Proverbs 3:31 — Word Study
WLCאַל־ תְּ֭קַנֵּא בְּאִ֣ישׁ חָמָ֑ס וְאַל־ תִּ֝בְחַ֗ר בְּכָל־ דְּרָכָֽיו׃
BSADo notʼal [in no way, never] envyqânâʼ▸ [be jealous of, resent] a violentchâmâç [cruel, unjust] manʼîysh [person, individual] or choosebâchar▸ [select, prefer] anykôl of his waysderek [paths, manner of life]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תְּ֭קַנֵּא | you be jealous | Verb, Piel, jussive second person masculine singular |
| בְּאִ֣ישׁ | of a person of | Preposition, noun common masculine singular construct |
| חָמָ֑ס | violence | Noun common, masculine singular absolute |
| וְאַל־ | and may not | Conjunction, particle |
| תִּ֝בְחַ֗ר | you choose | Verb, Qal, jussive second person masculine singular |
| בְּכָל־ | all | Preposition, noun common masculine singular construct |
| דְּרָכָֽיו׃ | ways his | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not envy a violent man or choose any of his ways; |
| KJV | ¶ Envy thou not the oppressor, and choose none of his ways. |
| ASV | Envy thou not the man of violence, And choose none of his ways. |
| YLT | Be not envious of a man of violence, Nor fix thou on any of his ways. |
| WEB | Don’t envy the man of violence. Choose none of his ways. |
| BBE | Have no envy of the violent man, or take any of his ways as an example. |
Where they part company is תְּ֭קַנֵּא — see How Translations Differ.
The sentence consists of a main clause followed by a subordinate action, emphasizing the prohibitions.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָנָא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 3:31
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom on Moral Choicesgenerated
Proverbs 3:31 advises against envying a violent person and choosing their ways. This warning is part of a broader teaching on living justly and the consequences of one's choices. The surrounding verses emphasize the importance of integrity and the blessings that come from following the path of righteousness, contrasting it with the fate of the wicked.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 23:17 | Do not let your heart envy sinners, but always continue in the fear of the LORD. |
| 2 | Proverbs 24:1–19 | Do not envy wicked men or desire their company; |
| 3 | Psalm 37:1–7 | Do not fret over those who do evil; do not envy those who do wrong. |
| 4 | Psalm 73:3 | For I envied the arrogant when I saw the prosperity of the wicked. |
| 5 | Galatians 5:21 | and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who practice such things will not inherit the kingdom of God. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חָמָס, cha.Masgenerated
The Hebrew word חָמָס (chamac) refers to violence, injustice, or wrongdoing, often highlighting cruel actions against others. It is used in contexts that condemn oppressive behaviors and emphasize the need for justice.
The parsing as a masculine singular noun indicates it is a general term for violence, not limited to specific acts but encompassing a broader moral failing. This word carries strong negative connotations, warning against the allure of those who engage in such behavior.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb in the verse is תְּ֭קַנֵּא, you be jealous, which governs the action of not envying. The structure is straightforward, with two main actions: not envying and not choosing, each linked by the conjunction וְ (and).
The Hebrew word order places emphasis on the prohibitions, highlighting the importance of avoiding both envy and the paths of the violent.
Septuagint Backgroundgenerated
The Septuagint translates חָמָס as ὀδείδη, which also conveys a sense of wrongdoing. This choice reflects a consistent interpretation of the moral implications of violence and injustice.
The Greek rendering maintains the emphasis on the negative traits associated with the violent person, aligning closely with the Hebrew intent.
In plain words — the whole versegenerated
Proverbs 3:31 tells us not to envy a violent person or choose their ways. This verse is part of a larger teaching about living justly and the consequences of our choices, reminding us to avoid the temptation to imitate those who act unjustly.
Frequently Asked Questionsgenerated
To envy a violent man means to desire or resent the qualities or lifestyle of someone who acts cruelly or unjustly.
Choosing the ways of a violent person can lead to moral corruption and negative consequences, as the verse warns against adopting harmful behaviors.
Avoiding envy involves focusing on gratitude for what you have and recognizing the negative consequences of jealousy.
Following a violent person's ways can lead to harm, injustice, and a departure from a righteous path, as highlighted in the surrounding verses.
Reflection Questionsgenerated
- In what situations do I find myself envying others, and how can I combat that feeling?
- What are some practical steps I can take to ensure I choose paths that align with righteousness?
- How can I support others in making wise choices, especially when they are tempted by negative influences?
- What does this verse teach me about the importance of moral integrity in my life?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 3:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEnvy thou not the oppressor,.... The man that gets wealth and riches by acts of injustice, by oppressing the poor, by rapine and violence; do not envy his prosperity, and the substance he is
Read John Gill on Proverbs 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryEnvy thou not the oppressor, and choose none of his ways. Envy thou not the oppressor - when he is in prosperity (Psalms 37:1) - literally, the man of violence.
Read Robert Jamieson on Proverbs 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEnvy thou not the oppressor, for his impunity and success in his wicked designs, and the wealth which he gains by his unrighteous practices. Choose none of his ways; for what men envy in others they seek to obtain for themselves.
Read Matthew Poole on Proverbs 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 3:31 Envy thou not the oppressor, and choose none of his ways.Ver. 31. Envy not the oppressor.] That grows rich by unjust quarrels and vexatious lawsuits. It is not for nothing surely that our Saviour, after "who made me a judge?" adds, "Take heed and beware of covetousness." Implying that most men go to law with a covetous or a vindictive mind; whereas if they will needs wage law, they should do it as Charles the French King made war with our Henry VII, "more desiring peace, than profit or victory." It should be with men in this case as it was with Augustine and Jerome in their disputations: it was no matter who gained the day, they would both win by understanding their errors.
Read John Trapp on Proverbs 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. Envy thou not the oppressor] O how bewitching is power! Every man desires it; and yet all hate tyrants. But query, if all had power, would not the major part be tyrants?
Read AdamClarke on Proverbs 3 →CambridgeThe Cambridge Bible for Schools and Colleges31. Envy thou not] The temporal rewards of wisdom, health (Proverbs 3:8), long life (Proverbs 3:16), riches and honour (ib.), as they may be withheld from thee (Proverbs 3:11-12), so may they be surpassed by the prosperity of the wicked; but let not the comparison of thy lot with his move thee to envy, for the true reward of wisdom is higher and surer (Proverbs 3:32-35). Psalms 73. illustrates these verses. oppressor] Lit. man of violence, R.V.
Read Cambridge on Proverbs 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible31. Envy thou not the oppressor — Literally, the man of violence or wrong; who uses violent or wrong means to enrich himself: do not desire his unjust gains. Choose none of his ways — Modes of making money.
Read Daniel Denison Whedon on Proverbs 3 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Do not envy a violent man or choose any of his ways;
Don’t envy the man of violence. Choose none of his ways.
Do not envy a violent man or choose any of his ways;
Do not envy a violent man, and do not choose to imitate any of his ways;
Tyndale line
¶ Envy thou not the oppressor, and choose none of his ways.
Envy thou not the man of violence, And choose none of his ways.
Envy thou not the man of violence, and choose none of his ways.
Envy thou not the oppressor, and choose none of his ways.
Bee not enuious for the wicked man, neither chuse any of his wayes.
Strictly literal
Envy not the man of violence, and choose none of his ways.
Be not envious of a man of violence, Nor fix thou on any of his ways.
Do not be envious of a man of violence, || Nor fix on any of his ways.
Envy not the man of violence, and choose none of his ways.
Do not envy a violent person or choose any of his ways.
From the Latin
Envy not the unjust man, and do not follow his ways:
Simplified
Don't be jealous of violent people—don't choose to follow their example!
Have no envy of the violent man, or take any of his ways as an example.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for this verse, with six of the eight words matched. The Septuagint's word order differs, but the core message remains consistent across both texts.
אַל־ תְּ֭קַנֵּא בְּאִ֣ישׁ חָמָ֑ס וְאַל־ תִּ֝בְחַ֗ר בְּכָל־ דְּרָכָֽיו׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 3:31
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
The Hebrew word קָנָא (qana') is a verb that conveys meanings related to jealousy and zeal. It can mean to be jealous, envious, or zealous, and can also imply provoking jealousy or anger. The entries highlight its use in different forms, particularly the Piel and Hiphil stems, indicating both personal feelings and actions that incite jealousy.
[קָנָא] vb. denom.
Pi. be jealous, zealous
be jealous of
be envious of
be zealous for
excite to jealous anger
Hiph. provoke to jealous anger
base
H7065 קָנָא vb. denom. Pi. be jealous, zealous
7065 qana' kaw-naw'
a primitive root; to be (causatively, make) zealous, i.e. (in
a bad sense) jealous or envious:--(be) envy(-ious), be (move
to, provoke to) jealous(-y), X very, (be) zeal(-ous).
קָנָא (qa.na) — be jealous.
1) to envy, be jealous, be envious, be zealous
1a) (Piel)
1a1) to be jealous of
1a2) to be envious of
1a3) to be zealous for
1a4) to excite to jealous anger
1b) (Hiphil) to provoke to jealous anger, cause jealousy
V-Piel-Juss-2ms — Verb · Piel · jussive second person masculine singularHVpj2ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חָמָס (chamac) refers to concepts of violence and wrongdoing. It encompasses terms like cruelty, injustice, and unjust gain. The word is built from a root that implies violent actions or dealings. The entries consistently highlight its negative connotations without significant disagreement.
חָמָס n.m. violence, wrong
base
H2555 חָמָס violence, wrong
2555 chamac khaw-mawce'
from 2554; violence; by implication, wrong; by meton. unjust
gain:--cruel(-ty), damage, false, injustice, X oppressor,
unrighteous, violence (against, done), violent (dealing),
wrong.
see HEBREW for 02554
חָמָס (cha.mas) — violence.
violence, wrong, cruelty, injustice
N-ms — Noun common · masculine singular absoluteHNcmsa
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HC/Tn — Conjunction · particleHC/Tn
בָּחַר (bachar) is a Hebrew verb meaning to choose or select. It encompasses actions like examining and trying, indicating both divine and human choices. The word can appear in various forms, such as being chosen or selected. It is used in contexts of making decisions, often with specific prepositions indicating the nature of the choice.
בָּחַר vb. choose
Qal
with בְּ,
divine choice
man’s choice
with אֲשֶׁר:
divine choice
man’s choice
with acc. & לְ, choose some one or something for
with acc. and מִן, choose, select from
acc.
divine choice
man’s choice
with עַל, for this hast thou chosen rather than affliction
with לְ of acc. chosen
test, try
Niph. to be chosen
Pu. chosen, selected
base
H977 בָּחַר examine, try .. examine, scrutinize, try
. prove, test, try
. to be tried, proved
. the trial has been made
977 bachar baw-khar'
a primitive root; properly, to try, i.e. (by implication)
select:--acceptable, appoint, choose (choice), excellent,
join, be rather, require.
בָּחַר (ba.char) — to choose.
1) to choose, elect, decide for
1a) (Qal) to choose
1b) (Niphal) to be chosen
1c) (Pual) to be chosen, selected
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms