1473} Prime
ἐγώ
ego
{eg-o'}
A primary pronoun of the first person, 'I' (only expressed when emphatic).
say 3004
{3004} Prime
λέγω
lego
{leg'-o}
A primary verb; properly to 'lay' forth, that is, (figuratively) relate (in words [usually of systematic or set discourse; whereas G2036 and G5346 generally refer to an individual expression or speech respectively; while G4483 is properly to break silence merely, and G2980 means an extended or random harangue]); by implication to mean.
z5719
<5719> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 3019
unto you, 5213
{5213} Prime
ὑμῖν
humin
{hoo-min'}
Irregular dative case of G5210; to (with or by) you.
That 3754
{3754} Prime
ὅτι
hoti
{hot'-ee}
Neuter of G3748 as conjugation; demonstrative that (sometimes redundant); causatively because.
whosoever 3956
{3956} Prime
πᾶς
pas
{pas}
Including all the forms of declension; apparently a primary word; all, any, every, the whole.
is angry 3710
{3710} Prime
ὀργίζω
orgizo
{or-gid'-zo}
From G3709; to provoke or enrage, that is, (passively) become exasperated.
z5746
<5746> Grammar
Tense - Present (See G5774)
Voice - Passive (See G5786)
Mood - Participle (See G5796)
Count - 360
with his y846
[0846] Standard
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
x848
(0848) Complement
αὑτοῦ
hautou
{how-too'}
Contraction for G1438; self (in some oblique case or reflexive relation).
brother 80
{0080} Prime
ἀδελφός
adelphos
{ad-el-fos'}
From G0001 (as a connective particle) and δελφύς [[delphus]] (the womb); a brother (literally or figuratively) near or remote (much like [H0001]).
without a cause 1500
{1500} Prime
εἰκῇ
eike
{i-kay'}
Probably from G1502 (through the idea of failure); idly, that is, without reason (or effect).
shall be 2071
{2071} Prime
ἔσομαι
esomai
{es'-om-ahee}
Future tense of G1510; will be.
z5704
<5704> Grammar
Tense - Future (See G5776)
Voice - No Voice Stated (See G5799)
Mood - Indicative (See G5791)
Count - 188
in danger 1777
{1777} Prime
ἔνοχος
enochos
{en'-okh-os}
From G1758; liable to (a condition, penalty or imputation).
of the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
judgment: 2920
{2920} Prime
κρίσις
krisis
{kree'-sis}
(Subjectively or objectively, for or against); by extension a tribunal; by implication justice (specifically divine law).
and 1161
{1161} Prime
δέ
de
{deh}
A primary particle (adversative or continuative); but, and, etc.
whosoever 3739
{3739} Prime
ὅς
hos
{hos}
Probably a primary word (or perhaps a form of the article G3588); the relative (sometimes demonstrative) pronoun, who, which, what, that.
302
{0302} Prime
ἄν
an
{an}
A primary particle, denoting a supposition, wish, possibility or uncertainty.
shall say 2036
{2036} Prime
ἔπω
epo
{ep'-o}
A primary verb (used only in the definite past tense, the others being borrowed from G2046, G4483 and G5346); to speak or say (by word or writting).
z5632
<5632> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Subjunctive (See G5792)
Count - 449
to his y846
[0846] Standard
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
x848
(0848) Complement
αὑτοῦ
hautou
{how-too'}
Contraction for G1438; self (in some oblique case or reflexive relation).
brother, 80
{0080} Prime
ἀδελφός
adelphos
{ad-el-fos'}
From G0001 (as a connective particle) and δελφύς [[delphus]] (the womb); a brother (literally or figuratively) near or remote (much like [H0001]).
Raca, 4469
{4469} Prime
ῥακά
rhaka
{rhak-ah'}
Of Chaldee origin (compare [H7386]); O empty one, that is, thou worthless (as a term of utter vilification).
shall be 2071
{2071} Prime
ἔσομαι
esomai
{es'-om-ahee}
Future tense of G1510; will be.
z5704
<5704> Grammar
Tense - Future (See G5776)
Voice - No Voice Stated (See G5799)
Mood - Indicative (See G5791)
Count - 188
in danger 1777
{1777} Prime
ἔνοχος
enochos
{en'-okh-os}
From G1758; liable to (a condition, penalty or imputation).
of the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
council: 4892
{4892} Prime
συνέδριον
sunedrion
{soon-ed'-ree-on}
Neuter of a presumed derivative of a compound of G4862 and the base of G1476; a joint session, that is, (specifically) the Jewish Sanhedrim; by analogy a subordinate tribunal.
but 1161
{1161} Prime
δέ
de
{deh}
A primary particle (adversative or continuative); but, and, etc.
whosoever 3739
{3739} Prime
ὅς
hos
{hos}
Probably a primary word (or perhaps a form of the article G3588); the relative (sometimes demonstrative) pronoun, who, which, what, that.
302
{0302} Prime
ἄν
an
{an}
A primary particle, denoting a supposition, wish, possibility or uncertainty.
shall say, 2036
{2036} Prime
ἔπω
epo
{ep'-o}
A primary verb (used only in the definite past tense, the others being borrowed from G2046, G4483 and G5346); to speak or say (by word or writting).
z5632
<5632> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Subjunctive (See G5792)
Count - 449
Thou fool, 3474
{3474} Prime
μωρός
moros
{mo-ros'}
Probably form the base of G3466; dull or stupid (as if shut up), that is, heedless, (morally) blockhead, (apparently) absurd.
shall be 2071
{2071} Prime
ἔσομαι
esomai
{es'-om-ahee}
Future tense of G1510; will be.
z5704
<5704> Grammar
Tense - Future (See G5776)
Voice - No Voice Stated (See G5799)
Mood - Indicative (See G5791)
Count - 188
in danger 1777
{1777} Prime
ἔνοχος
enochos
{en'-okh-os}
From G1758; liable to (a condition, penalty or imputation).
of 1519
{1519} Prime
εἰς
eis
{ice}
A primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases.
hell 1067
{1067} Prime
γέεννα
geenna
{gheh'-en-nah}
Of Hebrew origin ([H1516] and [H2011]); valley of (the son of) Hinnom; gehenna (or Ge-Hinnom), a valley of Jerusalem, used (figuratively) as a name for the place (or state) of everlasting punishment.
fire. 4442
{4442} Prime
πῦρ
pur
{poor}
A primary word; 'fire' (literally or figuratively, specifically lightning).
Jamieson-Fausset-Brown Commentary

Matthew 5:22

_ _ But I say unto you — Mark the authoritative tone in which — as Himself the Lawgiver and Judge — Christ now gives the true sense, and explains the deep reach, of the commandment.

_ _ That whosoever is angry with his brother without a cause shall be in danger of the judgment; and whosoever shall say to his brother, Raca! shall be in danger of the council; but whosoever shall say, Thou fool! shall be in danger of hell-fire — It is unreasonable to deny, as Alexander does, that three degrees of punishment are here meant to be expressed, and to say that it is but a threefold expression of one and the same thing. But Romish expositors greatly err in taking the first two — “the judgment” and “the council” — to refer to degrees of temporal punishment with which lesser sins were to be visited under the Gospel, and only the last — “hell-fire” — to refer to the future life. All three clearly refer to divine retribution, and that alone, for breaches of this commandment; though this is expressed by an allusion to Jewish tribunals. The “judgment,” as already explained, was the lowest of these; the “council,” or “Sanhedrim,” — which sat at Jerusalem — was the highest; while the word used for “hell-fire” contains an allusion to the “valley of the son of Hinnom” (Joshua 18:16). In this valley the Jews, when steeped in idolatry, went the length of burning their children to Molech “on the high places of Tophet” — in consequence of which good Josiah defiled it, to prevent the repetition of such abominations (2 Kings 23:10); and from that time forward, if we may believe the Jewish writers, a fire was kept burning in it to consume the carrion and all kinds of impurities that collected about the capital. Certain it is, that while the final punishment of the wicked is described in the Old Testament by allusions to this valley of Tophet or Hinnom (Isaiah 30:33; Isaiah 66:24), our Lord Himself describes the same by merely quoting these terrific descriptions of the evangelical prophet (Mark 9:43-48). What precise degrees of unholy feeling towards our brothers are indicated by the words “Raca” and “fool” it would be as useless as it is vain to inquire. Every age and every country has its modes of expressing such things; and no doubt our Lord seized on the then current phraseology of unholy disrespect and contempt, merely to express and condemn the different degrees of such feeling when brought out in words, as He had immediately before condemned the feeling itself. In fact, so little are we to make of mere words, apart from the feeling which they express, that as anger is expressly said to have been borne by our Lord towards His enemies though mixed with “grief for the hardness of their hearts” (Mark 3:5), and as the apostle teaches us that there is an anger which is not sinful (Ephesians 4:26); so in the Epistle of James (James 2:20) we find the words, “O vain (or, empty) man”; and our Lord Himself applies the very word “fools” twice in one breath to the blind guides of the people (Matthew 23:17, Matthew 23:19) — although, in both cases, it is to false reasoners rather than persons that such words are applied. The spirit, then, of the whole statement may be thus given: “For ages ye have been taught that the sixth commandment, for example, is broken only by the murderer, to pass sentence upon whom is the proper business of the recognized tribunals. But I say unto you that it is broken even by causeless anger, which is but hatred in the bud, as hatred is incipient murder (1 John 3:15); and if by the feelings, much more by those words in which all ill feeling, from the slightest to the most envenomed, are wont to be cast upon a brother: and just as there are gradations in human courts of judicature, and in the sentences which they pronounce according to the degrees of criminality, so will the judicial treatment of all the breakers of this commandment at the divine tribunal be according to their real criminality before the heart-searching Judge.” Oh, what holy teaching is this!

Matthew Henry's Commentary

See commentary on Matthew 5:21-26.

John Wesley's Explanatory Notes

Matthew 5:22

But I say unto you — Which of the prophets ever spake thus? Their language is, Thus saith the Lord. Who hath authority to use this language, but the one lawgiver, who is able to save and to destroy. Whosoever is angry with his brother — Some copies add, without a cause — But this is utterly foreign to the whole scope and tenor of our Lord's discourse. If he had only forbidden the being angry without a cause, there was no manner of need of that solemn declaration, I say unto you; for the scribes and Pharisees themselves said as much as this. Even they taught, men ought not to be angry without a cause. So that this righteousness does not exceed theirs. But Christ teaches, that we ought not, for any cause, to be so angry as to call any man Raca, or fool. We ought not, for any cause, to be angry at the person of the sinner, but at his sins only. Happy world, were this plain and necessary distinction thoroughly understood, remembered, practised! Raca means, a silly man, a trifler. Whosoever shall say, Thou fool — Shall revile, or seriously reproach any man. Our Lord specified three degrees of murder, each liable to a sorer punishment than the other: not indeed from men, but from God. Hell fire — In the valley of Hinnom (whence the word in the original is taken) the children were used to be burnt alive to Moloch. It was afterward made a receptacle for the filth of the city, where continual fires were kept to consume it. And it is probable, if any criminals were burnt alive, it was in this accursed and horrible place. Therefore both as to its former and latter state, it was a fit emblem of hell. It must here signify a degree of future punishment, as much more dreadful than those incurred in the two former cases, as burning alive is more dreadful than either strangling or stoning.

Geneva Bible Translation Notes

Matthew 5:22

But I say unto you, That whosoever is angry with his brother without a cause shall be (i) in danger (k) of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the (l) council: but whosoever shall say, Thou fool, shall be in danger of (m) hell (n) fire.

(i) He speaks of the judgment of God, and of the difference of sins, and therefore applies his words to the form of civil judgments which were then used.

(k) Of that judgment which was ruled by three men, who had the hearing and deciding of money matters, and such other small causes.

(l) By that judgment which stood of 23 judges, who had the hearing and deciding of weighty affairs, as the matter of a whole tribe or of a high priest, or of a false prophet.

(m) Whereas we read here "hell", it is in the text itself "Gehenna", which is one Hebrew word made out of two, and is as if to say "as the Valley of Hinnom", which the Hebrews called Topheth: it was a place where the Israelites cruelly sacrificed their children to false gods, whereupon it was taken for a place appointed to torment the reprobates in (Jeremiah 7:31).

(n) The Jews used four kinds of punishments, before their government was taken away by Herod: hanging, beheading, stoning, and burning. It is burning that Christ meant, because burning was the greatest punishment; therefore by making mention of a judgment, a council, and a fire, he shows that some sins are worse than others are, but yet they are all such that we must give account for them, and will be punished for them.

Cross-Reference Topical ResearchStrong's Concordance
I say:

Matthew 5:28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
Matthew 5:34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne:
Matthew 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
Matthew 3:17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
Matthew 17:5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.
Deuteronomy 18:18-19 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. ... And it shall come to pass, [that] whosoever will not hearken unto my words which he shall speak in my name, I will require [it] of him.
Acts 3:20-23 And he shall send Jesus Christ, which before was preached unto you: ... And it shall come to pass, [that] every soul, which will not hear that prophet, shall be destroyed from among the people.
Acts 7:37 This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.
Hebrews 5:9 And being made perfect, he became the author of eternal salvation unto all them that obey him;
Hebrews 12:25 See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more [shall not] we [escape], if we turn away from him that [speaketh] from heaven:

That:

Genesis 4:5-6 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. ... And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen?
Genesis 37:4 And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.
Genesis 37:8 And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.
1 Samuel 17:27-28 And the people answered him after this manner, saying, So shall it be done to the man that killeth him. ... And Eliab his eldest brother heard when he spake unto the men; and Eliab's anger was kindled against David, and he said, Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness? I know thy pride, and the naughtiness of thine heart; for thou art come down that thou mightest see the battle.
1 Samuel 18:8-9 And Saul was very wroth, and the saying displeased him; and he said, They have ascribed unto David ten thousands, and to me they have ascribed [but] thousands: and [what] can he have more but the kingdom? ... And Saul eyed David from that day and forward.
1 Samuel 20:30-33 Then Saul's anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious [woman], do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother's nakedness? ... And Saul cast a javelin at him to smite him: whereby Jonathan knew that it was determined of his father to slay David.
1 Samuel 22:12-23 And Saul said, Hear now, thou son of Ahitub. And he answered, Here I [am], my lord. ... Abide thou with me, fear not: for he that seeketh my life seeketh thy life: but with me thou [shalt be] in safeguard.
1 Kings 21:4 And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed, and turned away his face, and would eat no bread.
2 Chronicles 16:10 Then Asa was wroth with the seer, and put him in a prison house; for [he was] in a rage with him because of this [thing]. And Asa oppressed [some] of the people the same time.
Esther 3:5-6 And when Haman saw that Mordecai bowed not, nor did him reverence, then was Haman full of wrath. ... And he thought scorn to lay hands on Mordecai alone; for they had shewed him the people of Mordecai: wherefore Haman sought to destroy all the Jews that [were] throughout the whole kingdom of Ahasuerus, [even] the people of Mordecai.
Psalms 37:8 Cease from anger, and forsake wrath: fret not thyself in any wise to do evil.
Daniel 2:12-13 For this cause the king was angry and very furious, and commanded to destroy all the wise [men] of Babylon. ... And the decree went forth that the wise [men] should be slain; and they sought Daniel and his fellows to be slain.
Daniel 3:13 Then Nebuchadnezzar in [his] rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king.
Daniel 3:19 Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: [therefore] he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated.
Ephesians 4:26-27 Be ye angry, and sin not: let not the sun go down upon your wrath: ... Neither give place to the devil.

his brother:

Matthew 5:23-24 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; ... Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
Matthew 18:21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?
Matthew 18:35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.
Deuteronomy 15:11 For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.
Nehemiah 5:8 And I said unto them, We after our ability have redeemed our brethren the Jews, which were sold unto the heathen; and will ye even sell your brethren? or shall they be sold unto us? Then held they their peace, and found nothing [to answer].
Obadiah 1:10 For [thy] violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever.
Obadiah 1:12 But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress.
Romans 12:10 [Be] kindly affectioned one to another with brotherly love; in honour preferring one another;
1 Corinthians 6:6 But brother goeth to law with brother, and that before the unbelievers.
1 Thessalonians 4:6 That no [man] go beyond and defraud his brother in [any] matter: because that the Lord [is] the avenger of all such, as we also have forewarned you and testified.
1 John 2:9 He that saith he is in the light, and hateth his brother, is in darkness even until now.
1 John 3:10 In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.
1 John 3:14-15 We know that we have passed from death unto life, because we love the brethren. He that loveth not [his] brother abideth in death. ... Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.
1 John 4:20-21 If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? ... And this commandment have we from him, That he who loveth God love his brother also.
1 John 5:16 If any man see his brother sin a sin [which is] not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.

without:

Psalms 7:4 If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy:)
Psalms 25:3 Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause.
Psalms 35:19 Let not them that are mine enemies wrongfully rejoice over me: [neither] let them wink with the eye that hate me without a cause.
Psalms 69:4 They that hate me without a cause are more than the hairs of mine head: they that would destroy me, [being] mine enemies wrongfully, are mighty: then I restored [that] which I took not away.
Psalms 109:3 They compassed me about also with words of hatred; and fought against me without a cause.
Lamentations 3:52 Mine enemies chased me sore, like a bird, without cause.
John 15:25 But [this cometh to pass], that the word might be fulfilled that is written in their law, They hated me without a cause.

be:

Matthew 5:21 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:

the judgment:
An inferior court of judicature, in every city, consisting of 23 members, which punished criminals by strangling or beheading.

Whosoever:

Matthew 11:18-19 For John came neither eating nor drinking, and they say, He hath a devil. ... The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.
Matthew 12:24 But when the Pharisees heard [it], they said, This [fellow] doth not cast out devils, but by Beelzebub the prince of the devils.
1 Samuel 20:30 Then Saul's anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious [woman], do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother's nakedness?
2 Samuel 16:7 And thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial:
John 7:20 The people answered and said, Thou hast a devil: who goeth about to kill thee?
John 8:48 Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?
Acts 17:18 Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.
1 Corinthians 6:10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.
Ephesians 4:31-32 Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: ... And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.
Titus 3:2 To speak evil of no man, to be no brawlers, [but] gentle, shewing all meekness unto all men.
1 Peter 2:23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed [himself] to him that judgeth righteously:
1 Peter 3:9 Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.
Jude 1:9 Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.

Raca:
that is, vain fellow,
2 Samuel 6:20 Then David returned to bless his household. And Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself!
James 2:20 But wilt thou know, O vain man, that faith without works is dead?

the council:
The Sanhedrin, συνεδριον [Strong's G4892], composed of 72 elders, who alone punished by stoning.
Matthew 10:17 But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;
Matthew 26:59 Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death;
Mark 14:55 And the chief priests and all the council sought for witness against Jesus to put him to death; and found none.
Mark 15:1 And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried [him] away, and delivered [him] to Pilate.
John 11:47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.
Acts 5:27 And when they had brought them, they set [them] before the council: and the high priest asked them,

fool:

Psalms 14:1 [[To the chief Musician, [A Psalm] of David.]] The fool hath said in his heart, [There is] no God. They are corrupt, they have done abominable works, [there is] none that doeth good.
Psalms 49:10 For he seeth [that] wise men die, likewise the fool and the brutish person perish, and leave their wealth to others.
Psalms 92:6 A brutish man knoweth not; neither doth a fool understand this.
Proverbs 14:16 A wise [man] feareth, and departeth from evil: but the fool rageth, and is confident.
Proverbs 18:6 A fool's lips enter into contention, and his mouth calleth for strokes.
Jeremiah 17:11 [As] the partridge sitteth [on eggs], and hatcheth [them] not; [so] he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.

hell:

Matthew 5:29-30 And if thy right eye offend thee, pluck it out, and cast [it] from thee: for it is profitable for thee that one of thy members should perish, and not [that] thy whole body should be cast into hell. ... And if thy right hand offend thee, cut it off, and cast [it] from thee: for it is profitable for thee that one of thy members should perish, and not [that] thy whole body should be cast into hell.
Matthew 10:28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.
Matthew 18:8-9 Wherefore if thy hand or thy foot offend thee, cut them off, and cast [them] from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. ... And if thine eye offend thee, pluck it out, and cast [it] from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.
Matthew 25:41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:
Mark 9:47 And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:
Luke 12:5 But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.
Luke 16:23-24 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. ... And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.
Revelation 20:14 And death and hell were cast into the lake of fire. This is the second death.
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