Raca \Ra"ca\, a. [Gr. ?, from Chaldee r[=e]k[=a].]
A term of reproach used by the Jews of our Savior's time,
meaning ``worthless.''
Whosoever shall say to his brother, Raca, shall be in
danger of the council. --Matt. v. 22.
RACA
ra'-ka, ra-ka'> (rhaka, Westcott and Hort, The New Testament in Greek with
Codices Sinaiticus (corrected), Vaticanus, Codex E, etc.; rhacha, Tischendorf
with Codices Sinaiticus (original hand) and Bezae; Aramaic reqa', from req,
"empty"): Vain or worthless fellow; a term of contempt used by the Jews
in the time of Christ. In the Bible, it occurs in Mt 5:22 only, but
John Lightfoot gives a number of instances of the use of the word by Jewish
writers (Hot. Hebrew., edition by Gandell, Oxford, 1859, II, 108). Chrysostom
(who was acquainted with Syriac as spoken in the neighborhood of Antioch)
says it was equivalent to the Greek su, "thou," used contemptuously instead
of a man's name. Jerome rendered it inanis aut vacuus absque cerebro. It
is generally explained as expressing contempt for a man's intellectual
capacity (= "you simpleton!"), while more (translated "thou fool"), in the
same verse is taken to refer to a man's moral and religious character (=
"you rascal!" "you impious fellow!"). Thus we have three stages of anger,
with three corresponding grades of punishment:
(1) the inner feeling of anger (orgizomenos), to be punished by the local
or provincial court (te krisei, "the judgment");
(2) anger breaking forth into an expression of scorn (Raca), to be punished
by the Sanhedrin (to sunedrio, "the council");
(3) anger culminating in abusive and defamatory language (More), to be
punished by the fire of Gehenna.
This view, of a double climax, which has been held by foremost English and
Gor. commentators, seems to give the passage symmetry and gradation. But it is
rejected among others by T. K. Cheyne, who, following J. P. Peters, rearranges
the text by transferring the clause "and whosoever shall say to his brother,
Raca, shall be in danger of the council" to the end of the preceding verse
(Encyclopaedia Biblica, IV, cols. 4001 f). There certainly does not seem to
be trustworthy external evidence to prove that the terms "the judgment,"
"the council," "the Gehenna of fire" stand to each other in a relation of
gradation, as lower and higher legal courts, or would be so understood by
Christ's hearers. What is beyond dispute is that Christ condemns the use
of disparaging and insulting epithets as a supreme offense against the
law of humanity, which belongs to the same category as murder itself. It
should be added, however, that it is the underlying feeling and not the
verbal expression as such that constitutes the sin. Hence, our Lord can,
without any real inconsistency, address two of His followers as "foolish men"
(Lu 24:25, anoetoi, practically equivalent to Raca, as is also James's
expression, "O vain man," Jas 2:20).
D. Miall Edwards
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