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.

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

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.

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).

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.

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.