קַנָּא

From the study of Deuteronomy 5:9

Range of meaning

An adjective from the root q-n-', which covers ardour, zeal, jealousy, and indignant passion on behalf of someone or something. This exact form (qanna) is used only of God (Exod 20:5; 34:14; Deut 4:24; 5:9; 6:15). The related form qanno appears in Josh 24:19 and Nah 1:2. The root can describe a husband's jealousy (Num 5:14), zeal for God's honour (Num 25:11–13, Phinehas), and also envy between people (Gen 30:1).

Against the English

KJV, BSB, ESV and NIV say 'jealous'. YLT says 'zealous'. Today 'jealous' usually means insecure, petty or possessive envy, often of something one has no right to. The Hebrew describes a rightful, exclusive claim defended with intensity.

How it drifted

In older English 'jealous' could mean 'vigilant in guarding a possession or right' (compare 'jealously guarded'). Ordinary modern usage has narrowed toward envy and insecurity, so the old sense of a protective, exclusive claim has faded.

Used elsewhere in the period

The Septuagint renders it theos zēlōtēs, 'a zealous God'. In Exod 34:14 'Qanna' is even said to be God's name. Hosea and Ezekiel (Ezek 16:38, 42) build the idea out with the image of a betrayed marriage. Ancient Near Eastern vassal treaties likewise demand exclusive loyalty to one overlord and forbid alliances with rivals.

From the study of Deuteronomy 4:24

Range of meaning

Comes from the root q-n-', whose basic idea is intense, burning emotion aimed at protecting or claiming something. The root covers: (1) jealousy inside an exclusive relationship, especially marriage (Num 5:14, 'a spirit of jealousy' over a wife suspected of adultery; Prov 6:34); (2) zeal, burning commitment for a person or cause (Phinehas 'jealous with my jealousy', Num 25:11–13; Elijah, 'I have been very zealous for Yahweh', 1 Kgs 19:10); (3) envy or rivalry between people (Gen 26:14; 30:1), where one wants what another has. The adjective form qanna' occurs only six times, all of God: Exod 20:5; 34:14 (twice); Deut 4:24; 5:9; 6:15. A related form, qanno', appears in Josh 24:19 and Nah 1:2. In every case the setting is Israel's exclusive worship: no other gods and no images.

Against the English

Modern English 'jealous' leans toward insecurity, possessiveness, or envy of what someone else has. The biblical word, used of God, means the passion of someone who rightly owns an exclusive bond and will not let it be betrayed. The older English sense, still alive in phrases like 'jealously guard', is closer. YLT's 'zealous' and NJPS's 'impassioned' bring out the heat and commitment but lose the note of exclusive possession. 'Jealous' keeps exclusivity, but readers may hear pettiness.

How it drifted

The modern drift toward 'envious, insecure' has made the word sound like a character flaw, and that has made the divine title seem embarrassing to many readers. In Hebrew, qanna' about God is never envy. God wants nothing that belongs to another. He guards what is his by covenant.

Used elsewhere in the period

The Septuagint translates it theos zēlōtēs, 'a zealous/jealous God'; the Vulgate has Deus aemulator. In Second Temple Judaism the root lies behind the ideal of 'zeal for the Law' (1 Macc 2:24–27, Mattathias acting 'as Phinehas did') and later the name 'Zealots'. In the ancient Near East, treaties such as the Neo-Assyrian succession treaties of Esarhaddon (672 BC) required vassals to love the overlord with their whole heart and to make no alliance with any rival king. Israel's covenant takes up the same idea of exclusive loyalty, and qanna' names the overlord's response to disloyalty.

From the study of Deuteronomy 6:15

Range of meaning

From the root q-n-ʾ, which covers a single cluster of strong feeling: (1) jealousy over a relationship that belongs to you, especially a husband's over his wife (Num 5:14, “a spirit of jealousy”; Prov 6:34, “jealousy is a man's rage”); (2) zeal, passionate energy for someone's cause or honor (Phinehas, Num 25:11; Elijah, “I have been very zealous for the LORD,” 1 Kgs 19:10); (3) envy of what others have (the Philistines envied Isaac, Gen 26:14; Rachel envied Leah, Gen 30:1). The adjective qannaʾ is used only of God, and always where Israel's exclusive worship of him is at stake (Exod 20:5; 34:14; Deut 4:24; 5:9; 6:15). The related form qannoʾ appears in Josh 24:19 and Nah 1:2.

Against the English

“Jealous” (BSB, KJV, ESV, NIV, NASB, NLT) is a fair rendering of the first sense and keeps the marriage picture. YLT's “zealous” follows the Greek and Latin and captures the passion, but loses the sense of a claim on a partner. Neither English word alone covers the whole range.

How it drifted

In everyday modern English, “jealous” mostly means insecure, possessive envy, often treated as a character flaw. The older English sense, “jealous for,” meaning watchful over something rightly yours (still heard in “jealously guarded”), has faded. So readers hear petty insecurity where the Hebrew means a rightful, exclusive claim that burns when it is betrayed.

Used elsewhere in the period

The Septuagint (the ancient Greek translation) renders it theos zēlōtēs, “a zealous God”; the Vulgate (Latin) has Deus aemulator. The marital use in Num 5 and Prov 6:34 shows the emotion was understood as the rage of a wronged husband, and the prophets later build out that picture (Hos 2; Ezek 16, where God's qinʾah answers Israel's “adultery” with other gods).