Psalms 106:16

Hebrew (Westminster Leningrad Codex) Psalms 106:16 appears in the Hebrew Old Testament. The text above is from the Westminster Leningrad Codex. Each word links to its Strong’s number, a concise gloss, and parsing drawn from the Open Scriptures Hebrew Bible morphology. Click any word for its full Brown-Driver-Briggs (BDB) entry.
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Psalms 106:16 (World English Bible). Public Domain. Lemma interlinear Bible study tool, https://lemma.gebible.app/v/psalms/106/16.

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English Translation
They envied Moses also in the camp, And Aaron, Yahweh's saint.
World English Bible · Public Domain
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Compare translations 3

The same verse in 3 English versions, stacked beneath the original-language interlinear above. Click any original word for its lexicon entry.

Each is an independent rendering of the whole verse — the interlinear is not word-aligned to these translations.

Highlighted words mark where these versions differ — a whole-verse word diff, not a word-by-word alignment.

  • World English Bible Public Domain
    They envied Moses also in the camp, And Aaron, Yahweh's saint.
  • King James Version Public Domain
    They envied Moses also in the camp, and Aaron the saint of the LORD.
  • unfoldingWord Literal Text CC BY-SA 4.0
    And they became envious of Moses in the camp, of Aaron, the holy one of Yahweh.

unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult).

Versions to compare (up to 4)

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Show all 18 translations

Every available English version of this verse, each an independent rendering of the whole verse.

  • World English Bible Public Domain
    They envied Moses also in the camp, And Aaron, Yahweh's saint.
  • Berean Standard Bible Public Domain
    In the camp they envied Moses, as well as Aaron, the holy one of the LORD.
  • Majority Standard Bible Public Domain
    In the camp they envied Moses, as well as Aaron, the holy one of the LORD.
  • King James Version Public Domain
    They envied Moses also in the camp, and Aaron the saint of the LORD.
  • American Standard Version (1901) Public Domain
    They envied Moses also in the camp, `And' Aaron the saint of Jehovah.
  • Revised Version (1885) Public Domain
    They envied Moses also in the camp, and Aaron the saint of the LORD.
  • Geneva Bible (1599) Public Domain
    They enuied Moses also in the tentes, and Aaron the holy one of the Lord.
  • Douay-Rheims (1899) Public Domain
    And they provoked Moses in the camp, Aaron the holy one of the Lord.
  • Young's Literal Translation Public Domain
    And they are envious of Moses in the camp, Of Aaron, Jehovah's holy one.
  • Literal Standard Version CC BY-SA 4.0
    And they are envious of Moses in the camp, || Of Aaron, YHWH’s holy one.
  • Unlocked Literal Bible CC BY-SA 4.0
    In the camp they became jealous of Moses and Aaron, the holy priest of Yahweh.
  • unfoldingWord Literal Text CC BY-SA 4.0
    And they became envious of Moses in the camp, of Aaron, the holy one of Yahweh.
  • Darby Bible Public Domain
    And they envied Moses in the camp, [and] Aaron, the saint of Jehovah.
  • World Messianic Bible Public Domain
    They envied Moses also in the camp, and Aaron, the LORD’s holy one.
  • Webster's Bible Public Domain
    They envied Moses also in the camp, and Aaron the saint of the LORD.
  • Free Bible Version CC BY-SA 4.0
    In the camp the people became jealous of Moses, and of Aaron, the Lord's holy priest.
  • Bible in Basic English Public Domain
    They were full of envy against Moses among the tents, and against Aaron, the holy one of the Lord.
  • JPS Tanakh (1917) Public Domain
    They were jealous also of Moses in the camp, and of Aaron the holy one of the LORD.

Literal Standard Version (2020), Covenant Press — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). Unlocked Literal Bible (unfoldingWord) — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult). Free Bible Version, Dr. Jonathan Gallagher — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org).

Word by word

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וַיְקַנְא֣וּ
qânâʼ
H7065
“and · to envy”
Conjunction + Verb, Piel, Sequential Imperfect, 3rd Person, Masculine, Plural
Part of Speech
Conjunction + Verb
Stem
Piel
Form
Sequential Imperfect
Person
3rd Person
Gender
Masculine
Number
Plural
Full BDB Definition

Origin: a primitive root

TWOT: 2038

to envy, be jealous, be envious, be zealous - (Piel) - to be jealous of - to be envious of - to be zealous for - to excite to jealous anger - (Hiphil) to provoke to jealous anger, cause jealousy
  1. לְ֭מֹשֶׁה Môsheh H4872 “to/for · Moses” Preposition + Noun, Proper
  2. בַּֽמַּחֲנֶ֑ה machăneh H4264 “in/at the · camp” Preposition, Determined + Noun, Common, Both, Singular, Absolute
  3. לְ֝אַהֲרֹ֗ן ʼAhărôwn H175 “to/for · Aaron” Preposition + Noun, Proper
  4. קְד֣וֹשׁ qâdôwsh H6918 “holy of” Adjective, Adjective, Masculine, Singular, Construct
  5. יְהוָֽה Yᵉhôvâh H3068 “LORD” Noun, Proper

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

6
words
6
distinct lemmas
Wisdom
section

Shared distinctive vocabulary

וַיְקַנְא֣וּ to envy H7065 occurs in 28 verses of the Hebrew Bible. Also found in:

Grammatical profile

  • 1 verb
  • 4 nouns
  • 1 adjective

Verb forms

  • וַיְקַנְא֣וּ Piel · Sequential Imperfect

Hebrew & Septuagint length

In English translation the verse runs 11 words from the Hebrew and 15 from the Septuagint (LXX English) — closely comparable.

A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.

Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.

In the original languages it is 6 Hebrew tokens and 11 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.

Cross-references

4

Topical passages linked to Psalms 106:16 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

  • Numbers 16:1–50 Now Korah, the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took [men]:
  • Leviticus 21:10–12 "'He who is the high priest among his brothers, upon whose head the anointing oil is poured, and that is consecrated to put on the garments, shall not let the hair of his head hang loose, nor tear his clothes;
  • Exodus 28:36 "You shall make a plate of pure gold, and engrave on it, like the engravings of a signet, 'HOLY TO YAHWEH.'
  • Leviticus 21:6–8 They shall be holy to their God, and not profane the name of their God; for they offer the offerings of Yahweh made by fire, the bread of their God; therefore they shall be holy.

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Hebrew and Greek witnesses Masoretic Hebrew ↔ Greek Septuagint

The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.

You’re reading Greek Psalm 105 (Hebrew Psalm 106). The Septuagint counts the superscription, so verse numbers can differ from the Hebrew — chapter-level alignment, not verse-by-verse. Numbering follows Rahlfs.

These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.

Hebrew Psalms 106:16 Masoretic · Westminster Leningrad Codex

וַיְקַנְא֣וּ לְ֭מֹשֶׁה בַּֽמַּחֲנֶ֑ה לְ֝אַהֲרֹ֗ן קְד֣וֹשׁ יְהוָֽה

They envied Moses also in the camp, And Aaron, Yahweh's saint.

World English Bible · Public Domain

Greek LXX Greek Psalm 105:16 Septuagint · lemma form

καί παραὀργίζω μωυσῆς ἐν ὁ παρεμβολή καί ἀαρών ὁ ἅγιος κύριος

They provoked Moses also in the camp, and Aaron the holy one of the Lord.

LXX2012 (modern English Septuagint) · Public Domain

Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →

Commentary

Notes on Psalms 106:16 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Trapp's Complete Commentary

John Trapp

Psa 106:16 They envied Moses also in the camp, [and] Aaron the saint of the LORD.

Ver. 16. They envied Moses also] Korah and his complices did; and because the people punished them not, they are all accused as guilty of that conspiracy, and looked upon as a rabble of rebels against heaven.

And Aaron the saint of the Lord] Separated to the priesthood. The Rabbis tell us that they bad chosen Dathan instead of Moses, and Abiram for Aaron.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The Biblical Illustrator

Joseph S. Exell

Psa_106:16-18

They envied Moses.

Religious envy and its doom

I. Religious envy.

1. Envy is the chief in many respects of the principalities and powers of darkness in the soul.

2. But for many reasons religious envy is the worst kind of envy.

(1) It is the most unreasonable. For in religious possessions there can be no monopoly. The man who envies another on account of his wealth may reason, Because he has so much, I have so little; but not so in spiritual riches.

(2) It is the most impious. The more true religion a man has in him, the more he pleases and honours his Maker. To envy a man on this account, therefore, implies hostility to Heaven.

II. Its doom (verses 17, 18). It is here suggested--

1. That the evil passions of mankind are offensive to the Almighty

2. That nature is every moment at the disposal of its Maker.

3. That material events symbolize spiritual realities. Envy is a ruinous passion. It is like a whirlpool; it draws down into ruinous abysses all the faculties and powers of human nature. (Homilist.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joseph Benson's Commentary

Psa 106:16-18. They envied Moses also — His authority; in the camp — As generalissimo of the armies of Israel, and chief justice in all their courts; and Aaron — They envied him his power, as high-priest, on account of his consecration to which office he is here termed the saint of the Lord, and not on account of his inherent holiness, of which, undoubtedly, Moses had a greater share. Hereby the psalmist intimates, that their envy and rebellion were not only against Aaron, but against God himself. The earth swallowed up Dathan — With his company, Numbers 16. A fire was kindled in their company — Among their associates or confederates, those wicked men, as he calls them in the next clause, namely, Korah and his company, who were consumed by a fire from the Lord, Num 16:35.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

J. A. Alexander on Psalms

Joseph Addison Alexander

16. (Psa 106:16) And they were envious at Moses in the camp, at Aaron, the Holy One of Jehovah. This is another of their wilderness sins. See Num. chapter 16. Aaron is not called the Saint of the Lord in reference to his personal holiness, which does not seem to have been eminent, but his Holy (or Consecrated) One, in reference to his sacerdotal dignity.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

Tyndale Open Study Notes

Tyndale Open Resources

106:16-18 The people became jealous because they presumed to have the same privileges as God’s appointed priests (see Num 16:1-35). • the earth opened up: See Num 16:28-33.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Adam Clarke's Commentary

Verse 16. They envied Moses] A reference to the case of Korah and his company.

Aaron the saint.] The anointed, the high priest of the Lord.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

John Calvin's Commentaries

16. And they envied He refers here very shortly to another transgression, and that, too, in such a way as to furnish both to himself and others ample grounds for deep consideration. For, as the people, in devising from time to time new modes of sinning, displayed so much cunning in their attempts to provoke God’s anger, so we ought the more to be filled with fear on that account. Moreover, when he says that they envied Moses and Aaron, his meaning is, that, acting under the influence of diabolic pride, they had risen up against God, and were endeavoring to throw off the yoke which he had laid upon them; according as Moses also said,

“What am I, and what is Aaron, that ye murmur against us?” (Numbers 16:11)

As it was the will of God to rule the people by means of Moses and Aaron, not to submit to their rule was virtually to set themselves obstinately to resist the authority of God himself. There is therefore great importance attached to the term, envy, namely, that at the very time when God was treating the children of Israel with the utmost kindness and care, they yet were discontented with their lot, and rebelled against him. Could such madness serve any other purpose than to show, that, casting off all farther dependence upon the providence of God for their support, they aspire to rise above the very heavens? In this sense Aaron is called the saint of Jehovah, in order that we might know that both he and Moses were equally identified with God; for under the person of the one, the designation is applied to both, and in this way the prophet shows that they had been Divinely invested with that authority which they were exercising. In renouncing their authority, therefore, and, to the utmost of their power, dishonoring these saints, Dathan and Abiram were rebelling not against men, but against God.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

Ellicott's Commentary for English Readers

(16) Saint.—The holy one. The complaint of the disaffected party was that Moses and Aaron usurped this title, which belonged to all the congregation (Num_16:3-5).

(16-18) The poet has Numbers 16, 17 in his mind.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

16. the saint of the Lord] The holy one of Jehovah, specially set apart and consecrated to His service. The malcontents alleged that all the congregation were holy, and Moses answered that Jehovah would shew who were His, and who were holy (Num_16:3-7).

16–18. A third sin; jealousy of the authority of Moses and Aaron (Numbers 16).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

John Gill's Exposition

They envied Moses also in the camp,.... That he should be generalissimo there, have the sole command of the people, and be their leader and chief magistrate. Gifts qualifying men for civil government are from the Lord, and these commonly draw the envy of others upon them; who, though they pretend patriotism and the good of their country, yet seek themselves; and would be in the places of those they envy and speak against; which was the case of Dathan and Abiram, the sons of Reuben, who thought themselves as fit, and had a better right, as being the sons of Jacob's firstborn, to command, than Moses.

And Aaron the saint of the Lord; who was not only a holy good man, but was separated from his brethren, sanctified, and put into the priest's office, and this drew upon him the envy of many of the Levites, at the head of whom was Korah, a Levite; these envied that he should be the high priest, and that this office should be restrained to his family; now the envy to each of these is ascribed to the whole body of the people, though discovered only in some, because it was not opposed by them; see Num 16:1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Albert Barnes' Notes on the Bible

They envied Moses also in the camp - They were envious of him, or rebelled against him, as assuming too much authority. See Num 16:1-2. The reference here is rather to the “result” of that envy in producing rebellion than to the envy itself. It is true, however, that the foundation of their opposition to him “was” envy.

And Aaron the saint of the Lord - That is, as set apart to the service of the Lord; or, as employed in holy things. The reference is to his “office,” not to his personal character.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Matthew Poole's English Annotations

So called here, not so much for his inherent holiness, whereof Moses had a greater share, but because he was consecrated or set apart by God for that sacred office of the priesthood, in which respect all the priests are said to be holy, Lev 21:6-8. Hereby he intimates that their envy and rebellion was not only against Aaron, but against God himself.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The Treasury of David

Charles H. Spurgeon

Ver. 16. They envied Moses also in the camp. Though to him as the Lord's chosen instrument they owed everything, they grudged him the authority which it was needful that he should exercise for their good. Some were more openly rebellious than others, and became leaders of the mutiny, but a spirit of dissatisfaction was general, and therefore the whole nation is charged with it. Who can hope to escape envy when the meekest of men was subject to it? How unreasonable was this envy, for Moses was the one man in all the camp who laboured hardest and had most to bear. They should have sympathised with him; to envy him was ridiculous.

And Aaron the saint of the Lord. By divine choice Aaron was set apart to be holiness unto the Lord, and instead of thanking God that he had favoured them with a high priest by whose intercession their prayers would be presented, they cavilled at the divine election, and quarrelled with the man who was to offer sacrifice for them. Thus neither church nor state was ordered aright for them; they would snatch from Moses his sceptre, and from Aaron his mitre. It is the mark of bad men that they are envious of the good, and spiteful against their best benefactors.

Ver. 16. The sin of envy. Its base nature, its cruel actions its unscrupulous ingratitude, its daring assaults, its abomination before God.

Psalms 106:17*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

Whedon's Commentary on the Bible

Daniel D. Whedon

16. Envied Moses… and Aaron—The allusion is to the conspiracy of Korah and his company. Numbers 16. Korah was a Levite, and Dathan and Abiram Reubenites. Psa_106:1. These, with two hundred and fifty princes of various tribes, aspired to the high priesthood and leadership of the nation, demanding that these offices should be elective, and all be alike eligible to them. It is not certain whether the affair took place while at Kadesh the first time, or during the thirty-seven years of wandering. It was a fundamental rebellion against the whole organization of the nation by Jehovah, and punished as such.

Aaron the saint of the Lord—Or, holy one of Jehovah. This was the point at issue, whether Aaron and Moses were the sanctified ones for their offices, exclusive of the common people.

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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The Pulpit Commentary

They envied Moses also in the camp. The writer passes now to the sin of Korah, Dathan, and Abiram, with their followers, which was "envy" or jealousy of the high position assigned by God himself (Exo_3:10 Exo_4:1-17) to Moses and Aaron (comp. (Num_16:1-3) These "gainsayers" (Jud_1:11) maintained that they had as much right to be priests as Moses and Aaron, since "all the congregation was holy". (Num_16:3) And Aaron the saint of the Lord; or, the holy one. It is rather Aaron"s official sanctity (Lev_8:2-12) than his personal holiness that is intended. (Compare the use of the phrase "man of God" in 1Ki_13:1, 1Ki_13:4, 1Ki_13:6, etc.)

The character of Aaron.

"The saint of the Lord." Perowne renders, "the holy one of Jehovah." The word "saint" is equivalent to "set apart one," "consecrated priest." "The term denotes official sanctity that derived from a Divine consecration. It will be remembered that Korah, Dathan, and Abiram denied the privileges of the priesthood on the ground that all the congregation were holy, every one of them, and that Moses replied, "The man whom the Lord doth choose, he shall be the holy one (Num_16:3-7) Every man, to be studied fairly, must be viewed both in his public and his private character. Officialism may but present to us a character put on. It may be the fair and honest expression of what a man really is.

I THE CHARACTER OF AARON AS A MAN. It has been summarized in this way: "Aaron was of an impulsive character, leaning for the most part on his brother, but occasionally showing, as is not infrequent with such minds, a desire to appear independent." It must be borne in mind that Aaron received no such personal revelations from God as Moses received, and that he never occupied other than a subordinate place, and so never felt the sanctifying pressure of supreme responsibility. He was a man who could follow, but could not lead; who could serve, but could not rule. There are such among us; men who are good and trustworthy servants, but who ruin every business of which they have control. And these very men are often like Aaron, hankering after the positions for which they are unfitted. There is tinder of jealousy in such men at the success of others, which a spark will easily set alight. Aarons can carry out; they cannot initiate.

II THE CHARACTER OF AARON AS A PRIEST. This office suited him precisely, because in it he could be wholly occupied with providing details. A priest is a man who is not required to have a will of his own. A course is prescribed; he is to be loyal in following out that course. Aaron"s official character comes out well, but it was subject to some severe strains. He would have kept all right if things had continued in their regular routine. Routine does not weary the Aaron-type of man. But the unusual upset him. He felt nervous. He could not decide and stand firm; he let others overrule him, and unduly influence him; he could not rely on his own judgment; he tried to master difficulties in the weakest of ways, by compromises. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

John Wesley's Explanatory Notes

The saint - So called, because he was consecrated by God for that sacred office of the priesthood, in which respect all the priests are said to be holy, Lev. xxi, 6-8. Hereby he intimates, that their envy and rebellion was not only against Aaron, but against God himself.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

unfoldingWord translationNotes

Door43 World Missions Community

In the camp

This refers to the Israelites' camp in the wilderness. AT: "In the camp in the wilderness" (See: Assumed Knowledge and Implicit Information)

The earth opened and swallowed up

Here how the ground opens up and buries the people is being compared to how a creature swallows something. AT: "The earth opened and buried" (See: Personification)

Dathan

This was an official who rebelled against Moses. (See: How to Translate Names)

covered the followers of Abiram

The followers of Abiram were also buried when the earth opened and buried Dathan. AT: "it also covered the followers of Abiram" or "it also buried the followers of Abiram" (See: Ellipsis)

Abiram

This was an official who rebelled against Moses. (See: How to Translate Names)

Fire broke out among them; the fire consumed the wicked

These two phrases mean the same things and are written together to emphasize how the wicked people were killed by the fire. (See: Parallelism)

translationWords

Moses

Aaron

holy

priest

Yahweh

earth

fire

consume

evil

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Rashi

Rabbi Shlomo Yitzchaki (Rashi)

They angered Moses Heb. ויקנאו. In the desert they angered him, like (Deut. 32:21): “They angered Me (קנאוני) with a no-god.” I found this.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Psalms, in the Wisdom, opens this verse with 6 words (6 distinct Hebrew lemmas). Its most distinctive word is qânâʼ (“to envy”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

  1. What does “to envy” (qânâʼ) contribute to the verse as a whole?
  2. Genesis 26:14 shares the word «to envy» with this verse. How do the two illuminate each other?
  3. These translations render this verse differently; the difference is in the English rendering, not the original. What questions does that raise?
  4. The verb «וַיְקַנְא֣וּ» is Piel Sequential Imperfect. How does its form color the action?
  5. Reading how Trapp's Complete Commentary and The Biblical Illustrator read this verse, where do the two commentators agree and where do they part?

Things to notice

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