A Study of Matthew 5:22 — The Clause “εἰκῇ”
- Carlos Almanza
- 7 days ago
- 16 min read
A Study of Matthew 5:22
The Clause “εἰκῇ”, and how the King James Bible preserves this word from the Textus Receptus manuscripts.
by Pastor Carlos Almanza
The word εἰκῇ (“without a cause”) is preserved in the Textus Receptus manuscript tradition. Its presence is vital for both textual integrity and doctrinal consistency.
If omitted, the verse would teach that any anger is sinful, which would create a contradiction with other passages of Scripture where the Lord Jesus Himself displayed righteous anger—for example, when He cleansed the temple (John 2:15–17; Mark 3:5).
By including εἰκῇ, the text affirms that unjust or baseless anger is condemned, while leaving room for righteous anger consistent with God’s holiness. The removal of this word, as seen in critical-text based translations, undermines the continuity of Scripture and opens the door for false conclusions about the Lord Jesus Christ breaking His own doctrine.
Thus, the presence of εἰκῇ in the Textus Receptus is not a minor variation, but a safeguard for the doctrine of anger, ensuring that Scripture remains internally consistent and true to God’s character and His commands for us to obey.
I. Matthew 5:22 / Mateo 5:22
Matthew 5:22 (TR) εγω δε λεγω υμιν οτι πας ο οργιζομενος τω αδελφω αυτου εικη ενοχος εσται τη κρισει ος δ αν ειπη τω αδελφω αυτου ρακα ενοχος εσται τω συνεδριω ος δ αν ειπη μωρε ενοχος εσται εις την γεενναν του πυρος - Scrivener’s Greek | 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. Matthew 5:22 (KJB) | 22 Pero yo os digo que cualquiera que sin razón se enojare contra su hermano, estará en peligro del juicio; y cualquiera que dijere Raca a su hermano: estará en peligro del concilio; pero cualquiera que le dijere: Necio, estará en peligro del fuego del infierno. Biblia Reina Valera Gómez (2023) | Pero yo os digo que cualquiera que se enoje contra su hermano (*Omitido*), será culpable de juicio; y cualquiera que diga: Necio, a su hermano, será culpable ante el concilio; y cualquiera que le diga: Fatuo, quedará expuesto al infierno de fuego. Mateo 5:22 (RV1960) |
A. Defining the words Raca and μωρέ:
Raca- Language: ῥακά (Greek transliteration of Aramaic רֵיקָא reqā’) = “empty one,” “vain fellow,” “worthless person.” Aramaic (via Koine Greek) Original (Aramaic/Greek): A term of contempt meaning "empty one" or "worthless person." Aramaic (Biblical): רֵיקָא (reqā’), empty, vain, worthless English (KJV): Raca (transliteration, not translation) “Raca” = contemptuous insult = “empty-head.”
- Raca – Idioma: ῥακά (transliteración griega del arameo רֵיקָא reqā’) = “vacío,” “vanidoso,” “persona inútil.”Arameo (a través del griego koiné)Original (Arameo/Griego): Un término de desprecio que significa “vacío” o “persona inútil.”Arameo (Bíblico): רֵיקָא (reqā’), vacío, vano, inútilInglés (KJV): Raca (transliteración, no traducción)“Raca” = insulto de desprecio = “cabeza vacía.” § Arameo: La fuente principal es el arameo reqa’ § Raíces Hebreas/Semíticas: Vinculado al hebreo rêq § Influencia Caldea (Arameo Babilónico): Algunas fuentes señalan un origen caldeo, comparando con reyq § Adopción Griega: Transliterado al griego koiné como ῥακά | The original Aramaic word reqa meant "empty" or "vain." It was a derogatory term used to describe a person who was worthless or vacuous. It was often a term of contempt, implying that the person had an empty head or was devoid of any moral or intellectual substance. An insult expressing contempt, equivalent to calling someone “good-for-nothing” or “empty-headed.” A derogatory term implying intellectual or moral emptiness, akin to calling someone a "blockhead" or "airhead." In Jewish culture of the time, it was a common insult expressing utter contempt, possibly derived from the idea of spitting (as if worthless enough to spit at). - La palabra aramea original reqa significaba “vacío” o “vano.” Era un término despectivo usado para describir a una persona que era inútil o carente de sustancia. Frecuentemente expresaba desprecio, implicando que la persona tenía la cabeza vacía o carecía de cualquier sustancia moral o intelectual. Un insulto que expresa desprecio, equivalente a llamar a alguien “bueno para nada” o “cabeza hueca.” En la cultura judía de la época, era un insulto común que expresaba total desprecio, posiblemente derivado de la idea de escupir (como si la persona fuera lo suficientemente indigno como para escupirle). |
Fool: μωρέ is the vocative singular of the adjective μωρός (mōrós) = foolish, dull, stupid, senseless.
Etymology: From μωρός (mōrós) = dull, sluggish in understanding, lacking sense. Possibly related to the root μύω (to shut, be closed), giving the sense of “dull-minded, closed off.” Latin equivalent: stultus, fatuus → fool, simpleton. English derivatives: moron, moronic (from μωρός) - Etimología: · Del griego μωρός (mōrós) = lento, torpe en el entendimiento, falto de juicio. Posiblemente relacionado con la raíz μύω (cerrar, estar cerrado), dando el sentido de “mente obtusa, cerrada.”Equivalente en latín: stultus, fatuus → tonto, necio.Derivados en inglés: moron, moronic (de μωρός)
| “Fool” (μωρέ, mōre) = stronger insult against one’s character, implying rebellion against God. The word comes from the Ancient Greek adjective μωρός (moros), which meant "dull," "stupid," or "foolish." Original (Ancient Greek): The word μωρός was a strong insult. It was used to call someone a "fool" or a "moron," implying a lack of intelligence or judgment. This is the root of the English word moron. The Lord Jesus makes a distinction between:
- “Fool” (μωρέ, mōre) = un insulto más fuerte contra el carácter de alguien, implicando rebeldía contra Dios.La palabra proviene del adjetivo griego antiguo μωρός (moros), que significaba “tonto,” “estúpido” o “necio.” Original (Griego Antiguo): La palabra μωρός era un insulto fuerte. Se usaba para llamar a alguien “tonto” o “imbécil,” implicando falta de inteligencia o juicio. Esta es la raíz de la palabra inglesa “moron.” El Señor Jesús hace una distinción entre: · ῥακά (Raca) = persona vacía, necio vano (un insulto más leve). · *μωρέ (¡Necio!) = una condena más fuerte del corazón o carácter de un hombre. |
Necio: Del lat. nescius. 1. adj. Ignorante y que no sabe lo que podía o debía saber(Ignorant and unaware of what one could or should know.) 2. adj. Falto de inteligencia o de razón.(Lacking intelligence or reason.) 3. adj. Terco y porfiado en lo que hace o dice.(Stubborn and obstinate in what one does or says.) 4. adj. Propio de la persona necia.(Characteristic of a foolish person.) | Necio: The Reina-Valera Gómez (RVG) and other modern Spanish Bibles use "necio" for μωρέ. "Necio" denotes a fool or someone lacking wisdom, often with a stronger moral or intellectual condemnation than "fatuo." It aligns closely with the sense of μωρός as a term of insult, implying not just folly but a culpable lack of understanding or judgment. "Necio" is a common choice in Spanish translations (e.g., Reina-Valera 1960, 1995) because it conveys a serious insult consistent with the escalating judgment in Matthew 5:22 "Necio," by contrast, better reflects the moral and intellectual weight of μωρός, as it suggests a willful or culpable foolishness, aligning with the verse’s emphasis on escalating sin and judgment. "Necio" carries a stronger negative connotation than "fatuo," which might come across as too mild or nuanced (e.g., suggesting vanity rather than outright folly). A term like "fatuo" risks understating the gravity of the insult in this context.- Necio: La Reina-Valera Gómez (RVG) y otras Biblias modernas en español usan “necio” para traducir μωρός. “Necio” denota un necio o alguien que carece de sabiduría, a menudo con una condena moral o intelectual más fuerte que “fatuo”. Se alinea estrechamente con el sentido de μωρός como término de insulto, implicando no solo tontería sino también una falta de entendimiento o juicio que es culpable. “Necio” es una elección común en traducciones al español (por ejemplo, Reina-Valera 1960, 1995) porque transmite un insulto serio, consistente con la progresión del juicio en Mateo 5:22. Por el contrario, “necio” refleja mejor el peso moral e intelectual de μωρός, ya que sugiere una necedad voluntaria o culpable, concordando con el énfasis del versículo en el pecado y el juicio progresivo. “Necio” tiene una connotación negativa más fuerte que “fatuo”, que podría percibirse como demasiado suave o matizada (por ejemplo, sugiriendo vanidad en lugar de necedad evidente). Un término como “fatuo” corre el riesgo de subestimar la gravedad del insulto en este contexto |
Fatuo (fatuo, tua): Fatuo (Latin) § adj. Lleno de presunción o vanidad infundada y ridícula.(Full of presumption or unfounded and ridiculous vanity.) § adj. desus. Falto de razón o de entendimiento.(obs. Lacking reason or understanding.) § Fatuus, -a, -um (adjective) → foolish, silly, senseless, stupid, vain. § As a substantive: fatuus → “a fool, simpleton.” § Fatuus: foolish, silly, dull, insipid; vain, absurd, lacking wisdom § Fatuo (Italian/Spanish): foolish, conceited, vain § Infatuate (English derivative): originally “to make foolish” § Fatuus was not always just “silly”; it could mean dull-witted, lacking understanding, spiritually blind. § In medieval Latin, it expanded to mean conceited, self-deluded → one who is “vain in his own wisdom.” | Fatuo: In Spanish, "fatuo" means "vain," "foolish," or "silly," often with an implication of superficiality or empty-headedness. It can carry a mild derogatory tone but is less harsh than terms like "estúpido" or "idiota." In some contexts, "fatuo" suggests arrogance or pretentiousness, as in someone who is foolishly self-important (e.g., "un hombre fatuo" = "a vain man"). Its use in biblical translation is less common but not unprecedented in older or formal translations. "Fatuo" captures the idea of foolishness but leans toward vanity or superficiality, which may not fully convey the biting insult intended in Matthew 5:22. - Fatuo: En español, “fatuo” significa “vano”, “necio” o “bobo”, a menudo con implicación de superficialidad o ligereza de pensamiento. Puede llevar un tono levemente despectivo, pero es menos fuerte que términos como “estúpido” o “idiota”. En algunos contextos, “fatuo” sugiere arrogancia o pretensión, como en alguien que se considera importante sin razón (por ejemplo, “un hombre fatuo” = “a vain man”). Su uso en traducción bíblica es poco común, pero no inexistente en traducciones antiguas o formales. “Fatuo” captura la idea de necedad, pero tiende hacia la vanidad o superficialidad, lo que puede no transmitir completamente el insulto fuerte que se pretende en Mateo 5:22. |
εἰκῇ: The core meaning of εἰκῇ is "at random," "without a plan," or "to no purpose." It describes an action or an event that occurs by chance, impulsively, or without a clear reason or aim. The word often carries a connotation of carelessness or recklessness. For example, in a philosophical context, something done εἰκῇ would be considered contrary to a rational, purposeful action. In the New Testament, it is used to denote actions taken "without cause" or "in vain."
The KJV’s phrasing and even its unique inclusions, like "without a cause," are directly supported by the Greek text provided. The Greek word for this phrase, εἰκῇ (eike), is present in the Erasmus edition and reflects a key manuscript tradition that differs from others. The KJV's translation of the Greek term ἔνοχος as "in danger" is an interpretation of the more literal "liable" or "guilty."
In fact, virtually all Byzantine/TR witnesses include εἰκῇ; By contrast, the overwhelming majority of extant Greek manuscripts preserve εἰκῇ. For example, one study notes that εἰκῇ is “found in the great majority” of copies today thegospelcoalition.org, reflecting its presence in essentially all Byzantine witnesses.
According to textual commentators, only eight known Greek manuscripts omit εἰκῇ – namely P^64 (and its mate P^67), Codex Sinaiticus (א) in the original hand, Codex Vaticanus (B), Codex Ω (030), and a few late minuscules (135, 137*, 364, 371*).
Textual summary: In sum, the reading εἰκῇ in Matthew 5:22 is attested by the vast majority of Greek witnesses – essentially the entire Byzantine/Textus-Receptus tradition. This includes Erasmus’s Textus Receptus (and later TR editions by Stephanus/Scrivener, etc., which explicitly have ὀργιζόμενος… εἰκῇ ἕνοχος) as well as almost all medieval Greek manuscripts. As one scholarly commentary observes, the εἰκῇ‐reading “is widespread from the second century onwards,” and only a handful of manuscripts (and earlier versions) lack it. Thus the historical manuscript evidence overwhelmingly preserves εἰκῇ in Matt. 5:22.
History of “εἰκῇ” from the manuscripts and transmission through translation.
Matthew 5:22ἐγὼ 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. - Complutensian Polyglot New Testament Greek- Nuevo Testamento Políglota de Complutense en Griego
*Preserved in the Greek *Preservado en el griego | Ego autem dico vobis: quia omnis qui irascitur fratri suo (*Omitted*) reus erit iudicio. Qui autem dixerit fratri suo, racha: reus erit concilio. Qui autem dixerit, fatue: reus erit gehenne ignis. Si ergo offers munus tuum ad altare: et ibi recordatus fueris quia frater tuus habet aliquid aduersus te: relinque ibi munus tuum ante altare: et vade prius reconciliare fratri tuo: et tunc veniens offeres munus tuum. Esto consentiens aduersario - Complutensian Polyglot New Testament Latin- Nuevo Testamento Políglota de Complutense en Latin
*Omitted in their Latin translation *Omitido en su traducción al latín |
5:22ἐγὼ 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. - Erasmus 1535 Greek - Griego de Erasmo (1535) — Novum Instrumentum omne, editio quinta:
Preserved in / Preservado en: · Stephanus 1550 · Beza 1598 · Elzevir 1624 | 5:22 quis autem occiderit, obnoxius erit iudicio: At ego dico vobis, quod quisquis irascitur fratri suo temere, obnoxius erit iudicio. Quicunque vero dixerit fratri suo, racha, obnoxius erit concilio. Quisquis autem dixerit, fatue, obnoxius erit gehennæ incendio. Itaque quis autem occiderit, obnoxius erit iudicio: At ego dico vobis, quod quisquis irascitur fratri suo temere, obnoxius erit iudicio. Quicunque vero dixerit fratri suo, racha, obnoxius erit concilio. Quisquis autem dixerit, fatue, obnoxius erit gehennæ incendio. Itaque- Erasmus 1535 Latin- Latin de Erasmo (1535) — Novum Instrumentum omne, editio quinta: · temere: The presence of temere ("rashly" or "without a cause") is a crucial detail that distinguishes this text from the Latin Vulgate, which omits the phrase. This aligns directly with the KJV and the Greek Textus Receptus.- temere: La presencia de temere (“temerariamente” o “sin causa”) es un detalle crucial que distingue este texto de la Vulgata Latina, la cual omite la frase. Esto concuerda directamente con la KJV y el Textus Receptus griego. | 5:22 Ego verò dico vobis, quicunque irascitur fratri suo temere, damnas erit iudicii: quicunque verò dixerit fratri suo, raca, damnas erit consessus: quisquis autem dixerit, fatue, damnas erit gehennæ ignis.
- Beza’s Latin of 1598 - Latín de Beza, 1598
The core meaning of the Latin adverb temere is "rashly," "haphazardly," or "without a reason. - El significado central del adverbio latino temere es “temerariamente”, “al azar” o “sin razón”. Este sentido de imprudencia es fundamental para el significado de la palabra. |
I. History of the English translations of Matthew 5:22 εἰκῇ
* Omitted in Wycliffe Bible 1382 | * Omitted in Tyndale N.T 1534 | * Omitted Coverdale 1535 | * Preserved in Matthews 1537 “without a cause” | * Preserved The Great Bible 1539 “ (vnaduysedly) “ | * Preserved Geneva 1560/99 “vnaduisedly” | * Preserved Bishops 1568 “vnaduisedly,” | * Preserved AV 1611 “without a cause”
The KJV translators chose to follow after the Matthew’s bible. |
II. History of the Spanish translations of Matthew 5:22 εἰκῇ
* Preservado
Pe ro yo os digo que quien quiera que fe ayra fin razon con fu hermano, fera digno de fer punido del íuizio… Enzinas, 1543 “loco” | * Omitido
Mas yo os digo que qual quiera que feayra cotra fu hermano, fera obligado a juizio… Juan Pérez de Pineda, 1556 | * Omitido
Mas yo os digo, que todo aquel que se enoja con su hermano, obligado será á juicio… Biblia del padre Scío de San Miguel 1793 | * Omitido
Yo os digo mas: quien quiera que tome ojeriza con su hermano, merecerá que el juez le condene…
Biblia de Petisco y Torres Amat 1825 |
* Preservado Yo pues os digo, que qualquiera que ſe enojâre locamente con ſu hermano, ſerá culpado de juyzio… Mateo 5:22 (R1569) | * Preservado Mas yo os digo, que cualquiera que se enojare locamente con su hermano, será culpado del juicio… Mateo 5:22 (RVA) 1602 | * Omitido Yo os digo más: Quienquiera que tome ojeriza con su hermano, merecerá que el juez le condene… Mateo 5:22 (TA) Biblia Torres Amat 1825 | * Preservado
Yo pues os digo, que cualquiera que se enojare sin razón con su hermano, estará expuesto a juicio… Mateo 5:22 (RV1862) | * Preservado
Yo pues os digo, que cualquiera que se enojare sin razón con su hermano, estará expuesto a juicio… Mateo 5:22 (RV1865) | * Preservado
Mas yo os digo, que cualquiera que se enojare locamente con su hermano, será culpado del juicio… Mateo 5:22 (RV1909) | * Preservado
Pero yo os digo que cualquiera que se enoje sin razón contra su hermano, será culpable del juicio… (Mt 5:22) RV-SBT |
I. Notes about εἰκῇ / Notas sobre εἰκῇ
· Reina-Valera Antigua (1602): “Mas yo os digo, que cualquiera que se enojare locamente con su hermano, será culpado del juicio; y cualquiera que dijere á su hermano, Raca, será culpado del concejo; y cualquiera que dijere, Fatuo, será culpado del infierno del fuego.”
- Reads “locamente” (rashly, without cause) = preservation of εἰκῆ.
· Reina-Valera Antigua (1602): “Mas yo os digo, que cualquiera que se enojare locamente con su hermano, será culpado del juicio; y cualquiera que dijere á su hermano, Raca, será culpado del concejo; y cualquiera que dijere, Fatuo, será culpado del infierno del fuego.”
- Reads “locamente” (rashly, without cause) = preservation of εἰκῆ.
- Reina-Valera Antigua (1602): “Mas yo os digo, que cualquiera que se enojare locamente con su hermano, será culpado del juicio; y cualquiera que dijere á su hermano, Raca, será culpado del concejo; y cualquiera que dijere, Fatuo, será culpado del infierno del fuego.”
· Reina-Valera (1865, 1909, 1960)
~ 1865: “cualquiera que se enojare sin causa con su hermano”
~ 1909: same as 1865(1909: igual que 1865)
~ 1960: “cualquiera que se enoje contra su hermano” (drops “sin causa” → follows Critical Text tradition). - (omite “sin causa” → sigue la tradición del Texto Crítico).
· Latin Vulgate (Clementine, 1592): “Ego autem dico vobis: quia omnis qui irascitur fratri suo, reus erit iudicio. Qui autem dixerit fratri suo, raca: reus erit concilio. Qui autem dixerit, fatue: reus erit gehennae ignis.”
- No ‘sine causa’ → supports omission.(No “sine causa” → apoya la omisión)
· KJV / RV 1602 / TR Greek → preserve “without a cause” (εἰκῆ).
~ KJV / RV 1602 / Griego TR → preservan “sin causa” (εἰκῆ).
· Torres Amat (1825) / Vulgate / RV 1960 → omit it, aligning with the Critical Text / Alexandrian line.
~ Torres Amat (1825) / Vulgata / RV 1960 → lo omiten, alineándose con la línea del Texto Crítico / Alejandrino.
I. Jesus got angry, but with a cause!
Mark 3:5 (KJV) And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.
Entonces mirándolos alrededor con enojo, entristecido por la dureza de sus corazones, dijo al hombre: Extiende tu mano. Y él la extendió, y su mano le fue restaurada sana como la otra.- Marcos 3:5 RVG 23
Notice carefully: the Holy Spirit never once describes the inner mind or heart attitude of our sinless Lord with any sinful traits of uncontrolled wrath, malice, or hatred throughout the gospel accounts. However, when our sinful anger is left unchecked; when it is not surrendered to the Lord, it can quickly step into the realm of sinful anger. This is why the Lord allows for anger with a cause: a righteous cause rooted in God’s holiness; directed against sin and hardness of heart; never for selfishness or fleshly vengeance.
I. Christians are commanded to be angry: but always with righteous intent, never with sinful intent.
Ephesians 4:26 (KJV) Be ye angry, and sin not: let not the sun go down upon your wrath:
Airaos, pero no pequéis: No se ponga el sol sobre vuestro enojo;- Efesios 4:26 RVG
Notice that anger, when free from sinful inclinations of the heart, is approved by God. This type of anger is directed against sinful causes or reasons, whether originating within ourselves or in the world around us. Is this possible? Certainly! God Himself approves of such anger. Compare this with Galatians 5: the nature of the old man can tempt us to transgress, producing sinful thoughts or imaginations even in moments of anger; however, when motivated righteously, our anger is directed against sin, both within us and external to us; this is approved anger.
The following verses are examples of anger that originates from the sinful old man nature in our bodies (Romans 7), which we are commanded to refrain from exhibiting with the Spirit’s help through the Word of God (2 Corinthians 10:4-5)
Ephesians 4:31 (KJV) Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:
Toda amargura, y enojo, e ira, y gritería, y maledicencia, y toda malicia, sea quitada de entre vosotros;- Efesios 4:31 RVG
Colossians 3:8 (KJV) But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.
Mas ahora dejad también vosotros todas estas cosas; ira, enojo, malicia, blasfemia, palabras sucias de vuestra boca.- Colosenses 3:8 RVG
Titus 1:7 (KJV) For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;
Porque es necesario que el obispo sea irreprensible, como administrador de Dios; no arrogante, no iracundo, no dado al vino, no pendenciero, no codicioso de ganancias deshonestas;- Tito 1:7 RVG
Notice therefore: anger in the negative sense, or sinful anger, will motivate us to act with bitterness against others, wrathfulness, clamorous thoughts, and evil speaking. Let us cross-reference what the Word of God says about ‘evil speaking’ to further understand how sinful anger manifests in our relationships and speech.
Romans 12:21 (KJV) Be not overcome of evil, but overcome evil with good.
No seas vencido de lo malo, mas vence con el bien el mal.- Romanos 12 RVG
1 Corinthians 15:33 (KJV) Be not deceived: evil communications corrupt good manners.
No os engañéis; las malas conversaciones corrompen las buenas costumbres.- 1 Corintios 15:33 RVG
1 Thessalonians 5:15 (KJV) See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men.
Mirad que ninguno pague a otro mal por mal; antes seguid lo bueno siempre unos para con otros, y para con todos. - 1 Tesalonicenses 5 RVG
1 Timothy 6:4 (KJV) He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
está envanecido, nada sabe, y enloquece acerca de cuestiones y contiendas de palabras, de las cuales nacen envidias, pleitos, maledicencias, malas sospechas, - 1 Timoteo 6:4 RVG
Titus 3:2 (KJV) To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.
Que no hablen mal de nadie, que no sean pendencieros, sino amables, mostrando toda mansedumbre para con todos los hombres. - Tito 3:2 RVG
James 3:8 (KJV) But the tongue can no man tame; it is an unruly evil, full of deadly poison.
pero ningún hombre puede domar la lengua; que es un mal sin freno, llena de veneno mortal. - Santiago 3:8 RVG
James 4:11 (KJV) Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.
Hermanos, no habléis mal los unos de los otros. El que habla mal de su hermano, y juzga a su hermano, este tal habla mal de la ley, y juzga la ley; pero si tú juzgas a la ley, no eres hacedor de la ley, sino juez. - Santiago 4:11 RVG
Brother Carlos Almanza, Simple Faith Baptist Church of Oceanside California.
