Proverbs 29:8 — Word Study
WLCאַנְשֵׁ֣י לָ֭צוֹן יָפִ֣יחוּ קִרְיָ֑ה וַ֝חֲכָמִ֗ים יָשִׁ֥יבוּ אָֽף׃
BSAinflamepûwach▸ [set in a flame, stir up] a cityqiryâh [town, urban community] ◂but the wisechâkâm [wise men, prudent leaders] turn awayshûwb▸ [return, calm down] angerʼaph [wrath, strong emotion]
| Greek | English | Parsing |
|---|---|---|
| אַנְשֵׁ֣י | people of | Noun common, masculine plural construct |
| לָ֭צוֹן | mockery | Noun common, masculine singular absolute |
| יָפִ֣יחוּ | they inflame | Verb, Qal, imperfect third person masculine plural |
| קִרְיָ֑ה | a town | Noun common, feminine singular absolute |
| וַ֝חֲכָמִ֗ים | and wise [people] | Conjunction |
| יָשִׁ֥יבוּ | they turn away | Verb, Hiphil, imperfect third person masculine plural |
| אָֽף׃ | anger | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Mockers inflame a city, but the wise turn away anger. |
| KJV | Scornful men bring a city into a snare: but wise men turn away wrath. |
| ASV | Scoffers set a city in a flame; But wise men turn away wrath. |
| YLT | Men of scorning ensnare a city, And the wise turn back anger. |
| WEB | Mockers stir up a city, but wise men turn away anger. |
| BBE | Men of pride are the cause of violent acts in a town, but by wise men wrath is turned away. |
The translations agree on the actions of mockers and wise individuals, using similar terms for both.
The sentence contrasts the actions of mockers and wise individuals, highlighting their respective impacts on a city.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחָכָם
verbפּוּחַ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 29:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom and Folly in Societygenerated
Proverbs 29:8 contrasts the destructive behavior of mockers with the calming influence of wise individuals. This verse emphasizes the impact that different attitudes can have on a community, illustrating how mockery can inflame tensions, while wisdom can restore peace. The surrounding verses also explore themes of righteousness and the importance of caring for others, as seen in Proverbs 29:7 and Proverbs 29:9.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 11:11 | By the blessing of the upright a city is built up, but by the mouth of the wicked it is torn down. |
| 2 | Isaiah 28:14–22 | Therefore hear the word of the LORD, O scoffers who rule this people in Jerusalem. |
| 3 | Matthew 27:39–43 | And those who passed by heaped abuse on Him, shaking their heads |
| 4 | John 9:40–41 | Some of the Pharisees who were with Him heard this, and they asked Him, “Are we blind too?” |
| 5 | John 11:47–50 | Then the chief priests and Pharisees convened the Sanhedrin and said, “What are we to do? This man is performing many signs. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — לָצוֹן, La.tzongenerated
The Hebrew word לָצוֹן (latsown) refers to mockery or scorn, conveying a sense of derision towards others. It is derived from a root that emphasizes contemptuous attitudes, often associated with ridicule and belittling behavior.
In this verse, mockers are depicted as inflaming a city, suggesting that their scornful actions can lead to conflict and unrest within a community. The use of this term highlights the destructive nature of mockery in social interactions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses inflame for יָפִ֣יחוּ and turn away for יָשִׁ֥יבוּ.
Sentence Structuregenerated
The main verb יָפִ֣יחוּ (they inflame) governs the sentence, with two noun phrases as subjects and objects: אַנְשֵׁי לָצוֹן (mockers) and קִרְיָ֑ה (a city). The structure shows a clear contrast between the actions of the mockers and the wise.
The second clause introduces the wise individuals with וַ֝חֲכָמִ֗ים (and wise), indicating their response to anger, which is expressed through the verb יָשִׁ֥יבוּ (they turn away). The sentence's structure emphasizes the consequences of mockery and the corrective role of wisdom.
Septuagint Backgroundgenerated
The Septuagint translates לָצוֹן as λοιμοὶ, which implies a sense of calamity or plague, suggesting that mockery brings about destruction.
The translation of יָפִ֣יחוּ as ἐχέκαυσαν indicates a strong action of igniting or causing to burn, reinforcing the idea that mockers create turmoil.
In plain words — the whole versegenerated
Proverbs 29:8 explains that mockers stir up trouble in a city, while wise people are able to calm anger. This verse highlights the impact of different behaviors on a community, emphasizing that mockery can lead to conflict while wisdom can bring peace.
Frequently Asked Questionsgenerated
It means that those who mock or scorn others can create tension and conflict within a community.
Wise individuals are able to de-escalate situations and restore calm, often through understanding and prudent actions.
Mockery can lead to division, strife, and a breakdown of community relations.
Wisdom promotes understanding, patience, and reconciliation, helping to diffuse anger and conflict.
Reflection Questionsgenerated
- In what situations have I seen mockery lead to conflict in my own life?
- How can I apply wisdom to turn away anger in my interactions with others?
- What are some practical ways to avoid mockery and promote understanding in my community?
- How can I cultivate wisdom in my decision-making to positively influence those around me?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 29:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleScornful men bring a city into a snare,.... Such as despise dominion, speak evil of dignities; proud and haughty men, that speak Loftily, and with a contempt of their superiors; or who make a mock at
Read John Gill on Proverbs 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryScornful men bring a city into a snare: but wise men turn away wrath. Scornful men (who, when reproved for sin, not only do not repent, but scorn at divine and human laws) bring a city into a snare.
Read Robert Jamieson on Proverbs 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBring a city into a snare; expose it to God’ s wrath and to destruction by their self-conceit and wilfulness, by their wicked counsels and courses, whereby they seduce and infect the generality of the people, by their contempt of God, of his just laws and righteous judgments, and of the opinions and advice, of wise men. Wise men, who do not scorn, but hearken to the counsels of God and of prudent men, turn away wrath; the wrath of God or of men, who were enraged against it.
Read Matthew Poole on Proverbs 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 29:8 Scornful men bring a city into a snare: but wise [men] turn away wrath.Ver. 8. Scornful men bring a city into a snare.] The Vulgate render it, Pestilent persons undo a city or a state; as Nahash did the Ammonites, and as his son Hanan did much more. Mocking is catching, as the pestilence, and no less pernicious to the whole country. Geraldus Cambrensis tells of three Irish kings that, being derided for their rude habits and fashions, rebelled, and set the country in a combustion. And the young King of France, jesting at William the Conqueror’ s great belly, whereof he said he lay in at Rouen, so irritated him, as he being recovered of a sickness, entered France in the chiefest…
Read John Trapp on Proverbs 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Scornful men.—See above on Proverbs 1:22. Bring a city into a snare.—Rather, excite the passions of; literally, fan, as a flame. Wise men turn away wrath.—By their gentle counsels.
Read Charles John Ellicott on Proverbs 29 →CambridgeThe Cambridge Bible for Schools and Colleges8. bring a city into a snare] Rather, set a city on fire, A. V. marg., or, in a flame, R.V.; ἐξέκαυσαν, LXX. Comp. Proverbs 20:10; Proverbs 26:21; and, for an illustration of the proverb, the story of Sheba the son of Bichri and the wise woman, 2 Samuel 20.
Read Cambridge on Proverbs 29 →Albert Barnes1798–1870Barnes' Notes on the BibleScornful men - The men who head political or religious revolutions, who inflame (literally as in the margin) the minds of the people against the powers that be.
Read Albert Barnes on Proverbs 29 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Scornful men — Those who scoff at prudent counsels and good management. Bring a city into a snare — The best critics prefer to render this, “inflame a city” — blow up a flame — incite the people.
Read Daniel Denison Whedon on Proverbs 29 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Mockers inflame a city, but the wise turn away anger.
Mockers stir up a city, but wise men turn away anger.
Mockers inflame a city, but the wise turn away anger.
Scornful people inflame a city, but those who are wise turn away wrath.
Tyndale line
Scornful men bring a city into a snare: but wise men turn away wrath.
Scoffers set a city in a flame; But wise men turn away wrath.
Scornful men set a city in a flame: but wise men turn away wrath.
Scornful men bring a city into a snare: but wise men turn away wrath.
Scornefull men bring a citie into a snare: but wise men turne away wrath.
Strictly literal
Scornful men set the city in a flame; but the wise turn away anger.
Men of scorning ensnare a city, And the wise turn back anger.
Men of scorning ensnare a city, || And the wise turn back anger.
Scornful men will kindle [confusion] in a town; but the wise turn away wrath.
Mockers set a city on fire, but those who are wise turn away wrath.
From the Latin
Corrupt men bring a city to ruin: but wise men turn away wrath.
Simplified
Cynical people can inflame a whole city, but the wise calm angry people down.
Men of pride are the cause of violent acts in a town, but by wise men wrath is turned away.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text (MT) of Proverbs 29:8 states, "Mockers inflame a city, but the wise turn away anger," which is supported by the Septuagint (LXX) that has a corresponding phrase structure, indicating agreement in the core message. There are no significant differences between these two witnesses for this verse. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this specific verse, reinforcing the consistency of the MT and LXX in conveying the same meaning.
אַנְשֵׁ֣י לָ֭צוֹן יָפִ֣יחוּ קִרְיָ֑ה וַ֝חֲכָמִ֗ים יָשִׁ֥יבוּ אָֽף׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 29:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
לָצוֹן (latsown) refers to the act of scorning or derision. It is derived from the root word meaning to mock or scorn, and is associated with attitudes of bragging and contempt. The entries consistently emphasize its meaning related to scornfulness.
לָצוֹן n.[m.] scorning
base
H3944 לָצוֹן scorning
3944 latsown law-tsone'
from 3887; derision:--scornful(-ning).
see HEBREW for 03887
לָצוֹן (la.tson) — scorning.
scorning, bragging
HNcmsa — Noun common · masculine singular absoluteHNcmsa
פּוּחַ (puwach) is a primitive root meaning to breathe or blow. It encompasses actions such as puffing, fanning, and uttering, and can also imply excitement or inflaming. The verb appears in various forms, including Qal and Hiphil, indicating different nuances like causing to exhale or expressing wrath.
[פּוּחַ] vb. breathe, blow
Qal until the day breathes, i.e. grows cool
Hiph.
cause garden to exhale
puff, snort, against
with the fire of my wrath will I blow against thee
excite, inflame city
puff = pant for it
breathe out, utter
base
H6315 פּוּחַ
6315 puwach poo'akh
a primitive root; to puff, i.e. blow with the breath or air;
hence, to fan (as a breeze), to utter, to kindle (a fire), to
scoff:--blow (upon), break, puff, bring into a snare, speak,
utter.
פּוּחַ (pu.ach) — to breathe.
1) to breathe, blow
1a) (Qal) to breathe
1b) (Hiphil)
1b1) to cause to exhale or breathe
1b2) to puff, snort
1b3) to excite, inflame
1b4) to puff, pant for it
1b5) to breathe out, utter
1b6) to blow, blast
V-Hiphil-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
קִרְיָה (qiryah) means 'town' or 'city' and is derived from the root associated with building. It covers general, specific, collective, and indefinite uses of the term. The Aramaic equivalent is also קִרְיָה (qir.yah).
קִרְיָה n.f. town, city
base
H7151 קִרְיָה town, city
7151 qiryah kir-yaw'
from 7136 in the sense of flooring, i.e. building; a
city:--city.
see HEBREW for 07136
קִרְיָה (qir.yah) — town.
1) city, town
1a) in general
1b) in specific
1c) collective
1d) indefinite
Aramaic equivalent: qir.yah (קִרְיָה "town" H7149)
N-fs — Noun common · feminine singular absoluteHNcfsa
toun: This word is used to represent a number of different Hob terms in the Old Testament.
(1) When any explanatory word or attendant circumstances show that a "city" was unwalled, and sometimes in the contrary case (1Sa 23:7), the Hebrew `ir is translated "town" by the King James Version, and the Revised Version (British and American) generally agrees with it (De 3:5; 1Sa 27:5; Es 9:19).
(2) Both the King James Version and the Revised Version (British and American) translate chawwoth by "towns" (Nu 32:41; Jos 13:30; 1Ki…
→ See CITY
The Hebrew word חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
Conj | Adj — ConjunctionHC/Aampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
N-ms — Noun common · masculine singular absoluteHNcmsa
an'-ger: In the Old Testament, the translation of several Hebrew words, especially of '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 (Mr 3:5; Eph 4:31; Col 3:8; Re 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…
Anger
The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).
A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but…