Anger
VIEW:56 DATA:01-04-2020
ANGER.In OT anger represents about a dozen Heb. roots, which occur as nouns, vbs. (once angered is used transitively, Psa_106:32), and adjs. By far the most frequent words are anaph (lit. to snort) and its deriv. noun aph, which is used of the anger both of men (Gen_27:45; Gen_30:2, Exo_11:8; Exo_32:19; etc.) and God (Exo_4:14; Exo_32:22, Psa_6:1; Psa_7:6 etc.). In NT anger is of much less frequent occurrence, and represents only 2 roots: (1) the noun orgç (wh., however, is usually tr. [Note: translate or translation.] wrath), the vb. orgizomai, the adj. orgĭlos (only in Tit_1:7), and the trans. vb. parorgizô (Rom_10:19, the only case of a trans, use of anger in NT); (2) the vb. cholaô (lit. to be full of bile, fr. cholç, bile), used only in Joh_7:23 to express the bitter anger of the Jews against Jesus. With regard to the distinction between orgç and the synon. thumos, it is to be noted that while orgç is very often tr. [Note: translate or translation.] wrath, thumos is never tr. [Note: translate or translation.] anger, and when the two words occur together, thumos in each case is wrath (Rom_2:8, Eph_4:31, Col_3:8) and orgç anger (Eph_4:31, Col_3:8) or indignation (Rom_2:8). Thumos is the more violent word, denoting anger as a strong passion or emotion, while orgç points rather to a settled moral indignation. Thus orgç is used of the sorrowful anger of Jesus (Mar_3:5); thumos of the rage of His enemies (Luk_4:28; cf. Act_19:28). And, outside of the Apocalypse, thumos is applied almost exclusively to the wrath of men (the only exception being Rom_2:8), while orgç in the great majority of cases (Mat_3:7, Joh_3:36, Rom_1:18 etc.) denotes the righteous indignation of God.
J. C. Lambert.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
a resentful emotion of the mind, arising upon the receipt, or supposed receipt, of an affront or injury; and also simple feeling of strong displacency at that which is in itself evil, or base, or injurious to others. In the latter sense it is not only innocent but commendable. Strong displeasure against evil doers, provided it be free from hatred and malice, and interferes not with a just placableness, is also blameless, Eph_4:26. When it is vindictive against the person of our neighbour, or against the innocent creatures of God, it is wicked, Mat_5:22. When anger, hatred, wrath, and fury, are ascribed to God, they denote no tumultuous passion, but merely his holy and just displeasure with sin and sinners and the evidence of it in his terrible threatenings, or righteous judgments, Psa_6:1; Psa_7:11. We must, however, take care that we refine not too much. These are Scriptural terms, and are often used of God; and though they express not a tumultuous, much less an unjust, passion, there is something in God which answers to them. In him they are principles arising out of his holy and just nature; and for this reason they are more steady and uniform, and more terrible, than if they were emotions, or as we say, passions. Nor can we rightly regard the seventy of the judgments which God has so often executed upon sin without standing in awe of him, as a consuming fire to the ungodly.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
Sudden outbursts of temper are one fruit of sinful human nature. The Bible therefore repeatedly pictures the evils of such behaviour and warns Gods people to avoid it (Gen_49:6-7; Psa_37:8; Gal_5:19-20; Eph_4:31-32; Col_3:8). Uncontrolled anger can have far-reaching consequences, producing violence and even murder (Mat_5:21-22; Luk_4:28-29; Act_7:54; Act_7:57-58; Act_21:27-36). It is important that a person in a position of responsibility in the church not be quick tempered (Tit_1:7).
Yet there may be cases where it is right to be angry. Those who are faithful to God should be angry at all forms of sin, whether that sin be rebellion against God or wrongdoing against other people (Exo_16:20; Exo_32:19; 2Sa_12:5; Neh_5:6-7; Mat_18:32-34). But because human nature is affected by sin, people find it difficult to be angry and at the same time not go beyond the limits that God allows (Psa_4:4; Psa_106:32-33; Eph_4:26).
Certainly it is wrong for people to be so angry that they try to take personal revenge. Gods people must be forgiving, and leave God to deal with those who do them wrong (Lev_19:18; Rom_12:19-21; see HATRED; REVENGE). If, in resisting wrongdoing, they are guilty of bad temper, they should not try to excuse their behaviour by claiming they are carrying out Gods righteous purposes (Jam_1:19-20). Gods anger is always pure, always just, always righteous (Exo_34:6-7; Rom_2:4-6; see WRATH).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
an?gẽr: In the Old Testament, the translation of several Hebrew words, especially of אף, 'aph (lit. ?nostril,? ?countenance?), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mar_3:5; Eph_4:31; Col_3:8; Rev_14:10), its place being taken by the word ?wrath? (see WRATH). As a translation of words denoting God's ?anger,? the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has ?wrath.? The Old Testament doctrine of God's anger is contained in many passages in the Pentateuch, Psalms and the Prophets. In Proverbs men are dissuaded from anger (Pro_15:1; Pro_27:4), and the ?slow to anger? is commended (Pro_15:18; Pro_16:32; Pro_19:11). Christians axe enjoined to put away the feeling of self-regarding, vindictive anger (Eph_4:31; Col_3:8), and to cherish no desire of personal revenge (Eph_4:26).
International Standard Bible Encyclopedia
PRINTER 1915.
Anger
(usually אִ, aph, ὀργή), the emotion of instant displeasure, which arises from the feeling of injury done, or the discovery of injury intended, or, in many cases, from the discovery of the omission of good offices to which we supposed ourselves entitled; or, it is simply the emotion of displeasure itself, independent of its cause or its consequences. Like most other emotions, it is accompanied by effects on the body, and in this case they are of a very marked kind. The arterial blood-vessels are highly excited; the pulse, during the paroxysm, is strong and hard, the face becomes red and swollen, the brow wrinkled, the eyes protrude, the whole body is put into commotion. The secretion of bile is excessive, and it seems to assume a morbid consistency. In cases of violent passion, and especially in nervous persons, this excitement of the organs soon passes to the other extreme of depression; generally, this does not take place till the anger has subsided, when there follows a period of general relaxation. The original tendency to anger differs much in individuals according to temperament; but frequent giving way to it begets a habit, and increases the natural tendency. From the nature of anger, it is easy to see that it must be often at least prejudicial to health. It frequently gives rise to bile, fever, inflammation of the liver, heart, or brain, or even to mania. These effects follow immediately a fit of the passion; other evil effects come on, after a time, as the consequence of repeated paroxysms, such as paralysis, jaundice, consumption, and nervous fever. The milk of a mother or nurse in a fit of passion will cause convulsions in the child that sucks; it has been known even to occasion instant death, like a strong poison. The controlling of anger is a part of moral discipline. In a rudimentary state of society, its active exercise would seem to be a necessity; by imposing some restraint on the selfish aggressions of one individual upon another, it renders the beginnings of social co-operation and intercourse possible. This is its use, or, as it is sometimes called, its final cause. But the more social intercourse comes to be regulated by customs and laws, the less need is there for the vindictive expression of anger. It seems an error, however, to suppose that the emotion ever will beor that it ought to be extirpated. Laws themselves lose their efficacy when they have not this feeling for a background; and it remains as a last resource for man, when society as it does every now and then resolves itself into its elements. Even in the most artificial and refined states of society, those minor moralities on which half the happiness of social intercourse depends, are imposed upon the selfish, in great measure, by that latent fund of anger which every man is known to carry about with him. Chambers, Encyclopxdia, s.v.
Anger is not evil per se. The mind is formed to be angry as well as to love. Both are original susceptiIilities of our nature. If anger were in itself sinful, how could God himself be angry? How could He, who was separate from sin and sinners, have looked round upon men with anger? An essentially immoral character cannot attach to it if it be the mere emotion of displeasure on the infliction of any evil upon us. Anger may be sinful, when it arises too soon, without reflection, when the injury which awakens it is only apparent, and was designed to do good. The disposition which becomes speedily angry we call passionate. When it is disproportionate to the offense; when it is transferred from the guilty to the innocent; when it is too long protracted; it then becomes revengeful (Eph_4:26; Mat_5:22; Col_3:8). When anger, hatred, wrath, are ascribed to God, they denote his holy and just displeasure with sin and sinners. In him they are principles arising out of his holy and just nature, and are, therefore, steady and uniform, and more terrible than if mere emotions or passions. See Paley, Mor. Fhil. ch. 7, vol. 1; Secker, Sermons, serm. 28; Fawcett, Essay on Anger; Seed, Posth. Serm. 11; Buck, Dict. s.v.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
J. C. Lambert.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
a resentful emotion of the mind, arising upon the receipt, or supposed receipt, of an affront or injury; and also simple feeling of strong displacency at that which is in itself evil, or base, or injurious to others. In the latter sense it is not only innocent but commendable. Strong displeasure against evil doers, provided it be free from hatred and malice, and interferes not with a just placableness, is also blameless, Eph_4:26. When it is vindictive against the person of our neighbour, or against the innocent creatures of God, it is wicked, Mat_5:22. When anger, hatred, wrath, and fury, are ascribed to God, they denote no tumultuous passion, but merely his holy and just displeasure with sin and sinners and the evidence of it in his terrible threatenings, or righteous judgments, Psa_6:1; Psa_7:11. We must, however, take care that we refine not too much. These are Scriptural terms, and are often used of God; and though they express not a tumultuous, much less an unjust, passion, there is something in God which answers to them. In him they are principles arising out of his holy and just nature; and for this reason they are more steady and uniform, and more terrible, than if they were emotions, or as we say, passions. Nor can we rightly regard the seventy of the judgments which God has so often executed upon sin without standing in awe of him, as a consuming fire to the ungodly.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
Sudden outbursts of temper are one fruit of sinful human nature. The Bible therefore repeatedly pictures the evils of such behaviour and warns Gods people to avoid it (Gen_49:6-7; Psa_37:8; Gal_5:19-20; Eph_4:31-32; Col_3:8). Uncontrolled anger can have far-reaching consequences, producing violence and even murder (Mat_5:21-22; Luk_4:28-29; Act_7:54; Act_7:57-58; Act_21:27-36). It is important that a person in a position of responsibility in the church not be quick tempered (Tit_1:7).
Yet there may be cases where it is right to be angry. Those who are faithful to God should be angry at all forms of sin, whether that sin be rebellion against God or wrongdoing against other people (Exo_16:20; Exo_32:19; 2Sa_12:5; Neh_5:6-7; Mat_18:32-34). But because human nature is affected by sin, people find it difficult to be angry and at the same time not go beyond the limits that God allows (Psa_4:4; Psa_106:32-33; Eph_4:26).
Certainly it is wrong for people to be so angry that they try to take personal revenge. Gods people must be forgiving, and leave God to deal with those who do them wrong (Lev_19:18; Rom_12:19-21; see HATRED; REVENGE). If, in resisting wrongdoing, they are guilty of bad temper, they should not try to excuse their behaviour by claiming they are carrying out Gods righteous purposes (Jam_1:19-20). Gods anger is always pure, always just, always righteous (Exo_34:6-7; Rom_2:4-6; see WRATH).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
an?gẽr: In the Old Testament, the translation of several Hebrew words, especially of אף, 'aph (lit. ?nostril,? ?countenance?), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mar_3:5; Eph_4:31; Col_3:8; Rev_14:10), its place being taken by the word ?wrath? (see WRATH). As a translation of words denoting God's ?anger,? the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has ?wrath.? The Old Testament doctrine of God's anger is contained in many passages in the Pentateuch, Psalms and the Prophets. In Proverbs men are dissuaded from anger (Pro_15:1; Pro_27:4), and the ?slow to anger? is commended (Pro_15:18; Pro_16:32; Pro_19:11). Christians axe enjoined to put away the feeling of self-regarding, vindictive anger (Eph_4:31; Col_3:8), and to cherish no desire of personal revenge (Eph_4:26).
International Standard Bible Encyclopedia
PRINTER 1915.
Anger
(usually אִ, aph, ὀργή), the emotion of instant displeasure, which arises from the feeling of injury done, or the discovery of injury intended, or, in many cases, from the discovery of the omission of good offices to which we supposed ourselves entitled; or, it is simply the emotion of displeasure itself, independent of its cause or its consequences. Like most other emotions, it is accompanied by effects on the body, and in this case they are of a very marked kind. The arterial blood-vessels are highly excited; the pulse, during the paroxysm, is strong and hard, the face becomes red and swollen, the brow wrinkled, the eyes protrude, the whole body is put into commotion. The secretion of bile is excessive, and it seems to assume a morbid consistency. In cases of violent passion, and especially in nervous persons, this excitement of the organs soon passes to the other extreme of depression; generally, this does not take place till the anger has subsided, when there follows a period of general relaxation. The original tendency to anger differs much in individuals according to temperament; but frequent giving way to it begets a habit, and increases the natural tendency. From the nature of anger, it is easy to see that it must be often at least prejudicial to health. It frequently gives rise to bile, fever, inflammation of the liver, heart, or brain, or even to mania. These effects follow immediately a fit of the passion; other evil effects come on, after a time, as the consequence of repeated paroxysms, such as paralysis, jaundice, consumption, and nervous fever. The milk of a mother or nurse in a fit of passion will cause convulsions in the child that sucks; it has been known even to occasion instant death, like a strong poison. The controlling of anger is a part of moral discipline. In a rudimentary state of society, its active exercise would seem to be a necessity; by imposing some restraint on the selfish aggressions of one individual upon another, it renders the beginnings of social co-operation and intercourse possible. This is its use, or, as it is sometimes called, its final cause. But the more social intercourse comes to be regulated by customs and laws, the less need is there for the vindictive expression of anger. It seems an error, however, to suppose that the emotion ever will beor that it ought to be extirpated. Laws themselves lose their efficacy when they have not this feeling for a background; and it remains as a last resource for man, when society as it does every now and then resolves itself into its elements. Even in the most artificial and refined states of society, those minor moralities on which half the happiness of social intercourse depends, are imposed upon the selfish, in great measure, by that latent fund of anger which every man is known to carry about with him. Chambers, Encyclopxdia, s.v.
Anger is not evil per se. The mind is formed to be angry as well as to love. Both are original susceptiIilities of our nature. If anger were in itself sinful, how could God himself be angry? How could He, who was separate from sin and sinners, have looked round upon men with anger? An essentially immoral character cannot attach to it if it be the mere emotion of displeasure on the infliction of any evil upon us. Anger may be sinful, when it arises too soon, without reflection, when the injury which awakens it is only apparent, and was designed to do good. The disposition which becomes speedily angry we call passionate. When it is disproportionate to the offense; when it is transferred from the guilty to the innocent; when it is too long protracted; it then becomes revengeful (Eph_4:26; Mat_5:22; Col_3:8). When anger, hatred, wrath, are ascribed to God, they denote his holy and just displeasure with sin and sinners. In him they are principles arising out of his holy and just nature, and are, therefore, steady and uniform, and more terrible than if mere emotions or passions. See Paley, Mor. Fhil. ch. 7, vol. 1; Secker, Sermons, serm. 28; Fawcett, Essay on Anger; Seed, Posth. Serm. 11; Buck, Dict. s.v.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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