Psalms 37:8

37:8 Do not be angry and frustrated! ¹ 

Do not fret! That only leads to trouble!

Proverbs 17:14

17:14 Starting a quarrel ²  is like letting out water; ³ 

stop it before strife breaks out! ⁴ 

Proverbs 19:19

19:19 A person with great anger bears the penalty, ⁵ 

but if you deliver him from it once, you will have to do it again. ⁶ 

Proverbs 29:22

29:22 An angry person ⁷  stirs up dissension,

and a wrathful person ⁸  is abounding in transgression. ⁹ 

Matthew 5:22

5:22 But I say to you that anyone who is angry with a brother ¹⁰  will be subjected to judgment. And whoever insults ¹¹  a brother will be brought before ¹²  the council, ¹³  and whoever says ‘Fool’ ¹⁴  will be sent ¹⁵  to fiery hell. ¹⁶ 

Romans 13:13

13:13 Let us live decently as in the daytime, not in carousing and drunkenness, not in sexual immorality and sensuality, not in discord and jealousy.

Romans 13:1

Submission to Civil Government

13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, ¹⁷  and the authorities that exist have been instituted by God.

Colossians 3:3

3:3 for you have died and your life is hidden with Christ in God.

Colossians 3:2

3:2 Keep thinking about things above, not things on the earth,

Colossians 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ¹⁸  whether things on earth or things in heaven.

Galatians 5:15

5:15 However, if you continually bite and devour one another, ¹⁹  beware that you are not consumed ²⁰  by one another.

Galatians 5:20

5:20 idolatry, sorcery, ²¹  hostilities, ²²  strife, ²³  jealousy, outbursts of anger, selfish rivalries, dissensions, ²⁴  factions,

Galatians 5:26

5:26 Let us not become conceited, ²⁵  provoking ²⁶  one another, being jealous ²⁷  of one another.

Ephesians 4:26

4:26 Be angry and do not sin; ²⁸  do not let the sun go down on the cause of your anger. ²⁹ 

Ephesians 4:31-32

4:31 You must put away every kind of bitterness, anger, wrath, quarreling, and evil, slanderous talk. 4:32 Instead, ³⁰  be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you. ³¹ 

Ephesians 4:2

4:2 with all humility and gentleness, ³²  with patience, bearing with ³³  one another in love,

Ephesians 2:1

New Life Individually

2:1 And although you were ³⁴  dead ³⁵  in your transgressions and sins,

Ephesians 2:1

New Life Individually

2:1 And although you were ³⁶  dead ³⁷  in your transgressions and sins,

James 1:20

1:20 For human ³⁸  anger does not accomplish God’s righteousness. ³⁹ 

James 3:14-16

3:14 But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. 3:15 Such ⁴⁰  wisdom does not come ⁴¹  from above but is earthly, natural, ⁴²  demonic. 3:16 For where there is jealousy and selfishness, there is disorder and every evil practice.

[37:8]  ¹ tn Heb “Refrain from anger! Abandon rage!”

[17:14]  ² tn Heb “the beginning of a quarrel”; TEV, CEV “The start of an argument.”

[17:14]  ³ 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]  ⁴ 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.”

[19:19]  ⁵ 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]  ⁶ 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).

[29:22]  ⁷ tn Heb “a man of anger.” Here “anger” is an attributive (“an angry man”). This expression describes one given to or characterized by anger, not merely temporarily angry. The same is true of the next description.

[29:22]  ⁸ tn Heb “possessor of wrath.” Here “wrath” is an attributive (cf. ASV “a wrathful man”; KJV “a furious man”).

[29:22]  ⁹ tn Heb “an abundance of transgression.” The phrase means “abounding in transgression” (BDB 913 s.v. רַב 1.d]). Not only does the angry person stir up dissension, but he also frequently causes sin in himself and in others (e.g., 14:17, 29; 15:18; 16:32; 22:24).

[5:22]  ¹⁰ 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]  ¹¹ tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”

[5:22]  ¹² tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ¹³ tn Grk “the Sanhedrin.”

[5:22]  ¹⁴ 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]  ¹⁵ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ¹⁶ tn Grk “the Gehenna of fire.”

[13:1]  ¹⁷ tn Grk “by God.”

[1:20]  ¹⁸ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[5:15]  ¹⁹ tn That is, “if you are harming and exploiting one another.” Paul’s metaphors are retained in most modern translations, but it is possible to see the meanings of δάκνω and κατεσθίω (daknw and katesqiw, L&N 20.26 and 88.145) as figurative extensions of the literal meanings of these terms and to translate them accordingly. The present tenses here are translated as customary presents (“continually…”).

[5:15]  ²⁰ tn Or “destroyed.”

[5:20]  ²¹ tn Or “witchcraft.”

[5:20]  ²² tn Or “enmities,” “[acts of] hatred.”

[5:20]  ²³ tn Or “discord” (L&N 39.22).

[5:20]  ²⁴ tn Or “discord(s)” (L&N 39.13).

[5:26]  ²⁵ tn Or “falsely proud.”

[5:26]  ²⁶ tn Or “irritating.” BDAG 871 s.v. προκαλέω has “provoke, challenge τινά someone.”

[5:26]  ²⁷ tn Or “another, envying one another.”

[4:26]  ²⁸ 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]  ²⁹ 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.

[4:32]  ³⁰ tc ‡ Although most witnesses have either δέ (de; Ì⁴⁹ א A D² Ψ 33 1739^mg Ï lat) or οὖν (oun; D* F G 1175) here, a few important mss lack a conjunction (Ì⁴⁶ B 0278 6 1739* 1881). If either conjunction were originally in the text, it is difficult to explain how the asyndetic construction could have arisen (although the dropping of δέ could have occurred via homoioteleuton). Further, although Hellenistic Greek rarely joined sentences without a conjunction, such does occur in the corpus Paulinum on occasion, especially to underscore a somber point. “Instead” has been supplied in the translation because of stylistic requirements, not textual basis. NA²⁷ places δέ in brackets, indicating some doubt as to its authenticity.

[4:32]  ³¹ tn Or “forgiving.”

[4:2]  ³² tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).

[4:2]  ³³ tn Or “putting up with”; or “forbearing.”

[2:1]  ³⁴ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ³⁵ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[2:1]  ³⁶ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ³⁷ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[1:20]  ³⁸ tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).

[1:20]  ³⁹ sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).

[3:15]  ⁴⁰ tn Grk “This.”

[3:15]  ⁴¹ tn Grk “come down”; “descend.”

[3:15]  ⁴² tn Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44-46; Jude 19.