STRONGS NT 4469: ῤαχά [ῤαχά, see ῤακά.]

Ῥακά is an Aramaic insult preserved in Greek characters and used once in the New Testament. Within the Sermon on the Mount Jesus cites the term to illustrate the gravity of contemptuous speech and to elevate the commandment against murder from external action to internal attitude.

Scriptural Occurrence and Context

Matthew 5:22 records the single New Testament use: “But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, ‘Raca,’ will be subject to the Sanhedrin. But anyone who says, ‘You fool!’ will be subject to the fire of hell.”

Here Jesus sets three escalating scenarios: anger, the utterance of Ῥακά, and the utterance of μωρέ (fool). Each receives a more severe judicial consequence, demonstrating that the seat of sin lies in the heart and erupts in speech long before violence occurs. The word therefore functions as a concrete example of contempt that violates the spirit of “You shall not murder” (Exodus 20:13).

Historical and Linguistic Background

Aramaic served as the daily vernacular of first-century Judea, so Jesus’ original illustration employed a familiar street-level slur. The root connotes “empty” or “worthless,” an accusation that one’s neighbor is devoid of sense or value. While Greek possessed its own insults, the preservation of the Aramaic term underscores the authenticity of Jesus’ historical milieu and reveals Matthew’s concern to relay both the flavor and the force of His warning.

Relationship to Jewish Legal Structures

Jesus links the use of Ῥακά to liability before “the Sanhedrin,” the supreme Jewish court. This pairing is striking: a casual insult is deemed worthy of formal judicial review. The comparison exposes the inadequacy of merely legalistic righteousness and anticipates New Covenant ethics where motives receive divine scrutiny.

Theological Significance

1. Sanctity of Personhood: By condemning contemptuous language, Jesus affirms the imago Dei in every individual (Genesis 1:27; James 3:9), showing that verbal denigration assaults God’s image as surely as physical violence.
2. Heart-Law Continuity: Matthew 5:21-22 exemplifies how Jesus fulfills the Law by unveiling its deepest intention—love for neighbor without disdain.
3. Escalation of Judgment: The progression from local courts to eternal fire emphasizes that unchecked anger culminates in divine judgment, urging repentance at the level of attitude, not merely action.

Correlation with Broader Biblical Teaching on Speech

Proverbs 18:21 reminds that “Death and life are in the power of the tongue.” Paul exhorts, “Let no unwholesome talk come out of your mouths, but only what is helpful for building up” (Ephesians 4:29-31). James 3:5-10 depicts the tongue as a small member that can set a forest ablaze. Ῥακά therefore stands as a singular yet emblematic warning that harmonizes with the entire biblical witness on sanctified speech.

Practical Ministry Implications

• Pastoral Counseling: Address hidden anger and verbal contempt as seriously as overt sin; invite confession and reconciliation per Matthew 5:23-24.
• Discipleship: Teach believers to replace worthless talk with edifying words (Colossians 3:8-17), cultivating speech seasoned with grace (Colossians 4:6).
• Church Discipline: Recognize that persistent abusive language may warrant corrective action, reflecting the gravity Jesus assigns to such speech.
• Evangelism: Model respectful dialogue, demonstrating that gospel transformation reaches not only actions but also words and motives.

Christological Reflection

Jesus alone fulfilled the Law perfectly, never uttering contempt out of sinful anger (1 Peter 2:22-23). His warning against Ῥακά ultimately points to His own atoning work, providing forgiveness for those whose tongues reveal murderous hearts and offering the Spirit-wrought power to speak life instead of death.