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G3709 ὀργή (orgḗ)

Greek 📖 Greek Word Study
Noun, Feminine
‹ G3708 Greek Dictionary G3710 ›

Quick Definition

ὀργή, ῆς, ἡ n.f. anger, wrath, passion

Strong's Definition

properly, desire (as a reaching forth or excitement of the mind), i.e. (by analogy), violent passion (ire, or (justifiable) abhorrence); by implication punishment

Derivation: from G3713 (ὀρέγομαι);

KJV Usage: anger, indignation, vengeance, wrath

UBS Dictionary of the Greek New Testament

ὀργή (G3709)

noun, f. | -ῆς | ὀργίζομαι

88.173 · Moral and Ethical Qualities and Related Behavior · Anger, Be Indignant With

anger, fury a relative state of anger In a number of languages it is impossible to speak of ‘anger’ without indicating against whom the anger exists. For example, in 1TI 2:8 it might be possible to say ‘to pray without anger against anyone’ or ‘to pray without being angry at anyone.’

MRK 3:5 · ROM 1:18 · ROM 2:8 · ROM 9:22 · ROM 9:22 · EPH 4:31 · COL 3:8 · 1TH 1:10 · 1TH 2:16 · 1TH 5:9 · 1TI 2:8 · HEB 3:11 · HEB 4:3 · JAS 1:19 · JAS 1:20 · REV 6:16 · REV 6:17 · REV 11:18 · REV 14:10 · REV 16:19 · REV 19:15

38.10 · Punish, Reward · Punish

to punish, punishment divine punishment based on God’s angry judgment against someone Though the focal semantic element in ὀργή[b] is punishment, at the same time there is an implication of God’s anger because of evil. Therefore, it is possible in some languages to translate this expression in ROM 3:5 as ‘God does not do wrong when he is angry and punishes us, does he?’

MAT 3:7 · LUK 3:7 · LUK 21:23 · JHN 3:36 · ROM 2:5 · ROM 2:5 · ROM 3:5 · ROM 4:15 · ROM 5:9 · ROM 12:19 · ROM 13:4 · ROM 13:5 · EPH 2:3 · EPH 5:6 · COL 3:6 · 1TH 1:10 · 1TH 2:16 · 1TH 5:9

UBS Dictionary of the Greek New Testament © United Bible Societies, licensed CC BY-SA 4.0.

Thayer's Greek Lexicon

ὀργή, -ῆς, 7, (fr. ὀργάω to teem, denoting an internal motion, esp. that of plants and fruits swelling with juice [Curtius § 152]; ef. Lat. turgere alicui for irasci alicui in Plaut. Cas. 2, 5,17; Most. 8, 2,10; οἵ. Germ. arg, Aerger), in Grk. writ. fr. Hesiod down the natural disposition, temper, character; movement or agitation of soul, impulse, desire, any violent emotion, but esp. (and chiefly in Attic) anger. In bibl. Grk. anger, wrath, indignation, (on the distinction between it and θυμός, see θυμός, 1): Eph. iv. 31; Col. iii. 8; Jas.i.19sq.; μετ᾽ ὀργῆς, indignant, [A. V. with anger], Mk. iii. 5; χωρὶς ὀργῆς, 1 Tim. ii. 8; anger exhibited in punishing, hence used for the punishment itself (Dem. or. in Mid. § 43): of the punishments inflicted by magistrates, Ro. xiii.4; διὰ τὴν ὀργήν, i. 6. because disobedience is visited with punishment, ib. 5. The ὀργή attributed to God in the N. T. is that in God which stands opposed to man’s disobedience, obduracy (esp. in resisting the gospel) and sin, dnd manifests itself in punishing the same: Jn. 111. 36; Ro. i. 18; iv. 15; ix. 22°; Heb. iii. 11; iv. 3; Rev. xiv. 10; xvi. 19; xix. 15; absol. ἡ ὀργή, Ro. xii. 19 [ef. W. 594 (553)]; σκεύη ὀργῆς, vessels into which wrath will be poured (at the last day), explained by the’addition κατηρτισμένα εἰς ἀπώλειαν, Ro. ix. 22; ἡ μέλλουσα opyn, which at the last day will be exhibited in penalties, Mt. iii. 7; Lk. iii. 7, [al. understand in these two pass. the (national) judgments immediately impending to be referred to—at least primarily]; also ἡ ὀργὴ ἡ ἐρχομένη, 1 Th. i. 10; ἡμέρα ὀργῆς, the day on which the wrath of God will be made manifest in the punishment of the wicked [οἴ W. § 30, 2 α.1, Ro. ii. 5; and ἡ ἡμέρα ἡ μεγάλη τῆς ὀργῆς αὐτοῦ (Rev. vi. 17; see ἡμέρα, 8 ad ἔπ.) ; ἔρχεται ἡ ὀργὴ τοῦ θεοῦ ἐπί τινα, the wrath of God cometh upon one in the infliction of penalty [ef. W. § 40, 2 a.], Eph. v. 6; Col. iii. 6 [Ὁ Tr WH om. L br. ἐπί etc.]; ἔφθασε [τκεν L txt. WH mrg.] ἐπ᾿ αὐτοὺς ἡ ὀργή, 1 Th. ii. 16; 80 ἡ ὀργή passes over into the notion of retribution and punishment, Lk. xxi. 23; Ro. [ii. 8]; iii. 5; v. 9; Rev. xi. 18; τέκνα ὀργῆς, men exposed to divine punishment, Eph. ii. 3; εἰς ὀργήν, unto wrath, i.e. to undergo punishment in misery, 1 Th. v. 9. ὀργή is attributed te Christ also when he comes as Messianic judge, Rev. vi16. (Sept. for 1] 3)», wrath, outburst of anger, ὈΡῚ, 72M, TIT), TSP, ete. 5 but chiefly for 48.) Cf. Ferd. Weber, Vom Zorne Gottes. Erlang. 1862; Ritschl, Die christl. Lehre v. d. Rechtfertigung u. Versohnung, ii. p. 118 sqq.

Mounce Concise Greek Dictionary

ὀργή orgē 36x

pr. mental bent, impulse; anger, indignation, wrath, Eph. 4:31; Col. 3:8; μετ’ ὀργῆς, indignantly, Mk. 3:5; vengeance, punishment, Mt. 3:7; Lk. 3:7; 21:23; Rom. 13:4, 5

Abbott-Smith Greek Lexicon

ὀργή, -ῆς, ἡ,

[in LXX chiefly for אַף, also for חָרוֹן, חֵמָה, קֶצֶף, etc.;]

impulse, propensity, disposition.

anger, wrath; of men: Mk 3:5, Eph 4:31, Col 3:8, I Ti 2:8, Ja 1:19, 20;

of God; that reaction of the divine nature against sin which in anthropomorphic language is called anger: Ro 1:18 9:22 12:19, (ICC, in l.), I Th 1:10 2:16, He 3:11 4:3(LXX), Re 14:10 16:19 19:15;

of the effect of God's anger: Mt 3:7, Lk 3:7 21:23, Jo 3:36, Ro 2:5, 8 3:5 4:15 5:9 13:4, 5, Eph 5:6, Col 3:6, I Th 5:9, Ja 1:20, Re 6:16, 17 11:18; σκεύη ὀργῆς, Ro 9:22; τέκνα ὀργῆς, Eph 2:3.†

SYN.: v.s. θυμός.

Trench — Synonyms of the New Testament

Θυμός and ὀργή are found several times together in the N. T. (as at Rom. ii. 8; Ephes. iv. 31; Col. iii. 8; Rev. xix. 15); often also in the Septuagint (Ps. lxxvii. 49; Dan. iii. 13; Mic. v. 15), and often also in other Greek (Plato, Philebus, 47 6; Polybius, vi. 56. 11; Josephus, Antt. xx. 5. 3; Plutarch, De Coh. Ird, 2; Lucian, De Cal. 23); nor are they found only in the connexion of juxtaposition, but one made dependent on the other; thus θυμὸς τῆς ὀργῆς (Rev. xvi. 19; ef. Job iii. 17; Josh. vii. 26); while ὀργὴ θυμοῦ, not occurring in the N. T., is frequent in the Old (2 Chron. xxix. 10; Lam. i. 12; Isai. xxx. 27; Hos. xi.9). On one occasion in the Septuagint all the words of this group occur together (Jer. xxi. 5). When these words, after a considerable anterior history, came to settle down on the passion of anger, as the strongest of all passions, impulses, and desires (see Donaldὃ xxxvu. SYNONYMS OF THE NEW TESTAMENT. 131 son, New Cratylus, 3rd ed. pp. 675-679; and Thompson, Phedrus of Plato, p. 165), the distinguishing of them occupied not a little the grammarians and philologers. These felt, and rightly, that the existence of a multitude of passages in which the two were indifferently used (as Plato, Legg. ix. 867), made nothing against the fact of such a distinction; for, in seeking to discriminate between them, they assumed nothing more than that these could not be indifferently used on every occasion. The general result at which they arrived is this, that in θυμός, connected with the intransitive θύω, and derived, according to Plato (Crat. 419 6), ἀπὸ τῆς θύσεως καὶ ζέσεως τῆς ψυχῆς, ‘quasi exhalatio vehementior’ (Tittmann), compare the Latin ‘fumus,’ is more of the turbulent commotion, the boiling agitation of the feelings,' μέθη τῆς ψυχῆς, St. Basil calls it, either presently to subside and disappear,—like the Latin ‘ excandescentia,’ which Cicero defines (Tusc. iv. 9), ‘ira nascens et modo desistens ’—or else to settle down into ὀργή, wherein is more of an abiding and settled habit of mind (‘ira inveterata’) with the purpose of revenge; ‘cupiditas doloris reponendi’ (Seneca, De Ird, i. 5); ὁρμὴ ψυχῆς, ἐν μελέτῃ κακώσεως κατὰ Tod παροξύναντος (Basil, Reg. Brev. Tract. 68) ; 5 the German ‘ Zorn,’ ‘der activ sich gegen Jemand oder etwas richtende Unwille, die Opposition des unwillig erregten Gemiithes’ (Cremer). Thus Plato (Euthyph. 7) joins ἐχθρά, and Plutarch δυσμένεια (Pericles, 39), with ὀργή. Compare Theol. Stud. u. Krit. 1851, p. 99 866. 1 It is commonly translated ‘furor’ in the Vulgate. Augustine (Znarr. tn Ps. 1xxxvii. 8) is dissatisfied with the application of this word to God, ‘furor’ being commonly attributed to those out of a sound mind, and proposes ‘indignatio’ in its room. For another distinction, ascribing ‘ira’ and ‘furor’ alike to God, see Bernard, Serm. in Cant. 69, § 3; ἃ notice’ able passage. 2 In ἀγανάκτησις St. Basil finds the further thought that this eagerness to punish has the amendment of the offender for its scope. Certainly the one passage in the N. T. where ἀγανάκτησις occurs (2 Cor. vii. 11) does not refuse this meaning. K2 132 SYNONYMS OF THE NEW TESTAMENT. ὃ xxxvut. This, the more passionate, and at the same time more temporary, character of θυμός (θυμοί, according to Jeremy Taylor, are‘ great but transient angers ;’' cf. Luke iv. 28 ; Dan. iii. 19) may explain a distinction of Xenophon, namely that θυμός in a horse is what ὀργή is in a man (De Re Eques. ix. 2; cf. Wisd. vii. 20, θυμοὶ θηρίων : Plutarch, Gryll. 4, in fine; and Pyrrh. 16, πνεύματος μεστὸς καὶ θυμοῦ, full of animosity and rage). Thus the Stoics, who dealt much in definitions and distinctions, defined θυμός as ὀργὴ ἀρχομένη (Diogenes Laértius, vii. 1. 63. 114) ; and Ammonius: θυμὸς μέν ἐστι πρόσκαιρος " ὀργὴ δὲ πολυχρόνιος μνησικακία. Aristotle, too, in his wonderful comparison of old age and youth, thus characterizes the angers of old men (Rhet. ii. 13): καὶ οἱ θυμοὶ, ὀξεῖς μέν εἰσιν, ἀσθενεῖς 5¢—like fire in straw, quickly blazing up, and as quickly extinguished (cf. Euripides, Androm. 728, 729). Origen (in Ps. ii. 5, Opp. vol. ii. p. 541) has a discussion on the words, and arrives at the same results: διαφέρει δὲ θυμὸς ὀργῆς, τῷ θυμὸν μὲν εἶναι ὀργὴν ἀναθυμιωμένην καὶ ἔτι ἐκκαιομένην " ὀργὴν δὲ ὄρεξιν ἀντιτιμωρήσεως: cf. in Hp. ad Rom. ii. 8, which only exists in the Latin: ‘ut si, verbi gratia, vulnus aliquod pessimum wram ponamus, hujus autem tumor et distentio indignatio -vulneris appelletur:’ so too Jerome (in Hphes. iv. 31): ‘Furor [θυμός] incipiens ira est, et fervescens in animo indignatio. Ira [ὀργή] autem est, que furore extincto desiderat ultionem, et eum quem nocuisse putat vult ledere.’ This agrees with the Stoic definition of ὀργή, that it is τιμωρίας ἐπιθυμία τοῦ δοκοῦντος ἠδικηκέναι οὐ προσηκόντως (Diogenes Laértius, vii. 113). So Gregory Nazianzene (Carm. ii. 34. 43, 44): Ἁ 1 Hampole in his great poem, The Pricke of Conscience, does not agree. In his vigorous, but most unlovely picture of an old man, this is one trait ;— ‘He es lyghtly wrath, and waxes fraward, Bot to turne hym fra wrethe, it es hard,’ ὃ xxxvu. SYNONYMS OF THE NEW TESTAMENT. 133 “θυμὸς μέν ἐστιν ἀθρόος ζέσις φρενός, ὀργὴ δὲ θυμὸς ἐμμένων. And so too Theodoret, in Ps. lxviii. 25 (Ixix. 24, E. V.), where the words occur together: διὰ τοῦ θυμοῦ τὸ ταχὺ δεδήλωκε, διὰ δὲ THs ὀργῆς τὸ ἐπίμονον. Josephus in like manner (B. J. ii. 8. 6) describes the Essenes as ὀργῆς ταμίαι δίκαιοι, θυμοῦ καθεκτικοί. So, too, Dion Cassius notes as one of the characteristic traits of Tiberius, ὠργίζετο ἐν οἷα ἥκιστα ἐθυμοῦτο (Vita Tib.). Μῆνις (Isai. xvi. 6; Ecclus. xxvili. 5; ‘ira perdurans,’ Damm’s Lex. Hom.) and κότος, being successively ‘ira inveterata’ and ‘ira inveteratissima’ (John of Damascus, De Fid. Orthod. 11. 16), nowhere occur in the N. T. Ilapopy:opos, a word not found in classical Greek, but several times in the Septuagint (as at 1 Kin. xv. 30; 2 Kin. xix. 3), is ποῦτε ὀργή, though we have translated it ‘ wrath.’ This it cannot be; for the παροργισμός (Hphes. iv. 26, where only in the N. T. the word occurs; but παροργίζειν, Rom. x. 19; Ephes. vi. 4) is absolutely forbidden; the sun shall not go down upon it; whereas under certain conditions ὀργή is a righteous passion to entertain. The Scripture has nothing in common with the Stoics’ absolute condemnation of anger. It inculcates no ἀπάθεια, but only a μετριοπάθεια, a moderation, not an absolute suppression, of the passions, which were given to man as winds to fill the sails of his soul, as Plutarch excellently puts it (De Virt. Mor. 12). It takes no such loveless view of other men’s sins as his who said, σεαυτὸν μὴ τάρασσε" ἁμαρτάνει τις ; ἑαυτῷ ἁμαρτάνει (Marcus Antoninus, iv. 46). But even as Aristotle, in agreement with all deeper ethical writers of antiquity (thus see Plato, Legg. v. 731 ὃ; ᾿ θυμοειδῆ μὲν χρὴ πάντα ἄνδρα εἶναι, x. τ. X.; Thompson’s Phedrus of Plato, p. 166; and Cicero, Tusc. Quest. iv. 19), had affirmed (Eth. Nic. iv. 5. 3) that, when guided by reason, anger is a right affection, so the Scripture permits, and not only permits, but on fit occasions demands, it. 134 SYNONYMS OF THE NEW TESTAMENT. § xxxvu. This all the profounder teachers of the Church have allowed; thus Gregory of Nyssa: ἀγαθὸν κτῆνός ἐστιν ὁ θυμὸς, ὅταν τοῦ λογισμοῦ ὑποζύγιον γένηται : and Augustine (De Cw. Det, ix. 5): “Τὰ disciplina nostra non tam queritur utrum pius animus irascatur, sed quare irascatur.’ There is a “wrath of God” (Mat. iii. 7; Rom, xii. 19, and often), who would not love good, unless He hated evil, the two being so inseparable, that either He must do both or neither ;! a wrath also of the merciful Son of Man (Mark iii. 5); and a wrath which righteous men not merely may, but, as they are righteous, must feel; nor can there be a surer and sadder token of an utterly prostrate moral condition than the not being able to be angry with sin—and sinners. ‘Anger,’ says Fuller (Holy State, iii. 8), ‘is one of the sinews of the soul; he that wants it hath a maimed mind, and with Jacob sinew-shrunk in the hollow of his thigh, must needs halt. Nor is it good to converse with such as cannot be angry.’ ‘ The affections,’ as another English divine has said, ‘are not, like poisonous plants, to be eradicated ; but as wild, to be cultivated.’ St. Paul is not therefore, as so many understand him, condescending here to human infirmity, and saying, ‘ Your anger shall not be imputed to you as a sin, if you put it away before nightfall’ (see Suicer, Thes. s. v. ὀργή) ; but rather, ‘Be ye angry, yet in this anger of yours suffer no sinful element to mingle; there is that which may cleave even to a righteous anger, the παροργισμός, the irritation, the exasperation, the embitterment (‘exacerbatio’), which must be dismissed at once; that so, being defeated of this impurer element which mingled with it, that only may remain which has a right to remain.’ 1 See on this anger of God, as the necessary complement of his love, the excellent words of Lactantius (De Ird Dei, c. 4): ‘Nam si Deus non irascitur impiis et injustis, nec pios utique justosque diligit. In rebus enim diversis aut in utramque partem moveri necesse est, aut in nullam.’ ὃ xxxvi. SYNONYMS OF THE NEW TESTAMENT. 135 ὃ xxxviii. ἔλαιον, μύρον (χρίω, ἀλείφω).

Moulton & Milligan — Vocabulary of the Greek NT

ὀργή ‘“suddenly I open my eyes and see the twins in the school of Tothes,”’ 26. 441} (B.C. 153) ἐγὼ yap ἐνύπνια ὁρῶ πονηρά, followed by βλέπω Μενέδημον κατατρέχοντά pe, and 20. 45° (B.C. 153) (= Witkowski*, p. 85) ὁρῶ ἐν τῴ ὕπνῳ τὸν δραπέδην Μενέδημον ἀντικείμενον ἡμῖν. See also P Leid Wii. 26 (ji/ili A.D.) oé, τὸν αὐτογέννητον θεόν, τὸν πάντα (= δρῶντα καὶ πάντα ἀκούοντα, καὶ μὴ ὁρώμενον, and the iv/A.D. Christian sepulchral inser., P Hamb I. 225 Y]iz θεοῦ μεγάλοιο τὸν οὐδέποτ᾽ ἔδρακεν ἀνήρ: cf. Jn 115, I Tim 615: The meaning ‘‘see” with the mind, ‘‘perceive,’’ ‘‘ discern,” may be traced in such exx. as P Hib I. 444 (B.c. 253) ὁρῶντες δέ σε καταραθυμοῦντα Suny ϑεῖν kal νῦν ἐπιστεῖλαί σοι, ““Ῥαΐ seeing that you are negligent I thought it my duty to send to you instructions again now’ (Edd.), BGU IV. 1078" (A.D. 39) λοιπὸν οὖν, ἐὰν λάβω τὰ κερμάμια (/. κεράμια or κερμάτια), ὄψομαι, τί με δεῖ ποιεῖν, P Oxy X. 1293"! (A.D. 117-38) ὄψωμαι πάλιν τίς σοι βαστάξει, and P Fay 20! (Imperial edict—iv/A.p.) ὡς ἐκ τῶν παρόντων ὁρῶ, “50 far as I see under present conditions” (Edd.). The sense of “‘ experience,” as in Lk 3°, may be illustrated by P Oxy I. 1204 (iv/A.p.) χρὴ yap τινα ὁρῶντα atavroy ἐν δυστυχίᾳ κἂν ἀναχωρῖν καὶ μὴ ἁπλῶς μάχαισθαι τῷ δεδογμένῳ, ‘when a man finds himself in adversity he ought to give way and not fight stubbornly against fate ’’ (Edd.). For ὅρα pyc. aor. subj. (Burton ὃ 209), as in 1 Thess 515, ef. BGU I. 37° (A.D. 50) ὅρα οὖν μὴ αὐτὸν κατάσχῃς, “see then that you do not detain him,”’ P Oxy III. 5321 (ii/A.p.) ὅρα μὴ ἄλλως πράξῃς. In Mk 144 ὅρα does little more than add emphasis, cf. 70. 531° (ii/A.D.) Spa μηδενὶ ἀνθρώπων ἐν τῇ οἰκίᾳ προσκρο[ύ]σῃς, ‘ take care not to offend any of ” ἀμελήσῃς, ἐπεὶ yap ἐγὼ αὐτὸν κατέχω, ‘do not neglect this, as I am keeping him ” (Edd. ). The colloquial σὺ ὄψῃ in Mt 27% (cf.24, Ac 18!) may not mean more than ‘‘ you will see to that” (Proleg. p. 177): Gildersleeve, on the other hand, finds in the fut. an imperative conception, ‘‘see thou to that” (Sytax i. p. 116 η.}). For exx. of the phrase cf. Epict. ii. 5. 29, iv. 6.11. The perf. ὄπωπα, “1 have caught sight of,” is found along with ἑώρακα in the same document, P Petr 11. 17 (3)7.9 (Ptol.), In the late P Lond 113. 37 (vi/A.D.) (= I. p. 208), the lease of a farm, provision is made that the cutting and the carrying away of the hay are to ‘‘look to” the landlord (ὁρώντων πρὸς σέ, ad te spectantzum) for their accomplishment: cf. Jn 19%7 ὄψονται eis . . . where Abbott (/ok. Gr. p. 245) finds the idea of reverence. See further s.vv. βλέπω, εἶδον, and θεωρέω.

Liddell-Scott-Jones — Greek-English Lexicon

ὀργή (orgē) — wrath. ὀργή, ἡ, natural impulse or propensity (see. ὀργάω II): hence, temperament, disposition, mood, κηφήνεσσι κοθούροις εἴκελος ὀργήν [Refs 8th c.BC+]; so μείλιχος, γλυκεῖα ὀργά, [Refs 5th c.BC+]; ὠμή, ἀτέραμνος ὀργή, [Refs]; ὀργῆς νοσούσης εἰσὶν ἰατροὶ λόγοι of 'a mind diseased', [Refs 5th c.BC+]; ἀστυνόμοι ὀργαί social dispositions, [Refs 5th c.BC+]: also in Prose, διεπειρᾶτο αὐτῶν τῆς τε ἀνδραγαθίης καὶ τῆς ὀργῆς [Refs 5th c.BC+]; ἐπιφέρειν ὀργάς τινι suit one's moods to another, [Refs 5th c.BC+]

II. anger, wrath, ὀργῇ χρῆσθαι to be in a passion, [Refs 5th c.BC+]; ὀργῇ εἶξαι, χαρίζεσθαι, [Refs 5th c.BC+] involves anger, [Refs 5th c.BC+]; ἐν ὀργῇ ἔχειν, ποιεῖσθαί τινα, [Refs 5th c.BC+]; ἀνιέναι τῆς ὀργῆς, ὀργὴν χαλᾶν, remit one's anger, be pacified, [Refs 5th c.BC+]; ὀ. ἐμποιεῖν τινι make one angry, [Refs 5th c.BC+]; ὀργῆς τυγχάνειν to be visited with anger, [Refs 4th c.BC+]; ὀργὴν ἄκρος quick to anger, passionate, [Refs 5th c.BC+]

II.2. Adverbial usages, ὀργῇ in anger. in a passion, [Refs 5th c.BC+]; ὀργῆς χάριν, ὀ. ὕπο, [Refs 5th c.BC+]

II.3. with genitive, Πανὸς ὀργαί visitations of Pan's wrath, [Refs]; but

II.3. b with genitive objecti, ὀργή τινος anger at or because of a thing, [Refs 5th c.BC+]

II.4. see at {ὀργάς} [Refs 8th c.BC+] instead; once in [Refs 8th c.BC+]; frequently in Eleg. and Lyric poetry and in Ionic dialect and Attic dialect Prose.

STEPBible — Tyndale Abridged Greek Lexicon

ὀργή, -ῆς, ἡ [in LXX chiefly for אַף, also for חָרוֹן, חֵמָה, קָצַף, etc. ;] __1 1, impulse, propensity, disposition. __2. anger, wrath; __(a) of men: Mrk.3:5, Eph.4:31, Col.3:8, 1Ti.2:8, Jas.1:19-20; __(b) of God; __α that reaction of the divine nature against sin which in anthropomorphic language is called anger: Rom.1:18 9:22 12:19, (ICC, in l), 1Th.1:10 2:16, Heb.3:11 4:3" (LXX) Rev.14:10 16:19 19:15; __β of the effect of God's anger: Mat.3:7, Luk.3:7 21:23, Jhn.3:36, Rom.2:5, 8 3:5 4:15 5:9 13:4-5 Eph.5:6, Col.3:6, 1Th.5:9, Jas.1:20, Rev.6:16-17 11:18; σκεύη ὀργῆς, Rom.9:22; τέκνα ὀργῆς, Eph.2:3.† SYN.: see: θυμός (AS)

Bible Occurrences (34)

3:7
3:5
3:7 21:23
3:36
1:18 2:5 2:8 3:5 4:15 5:9 9:22 12:19 13:4 13:5
2:3 4:31 5:6
3:6 3:8
1:10 2:16 5:9
2:8
3:11 4:3
1:19 1:20
6:16 6:17 11:18 14:10 16:19 19:15

📖 Greek Word Study — In-Depth Study from Precept Austin

Anger (wrath) (3709) orge

Wrath (3709) (orge from orgaô = to teem, to swell) conveys the picture of a swelling which eventually bursts, and thus describes an anger that proceeds from one’s settled nature. Orge does not refer to uncontrollable anger to which men are so prone but to God's settled indignation and controlled passionate hostile feeling toward sin in all its various manifestations. Settled indignation means that God’s holiness cannot and will not coexist with sin in any form whatsoever. Orge is not the momentary, emotional, and often uncontrolled anger (thumos - 2372) to which human beings are prone. Orge is used primarily of God's holy, righteous wrath but occasionally refers to the wrath of men (see Ephesians 4:31-note) Orge refers to to an inner, deep resentment that seethes and smolders. Orge as used of God refers to His constant and controlled indignation toward sin, while thumos (which originally referred to violent movements of air, water, etc., and consequently came to mean “well up” or “boil up”) refers more to a passionate outburst of rage. Thumos type anger represents an agitated, vehement anger that rushes along relentlessly. The root meaning has to do with moving rapidly and was used of a man’s breathing violently while pursuing an enemy in great rage! Orge is... God’s settled opposition to and displeasure with sin God’s wrath is his holy hatred of all that is unholy. It is His righteous indignation at everything that is unrighteous. It is the temper of God towards sin. It is not God's uncontrollable rage, vindictive bitterness or a losing of His temper, but the wrath of righteous reason and holy law. Orge is used 36x in the NT in the NASB (Mt; Mark; Lk 2x; Jn; Romans 10x; Ep 3x; Col 2x; 1Th 3x; 1Ti; Heb 2x; Js 2x; Rev 6x) (Mt 3:7; Mark 3:5; Lk 3:7; 21:23; Jn 3:36; Ro 1:18; 2:5, 8; 3:5; 4:15; 5:9; 9:22; 12:19; 13:4, 5; Ep 2:3; 4:31; 5:6; Col 3:6, 8; 1Th 1:10; 2:16; 5:9; 1Ti 2:8; Heb 3:11; 4:3; James 1:19, 20; Re 6:16, 17; 11:18; 14:10; 16:19; 19:15). Orge is used over 200 times in the Septuagint (LXX), the first use which describes the orge of God is in Ex 4:14 (cp other instances of Divine Orge in the Lxx - Ex 15:7, Ex 32:10-12, Ps 2:5, Ps 30:5, Ps 59:13, Ps 76:7, Ps 90:11, Ps 110:5) Orge is translated: anger, 6; wrath, 30 (KJV translates it also indignation and vengeance). (Click discussion of God's Attribute of Wrath) (Click here for ISBE article on "Retribution" - scroll down to Topic "Instances of the Use of Orge and thumos"; see also article on Wrath or here) In the present context note that the quality of this wrath is divine ("of God"). As MacArthur says this wrath... is therefore unlike anything we know of in the present world. God’s wrath is not like human anger, which is always tainted by sin. God’s wrath is always and completely righteous. He never loses His temper. The Puritan writer Thomas Watson said, “Is God so infinitely holy? Then see how unlike to God sin is. … No wonder, therefore, that God hates sin, being so unlike to Him, nay, so contrary to Him; it strikes at His holiness." Unable to reconcile the idea of God’s wrath with his own ideas of goodness and righteousness, one liberal theologian made this claim: “We cannot think with full consistency of God in terms of the highest human ideals of personality and yet attribute to Him the rational passion of anger.” But it is foolish, not to mention unbiblical, to measure God by human standards and to discount the idea of His wrath simply because human anger is always flawed by sin. God’s anger is not capricious, irrational rage but is the only response that a holy God could have toward evil. God could not be holy and not be angry at evil. Holiness cannot tolerate unholiness." (MacArthur, J: Romans 1-8. Chicago: Moody Press or Logos) MacArthur adds that Orge does not refer to an explosive outburst of temper but to an inner, deep resentment that seethes and smolders, often unnoticed by others. It is therefore an anger that only the Lord and the believer know about. Therefore, it is a special danger, (for the believer because the anger of man does not accomplish the righteousness of God) in that it can be privately harbored." (Macarthur J. James. Moody or Logos) John MacArthur writes that orge... signifies the strongest kind of anger, that which reaches fever pitch, when God’s mercy and grace are fully exhausted. It will mark the end of God’s patience and tolerance with unregenerate, unrepentant mankind in the swelling of His final, furious anger which He will vent on those whose works evidence their persistent and unswerving rebellion against Him." (MacArthur, J: Romans 1-8. Chicago: Moody Press or Logos) William Barclay writes that... The Greeks defined thumos as the kind of anger which is like the flame which comes from straw; it quickly blazes up and just as quickly subsides. On the other hand, they described ogre as anger which has become habitual...Orge is anger which has become inveterate; it is long-lasting, slow-burning anger, which refuses to be pacified and nurses its wrath to keep it warm...To the Christian the burst of temper and the long-lived anger are both alike forbidden." (Barclay, W: The Daily Study Bible Series. The Westminster Press or Logos) Larry Richards in describing God's anger writes that... The OT clearly specifies what human actions provoke God to anger. The NT treats wrath as a basic relational state, showing that the unsaved are under God's wrath. But God never acts capriciously in his anger. He always acts in full harmony with his character as a loving, forgiving, compassionate, and just person." (Richards, L O: Expository Dictionary of Bible Words: Regency) Arthur Pink defined God’s wrath as... His eternal detestation of all unrighteousness. It is the displeasure and indignation of Divine equity against evil. It is the holiness of God stirred into activity against sin” (Arthur W. Pink, The Attributes of God, p83). Bishop Trench defines orge = a wrath of God who would not love good unless He hated evil, the two being inseparable, that He must do both or neither.” Trench adds that orge is an anger “which righteous men not merely may, but as they are righteous, must feel; nor can there be a surer and sadder token of an utterly prostrate moral condition than the not being able to be angry with sin—and sinners” Orge is used of our Lord when, after healing the man with the withered hand, He observed the hardness of heart of the Pharisees, and looked upon them with anger (Mark 3:5). Marvin Vincent describes orge as God’s personal emotion with regard to sin. It represents God’s abhorrence and hatred of sin and His constant, invariable reaction to sin. C H Spurgeon writes that... The wrath of God does not end with death. This is a truth which the preacher cannot mention without trembling, nor without wondering that he does not tremble more. The eternity of punishment is a thought which crushes the heart. You have buried the man, but you have not buried his sins. His sins live and are immortal. They have gone before him to judgment, or they will follow after him to bear their witness as to the evil of his heart and the rebellion of his life. The Lord God is slow to anger, but when He is once aroused to it, as He will be against those who finally reject his Son, he will put forth all his omnipotence to crush his enemies." He adds that "I am certain that to preach the wrath of God with a hard heart, a cold lip, a tearless eye, and an unfeeling spirit is to harden men, not benefit them...The conscience of man, when he is really quickened and awakened by the Holy Spirit, speaks the truth. It rings the great alarm bell. And if he turns over in his bed, that great alarm bell rings out again and again, "The wrath to come! The wrath to come! The wrath to come!...There is no trouble like genuine conviction of sin. Racks, scorpions, death—these are troubles to be laughed at, as compared with the weight of guilt pressing on the conscience, the sight of an angry God, and the fear of the wrath to come. The Puritan writer Thomas Watson said, Is God so infinitely holy? Then see how unlike to God sin is…No wonder, therefore, that God hates sin, being so unlike to him, nay, so contrary to him; it strikes at his holiness. J. I. Packer: The fact is that the subject of divine wrath has become taboo in modern society, and Christians by and large have accepted the taboo and conditioned themselves never to raise the matter" (Knowing God, p. 149). Vine has an interesting insight The subject of the wrath of God recurs throughout the first part of the Epistle (Ro 2:5, 8; 3:5; 4:15; 5:9; 9:22). In this Epistle, which treats especially of the gospel, the differing attributes of God are set forth in a manner which reveals His character as a whole. While the gospel reveals Him as infinitely merciful, His mercy is not characterized by leniency toward sin. The Scriptures never reveal one attribute of God at the expense of another. The revelation of His wrath is essential to a right understanding of His ways in grace." (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson or Logos) The Shaw Pocket Bible Handbook has the following note on "God's Wrath": "In Scripture, God’s strong and vigorous opposition to everything evil. There is a Greek verb that can be used both of anger and of the swelling of buds as the sap rises. It points to the kind of anger that results from a settled and consistent disposition, and not to a losing of one’s temper. God’s wrath is like that, rather than like human anger on a grand scale. With us, wrath always has elements of passion, lack of self-control, and irrationality. The wrath of God does not." (The Shaw Pocket Bible Handbook, Walter A. Elwell, Ed, Harold Shaw Pub, Wheaton , IL; 1984) The respected expositor Albert Barnes writes that ... It is clear that when we think of the word “wrath” as applicable to God, it must be divested of everything that is like human passion, and especially the passion of revenge. It is one of the most obvious rules of interpretation that we are not to apply to God passions and feelings which, among us, have their origin in evil. [God’s wrath] is the opposition of the divine character against sin; and the determination of the divine mind to express that opposition in a proper way, by excluding the offender from the favors which He bestows on the righteous. We admire the character of a father who is opposed to disorder, vice, and disobedience in his family, and who expresses his opposition in a proper way. We admire the character of a ruler who is opposed to all crime in the community, and who expresses those feelings in the law. Why shall we not be equally pleased with God, who is opposed to all crime in all parts of the universe, and who determines to express His opposition in the proper way for the sake of preserving order and promoting peace? (Barnes Notes on the NT) A W Tozer said that... The holiness of God, the wrath of God and the health of the creation are inseparably united. Not only is it right for God to display anger against sin, but I find it impossible to understand how He could do otherwise Kenneth Wuest writes that... "There are three words speaking of anger, thumos, indicating a sudden outburst of anger that cools off quickly, orge, defining an abiding and settled habit of mind, not operative at all times, but exhibiting itself in the same way when the occasion demands it, and parorgismos which speaks of anger in the sense of exasperation. The latter is forbidden in Scripture, “Let not the sun go down upon your wrath” (see Ep 4:26-note); the second, orge is permitted, but the qualification is that no sinful element be included in it." (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos) One of the great tragedies of modern Christianity, which sadly has crept into much of evangelicalism, is the failure to preach and teach the wrath of God and the condemnation it brings upon all with unforgiven sin. Instead how often does one hear a truncated, sentimental gospel that is frequently presented today falls far short of the gospel that Jesus and Paul proclaimed. Examine any 19th century Psalter he will note that many of the psalms in those hymnals emphasize the wrath of God, just as much of the book of Psalms itself emphasizes His wrath. It is tragic that few hymns or other Christian songs today reflect that important biblical focus. Both the Old and New Testament consistently emphasize God’s righteous wrath. Guzik - In Romans 1:16, Paul spoke of salvation - but what are we saved from? First and foremost, we are saved from the wrath of God that we righteously deserve. “Unless there is something to be saved from, there is no point in talking about salvation.” (Morris) Murray - “It is unnecessary, and it weakens the biblical concept of the wrath of God, to deprive it of its emotional and affective character . . . to construe God’s wrath as simply in his purpose to punish sin or to secure the connection between sin and misery is to equate wrath with its effects and virtually eliminate wrath as a movement within the mind of God. Wrath is the holy revulsion of God’s being against that which is the contradiction of his holiness.” Ray Pritchard has the following note on the forgotten doctrine of God's wrath declaring that... It is truly a forgotten doctrine, even in the evangelical church. I’ll dare say that many of you have never heard a sermon on God’s wrath—that is, not a full sermon devoted to this one topic. The reasons for this apparent neglect are not hard to find. Most of us would rather hear about love and grace. I know I would rather preach about God’s grace. After all, to speak of the wrath of God makes us appear narrow-minded, judgmental, and God help us, fundamentalist...God’s wrath is difficult to comprehend, so in some ways, this is a doctrine that is easy to overlook. The thought that nice people we know might someday go to eternal hell is so overwhelming—and so disheartening—that we’d much rather not think about it at all. (Romans 1:18-20 A Forgotten Doctrine: The Wrath of God) (Bolding added) The revelation of God's righteousness in the gospel was necessary because of the failure of men to attain it without that revelation. Paul will explain how God's Wrath is revealed in the verses that follow: most certainly it is by God giving mankind over to their own lusts, degrading passions and depraved minds! God let men have what they wanted is at least in part His wrath revealed! And so Paul pronounces God’s judgment on the whole human race in response to man’s rejection because the truth is men have a problem—not God. First all men rebel (because they are born rebels at heart ~ the depravity of all men) and then God responds with His righteous wrath. Ray Pritchard in his sermon entitled "Romans 1:18-20 What About Those Who Never Hear Gospel?" writes this about the wrath of God: It’s the word "wrath" that grabs our attention. We’re accustomed to hearing about the love of God. We know about the grace of God. We sing about the mercy of God. We extol the glory of God. We ponder the holiness of God. But the wrath of God? We hardly ever mention it. There aren’t many hymns about God’s wrath. We’d much rather sing "Jesus loves me, this I know." But you can’t read Romans 1 without coming face to face with the wrath of God." What about those who never hear the gospel? Romans 1:18, 19, 20 touches the key issue we must face. It tells us how God views the people of the world—including those who never hear the gospel. Deffinbaugh has this interesting comment on "the wrath of God": God’s present wrath is really a gracious gesture on God’s part. It is not permanent, and it is not irreversible. When God gives men over to sin, He is not giving up on men. Giving men over to sin is God’s way of encouraging men to forsake their sin and to be saved. While God’s future wrath, once in force, cannot be reversed or escaped, God’s present wrath can be reversed, and men can escape. The reason for this is that God has already poured out His “future wrath” on Jesus Christ. This is the good news of the gospel. God’s anger toward sin has been satisfied in Christ because His wrath was poured out on Him, at Calvary. Have you accepted God’s forgiveness in Christ? Those who have trusted in Christ have already been punished, in Him. No man needs to suffer God’s eternal wrath, for Christ has suffered it for us. But only those who trust in Him may share in God’s salvation through Him. God’s future wrath falls only on those who reject the suffering of Jesus Christ, bearing God’s wrath, in their place. How tragic! Still the small inward voice I hear, That whispers all my sins forgiven; Still the atoning blood is near, That quenched the wrath of hostile heaven. -- from Charles Wesley's And Can It Be That I Should Gain?

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