Exodus 20:5 and the Divine Attribute of Qannāʾ: Upholding the Theological and Lexical Integrity of “Jealous” in Translation

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The rendering of Exodus 20:5 represents a critical focal point in biblical translation due to its use of the Hebrew adjective qannāʾ (קַנָּא), traditionally rendered “jealous.” This term appears in a passage central to Israel’s covenantal obligations—specifically, the prohibition against idolatry in the second of the Ten Commandments. Misrepresenting or softening this adjective results in a significant theological mischaracterization of Jehovah’s nature. This article argues that qannāʾ must be rendered literally as “jealous” in all faithful Bible translations to preserve its theological, emotional, and covenantal force as originally communicated by the inspired Hebrew authors.

The Hebrew Text and Lexical Construction

The Hebrew phrase in Exodus 20:5 reads:

לֹֽא־תִשְׁתַּחֲוֶ֣ה לָהֶ֔ם וְלֹ֥א תָעָבְדֵ֖ם כִּ֣י אָנֹכִ֞י יְהוָ֧ה אֱלֹהֶ֛יךָ אֵ֥ל קַנָּ֖א פֹּקֵ֣ד עֲוֺ֣ן אָב֔וֹת עַל־בָּנִ֛ים עַל־שִׁלֵּשִׁ֥ים וְעַל־רִבֵּעִ֖ים לְשֹׂנְאָֽי׃

Transliteration: Lōʾ tištaḥweh lāhem wəlōʾ tōʿabdēm, kî ʾānōkî YHWH ʾĕlōhêkā, ʾēl qannāʾ, pōqēd ʿăwōn ʾābōt ʿal-bānîm ʿal-šillēšîm wəʿal-ribbēʿîm ləśōnəʾāy.

UASV Translation: “You shall not bow down to them or serve them, for I Jehovah your God am a jealous God, visiting the error of the fathers on the children to the third and the fourth generation of those who hate me.”

The structure of this verse communicates three essential theological components: the prohibition (“you shall not bow down”), the divine self-identification (“I Jehovah your God”), and the attribute and consequence (“a jealous God… visiting the error…”). It is the term qannāʾ, the adjective modifying “God” (אֵל), that introduces complexity and controversy in translation.

Lexical and Semantic Range of Qannāʾ (קַנָּא)

The Hebrew adjective qannāʾ is derived from the triliteral root ק־נ־א (q-n-ʾ), meaning “to be jealous” or “to be zealous.” This root appears in two primary grammatical forms: qannāʾ (adjective, meaning “jealous”) and qinʾāh (noun, meaning “jealousy” or “zeal”).

The adjective qannāʾ occurs exclusively in reference to Jehovah:

Exodus 20:5
Exodus 34:14 – “For you shall not worship any other god, for Jehovah, whose name is Jealous, is a jealous God.”
Deuteronomy 4:24 – “For Jehovah your God is a consuming fire, a jealous God.”
Deuteronomy 5:9
Deuteronomy 6:15
Joshua 24:19 – “He is a holy God; He is a jealous God.”

Nowhere is the adjective applied to a human subject, though the related noun qinʾāh can be, such as in Numbers 5:14, where it refers to human jealousy in the context of marital suspicion.

This divine jealousy is never petty or insecure; rather, it is righteous, covenantal, and relational. It is rooted in Jehovah’s exclusive claim to the worship and loyalty of His people, expressed within the covenant relationship. This is jealousy akin to that of a husband betrayed by an unfaithful wife, as later typified in Hosea 2 and Jeremiah 3, though typology is not the interpretive framework here—rather, these passages provide analogical comparisons using covenantal infidelity language.

Qannāʾ in Context: The Second Commandment

Exodus 20:5 is a continuation of the second commandment, which begins in Exodus 20:4: “You shall not make for yourself a carved image…” The prohibition is against the making and worshiping of idols. The reason provided is not merely pragmatic or moral but relational and theological: Jehovah is a jealous God.

This statement serves as both a justification for the command and a revelation of God’s character. His jealousy is not arbitrary or capricious—it reflects His exclusive covenantal relationship with Israel, established in Exodus 19:5-6:

“Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine.”

Divine jealousy is relationally exclusive. It flows out of Jehovah’s ownership of His people and His intolerance for spiritual infidelity. Idolatry is not simply false worship; it is betrayal.

Anthropopathism and Theological Precision

The language of qannāʾ is anthropopathic—that is, attributing human-like emotions to God for the sake of communicating His character to human understanding. The biblical writers employed anthropopathisms (e.g., anger, regret, grief) without implying that God is controlled by emotions as humans are.

To eliminate such language under the guise of “clarity” or “modern readability” is to disregard the inspired form and force of the original language. Rendering qannāʾ as “passionate,” for instance, obscures the sharp emotional intensity the Hebrew text intentionally conveys. “Passionate” is broad and neutral; “jealous” is focused and loaded with relational intensity.

Textual and Translation Integrity

In translation philosophy, literal renderings should be preferred when the meaning is clear and not misleading. The term “jealous” in modern English can carry negative connotations (e.g., envy), but the theological context here redeems the term. In fact, the inspired authors understood that jealousy could be a righteous emotional response to covenant betrayal.

“Jealous God” is not an embarrassment or an anthropomorphic leftover. It is a doctrinally loaded, theologically rich, and emotionally precise expression that demands fidelity in translation.

Evaluation of Modern Translations

A brief evaluation of how modern versions handle qannāʾ in Exodus 20:5:

UASV: “Jealous God” – Faithful, literal, preserves emotional and theological intent.

ESV / NASB (1995/2020) / CSB / LEB / NIV: “Jealous God” – Correct. These translations retain the original term without euphemizing it.

NLT: “Passionate God” – Incorrect. “Passionate” is a departure from the original Hebrew and introduces ambiguity. It may align with a dynamic equivalence philosophy, but it severely weakens the covenantal and emotional sharpness of the text.

Intertextual Reinforcement

The term qannāʾ is reinforced elsewhere, particularly in Exodus 34:14, where Jehovah’s very name is “Jealous”:

“For you shall not worship any other god, for Jehovah, whose name is Jealous, is a jealous God.”

This profound theological declaration shows that divine jealousy is not a temporary mood or secondary attribute—it is central to God’s self-revelation.

To replace this term in translation is not merely to adjust diction—it is to obscure revelation.

The Covenant Consequences: Visiting the Error

The phrase “visiting the error of the fathers on the children” (פֹּקֵ֣ד עֲוֺ֣ן אָב֔וֹת עַל־בָּנִ֛ים) reinforces the relational stakes of disloyalty. The generational consequences are not arbitrary punishments, but reflect the real-life cascading effect of idolatrous culture being passed on through unfaithful households. The phrase “to the third and the fourth generation of those who hate me” makes it clear that the consequence is contingent upon the continuation of hatred and disloyalty, not a deterministic curse.

Conclusion: Theological and Translational Non-Negotiables

Translators must approach texts like Exodus 20:5 with a commitment to verbal accuracy, theological integrity, and respect for the inspired emotional tone. The adjective qannāʾ is not incidental—it is essential. It shapes the theology of the second commandment and informs the covenantal dynamics throughout the Old Testament.

To render qannāʾ as “passionate” or any alternative is to flatten the rich terrain of divine self-revelation. It is to exchange the vivid portrait of a relational, covenant-keeping God for a neutered abstraction palatable to modern sensitivities.

Exodus 20:5 must retain “jealous” to remain faithful to the inspired Hebrew text, the emotional and covenantal logic of the commandment, and the theological portrait of Jehovah as a relational God who is rightly provoked by idolatrous betrayal.

Revised Translation

Exodus 20:5 – “You shall not bow down to them or serve them, for I Jehovah your God am a jealous God, visiting the error of the fathers on the children to the third and the fourth generation of those who hate me.” (UASV)

This rendering maintains:

Literal accuracy of qannāʾ as “jealous”
The theological integrity of divine emotional intensity
The covenantal exclusivity of the commandment
The anthropopathic vividness intended by the inspired author

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).