Anger

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

Page 342 of 447 · 20 per page

• From Lady Chatterley's Lover (1928)

  "But really? I want my wife, and I see no reason for letting her go. If she likes to bear a child under my roof, she is welcome, and the child is welcome: provided that the decency and order of life is preserved. Do you mean to tell me that Duncan Forbes has a greater hold over you? I don't believe it." There was a pause. "But don't you see," said Connie. "I _must_ go away from you, and I _must_ live with the man I love." "No, I don't see it! I don't give tuppence for your love, nor for the man you love. I don't believe in that sort of cant." "But you see, I do." "Do you? My dear Madam, you are too intelligent, I assure you, to believe in your own love for Duncan Forbes. Believe me, even now you really care more for me. So why should I give in to such nonsense!" She felt he was right there. And she felt she could keep silent no longer. "Because it isn't Duncan that I _do_ love," she said, looking up at him. "We only said it was Duncan, to spare your feelings." "To spare my feelings?" "Yes! Because who I really love, and it'll make you hate me, is Mr. Mellors, who was our gamekeeper here." If he could have sprung out of his chair, he would have done so. His face went yellow, and his eyes bulged with disaster as he glared at her. Then he dropped back in the chair, gasping and looking up at the ceiling. At length he sat up. "Do you mean to say you're telling me the truth?" he asked, looking gruesome. "Yes! You know I am." "And when did you begin with him?" "In the spring." He was silent like some beast in a trap. "And it _was_ you, then, in the bedroom at the cottage?" So he had really inwardly known all the time. "Yes!" He still leaned forward in his chair, gazing at her like a cornered beast. "My God, you ought to be wiped off the face of the earth!" "Why?" she ejaculated faintly. But he seemed not to hear her. "That scum! That bumptious lout! That miserable cad! And carrying on with him all the time, while you were here and he was one of my servants! My God, my God, is there any end to the beastly lowness of women!" He was beside himself with rage, as she knew he would be. "And you mean to say you want to have a child to a cad like that?" "Yes! I'm going to." "You're going to! You mean you're sure! How long have you been sure?" "Since June." He was speechless, and the queer blank look of a child came over him again. "You'd wonder," he said at last, "that such beings were ever allowed to be born." "What beings?" she asked.

• From Lady Chatterley's Lover (1928)

  Connie returned to her room, threw her pyjamas on the tossed bed, put on a thin night dress and over that a woolen day dress, put on rubber tennis shoes, and then a light coat. And she was ready. If she met anybody, she was just going out for a few minutes. And in the morning, when she came in again, she would just have been for a little walk in the dew, as she fairly often did before breakfast. For the rest, the only danger was that someone should go into her room during the night. But that was most unlikely: not one chance in a hundred. Betts had not yet locked up. He fastened up the house at ten o'clock, and unfastened it again at seven in the morning. She slipped out silently and unseen. There was a half-moon shining, enough to make a little light in the world, not enough to show her up in her dark-grey coat. She walked quickly across the park, not really in the thrill of the assignation, but with a certain anger and rebellion burning in her heart. It was not the right sort of heart to take to a love-meeting. But _à la guerre comme à la guerre_! CHAPTER XIV When she got near the park gate, she heard the click of the latch. He was there, then, in the darkness of the wood, and had seen her! "You are good and early," he said out of the dark. "Was everything all right?" "Perfectly easy." He shut the gate quietly after her, and made a spot of light on the dark ground, showing the pallid flowers still standing there open in the night. They went on apart, in silence. "Are you sure you didn't hurt yourself this morning with that chair?" she asked. "No, no!" "When you had that pneumonia, what did it do to you?" "Oh, nothing! it left my heart not so strong and the lungs not so elastic. But it always does that." "And you ought not to make violent physical efforts?" "Not often." She plodded on in an angry silence. "Did you hate Clifford?" she said at last. "Hate him, no! I've met too many like him to upset myself hating him. I know beforehand I don't care for his sort, and I let it go at that." "What is his sort?" "Nay, you know better than I do. The sort of youngish gentleman a bit like a lady, and no balls." "What balls?" "Balls! A man's balls!" She pondered this. "But is it a question of that?" she said, a little annoyed. "You say a man's got no brain, when he's a fool: and no heart, when he's mean; and no stomach when he's a funker. And when he's got none of that spunky wild bit of a man in him, you say he's got no balls. When he's sort of tame." She pondered this. "And is Clifford tame?" she asked.

• From Sketch for a Theory of the Emotions (1939)

  Similarly it is easy to understand the fit of anger that seizes me when I can think of nothing more to reply to a mocker. Here anger does not play quite the same part as in the example given by Dembo. My need is to switch the discussion on to another plane. I have not been witty enough, so I become formidable and intimidating. I want to arouse fear. At the same time I make use of inferior alternatives (ersatze) to vanquish my adversary — insults, threats which have to 'do instead of' the shaft of wit I failed to think of; for the abrupt change of attitude that I impose upon myself makes me less exacting about the choice of means. And yet, at the point we have come to, we still feel unsatisfied. The emotional behaviour theory is perfect, but in its purity and perfection we can see its insufficiency. In all the examples we have quoted, the functional part played by emotion is indubitable. But as it stands, it is also incomprehensible. I mean that, for Dembo and the Gestalt psychologists, the passage from the state of seeking to the state of anger is explained as the break-up of one form and the reconstitution of another. And I can understand, if need be, the breakup of the form 'problem without solution'; but how can I admit the appearance of the other form? We must suppose that it presents itself clearly as the substitute for the previous form. It exists only in relation to this. We have, then, a single process — a transformation of form. But I cannot comprehend this transformation without first positing consciousness. Consciousness alone, by its synthetic activity, can break up and reconstitute forms without ceasing. It alone can account for the finality of emotion. Moreover, we have seen that the whole of the description of anger given by Guillaume according to Dembo shows that its aim is to transform the aspect of the world. It serves to 'weaken the barriers between the real and the unreal', to 'destroy the differentiated structure that the problem has imposed upon the world'. Admirable! but as soon as it is a question of positing a relation of the world to the self, we can no longer content ourselves with a psychology of form. It is quite clear that we must have recourse to the consciousness. And besides, is it not to consciousness, after all, that Guillaume is referring when he says that the angry subject 'weakens the barriers that separate the deeper from the more superficial levels of the self? Thus the physiological theory of James has led us, by its own insufficiency, to Janet's theory of behaviour, the latter to the theory of functional emotion in form-psychology, and this refers us at last to the consciousness. That is where we ought to have begun, and it is now high time for us to formulate the real problem.

• From Amplified Holy Bible (2015)

  30 Now Gideon had seventy sons born to him, because he had many wives. 31 And his f concubine who was in Shechem also bore him a son, whom he named Abimelech. 32 Gideon the son of Joash died at a good advanced age and was buried in the tomb of Joash his father in Ophrah of the Abiezrites. 33 Then it came about, as soon as Gideon was dead, that the Israelites again played the prostitute with the Baals, and made Baal-berith their god. 34 And the Israelites did not remember the LORD their God, who had rescued them from the hand of all their enemies on every side; 35 nor did they show kindness to the family of Jerubbaal (that is, Gideon) in return for all the good that he had done for Israel. Judges 9 Abimelech’s Conspiracy 1 N ow Abimelech the son of Jerubbaal (Gideon) went to Shechem to his mother’s relatives, and said to them and to the whole clan of the household of his mother’s father, 2 “Speak now in the hearing of all the leaders of Shechem, ‘Which is better for you, that seventy men, all of the sons of Jerubbaal rule over you, or that one man rule over you?’ Also, remember that I am your own bone and flesh.” 3 So his mother’s relatives spoke all these words concerning him so that all the leaders of Shechem could hear; and their hearts were inclined to follow Abimelech, for they said, “He is our relative.” 4 And they gave him seventy pieces of silver from the house of Baal-berith, with which Abimelech hired worthless and undisciplined men, and they followed (supported) him. 5 Then he went to his father’s house at Ophrah and murdered his brothers the sons of Jerubbaal, seventy men, [in a public execution] on one stone. But Jotham the youngest son of Jerubbaal was left alive , because he had hidden himself. 6 All the men of Shechem and all of a Beth-millo assembled together, and they went and made Abimelech king, by the oak (terebinth) of the pillar (memorial stone) at Shechem. 7 When they told Jotham, he went and stood at the top of Mount Gerizim and shouted to them, “Hear me, O men of Shechem, so that God may hear you.

• From Lady Chatterley's Lover (1928)

  "Then came Bertha Coutts. They'd lived next door to us when I was a little lad, so I knew 'em all right. And they were common. Well, Bertha went away to some place or other in Birmingham; she said, as a lady's companion; everybody else said, as a waitress or something in an hotel. Anyhow, just when I was more than fed up with that other girl, when I was twenty-one, back comes Bertha, with airs and graces and smart clothes and a sort of bloom on her: a sort of sensual bloom that you'd see sometimes on a woman, or on a trolly. Well, I was in a state of murder. I chucked up my job at Butterley because I thought I was a weed, clerking there: and I got on as overhead blacksmith at Tevershall: shoeing horses mostly. It had been my dad's job, and I'd always been with him. It was a job I liked: handling horses: and it came natural to me. So I stopped talking "fine," as they call it, talking proper English, and went back to talking broad. I still read books, at home: but I blacksmithed and had a pony-trap of my own, and was My Lord Duckfoot. My dad left me three hundred pounds when he died. So I took on with Bertha, and I was glad she was common. I wanted her to be common. I wanted to be common myself. Well, I married her, and she wasn't bad. Those other "pure" women had nearly taken all the balls out of me, but she was alright that way. She wanted me, and made no bones about it. And I was as pleased as punch. That was what I wanted: a woman who _wanted_ me to fuck her. So I fucked her like a good un. And I think she despised me a bit, for being so pleased about it, and bringin' her her breakfast in bed sometimes. She sort of let things go, didn't get me a proper dinner when I came home from work, and if I said anything, flew out at me. And I flew back, hammer and tongs. She flung a cup at me and I took her by the scruff of the neck and squeezed the life out of her. That sort of thing! But she treated me with insolence. And she got so's she'd never have me when I wanted her: never. Always put me off, brutal as you like. And then when she'd put me right off, and I didn't want her, she'd come all lovey-dovey, and get me. And I always went. But when I had her, she'd never come-off when I did. Never! She'd just wait. If I kept back for half an hour, she'd keep back longer.

• From The Incendiaries (2018)

  Just who talks with Joel to come up with the dishes? Miles Harris. Who the fuck does he think he is? If we were back in the old country, I’d take him out to the street. We’d settle the question of who’s lying. The kitchen had fallen silent, or what passes for silence in an active kitchen: knife-thuds, rattled pots. Hot oil skittering, the slap of trout hitting steel. The stove’s high ping. Paul, being dishonest, hated to be told he’d lied. No one could have said, for instance, which old country belonged to him. He wasn’t Italian; he claimed to be since, he said, it helped his business. Real, my ass, he liked saying. Each fucking dish you’ll purchase in America, if it’s French, Thai, top-flight, it’s all made by diligent-as-hell illegals. Mexicans. You’ve got a Colombian, maybe a Dominican. That’s it. But people don’t want you to talk like this. They like you to choke up while you tell them about childhood frolics with the Italian grandma who rolled out tortellini dough. So, that’s what I am, I’m Italian American. If anyone asks, I piss Sicilian sunlight. I shit big, beautiful oranges. Six, a chef called out. It was my table. I should take that, I said. Write down for me the little man’s name, Paul said. I want it in my records. I will. Who’s that with him? I mean, what’s a good-looking girl like that doing with a fuck like him? She’s his wife, I said. Like hell she is. In that dress. Where’s your sense, kiddo? If she’s his wife, I’m his pop. A muscle pulsed in his jaw; the entire kitchen was listening. Magic kingdoms, I thought, then I let him have what he wanted. Maybe you’re right, I said. He might have paid for the privilege of the girl’s time. He nodded, half-closing his eyes. Fits with his taste for young meat, he said. It’s no surprise he got upset. Think it’s more like a long-term setup, or like a one-night thing? Oh, long term, I said. I heard the woman’s laugh again, its ripple of satisfaction. For him, I said, she’s like a veal calf. He’ll keep her caged until she’s ripe. With that, he hooted, hitting his thigh. Others had joined in, providing still more parallels between livestock and girls, when I spotted Isabel in front of the swing doors. One night, she’d admitted she had trouble being the single female hire. They’re always talking about bitches and putas, she said. In principle, I agreed; until now, I hadn’t added to this kind of machismo, but what could I do? The walk-in hissed open. I glanced at Isabel again. With a flap of white earrings, she left the kitchen. I carried the plates to my table. I saluted fresh arrivals.

• From Sketch for a Theory of the Emotions (1939)

  What is lacking for it to become real? To have proved itself. We have seen that if the human-reality appears to the psychologist as a collection of heteroclite data, this is because the psychologist has voluntarily placed himself upon the terrain where the human-reality must look to him like that. But this does not necessarily imply that the human reality is anything else but a collection. What we have proved is only that it cannot appear otherwise to the psychologist. We have yet to see whether it will bear, to the depths, a phenomenological investigation — whether emotion, for instance, is in truth a phenomenon that signifies. To come clear about this, there is only one way; that which, moreover, the phenomenologist himself recommends: to 'go to the things themselves'. May the following pages be regarded as an experiment in phenomenological psychology. We shall try to place ourselves upon the terrain of signification, and to treat emotion as a phenomenon. Sketch for a Theory of the Emotions DOI: 10.4324/9781315851006-2 I. The Classic Theories We all know the criticisms that have been urged against the peripheric theory of the emotions. How can it explain the subtler emotions? Or passive enjoyment? How can we admit that ordinary organic reactions suffice to render an account of distinct psychic states? How can quantitative and, by the same token, quasicontinuous modifications in the vegetative functions correspond to a qualitative series of states irreducible to one another? For example, the physiological modifications which correspond to anger differ only by their intensity from those that accompany joy (somewhat quicker respiratory rhythm, slight augmentation of muscular tone, increase of biochemical exchanges, of arterial tension, etc.). For all that, anger is not a greater intensity of joy; it is something else, at least as it presents itself to consciousness. It would be useless to show that there is an excitation in joy which predisposes to anger, citing the cases of lunatics who are constantly passing from joy to anger (for instance, by rocking to and fro on a seat at an accelerating rhythm). The idiot who has become angry is not 'ultra-joyful'. Even if he has passed from joy to anger (and there is nothing to justify our affirming that there has not been a number of psychic events meanwhile) anger is irreducible to joy.

• From Amplified Holy Bible (2015)

  2 The whole congregation of the Israelites [grew discontented and] murmured and rebelled against Moses and Aaron in the wilderness, 3 and the Israelites said to them, “b Would that we had died by the hand of the LORD in the land of Egypt, when we sat by the pots of meat and ate bread until we were full; for you have brought us out into this wilderness to kill this entire assembly with hunger.” 4 Then the LORD said to Moses, “Behold, I will cause bread to rain from heaven for you; the people shall go out and gather a day’s portion every day, so that I may test them [to determine] whether or not they will walk [obediently] in My instruction (law). 5 “And it shall be that on the sixth day, they shall prepare to bring in twice as much as they gather daily [so that they will not need to gather on the seventh day].” 6 So Moses and Aaron said to all Israel, “At evening you shall know that the LORD has brought you out of the land of Egypt, 7 and in the morning you will see the glory of the LORD , for He hears your murmurings against the LORD . What are we, that you murmur and rebel against us?” The LORD Provides Meat 8 Moses said, “This will happen when the LORD gives you meat to eat in the evening, and in the morning [enough] bread to be fully satisfied, because the LORD has heard your murmurings against Him; for what are we? Your murmurings are not against us, but against the LORD .” 9 Then Moses said to Aaron, “Say to all the congregation of Israel, ‘Approach the LORD , because He has heard your murmurings.’ ” 10 So it happened that as Aaron spoke to the whole congregation of Israel, they looked toward the wilderness, and behold, the glory and brilliance of the LORD appeared in the cloud! 11 Then the LORD spoke to Moses, saying, 12 “I have heard the murmurings of the Israelites; speak to them, saying, ‘At twilight you shall eat meat, and in the morning you shall be filled with bread; and you shall know that I am the LORD your God.’ ” 13 So in the evening the quails came up and covered the camp, and in the morning there was a blanket of dew around the camp. 14 When the layer of dew evaporated, on the surface of the wilderness there was a fine, flake-like thing, as fine as frost on the ground. 15 When the Israelites saw it, they said to one another, “c What is it?” For they did not know what it was. And Moses said to them, “This is the bread which the LORD has given you to eat. [John 6:31 , 33 ] 16 “This is what the LORD has commanded: ‘Let every man gather as much of it as he needs.

• From The Incendiaries (2018)

  Hand-sized, a spot of red throbbed past, the new hostess’s zodiac tattoo. It veiled the side of her neck. The last girl had quit in less than a month. I pushed ahead, telling Paul that maybe he should give a shit, since it was possible I’d dated a girl who, well, if any of this became public knowledge, guests might—but before I could finish, he slapped the bar top, his rings clinking zinc. The crayfish he’d pulled out lifted its petaled tail; he took it up by its midsection, dropped it in the box. Kendall, I tell you I’ve got no questions, it means I’ve got no questions, he said. You think you know a thing I don’t? Let me tell you what happened the month those towers fell, when a pack of drunk kids chased the wife with a pistol, yelling, Muslim, go home. The wife’s from fucking Sevilla, she’s no Muslim, just because she likes to tan in the salons these kids think they’ll decide who belongs. I don’t give a fuck what you do outside this place. Got it? But what I do care about, what makes this laissez-faire ass of mine pinch tight, I care so much, is that I’ve worked in this business since I was knee-high to a shitball, but you think I’d set you up with Piero with no clue what I’m doing. You think I’m stupid? No, I said. Is that right? I don’t think you’re stupid. Bravo, kid, he said. He patted my face, his palm brine-scented. Go be useful. Tell Joel I’ll come in to talk in five. When I returned to the dining room, Paul was in high spirits, gossiping about the new hire, who, he professed, had worked in fetish porn films. I’m almost certain, he said. It’s possible it makes this girl a more skillful hostess, but then again it’s possible it doesn’t, so you’ll have to watch the girl extra close, Kendall. He was riffing about challenging sexual positions when I interrupted him. Paul, you don’t mean this, I said. He chuckled, glancing at his phone. What’s that? he asked. I appreciate what you said about, I’m grateful—Piero helped, Paul, but the way everyone here talks about women, I don’t think it’s respectful. They keep quitting. Tilting back on his heels, Paul smiled. I thought I was about to lose the job; instead, he said, It’s cute. The child’s speaking up. I’ll give you a tip, though. If you’re hoping to wipe down that soul of yours, do it on your own time. Don’t fucking waste mine. – One night, months ago, I’d called Phoebe, and she kept answering, but without saying a word. I heard what sounded like static; I strained to recognize faint, mingled voices.

• From Amplified Holy Bible (2015)

  Get back to your burdens!” 5 Pharaoh said, “Look, the people of the land are now many, and you would have them stop their work!” 6 The very same day Pharaoh gave orders to the [Egyptian] taskmasters in charge of the people and their [Hebrew] foremen, saying, 7 “You will no longer give the people a straw to make brick as before; let them go and gather straw for themselves. 8 “But the number of bricks which they were making before, you shall [still] require of them; you are not to reduce it in the least. For they are idle and lazy; that is why they cry, ‘Let us go and sacrifice to our God.’ 9 “Let labor be heavier on the men, and let them work [hard] at it so that they will pay no attention to [their God’s] lying words.” 10 Then the [Egyptian] taskmasters [in charge] of the people and their [Hebrew] foremen went out and said to the people, “Thus says Pharaoh, ‘I will not give you any straw. 11 ‘Go, get straw for yourselves wherever you can find it, but your work [quota] will not be reduced in the least.’ ” 12 So the people were scattered throughout the land of Egypt to gather stubble to use for straw. 13 And the taskmasters pressured them, saying, “Finish your work, [fulfill] your daily quotas, just as when there was straw [given to you].” 14 And the Hebrew foremen, whom Pharaoh’s taskmasters had set over them, were beaten and were asked, “Why have you not fulfilled your required quota of making bricks yesterday and today, as before?” 15 Then the Hebrew foremen came to Pharaoh and cried, “Why do you deal like this with your servants? 16 “No straw is given to your servants, yet they say to us, ‘Make bricks!’ And look, your servants are being beaten, but it is the fault of your own people.” 17 But Pharaoh said, “You are lazy, very lazy and idle! That is why you say, ‘Let us go and sacrifice to the LORD .’ 18 “Get out now and get to work; for no straw will be given to you, yet you are to deliver the same quota of bricks.” 19 The Hebrew foremen saw that they were in a bad situation because they were told, “You must not reduce [in the least] your daily quota of bricks.” 20 When they left Pharaoh’s presence, the foremen met Moses and Aaron, who were waiting for them. 21 And the foremen said to them, “May the LORD look upon you and judge you, because you have made us odious (something hated) in the sight of Pharaoh and his servants, and you have put a sword in their hand to kill us.” 22 Then Moses turned again to the LORD and said, “O Lord, why have You brought harm and oppression to this people? Why did You ever send me?

• From Amplified Holy Bible (2015)

  7 “Go, tell Jeroboam, ‘This is what the LORD , the God of Israel, says: “Because I exalted you from among the people and made you leader over My people Israel, 8 and tore the kingdom away from the house of David and gave it to you—but you have not been like My servant David, who kept My commandments and followed Me with all his heart, to do only what was right in My eyes, 9 but have done more evil than all [the b kings] who were before you; for you have gone and made for yourself other gods and molten images to provoke Me to anger, and have cast Me behind your back— 10 therefore behold, I am bringing evil on the house (royal line) of Jeroboam, and I will cut off (destroy) from Jeroboam every male, both bond and free, in Israel, and will utterly sweep away the house of Jeroboam as one sweeps away dung until it is all gone. 11 “The dogs will eat [the carcass of] anyone belonging to Jeroboam who dies in the city, and the birds of the sky will eat [the carcass of] anyone who dies in the field, for the LORD has spoken it.” ’ [Deut 28:26 ] 12 “Now as for you (Jeroboam’s wife), arise, go to your own house. When your feet enter the city, the child [Abijah] will die. 13 “All Israel shall mourn for him and bury him, for he alone of Jeroboam’s family c will come to [be placed in] the grave, because in him there was found something good and pleasing toward the LORD , the God of Israel, in the house of Jeroboam. 14 “Moreover, the LORD will raise up for Himself a king over Israel who will cut off the house (royal line) of Jeroboam this day and from now on. 15 “The LORD will strike Israel, as a reed is shaken in the water; and He will uproot Israel from this good land which He gave to their fathers, and He will scatter them beyond the [Euphrates] River, because they have made their d Asherim, provoking the LORD to anger. 16 “He will give up Israel because of the sins of Jeroboam which he has committed, and with which he has made Israel sin [by leading them into idolatry].” 17 So Jeroboam’s wife arose and left and came to Tirzah [the king’s residence]. As she was entering the threshold of the house, the child [Abijah] died. 18 And all Israel buried him and mourned for him, in accordance with the word of the LORD which He spoke through His servant Ahijah the prophet. 19 Now as for the rest of the acts of Jeroboam, how he made war and how he reigned, behold, they are written in the Book of the Chronicles of the Kings of Israel.

• From Amplified Holy Bible (2015)

  13 David said to his men, “Each man put on your sword.” So each man put on his sword. David also put on his sword, and about four hundred men went up behind David while two hundred stayed back with the provisions and supplies. 14 But one of Nabal’s young men told Abigail, Nabal’s wife, “Listen, David sent messengers out of the wilderness to bless (greet) our master, and he shouted at them [in contempt]. 15 “But David’s men were very good to us, and we were not harmed or treated badly, nor did we miss anything as long as we were with them, when we were in the fields. 16 “They were a wall [of protection] to us both night and day, all the time that we were with them tending the sheep. 17 “Now then, know this and consider what you should do, for evil is [already] planned against our master and against all his household; but he is such a g worthless and wicked man that one cannot speak [reasonably] to him.” Abigail Intercedes 18 Then Abigail hurried and took two hundred loaves of bread, two jugs of wine, five sheep already prepared [for roasting], five measures of roasted grain, a hundred clusters of raisins, and two hundred cakes of figs, and loaded them on donkeys. 19 She said to her young men (servants), “Go on ahead of me; behold, I am coming after you.” But she did not tell her husband Nabal. 20 It happened that as she was riding on her donkey and coming down by [way of] the hidden part of the mountain, that suddenly David and his men were coming down toward her, and she met them. 21 Now David had said, “Surely in vain I have protected and guarded all that this man has in the wilderness, so that nothing was missing of all that belonged to him; and he has repaid me evil for good. 22 “May God do so to the enemies of David, and more also, if by morning I leave [alive] even one h male of any who belong to him.” 23 When Abigail saw David, she hurried and dismounted from the donkey, and i kneeled face downward before David and bowed down to the ground [in respect]. 24 j Kneeling at his feet she said, “My lord, let the blame and guilt be on me alone. And please let your maidservant speak k to you, and listen to the words of your maidservant. 25 “Please do not let my lord l pay attention to this worthless man, Nabal, for as his name is, so is he. Nabal (fool) is his m name and foolishness (stupidity) is with him; but I your maidservant did not see my lord’s young men whom you sent.

• From Sketch for a Theory of the Emotions (1939)

  I want to arouse fear. At the same time I make use of inferior alternatives ( ersatze ) to vanquish my adversary — insults, threats which have to 'do instead of' the shaft of wit I failed to think of; for the abrupt change of attitude that I impose upon myself makes me less exacting about the choice of means. And yet, at the point we have come to, we still feel unsatisfied. The emotional behaviour theory is perfect, but in its purity and perfection we can see its insufficiency. In all the examples we have quoted, the functional part played by emotion is indubitable. But as it stands, it is also incomprehensible. I mean that, for Dembo and the Gestalt psychologists, the passage from the state of seeking to the state of anger is explained as the break-up of one form and the reconstitution of another. And I can understand, if need be, the breakup of the form 'problem without solution'; but how can I admit the appearance of the other form? We must suppose that it presents itself clearly as the substitute for the previous form. It exists only in relation to this. We have, then, a single process — a transformation of form. But I cannot comprehend this transformation without first positing consciousness. Consciousness alone, by its synthetic activity, can break up and reconstitute forms without ceasing. It alone can account for the finality of emotion. Moreover, we have seen that the whole of the description of anger given by Guillaume according to Dembo shows that its aim is to transform the aspect of the world. It serves to 'weaken the barriers between the real and the unreal', to 'destroy the differentiated structure that the problem has imposed upon the world'. Admirable! but as soon as it is a question of positing a relation of the world to the self, we can no longer content ourselves with a psychology of form. It is quite clear that we must have recourse to the consciousness. And besides, is it not to consciousness, after all, that Guillaume is referring when he says that the angry subject 'weakens the barriers that separate the deeper from the more superficial levels of the self? Thus the physiological theory of James has led us, by its own insufficiency, to Janet's theory of behaviour, the latter to the theory of functional emotion in form-psychology, and this refers us at last to the consciousness. That is where we ought to have begun, and it is now high time for us to formulate the real problem. II. The Psychoanalytic Theory We cannot understand an emotion unless we look for its signification. And this, by its nature, is of a functional order.

• From Understanding the Old Testament (2019)

  leCtUre 15 | amos, ProPhet of JUstiCe 99 The Finale of Amos’s Speech There is a distinct difference in the rhetoric against Judah. Judah is not condemned for war crimes. They are condemned for rejecting the law of God. This opens the door for the start of the grand finale in verse 6: “For three transgressions of Israel, and for four, I will not revoke the punishment, because they sell the righteous for silver and the needy for a pair of sandals.” Israel is called out for several crimes, and they’re all against the poor. The line regarding sandals is about debt slavery. Then, Amos 2:7 decries the violation of a law that prohibits a woman from being a concubine for the whole house. If she is the concubine for the son, the father must treat her as a daughter. The next verse highlights another problem: “They reclined by every altar on garments taken in pledge.” In Amos 2:8, they are accused of sleeping on garments taken in pledge, and keeping the pledge garments overnight is forbidden. The fact that they’re sleeping in the temple of God shows the hypocrisy of these abuses. The Woes In a section of the middle of the book, Amos has three woes. One starts in 5:7, another in 5:18, and then in 6:1. The middle of those is the structural center of the book. Amos 5:18 reads, “Woe to you who desire the day of the Lord.” This is the earliest reference we have to the day of the Lord—or end of time—anywhere in the Bible. The passage doesn’t introduce the concept of the end of the world. Instead, it’s criticizing people who long for it. Why would someone long for the end of the world? Such people are looking forward to God coming in glory and conquering all of their enemies. Amos cuts off this security blanket by pointing out the day of the Lord will involve judgment. Later, Amos denounces the hypocrisy of thinking that one can treat the poor horribly, but make animal sacrifices and be fine.

• From Understanding the Old Testament (2019)

  Understanding the o ld testament 98 Themes of the Book of Amos There are two main themes to the book of Amos. He is often called the prophet of righteousness. The word meaning “righteousness” in Hebrew is tzedakah. In modern Hebrew, tzedakah means “charity.” However, in the Old Testament, tzedakah means “right covenant relationships.” It’s not about being righteous in the sense of not sinning. It means every Israelite is in the right covenant relationship with every other Israelite and with God. Amos fundamentally sees tzedakah as about economics. There are more words meaning “poor” in the book of Amos than anywhere else in the Bible. Amos’s basic thesis is this: Israel’s lack of tzedakah, its lack of right covenant relationship, is best seen in the treatment of the poor. For instance, if the judges are taking bribes, a rich person can get justice from an unjust judge. A poor person cannot. The book of Amos has a second theme, which can be framed in this way: There is no cultic security blanket. The existence of a cultic security blanket would mean that God will pay no attention to a person’s unjust deeds as long as the person continues the rituals of worship. Amos is perhaps the first prophet to emphasize that there is no cultic security blanket. Amos’s Style The prophets are oral proclaimers and are very skilled at rhetoric; they have a way of speaking poetically. Their speeches, when read in Hebrew, are filled with puns and rhythm, and they also know how to draw a crowd. In Amos 1:3, there is a repeated pattern that turns into a crowd chant: “Thus says the Lord for three transgressions of Damascus, and for four, I will not revoke it: because they thrashed Gilead with threshing boards of iron. I will send down fire upon Bit-Hazael.” Each denunciation of a different enemy begins for three transgressions and for four. Using this pattern, Amos first denounces Damascus. Israel, the northern kingdom, was perpetually at war with Damascus. The second enemy Amos denounces is the Philistines. Then, he goes after the Phoenicians, and then Edom. It seems that a crowd is continually growing around Amos, and he next denounces the Ammonites, Moab, and Judah.

• From Amplified Holy Bible (2015)

  3 “Also take some of them and bind them in the edges of your robes. 4 “Again take some hair and throw them into the fire and burn them in the fire; from it a fire will spread to all the house of Israel. 5 “Thus says the Lord GOD , ‘This is Jerusalem; I have set her in the center of the nations, and countries are around her. 6 ‘And she has rebelled against My ordinances more wickedly than the [pagan] nations and against My statutes more than the countries that are around her; for Israel has rejected My ordinances and has not walked in My statutes.’ [Rom 2:14 , 15 ] 7 “Therefore, thus says the Lord GOD , ‘Because you have more turmoil than the nations which surround you and have not walked in My statutes, nor kept My ordinances, nor observed the ordinances of the nations which surround you,’ [Deut 7:2–6 ; Josh 23:7 ; Judg 2:2 ] 8 therefore, thus says the Lord GOD , ‘Behold, I, I Myself, am against you, and I will execute judgments among you in the sight of the nations. 9 ‘And because of all your abominations, I will do among you that which I have not done, and the like of which I will not do again. [Lam 4:6 ; Dan 9:12 ; Amos 3:2 ] 10 ‘Therefore, fathers will eat their sons among you, and sons will eat their fathers; and I will execute judgments on you and I will scatter to all the winds the remnant of you. [Lev 26:33 ; Deut 28:64 ; Ezek 12:14 ; Zech 2:6 ] 11 ‘So, as I live,’ says the Lord GOD , ‘surely, because you have defiled My sanctuary with all your detestable idols and with all your abominations, therefore I will also diminish you and withdraw, and My eye will have no pity and I will not spare [you]. 12 ‘One third of you will die of virulent disease or be consumed by famine among you; one third will fall by the sword around you; and one third I will scatter to all the winds, and I will unsheathe a sword behind them. 13 ‘Thus My anger will come to an end and I will satisfy My wrath on them, and I will be appeased; then they will know [without any doubt] that I the LORD have spoken in My zeal when I have spent My wrath on them. [Ezek 36:6 ; 38:19 ] 14 ‘Moreover, I will make you a desolation and a disgrace among the nations which surround you and in the sight of all who pass by. [Lev 26:31 , 32 ; Neh 2:17 ] 15 ‘So it will be a disgrace, a taunt, a warning and an object of horror to the [pagan] nations who surround you when I execute judgments against you in anger and in wrath and in raging reprimands—I, the LORD , have spoken.

• From Amplified Holy Bible (2015)

  And the LORD had respect (regard) for Abel and for his offering; [Heb 11:4 ] 5 but for Cain and his offering He had no respect. So Cain became extremely angry (indignant), and c he looked annoyed and hostile. 6 And the LORD said to Cain, “Why are you so angry? And why do you look annoyed? 7 “If you do well [believing Me and doing what is acceptable and pleasing to Me], will you not be accepted? And if you do not do well [but ignore My instruction], sin crouches at your door; its desire is for you [to overpower you], but you must master it.” 8 Cain talked with Abel his brother [about what God had said]. And when they were [alone, working] in the field, Cain d attacked Abel his brother and killed him. [1 John 3:12 ] 9 Then the LORD said to Cain, “Where is Abel your brother?” And he [lied and] said, “I do not know. Am I my brother’s keeper?” 10 The LORD said, “What have you done? The voice of your brother’s [innocent] blood is crying out to Me from the ground [for justice]. [Num 35:33 ; Deut 21:1–9 ] 11 “And now you are cursed from the ground, which has opened its mouth to receive your brother’s [shed] blood from your hand. [Deut 28:15–20 ] 12 “When you cultivate the ground, it shall no longer yield its strength [it will resist producing good crops] for you; you shall be a fugitive and a vagabond [roaming aimlessly] on the earth [in perpetual exile without a home, a degraded outcast].” 13 Cain said to the LORD , “My punishment is greater than I can bear. 14 “Behold, You have driven me out this day from the face of the land; and from Your face (presence) I will be hidden, and I will be a fugitive and an [aimless] vagabond on the earth, and whoever finds me will kill me.” 15 And the LORD said to him, “e Therefore, whoever kills Cain, a sevenfold vengeance [that is, punishment seven times worse] shall be taken on him [by Me].” And the LORD set a [protective] f mark (sign) on Cain, so that no one who found (met) him would kill him. [Gen 4:24 ] 16 So Cain went away from the [manifested] presence of the LORD , and lived in the land of Nod [wandering in exile], east of Eden. 17 Cain knew his g wife [one of Adam’s descendants] and she conceived and gave birth to Enoch; and Cain built a city and named it Enoch, after the name of his son. 18 Now to Enoch was born Irad, and Irad became the father of Mehujael, and Mehujael became the father of Methushael, and Methushael became the father of Lamech. 19 And Lamech took for himself two wives; the name of the one was Adah, and the name of the other, Zillah.

• From Amplified Holy Bible (2015)

  22 “Now the next generation, your children who come after you and the foreigner who comes from a distant land, when they see the plagues of this land and the diseases with which the LORD has afflicted it, will say, 23 ‘The whole land is brimstone and salt, a burning waste, unsown and unproductive, and no grass grows in it; it is like the overthrow of Sodom and Gomorrah, Admah and Zeboiim, which the LORD overthrew in His anger and wrath.’ 24 “All the nations will say, ‘Why has the LORD done this thing to this land? Why this great outburst of anger?’ 25 “Then people will say, ‘It is because they abandoned (broke) the covenant of the LORD , the God of their fathers, which He made with them when He brought them out of the land of Egypt. 26 ‘For they went and served other gods and worshiped them, [false] gods whom they have not known and whom He had not allotted (given) to them. 27 ‘So the anger of the LORD burned against this land, bringing on it every curse that is written in this book; 28 and the LORD uprooted them from their land in anger and in wrath and in great indignation, and cast them into another land, as it is this day.’ 29 “The secret things belong to the LORD our God, but the things which are revealed and disclosed belong to us and to our children forever, so that we may do all of the words of this law. Deuteronomy 30 Restoration Promised 1 “S O IT shall be when all these things have come on you, the blessing and the curse which I have set before you, and you a call them to mind in all the nations where the LORD your God has driven you, 2 and you have returned to the LORD your God and have listened to and obeyed His voice with all your heart and with all your soul, in accordance with everything that I am commanding you today, you and your children, 3 then the LORD your God will restore your fortunes [in your return from exile], and have compassion on you, and will gather you together again from all the peoples (nations) where He has scattered you. 4 “Even if any of your dispersed are at the ends of the earth, the LORD your God will gather you together from there, and from there He will bring you back. 5 “The LORD your God will bring you into the land which your fathers possessed, and you will take possession of it; and He shall make you prosper and multiply—even more than your fathers.

• From Amplified Holy Bible (2015)

  9 “Or at another time I might [suddenly] speak about a nation or kingdom that I will build up or establish; 10 and if they do evil in My sight by not obeying My voice, then I will reverse My decision concerning the good with which I had promised to bless them. 11 “Now then, say to the men of Judah and to the citizens of Jerusalem, ‘Thus says the LORD , “Behold, I am shaping a disaster and working out a plan against you. Turn back, each of you from his evil way; correct your habits and change your actions for the better.” ’ 12 “But they will say, ‘That is hopeless! For we are going to follow our own plans, and each of us will act in accordance with the stubbornness of his evil heart.’ 13 “Therefore thus says the LORD , ‘Ask now among the nations, Who has heard of such things? The virgin Israel Has done a very vile and horrible thing. 14 ‘Will the snow of [Mount] Lebanon melt and vanish from its rocks [which tower above Israel]? Will the cold, rushing waters of foreign lands [that flow down from the distant land] be dried up? 15 ‘Yet My people have forgotten Me; They burn incense to worthless gods, They have stumbled from their ways From the ancient roads, To walk in pathways, Not on a highway, 16 Making their land a desolation and a horror, A thing to be hissed at perpetually; Everyone who passes by will be astounded And shake his head [in scorn]. 17 ‘I will scatter them like an east wind Before the enemy; I will show them My back and not My face In the day of their disaster [says the LORD ].’ ” 18 Then [my enemies] said, “Come and let us work out schemes against Jeremiah. Surely the law is not going to be lost to the priest [as Jeremiah predicts], nor the counsel from the wise, nor the word from the prophet. Come and let us strike him with our tongue [by making charges against him before the king], and let us ignore anything he says.” 19 Pay attention to me, O LORD [and intercede]; Listen to what my adversaries are saying [and are plotting against me]— 20 Should good be repaid with evil? Yet they have dug a pit for me. Remember [with compassion] that I stood before You To speak good on their behalf, To turn Your anger away from them. 21 Therefore, give their children over to the famine; Give them over to the power of the sword. And let their wives become childless and widowed; Let their men meet death [by virulent disease], Their young men be struck down by the sword in battle. 22 Let an outcry be heard from their houses When You suddenly bring [a troop of] raiders upon them, For they have dug a pit to capture me And have hidden snares for my feet.

• From Amplified Holy Bible (2015)

  N ow when the high priest and his associates arrived, they called together the Council (Sanhedrin, Jewish High Court), even all the council of elders of the sons of Israel, and sent word to the prison for the apostles to be brought [before them]. 22 But when the officers arrived, they did not find them in the prison; and they came back and reported, 23 “We found the prison securely locked and the guards standing at the doors, but when we opened [the doors], we found no one inside.” 24 Now when the captain of the temple guard and the chief priests heard these things, they were greatly perplexed, wondering what would come of this. 25 But someone came and told them, “The men whom you put in prison are standing [right here] in the temple [area], teaching the people!” 26 Then the captain went with the officers and brought them back, without hurting them (because they were afraid of the people, worried that they might be stoned). 27 So they brought them and presented them before the Council (Sanhedrin, Jewish High Court). The high priest questioned them, 28 saying, “We gave you strict orders not to continue teaching in this name, and yet you have filled Jerusalem with your teaching and you intend to bring this c Man’s blood on us [by accusing us as His murderers].” 29 Then Peter and the apostles replied, “We must obey God rather than men [we have no other choice]. 30 “The God of our fathers raised up Jesus, whom you had put to death by hanging Him on a d cross [and you are responsible]. [Deut 21:22 , 23 ] 31 “God exalted Him to His right hand as Prince and Savior and Deliverer, in order to grant repentance to Israel, and [to grant] forgiveness of sins. 32 “And we are witnesses of these things; and so is the Holy Spirit, whom God has bestowed on those who obey Him.” Gamaliel’s Counsel 33 Now when they heard this, they were infuriated and they intended to kill the apostles. 34 But a Pharisee named e Gamaliel, a teacher of the Law [of Moses], highly esteemed by all the people, stood up in the Council (Sanhedrin, Jewish High Court) and ordered that the men be taken outside for a little while. 35 Then he said to the Council, “Men of Israel, be careful in regard to what you propose to do to these men. 36 “For some time ago Theudas rose up, claiming to be somebody [of importance], and a group of about four hundred men allied themselves with him. But he was killed, and all who followed him were scattered and came to nothing. 37 “After this man, Judas the Galilean rose up, [and led an uprising] during the time of the census, and drew people after him; he was also killed, and all his followers were scattered.