Job 5:2 — Word Study
WLCכִּֽי־ לֶֽ֭אֱוִיל יַהֲרָג־ כָּ֑עַשׂ וּ֝פֹתֶ֗ה תָּמִ֥ית קִנְאָֽה׃
BSAForkîy [because of this reason] resentmentkaʻaç [vexation, anger] killshârag▸ [slays, puts to death] a foolʼĕvîyl [foolish man, one who despises wisdom] and envyqinʼâh [jealousy, strong passion] slaysmûwth▸ [destroys, brings to an end] ◂the simplepâthâh [silly one, easily deceived]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| לֶֽ֭אֱוִיל | a fool | Preposition |
| יַהֲרָג־ | it slays | Verb, Qal, imperfect third person masculine singular |
| כָּ֑עַשׂ | vexation | Noun common, masculine singular absolute |
| וּ֝פֹתֶ֗ה | and a simple [one] | Conjunction, verb qal participle (active) masculine singular |
| תָּמִ֥ית | it kills | Verb, Hiphil, imperfect third person feminine singular |
| קִנְאָֽה׃ | jealousy | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For resentment kills a fool, and envy slays the simple. |
| KJV | For wrath killeth the foolish man, and envy slayeth the silly one. |
| ASV | For vexation killeth the foolish man, And jealousy slayeth the silly one. |
| YLT | For provocation slayeth the perverse, And envy putteth to death the simple, |
| WEB | For resentment kills the foolish man, and jealousy kills the simple. |
| BBE | For wrath is the cause of death to the foolish, and he who has no wisdom comes to his end through passion. |
Where they part company is קִנְאָה — see How Translations Differ.
Two main clauses linked by a conjunction, illustrating the parallel consequences of resentment and envy.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכַּעַס
verbהָרַג
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 5:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Consequences of Resentment and Envygenerated
Job 5:2 discusses how negative emotions like resentment and envy can lead to the downfall of individuals, particularly those who lack wisdom. This verse is part of a broader reflection on the nature of folly and the dangers that arise from emotional turmoil, emphasizing the destructive power of these feelings.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 18:4 | You who tear yourself in anger— should the earth be forsaken on your account, or the rocks be moved from their place? |
| 2 | Jonah 4:9 | Then God asked Jonah, “Have you any right to be angry about the plant?” “I do,” he replied. “I am angry enough to die!” |
| 3 | Psalm 14:1 | The fool says in his heart, “There is no God.” They are corrupt; their acts are vile. There is no one who does good. |
| 4 | Psalm 75:4 | I say to the proud, ‘Do not boast,’ and to the wicked, ‘Do not lift up your horn. |
| 5 | Psalm 92:6 | A senseless man does not know, and a fool does not understand, |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — אֱוִיל, Le.'e.vilgenerated
The word אֱוִיל (eviyl) refers to a foolish person, someone who despises wisdom and often acts without understanding. It denotes a lack of discernment and the tendency to mock or quarrel when guilty. This term is significant in the context of the verse as it highlights the target of the destructive emotions described.
In this verse, the fool is portrayed as vulnerable to the consequences of resentment and envy, illustrating how these emotions can lead to their downfall. The use of אֱוִיל underscores the folly of allowing such feelings to dominate one's life.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse comprises two main clauses, each with its own subject and verb. The first clause centers on כַּעַס (vexation) as the subject that kills the fool, while the second clause highlights קִנְאָה (jealousy) as the subject that slays the simple.
The structure emphasizes the parallelism between the two emotions and their respective targets, reinforcing the theme of destruction through emotional turmoil.
Septuagint Backgroundgenerated
In the Septuagint, אֱוִיל is rendered as ἄφρονα (aphrona), which also means 'foolish.' This choice maintains the focus on the lack of wisdom inherent in the fool's character.
The translation of קִנְאָה as ζῆλος (zelos) suggests a broader interpretation of jealousy, encompassing zeal and passion, which adds depth to the emotional context of the verse.
In plain words — the whole versegenerated
Job 5:2 explains that resentment leads to the death of a fool, while envy destroys the simple. This highlights how negative emotions can have dire consequences for those who lack wisdom.
Frequently Asked Questionsgenerated
It means that holding onto anger and frustration can lead to the downfall of a foolish person, who does not recognize the harm caused by such emotions.
Envy can lead to destructive actions and thoughts that ultimately harm those who are easily deceived or lack discernment.
These terms emphasize the vulnerability of those who lack wisdom to the destructive effects of negative emotions.
We learn that allowing resentment and envy to take root can lead to harmful consequences, and it is important to seek wisdom and understanding instead.
Reflection Questionsgenerated
- In what ways have I seen resentment affect my own life or the lives of others?
- How can I guard against envy and its destructive effects?
- What steps can I take to cultivate wisdom and avoid being foolish?
- How do I respond to feelings of anger or jealousy in a healthy way?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, discussing the implications of folly and the consequences of negative emotions.
But the wise person examines all with care, whereas the fool sees nothing. This certainly means that it is God who “causes the foolish to be destroyed by his wrath, while ardor makes him who has gone astray,Early Church Fathers on Job 5 →
For wrath killeth the foolish man, and envy slayeth the silly man. MORAL INTERPRETATION. Which same sentence would have been true, had it not been delivered against the patience of so great a man.Early Church Fathers on Job 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 5:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor wrath killeth the foolish man,.... Not one that is an idiot, and destitute of common sense, and has no understanding in things natural and civil; but a wicked man, who has no knowledge of things
Read John Gill on Job 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor wrath killeth the foolish man, and envy slayeth the silly one. For - so far are you from profiting by your complaints. you only destroy yourself by justifying yourself and impatiently complaining against God.
Read Robert Jamieson on Job 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEither, 1. The wrath of God; or rather, 2. A man’ s own wrath, fretting, and impatience, and indignation; which kills men, partly, naturally, as it preys upon a man’ s spirit, and wasteth him inwardly, and so hastens his death, of which see 17:22; partly, morally, as it prompts him to those rash, and furious, and wicked actions which may procure his death; and partly, meritoriously, as it provoketh God to cut him off, and to bring upon him those further and severe strokes which he mentions in the following words. The foolish man; either, 1. The rash and inconsiderate man, who doth not ponder things impartially; but, like a man mad, rageth against God, and torments himself and all that hear…
Read Matthew Poole on Job 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 5:2 For wrath killeth the foolish man, and envy slayeth the silly one.Ver. 2. For wrath killeth the foolish man] Such as thou art, Job; hot and hasty, pettish and passionate, fretting thyself to do evil, and so provoking God to fall foul upon thee as a just object of his wrath, to thine utter ruin, without repentance. Surely, with the froward God will show himself froward, Psalms 18:26. Neither hath ever any one hardened himself against the Lord and prospered, Job 9:4. For what reason? he is wise in heart, and mighty in strength, as it is there, every way able to overly master an adversary: if he but turn his own passions loose upon him, such as are wrath and envy, they will soon…
Read John Trapp on Job 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. 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. Job 1:1 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.
Read AdamClarke on Job 5 →CambridgeThe Cambridge Bible for Schools and Colleges2. Job 5:1 asked, Will any one answer thy complaint? will complaining bring any deliverance? This verse gives the other side—nay, rather, such murmuring betrays a mind “most incorrect to heaven,” and such a fool will by his impatience but bring upon himself increased calamity till he altogether perish. Nay, rather, the foolish man impatience killeth, And the silly one his passion slayeth. The meaning, of course, is not that the fool and silly one vex themselves to death, but that their rebellious impatience and resentment of the chastisements of heaven bring down upon them more grievous chastisement, under which they perish. There are several words for “fool” in the Old Testament. Two…
Read Cambridge on Job 5 →Albert Barnes1798–1870Barnes' Notes on the BibleFor 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.
Read Albert Barnes on Job 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. For wrath — λςωׂ ?signifies also grief. Passionate sorrow, such as Job had indulged, slays the foolish. 2 Corinthians 7:10. In the word for, Eliphaz resumes the leading thought of this discourse — men reap what they sow.
Read Daniel Denison Whedon on Job 5 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For resentment kills a fool, and envy slays the simple.
For resentment kills the foolish man, and jealousy kills the simple.
For resentment kills a fool, and envy slays the simple.
For wrath kills the foolish person, and anger slays the silly one.
Tyndale line
For wrath killeth the foolish man, and envy slayeth the silly one.
For vexation killeth the foolish man, And jealousy slayeth the silly one.
For vexation killeth the foolish man, and jealousy slayeth the silly one.
For wrath killeth the foolish man, and envy slayeth the silly one.
Doubtlesse anger killeth the foolish, and enuie slayeth the idiote.
Strictly literal
For vexation killeth the foolish man, and envy slayeth the simple.
For provocation slayeth the perverse, And envy putteth to death the simple,
For provocation slays the perverse, || And envy puts to death the simple,
For vexation will prove death to a foolish man, and jealousy will slay the simple.
For anger kills the foolish man; jealousy kills the silly one.
From the Latin
Anger indeed killeth the foolish, and envy slayeth the little one.
Simplified
Surely anger slays the fool and jealousy kills the simple.
For wrath is the cause of death to the foolish, and he who has no wisdom comes to his end through passion.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse, with both versions reflecting the same core concepts of folly and the destructive nature of resentment and envy.
כִּֽי־ לֶֽ֭אֱוִיל יַהֲרָג־ כָּ֑עַשׂ וּ֝פֹתֶ֗ה תָּמִ֥ית קִנְאָֽה׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 5:2
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אֱוִיל (eviyl) means 'foolish' and describes someone who despises wisdom, mocks when guilty, is quarrelsome, or licentious. It is derived from an unused root suggesting perversion. The word is used in various contexts in the Old Testament, primarily to denote a person lacking wisdom.
אֱוִיל 26 adj. foolish
base
H191 אֱוִיל foolish
191 'eviyl ev-eel'
from an unused root (meaning to be perverse); (figuratively)
silly:--fool(-ish) (man).
אֱוִיל (e.vil) — fool(ish).
1) be foolish, foolish
1a) (subst)
1a1) of one who despises wisdom
1a2) of one who mocks when guilty
1a3) of one who is quarrelsome
1a4) of one who is licentious
Prep | Adj — PrepositionHR/Aamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
כַּ֫עַס (ka.as) refers to feelings of vexation and anger, encompassing grief and provocation. It is derived from a root that suggests a sense of irritation or sorrow. The word appears in contexts relating to both human and divine emotions, indicating a range of feelings from frustration to wrath.
כַּ֫עַס n.m. vexation, anger
base
כַּ֫עַשׂ n.m.
vexation, grief
vexation, anger
base
H3708a כַּ֫עַס vexation, anger H3708b כַּ֫עַשׂ . vexation, grief
. vexation, anger
3708 ka`ac kah'-as
or (in Job) kaoas {kah'-as}; from 3707; vexation: -anger,
angry, grief, indignation, provocation, provoking, X sore,
sorrow, spite, wrath.
see HEBREW for 03707
כַּ֫עַס (ka.as) — vexation.
anger, vexation
Also means: ka.as (כַּ֫עַשׂ "vexation" H3708B)
כַּ֫עַשׂ (ka.as) — vexation.
1) anger, vexation, provocation, grief
1a) vexation
1a1) of men
1a2) of God
1b) vexation, grief, frustration
N-ms — Noun common · masculine singular absoluteHNcmsa
פָּתָה (pathah) is a Hebrew verb that means to be spacious or open, and it can also imply simplicity or gullibility. It encompasses a range of meanings from enticing and deceiving to persuading and being persuaded. The lexicons suggest that it can refer to both physical openness and moral or mental simplicity, with some entries indicating a sinister aspect of deception.
[פָּתָה] vb. be spacious, wide, open
Qal poss. one open as to lips
Hiph. may God make wide for Japhet (give him an extensive inheritance)
base
[פָּתָה] vb. denom. be simple
Qal
be open-minded (?), simple
be enticed, deceived
Niph. be deceived
Pielpersuade, woman, seduce, virgin; entice, husband; a man to sin
deceive
Pual
be persuaded
be deceived
base
H6601a פָּתָה be spacious, wide, open H6601b [פָּתָה] vb. denom. be simple
.
. be open-minded (?), simple
. be enticed, deceived
. be deceived
.
. persuade, woman, seduce, virgin; entice, husband; a man to sin
. deceive
.
. be persuaded
. be deceived
6601 pathah paw-thaw'
a primitive root; to open, i.e. be (causatively, make) roomy;
usually figuratively (in a mental or moral sense) to be
(causatively, make) simple or (in a sinister way)
delude:--allure, deceive, enlarge, entice, flatter, persuade,
silly (one).
פָּתָה (pa.tah) — to open wide.
1) to be spacious, be open, be wide
1a) (Qal) to be spacious or open or wide
1b) (Hiphil) to make spacious, make open
פָּתָה (pa.tah) — to entice.
1) to be simple, entice, deceive, persuade
1a) (Qal)
1a1) to be open-minded, be simple, be naive
1a2) to be enticed, be deceived
1b) (Niphal) to be deceived, be gullible
1c) (Piel)
1c) (Piel)
1c1) to persuade, seduce
1c2) to deceive
1d) (Pual)
1d1) to be persuaded
1d2) to be deceived
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
wun.
See NUMBER.
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Hiphil-Imperf-3fs — Verb · Hiphil · imperfect third person feminine singularHVhi3fs
קִנְאָה (qin'ah) encompasses a range of meanings including ardor, zeal, and jealousy, often reflecting intense emotional states. It can denote a jealous disposition, particularly in the context of relationships, as well as religious zeal and divine jealousy. The term is rooted in the concept of envy and can imply anger, both in human interactions and in God's response to humanity.
קִנְאָה n.f. ardour, zeal, jealousy
base
H7068 קִנְאָה ardour, zeal, jealousy
7068 qin'ah kin-aw'
from 7065; jealousy or envy:--envy(-ied), jealousy, X sake,
zeal.
see HEBREW for 07065
קִנְאָה (qin.ah) — jealousy.
1) ardour, zeal, jealousy
1a) ardour, jealousy, jealous disposition (of husband)
1a1) sexual passion
1b) ardour of zeal (of religious zeal)
1b1) of men for God
1b2) of men for the house of God
1b3) of God for his people
1c) ardour of anger
1c1) of men against adversaries
1c2) of God against men
1d) envy (of man)
1e) jealousy (resulting in the wrath of God)
N-fs — Noun common · feminine singular absoluteHNcfsa
jel'-us-i (qin'ah; zelos): Doubtless, the root idea of both the Greek and the Hob translated "jealousy" is "warmth," "heat." Both are used in a good and a bad sense--to represent right and wrong passion.
When jealousy is attributed to God, the word is used in a good sense. The language is, of course, anthropomorphic; and it is based upon the feeling in a husband of exclusive right in his wife. God is conceived as having wedded Israel to Himself, and as claiming, therefore, exclusive devotion. Disloyalty on the part of Israel is represented as adultery, and as provoking God to jealousy. See, e.g., De 32:16,21; 1Ki 14:22; Ps 78:58; Eze 8:3; 16:38,42; 23:25; 36:5; 38:19.
Jealousy
Suspicion of a wife’s purity, one of the strongest passions (Num. 5:14; Prov. 6:34; Cant. 8:6); also an intense interest for another’s honour or prosperity (Ps. 79:5; 1 Cor. 10:22; Zech. 1:14).