Notice it’s never on the innocent , righteous , holy , believers but always on the wicked and rebellious sinners. It’s not once said to be upon Christ from the Father.
Thayers lexicon
ὀργή, ὀργῆς, ἡ (from ὀργάω to teem, denoting an internal motion, especially that of plants and fruits swelling with juice (Curtius, § 152); cf.
Latinturgerealicuiforirascialicui in Plautus Cas. 2, 5, 17; Most. 3, 2, 10; cf. German arg, Aerger), in Greek writings from Hesiod down "the natural disposition, temper, character; movement or agitation of soul, impulse, desire, any violent emotion," but especially (and chiefly in Attic) anger.
In Biblical Greek anger, wrath, indignation(on the distinction between it and θυμός, see θυμός, 1):
Ephesians 4:31;
Colossians 3:8;
James 1:19f; μετ' ὀργῆς, indignant (A. V. with anger),
Mark 3:5; χωρίς ὀργῆς,
1 Timothy 2:8; anger exhibited in punishing, hence, used for the punishment itself (Demosthenes or. in middle § 43): of the punishments inflicted by magistrates,
Romans 13:4; διά τήν ὀργήν, i. e. because disobedience is visited with punishment,
Romans 13:5. The ὀργή attributed to God in the N. T. is that in God which stands opposed to man's disobedience, obduracy (especially in resisting the gospel) and sin, and manifests itself in punishing the same:
John 3:36;
Romans 1:18;
Romans 4:15;
Romans 9:22a;
Hebrews 3:11;
Hebrews 4:3;
Revelation 14:10;
Revelation 16:19;
Revelation 19:15; absolutely, ἡ ὀργή,
Romans 12:19 (cf. Winer's Grammar, 594 (553));
σκεύη ὀργῆς, vessels into which wrath will be poured (at the last day), explained by the addition κατηρτισμέναεἰς ἀπώλειαν,
Romans 9:22b; ἡ μελλουσαὀργή, which at the last day will be exhibited in penalties,
Matthew 3:7;
Luke 3:7 (others understand in these two passages the (national) judgments immediately impending to be referred to — at least primarily); also ἡ ὀργή ἡἐρχομένη,
1 Thessalonians 1:10; ἡμέραὀργῆς, the day on which the wrath of
God will be made manifest in the punishment of the wicked (cf. Winer's Grammar, § 30, 2 a.),
Romans 2:5; and ἡ ἡμέρα ἡ μεγάλητῆς ὀργῆς αὐτοῦ (
Revelation 6:17; see ἡμέρα, 3 at the end); ἔρχεται ἡ ὀργή τοῦΘεοῦ ἐπί τινα, the wrath of God cometh upon one in the infliction of penalty (cf. Winer's Grammar, § 40, 2 a.),
Ephesians 5:6;
Colossians 3:6 (T Tr WH omit; Lbrackets ἐπί etc.); ἔφθασε (ἔφθακεν L text WH marginal reading) ἐπ' αὐτούς ἡ ὀργή,
1 Thessalonians 2:16; so ἡ ὀργή passes over into the notion of retribution and punishment,
Luke 21:23; Rom. (
Romans 2:8); ;
Revelation 11:18; τέκνα ὀργῆς, men exposed to divine punishment,
Ephesians 2:3; εἰς ὀργήν, unto wrath, i. e. to undergo punishment in misery,
1 Thessalonians 5:9. ὀργή is attributed to Christ also when he comes as Messianic judge,
Revelation 6:16. (The Sept. for עֶבְרָה, wrath, outburst of anger,
(By way of example of your thinking here: Arguing monergism/synergism, @Eternally-Grateful says that according to the definition given for synergism a synergist cannot be saved. No matter how I try, I can't get it through to him that what a person thinks is not what saves him; he agrees with me about that a person's thinking cannot save him, but still doesn't see how a synergist can be saved. I gave up.)
