v. Zeal, Greed
Gen 26:14 farming; and the Philistines had him and
30:1
In the OT the word Hebrew is translated. qin†™a both out of envy and jealousy and even looked suspiciously (1Sa 18:9) although in English the words are not synonymous terms (eg, Job 5:2; Pro 6:34); it is used in reference to the zeal of the Lord or by his name (Exo 20: 5; Eze 39:25; Joe 2:18). There are two gr words. in the NT: phtonos and zelos. The former always has a negative meaning (eg Mat 27:18; Gal 5:21; Phi 1:15; Jam 4:5). Although zelos can be used in a similar way (Acts 13:45), it is almost always translated by the word zeal (eg, Joh 2:17; Phi 3:6; compare 2Co 11:2).
Source: Hispanic World Bible Dictionary
(see with bad eyes, desire for the good of others).
– Condemned in the Bible: Luke 6:11, Luke 15:27-32, Rom 1:29, Rom 13:13.
– Its bad consequences, Gal 5:21, Jas 3:16, Jas 4:2, 1Jn 3:12.
– Cain killed Abel, Gen 4:5.
– José was sold by the Ge brothers. 37.
– Christ was handed over out of envy, Mat 27:18.
– Springs from within man, Mark 7:22.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
Feeling of annoyance for the good of others, because another has something that we want for ourselves. It generally produces the inclination to deny the existence of it, to try to possess it or destroy it and, above all, to feel hatred towards the person who has what we want. When Isaac became very prosperous “the Philistines held him” and reaped the wells that “the servants of Abraham had digged” (Gen 26:13-15). Joseph’s brothers “moved by e.” sold him (Gen 37:11; Acts 7:9). The Hebrew word is related to the idea of burn, burning that is felt on the face. †œThe e. it is rottenness of the bones† (Pro 14:30). † ¢ Asaph acknowledges that he had † œe. of the arrogant † because he was doing well in life (Ps 73:3). David advises: Do not †œhave e. of those who do iniquity† (Ps 37:1). When the trial of the Lord Jesus was taking place, †¢Pilate †œknew that by e. the priests had betrayed him† (Mat 27:18; Mark 15:10). Believers are not to walk “in contentions and e.” (Rom 13:13; 2Co 12:20). We should not be †œenvying one another† (Gal 5:26), because †œlove has no e† (1Co 13:4).
Source: Christian Bible Dictionary
Passion or vice that supposes “regret for the good of others” and desire that it becomes one’s own or that at least one achieves it to an equal or greater degree than that possessed by the other. Strictly speaking, envy is an attitude of ethical meanness, opposed to generosity and natural goodness. It engenders jealousy, rivalry and bitterness in those who suffer it and bewilderment or fear in those who are the object of it.
If there is no regret or displeasure for the good of others, but a simple desire to receive the same gifts of the envied, it is not seen, it cannot be strictly spoken of envy but of emulation or admiration, together with the desire for self-improvement. Therefore, when the conscience is educated, it is necessary to differentiate well what is envy from what is a desire for self-improvement or a stimulus for the imitation of others.
Pedagogically, envy is not easy to overcome, at least with mere reflection, since it is an affective state that is ordinarily unavoidable if it comes from temperaments prone to it. The way to correct it is by promoting and channeling the opposite feelings: altruism, generosity, chivalry, kindness to others, promotion of the good of others.
With young children envy is so natural (desire to have what others have) that the personality lacking it would be abnormal. But it is at that age when the opposite affective dispositions can be generated and the educator should not miss the opportunity to do so. (See Capitals. Sins)
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
(v. capital vices)
(ESQUERDA BIFET, Juan, Dictionary of Evangelization, BAC, Madrid, 1998)
Source: Dictionary of Evangelization
Envy is a regret of another’s good. The envious person suffers seeing others enjoy prosperity and happiness, and he would like to see them in misfortune. Envy, lambasted in the NT (Rom 1, 29; Gal 5, 21-23), is a bad counselor, because it makes man adopt positions of lack of solidarity with others and even enmity and aggression (Mt 27, 18; Mk 15 , 10).
MNE
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
(-> fear, love). The Bible assumes that envy is at the root of all sin*. She appears in the background of the story of the “sin” of Adam-Eve (Gn 2-3) and in the homicidal gesture of Cain (Gn 4), at the beginning of the Bible. Also the sin of the violating angels of 1 Hen has been envy: they have wanted to have something typical of men (possibility of sex and violence), something that they as spirits* do not have. But the places where envy appears most strongly in the Bible are two: the book of Wisdom and the account of Jesus’ death in Mark.
(1) Book of Wisdom: “God made man for immortality and made him the image of his own being; but death entered the world through the envy of the Devil and those of his party will pass through it ”(Wis 2,23-24). This man (anthrópos) that our text deals with is the Adam-Eve of Gn 2-3 and is identified with all men, created by God for immortality, but threatened by the devil, which is interpreted here in a basically anthropological sense. , as radical envy of the same human being. Envy is not a property of the devil, but the very “essence” of him, if that word is allowed, since we are dealing with an epexegetical genitive: “envy, that is, the Devil.” For this reason, the devil’s party is made up of those who allow themselves to be dominated by envy, thus rejecting God’s gift of life, which is grace, that is, generosity. Certainly, man can become a Devil if he allows himself to be dominated by envy, but he can also free himself from it and become a “relative of God”. According to this, the man-Adam can rebel against God and fall, but he can also get up, because the Wisdom of God protects them. Along these lines, our book wants to tell the “story” of Wisdom and not that of angels or devils: “I will explain to you what Wisdom is and what its origin is; I am going to go back to the beginning of creation, making it known clearly… I will not walk the path of envy that consumes itself, because it has nothing in common with Wisdom” (Wis 6:22-23). These are the protagonists of human life, these are the keys to anthropology: the Sophia or Wisdom of God (= God Himself), who guides men along the path of a life that is grace; and plitlionos or envy of the Devil (= the Devil himself), which leads men to death. Thus our book reworks the basic themes of Genesis. From this opposition between Wisdom (which is God as grace and the principle of shared life) and envy (which is the diabolical rejection of God and the principle of interhuman struggle) the basic elements of Sab’s anthropology are understood: men are immortal by grace , by gift of God and shared life; but we can die of envy.
(2) The envy of the priests who condemn Jesus. Envy appears, along with fear* (cf. Mk 11:18), as the triggering motive for the murder of Jesus. This is what Mark has highlighted when he says that Pilate did not trust Caiaphas and the priests, even though they acted in fact as his allies, because he knew “that the high priests had handed him over (Jesus) out of envy” (dia phthonon: Mc 15 ,10; Mt 27,18). The same envy that Wis 6,2223 had presented as the general principle of death is now presented as the cause of the murder of Jesus. (a) The priests envy Jesus because they consider him valuable, because they have seen in his behavior something that deep down they would like to have and do not have, a way of relating to God and men, (b) This envy reflects a lack of the priests, an emptiness that prevents them from enjoying themselves when relating to others. They are not happy with their lot, they cannot really live with what they have; therefore, the simple presence of Jesus disgusts them, because it reminds them of his lack of authentic power, (c) Envy arouses violence: the priests cannot rob Jesus of his prestige, nor seize his goods, nor occupy his position, since they do not want to be like him (to live freely). But they can’t stand him either. That is why they make him die, not to do what he did (they don’t want that), but to prevent Jesus from accusing them with his life and his word. There is an envy that we could call “active”: it is that of those who want to seize the treasures or goods of others (money, job), without the need to kill them. But there is another envy that we can call “reactive” and that consists of not supporting the existence of others as such, so that we cannot live in peace while they exist. This is the envy of the priests who have no more authority than that which springs from their sacral imposition. They represent the imposing desire (not the grace of God) and therefore they fight the representative of the God of grace. Their envy is contagious: it starts the process of Jesus and does not stop until they kill him, because they think that only by killing him will they be able to overcome and defeat his envy, thus being able to live in peace with it. But envy is not defeated by law, but by grace*.
Cf. JM REESE, Hellenistic Influences on the Book of Wisdom and its Consequences, Istituto Bíblico, Rome 1970; H. SCHOECK, Emy. A Theory of Social Behaviour, New York 1969.
PIKAZA, Javier, Dictionary of the Bible. History and Word, Divine Word, Navarra 2007
Source: Dictionary of Bible History and Word
Regret or suffering due to the belongings, prosperity, advantages, position or reputation of others. Envious people want what others have, and often think that those who have the object of their desire do not deserve it. The Hebrew word qin·´áh can refer, depending on the context, to jealousy, ardor, insistence on exclusive devotion, or else to jealousy and envy (2Ki 19:31; Ps 79:5; Nu 25:11; 5:14; Job 5:2), unlike the Greek term phtho nos, which always has a negative connotation and means envy. (Ro 1:29.)
One of the evil inclinations of sinful man is the tendency to envy. (Jas 4:5) It is an expression of hatred. Because the Philistines envied Isaac’s prosperity, they maliciously stopped up the wells on which his flocks and herds depended. Finally, their king demanded that Isaac leave the area. (Ge 26:14-16, 27) The envy that Korah, Dathan, and Abiram felt for the dignity and honor of the position occupied by Moses and Aaron provoked their rancorous verbal attack. (Nu 16:1-3; Ps 106:16-18) The favorable response of the people to Jesus’ message aroused the envy of the chief priests and many Jewish elders. His envy reached…