god's+wrath

κεράννυμι 1 aor. ἐκέρασα. Pass.: aor. ἐκράθην, ptc. κερασθείς; pf. ptc. κεκερασμένος (Bel 11 LXX) (Hom. et al.; ins, pap, LXX, PsSol 8:14; Philo; SibOr 11, 126) gener. ‘mix’.

① to mix liquid components, mostly of water with wine (to dilute high alcoholic strength), mix, χολὴν μετὰ ὄξους=gall (mixed) with vinegar, supplied fr. the context containing the abs. κεράσαντες, GPt 5:16.—Fig. ἐν τῷ ποτηρίῳ ᾧ ἐκέρασεν κεράσατε αὐτῇ διπλοῦν in the cup in which she has mixed, mix her a double portion! Rv 18:6. But perh. κ. means pour (in), w. focus on the preparation of the drink, as 14:10 ἐκ τ. οἴνου τ. θυμοῦ τ. θεοῦ τ. κεκερασμένου ἀκράτου ἐν τῷ ποτηρίῳ τ. ὀργῆς αὐτοῦ (some) of the wine of God’s wrath, poured out unmixed (= full-strength [lit., in an oxymoron: ‘mixed unmixed’]; s. Jer 32:15) into the cup of God’s anger (cp. Anth. Pal. 11, 137, 12; Is 19:14; PsSol 8:14). See Charles, Comm. Rev. (ICC), ad loc.

② to make a mixture of various ingredients, make a mixture, fig. extension of mng. 1 (Oenomaus, Fgm. 6, in Eus., PE 5, 24, 7 ἐκέρασε τὸ λόγιον=he made the oracle a mixture [of favorable and unfavorable things]) κραθέντες τῇ σαρκὶ αὐτοῦ καὶ τῷ πνεύματι closely united w. his flesh and spirit ISm 3:2.—B. 335. DELG. M-M. TW.

οἶνος, ου, ὁ (Hom.+)

① a beverage made from fermented juice of the grape, wine; the word for ‘must’, or unfermented grape juice, is τρύξ (Anacr. et al.; pap); lit. J 2:3, 9f (on abundance of wine in the anticipated future s. Jo 2:19, 24; Am 8:13–15; En 10:19. HWindisch, Die joh. Weinregel: ZNW 14, 1913, 248–57. Further material on the marriage at Cana Hdb.³ ’33, exc. after 2:12. S. also HNoetzel, Christus u. Dionysos ’60); 4:46. οἶνος (v.l. ὄξο) μετὰ χολῆς μεμιγμένος wine mixed with gall Mt 27:34 (s. χολή 1). ὄξος καὶ οἶν. μεμιγμένα ἐπὶ τὸ αὐτό vinegar and wine mixed together Hm 10, 3, 3. ἐσμυρνισμένος οἶν. wine mixed with myrrh Mk 15:23. W. ἔλαιον D 13:6; used medicinally (Theophr., HP 9, 12; Diosc., Mat. Med. 5, 9) Lk 10:34; stored in a cellar Hm 11:15. W. other natural products Rv 18:13. John the Baptist abstains fr. wine and other alcoholic drink (cp. Num 6:3; Judg 13:14; 1 Km 1:11) Lk 1:15; to denote the extraordinary degree of his abstinence it is said of him μὴ ἐσθίων ἄρτον μήτε πίνων οἶνον 7:33 (Diod S 1, 72, 2 the Egyptians in mourning for their kings abstain from wheat bread [πυρός] and from wine). Abstinence fr. wine and meat for the sake of ‘weak’ Christians Ro 14:21 (Ltzm., Hdb. exc. before Ro 14. Lit. on ἀσθενής 2c and λάχανον). ἡ ἡδονὴ τοῦ οἴνου the flavor of the wine Hm 12, 5, 3. οἶν. νέος new wine (s. νέος 1a) Mt 9:17 (WNagel, VigChr 14, ’60, 1–8: [GTh]); Mk 2:22; Lk 5:37f.—μεθύσκεσθαι οἴνῳ get drunk with wine Eph 5:18 (on bad effects of wine on the mind as viewed by early Gk. poets, s. SDarcusSullivan, L’AntCl 65, ’96, 31–51, esp. 47–49). οἶνος πολύς (Ps.-Anacharsis, Ep. 3 p. 103 H.): οἴνῳ πολλῷ προσέχειν be addicted to much wine 1 Ti 3:8. οἴνῳ πολλῷ δεδουλωμένη enslaved to drink Tit 2:3 (cp. the stereotyped ‘anus’ in Lat. lit. VRosivach, Classical World 88, ’94, 113f). οἴνῳ ὀλίγῳ χρῆσθαι take a little wine 1 Ti 5:23 (perh. w. implication of contrast to a ὑδροπότης: s. ὑδροποτέω; the moderate use of wine is recommended fr. the time of Theognis [509f]; Plut., Mor. 353b of οἶνος: χρῶνται μέν, ὀλίγῳ δέ; Ps.-Plut., Hom. 206; Crates, Ep. 10).—KKircher, D. sakrale Bed. des Weines im Altertum 1910; VZapletal, D. Wein in d. Bibel 1920; JDöller, Der Wein in Bibel u. Talmud: Biblica 4, 1923, 143–67, 267–99; JBoehmer, D. NT u. d. Alkohol: Studierstube 22, 1926, 322–64; EZurhellen-Pfleiderer, D. Alkoholfrage im NT 1927; IRaymond, The Teaching of the Early Church on the Use of Wine, etc. 1927. S. also ἄμπελος a and ἄρτος 1c.

② punishments that God inflicts on the wicked, wine fig. ext. of 1, in apocalyptic symbolism, to ‘drink’ as wine: ὁ οἶνος τοῦ θυμοῦ τοῦ θεοῦ the wine of God’s wrath Rv 14:10. Also ὁ οἶν. τοῦ θυμοῦ τῆς ὀργῆς τοῦ θεοῦ 19:15; cp. 16:19. Of Babylon the prostitute ὁ οἶνος τοῦ θυμοῦ τῆς πορνείας αὐτῆς 14:8; 18:3. Cp. θυμός on all these passages. οἶν. τῆς πορνείας 17:2.

③ the plant that makes the production of wine possible, vine or vineyard, eventually the product wine, effect for cause: Rv 6:6; s. ἔλαιον 2. The preservation of olive orchards and vineyards is a striking exhibition of divine mercy, given the social context in which consumption of wine and olives and use of olive oil played a significant role.—RHalberstsma, Wine in Classical Antiquity: Minerva 7/1 Jan/Feb ’96, 14–18; NPurcell, Wine and Wealth in Ancient Italy: JRS 75, ’85, 1–19.—B. 390. DELG. M-M. TW.

φύσις, εως, ἡ (φύω; Hom.+)

① condition or circumstance as determined by birth, natural endowment/condition, nature, esp. as inherited fr. one’s ancestors, in contrast to status or characteristics that are acquired after birth (Isocr. 4, 105 φύσει πολίτης; Isaeus 6, 28 φύσει υἱός; Pla., Menex. 245d φύσει βάρβαροι, νόμῳ Ἕλληνες; Just., A I, 1, 1 Καίσαρος φύσει υἱῷ; SIG 720, 3; OGI 472, 4; 558, 6 al.; PFay 19, 11.—Theoph. Ant. 1, 13 [p. 86, 16]) ἡμεῖς φύσει Ἰουδαῖοι Gal 2:15 (cp. Ptolemaeus, Περὶ Ἡρῴδου τ. βασιλέως: no. 199 Jac. [I A.D.] Ἰουδαῖοι … ἐξ ἀρχῆς φυσικοί; Jos., Ant. 7, 130; φύσει Λιμναίου IK XXXVII, 15, 3 of the birth daughter of L. in contrast to her adoptive relationship w. one named Arsas). ἡ ἐκ φύσεως ἀκροβυστία the uncircumcision that is so by nature (a ref. to non-Israelites, who lack the moral cultivation of those who are circumcised and yet ‘observe the upright requirements of the law’ [Ro 2:26]. Israelites who violate their responsibilities to God, despite their privileged position indicated by receipt of circumcision and special revelation, run the risk of placing themselves in the condition of the uncircumcised) Ro 2:27. ἤμεθα τέκνα φύσει ὀργῆς we were, in our natural condition (as descendants of Adam), subject to (God’s) wrath Eph 2:3 (the position of φύσει betw. the two words as Plut., Mor. 701a; DTurner, Grace Theological Journal 1, ’80, 195–219). The Christians of Tralles have a blameless disposition οὐ κατὰ χρῆσιν, ἀλλὰ κατὰ φύσιν not from habit, but by nature ITr 1:1 (here the contrast is between perfunctory virtue and spontaneous or instinctive behavior; Pindar sim. extolled the virtues of athletes who, in contrast to those w. mere acquired learning, reflected their ancestral breeding for excellence: O. 7, 90–92; P. 10, 11–14; N. 3, 40–42; 6, 8–16). οἱ κατὰ φύσιν κλάδοι the natural branches Ro 11:21, 24c. ἡ κατὰ φύσιν ἀγριέλαιος a tree which by nature is a wild olive vs. 24a; opp. παρὰ φύσιν contrary to nature vs. 24b; s. lit. s.v. ἀγριέλαιος and ἐλαία 1. On κατὰ and παρὰ φύσιν s. MPohlenz, Die Stoa I ’48, 488c.

② the natural character of an entity, natural characteristic/disposition (χρυσὸς … τὴν ἰδίαν φ. διαφυλάττει Iren. 1, 6, 2 [Harv. I 55, 2]; Hippol., Ref. 5, 8, 12) ἡ φύσις ἡ ἀνθρωπίνη human nature (Pla., Tht. 149b, Tim. 90c; Aristot. 1286b, 27; Epict. 2, 20, 18; Philo, Ebr. 166 al.; Aelian, VH 8, 11 τῶν ἀνθρώπων φύσις θνητή; TestJob 3:3 ἡ ἀνθρωπίνη φ.; Orig., C. Cels. 1, 52, 13; Just., A II, 6, 3 τῇ φύσει τῶν ἀνθρώπων) Js 3:7b (unless the sense should be humankind, s. 4 below). Euphemistically: παρθένος ἐγέννησεν, ἃ οὐ χωρεῖ ἡ φύσις αὐτῆς while remaining a virgin, a virgin has had a child or a virgin has given birth, something that does not accord w. her natural condition (as a virgin) GJs 19:3. τὸ ἀδύνατον τῆς ἡμετέρας φύσεως the weakness of our nature Dg 9:6. θείας κοινωνοὶ φύσεως sharers in the divine nature 2 Pt 1:4 (cp. ὅσοι φύσεως κοινωνοῦντες ἀνθρω[πίν]ης IReisenKN, p. 371, 46f; Jos., C. Ap. 1, 232 θείας μετεσχηκέναι φύσεως; Himerius, Or. 48 [=Or. 14], 26 of Dionysus: πρὶν εἰς θεῶν φύσιν ἐλθεῖν=before he attained to the nature of the gods; Ar. 13, 5 μία φ. τῶν θεῶν. Difft. AWolters, Calvin Theological Journal 25, ’90, 28–44 ‘partners of the Deity’).—Also specif. of sexual characteristics (Diod S 16, 26, 6 originally παρθένοι prophesied in Delphi διὰ τὸ τῆς φύσεως ἀδιάφθορον=because their sexuality was uncorrupted. φύσις of sex and its change Dicaearchus, Fgm. 37 W.; ἑρμαφροδίτου φ. Iren. 1, 11, 5 [Harv. I 108, 8]. Obviously φ. also has the concrete mng. ‘sex organ’: Nicander, Fgm. 107; Diod S 32, 10, 7 φ. ἄρρενος corresponding to φ. θηλείας following immediately; Anton. Lib. 41, 5; Phlegon: 257 Fgm. 36, 2, 1 Jac.). In the context of Mary’s virginal delivery ἐραυνήσω τὴν φύσιν αὐτῆς= I will examine whether she remains a virgin GJs 19:3b; 20:1 (where Tdf. with codd. reads ἔβαλε Σαλώμη τὸν δάκτυλον αὐτῆς εἰς τὴν φύσιν αὐτῆς [cp. J 20:25]). The hyena παρʼ ἐνιαυτὸν ἀλλάσσει τὴν φύσιν changes its nature every year, fr. male to female and vice versa B 10:7 (s. ὕαινα). Polytheists worship τοῖς φύσει μὴ οὖσιν θεοῖς beings that are by nature no gods at all Gal 4:8 (s. CLanger, Euhemeros u. die Theorie der φύσει u. θέσει θεοί: Αγγελος II 1926, 53–59; Mel., P. 8, 58 φύσει θεὸς ὢν καὶ ἄνθρωπος; Synes., Prov. 1, 9 p. 97c τοῖς φύσει θεοῖς; Diod S 3, 9, 1 differentiates between two kinds of gods: some αἰώνιον ἔχειν κ. ἄφθαρτον τὴν φύσιν, others θνητῆς φύσεως κεκοινωνηκέναι κ. διʼ ἀρετὴν … τετευχέναι τιμῶν ἀθανάτων=some ‘have an everlasting and incorruptible nature’, others ‘share mortal nature and then, because of their personal excellence, … attain immortal honors’).—ὅταν ἔθνη φύσει τὰ τοῦ νόμου ποιῶσιν when gentiles spontaneously (i.e. without extraneous legal instruction; cp. the prophetic ideal Jer 31:32–34) fulfill the demands of the (Mosaic) law Ro 2:14 (s. WMundle, Theol. Blätter 13, ’34, 249–56 [the gentile as Christian under direction of the πνεῦμα]; difft. s. 3 below).

③ the regular or established order of things, nature (Ar. 4, 2 κατὰ ἀπαραίτητον φύσεως ἀνάγκην=in accordance with the non-negotiable order of things; Ath. 3, 1 νόμῳ φύσεως) μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν they exchanged the natural function for one contrary to nature Ro 1:26 (Diod S 32, 11, 1 παρὰ φύσιν ὁμιλία; Appian, Bell. Civ. 1, 109 §511; Athen. 13, 605d οἱ παρὰ φύσιν τῇ Ἀφροδίτῃ χρώμενοι=those who indulge in Aphrodite contrary to nature; TestNapht 3:4; Philo, Spec. Leg. 3, 39 ὁ παιδεραστὴς τὴν παρὰ φύσιν ἡδονὴν διώκει=a lover of boys pursues unnatural pleasure; Jos., C. Ap. 2, 273; Tat. 3:4; Ath. 26, 2; on φ. as definer of order s. JKube, ΤΕΧΝΗ und ΑΡΕΤΗ ’69, esp. 44–46; on relation to κτίσι in Paul, s. OWischmeyer, ZTK 93, ’96, 352–75). ὅταν ἔθνη φύσει τὰ τοῦ νόμου ποιῶσιν when gentiles fulfil the law’s demands by following the natural order (of things) Ro 2:14 (cp. Ltzm., Hdb., exc. on Ro 2:14–16; but s. 2 above). ἡ φύσις διδάσκει ὑμᾶς 1 Cor 11:14 (Epict. 1, 16, 9f; Plut., Mor. 478d; Synes., Calv. [Baldhead] 14 p. 78c φύσις as well as νόμος prescribes long hair for women, short hair for men.—Ltzm., Hdb. ad loc.). τὸ ὄνομα, ὸ̔ κέκτησθε φύσει δικαίᾳ the name which you bear because of a just natural order IEph 1:1 (s. Hdb. ad loc.—τῇ φ. τὸ ἀγαθὸν ἀνώφορόν ἐστιν Did., Gen. 21, 5.—JKleist, transl. ’46, 119 n. 2 suggests ‘natural disposition’).—RGrant, Miracle and Natural Law ’52, 4–18.

④ an entity as a product of nature, natural being, creature (X., Cyr. 6, 2, 29 πᾶσα φύσις=every creature; 3 Macc 3:29.—Diod S 2, 49, 4 plants are called φύσεις καρποφοροῦσαι; 3, 6, 2 θνητὴ φ.= a mortal creature. Ps.-Callisth. 1, 10, 1 ἀνθρωπίνη φ. = a human creature. It can also mean species [X. et al.; 4 Macc 1:20; Philo] and then at times disappear in translation: Ps.-Pla, Epin. 948d ἡ τῶν ἄστρων φύσις=the stars; X., Lac. 3, 4 ἡ τῶν θηλειῶν φύσις=the women; Aristot., Part. An. 1, 5 περὶ τῆς ζῳϊκῆς φ.=on animals) πᾶσα φύσις θηρίων κτλ. Js 3:7a. Also prob. ἡ φ. ἡ ἀνθρωπίνη humankind 3:7b; s. 2 above.—Kl. Pauly IV 841–44 (lit.).—DELG s.v. φύομαι C 6. M-M. EDNT. TW. Sv.

,-li 1. glory, majesty (of God). 2. wrath, rage (of God).

(= plaga) scourge, bane; dopust boży God's wrath; calamity, adversity; dopust losu blow of fate; fatality.

θεοχόλωτος

under God's wrath: masc /fem voc sg

θεοχόλωτος

under God's wrath: masc /fem nom /voc pl

θεοχόλωτος

under God's wrath: masc /fem nom sg

mad with / foaming with / breathing rage

in high dudgeon

like a bull at a gate

with one's / the hackles up

(as) cross / sulky / surly as a bear (with a sore head)

( în basme) bearing God's wrath

on the rampage.

θεο-χόλωτος, ον,

A under God's wrath, Arr.Epict.2.8.14,3.1.37, Vett. Val.67.19.

προέχω aor. ptc. προσχών TestSol (Hom. et al.; pap; Job 27:6 v.l. [s. Swete], προσέχων in text; En; TestSol 5:3; Just., D. 2, 6; Tat.; Ath. 7, 2)

① to be in a prominent position, jut out, excel, be first (Jos., C. Ap. 2, 186) w. gen. of the thing that is exceeded (Memnon [I B.C. / I A.D.]: 434 Fgm. 1, 34, 7 Jac.; Cebes 34, 1; Dio Chrys. 44 [61], 11; Ael. Aristid. 30 p. 581 D.; EpArist 235; Tat. 15, 3; T. Kellis 22, 28f; w. acc. Ath. 7, 2) πάντων προέχουσα ἐπιθυμία above all there is (the) desire Hm 12, 2, 1.—Much is to be said for taking προεχόμεθα Ro 3:9 as a pass., meaning are we excelled? i.e. are we in a worse position (than they)? or have we lost our advantage? (s. Field, Notes 152f; Goodsp.; NRSV mg.; cp. Plut., Mor. 1038d οὐθὲν πρ. ὑπὸ τοῦ Διός of the philosopher whose majesty is not excelled by that of Zeus. A link with vs. 1 is suggested by the v.l. προκατέχομεν περρισόν; s. προκατέχω; FDanker, Gingrich Festschr. 100f). S. 2.

② In Ro 3:9, which is text-critically uncertain (s. 1), the mid. either has the same mng. as the act. (the act. is so used in X., Cyr. 2, 1, 16; Jos., Ant. 7, 237) have an advantage (Vulgate)—a mng. not found elsewh. for the mid.—or its customary sense hold someth. before oneself for protection (so also En 99:3). In that case, if the ‘we’ in προεχόμεθα refers to Judeans, the οὐ πάντως that follows vigorously rejects the idea that they possess anything that might shield them fr. God’s wrath. But if the ‘we’ in 9a must of necessity be the same as in 9b, i.e. Paul himself, he is still dealing w. the opponents whom he has in mind in vss. 7, 8, and he asks ironically: am I protecting myself? am I making excuses? He is able to answer this question w. a flat no, since his explanation in vs. 9b is no less clear and decisive than his earlier statements (for προέχεσθαι=‘put up as a defense’ cp. Soph., Ant. 80; Thu. 1, 140, 4).—M-M. TW.

ὀργή, ῆς, ἡ (Hes. et al. in the sense of ‘temperament’; also ‘anger, indignation, wrath’ (so Trag., Hdt.+)

① state of relatively strong displeasure, w. focus on the emotional aspect, anger GPt 12:50 (s. φλέγω 2). W. πικρία and θυμός Eph 4:31; cp. Col 3:8 (on the relationship betw. ὀργή and θυμός, which are oft., as the product of Hebrew dualism, combined in the LXX as well, s. Zeno in Diog. L. 7, 113; Chrysipp. [Stoic. III Fgm. 395]; Philod., De Ira p. 91 W.; PsSol 2:23; ParJer 6:23). W. διαλογισμοί 1 Ti 2:8. W. μερισμός IPhld 8:1. ἡ ἀθέμιτος τοῦ ζήλους ὀρ. the lawless anger caused by jealousy 1 Cl 63:2. ἀπέχεσθαι πάσης ὀρ. refrain from all anger Pol 6:1. μετʼ ὀργῆς angrily (Pla., Apol. 34c; Esth 8:12x; 3 Macc 6:23; JosAs 4:16 μετὰ ἀλαζονείας καὶ ὀργῆς) Mk 3:5; βραδὺς εἰς ὀρ. slow to be angry Js 1:19 (Aristoxenus, Fgm. 56 Socrates is called τραχὺς εἰς ὀργήν; but s. Pla., Phd. 116c, where S. is called πρᾳότατο ‘meekest’). ἐλέγχετε ἀλλήλους μὴ ἐν ὀρ. correct one another, not in anger D 15:3 (ἐν ὀργῇ Is 58:13; Da 3:13 Theod.). Anger ἄφρονα ἀναιρεῖ 1 Cl 39:7 (Job 5:2); leads to murder D 3:2. δικαιοσύνην θεοῦ οὐκ ἐργάζεται Js 1:20; originates in θυμός and results in μῆνις Hm 5, 2, 4.—Pl. outbursts of anger (Pla., Euthyphro 7b ἐχθρὰ καὶ ὀργαί, Rep. 6, 493a; Maximus Tyr. 27, 6b; 2 Macc 4:25, 40; Jos., Vi. 266) 1 Cl 13:1; IEph 10:2 (B-D-F §142; W-S. §27, 4d). JStelzenberger, D. Beziehgen der frühchristl. Sittenlehre zur Ethik der Stoa ’33, 250ff. S. also Ps.-Phocyl. 57f; 63f and Horst’s annotations 153, 155–57.

② strong indignation directed at wrongdoing, w. focus on retribution, wrath (Πανὸς ὀργαί Eur., Med. 1172; Parmeniscus [III/II B.C.] in the schol. on Eur., Medea 264 Schw. τῆς θεᾶς ὀργή; Diod S 5, 55, 6 διὰ τὴν ὀργήν of Aphrodite; Philostrat., Vi. Apoll. 6, 29; SIG 1237, 5 ἕξει ὀργὴν μεγάλην τοῦ μεγάλου Διός; OGI 383, 210 [I B.C.]; LXX; En 106:15; TestReub 4:4; ApcEsdr 1:17 p. 25, 11 Tdf.; ApcrEzk pap. Fgm. 1 recto, 6 [Denis, p. 125]; SibOr 4, 162; 5, 75f; Philo, Somn. 2, 179, Mos. 1, 6; Just., D. 38, 2; 123, 3; oft. Jos., e.g. Ant. 3, 321; 11, 127; Theoph. Ant. 1, 3 [p. 62, 21].—EpArist 254 θεὸς χωρὶς ὀργῆς ἁπάσης) as the divine reaction toward evil (παιδεύει ἡ καλουμένη ὀρ. τοῦ θεοῦ Orig., C. Cels. 4, 72, 4) it is thought of not so much as an emotion (οὐ πάθος δʼ αὐτοῦ αὐτὴν [sc. ὀργὴν] εἶναί φαμεν Orig., C. Cels. 4, 72, 1) as the outcome of an indignant frame of mind ( judgment), already well known to OT history (of the inhabitants of Nineveh: οἳ τὴν ὀρ. διὰ μετανοίας ἐκώλυσαν Did., Gen. 116, 22), where it somet. runs its course in the present, but more oft. is to be expected in the future, as God’s final reckoning w. evil (ὀρ. is a legitimate feeling on the part of a judge; s. RHirzel, Themis 1907, 416; Pohlenz [s. below, b, end] 15, 3; Synes. Ep. 2 p. 158b).—S. Cat. Cod. Astr. V/4 p. 155.

ⓐ of the past and pres.: of judgment on the desert generation ὤμοσα ἐν τῇ ὀργῇ μου (Ps 94:11) Hb 3:11; 4:3. In the present, of Judeans ἔφθασεν ἐπʼ αὐτοὺς ἡ ὀρ. the indignation (ὀργή abs.= ὁρ. θεοῦ also Ro 12:19—AvanVeldhuizen, ‘Geeft den toorn plaats’ [Ro 12:19]: TSt 25, 1907, 44–46; [on 13:4; 1 Th 1:10]. Likew. Jos., Ant. 11, 141) has come upon them 1 Th 2:16 (cp. TestLevi 6:11; on 1 Th 2:13–16 s. BPearson, HTR 64, ’71, 79–94). Of God’s indignation against sin in the pres. ἀποκαλύπτεται ὀρ. θεοῦ ἐπὶ πᾶσαν ἀσέβειαν Ro 1:18 (JCampbell, ET 50, ’39, 229–33; SSchultz, TZ 14, ’58, 161–73). Of God’s indignation against evildoers as revealed in the judgments of earthly gov. authorities 13:4f (here ὀρ. could also be punishment, as Demosth. 21, 43). The indignation of God remains like an incubus upon the one who does not believe in the Son J 3:36 (for ἡ ὀρ. μένει cp. Wsd 18:20). Of the Lord’s wrath against renegade Christians Hv 3, 6, 1. The Lord ἀποστρέφει τὴν ὀρ. αὐτοῦ ἀπό τινος turns away (divine) indignation from someone (ἀποστρέφω 2a) Hv 4, 2, 6.—Of the wrath of God’s angel of repentance Hm 12, 4, 1.

ⓑ of God’s future judgment specifically qualified as punitive (ἐκφυγεῖν τὴν ὀρ. καὶ κρίσιν τοῦ θεοῦ Theoph. Ant. 2, 14 [p. 136, 16]) ἔσται ὀρ. τῷ λαῷ τούτῳ Lk 21:23; ἡ μέλλουσα ὀρ. Mt 3:7; Lk 3:7; IEph 11:1. ἡ ὀρ. ἡ ἐρχομένη 1 Th 1:10; cp. Eph 5:6; Col 3:6. σωθησόμεθα ἀπὸ τῆς ὀρ. Ro 5:9. οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀρ. God has not destined us for punitive judgment 1 Th 5:9. θησαυρίζειν ἑαυτῷ ὀργήν (s. θησαυρίζω 2b and PLond VI 1912, 77–78 ταμιευόμενος ἐμαυτῷ … ὀργήν and 81 εἰς ὀργὴν δικαίαν [opp. internal hostility, line 80]; s. SLösch, Epistula Claudiana 1930, 8. Claudius reserves to himself punitive measures against ringleaders of civil unrest; the par. is merely formal: in our pass. it is sinners who ensure divine indignation against themselves) Ro 2:5a. This stored-up wrath will break out ἐν ἡμέρᾳ ὀργῆς (s. ἡμέρα 3bβ) vs. 5b. Elsewhere, too, the portrayal of the wrath of God in Paul is predom. eschatological: ὀρ. καὶ θυμός (s. θυμός 2) Ro 2:8 (cp. 1QS 4:12); cp. 1 Cl 50:4; δότε τόπον τῇ ὀρ. Ro 12:19 (s. 2a above; τόπος 4). Cp. 9:22a. ἐπιφέρειν τὴν ὀργήν inflict punishment 3:5 (s. 13:4f under a above; s. Just., A I, 39, 2). Humans are τέκνα φύσει ὀργῆς by nature children of wrath, i.e. subject to divine indignation Eph 2:3 (JMehlman, Natura Filii Irae etc. ’57). τέκνα ὀργῆς AcPlCor 2:19 (on gnostic opponents of Paul). Cp. σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν objects of wrath prepared for destruction Ro 9:22b. Of the law: ὀργὴν κατεργάζεται it effects/brings (only) wrath 4:15.—In Rv the term is also used to express thoughts on eschatology 6:16; 11:18. ἡ ἡμέρα ἡ μεγάλη τῆς ὀρ. αὐτῶν the great day of their (God’s and the Lamb’s) wrath (s. above) 6:17. On τὸ ποτήριον τῆς ὀρ. αὐτοῦ the cup of his wrath 14:10 and οἶνος τοῦ θυμοῦ τῆς ὀρ. τοῦ θεοῦ 16:19; 19:15, s. θυμός 1 and 2 (AHanson, The Wrath of the Lamb, ’57, 159–80).—ARitschl, Rechtfertigung u. Versöhnung II⁴ 1900, 119–56; MPohlenz, Vom Zorne Gottes 1909; GWetter, D. Vergeltungsgedanke bei Pls1912; GBornkamm, D. Offenbarung des Zornes Gottes (Ro 1–3): ZNW 34, ’35, 239–62; ASchlatter, Gottes Gerechtigkeit ’35, 48ff; GMacGregor, NTS 7, ’61, 101–9; JHempel, Gottes Selbstbeherrschung, H-WHertzberg Festschr., ’65, 56–66. S. also κρίσις, end: Braun 41ff and Filson.—B. 1134. DELG 1 ὀργή. M-M. DLNT 1238–41. EDNT. TW.

δικαιοσύνη, ης, ἡ (s. δίκαιος; Theognis, Hdt.+) gener. the quality of being upright. Theognis 1, 147 defines δ. as the sum of all ἀρετή; acc. to Demosth. (20, 165) it is the opp. of κακία. A strict classification of δ. in the NT is complicated by freq. interplay of abstract and concrete aspects drawn from OT and Gr-Rom. cultures, in which a sense of equitableness combines with awareness of responsibility within a social context.

① the quality, state, or practice of judicial responsibility w. focus on fairness, justice, equitableness, fairness

ⓐ of human beings (a common theme in honorary ins, e.g. IPriene 71, 14f; 22f of a judge named Alexis; Danker, Benefactor 346–48; cp. Aristot., EN 5, 1, 8, 1129a τὸ μὲν δίκαιον ἄρα τὸ νόμιμον καὶ τὸ ἴσον ‘uprightness consists of that which is lawful and fair’; Ath. 34:2 ἔστι δὲ δ. ἴσα ἴσοις ἀμείβειν ‘uprightness means to answer like with like’; for association of δ. with judgment s. also Diog. L. 3, 79; in contexts of praise δ. suggests authority involving juridical responsibility FX 7, ’81, 255 n. 229) δ. κρίσεως ἀρχὴ καὶ τέλος uprightness is the beginning and end of judgment B 1:6. Melchizedek as βασιλεὺς δικαιοσύνης Hb 7:2. ἐργάζεσθαι δικαιοσύνην administer justice Hb 11:33; κρίνειν ἐν δ. (Ps 71:2f; 95:13; Sir 45:26; PsSol 8:24) judge justly Ac 17:31, cp. Mk 16:14 v.l. (Freer ms. line 5 in N. app.); Ro 9:28 v.l. (Is 10:22). ποιεῖν κρίμα καὶ δ. practice justice and uprightness 1 Cl 13:1 (Jer 9:23). καθιστάναι τοὺς ἐπισκοπούς ἐν δ. appoint overseers in uprightness= who will serve justly 1 Cl 42:5 (Is 60:17). David rejoices in God’s δ. 1 Cl 18:15 (Ps 50:16; s. ἀγαλλιάω, end).

ⓑ of transcendent figures (Pla. τὴν δ. θεοῦ νόμον ὑπελάμβανεν ‘considered divine justice [i.e. apportionment of reward or retribution in accordance with behavior] a principle’ or ‘system’ that served as a deterrent of crime Diog. L. 3, 79). Of an apocalyptic horseman ἐν δικαιοσύνῃ κρινεῖ Rv 19:11.

② quality or state of juridical correctness with focus on redemptive action, righteousness. Equitableness is esp. associated w. God (cp. Paradoxogr. Vat. 43 Keller αἰτεῖται παρὰ τ. θεῶν οὐδὲν ἄλλο πλὴν δικαιοσύνης), and in our lit. freq. in connection w. exercise of executive privilege in conferring a benefit. Hence God’s δ. can be the opposite of condemnation 2 Cor 3:9 (s. below); in it God is revealed as judge Rom 3:5—in contrast to human wrath, which beclouds judgment—displaying judicial integrity 3:25 (on this pass. s. also below). Cp. ἐκάλεσά σε ἐν δ. B 14:7 (Is 42:6). Also of equitable privilege allotted by God 2 Pt 1:1.—In Pauline thought the intimate association of God’s interest in retaining a reputation for justice that rewards goodness and requites evil, while at the same time working out a plan of salvation for all humanity, complicates classification of his use of δικαιοσύνη. On the one hand, God’s δ. is pardoning action, and on the other a way of sharing God’s character with believers, who then exhibit righteousness in the moral sense. God achieves this objective through exercise of executive privilege in dispensing justice equitably without reference to νόμος by making salvation available to all humanity (which shares a common problem of liability to wrath by being unanimously in revolt against God Ro 3:9–18, 23) through faith in God’s action in Jesus Christ. The genitival constr. δ. θεοῦ accents the uniqueness of this δ.: Ro 1:17; 3:21f, 25, 26 (s. these pass. also below; Reumann, 3c end); 10:3, and δ. alone 5:21; 9:30 (3 times); 2 Cor 3:9 (opp. κατάκρισις; cp. Dg 9:3; 5). 2 Cor 5:21 may belong here if δ. is viewed as abstract for concrete=δικαιωθέντες (but s. below). All these refer to righteousness bestowed by God cp. ἡ δωρεὰ τῆς δ. Ro 5:17, also 1 Cor 1:30 (sim. 1QS 11, 9–15; 1QH 4, 30–37). In this area it closely approximates salvation (cp. Is 46:13; 51:5 and s. NSnaith, Distinctive Ideas of the OT ’46, 207–22, esp. 218–22; EKäsemann, ZTK 58, ’61, 367–78 [against him RBultmann, JBL 83, ’64, 12–16]). According to some interpreters hunger and thirst for uprightness Mt 5:6 perh. offers (but s. 3a below) a related eschatological sense (‘Kingdom of God’, FNötscher, Biblica 31, ’50, 237–41=Vom A zum NT, ’62, 226–30).—Keeping the law cannot bring about uprightness Ro 3:21; Gal 2:21; 3:21, because δ. ἐκ τοῦ νόμου uprightness based on the law Ro 10:5 (cp. 9:30f), as ἰδία δ. one’s own (self-made) upr. 10:3, is impossible. God’s δ. without ref. to νόμος is to be apprehended by faith Ro 1:17; 3:22, 26; 4:3ff, 13; 9:30; 10:4, 6, 10 (cp. Hb 11:7 ἡ κατὰ πίστιν δ. righteousness based on faith; s. B-D-F §224, 1), for which reason faith is ‘calculated as righteousness’ (Gen 15:6; Ps 105:31; 1 Macc 2:52) Ro 4:3, 5f, 9, 11, 13, 22; Gal 3:6 (cp. Hb 11:7; Js 2:23; AMeyer, D. Rätsel des Jk 1930, 86ff; 1 Cl 10:6; B 13:7). Of Jesus as our righteousness 1 Cor 1:30.—As gift and power Ro 5:17, 21, and because it is intimately associated with the δύναμις of Christ’s resurrection Phil 3:9f (s. below), this righteousness enables the redeemed to respond and serve God faithfully Ro 6:13 (in wordplay opp. of ἀδικία), 16, 18ff; cp. 1 Cor 1:30 of Christ as instrument of God’s gift of δ.; 2 Cor 3:9. Thus God’s δ. functions as δύναμις 6:7 within Christians 5:21 (i.e. the way God acts in justifying or restoring people to a relationship with God’s self serves as a model for Christian interaction; for a difft. view, s. above) through the Spirit (Ro 8:9) and assures them they will have life that will be fully realized at the end of the age Ro 8:10f; for the time being it is a matter of hope ἐλπὶς δικαιοσύνης Gal 5:5 (cp. Is 51:5); cp. ἡ ἐκ θεοῦ δ. Phil 3:9. Pol 8:1 shares Paul’s view: Christ as ἀρραβὼν τῆς δ.—God’s uprightness as gift τοῦ κυρίου τοῦ ἐφʼ ὑμᾶς στάξαντος τὴν δ. who distills uprightness on you Hv 3, 9, 1.—Such perspectives offer a transition to specific ways in which the redeemed express uprightness.

③ the quality or characteristic of upright behavior, uprightness, righteousness

ⓐ of uprightness in general: Mt 5:6 (cp. 6:33; some interpret 5:6 in an eschatological sense, s. 2 above; on desire for δ. cp. ἐπιθυμία τῆς δ. Hm 12, 2, 4); Mt 5:10, 20 (s. b, below); Hm 10, 1, 5; Dg 10:8; λόγος δικαιοσύνης Hb 5:13; Pol 9:1 (s. also Epict., Fgm. Stob. 26; when a man is excited by the λόγος in meetings, he should give expression to τὰ τῆς δικαιοσύνης λόγια). πάσχειν διὰ δ. 1 Pt 3:14. ἄγγελος τῆς δ. Hm 6, 2, 1; 3; 8; 10. ῥήματα δ. 8:9. 10, 1, 5; Dg 10:8; Pol 2:3; 3:1; ἐντολὴ δ. commandment of upr. Pol 3:3; 9:1.—Mt 6:33 of the kind of δ. God expects (on δ. as characteristic required by God acc. to Jewish perspective s. Bousset, Rel.³ 387ff; 379ff; 423; cp. KFahlgren, Sẹdāḳā, nahestehende u. entgegengesetzte Begriffe im Alten Testament, diss. Uppsala ’32.—S. Diog. L. 3, 83 on Plato’s view of δικαιοσύνη περὶ θεούς or δ. πρὸς τοὺς θεούς=performance of prescribed duties toward gods; s. also ref. to 3, 79 at 1b above). Christ’s δ. Dg 9:3, 5. διαλέγεσθαι περὶ δ. Ac 24:25. Opp. ἀδικία (Hippol., Ref. 4, 43, 12; Did., Gen. 20, 27) 2 Cl 19:2; Dg 9:1. As ἀρετή Hm 1:2; Hs 6, 1, 4; 8, 10, 3. Opp. ἀνομία 2 Cor 6:14; cp. 2 Cor. 11:15 (ironical); Hb 1:9 (Ps 44:8); ἁμαρτία, which is the dominating power before δ. θεοῦ comes into play Ro 6:16, 18–20; cp. 1 Pt 2:24. ἐργάζεσθαι δ. (Ps 14:2) do what is right Ac 10:35; accomplish righteousness Js 1:20 (W-S. §30, 7g); Hv 2, 2, 7; 2, 3, 3; m 5, 1, 1; 12, 3, 1; 12, 6, 2; Hs 9, 13, 7. Also ἔργον δικαιοσύνης ἐργάζεσθαι 1 Cl 33:8. Opp. οὐδὲν ἐργάζεσθαι τῇ δ. Hs 5, 1, 4; ποιεῖν (τὴν) δ. (2 Km 8:15; Ps 105:3; Is 56:1; 58:2; 1 Macc 14:35 al.) do what is right 1J 2:29; 3:7, 10; Rv 22:11; 2 Cl 4:2; 11:7. Also πράσσειν τὴν δ. 2 Cl 19:3; διώκειν τὴν δ. (cp. Sir 27:8 διώκ. τὸ δίκαιον) seek to attain/achieve upr. Ro 9:30; 1 Ti 6:11; 2 Ti 2:22; 2 Cl 18:2; δ. ἀσκεῖν Hm 8:10. ὁδὸς (τῆς) δ. (ὁδός 3ab) Mt 21:32; 2 Pt 2:21; B 1:4; 5:4. προπορεύσεται ἔμπροσθεν σου ἡ δ. 3:4 (Is 58:8); cp. 4:12. κατορθοῦσθαι τὰς ὁδοὺς ἐν δ. walk uprightly Hv 2, 2, 6; τῇ δ. ζήσωμεν live uprightly 1 Pt 2:24. πύλη δ. gate of upr. 1 Cl 48:2 (Ps 117:19), cp. vs. 4. ἐν οἷς δ. κατοικεῖ (cp. Is 32:16) in which righteousness dwells 2 Pt 3:13. Of Christ’s body δικαιοσύνης ναο͂ς AcPlCor 2:17. παιδεία ἡ ἐν δ. training in uprightness 2 Ti 3:16. ἔργα τὰ ἐν δ. righteous deeds Tit 3:5. λαμπρότης ἐν δ. rejoicing in uprightness 1 Cl 35:2; ἐχθρὸς πάσης δ. enemy of every kind of upr. Ac 13:10. W. ὁσιότης (Wsd 9:3): holiness and upr. (as the relig. and moral side of conduct; cp. 1QS 1:5; 8:2; 11:9–15; 1QH 4:30f) Lk 1:75 (λατρεύειν ἐν δ. as Josh 24:14); Eph 4:24; 1 Cl 48:4. W. πίστις (OGI 438, 8; 1 Macc 14:35; Just., D. 110, 3) Pol 9:2; cp. 2 Pt 1:1. With εἰρήνη (Is 39:8; 48:18) and χαρά Ro 14:17; cp. 1 Cl 3:4; Hb 7:2 (but s. 1a, above). W. ἀλήθεια (Is 45:19; 48:1) Eph 5:9; 1 Cl 31:2; 62:2; Hs 9, 25, 2. W. ἀγάπη 2 Cl 12:1. W. ἀγαθωσύνη Eph 5:9. W. ἁγνεία Hs 9, 16, 7. W. γνῶσις κυρίου (cp. Pr 16:8) D 11:2. ὅπλα (τῆς) δ. tools or weapons of uprightness Ro 6:13; 2 Cor 6:7; Pol 4:1; θῶραξ τῆς δ. (Is 59:17; Wsd 5:18) breastplate of upr. Eph 6:14. τέκνα δικαιοσύνης (opp. ὀργῆς) AcPlCor 2:19. διάκονοι δικαιοσύνης servants of upr. 2 Cor 11:15; Pol 5:2; μισθός δ. D 5:2; B 20:2; μέρος δ. portion in (eternal salvation) which is meant for righteousness ApPt Rainer 6; καρπὸς δικαιοσύνης (Pr 3:9; 11:30; 13:2) produce of uprightness (ApcSed 12:5) Phil 1:11; Hb 12:11; Js 3:18; Hs 9, 19, 2; GJs 6:3. ὁ τῆς δ. στέφανος the crown of upr. (w. which the upright are adorned; cp. TestLevi 8:2; Rtzst., Mysterienrel.³ 258; a common theme in honorary ins recognizing distinguished public service, s. indexes SIG, OGI and other ins corpora; Danker, Benefactor 345–47; s. also the boast of Augustus, s.v. δίκαιος 1aα) 2 Ti 4:8; cp. ἡ τ. δικαιοσύνης δόξα the glory of upr. ending of Mk in the Freer ms. ln. 11f. Described as a characteristic to be taught and learned, because it depends on a knowledge of God’s will: κῆρυξ δ. preacher of upr. 2 Pt 2:5 (cp. Ar. 15:2 τῇ δ. τοῦ κηρύγματος). διδάσκειν δ. teach upr. (of Paul) 1 Cl 5:7. μέρος τι ἐκ τῆς δ. a portion of uprightness Hv 3, 1, 6; cp. 3, 6, 4; δ. μεγάλην ἐργάζεσθαι m 8:2.—ἐλέγχειν περὶ δικαιοσύνης convict w. regard to uprightness (of Jesus) J 16:8, 10 (s. WHatch, HTR 14, 1921, 103–5; HWindisch: Jülicher Festschr. 1927, 119f; HTribble, Rev. and Expos. 32, ’37, 269–80; BLindars, BRigaux Festschr., ’70, 275–85).

ⓑ of specific action righteousness in the sense of fulfilling divine expectation not specifically expressed in ordinances (Orig., C. Cels. 7, 18, 39; Did., Gen. 188, 27: οἱ κατὰ δ. ζῶντες) Mt 3:15=ISm 1:1; of a superior type Mt 5:20 (s. JMoffatt, ET 13, 1902, 201–6, OOlevieri, Biblica 5, 1924, 201ff; Betz, SM 190f); not to win plaudits 6:1. To please outsiders as well as oneself 2 Cl 13:1. W. characteristic restriction of mng. mercy, charitableness (cp. Tob 12:9) of God, whose concern for the poor 2 Cor 9:9 (Ps 111:9) is exemplary for the recipients of the letter vs. 10; participation in such activity belongs, according to Mt 6:1f (cp. δίκαιος 1:19: Joseph combines justice and mercy), to the practice of piety (on the development of the word’s mng. in this direction s. Bousset, Rel.³ 380). Pl. (B-D-F §142; W-S. §27, 4d; Rob. 408 δικαιοσύναι righteous deeds (Ezk 3:20; 33:13; Da 9:18) 2 Cl 6:9. δικαιοσύναι righteous deeds (Ezk 3:20; 33:13; Da 9:18; TestAbr A 12 p. 91, 12 [Stone p. 30]) 2 Cl 6:9. ἀρετὴ δικαιοσύνης Hm 1:2; Hs 6, 1, 4; cp. 8, 10, 3.

ⓒ uprightness as determined by divine/legal standards δ. θεοῦ upr. that meets God’s standard Js 1:20 (W-S. 30, §7g).—Ro 10:5; Gal 2:21; 3:21; Phil 3:6; 3:9.—ASchmitt, Δικαιοσύνη θεοῦ: JGeffcken Festschr. ’31, 111–31; FHellegers, D. Gerechtigkeit Gottes im Rö., diss. Tüb. ’39; AOepke, TLZ 78, ’53, 257–64.—Dodd 42–59; ADescamps, Studia Hellenistica, ’48, 69–92.—S. also JRopes, Righteousness in the OT and in St. Paul: JBL 22, 1903, 211ff; JGerretsen, Rechtvaardigmaking bij Pls 1905; GottfrKittel, StKr 80, 1907, 217–33; ETobac, Le problème de la Justification dans S. Paul 1908; EDobschütz, Über d. paul. Rechtfertigungslehre: StKr 85, 1912, 38–87; GWetter, D. Vergeltungsged. b. Pls 1912, 161ff; BWestcott, St. Paul and Justification 1913; WMacholz, StKr 88, 1915, 29ff; EBurton ICC, Gal. 1921, 460–74; WMichaelis, Rechtf. aus Glauben b. Pls: Deissmann Festschr. 1927, 116–38; ELohmeyer, Grundlagen d. paul. Theologie 1929, 52ff; HBraun, Gerichtsged. u. Rechtfertigungslehre b. Pls. 1930; OZänker, Δικαιοσύνη θεοῦ b. Pls: ZST 9, ’32, 398–420; FFilson, St. P.’s Conception of Recompense ’31; WGrundmann, ZNW 32, ’33, 52–65; H-DWendland, D. Mitte der paul. Botschaft ’35; RGyllenberg, D. paul. Rechtfertigungslehre u. das AT: Studia Theologica (Riga) I ’35, 35–52; HJager, Rechtvaardiging en zekerheid des geloofs (Ro 1:16f; 3:21–5:11) ’39; HHofer, D. Rechtfertigungsverk. des Pls nach neuerer Forschg. ’40; VTaylor, Forgiveness and Reconciliation ’41; RBultmann, Theologie des NT ’48, 266–80, Eng. tr. KGrobel ’51, I 270–85; SSchulz, ZTK 56, ’59, 155–85 (Qumran and Paul); CMüller, FRL 86, ’64 (Ro 9–11); JBecker, Das Heil Gottes, ’64; PStuhlmacher, Gerechtigkeit Gottes b. Paulus, ’65; JReumann, Int 20, ’66, 432–52 (Ro 3:21–31); HBraun, Qumran II, ’66, 165–80; JZiesler, The Mng. of Righteousness in Paul, ’72; ESanders, Paul and Palestinian Judaism, ’77 (s. index 625; appendix by MBrauch 523–42 rev. of discussions in Germany); SWilliams, JBL 99, ’80, 241–90.—CPerella, De justificatione sec. Hb: Biblica 14, ’33, 1–21; 150–69. S. also the lit. on πίστις and ἁμαρτία.—On the whole word s. RAC X 233–360; AKöberle, Rechtfertigung u. Heiligung 1930; EDNT I 325–30.—DELG s.v. δίκη. M-M. EDNT.TW. Sv.

ἀνεμέσητος

not incurring the wrath of God: adverbial comp

ἀνεμέσητος

not incurring the wrath of God: masc acc comp sg

ἀνεμέσητος

not incurring the wrath of God: neut nom /voc /acc comp sg

ἀνεμέσητος

not incurring the wrath of God: adverbial comp

ἀνεμέσητος

not incurring the wrath of God: masc acc comp sg

ἀνεμέσητος

not incurring the wrath of God: neut nom /voc /acc comp sg

θεομηνίᾱ, θεομηνία

wrath of God: fem nom /voc /acc dual

θεομηνίᾱ, θεομηνία

wrath of God: fem nom /voc sg (attic doric aeolic)

θεομηνίᾱͅ, θεομηνία

wrath of God: fem dat sg (attic doric aeolic)