419 THE HUMAN DIVINE hmj DIFFERENCE BETWEEN AND subject of verbs that describe the experience of the provoked 4, the object of verbs (usually passive) that describe being provoked 5, and as an adjective that describes the provoked 6. Human hmj is a dynamic passion that rises up within an individual and fills him, only to subside or turn away. As the object of a passive verb, hmj fills an individual. Haman is filled with hmj hmj –mh almyw (Esth 3,5). Nebuchadnezzar is filled with hmj that transforms his face wntça yhwpna μlxw amj ylmth rxndbwbn –ydab (Dan 3,19) 7. As the subject of an intransitive verb, hmj rises up within David Èlmh tmj hl[t-μa (2 Sam 11,20) and turns away from Esau Èyja tmj bwçt-rça r[ (Gen 27,44). It also burns within Ahasuerus (Esth 1,12) only to subside later on Èlmh tmj Èçb (Esth 2,1). The description of hmj burning wb hr[b wtmjw (Esth 1,12) may reflect its etymology. Some scholars suggest that hmj derives from the root yhm, ˙ which means, “to be hot” 8. Perhaps, biblical hmj is perceived as embodied heat because the physiological effect of anger is a rise in temperature 9. The emphasis of human hmj on the state of being angry is indicated not only by the Bible’s descriptions of the effects of hmj on its bearer, but also by the Bible’s descriptions of the effects of hmj subsiding. When Ahasuerus’s hmj rises, he burns, and when it subsides, he remembers hyl[ rzgn-rça taw htç[-rça taw ytçw-ta rkz çwrwçja Èlmh tmj Èçk (Esth 2, 1). Conversely, Rebecca predicts that when Esau’s hmj turns away, he will forget wl tçy[-rça ta jkçw...Èyja tmj bwçt-rça d[ (Gen 27, 44-45). While both remembering and forgetting can be impactful on others, they do not immediately describe the experience of those being remembered or forgotten. This is made clear in Genesis 27. When Esau E.g. Gen 27, 2; 2 Sam 11,20; Esth 1,12 (with an implicit direct object). 4 2,1.7,10. As the object of passive verbs see Esth 3,5.5,9; Jer 6,11; Dan 3,19 (Arm. 5 hithpeel). As the object of active verbs see Ps 37,8; Pro 15,1.21,14. E.g. Pro 15,18.29, 22. It also occurs periodically as an adverb that 6 modifies reprisal. See 2 Kgs 5,12; Ezek 3,14; Esth 7,7. The metaphor of containment, being filled with anger, is used to 7 describe the body’s experience of anger cross-culturally. For example, in Tunisian Arabic, anger is depicted as a liquid or solid substance that is “ contained ” in the brain, heart or nerves — R. HUPKA, “Anger, Envy, Fear and Jealousy as Felt in the Body: A Five Nation Study”, Cross Cultural Research 30 (1996) 260-268. K. SCHUNCK, “hmj,” Theological Dictionary of the Old Testament (eds. 8 G. BOTTERWECK – H. RINGGREN) (Sheffield 1980) IV 462-465., Tunisian Arabic depicts anger as burning, “He half-boiled my brain to 9 me like a half-cooked egg”, and, “He left my blood to boil” — HUPKA, “ Anger, Envy, Fear”, 243-264.