A Word for Today: Envy / Jealousy (Hb. Qanna)

Qaneh (cane, reed, stalk)
Qanna (envy / jealousy)
Qanno (jealous)

The Hebrew adjective qanna is derived from the verb qana meaning either to be jealous or zealous. It is used in the Old Testament both positively and negatively. Positively it can refer to being zealous for the benefit of others as in 2 Samuel chapter 21 verse 2, where Saul in his zeal for Israel and Judah had sought to wipe out the Gibeonites because they were not of Israelite stock. Similarly, the word is used to describe the fervent concern of Phineas for the honour of God that averted God’s wrath being poured out on Israel, Num. 25. 11, 13, and Elijah’s zeal for the Lord because Israel had broken the covenant, torn down God’s altars, and murdered His prophets, 1 Kgs. 19. 10. Negatively, it can be used in the sense of bearing a grudge against someone or resenting someone possessing something as in Genesis chapter 26 verse 14, where the Philistines envied Isaac because of his material blessing from God. This resentment led the Philistines to retaliate by blocking up all the wells that had been dug in the days of Abraham, and expelling Isaac from their land, vv. 15, 16. In all these instances, it is linked to strong emotion to succeed in the intended action, irrespective of the outcome of such action. This is evident in the various forms it occurs, such as the power or passion of human love, S. of S. 8. 6, to a competitive spirit, which, according to the writer of Ecclesiastes, leads to futile labour, Eccles. 4. 4, and to pure anger or jealousy which has a detrimental effect on the human body, as opposed to a calm disposition which promotes bodily health, Prov. 14. 30. It can also be a destructive passion, especially of human wisdom, as Eliphaz concludes that because of Job’s anger and jealousy he has become a fool, Job 5. 2.

Remarkably, however, in the Old Testament the adjective is never used to describe the character of God negatively, i.e., God is never described as someone who would ‘be jealous’ as in human terms, which has an evil connotation.¹ As Stephen D. Renn states, ‘The one significant difference between human and divine jealousy is that the latter trait never impacts negatively on the person of God. God’s moral perfection guarantees a perfectly wholesome and just expression of jealousy’.² In every instance of the word, it emphasizes that God alone is to be worshipped and will not allow any rivals, thus acting as a proscription against idol worship, Deut. 4. 24; 5. 9; 6. 15. In fact, ‘So closely is this characteristic associated with God that His name is Jealous (Ex. 34. 14)’.³ This statement in Exodus chapter 34 verse 14 extends the meaning of Exodus chapter 20 verse 5 and confirms that impassioned indignation is part of God’s essential name and being, Exod. 33. 19. ‘This is probably a play on the name YHVH, equating its root ‘h-v-h’ with ‘h-w-y’ used in Arabic with the meaning “passion”’.⁴ Although in His essential being God is a ‘jealous’ God, it is also possible to provoke Him to jealousy, as Israel so often did by their sinful actions, 1 Kgs. 14. 22; Zeph. 1. 18. We might compare this with the similar use by Paul of the Greek word for ‘jealousy’ (parazeloo) in 1 Corinthians chapter 10 verse 22, where he remonstrates with the Corinthians, specifically over the question of idolatry.

The so-called ‘jealousy offering’, found in Numbers chapter 5 verses 11 to 31, was important in dealing with breaches of faith between a husband and his wife. The role of the priest was critical in determining the guilt or innocence of the accused wife and highlights the fact that fellowship with God is based upon His holy zeal.

In the Septuagint (LXX) qanna is translated by the Greek word zelos and again underpins this idea that God’s holiness is expressed through His jealousy or zeal, particularly as it relates to Israel. When God’s purposes for Israel are interrupted by other nations, His holy zeal is aroused on Israel’s behalf to ensure that His purposes for them are accomplished, Ezek. 36. 6; Zech. 1. 14. This is often illustrated in marital terms in God’s relationship with Israel as husband is to wife and His desire to keep Israel from adulterous relationships and their worship of idols.⁵

We find the word zelos only used in a limited number of texts in the New Testament and again both relate to divine and human ‘jealously’ or ‘zeal’. Positively, when our Lord became angry at the moneychangers in the temple, John 2. 17, the disciples explain His holy outburst by remembering the quotation, ‘The zeal of thine house shall eat me up’, John 2. 17 RV, quoting Ps. 69. 9. Negatively, because although Israel had an authentic zeal for the Lord, it was misplaced through ignorance of God’s righteousness, Rom. 10. 2, 3.

In terms, then, zeal or being jealous for the honour and name of God is something that we as believers should actively seek to promote and thereby keep ourselves from idols, 1 John 5. 21.

For further reading/study Introductory

W. E. Vine, Expository Dictionary of Old Testament Words, Oliphants, pp. 76, 77. Advanced

Willem A. VanGemeren (Ed.), Dictionary of Old Testament Theology & Exegesis (Vol. 3), Paternoster Press, pp. 937-939.