to leave vengeance to Jehovah. (Rom. 12:19) One cannot be used as an overseer in the congregation of God if he is prone to wrath.—Titus 1:7.

While one may on occasion be angry and sometimes justifiably so, he should not let it become sin to him by harboring it or maintaining a provoked state. He should not let the sun set with him in such a condition, for he would thereby allow place for the Devil to take advantage of him. (Eph. 4:26, 27) Especially if it is a case of anger between Christian brothers, he should take proper steps to make peace or get the matter settled in the God-provided way. (Lev. 19:17, 18; Matt. 5:23, 24; 18:15; Luke 17:3, 4) The Scriptures counsel that we should watch our associations in this regard, not having companionship with anyone given to anger or fits of rage, thereby avoiding a snare for our souls.—Prov. 22:24, 25.

Jesus Christ, when a man on earth, gave us the perfect example. The records of his life do not recount one occasion where he had a fit of uncontrolled anger or where he allowed the lawlessness, rebelliousness and harassment of the enemies of God to upset his spirit and cause him to reflect such a thing toward his followers or others. On one occasion he was “thoroughly grieved” at the insensibility of the hearts of the Pharisees and looked upon them with indignation. His next act was an act of healing. (Mark 3:5) When he, in another instance, drove out those who were defiling God’s temple as well as violating the law of Moses by making Jehovah’s house a house of merchandise, it was through no uncontrolled, unjustified fit of anger. Rather, the Scriptures show that it was properly directed zeal for the house of Jehovah.—John 2:13-17.

Avoiding the damaging effects

Not only does anger have an adverse effect upon our spiritual health, but it produces profound effects on the physical organism. It can cause rise in blood pressure, arterial changes, respiratory trouble, liver upsets, changes in the secretion of gall, effects on the pancreas. Anger and rage, as strong emotions, have been listed by physicians as contributing to, aggravating or even causing such ailments as asthma, eye afflictions, skin diseases, hives, ulcers and dental and digestive troubles. Rage and fury can upset thinking processes so that one cannot form logical conclusions or pass sound judgment. The aftermath of a fit of rage is often a period of extreme mental depression. It is therefore wisdom not only in a religious sense but in a physical sense to keep anger under control and to pursue peace and love.—Prov. 14:29, 30; Rom. 14:19; Jas. 3:17; 1 Pet. 3:11.

According to the Scriptures, the “time of the end” is a time of rage and fury, with the nations becoming angry at Jehovah’s taking over his power to reign, and the Devil being hurled to the earth, “having great anger, knowing he has a short period of time.” (Rev. 11:17, 18; 12:10-12) With such strenuous conditions, the Christian will do well to control his spirit, avoiding the destructive emotion of anger.—Prov. 14:29; Eccl. 7:9.

ANIAM

(A·niʹam) [lament of the people, or I am kinsman].

A son of Shemida of the tribe of Manasseh.—1 Chron. 7:14, 19.

ANIM

(Aʹnim) [fountains].

A city in the mountainous region of southern Judah, mentioned in the distribution of land in the days of Joshua. (Josh. 15:48, 50) It has been identified with Khirbet Ghuwein, a double ruin situated about three miles (c. 5 kilometers) S of Eshtemoa and about eleven miles (c. 18 kilometers) S of Hebron.

ANIMALS

Jehovah God formed all the animals, each family kind having its own originally created representatives, for the record assures us that God made them each one “according to its kind.” (Gen. 1:25) In this article we shall consider particularly land animals.

In view of God’s granting perfect man dominion over the various creatures of the earth, it was most appropriate that Adam was privileged to name these creatures. (Gen. 1:26; 2:19, 20) Man’s having the animals in subjection placed upon him a stewardship for which he would always be accountable to God.—Luke 12:48.

Animals were so created that they would have a fear and dread of man as their superior. (Gen. 9:2, 3) According to naturalists, wild creatures, such as the leopard and the king cobra, normally prefer to retreat from man’s presence, although attacking when provoked, wounded, cornered or suddenly surprised. It has been suggested that man-eating tigers, for example, have become such by force of circumstances, among such being old age or injury that greatly limit the tiger’s ability to procure its normal game, and the depletion of the tiger’s game through man’s hunting.

Already prior to the Flood, animals were killed to provide clothing for man and for sacrificial purposes. (Gen. 3:21; 4:4) However, not until after the Deluge did Noah and his family receive permission from Jehovah to add to their diet flesh, with the stipulation that it must be drained of its blood. (Gen. 9:3, 4) While this made it proper for man to kill animals for necessary food, he was not authorized thereby to indulge in needless slaughter for the sheer thrill of the hunt or to display personal prowess, as Nimrod, the rebel against God, undoubtedly did.—Gen. 10:9.

Some have contended that the presence of animals in isolated islands like Australia and New Zealand is an indication that not all land animals outside the ark perished in the Deluge. However, the findings of oceanographers indicate that there is a basis for believing that at one time land ridges connected what are now isolated land areas. For example, oceanographic studies reported on by Dr. René Malaise tell of findings that indicate that there was once a “Mid-Atlantic Ridge,” crossing that ocean above the surface. Possibly there were also other ridges, and animals could have migrated by means of these before such ridges sank below the surface of the ocean. Other oceanographic studies have turned up evidence that once there existed a huge South Pacific continent that took in Australia and many of the South Sea isles. If such was the case, then, of course, the animals had no difficulty in migrating to these lands.

CLEAN AND UNCLEAN ANIMALS

A classification of animals is to be noted in God’s instructions to Noah to take with him into the ark seven of each clean animal and two of each unclean animal. (Gen. 7:2, 3, 8, 9) Since a flesh diet had not yet been authorized, this distinction between clean and unclean was probably determined upon the basis of what was acceptable to Jehovah as a sacrifice. Hence, upon emerging from the ark Noah knew which creatures were clean and suitable for offering upon the altar. (Gen. 8:20) At that time no restriction existed with respect to the type of animals that Noah and his family could eat, as indicated by Jehovah’s words: “Every moving animal that is alive may serve as food for you.”—Gen. 9:3.

God’s law to the Israelites, therefore, introduced a new distinction when it ruled certain animals to be fit for food and others as unclean and prohibited as food. The scripture specifies: “Every creature that splits the hoof and forms a cleft in the hoofs and chews the cud among the beasts, that is what you may eat.” (Lev. 11:3) And again: “You must eat no detestable thing of any sort. This is the sort of beast that you may eat: the bull, one of the flock of sheep and one of the flock of goats, the stag and gazelle and roebuck and wild goat and antelope and wild bull and chamois; and every beast that splits the hoof and that forms a cleft into two hoofs, chewing the cud among the beasts.”—Deut. 14:3-6.

Animals lacking one or both of the above-mentioned features were not to be eaten by those under the terms of the Law covenant. The prohibited animals included the rock badger, the hare, the pig, the camel. Also, creatures ‘going upon their paws’ were prohibited, this doubtless embracing such creatures as the lion, the bear and the wolf.—Lev. 11:4-8, 26, 27; Deut. 14:7, 8.

These dietary limitations applied only to those who were under the terms of the Mosaic law, for the statement of Leviticus 11:8 is: “They are unclean for you,” that is, the Israelites. With the abrogation of the Law on the basis of the sacrificial death of Christ Jesus, the prohibitions were canceled, and once more all humans could consider themselves under the same broad provision announced to Noah following the Deluge.—Col. 2:13-17; Gen. 9:3, 4.

Since the restriction concerning unclean foods was taken out of the way with the rest of the Law, a question may arise as to why Peter, about three and a half years later, still had not eaten any “unclean” animals. (Acts 10:10-15) It must be remembered that the cancellation of the Law resulted in great changes in the lives of Christ’s followers and, therefore, it reasonably took some time for them to appreciate all that was involved.

ILLUSTRATIVE USAGE

The outstanding traits of animals are alluded to and used by Bible writers to symbolize a variety of qualities and powers. At times animal features may portray excellent qualities, divine as well as human. (Ezek. 1:10, 11; Rev. 4:6, 7) In other instances animals may be employed to represent wild, beastlike ruling powers that oppress and crush peoples.—Dan. 7:2-7; 8:5-8, 20, 21; Rev. 13:1-17.

PROPER USE AND VIEW OF ANIMAL CREATION

In connection with worship under the Mosaic law, cattle, sheep and goats were among the creatures acceptable for sacrifice. Such animals were to be sound ones, and no castrated animal was admissible. (Lev. 22:23-25) The use of animal blood for food or for any purpose other than sacrifice was prohibited. (Lev. 17:13, 14) Worship of any representation of any animal or other created thing was strictly forbidden.—Ex. 20:4, 5.

The Bible inculcates just and merciful treatment of the lower creatures. Indeed, Jehovah represents himself as the loving Provider for their lives and well-being. (Prov. 12:10; Ps. 145:15, 16) The Mosaic law enjoined proper care of domestic animals. When found straying, domestic animals were to be returned safely to their owner; when crushed under a burden, they were to be relieved. (Ex. 23:4, 5) They were to be worked humanely. (Deut. 22:10; 25:4) They as well as man were to benefit from the sabbath rests. (Ex. 20:10; 23:12; Deut. 5:14) Dangerous animals were to be controlled or destroyed. (Gen. 9:5; Ex. 21:28, 29) Cross-breeding of different sorts was forbidden.—Lev. 19:19.

God-fearing men see in animals part of God’s generous provision for human welfare. Animals have served man as burden bearers, as sources of food and clothing, as sanitation agents, as helpers in the vital activities of plowing and harvesting. Their variety of form and color has delighted his eye; their habits and instincts have been and still provide an extensive field for inquiry into the marvels of God’s creative power. Though animals die in the same manner as men, they do not share his hope of a resurrection.—2 Pet. 2:12; additionally, see individual animals, birds, insects, reptiles by name; see BEASTS, SYMBOLIC; BIRDS; FISH; INSECTS.

ANKLET

Ankle bracelets or ornamental rings worn on the legs above the ankles were in common use in the ancient Middle East. They were made of such materials as brass, gold, silver, iron, glass and ivory. On Egyptian monuments persons of both sexes are depicted as wearing them, and in Egypt anklets and bracelets were frequently made as matching ensembles. Many anklets have been found by archaeologists throughout Palestine, among them bronze anklets varying in diameter from two and a half to four and a half inches (c. 6.4 to 11.4 centimeters). Excavations at Beth-shemesh have yielded a pair of iron anklets that may have been made in David’s day.

Heavy anklets might make a ringing sound as they knocked together while the wearer walked along. However, at times pebbles were placed in hollow bangles or anklets in order to produce a sound, and Arabian girls of more recent times have also occasionally worn anklets with small bells attached to them. Too, ankle chainlets were sometimes fastened to the anklets worn by a woman, thus tying these ornaments together. The chainlets would make tinkling sounds as the wearer walked and, of course, they and the anklets themselves would attract attention. Ankle chainlets or step chains would also restrict or shorten the woman’s step, so that she would walk with tripping steps and what might be considered a graceful or genteel feminine gait.

“Ankle chainlets” were among pieces of jewelry the Israelites took from the Midianites as war booty and contributed as “Jehovah’s offering.” (Num. 31:50, 51) The haughty “daughters of Zion” of later times are described as women who “go walking with tripping steps, and with their feet they make a tinkling sound,” or “on their feet they shake bangles.” Through Isaiah, Jehovah warned them that he would take away their ornamental articles and “the beauty of the bangles,” or anklets, as well as their “step chains.” (Isa. 3:16, 18, 20) The Babylonian conquest of Judah and Jerusalem in 607 B.C.E. surely made inroads into the lives of these women, resulting in the loss of their many ornaments and their freedom.—See ORNAMENTS.

ANNA

(Anʹna) [favor; charm; grace].

A prophetess, daughter of Phanuel of the tribe of Asher. Her name is the Greek form of Hannah.

Anna had become a widow after just seven years of married life and, at the time of the child Jesus’ presentation at the temple, was eighty-four years of age. Nevertheless, she was constant in her attendance at the temple, evidently from the time of the morning service until the evening service, and, as a result, was privileged to see the young child Jesus and bear witness about him. Her “fastings and supplications” indicate a mourning attitude and an earnest longing on her part. The centuries-long period of Jewish subjection, coupled with the deteriorating religious conditions of that period that reached even to the temple and its priesthood, could well explain this. At any rate, though she might not likely expect to be alive when the child became grown, she now joyfully witnessed to others of the liberation due to be effected through this coming Messiah.—Luke 2:36-38.

ANNAS

(Anʹnas) [Greek abbreviation of Hebrew Hananiah, meaning “Jehovah has been gracious”].

Appointed high priest about 6 or 7 C.E. by Quirinius, the Roman governor of Syria, and serving until the year 15. (Luke 2:2) Annas was therefore high priest when Jesus, at the age of twelve, amazed the rabbinical teachers at the temple. (Luke 2:42-49) Procurator Valerius Gratus removed Annas as high priest, for reportedly overstepping his Roman-assigned jurisdiction. Though he no longer had the official title, yet it was quite evident that he continued to exercise great power and influence as high priest emeritus and predominant voice of the Jewish hierarchy. Five of his sons, as well as his son-in-law Caiaphas, were each in turn high priest. Bible writers were careful to recognize Annas’ dominant position, calling him the “chief priest,” whereas they referred to Caiaphas by his title “high priest.” (Matt. 26:3; Luke 3:2)