Lexical Summary thumos: Wrath, anger, passion, fierceness, indignation Original Word: θυμός Strong's Exhaustive Concordance fierceness, indignation, wrath. From thuo; passion (as if breathing hard) -- fierceness, indignation, wrath. Compare psuche. see GREEK thuo see GREEK psuche HELPS Word-studies 2372 thymós (from thyō, "rush along, getting heated up, breathing violently," cf. J. Thayer) – properly, passion-driven behavior, i.e. actions emerging out of strong impulses (intense emotion). When 2372 /thymós ("expressed passion") is used of people it indicates rage (personal venting of anger, worth). This flaw is completely absent of the Lord expressing (inspiring) intense anger. Accordingly, 2372 (thymós) is used of God's perfect, holy wrath in Revelation (Rev 14:10,19,15:1, etc.). This anger is directed against sin with intense opposition and without sin. [Only the Lord exercises righteous wrath, so we must depend solely on Him as we experience (express) anger.] NAS Exhaustive Concordance Word Originfrom the same as thuella Definition passion NASB Translation angry tempers (1), fierce (2), indignation (1), outbursts of anger (1), passion (2), rage (2), wrath (9). Thayer's Greek Lexicon STRONGS NT 2372: θυμόςθυμός, θυμοῦ, ὁ (from θύω to rush along or on, be in a heat, breathe violently; hence, Plato correctly says, Cratyl., p. 419 e., θυμός ἀπό τῆς θυσεως καί ζεσεως τῆς ψυχῆς; accordingly it signifies both the spirit panting as it were in the body, and the rage with which the man pants and swells) (from Homer down), the Sept. often for אַף anger, and חֵמָהexcandescentia; also for חָרוןaestus. In the N. T.: 1. passion, angry heat (excandescentia, Cicero, Tusc. 4, 9, 21), anger forthwith boiling up and soon subsiding again (ὀργή, on the other hand, denotes indignation which has arisen gradually and become more settled; (cf. (Plato) deff. 415 e. θυμός. ὁρμή βίαιος ἄνευ λογισμοῦ. νόσος τάξεως ψυχῆς ἀλογιστου. ὀργή. παράκλησις τοῦ θυμικου εἰς τό τιμωρεῖσθαι, Gregory of Nazianzus, carm. 34 θυμός μέν ἐστιν ἀθρως ζεσις φρενος, ὀργή δέ θυμός ἐμμένων, Hermas, mand. 5, 2, 4 [ET] ἐκ δέ τῆς πικρίας θυμός, ἐκ δέ τοῦ θυμοῦ ὀργή; cf. Aristotle, rhet. 2, 2, 1 and Cope's note); hence, we read in Sir. 48:10 κοπάσαι ὀργήν πρό θυμοῦ, before it glows and bursts forth; (see further, on the distinction between the two words, Trench, § xxxvii., and especially Schmidt vol. iii., chapter 142)): Luke 4:28; Acts 19:28; Ephesians 4:31; Colossians 3:8; Hebrews 11:27; ὁ θυμοῦ τοῦ Θεοῦ, Revelation 14:19; Revelation 15:1, 7; Revelation 16:1; ἔχειν θυμόν, to be in a passion, Revelation 12:12 (Aelian v. h. 1, 14); ὀργή καί θυμός (as the Sept. Micah 5:15; Isocrates, p. 249 c.; Herodian, 8, 4, 1; others): Romans 2:8 (Rec. in the inverse order; so Deuteronomy 9:19; Deuteronomy 29:23, 28 (cf. Trench, as above)); plural θυμοί impulses and outbursts of anger (Winers Grammar, 176 (166); Buttmann, 77 (67)): 2 Corinthians 12:20; Galatians 5:20 (2 Macc. 4:25, 38 2Macc. 9:7 2Macc. 10:35 2Macc. 14:45; 4 Macc. 18:20; Wis. 10:3; Sophocles Aj. 718 (where see Lob.); Plato, Protag., p. 323 e.; (Phileb., p. 40 e.; Aristotle, rhet. 2, 13, 13); Polybius 3, 10, 5; Diodorus 13, 28; Josephus, b. j. 4, 5, 2; Plutarch, Cor. 1; others). 2. glow, ardor: ὁ οἶνος τοῦ θυμοῦ (see οἶνος, b.) the wine of passion, inflaming wine, German Glutwein (which either drives the drinker mad or kills him with its deadly heat; cf. Isaiah 51:17, 22; Jeremiah 32:1 Strong’s Greek 2372, θυμός, depicts intense, heated emotion that issues in action—ranging from sudden human outbursts to the measured, settled indignation of God. While English versions alternate between “wrath,” “anger,” “rage,” or “passion,” the word consistently signals an inward ferment that soon finds expression. It appears eighteen times in the New Testament, with two broad spheres of use: (1) sinful, flesh-driven passion in mankind, and (2) righteous, judicial wrath in God’s dealings with evil. Human θυμός: Works of the Flesh Paul twice names θυμός among “works of the flesh,” placing it in catalogues of sins that fracture fellowship and invite divine judgment. • Galatians 5:20 — “idolatry and sorcery; hatred, strife, jealousy, rage, rivalries…”. In Colossians 3:8 and Ephesians 4:31 believers are commanded to “put away” or “remove” θυμός. The assumed possibility of its presence in Christian hearts underscores the ongoing battle against indwelling sin. Pastoral counsel therefore stresses Spirit-empowered self-control, quick repentance, and restoration of relationships (James 1:19-20; although James uses ὀργή, the principle applies). Apostolic Warning: θυμός and Final Judgment Romans 2:8 folds θυμός into the final recompense on unrepentant sinners: “there will be wrath and anger”. Here Paul partners θυμός with ὀργή to articulate the complete response of God against those who “reject the truth.” Divine wrath is neither capricious nor explosive; it is the holy reaction of a just God toward persistent rebellion. The θυμός of God in Revelation Twelve of the eighteen appearances occur in Revelation, where the term concentrates in eschatological scenes. • Revelation 14:8 announces Babylon’s collapse: “She who made all nations drink the wine of the passion of her sexual immorality.” John’s vision borrows the prophetic language of Isaiah, Jeremiah, and Psalms where divine wrath is likened to intoxicating wine. The Apocalypse intensifies this motif, assuring persecuted saints that God’s righteous passion will vindicate them and purge evil from creation. Distinguishing θυμός from ὀργή Though often translated by the same English words, θυμός typically conveys the emotional heat; ὀργή emphasizes the settled resolve. Revelation 14:10 couples the terms (“the wine of God’s wrath… the cup of His anger”) to portray both aspects—fervent indignation and fixed purpose—within the single reality of divine judgment. In pastoral application the distinction warns against two dangers: explosive outbursts (θυμός) and seething resentment (ὀργή), both contrary to Christlike character. Faith’s Triumph over θυμός Hebrews 11:27 credits Moses: “By faith he left Egypt, not fearing the king’s anger; he persevered because he saw Him who is invisible.” Human wrath could not deter obedience born of an eternal perspective. The verse encourages believers facing hostile powers; God-centered faith steadies the heart when earthly thrones rage. Historical and Ministry Significance Early Christian writers used θυμός to describe both pagan persecution and internal church disputes, echoing New Testament admonitions. Athanasius urged bishops to subdue θυμός lest doctrinal debate become personal hostility. John Chrysostom identified unchecked passion as a greater enemy than Roman swords. In pastoral ministry today, passages containing θυμός guide: 1. Conflict resolution—exposing the heart issues beneath fractured relationships. Practical Exhortations • Submit to the Spirit (Galatians 5:16-24) so that θυμός is crucified with the flesh. Conclusion Strong’s 2372 traces a thread from the simmering quarrels of Corinth to the cosmic judgments of Revelation. It exposes the peril of human self-will and reveals the holy ardor with which God will finally set all things right. Recognizing both facets shapes holy living now and fuels unwavering expectancy for the day when “His judgments are true and just” will resound across a renewed creation. Englishman's Concordance Luke 4:28 N-GMSGRK: ἐπλήσθησαν πάντες θυμοῦ ἐν τῇ NAS: were filled with rage as they heard KJV: these things, were filled with wrath, INT: were filled all with anger in the Acts 19:28 N-GMS Romans 2:8 N-NMS 2 Corinthians 12:20 N-NMP Galatians 5:20 N-NMP Ephesians 4:31 N-NMS Colossians 3:8 N-AMS Hebrews 11:27 N-AMS Revelation 12:12 N-AMS Revelation 14:8 N-GMS Revelation 14:10 N-GMS Revelation 14:19 N-GMS Revelation 15:1 N-NMS Revelation 15:7 N-GMS Revelation 16:1 N-GMS Revelation 16:19 N-GMS Revelation 18:3 N-GMS Revelation 19:15 N-GMS Strong's Greek 2372 |
    |