Anger

For the LORD your God, who is among you, is a jealous God. Otherwise the anger of the LORD your God will be kindled against you, and He will wipe you off the face of the earth.

or if in hostility he strikes him with his hand and he dies, the one who struck him must surely be put to death; he is a murderer. When the avenger of blood finds the murderer, he is to kill him.

‘The LORD is slow to anger and abounding in loving devotion, forgiving iniquity and transgression. Yet He will by no means leave the guilty unpunished; He will visit the iniquity of the fathers upon their children to the third and fourth generation.’

Who knows the power of Your anger? Your wrath matches the fear You are due.

He who is slow to anger is better than a warrior, and he who controls his temper is greater than one who captures a city.

Therefore the anger of the LORD burns against His people; His hand is raised against them to strike them down. The mountains quake, and the corpses lay like refuse in the streets. Despite all this, His anger is not turned away; His hand is still upraised.

“Be angry, yet do not sin.” Do not let the sun set upon your anger,

for man’s anger does not bring about the righteousness that God desires.

idolatry and sorcery; hatred, discord, jealousy, and rage; rivalries, divisions, factions,

The Gemara asks: And is there anger before the Holy One, Blessed be He? Can we speak of God using terms like anger? The Gemara answers: Yes, as it was taught in a baraita, God becomes angry, as it is stated: “God vindicates the righteous, God is furious every day” (Psalms 7:12).

The Gemara answers: It is only necessary to discuss this in a case where one does so to instill fear in the members of his household. In order to show them that he is very angry, he tears and breaks objects even though he is not that angry. In that case he maintains control of himself and is not in danger of succumbing to the evil inclination. It is like the incident where Rav Yehuda sought to display his anger and he pulled threads off his garment. Rav Aḥa bar Ya’akov smashed broken vessels, Rav Sheshet threw small fish on his maidservant’s head, and Rabbi Abba broke the lid of a jug. All of these Sages caused minimal damage in creating the impression that they were angry.

has managed to acquire only anger [ragzanuta], i.e., nothing beneficial comes through anger; in the end he is left with nothing but the anger itself. And a good person is given the fruit of his actions to taste. And with regard to any person who does not engage in the study of Bible, nor the study of Mishna, nor the desired mode of behavior, one should vow to not derive benefit from him, and one should have no contact with him, as it is stated: “Nor sat in the seat of the scornful” (Psalms 1:1). The seat of this person is certainly the seat of the scornful, as he is engaged in nothing but idle matters.

Evil is that for which they sell their souls: that they should disbelieve in that which Allah hath revealed, grudging that Allah should reveal of His bounty unto whom He will of His slaves. They have incurred anger upon anger. For disbelievers is a shameful doom

And He will remove the anger of their hearts. Allah relenteth toward whom He will. Allah is Knower, Wise

And when some hurt toucheth man, he crieth unto his Lord, turning unto Him (repentant). Then, when He granteth him a boon from Him he forgetteth that for which he cried unto Him before, and setteth up rivals to Allah that he may beguile (men) from his way. Say (O Muhammad, unto such an one): Take pleasure in thy disbelief a while. Lo! thou art of the owners of the Fire

Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger Narrated Sulaiman bin Sarad: Two men abused each other in front of the Prophet (ﷺ) while we were sitting with him. One of the two abused his companion furiously and his face became red. The Prophet (ﷺ) said, "I know a word (sentence) the saying of which will cause him to relax if this man says it. Only if he said, "I seek refuge with Allah from Satan, the outcast.' " So they said to that (furious) man, 'Don't you hear what the Prophet (ﷺ) is saying?" He said, "I am not mad Narrated Abu Huraira: A man said to the Prophet (ﷺ) , "Advise me! "The Prophet (ﷺ) said, "Do not become angry and furious." The man asked (the same) again and again, and the Prophet (ﷺ) said in each case, "Do not become angry and furious

Narrated Sulaiman bin Surad: While I was sitting in the company of the Prophet, two men abused each other and the face of one of them became red with anger, and his jugular veins swelled (i.e. he became furious). On that the Prophet said, "I know a word, the saying of which will cause him to relax, if he does say it. If he says: 'I seek Refuge with Allah from Satan.' then all his anger will go away." Somebody said to him, "The Prophet has said, 'Seek refuge with Allah from Satan."' The angry man said, "Am I mad?

Narrated ʿAbdullah: Once the Prophet (ﷺ) distributed something (among his followers. A man said, "This distribution has not been done (with justice) seeking Allah's Countenance." I went to the Prophet (ﷺ) and told him (of that). He became so angry that I saw the signs of anger on his face. Then he said, "May Allah bestow His Mercy on Moses, for he was harmed more (in a worse manner) than this; yet he endured patiently

When a person dwells on the objects of sense, they create an attraction for them; this attraction develops into desire, and desire breeds anger. Anger induces delusion; delusion leads to loss of memory; loss of memory results in the shattering of reason; and the destruction of reason leads to destruction.

The Self of one who is self-controlled and has attained peace is equally unmoved by heat or cold, pleasure or pain, honor or dishonor.

O Arjuna! Your duty binds you. It has arisen from your own nature, and that which you do not desire to do in your delusion, you will do that very thing. You are helpless.

The Self is subtler than the subtle, greater than the great; It dwells in the heart of each living being. He who is free from desire and free from grief, with mind and senses tranquil, beholds the glory of the Atman.

Nachiketas said: May Gautama, my father, be free from anxious thought (about me). May he lose all anger (towards me) and be pacified in heart. May he know and welcome me when I am sent back by thee. This, O Death, is the first of the three boons I choose.

A wise man should control speech by mind, mind by intellect, intellect by the great Atman, and that by the Peaceful One (the Paramatman or Supreme Self).

Give up anger, get rid of conceit, and escape every fetter. Sufferings don’t befall one who has nothing, not clinging to name and form. When anger surges like a lurching chariot, keep it in check. That’s what I call a charioteer; others just hold the reins.

Guard against ill-tempered deeds, be restrained in body. Giving up bad bodily conduct, conduct yourself well in body. Guard against ill-tempered words, be restrained in speech. Giving up bad verbal conduct, conduct yourself well in speech. Guard against ill-tempered thoughts, be restrained in mind. Giving up bad mental conduct, conduct yourself well in mind.

Abuse, killing, caging: they endure these without anger. Patience is their powerful army: that’s who I declare a brahmin.

“Whence anger for one free of anger, tamed, living justly, freed by right knowledge, peaceful and unaffected? When you get angry at an angry person you just make things worse for yourself. When you don’t get angry at an angry person you win a battle hard to win. When you know that the other is angry, you act for the good of both yourself and the other if you’re mindful and stay calm.

Anger creates harm; anger upsets the mind. That person doesn’t recognize the danger that arises within. An angry person doesn’t know the good. An angry person doesn’t see the truth. When a person is beset by anger, only blind darkness is left. An angry person destroys with ease what was hard to build. Afterwards, when the anger is spent, they’re tormented as if burnt by fire.

Once upon a time, mendicants, Sakka, lord of gods, guiding the gods of the thirty-three, spoke this verse: ‘Control your anger; don’t let friendships decay. Don’t blame the blameless, and don’t backbite. For anger crushes bad people like a mountain.’”

O anger, you are the root of conflict; compassion never rises up in you. You take the corrupt, sinful beings in your power, and make them dance like monkeys. Associating with you, mortals are debased and punished by the Messenger of Death in so many ways. O Destroyer of the pains of the poor, O Merciful God, Nanak prays for You to protect all begins from such anger. ||47||

Sexual desire is the window, pain and pleasure are the gate-keepers, virtue and sin are the gates. Anger is the great supreme commander, full of argument and strife, and the mind is the rebel king there. ||2|| Their armor is the pleasure of tastes and flavors, their helmets are worldly attachments; they take aim with their bows of corrupt intellect. The greed that fills their hearts is the arrow; with these things, their fortress is impregnable. ||3||

Anger is the outcaste which hides within his body; he is in the utter darkness of ignorance, and he does not understand. ||3|| Afflicted by doubt, the shutters are shut tight; he cannot go to God's Court. ||4|| The mortal is bound and gagged by hope and fear; he cannot find the Mansion of the Lord's Presence, and so he wanders around like a stranger. ||5||

He whose boldness appears in his daring (to do wrong, in defiance of the laws) is put to death; he whose boldness appears in his not daring (to do so) lives on. Of these two cases the one appears to be advantageous, and the other to be injurious. But When Heaven’s anger smites a man, / Who the cause shall truly scan? On this account the sage feels a difficulty (as to what to do in the former case). It is the way of Heaven not to strive, and yet it skilfully overcomes; not to speak, and yet it is skilful in (obtaining) a reply; does not call, and yet men come to it of themselves. Its demonstrations are quiet, and yet its plans are skilful and effective. The meshes of the net of Heaven are large; far apart, but letting nothing escape.

When a reconciliation is effected (between two parties) after a great animosity, there is sure to be a grudge remaining (in the mind of the one who was wrong). And how can this be beneficial (to the other)? Therefore (to guard against this), the sage keeps the left-hand portion of the record of the engagement, and does not insist on the (speedy) fulfilment of it by the other party. (So), he who has the attributes (of the Tao) regards (only) the conditions of the engagement, while he who has not those attributes regards only the conditions favourable to himself. In the Way of Heaven, there is no partiality of love; it is always on the side of the good man.

When the people do not fear what they ought to fear, that which is their great dread will come on them. Let them not thoughtlessly indulge themselves in their ordinary life; let them not act as if weary of what that life depends on. It is by avoiding such indulgence that such weariness does not arise. Therefore the sage knows (these things) of himself, but does not parade (his knowledge); loves, but does not (appear to set a) value on, himself. And thus he puts the latter alternative away and makes choice of the former.