Do you believe "without a cause" belongs in Matthew 5:22?
"Without a cause" is in the Peshitta and in the by-A.D. 175 Diatesseron, and in the Byz mss. mentioned below.
Matthew 5:22 (HCSB)
But I tell you, everyone who is angry with his brother[a: Other mss add _without a cause_] will be subject to judgment.
As of A.D. 175, that verse had "without a cause":
Diatesseron 8:51
But I say unto you that
every one who is angry with his brother without a cause is worthy of the judgement. . . .
The original Aramaic of the Peshitta has "without a cause":
Matthew 5:22 (Younan)
But I say to you that,
anyone who provokes to anger his brother without cause
is condemned to dina [judgment]. . . .
The Aramaic to English translation of Younan yields "who provokes to anger his brother," whereas the Aramaic to Arabic to English Diatesseron and the Aramaic to Greek to English gives "every one who is angry with his brother." An idiom is involved, and perhaps the Aramaic is ambiguous.
https://biblehub.com/texts/matthew/5-22.htm
Westcott and Hort / {NA28 variants}
Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ
ἔνοχος ἔσται τῇ κρίσει· ὃς δ' ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δ' ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός.
RP Byzantine Majority Text 2005
ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ εἰκῇ
ἔνοχος ἔσται τῇ κρίσει· ὃς δ’ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ, Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δ’ ἂν εἴπῃ, Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός.
Mt PDF at http://www.willker.de/wie/TCG/
TVU 36
NA28 Matthew 5:22 ....
BYZ Matthew 5:22 ....
T&T #13
εἰκῇ = "without cause"
Byz 01C2-mg, D, K, P, L, W, D, Q, S, 0233, 0287, f1, f13, 33, 700, 892, Maj, it, Sy, Co, arm, geo, goth, Ir, Eus, [Trg]
txt P67vid=P64(200 CE), 01*, B, W, 372, 1424mg, 2737, al25, aur, vg, aeth, Justin, Cl, Or, Hiermss, Basil(4th CE), Trgmg
P67: This is the last line of the papyrus and only the upper half of the letters can be seen, but it is almost certain: ....
D: According to Tischendorf/Legg D* reads Byz and DC2 reads txt! This is not correct. ....
1424: has this marginal comment: .... (We don't know what "Ioudaikon" refers to, probably a Gospel similar to Matthew in Aramaic. Cp. 16:2-3 for another such note.)
Justin reads (Apol. 16:2): .... [And concerning our being patient of injuries, and ready to serve all, and free from anger, this is what He said: To him that smites you on the one cheek, offer also the other; and him that takes away your cloak or coat, forbid not. And whosoever shall be angry, is in danger of the fire. And every one that compels you to go with him a mile, follow him two. And let your good works shine before men, that they, seeing them, may glorify your Father which is in heaven. - http://www.newadvent.org/fathers/0126.htm ]
Lacuna: C, 22
B: umlaut! (line 19 C, page 1239) ....
Origen (Comm. Eph.) ....
Since some think that anger sometimes occurs with good reason because they improperly add to
the Gospel the word "without cause" in the saying, "Whoever is angry with his brother will be
liable to judgment", for some have read, "Whoever is angry with his brother without cause" let
us convince them of their error from the statement under discussion which says, "Let all
bitterness and wrath and anger and clamor and blasphemy be removed from you." For the term
"all" here clearly applies to all the nouns in common, so that no bitterness is allowed, no wrath is
permitted, and no anger occurs with good reason. It is said in the thirty-sixth Psalm, since all
anger is sin (and likewise also wrath), "Cease from anger, and leave wrath". It is never possible,
therefore, to be angry with someone with good reason.
Jerome (early 5th CE, Comm. Matt. 5:22)
Omnis qui irascitur fratri suo. In quibusdam codicibus additur: sine causa.
Ceterum in ueris definita sententia est et ira penitus tollitur, scriptura dicente:
Qui irascitur fratri suo. Si enim iubemur uerberanti alteram praebere maxillam
et inimicos nostros amare et orare pro persequentibus, omnis irae occasio
tollitur. Radendum est ergo: sine causa, quia ira uiri iustitiam Dei non operator.
"Everyone who is angry with his brother." In some codices the words are added: "without
reason." But in the authentic texts the judgment is definite and anger is completely taken away,
since the Scripture says: "Whoever is angry with his brother." For if we are commanded to turn
the other cheek to the one who strikes us, and to love our enemies, and to pray for those who
persecute us, every pretext for anger is removed. Therefore, the words "without reason" should
be erased. For "man‘s anger does not work the justice of God" [James 1:20].
Jerome (ca. 415 CE, Pelag. 2.5):
Et in eodem Euangelio legimus: Qui irascitur fratri suo sine causa, reus erit
iudicio, licet in plerisque antiquis codicibus sine causa non additum sit, ut scilicet
ne cum causa quidem debeamus irasci. Quis hominum potest dicere quod ira, quae
absque iustitia est, in sempiternum careat?
And in the same Gospel, we read: "Whoever is angry with his brother without cause shall be
liable to judgment"; although in many of the ancient copies, the phrase, "without cause" has not
been added, so that we should not be angry, to be sure, even with cause. What person can claim
to be free forever from the fault of anger, a fault that is without justice?
Scholion attributed to Apollinarius (Reuss, Fr. Matt 19): ....
"But if it does not say "without cause", as some wish that it does not … [text missing]
But Theodore and Theodore [commentators on Mt, 4th CE] write "without cause" next to the
text [i.e. in the margin] as not being mentioned."
Pseudo-Athanasius (4th CE, Epistulae ad Castorem 2): ....
"But the Lord himself, teaching us that it is necessary to set aside all anger, says in the Gospels,
'Everyone who is angry with his brother will be liable to judgment.' For this is what the accurate
copies contain; for 'without cause' was put down as an addition; and this is clear from the
preceding received text of Scripture."
Augustine (ca. 425 CE, Retract. 1.19.4):
Illud etiam melius intelleximus postea quod scriptum est: Qui irascitur fratri
suo. Codices enim Greci non habent sine causa, sicut hic positum est, quamuis
idem ipse sit sensus. Illud enim diximus intuendum, quid sit irasci fratri suo,
quoniam non fratri irascitur, qui peccato fratris irascitur. Qui ergo fratri non
peccato irascitur, sine causa irascitur.
"Likewise, at a later time, we had a much better understanding of the text: 'Whosoever is angry
with his brother.' For the Greek manuscripts do not have "without cause" as is stated here [i.e.,
in some Latin manuscripts], although the meaning is the same. For we said that it is necessary to
consider what to be angry with one‘s brother means, for one who is angry at the sin of his
brother is not angry with his brother. He, then, who is angry with his brother, but not because
of his sin, is angry without cause."
The word εἰκῇ appears only here in the four Gospels, but five times in Paul.
"Without a cause" is in the Peshitta and in the by-A.D. 175 Diatesseron, and in the Byz mss. mentioned below.
Matthew 5:22 (HCSB)
But I tell you, everyone who is angry with his brother[a: Other mss add _without a cause_] will be subject to judgment.
As of A.D. 175, that verse had "without a cause":
Diatesseron 8:51
But I say unto you that
every one who is angry with his brother without a cause is worthy of the judgement. . . .
The original Aramaic of the Peshitta has "without a cause":
Matthew 5:22 (Younan)
But I say to you that,
anyone who provokes to anger his brother without cause
is condemned to dina [judgment]. . . .
The Aramaic to English translation of Younan yields "who provokes to anger his brother," whereas the Aramaic to Arabic to English Diatesseron and the Aramaic to Greek to English gives "every one who is angry with his brother." An idiom is involved, and perhaps the Aramaic is ambiguous.
https://biblehub.com/texts/matthew/5-22.htm
Westcott and Hort / {NA28 variants}
Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ
ἔνοχος ἔσται τῇ κρίσει· ὃς δ' ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δ' ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός.
RP Byzantine Majority Text 2005
ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ εἰκῇ
ἔνοχος ἔσται τῇ κρίσει· ὃς δ’ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ, Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δ’ ἂν εἴπῃ, Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός.
Mt PDF at http://www.willker.de/wie/TCG/
TVU 36
NA28 Matthew 5:22 ....
BYZ Matthew 5:22 ....
T&T #13
εἰκῇ = "without cause"
Byz 01C2-mg, D, K, P, L, W, D, Q, S, 0233, 0287, f1, f13, 33, 700, 892, Maj, it, Sy, Co, arm, geo, goth, Ir, Eus, [Trg]
txt P67vid=P64(200 CE), 01*, B, W, 372, 1424mg, 2737, al25, aur, vg, aeth, Justin, Cl, Or, Hiermss, Basil(4th CE), Trgmg
P67: This is the last line of the papyrus and only the upper half of the letters can be seen, but it is almost certain: ....
D: According to Tischendorf/Legg D* reads Byz and DC2 reads txt! This is not correct. ....
1424: has this marginal comment: .... (We don't know what "Ioudaikon" refers to, probably a Gospel similar to Matthew in Aramaic. Cp. 16:2-3 for another such note.)
Justin reads (Apol. 16:2): .... [And concerning our being patient of injuries, and ready to serve all, and free from anger, this is what He said: To him that smites you on the one cheek, offer also the other; and him that takes away your cloak or coat, forbid not. And whosoever shall be angry, is in danger of the fire. And every one that compels you to go with him a mile, follow him two. And let your good works shine before men, that they, seeing them, may glorify your Father which is in heaven. - http://www.newadvent.org/fathers/0126.htm ]
Lacuna: C, 22
B: umlaut! (line 19 C, page 1239) ....
Origen (Comm. Eph.) ....
Since some think that anger sometimes occurs with good reason because they improperly add to
the Gospel the word "without cause" in the saying, "Whoever is angry with his brother will be
liable to judgment", for some have read, "Whoever is angry with his brother without cause" let
us convince them of their error from the statement under discussion which says, "Let all
bitterness and wrath and anger and clamor and blasphemy be removed from you." For the term
"all" here clearly applies to all the nouns in common, so that no bitterness is allowed, no wrath is
permitted, and no anger occurs with good reason. It is said in the thirty-sixth Psalm, since all
anger is sin (and likewise also wrath), "Cease from anger, and leave wrath". It is never possible,
therefore, to be angry with someone with good reason.
Jerome (early 5th CE, Comm. Matt. 5:22)
Omnis qui irascitur fratri suo. In quibusdam codicibus additur: sine causa.
Ceterum in ueris definita sententia est et ira penitus tollitur, scriptura dicente:
Qui irascitur fratri suo. Si enim iubemur uerberanti alteram praebere maxillam
et inimicos nostros amare et orare pro persequentibus, omnis irae occasio
tollitur. Radendum est ergo: sine causa, quia ira uiri iustitiam Dei non operator.
"Everyone who is angry with his brother." In some codices the words are added: "without
reason." But in the authentic texts the judgment is definite and anger is completely taken away,
since the Scripture says: "Whoever is angry with his brother." For if we are commanded to turn
the other cheek to the one who strikes us, and to love our enemies, and to pray for those who
persecute us, every pretext for anger is removed. Therefore, the words "without reason" should
be erased. For "man‘s anger does not work the justice of God" [James 1:20].
Jerome (ca. 415 CE, Pelag. 2.5):
Et in eodem Euangelio legimus: Qui irascitur fratri suo sine causa, reus erit
iudicio, licet in plerisque antiquis codicibus sine causa non additum sit, ut scilicet
ne cum causa quidem debeamus irasci. Quis hominum potest dicere quod ira, quae
absque iustitia est, in sempiternum careat?
And in the same Gospel, we read: "Whoever is angry with his brother without cause shall be
liable to judgment"; although in many of the ancient copies, the phrase, "without cause" has not
been added, so that we should not be angry, to be sure, even with cause. What person can claim
to be free forever from the fault of anger, a fault that is without justice?
Scholion attributed to Apollinarius (Reuss, Fr. Matt 19): ....
"But if it does not say "without cause", as some wish that it does not … [text missing]
But Theodore and Theodore [commentators on Mt, 4th CE] write "without cause" next to the
text [i.e. in the margin] as not being mentioned."
Pseudo-Athanasius (4th CE, Epistulae ad Castorem 2): ....
"But the Lord himself, teaching us that it is necessary to set aside all anger, says in the Gospels,
'Everyone who is angry with his brother will be liable to judgment.' For this is what the accurate
copies contain; for 'without cause' was put down as an addition; and this is clear from the
preceding received text of Scripture."
Augustine (ca. 425 CE, Retract. 1.19.4):
Illud etiam melius intelleximus postea quod scriptum est: Qui irascitur fratri
suo. Codices enim Greci non habent sine causa, sicut hic positum est, quamuis
idem ipse sit sensus. Illud enim diximus intuendum, quid sit irasci fratri suo,
quoniam non fratri irascitur, qui peccato fratris irascitur. Qui ergo fratri non
peccato irascitur, sine causa irascitur.
"Likewise, at a later time, we had a much better understanding of the text: 'Whosoever is angry
with his brother.' For the Greek manuscripts do not have "without cause" as is stated here [i.e.,
in some Latin manuscripts], although the meaning is the same. For we said that it is necessary to
consider what to be angry with one‘s brother means, for one who is angry at the sin of his
brother is not angry with his brother. He, then, who is angry with his brother, but not because
of his sin, is angry without cause."
The word εἰκῇ appears only here in the four Gospels, but five times in Paul.