ANGER (WRATH) OF GOD

is used transitively, Ps 106''), and adjs. By tar the most frequent words are anaph (lit. 'to snort') and its deriv. noun aph, wliich is used of the anger both of men (Gn 27« 302, bx lis 3219 etc.) and God (Ex 4" 3222, Ps 6' 7« etc.). In NT 'anger' is of much less frequent occurrence, and represents only 2 roots: (1) the noun orgs (wh., however, is usually tr. 'wrath'), the vb. orgizomai, the adj. orgilos (only in Tit 1'), and the trans. vb. parorgizd (Ro 10", the only case of a trans, use of 'anger' in NT); (2) the vb. cholaB (lit. 'to be full of bile,' fr. choli, 'bile'), used only in Jn T' to express the bitter anger of 'the Jews' against Jesus. With regard to the distinction between orge and the synon. thumos, it is to be noted that while orgi is very often tr. 'wrath,' thumos is never tr. 'anger,' and when the two words occur together, thumos in each case is ' wrath ' (Ro 2», Eph 451, Col 38) and orge 'anger'(Eph 43', Col 3^) or 'indignation' (Ro 2^). Thumos is the more violent word, denoting anger as a strong passion or emotion, while orgB points rather to a settled moral indignation. Thus orge is used of the sorrowful anger of Jesus (Mk 3') ; thumos of the rage of His enemies (Lk 428; cf. Ac 1928). And, outside of the Apocalypse, thmnos is applied almost exclusively to the wrath of men (the only excep-tion being Ro 2*), while orgl in the great majority of cases (Mt 3', Jn 3s«, Ro 1" etc.) denotes the righteous indignation of God. J. C. Lambert.

ANGER (WEATH) OP GOD.— It might seem that the idea of the Divine anger, manifesting itself in judg-ments of destruction, belongs to an early and anthro-pomorphic stage of religion. Yet, on the whole, the Biblical conception will be found consistent and pro-foundly ethical. God is holy — a term which seems to unite all the unapproachable perfections of Deity, especially His majesty and awful purity. He is the ' Holy One of Israel,' in covenant relation with a nation to whom He has revealed Himself as holy, and whom He will fashion with slow redemptive purpose into ' an holy people.' Moreover, God is righteous, a moral governor and lawgiver, demanding obedience and punishing transgression of His commands. The Divine holiness Is not an element in an abstract conception of Deity: it is not a passive perfection, but an active attribute of a self-revealing and redeeming God. It follows that one side of this activity is necessarily a reaction against, a repudiation of, what is unholy and unrighteous in His creatures. This disposition towards sin is the anger or wrath of God. In the history of Israel it appears as a terrible factor in the discipline of the nation to righteousness: the ungrateful, the rebellious, and especially the idolatrous, are destroyed by fire and sword, pestilence and famine (Ps 78, Dt 32"-"). So 'jealous' is God for His holiness, that even accidental profanation of its symbol, the Ark, is visited by extreme penalty (1 S 6"- 20, 2 S 6'). But the anger of the Lord, though fierce, is also just: it is 'provoked' by moral causes and for moral ends, and is averted by penitence and moral acquiescence in the righteousness of His judgments (Ex 32, Lv 10«, Nu 25", Dt 13"). Psalmist and Prophet dwell upon the subordination of the Divine anger to the Divine mercy. God is 'slow to anger' (Ps 1038 1458, ji 218, Jon 42, Nah 18), and His anger passes away (Ps 30', Is 12i, Jer 312, Mic 7").

Yet the wrath of God remains an essential element of His revelation through the prophets, a real Divine attribute, conplementary, not antithetic to the Divine mercy (Is li8-2» 526 422* 548). in the NT, although the stress has shifted to the love of God revealed to the world in Jesus Christ, the anger of God still holds place. The teaching of Jesus, while refusing to see in all physical ills the Divine displeasure against sin (Lk I31-8, Jn 98),contains impressive warning of the terrible reality of God's judgments (Lk IS'-', Mt 258»- ■", Lk 12=). In St. Paul's writings this conception of judgment, held in reserve against unrepentant sin, is expressed in the

ANNAS

phrase 'the wrath of God,' or, more simply, 'the wrath' (Ro 118, Eph 6', Col 38, Ro 28 5'). There is a coming 'day of wrath' (Ro 2', cf. Mt 3'); sinful man unre-deemed by Christ is necessarily a 'vessel of wrath,' a 'child of wrath' (Ro 922, Eph 2').

It is true that the NT references to God's anger are mainly eschatological and contain figurative elements (see esp. Rev 6i» 'the wrath of the Lamb,' llis 14i» 16i» I918). But for the significance of the Divine wrath as an ethical necessity in God, though His fundamental attribute is love, it may be noted that (1) the writer through whom the revelation of the Divine love attains its culminating expression ('God is love,' 1 Jn 48) declares also of him that obeys not the Son, 'the wrath of God abideth on him ' (Jn 3'»). (2) The Epistle which shows how in Christ the aloofness and terror of Israel's worship are done away in favour of full and free access to a 'throne of grace,' has, as the cUmax to its glowing description of Christian privilege, the solemn warning 'our God is a consuming fire' (He 12i8-2s).

S. W. Green.

AlfGLE. — Is 198, Hab l". The same Heb. word is translated 'hook' in Job 41i.

ANIAM. — A man of Manasseh (1 Ch 71').

ANIM (Jos 156" only). — A town of Judah, in the mountains near Eshtemoh. It seems probable that it is the present double ruin of Ghuwein, west of Eshtemoh.

ANISE (RV 'dill,' Mt 2328) is the familiar plant Anethum graveolens, one of the Umbelliferee. It is indigenous in Palestine, and is extensively used both in cooking and in the form of ' dill water ' as a domestic remedy for flatulence. It is expressly stated in Jewish writers that the dill was subject to tithe.

E. W. G. Masterman.

ANKLE-CHAIHS, ANKLETS.— See Ornaments, § 1.

ANNA (the Greek form of Heb. Hannah, which means 'grace'). — The name of an aged prophetess (Lk 2'8-38), one of the godly remnant in Israel who in the dark days which preceded the Messiah's advent were looking for the dayspring from on high and waiting for the con-solation of Israel. She was the daughter of Phanuel, and belonged to the ancient tribe of Asher, whose women were celebrated for their beauty, which fitted them for wedding with high priests and kings. She had attained a great age, upwards of a hundred years, since she had been a wife for seven years and a widow for eighty-four (see RV) . She had given herself to a life of devotion, frequenting the Temple and ' worshipping with fastings and supplications night and day' (cf. 1 Ti 5'). At the Presentation of the Infant Messiah (Lk 222-2*) she entered the sacred court, and, hearing Simeon's benediction and prophecy, took up the refrain of praise and talked about the Holy Child to her godly intimates, quickening their hope and preparing a welcome for the Saviour when He should by and by be manifested unto Israel. David Smith.

ANNAS. — 1. High priest from a.d. 6 to 15, an astute and powerful ecclesiastical statesman. At the time of our Lord's trial he was merely high priest emeritus, and his son-in-law Caiaphas, the acting high priest, presided ex ofllcio over the meeting of the Sanhedrin (Jn 182«, Mt 26"). Nevertheless, since the high priest emeritus retained not only his title (cf. Jn IS", is. is. 22, Ac 48), but all his obligations and many of his preroga-tives, it is not surprising that the masterful Annas took an active and independent part in the proceedings. After Jesus' arrest at dead of night, 'they led him to Annas first' (Jn IS"). The Sanhedrin might not meet until daybreak, and the interval seemed well employed in a preUminary examination of the prisoner by the skilful veteran (Jn 18i2- 19-28). Subsequently he took part also in the trial,of Peter and John (Ac 4«). 2. 1 Es 9'2=Ezr lO'iHarim. David Smith.

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