Qānāʾ occurs in accounts of envy, protective jealousy and zeal, and those settings must determine the evaluation. Genesis 37:11 describes Joseph's brothers as jealous after his dreams, while Numbers 11:29 records Moses questioning jealousy on his behalf when Eldad and Medad prophesy in the camp.
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Full entry for קָנָא (H7065) · Open the biblical lexicon
Qānāʾ occurs in accounts of envy, protective jealousy and zeal, and those settings must determine the evaluation. Genesis 37:11 describes Joseph's brothers as jealous after his dreams, while Numbers 11:29 records Moses questioning jealousy on his behalf when Eldad and Medad prophesy in the camp.
The BSB source-word alignment has 34 aligned rows for this entry. Common renderings include envy (5), and he suspects (3), . . . (2), I am jealous (2), I have been very zealous (2).
The source-word alignment first shows this entry at Genesis 26:14. Its strongest book concentrations include Numbers (6), 1 Kings (5), Proverbs (4), Psalms (4).
Qānāʾ occurs in accounts of envy, protective jealousy and zeal, and those settings must determine the evaluation. Genesis 37:11 describes Joseph's brothers as jealous after his dreams, while Numbers 11:29 records Moses questioning jealousy on his behalf when Eldad and Medad prophesy in the camp. The verb identifies a response; it does not certify the response as faithful merely because someone thinks a leader's interests are being protected.
Elijah describes himself as very zealous for the Lord in First Kings 19:10. That testimony belongs to a conversation in which God also corrects his claim to be the only one left by naming seven thousand who have not bowed to Baal. Proverbs 23:17 forbids envying sinners and directs the heart toward the fear of the Lord. Teaching can distinguish devoted concern from envy without making emotional intensity a warrant for coercion, an infallible assessment of other people or proof that the zealous speaker sees the whole situation.
Brothers' jealousy, Moses' response to protective jealousy, Elijah's professed zeal and the warning against envying sinners present different objects and speakers. The surrounding narratives and instruction evaluate the response rather than allowing zeal to authorize itself.
And his brothers were jealous of him, but his father kept in mind what he had said.
The brothers' jealousy follows Joseph's reported dreams, while his father keeps the matter in mind. The narrative identifies differing responses without commending the brothers' envy.
But Moses replied, “Are you jealous on my account? I wish that all the Lord’s people were prophets and that the Lord would place His Spirit on them!”
Moses questions jealousy on his account after Joshua asks him to stop the camp prophets. His wish that all the Lord's people receive the Spirit challenges that protective restriction.
“I have been very zealous for the Lord, the God of Hosts,” he replied, “but the Israelites have forsaken Your covenant, torn down Your altars, and killed Your prophets with the sword. I am the only one left, and they are seeking my life as well.”
Elijah describes his zeal while claiming to be the only one left. God's later statement about seven thousand prevents repeating the prophet's isolation claim as the narrator's settled fact.
Do not let your heart envy sinners, but always continue in the fear of the Lord.
The heart is warned against envying sinners and directed toward continual fear of the Lord. The surrounding assurance of a future supports that instruction rather than envy of apparent advantage.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Hebrew word. Intense protective passion over possession or honor, easily darkening into destructive jealousy
Intense protective passion over possession or honor, easily darkening into destructive jealousy
to be (causatively, make) zealous, i.e. (in a bad sense) jealous or envious BDB: be jealous Usage: (be) envy(-ious), be (move to, provoke to) jealous(-y), × very, (be) zeal(-ous).
How the stem changes the meaning of this verb across the biblical text.
This verb appears through different tense, voice, mood, or stem patterns. Those forms help readers see how the action is presented in context.
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
Showing 5 selected witnesses from 33 lexical occurrence verses.
קָנָא is a primitive root - no further derivation.
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
Joshua's request in Numbers 11 might sound like loyalty to Moses, but Moses asks whether jealousy on his account is driving it. He then expresses a wish for a broader work of the Spirit among the Lord's people. The passage gives a concrete check on using a leader's name to limit others when the leader himself does not endorse that restriction.
Elijah's stated zeal is real narrative testimony, yet it does not turn his claim of being alone into God's assessment. The seven thousand named later keep the reader from confusing sincere commitment with complete knowledge. Proverbs directs desire away from envying sinners, and James 3:13-18 contrasts bitter jealousy and selfish ambition with peaceable wisdom shown in conduct. These contexts encourage devotion that listens to correction and bears good fruit. They do not let fervor replace evidence, authorize violence or supply a verdict about the hidden loyalty of everyone outside one's immediate view.
Num.11.29
Jealousy, envy and zeal belong to this verb's contextual range rather than one fixed moral verdict. Subject, object and resulting conduct matter; Elijah's self-description and Moses' question must remain attributed speech instead of becoming automatic narrator judgments.
James 3:13-18 distinguishes bitter jealousy and selfish ambition from wisdom that is gentle, merciful and peaceable. It offers a Christian comparison for testing conduct alongside professed zeal. It does not make every qānāʾ use identical to James's Greek expression or discredit devotion merely because the speaker also needs correction.