Nehemia 9:17

9:17 They refused to obey and did not recall your miracles that you had performed among them. Instead, they rebelled and appointed a leader to return to their bondage in Egypt. ¹  But you are a God of forgiveness, merciful and compassionate, slow to get angry and unfailing in your loyal love. ²  You did not abandon them,

Amsal 14:17

14:17 A person who has a quick temper ³  does foolish things,

and a person with crafty schemes ⁴  is hated. ⁵ 

Amsal 14:29

14:29 The one who is slow to anger has great understanding,

but the one who has a quick temper ⁶  exalts ⁷  folly.

Amsal 15:18

15:18 A quick-tempered person ⁸  stirs up dissension,

but one who is slow to anger ⁹  calms ¹⁰  a quarrel. ¹¹ 

Amsal 16:32

16:32 Better to be slow to anger ¹²  than to be a mighty warrior,

and one who controls his temper ¹³  is better than ¹⁴  one who captures a city. ¹⁵ 

Amsal 17:14

17:14 Starting a quarrel ¹⁶  is like letting out water; ¹⁷ 

stop it before strife breaks out! ¹⁸ 

Amsal 19:11

19:11 A person’s wisdom ¹⁹  makes him slow to anger, ²⁰ 

and it is his glory ²¹  to overlook ²²  an offense.

Amsal 19:19

19:19 A person with great anger bears the penalty, ²³ 

but if you deliver him from it once, you will have to do it again. ²⁴ 

Amsal 25:28

25:28 Like a city that is broken down and without a wall,

so is a person who cannot control his temper. ²⁵ 

Pengkhotbah 7:8-9

7:8 The end of a matter ²⁶  is better than its beginning;

likewise, patience ²⁷  is better than pride. ²⁸ 

7:9 Do not let yourself be quickly provoked, ²⁹ 

for anger resides in the lap ³⁰  of fools.

Matius 5:22

5:22 But I say to you that anyone who is angry with a brother ³¹  will be subjected to judgment. And whoever insults ³²  a brother will be brought before ³³  the council, ³⁴  and whoever says ‘Fool’ ³⁵  will be sent ³⁶  to fiery hell. ³⁷ 

Galatia 5:20-21

5:20 idolatry, sorcery, ³⁸  hostilities, ³⁹  strife, ⁴⁰  jealousy, outbursts of anger, selfish rivalries, dissensions, ⁴¹  factions, 5:21 envying, ⁴²  murder, ⁴³  drunkenness, carousing, ⁴⁴  and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Efesus 4:26

4:26 Be angry and do not sin; ⁴⁵  do not let the sun go down on the cause of your anger. ⁴⁶ 

Efesus 4:31

4:31 You must put away every kind of bitterness, anger, wrath, quarreling, and evil, slanderous talk.

Kolose 3:8

3:8 But now, put off all such things ⁴⁷  as anger, rage, malice, slander, abusive language from your mouth.

Kolose 3:15

3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body ⁴⁸  to this peace), and be thankful.

[9:17]  ¹ tc The present translation follows a few medieval Hebrew MSS and the LXX in reading בְּמִצְרָיִם (bÿmitsrayim, “in Egypt”; so also NAB, NASB, NRSV, TEV, NLT) rather than the MT reading בְּמִרְיָם (bÿmiryam, “in their rebellion”).

[9:17]  ² tc The translation follows the Qere reading חֶסֶד (khesed, “loyal love”) rather than the Kethib reading וְחֶסֶד (vÿkhesed, “and loyal love”) of the MT.

[14:17]  ³ sn The proverb discusses two character traits that are distasteful to others – the quick tempered person (“short of anger” or impatient) and the crafty person (“man of devices”). C. H. Toy thinks that the proverb is antithetical and renders it “but a wise man endures” (Proverbs [ICC], 292). In other words, the quick-tempered person acts foolishly and loses people’s respect, but the wise man does not.

[14:17]  ⁴ tn Heb “a man of devices.”

[14:17]  ⁵ tc The LXX reads “endures” (from נָשָׂא, nasa’) rather than “is hated” (from שָׂנֵא, sane’). This change seems to have arisen on the assumption that a contrast was needed. It has: “a man of thought endures.” Other versions take מְזִמּוֹת (mÿzimmot) in a good sense; but antithetical parallelism is unwarranted here.

[14:29]  ⁶ tn Heb “hasty of spirit” (so KJV, ASV); NRSV, NLT “a hasty temper.” One who has a quick temper or a short fuse will be evident to everyone, due to his rash actions.

[14:29]  ⁷ sn The participle “exalts” (מֵרִים, merim) means that this person brings folly to a full measure, lifts it up, brings it to the full notice of everybody.

[15:18]  ⁸ tn Heb “a man of wrath”; KJV, ASV “a wrathful man.” The term “wrath” functions as an attributive genitive: “an angry person.” He is contrasted with the “slow of anger,” so he is a “quick-tempered person” (cf. NLT “a hothead”).

[15:18]  ⁹ tn Heb “slow of anger.” The noun “anger” functions as a genitive of specification: slow in reference to anger, that is, slow to get angry, patient.

[15:18]  ¹⁰ tn The Hiphil verb יַשְׁקִיט (yashqit) means “to cause quietness; to pacify; to allay” the strife or quarrel (cf. NAB “allays discord”). This type of person goes out of his way to keep things calm and minimize contention; his opposite thrives on disagreement and dispute.

[15:18]  ¹¹ sn The fact that רִיב (riv) is used for “quarrel; strife” strongly implies that the setting is the courtroom or other legal setting (the gates of the city). The hot-headed person is eager to turn every disagreement into a legal case.

[16:32]  ¹² tn One who is “slow to anger” is a patient person (cf. NAB, NIV, NLT). This is explained further in the parallel line by the description of “one who rules his spirit” (וּמֹשֵׁל בְּרוּחוֹ, umoshel bÿrukho), meaning “controls his temper.” This means the person has the emotions under control and will not “fly off the handle” quickly.

[16:32]  ¹³ tn Heb “who rules his spirit” (so NASB).

[16:32]  ¹⁴ tn The phrase “is better than” does not appear in this line in the Hebrew text, but is implied by the parallelism.

[16:32]  ¹⁵ sn The saying would have had greater impact when military prowess was held in high regard. It is harder, and therefore better, to control one’s passions than to do some great exploit on the battlefield.

[17:14]  ¹⁶ tn Heb “the beginning of a quarrel”; TEV, CEV “The start of an argument.”

[17:14]  ¹⁷ tn The verse simply begins with “letting out water.” This phrase is a metaphor, but most English versions have made it a simile (supplying “like” or “as”). R. N. Whybray takes it literally and makes it the subject of the clause: “stealing water starts a quarrel” (Proverbs [CBC], 100). However, the verb more likely means “to let out, set free” and not “to steal,” for which there are clearer words.

[17:14]  sn The image involves a small leak in a container or cistern that starts to spurt out water. The problem will get worse if it is not stopped. Strife is like that.

[17:14]  tc The LXX has “The outpouring of words is the beginning of strife.” This would make it a warning against thoughtless talk.

[17:14]  ¹⁸ tn The temporal clause is formed with the prepositional “before,” the infinitive construct, and the following subjective genitive. The verb גָּלַע (gala’) means “to expose; to lay bare,” and in the Hitpael “to disclose oneself; to break out.”

[19:11]  ¹⁹ tn Or “prudence,” the successful use of wisdom in discretion. Cf. NAB, NRSV, NLT “good sense.”

[19:11]  ²⁰ tn The Hiphil perfect of אָרַךְ (’arakh, “to be long”) means “to make long; to prolong.” Patience and slowness to anger lead to forgiveness of sins.

[19:11]  ²¹ sn “Glory” signifies the idea of beauty or adornment. D. Kidner explains that such patience “brings out here the glowing colours of a virtue which in practice may look drably unassertive” (Proverbs [TOTC], 133).

[19:11]  ²² tn Heb “to pass over” (so KJV, ASV); NCV, TEV “ignore.” The infinitive construct עֲבֹר (’avor) functions as the formal subject of the sentence. This clause provides the cause, whereas the former gave the effect – if one can pass over an offense there will be no anger.

[19:11]  sn W. McKane says, “The virtue which is indicated here is more than a forgiving temper; it includes also the ability to shrug off insults and the absence of a brooding hypersensitivity…. It contains elements of toughness and self-discipline; it is the capacity to stifle a hot, emotional rejoinder and to sleep on an insult” (Proverbs [OTL], 530).

[19:19]  ²³ sn The Hebrew word means “indemnity, fine”; this suggests that the trouble could be legal, and the angry person has to pay for it.

[19:19]  ²⁴ tn The second colon of the verse is very difficult, and there have been many proposals as to its meaning: (1) “If you save [your enemy], you will add [good to yourself]”; (2) “If you save [your son by chastening], you may continue [chastisement and so educate him]”; (3) “If you deliver [him by paying the fine for him once], you will have to do it again”; (4) “If you save [him this time], you will have to increase [the punishment later on].” All interpretations have to supply a considerable amount of material (indicated by brackets). Many English versions are similar to (3).

[25:28]  ²⁵ tn Heb “whose spirit lacks restraint” (ASV similar). A person whose spirit (רוּחַ, ruakh) “lacks restraint” is one who is given to outbursts of passion, who lacks self-control (cf. NIV, NRSV, CEV, NLT). This person has no natural defenses but reveals his true nature all the time. The proverb is stating that without self-control a person is vulnerable, like a city without defenses.

[7:8]  ²⁶ tn The term דָבָר (davar) denotes “matter; thing” here rather than “speech; word,” as the parallelism with “patience” suggests. The term was misunderstood as “speech; word” by the Vulgate (so also Douay).

[7:8]  ²⁷ tn Heb “the patient of spirit.”

[7:8]  ²⁸ tn Heb “the proud of spirit.”

[7:9]  ²⁹ tn Heb “Do not be hasty in your spirit to become angry.”

[7:9]  ³⁰ tn Heb “bosom.”

[5:22]  ³¹ tc The majority of mss read the word εἰκῇ (eikh, “without cause”) here after “brother.” This insertion has support from א² D L W Θ 0233 Ë^1,13 33 Ï it sy co Ir^lat Or^mss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (Ì⁶⁴ א* B 1424^mg pc aur vg Or Hier^mss) lack it. The ms evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enocos, “guilty”], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as original.

[5:22]  ³² tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”

[5:22]  ³³ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ³⁴ tn Grk “the Sanhedrin.”

[5:22]  ³⁵ tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).

[5:22]  ³⁶ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ³⁷ tn Grk “the Gehenna of fire.”

[5:22]  sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[5:20]  ³⁸ tn Or “witchcraft.”

[5:20]  ³⁹ tn Or “enmities,” “[acts of] hatred.”

[5:20]  ⁴⁰ tn Or “discord” (L&N 39.22).

[5:20]  ⁴¹ tn Or “discord(s)” (L&N 39.13).

[5:21]  ⁴² tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.

[5:21]  ⁴³ tc ‡ φόνοι (fonoi, “murders”) is absent in such important mss as Ì⁴⁶ א B 33 81 323 945 pc sa, while the majority of mss (A C D F G Ψ 0122 0278 1739 1881 Ï lat) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may well explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (φθόνοι φόνοι, fqonoi fonoi).

[5:21]  ⁴⁴ tn Or “revelings,” “orgies” (L&N 88.287).

[4:26]  ⁴⁵ sn A quotation from Ps 4:4. Although several translations render the phrase Be angry and do not sin as “If you are angry, do not sin” such is unlikely on a grammatical, lexical, and historical level (see D. B. Wallace, “᾿Οργίζεσθε in Ephesians 4:26: Command or Condition?” CTR 3 [1989]: 352-72). The idea of vv. 26-27 is as follows: Christians are to exercise a righteous indignation over sin in the midst of the believing community (v. 26a; note that v. 25 is restricting the discussion to those in the body of Christ). When other believers sin, such people should be gently and quickly confronted (v. 26b), for if the body of Christ does not address sin in its midst, the devil gains a foothold (v. 27). “Entirely opposite of the ‘introspective conscience’ view, this text seems to be a shorthand expression for church discipline, suggesting that there is a biblical warrant for δικαία ὀργή [dikaia orgh] (as the Greeks put it) – righteous indignation” (ExSyn 492).

[4:26]  ⁴⁶ tn The word παροργισμός (parorgismo"), typically translated “anger” in most versions is used almost exclusively of the source of anger rather than the results in Greek literature (thus, it refers to an external cause or provocation rather than an internal reaction). The notion of “cause of your anger” is both lexically and historically justified. The apparently proverbial nature of the statement (“Do not let the sun go down on the cause of your anger”) finds several remarkable parallels in Pss. Sol. 8:8-9: “(8) God laid bare their sins in the full light of day; All the earth came to know the righteous judgments of God. (9) In secret places underground their iniquities (were committed) to provoke (Him) to anger” (R. H. Charles’ translation). Not only is παροργισμός used, but righteous indignation against God’s own people and the laying bare of their sins in broad daylight are also seen.

[3:8]  ⁴⁷ tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”

[3:15]  ⁴⁸ tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.