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Selected Verse: Job 5:2 - King James

Verse	Translation	Text
Job 5:2	King James	For wrath killeth the foolish man, and envy slayeth the silly one.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
wrath . . . envy--fretful and passionate complaints, such as Eliphaz charged Job with (Job 4:5; so Pro 14:30). Not, the wrath of God killeth the foolish, and His envy, &c.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

wrath . . . envy--fretful and passionate complaints, such as Eliphaz charged Job with (Job 4:5; so Pro 14:30). Not, the wrath of God killeth the foolish, and His envy, &c.

Notes on the Bible, by Albert Barnes, [1834]
For wrath killeth the foolish man - That is, the wrath of God. The word foolish here is used as synonymous with wicked, because wickedness is supreme folly. The general proposition here is, that the wicked are cut off, and that they are overtaken with heavy calamities in this life. In proof of this, Eliphaz appeals in the following verses to his own observation: The implied inference is, that Job, having had all his possessions taken away, and having been overwhelmed with unspeakably great personal calamities, was to be regarded as having been a great sinner. Some suppose, however, that the word "wrath" here relates to the indignation or the repining of the individual himself, and that the reference is to the fact that such wrath or repining preys upon the spirit, and draws down the divine vengeance. This is the view of Schultens, and of Noyes. But it seems more probable that Eliphaz means to state the proposition, that the wrath of God burns against the wicked, and that the following verses are an illustration of this sentiment, derived from his own observation. And envy - Margin, "indignation." Jerome, invidia, envy. Septuagint ζῆλος zēlos. Castellio, severitas ac vehementia. The Hebrew word קנאה qı̂n'âh means jealousy, envy, ardor, zeal. It may be applied to any strong affection of the mind; any fervent, glowing, and burning emotion. Gesenius supposes it means here envy, as excited by the prosperity of others. To me it seems that the connection requires us to understand it of wrath, or indignation, as in Deu 29:20; Psa 79:5. As applied to God, it often means his jealousy, or his anger, when the affections of people are placed on other objects than himself; Num 25:11; Zep 1:18, et al. Slayeth the silly one - Good and Noyes render this, "the weak man." Jerome, parvulum, the little one. The Septuagint, πεπλανημένον peplanēmenon, the erring. Walton, ardelionem, the busy-body. The Hebrew word פתה poteh is from פתה pâthâh, to open, go expand; and hence, the participleis applied to one who opens his lips, or whose mouth is open; that is, a garrulous person, Pro 20:19; and also to one who is open-hearted, frank, ingenuous, unsuspicious; and hence, one who is easily influenced by others, or whose heart may be easily enticed. Thus, it comes to mean one who is simple and foolish. In this sense it is used here, to denote one who is so simple and foolish as to be drawn aside by weak arguments and unfounded opinions. I have no doubt that Eliphaz meant, by insinuation, to apply this to Job, as being a weak-minded man, for having allowed the views which he entertained to make such an impression on his mind, and for having expressed himself as he had done. The proposition is general; but it would be easy to undertand how he intended it to be applied.

Notes on the Bible, by Albert Barnes, [1834]

For wrath killeth the foolish man - That is, the wrath of God. The word foolish here is used as synonymous with wicked, because wickedness is supreme folly. The general proposition here is, that the wicked are cut off, and that they are overtaken with heavy calamities in this life. In proof of this, Eliphaz appeals in the following verses to his own observation: The implied inference is, that Job, having had all his possessions taken away, and having been overwhelmed with unspeakably great personal calamities, was to be regarded as having been a great sinner. Some suppose, however, that the word "wrath" here relates to the indignation or the repining of the individual himself, and that the reference is to the fact that such wrath or repining preys upon the spirit, and draws down the divine vengeance. This is the view of Schultens, and of Noyes. But it seems more probable that Eliphaz means to state the proposition, that the wrath of God burns against the wicked, and that the following verses are an illustration of this sentiment, derived from his own observation.

And envy - Margin, "indignation." Jerome, invidia, envy. Septuagint ζῆλος zēlos. Castellio, severitas ac vehementia. The Hebrew word קנאה qı̂n'âh means jealousy, envy, ardor, zeal. It may be applied to any strong affection of the mind; any fervent, glowing, and burning emotion. Gesenius supposes it means here envy, as excited by the prosperity of others. To me it seems that the connection requires us to understand it of wrath, or indignation, as in Deu 29:20; Psa 79:5. As applied to God, it often means his jealousy, or his anger, when the affections of people are placed on other objects than himself; Num 25:11; Zep 1:18, et al.

Slayeth the silly one - Good and Noyes render this, "the weak man." Jerome, parvulum, the little one. The Septuagint, πεπλανημένον peplanēmenon, the erring. Walton, ardelionem, the busy-body. The Hebrew word פתה poteh is from פתה pâthâh, to open, go expand; and hence, the participleis applied to one who opens his lips, or whose mouth is open; that is, a garrulous person, Pro 20:19; and also to one who is open-hearted, frank, ingenuous, unsuspicious; and hence, one who is easily influenced by others, or whose heart may be easily enticed. Thus, it comes to mean one who is simple and foolish. In this sense it is used here, to denote one who is so simple and foolish as to be drawn aside by weak arguments and unfounded opinions. I have no doubt that Eliphaz meant, by insinuation, to apply this to Job, as being a weak-minded man, for having allowed the views which he entertained to make such an impression on his mind, and for having expressed himself as he had done. The proposition is general; but it would be easy to undertand how he intended it to be applied.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Killeth - A man's wrath, and impatience, preys upon his spirit, and so hastens his death; and provokes God to cut him off. The foolish - The rash and inconsiderate man, who does not weigh things impartially. Envy, &c. - I perceive thou art full of envy at wicked men, who seem to be in a happier condition than thou, and of wrath against God; and this shews thee to be a foolish and weak man. For those men, notwithstanding their present prosperity, are doomed to great and certain misery. I have myself seen the proof of this.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Killeth - A man's wrath, and impatience, preys upon his spirit, and so hastens his death; and provokes God to cut him off. The foolish - The rash and inconsiderate man, who does not weigh things impartially. Envy, &c. - I perceive thou art full of envy at wicked men, who seem to be in a happier condition than thou, and of wrath against God; and this shews thee to be a foolish and weak man. For those men, notwithstanding their present prosperity, are doomed to great and certain misery. I have myself seen the proof of this.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
For wrath killeth the foolish man - Foolish, silly, and simple, are epithets given by Solomon to sinners and transgressors of all kinds. Such parallelisms have afforded a presumptive argument that Solomon was the author of this book. See the preface. The words of Eliphaz may be considered as a sort of maxim, which the wisdom and experience of ages had served to establish; viz., The wrath of God is manifested only against the wicked and impious; and if thou wert not such, God would not thus contend with thee.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

For wrath killeth the foolish man - Foolish, silly, and simple, are epithets given by Solomon to sinners and transgressors of all kinds. Such parallelisms have afforded a presumptive argument that Solomon was the author of this book. See the preface. The words of Eliphaz may be considered as a sort of maxim, which the wisdom and experience of ages had served to establish; viz., The wrath of God is manifested only against the wicked and impious; and if thou wert not such, God would not thus contend with thee.

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