the conceptualisation of anger in the hebrew bible

268 Pages·2011·9 MB·English

THE CONCEPTUALISATION OF ANGER IN THE
HEBREW BIBLE
by
Zacharias Kotze
Dissertationsubmittedin fulfillment oftherequirements for the degree of
DOCTOR OF PHILOSOPHY
inthe subject
ANCIENT NEAR EASTERN STUDIES
atthe
DEPARTMENT OF ANCIENT STUDIES
UNIVERSITY OF STELLENBOSCH
PROMOTER: PROFESSOR PA KRUGER
April 2004
DECLARATION
T, the undersigned, hereby declare that the work contained in this dissertation is my own original work and
has not previously in its entiretyor in partbeen submitted atany university for adegree.
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Signature Date
ii
ABSTRACT
There is no scarcity of publications on the subject of anger in the Hebrew Bible. Most of these concern
themselves with the theological significance ofthe wrath ofGod. In particular, its function as chastisement
for sin is repeatedly accentuated while other conceptual elements as conveyed by Classical Hebrew words
and expressions for anger are usually overlooked. In the majority ofcases, lexicographical studies ofanger
terminology contend themselves with the accepted 'literal' meaning ofwords. The result is an impoverished
appreciation of the concepts that governed the mind of the ancient Israelites and detennined their use of
language with respect to the conceptualisation ofanger. This situation provided a good incentive for a study
on angerconcepts in the HebrewBible.
The cognitive theory of language proved to be an ideal tool for analyzing Classical Hebrew lexemes
and expressions relating to the conceptofanger. Several figurative sayings were identified that relate directly
to culturally defined concomitants ofthis emotion. They can be summarised in an idealised cognitive model
that include the following conceptual metonymies for anger: body heat, quickened breathing, frowning,
glaring, gnashing of teeth, internal pressure, redness in the face/neck, agitation, internal agitation, slaver at
the mouth, liftingthe hand, clappingthe hands, stampingthe feet and violent, frustrated behaviour.
Over and above these metonymies, a number ofconceptual metaphors have been identified that added
a great deal ofconceptual content to the idealised cognitive model ofanger in the Hebrew Bible. The ANGER
IS HEAT metaphor seems to have its basis in the experience ofbodily heat. Environmental phenomena, such
as the hot desert wind, earthquake, clouds, stonns and floods also proved to be prolific source domains for
metaphoric transfer. Other conceptual domains employed by the ancient Israelites to image anger are:
burdens, winepresses, poison, opponents, dangerous animals, transgression, presenceand bounded spaces.
The data analysed in this study pointed to a clearlydefined conceptual model for angerthat can best be
viewed as a prototype scenario with several stages. The phases follow on each other in temporal order. Anger
typically follows on the occurrenceofan intended offendingevent. Although the ideal is to control anger, this
rarelyhappens. In the majority ofcases,anger results in some violentactofretribution.
In conclusion, several suggestions have been made withregard to the study ofconcepts, such as anger,
in the Hebrew Bible. Firstly, the fact that most theological dictionaries and Hebrew lexicons to date have
been dominated by the Autonomic View oflanguage and its interest to identify the detachable 'meaning' of
Classical Hebrew terms needs to be acknowledged. In orderto fully appreciate the idealised cognitive model
ofthe ancient Israelites with regard to a specific concept, a thorough diachronic study ofrelated words and
expressions needs to be undertaken in view oftheir humoral theories and beliefs regarding magic and spirits.
Finally, some recommendations relating to the etymology ofcertain Classical Hebrew tenns for anger were
made.
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OPSOMMING
Die oorgrote meerderheid ondersoeke oor die emosie van woede in die Hebreeuse Bybel het as sentrale idee
die teologiese implikasies van die toom van God. Die funksie daarvan as straf vir menslike sonde word
dikwels beklemtoon, terwyl nagelaat word om ook aandag te gee aan konseptuele elemente soos dit neerslag
vind in die taal wat gebruik word om die emosie te beskryf. Leksikografiese studies fokus meesal op die
'letterlike' betekenis van woorde en verwaarloos so die konseptuele inhoud van uitdrukkings wat aangewend
word om woede te beskryf. Dit is die agtergrond vir die besluit om 'n deeglike ondersoek te doen na
konseptualisasie van woede soos dit bestaan het indie gedagtewereld van die ou Israeliete.
Die kognitiewe teorie van taal bied die mees gepaste metodologie vir 'n bestudering van sodanige
konsepte in die Hebreeuse Bybel. Met behulp van hierdie metodologiese raamwerk is verskeie konseptuele
metonimiee geldentifiseer watneerslagvind in 'n ideale kognitiewe model van toom soos ditbeskryfword in
die Hebreeuse Bybel. Die konseptuele metonimiee vir woede sluit direk aan by verskeie liggaamlike
ervarings en wyses van uitdrukking wat geassosieer word met hierdie emosie. Die volgende elemente, wat
gebruik is as basis vir die metaforiese taalgebruik in die verband, is geldentifiseer: liggaamlike hitte, vinnige
asemhaling, 'n frons, glurende oe, tandekners, interne druk, rooiheid in die gesig/nek, agitasie, skuim by die
mond, opligvan die hand, handeklap, voete stampen gefrustreerde gedrag.
Bo en behalwe hierdie metonimiee, is daar ook verskeie konseptuele metafore onderskei wat baie help
om 'n meer volledige kognitiewe model van toom daarte stel. Die TOORN IS HITTE metafoor het waarskynlik
sy oorsprong in die ervaring van liggaamshitte deur die persoon wat die emosie ervaar. 'n Hele aantal
metafore blyk gemotiveer te wees deur meteorologiese en omgewingsfaktore, soos die warm woestynwind,
aardbewings, wolke, storms en winde. Ander bronne vir metaforiese oordrag met betrekking tot woede is:
swaar laste, wynperse, gif, opponente, gevaarlike diere, oortreding, teenwoordigheid en begrensde ruimtes.
Die data wat so versamel is, dui op 'n goed-gedefinieerde konseptuele voorstelling vir woede in die
Hebreeuse Bybel. Hierdie model kan gesien word as 'n prototipiese gebeurtenis waarvan die elemente
kronologies op mekaar volg. In 'n tipiese geval word die emosie ontlok deur 'n doelbewuste benadeling van
die subjek wat die emosie beleef. Die ideaal is dat die persoon sy woede in toom hou. Meesal is dit egter nie
die geval nie en loop dit uitop gewelddadige, vergeldende optrede.
Ten slotte is sekere suggesties gemaak rakende die etimologie van sekere terme vir woede in die
Hebreeuse Bybel. Daar is ook aanbeveel dat in toekomstige studies van sodanige konsepte in die Hebreeuse
Bybel in ag moet neem dat die oorgrote meerderheid van beskikbare teologiese woordeboeke en Hebreeuse
leksika ten onregte hulself ten doel stel om die'letterlike' betekenisse van sodanige emosie-woorde na te
gaan, met verwaarlosing van die konseptuele wereld wat die uitdrukkings onderle. Derhalwe is ook 'n
deeglike diakroniese studie van die konseptuele aard van dergelike woorde en uitdrukkings, met inagneming
van ou Israelitiese humorale opvattings betreffendediebonatuurlike, van wesenlike belang.
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The financial assistance ofthe National Research Foundation towards this research is hereby acknowledged.
Opinions expressed and conclusions arrived at, arethose ofthe author and are notnecessarilyto be attributed
to theNational Research Foundation.
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ACKNOWLEDGEMENTS
Iwould hereby like to express my appreciation for the quality ofthe feedback from my promoter, Professor
Paul Kruger. I always knew that I could rely on his expert supervision and masterly criticism throughout the
study. The assistance ofProfessorKlaus Schererand his associates atthe Centre for Emotion Research atthe
UniversityofGenevaduring my stay in Switzerland is also recognised.
Without the generous financial assistance ofthe University ofStellenbosch and theNational Research
Foundation, this study would not have been achievable. I am also extremely grateful for the scholarship
awarded by the Swiss Confederation that allowed me to study French and to do valuable research in Geneva
for a total ofone academic year. This proved to be ofgreat value and certainly added to the quality ofthe
presentwork.
Ms Cherry Grobler kindly proofread the manuscript. Mr At Lambrecht of the School of Biblical
Languages and Sciences at the Christian University for Higher Education at Potchefstroom benevolently
found time to amend the Hebrewtext where necessary, despite avery busy schedule. The wise counsel ofMs
Britta Zawada at the Department of Linguistics with regard to practical aspects in the application of the
theory ofcognitive linguistics is also acknowledged.
I am further indebted to the support ofmy family. In particular, the continuous encouragement ofmy
wife served as a stable source ofinspiration. During the latter part ofmy research my parents also provided
me with adomicile where Icouldfurther my learning in tranquillity.
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TABLE OF CONTENTS:
ABBREVIATIONS x
CHAPTERl 1
THE NATURE OF ANGERAND ANGER LANGUAGE 1
1.1 THESOURCESOFANGERCONCEPTS 3
1.1.1 Symbolic Prototypes 3
1.1.2 The Experience ofPhysiological Changes 4
1.1.3 The Physical Expression ofAnger 4
1.1.4 The Humoral InterpretationofAnger Phenomena 5
1.1.5 Environmental Phenomena 6
1.1.6 Ancient Israelite Beliefs Regarding Magic and Spirits 6
CHAPTER2 7
CONCEPTUAL MODELS OF ANGERIN PAST RESEARCH: A CRITICAL OVERVIEW 7
2.1 CONCEPTUALMODELSOF ANGERIN GREEKPHILOSOPHY 8
2.2 CONCEPTUALMODELSOF ANGERINTHEEARLYCHURCH 10
2.3 CONCEPTUALMODELS OF ANGER IN MODERNTHEOLOGY 14
2.3.1 The Stoic Wise man in Pre-WarTheology 14
2.3.2 The Demonic in YHWH 16
2.3.3 Rationality and Love in the "WrathofGod" and the "FearofGod" 19
2.3.4 Anger and Fearin Historical Criticism 31
2.3.4.1 Divine Wrath as a Structural Device 31
2.3.4.2 The FearofGod and the SanctioningofWisdom Literature 32
2.3.4.3 The DayofWrath 33
2.3.4.4 Vengeance 33
2.4 ANGERINSOCIOLOGICALANDANTHROPOLOGICAL STUDIESOFTHEANCIENTISRAELITE
CULTURE 35
2.5 CONCEPTUALMODELS OF ANGERINNON-VERBAL COMMUNICAnON 44
2.6 CONCLUSION 47
CHAPTER3 48
CONCEPTUAL METAPHOR: THEORY AND METHODOLOGY 48
3.1 ApPROACHESTOTHE STUDYOFEMOTION 48
3.2 NONVERBALCOMMUNICAnON 51
3.3 ACOGNITIVEApPROACH 54
3.3.1 Linguistic Relativity 55
3.3.2 Cognitive Linguistics 58
3.4 CONCEPTUALMETAPHORANDMETONYMY 59
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3.5 THEDEFINITIONOF CONCEPTUALMETAPHOR 59
3.6 LINGUISTICMETAPHOR 60
3.6.1 The Structure ofMetaphor 61
3.6.2 The ContextofMetaphor 62
3.7 TYPESOFMETAPHOR 63
3.7.1 The ClassificationofMetaphorAccording to Lingual Levels 63
3.7.2 The ClassificationofMetaphorAccording to Conventionality 64
3.7.3 The ClassificationofMetaphorAccording to the Proximityofthe Domains 65
3.8 THEBASISOFMETAPHOR 66
3.8.1 Primitive and Compound Metaphors 68
3.8.2 Humoral Theories 68
3.8.3 Magic and Spirits 69
3.8.4 Conclusion 70
3.9 THE SCOPEANDTHEFocusOFMETAPHOR 70
3.10 THERELATIONBETWEENMETAPHORANDCONCEPTUALMODELS 74
3.11 CONCLUDING OBSERVATIONS 75
CHAPTER 4 76
CONCEPTUAL METAPHORS AND METONYMIES FOR ANGER IN THE HEBREW
BIBLE 76
4.1 CONCEPTUALMETONYMIES FORANGER 76
4.1.1 Body Heat 77
4.1.2 Quickened Breathing 81
4.1.3 Frowning 88
4.1.4 Glaring Eyes 91
4.1.5 Gnashing ofTeeth 95
4.1.6 Internal Pressure 96
4.1.7 Redness in the FacelNeck 97
4.1.8 Agitation 100
4.1.9 Internal Agitation 101
4.1.10 Slaveratthe Mouth 103
4.1.11 Liftingthe Hand 114
4.1.12 Clapping the Hands 119
4.1.13 Stampingthe Feet 121
4.1.14 Violent, Frustrated Behaviour 122
4.2 CONCEPTUALMETAPHORS FORANGER 126
4.2.1 Anger is the Heat ofaFluid in aContainer 126
4.2.1.1 Increase in the Intensity ofAnger is the Rising ofthe Fluid 131
4.2.1.2 Intense Anger Produces Steam 134
4.2.1.3 Too Intense Anger is the Fluid Boiling Over 136
4.2.2 Anger is Fire 140
4.2.2.1 The Damage Caused by Fire is Injury to the Offender 142
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4.2.2.2 The Fuel for the Fire is the Wrongdoer 143
4.2.2.3 The Intensity ofthe Fire is the IntensityofAnger 146
4.2.2.4 Igniting the Fire is Causing Anger 147
4.2.2.5 Feeding the Fire is Maintainingthe Intensity ofAnger 148
4.2.2.6 Other Related Metaphors 152
4.2.3 Anger is a Hot Wind 163
4.2.4 Anger is an Earthquake 170
4.2.5 Anger is Clouds 171
4.2.6 Anger is a Storm 172
4.2.7 Anger is a Burden 173
4.2.8 Anger is a Flood 176
4.2.8.1 Other Related Metaphors 186
4.2.9 Anger is Poison 193 .
4.2.9.1 Other Related Metaphors 199
4.2.10 Anger is an Opponent(in a Struggle) 220
4.2.11 Anger is a Dangerous Animal 221
4.2.12 The Cause ofAnger is Trespassing 233
4.3 MINORUNRELATEDMETAPHORS FORANGER 234
4.3.1 Anger is Presence 234
4.3.2 Anger is Bounded Space 235
4.4 THESYSTEMATICITYOF METAPHOR 236
CHAPTERS 238
A CONCEPTUAL MODEL FOR ANGERIN THE HEBREW BIBLE 238
CHAPTER6 240
CONCLUSION 240
BIBLIOGRAPHY 243
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ABBREVIATIONS
BIBLICAL BOOKS
Gen 2 Kgs Nah Cant
Ex Isa Hab Eccl
Lev Jer Zeph Lam
Num Ezek Hag Esth
Deut Hos Zech Dan
Josh Joel Mal Ezr
Judg Am Ps Neh
1Sam Obad Job 1Chr
2 Sam Jon Prov 2Chr
1Kgs Mic Ruth
OTHER ABBREVIAnONS
A adjective m masculine
Adv adverb MT MasoreticText
BDB Brown.Driver·Briggs N noun
BHS BibliaHebraica Stuttgartensia neg negative
C conjunction NIV New InternationalVersion
coh cohortative NRSV New Revised StandardVersion
consec consecutive pass passive
cs construct(state) pers personal
def definite pf perfect
demonstr demonstrative pI plural
f feminine PN name ofperson/place
Fr. French P preposition
G. German pron pronominal
impf imperfect pt participle
imp imperative reI relative
indef indefinite S subject
inf infinitive s.one someone
interj interjection sg singular
interr interrogative Syr Syriac
JB Jerusalem Bible V verb
juss Jusslve v. verse
KJV KingJames Version VA verbal adjective
loc locative VN verbal noun
LXX Septuagint
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