Original Word: כַּעַס
Part of Speech: Verb
Transliteration: ka`ac
Pronunciation: kah-as
Phonetic Spelling: (kaw-as')
KJV: be angry, be grieved, take indignation, provoke (to anger, unto wrath), have sorrow, vex, be wroth
NASB: provoke me to anger, provoked, provoking, provoke, angry, provoking me to anger, anger
Word Origin: [a primitive root]

1. to trouble
2. (by implication) to grieve, rage, be indignant

be angry, be grieved, take indignation, provoke to anger, unto wrath

A primitive root; to trouble; by implication, to grieve, rage, be indignant -- be angry, be grieved, take indignation, provoke (to anger, unto wrath), have sorrow, vex, be wroth.

Word Origin
a prim. root
Definition
to be vexed or angry
NASB Translation
anger (3), angry (4), demoralized* (1), make me angry (1), provoke (5), provoke him to anger (2), provoke me to anger (8), provoke them to anger (1), provoked (7), provoked him to anger (2), provoked me to anger (2), provoked the to anger (1), provoked to anger (1), provoking (7), provoking him to anger (2), provoking me to anger (4), provoking the to anger (1), spite (2), trouble (1), vexation (1), vexed (1).

כָּעַס verb be vexed, angry (Late Hebrew כָּעַס, Aramaic כְּעַם (not Syriac)); —

Qal Perfect ׳כ Psalm 112:10; Ecclesiastes 5:16; Imperfect וַיִּכְעַס Nehemiah 3:33; 2Chronicles 16:10; 1 singular אֶכְעַס Ezekiel 16:42; Infinitive לִכְעוֺם Ecclesiastes 7:9. —

1 be vexed, indignant Psalm 112:10; Nehemiah 3:33; Ecclesiastes 5:16.

2 be angry Ezekiel 16:42; Ecclesiastes 7:9, with אֶל person 2 Chronicles 16:10.

Piel. Perfect3feminine singular suffix כִּעֲסַתָּה 1 Samuel 1:6; 3masculine plural suffix כִּעֲסוּנִי Deuteronomy 32:21 provoke to anger.

Hiph`il Perfect הִכְעִיס Hosea 12:15; 1 Kings 15:30; suffix הִכְעִיסוֺ 2 Kings 23:26 4t. Perfect; הַכְעִסֵו֯נִי Jeremiah 25:7; (scribal error for תַּכְעִיסוּני according to SS); Imperfect וַיַּכְעֵס 1 Kings 22:54; 2Chronicles 28:25; 3 feminine singular suffix תַּכְעִיסֶנָּה 1 Samuel 1:7 6t. Imperfect; Infinitive construct הַכְעִיס 1 Kings 16:13 5t.; suffix הַכְעִ(י)סֵנִי Jeremiah 7:18 11t., + 6 t. suffixes; Participle plural מַכְעִיסִים Jeremiah 7:19 4t. —

1 vex, with accusative pers 1 Samuel 1:7; Ezekiel 32:9.

2 vex, provoke to anger, especially of provoking Yahweh by workship of other gods Judges 2:12; 1 Kings 14:9; 1 Kings 14:15; 1 Kings 16:33; 1 Kings 22:54; 2 Kings 17:11; 2 Kings 23:19; 2Chronicles 28:25; Nehemiah 3:37; Jeremiah 7:18,19; Jeremiah 11:17; Jeremiah 32:29,32; Jeremiah 44:3; Ezekiel 8:17; Ezekiel 16:26; Isaiah 65:3; Hosea 12:15; with בּ instrumental בְּתוֺעֵבֹת Deuteronomy 32:16; בְּהַבְלֵיהֶם Deuteronomy 32:21; 1 Kings 16:13,26; בחטאתם 1 Kings 16:2; במעשׂ(י) יד(יוׅ Deuteronomy 31:29; 1 Kings 16:7; Jeremiah 25:6,7; Jeremiah 32:30; Jeremiah 44:8; בכל מעשׂ(ה) ידיהם 2 Kings 22:17 2Chronicles 34:25; בבמות Psalm 78:58; בפסיליהם Jeremiah 8:19; במעלליהם Psalm 106:29; compare the phrases להכעיס(וׅ ׳עשׂה הרע(ה) בעיני י do the evil in the eyes of Yahweh to provoke (him) to anger Deuteronomy 4:25; Deuteronomy 9:18; Deuteronomy 31:29; 1 Kings 16:7; 2 Kings 17:17; 2 Kings 21:6 2Chronicles 33:6; so מכעסים 2 Kings 21:15; Jeremiah 32:30; אשׁר הכעיס כעס (יםׅ 1 Kings 15:30; 1 Kings 21:22; 2 Kings 23:26. — The phrase is characteristic of D Jeremiah and the compiler of Kings; see Dr^{Intr 191}; Deuteronomy 4:25 Holz^{eini. Hexateuch 287}.

Overview and Scope

כַּעַס appears about fifty-three times across the Tanakh, describing both a feeling (anger, vexation, grief) and an action (to provoke or enrage). Its distribution is heavily weighted in Deuteronomy, the Former Prophets, Jeremiah, and Ezekiel, and it is also found in Wisdom literature. Two major spheres of usage emerge: (1) humanity’s provocation of the LORD, and (2) human anger or inner vexation. In every context the term exposes covenant realities—either God’s holy response to sin or the moral character of human emotion.

Divine Anger in Covenant Perspective

Deuteronomy supplies the theological foundation. Moses repeatedly warns that idolatry “provok(es) Him to anger” (Deuteronomy 4:25; 9:7-8; 32:16-21). The verb form stresses deliberate provocation: Israel’s choices kindle God’s righteous response. The same motif reappears when the monarchy institutionalizes idolatry. Jeroboam, Ahab, Manasseh, and Ahaziah each “provoked the LORD, the God of Israel, to anger” (for example, 1 Kings 14:9; 16:33; 22:53; 2 Kings 21:6). Here כַּעַס becomes a covenant lawsuit term. The chronic repetition underscores the consistency of God’s character: He is patient, yet His holiness demands judgment when His people reject Him.

Jeremiah summarizes the result: “From their youth, the people of Judah have done nothing but evil; they have provoked Me to anger by the work of their hands” (Jeremiah 32:30). Exile therefore comes not as caprice but as a measured outworking of covenant curses (Deuteronomy 29:27-28; 2 Kings 17:18-23).

Idolatry as the Central Offense

While כַּעַס can arise from general rebellion, idolatry remains its primary catalyst. Deuteronomy 32:16-17 links foreign gods, abominations, and demonic worship with provocation. The prophets echo this: incense to Baal (Jeremiah 7:18-19), high-place sacrifices (Ezekiel 20:28), and carved images (Isaiah 65:3-5) all “provoke” the LORD. The theological point is two-edged: idolatry insults God’s glory and harms the worshiper, so judgment has both punitive and purifying purposes (Ezekiel 20:43-44).

Human Anger and Vexation

In Wisdom texts כַּעַס often describes an emotion lodged in the human heart. Ecclesiastes 7:9 cautions, “Do not be quickly provoked in your spirit, for anger settles in the lap of fools.” Ecclesiastes 11:10 urges the young to “banish sorrow [כַּעַס] from your heart.” The term can shade toward grief or sorrow (1 Samuel 1:16, Hannah’s “sorrowful spirit”), revealing that unchecked inner turmoil easily becomes sinful anger.

Proverbs reinforces the moral evaluation: “A hot-tempered man stirs up strife” (Proverbs 15:18) and “A fool’s anger is known at once” (Proverbs 12:16). Though different Hebrew words appear alongside, כַּעַס underscores that anger is spiritually dangerous unless ruled by wisdom (Proverbs 16:32).

Prayers and Laments

Psalmists recognize both divine and human dimensions. David pleads, “O LORD, rebuke me not in Your anger” (Psalm 6:1) and confesses that his sin has provoked discipline (Psalm 38:1-3). These prayers model how awareness of כַּעַס should drive believers to repentance, not despair.

Prophetic Oracles and Promise of Restoration

Prophets employ כַּעַס to interpret historical catastrophes and to offer hope. Zechariah 8:14-15 contrasts past wrath with future blessing: “Just as I purposed to bring disaster on you when your fathers provoked Me to anger … so now I have purposed again … to do good.” The shift from anger to grace highlights God’s unwavering covenant commitment grounded ultimately in His own initiative.

Pastoral and Ministry Significance

1. Holiness of God: Passages containing כַּעַס remind congregations that God’s wrath is never arbitrary. It is provoked by specific covenant violations. Teaching this balances modern tendencies either to dismiss divine anger or to view it as mere emotion.

2. Idolatry Diagnostics: Modern idols (materialism, self-exaltation, sensuality) likewise provoke. Preachers can draw parallels, urging believers to “keep yourselves from idols” (1 John 5:21) lest they incur the same divine displeasure.

3. Shepherding Anger: Wisdom texts supply curricular material for counseling. Ecclesiastes 7:9 and Proverbs 19:11 can form the backbone of anger-management Bible studies, while Hannah’s honest lament (1 Samuel 1:16) validates bringing sorrows to God rather than lashing out.

4. Christological Fulfillment: Though כַּעַס itself is not used in the New Testament, the theme anticipates the wrath borne by Christ (Romans 5:9). Teaching the word allows one to trace the storyline from provocation to propitiation.

5. Corporate Worship: Liturgical readings of Deuteronomy 32 or Psalm 106 help congregations remember historical provocations and rejoice in mercy. Zechariah 8 furnishes Advent and restoration texts.

Key Representative Passages

Deuteronomy 4:25-26; 9:7-8; 32:16-21

1 Kings 14:9; 16:33; 22:53

2 Kings 17:11; 21:6; 22:17

Psalm 6:1; Psalm 38:1-3

Ecclesiastes 7:9; 11:10

Jeremiah 7:18-19; 32:30

Ezekiel 20:28, 43

Zechariah 8:14-15

Summary

כַּעַס unites emotion and covenant responsibility. Whether describing God’s righteous displeasure or the destructive anger of people, it exposes sin, calls for repentance, and ultimately magnifies divine mercy. The term therefore serves both as a warning and a pastoral aid, equipping the church to understand the gravity of idolatry, the perils of uncontrolled anger, and the necessity of fleeing to the One who absorbs wrath and grants peace.

אֶכְעַ֖ס אַכְעִיסֵֽם׃ אכעיסם׃ אכעס הִכְעִ֔יס הִכְעִ֖יסוּ הִכְעִ֥יס הִכְעִיס֖וֹ הִכְעִס֛וּנִי הִכְעַ֔סְתָּ הַכְעִיסֵ֔נִי הַכְעִיסֵ֛נִי הַכְעִסֵֽנִי׃ הַמַּכְעִיסִ֥ים הכעיס הכעיסו הכעיסני הכעסוני הכעסני׃ הכעסת המכעיסים וְהִ֨כְעַסְתִּ֔י וְכִֽעֲסַ֤תָּה וְכָעָ֗ס וַ֭יַּכְעִיסוּ וַיִּכְעַ֖ס וַיִּכְעַ֨ס וַיַּכְעִ֖סוּ וַיַּכְעִיס֥וּהוּ וַיַּכְעֵ֕ס וַיַּכְעֵ֗ס והכעסתי ויכעיסו ויכעיסוהו ויכעס ויכעסו וכעס וכעסתה יַכְעִיסֻֽהוּ׃ יכעיסהו׃ כִּעֲס֖וּנִי כעסוני לְהַכְעִ֔יס לְהַכְעִ֖יס לְהַכְעִ֗יס לְהַכְעִֽיס׃ לְהַכְעִיס֖וֹ לְהַכְעִיס֙ לְהַכְעִיסֵ֔נִי לְהַכְעִיסֵ֖נִי לְהַכְעִיסֵֽנִי׃ לְהַכְעִיסֽוֹ׃ לְהַכְעִיסוֹ֙ לְהַכְעִסֵ֔נִי לְהַכְעִסֵ֖נִי לְהַכְעִסֵ֙נִי֙ לִכְע֑וֹס להכעיס להכעיס׃ להכעיסו להכעיסו׃ להכעיסני להכעיסני׃ להכעסני לכעוס מַכְעִיסִ֖ים מַכְעִסִ֖ים מַכְעִסִ֥ים מכעיסים מכעסים תַּכְעִסֶ֑נָּה תַכְעִ֤יסוּ תכעיסו תכעסנה ’aḵ‘îsêm ’aḵ·‘î·sêm ’eḵ‘as ’eḵ·‘as achiSem echAs hachiSeni haḵ‘isênî haḵ‘îsênî haḵ·‘i·sê·nî haḵ·‘î·sê·nî ham·maḵ·‘î·sîm hammachiSim hammaḵ‘îsîm hichAsta hichIs hichiSo hichIsu hichiSuni hiḵ‘astā hiḵ‘îs hiḵ‘îsōw hiḵ‘îsū hiḵ‘isūnî hiḵ·‘as·tā hiḵ·‘î·sōw hiḵ·‘î·sū hiḵ·‘i·sū·nî hiḵ·‘îs ki‘ăsūnî ki·‘ă·sū·nî kiaSuni lə·haḵ·‘i·sê·nî lə·haḵ·‘î·sê·nî lə·haḵ·‘î·sōw lə·haḵ·‘îs lehachIs lehachiSeni lehachiSo ləhaḵ‘îs ləhaḵ‘isênî ləhaḵ‘îsênî ləhaḵ‘îsōw lichos liḵ‘ōws liḵ·‘ō·ws machiSim maḵ‘isîm maḵ‘îsîm maḵ·‘i·sîm maḵ·‘î·sîm tachiSennah tachIsu taḵ‘isennāh ṯaḵ‘îsū taḵ·‘i·sen·nāh ṯaḵ·‘î·sū vaiyachEs vaiyachIsu vaiyachiSuhu vaiyichAs vechaAs vechiaSattah veHichasTi way·yaḵ·‘ês way·yaḵ·‘i·sū way·yaḵ·‘î·sū way·yaḵ·‘î·sū·hū way·yiḵ·‘as wayyaḵ‘ês wayyaḵ‘isū wayyaḵ‘îsū wayyaḵ‘îsūhū wayyiḵ‘as wə·hiḵ·‘as·tî wə·ḵā·‘ās wə·ḵi·‘ă·sat·tāh wəhiḵ‘astî wəḵā‘ās wəḵi‘ăsattāh yachiSuhu yaḵ‘îsuhū yaḵ·‘î·su·hūInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts