Job 5 2

Job 5:2 kjv

For wrath killeth the foolish man, and envy slayeth the silly one.

Job 5:2 nkjv

For wrath kills a foolish man, And envy slays a simple one.

Job 5:2 niv

Resentment kills a fool, and envy slays the simple.

Job 5:2 esv

Surely vexation kills the fool, and jealousy slays the simple.

Job 5:2 nlt

Surely resentment destroys the fool,
and jealousy kills the simple.

Job 5 verses

Job 5 2 Meaning

Job 5:2 asserts that destructive human emotions or attributes such as wrath (or uncontrolled anger) and envy inherently lead to the downfall or death of those characterized as foolish or simple. This statement by Eliphaz reflects the traditional wisdom perspective that suffering is a direct consequence of sin, implying that the "foolish" or "simple" nature of the afflicted person (in this case, Job) brought about their own misfortune through these negative qualities.

Job 5 2 Context

Job 5:2 is part of Eliphaz the Temanite's first discourse to Job, found in Job chapters 4 and 5. Job is suffering immense loss and physical pain, and his three friends have come to comfort him. However, their comfort quickly turns into a theological debate. Eliphaz, speaking first, represents the prevailing wisdom of his time: the idea of immediate, precise retribution, where all suffering is a direct consequence of sin. He implies Job must have sinned, causing his calamity. This specific verse, Job 5:2, builds upon his assertion that "as I have seen, those who plow iniquity and sow trouble reap the same" (Job 4:8). By claiming that wrath and envy destroy the foolish and simple, Eliphaz implicitly suggests that Job, whom he perceives as a recipient of this destruction, must therefore be such a person. This verse serves as a subtle accusation, framing Job's suffering as a natural outcome of his own unacknowledged wickedness, particularly folly or envy.

Job 5 2 Word analysis

• For: (כִּי ki) - A conjunction meaning "for," "because," "that." It introduces the reason or justification for the preceding statement, grounding Eliphaz's argument in a foundational truth he believes applies universally.

• wrath: (קֶצֶף qetsеph) - Denotes anger, indignation, or fury. It can refer to divine wrath (often 'aph or charon) or human rage. In this context, it could signify the self-destructive power of human rage or possibly a consequence of divine indignation falling upon the foolish. The connotation here suggests a destructive force originating from a sinful disposition.

• kills: (תַּהֲרֹג taharog) - From the verb harag, meaning "to kill," "slay," "murder." It implies a forceful and decisive act of destruction. It conveys the idea of utterly ending something, emphasizing the fatal outcome.

• the foolish man: (אֱוִיל 'eviyl) - This term describes someone who is not merely ignorant but stubbornly foolish, morally deficient, perverse, or actively opposed to wisdom and knowledge of God. Unlike kesil (dull, slow-witted) or pata (simple), an 'eviyl often exhibits a defiant rejection of God's ways or prudent advice.

• and: (וְ ve) - A conjunction "and," linking the two parallel statements, reinforcing the composite nature of self-destruction.

• envy: (קִנְאָה qin'ah) - While often translated "envy," this word can also mean "jealousy" or "zeal." It encompasses intense emotion, whether for good (God's righteous zeal, Num 25:11) or for evil (human covetousness or malicious rivalry). Here, in parallel with "wrath," it clearly signifies the negative, corrosive emotion of envy, ill-will, or jealous passion.

• slays: (תָּמִית tamiyt) - From the verb mut, meaning "to die" or "put to death." Similar in meaning to harag (kills), tamiyt reiterates the fatal consequence, often implying death as a result or destiny. The parallel usage reinforces the strong causal link between the negative emotion/trait and ultimate ruin.

• the simple: (פֶּתִי petiy) - Refers to someone naive, inexperienced, open-minded (sometimes too open to bad influences), gullible, or easily persuaded. Proverbs often contrasts the petiy with the wise. They are vulnerable due to their lack of discernment or inability to guard themselves.

• "wrath kills the foolish man": This phrase highlights the inherent destructive power of unchecked anger, not only on others but, crucially, on the one who harbors it. A person persistently foolish and prone to wrath invites self-destruction, demonstrating the moral principle that such character traits lead to ruin.

• "envy slays the simple": This second parallel phrase emphasizes how malicious or covetous zeal can likewise lead to death or ruin. "Envy" here points to an internal state of ill-will and covetousness. The "simple" person, lacking wisdom and discernment, may either succumb to this emotion themselves or become a vulnerable target of others' envy, ultimately leading to their demise. Eliphaz's point suggests either the foolishness of allowing oneself to be overcome by envy, or the simplicity of falling prey to the jealous machinations of others, thereby leading to death.

Job 5 2 Bonus section

The Hebrew term qin'ah (rendered "envy" here) is a fascinating word, as it carries a dual meaning in the Bible: righteous zeal (e.g., God's holy zeal for His people or for justice, or Phinehas's zeal in Num 25:11 for which he was praised) and sinful, covetous jealousy or envy (e.g., as listed among the "works of the flesh" in Gal 5:20). Eliphaz uses it in its negative sense, equating it with a destructive, killing force when paired with "wrath." This highlights how powerful internal emotions can be, determining whether they lead to life (when righteous and directed towards God) or death (when sinful and self-centered). Eliphaz's understanding is limited; he applies the destructive aspect of qin'ah to Job without considering its full biblical spectrum or the possibility of suffering for purposes other than direct retribution for sin. The verse also underscores the dangers of unexamined conventional wisdom, which can become judgmental and unloving when applied without nuance or genuine empathy for the sufferer's complex reality.

Job 5 2 Commentary

Job 5:2 encapsulates Eliphaz's conventional wisdom, which attributes suffering directly to specific sins: foolish wrath or destructive envy. From his perspective, the "foolish man" (eviyl) is not just unintelligent but morally perverse, choosing a path away from God's wisdom, which then naturally leads to a "killing" of well-being, reputation, or even life itself. Similarly, "envy" (qin'ah), especially the malicious or covetous form, consumes the "simple" (petiy), leading them to their downfall. Eliphaz, steeped in a strict cause-and-effect theology, presents this as an inescapable truth. While it is true that sinful emotions like wrath and envy are profoundly destructive—they indeed "kill" peace, relationships, health, and sometimes even physically lead to harm—the Book of Job fundamentally challenges Eliphaz's premise. Job's blamelessness before God directly refutes the idea that all suffering is a direct consequence of the sufferer's specific sin, portraying Eliphaz's assessment as a harsh and ultimately incorrect application of a general truth to Job's unique situation. It's a statement true in a general moral sense, but false in its direct application to Job's exceptional circumstances.