Psalms 73:4 — Word Study
WLCכִּ֤י אֵ֖ין חַרְצֻבּ֥וֹת לְמוֹתָ֗ם וּבָרִ֥יא אוּלָֽם׃
BSAThey have noʼayin strugglechartsubbâh [pangs, bands, or pain] in their deathmâveth [the end of life, mortal demise] their bodiesʼûwl△ [physical forms, flesh] are well-fedbârîyʼ [fat, strong, and healthy, plump]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | that | Particle |
| אֵ֖ין | there not | Noun common, masculine singular construct |
| חַרְצֻבּ֥וֹת | [are] pangs | Noun common, feminine plural absolute |
| לְמוֹתָ֗ם | to death their | Preposition, noun common masculine singular construct, suffix |
| וּבָרִ֥יא | and [is] fat | Conjunction |
| אוּלָֽם׃ | body their | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They have no struggle in their death; their bodies are well-fed. |
| KJV | For there are no bands in their death: but their strength is firm. |
| ASV | For there are no pangs in their death; But their strength is firm. |
| YLT | And their might [is] firm. |
| WEB | For there are no struggles in their death, but their strength is firm. |
| BBE | For they have no pain; their bodies are fat and strong. |
The translations agree on the absence of struggle in death, with no significant variations in wording.
The sentence is structured with a main clause followed by a predicate, clearly stating the condition of the wicked.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחַרְצֹב
The sentence as the grammar sees it Open the tree ›
1 of 6 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Psalms 73:4
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 — The Contrast of the Wicked and the Righteousgenerated
Psalm 73:4 reflects on the apparent ease of the wicked in life and death. The psalmist grapples with envy towards those who seem to thrive without the burdens faced by others. This verse highlights the disconnect between the wicked's external circumstances and the internal struggles they may face, as seen in the following verses that continue to explore this theme.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 17:14 | from such men, O LORD, by Your hand— from men of the world whose portion is in this life. May You fill the bellies of Your treasured ones and satisfy their sons, so they leave their abundance to their children. |
| 2 | Job 21:23–24 | One man dies full of vigor, completely secure and at ease. |
| 3 | Job 24:20 | The womb forgets them; the worm feeds on them; they are remembered no more. So injustice is like a broken tree. |
| 4 | Ecclesiastes 2:16 | For there is no lasting remembrance of the wise, just as with the fool, seeing that both will be forgotten in the days to come. Alas, the wise man will die just like the fool! |
| 5 | Ecclesiastes 7:15 | In my futile life I have seen both of these: A righteous man perishing in his righteousness, and a wicked man living long in his wickedness. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חַרְצֻבּ֥וֹת, char.tzu.Botgenerated
The word חַרְצֻבּ֥וֹת (char.tzu.Bot) refers to 'pangs' or 'bonds', emphasizing a lack of struggle or pain in death. It is a feminine plural noun that can denote both physical and emotional suffering.
In this verse, it underscores the absence of such pains for the wicked, suggesting that they experience a smooth transition at the end of life, contrasting with the struggles often associated with death.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this verse, the Berean Standard Bible uses struggle to translate חַרְצֻבּ֥וֹת, which is echoed in the KJV and ASV.
Sentence Structuregenerated
The main clause is governed by the verb אֵ֖ין, there is not, establishing the absence of struggle. The structure is straightforward, presenting a subject followed by a predicate.
The phrase חַרְצֻבּ֥וֹת לְמוֹתָ֗ם serves as the subject, while the predicate וּבָרִ֥יא אוּלָֽם describes the state of their bodies, emphasizing their well-fed condition.
Septuagint Backgroundgenerated
The Septuagint translates חַרְצֻבּ֥וֹת as ἀνάνευσις, which means 'release' or 'relief'. This choice suggests a broader interpretation of the absence of struggle, indicating a complete lack of distress.
This rendering indicates a nuanced understanding of the Hebrew term, emphasizing not just the absence of pain but a state of ease in death.
In plain words — the whole versegenerated
Psalm 73:4 describes how the wicked seem to have no struggles in death and are well-fed in life. This observation highlights a contrast between their apparent ease and the burdens faced by others.
Frequently Asked Questionsgenerated
It suggests that they experience a smooth transition at the end of life, without the pains or struggles that often accompany death.
This verse sets up a comparison between the prosperity of the wicked and the struggles of the righteous, prompting the psalmist to reflect on the justice of God.
It indicates that the wicked enjoy abundance and comfort in life, contrasting with the hardships faced by the righteous.
The psalmist observes their ease and prosperity, leading to feelings of envy as he struggles with his own difficulties.
Reflection Questionsgenerated
- In what ways do I see the apparent ease of the wicked in the world around me?
- How can I reconcile the struggles I face with the prosperity of those who do not follow God's ways?
- What does this passage teach me about God's justice and timing?
- How can I remain faithful and encouraged in my own struggles, knowing that the wicked may seem to thrive?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, often discussing the contrast between the lives of the wicked and the righteous, as seen in their writings.
We have seen that rich man who was clothed in purple and fine linen. In this world, he reclined at table and feasted elegantly every day, while the poor man Lazarus would gather what fell from his table.Early Church Fathers on Psalms 73 →
Hence we should know that the Holy Spirit has condemned those detestable people who hold such views. For what other people does he specifically condemn except the Arians,Early Church Fathers on Psalms 73 →
“Therefore their pride has gripped them; they are covered with their iniquity and their wickedness.” Iniquity affords a bad covering, and if anyone wishes to hold it over us, we ought to remove it;Early Church Fathers on Psalms 73 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 73:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor there are no bands in their death,.... Nothing that binds and straitens them, afflicts and distresses them; they have no pain of mind nor of body, but die at once, suddenly, in a moment, wholly
Read John Gill on Psalms 73 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor there are no bands in their death: but their strength is firm. For (there are) no bands in their death - or 'even up to [lª-: note, Isaiah 7:15] their death. The same Hebrew occurs in Isaiah 58:6.
Read Robert Jamieson on Psalms 73 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThere are no bands in their death; they are not dragged to death, neither by the hand and sentence of the magistrate, which yet they deserve; nor by any lingering and grievous torments of mind or body, which is the case of many good men; but they enjoy a sweet and quiet death, dropping into the grave, like ripe fruit from the tree, without ally violence used to them. Compare 21:13. But their strength is firm, Heb. and their strength is fat, i.e. sound and good; the best of any thing being called fat in Scripture, as . And in their lifetime they have great ease, and health, and content, till they expire like a lamp, merely for want of moisture.
Read Matthew Poole on Psalms 73 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 73:4 For [there are] no bands in their death: but their strength [is] firm.Ver. 4. For there are no bands in their death] Or, no knots and knarls; they die without long sickness, or much pain, or trouble of mind. If a man die like a lamb, and pass out of the world like a bird in a shell, he is certainly saved, think some. The wicked are here said to die quietly, as if there were no loosening of the band that is between soul and body. Julian the apostate died with these words in his mouth; Vitam reposcenti naturae tanquam debitor bonae fidei redditurus exulto, that is, I owe a death to nature, and now that she calleth for it, as a faithful debtor, I gladly pay it (Ammian.). The…
Read John Trapp on Psalms 73 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) For there are no bands in their death.—This is quite unintelligible, and does not fairly render the Hebrew, which gives, For there are no bands to their death. And by analogy of the derivation of tormenta from tor queo, we might give the Hebrew word bands the sense of pangs, rendering, “they have a painless death,” if such a statement about the wicked were not quite out of keeping with the psalm. The ancient versions give us no help. Some emendation of the text is absolutely necessary. In the only other place it occurs (Isaiah 58:6) the word means specially the bands of a yoke; hence a most ingenious conjecture, which, by only a change of one letter, gives there are no bands to their…
Read Charles John Ellicott on Psalms 73 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. No bands in their death] Many of the godly have sore conflicts at their death. Their enemy then thrusts sore at them that they may fall; or that their confidence in their God may be shaken. But of this the ungodly know nothing. Satan will not molest them; he is sure of his prey; they are entangled, and cannot now break their nets; their consciences are seared, they have no sense of guilt. If they think at all of another world, they presume on that mercy which they never sought, and of which they have no distinct notion. Perhaps, "they die without a sigh or a groan; and thus go off as quiet as a lamb"-to the slaughter.
Read AdamClarke on Psalms 73 →CambridgeThe Cambridge Bible for Schools and Colleges4. no bands &c.] The meaning may be that they are not bound and delivered over like “pale captives” to premature death (cp. the paraphrase of P.B.V. “they are in no peril of death”): or that they have no torments of pain and disease (R.V. marg. pangs) in their death, but have a peaceful end to a prosperous life. Cp. Job 21:13; Job 21:23. But the mention of death seems premature, and the rhythm of the Hebrew is halting: sense and rhythm both gain by a simple emendation which is adopted by most editors: For they have no torments: Sound and stalwart is their body.
Read Cambridge on Psalms 73 →Albert Barnes1798–1870Barnes' Notes on the BibleFor there are no bands in their death - The word rendered “bands” here means properly “cords tightly drawn,” Isaiah 58:6; then, pains, pangs, torments - “as if” one were twisted or tortured with
Read Albert Barnes on Psalms 73 →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
They have no struggle in their death; their bodies are well-fed.
For there are no struggles in their death, but their strength is firm.
They have no struggle in their death; their bodies are well-fed.
For they suffer no pain; their bodies are strong and well-fed.
Tyndale line
For there are no bands in their death: but their strength is firm.
For there are no pangs in their death; But their strength is firm.
For there are no bands in their death: but their strength is firm.
For there are no bands in their death: but their strength is firm.
For there are no bandes in their death, but they are lustie and strong.
Strictly literal
For they have no pangs in their death, and their body is well nourished;
And their might [is] firm.
And their might [is] firm.
For there are no deadly fetters for them, but their strength is firm.
For they have no pain until their death, but they are strong and well fed.
From the Latin
And they that hate thee have made their boasts, in the midst of thy solemnity. They have set up their ensigns for signs,
Simplified
They don't ever seem to get sick; they are strong and healthy.
For they have no pain; their bodies are fat and strong.
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 states, "כִּ֤י אֵ֖ין חַרְצֻבּ֥וֹת לְמוֹתָ֗ם וּבָרִ֥יא אוּלָֽם׃" which translates to, "They have no struggle in their death; their bodies are well-fed." The Septuagint, while not providing a direct translation, matches 5 of the 6 words in the Hebrew text, indicating a general agreement in content, though the specific wording and structure differ. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, suggesting consistency across these ancient witnesses with the Masoretic Text in meaning.
כִּ֤י אֵ֖ין חַרְצֻבּ֥וֹת לְמוֹתָ֗ם וּבָרִ֥יא אוּלָֽם׃
5 of the 6 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 Psalms 73:4
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
חַרְצֻבָּה (chartsubbah) refers to a bond or fetter, and can also mean pang or pain. It is noted as a feminine noun and is derived from an uncertain root. The entries consistently highlight its meanings related to physical restraints and emotional distress.
[חַרְצֻבָּה] n.[f.] bond, fetter, pang
base
H2784 חַרְצֻבָּה bond, fetter, pang
2784 chartsubbah khar-tsoob-baw'
of uncertain derivation; a fetter; figuratively, a
pain:--band.
חַרְצֻבָּה (char.tsub.bah) — bond.
1) bond, fetter, pang, hands
1a) bonds
1b) pangs
N-fp — Noun common · feminine plural absoluteHNcfpa
מָ֫וֶת (maveth) means 'death' and encompasses various aspects such as natural or violent death, the state of being dead, and the realm of the dead (hades). It can also refer to pestilence or ruin. The word is derived from a root meaning 'to die' and has an Aramaic equivalent, מוֹת (mot).
מָ֫וֶת 161 n.m. death
death, opp. life
death by violence
state of death or place of death
base
H4194 מָ֫וֶת death
4194 maveth maw'-veth
from 4191; death (natural or violent); concretely, the dead,
their place or state (hades); figuratively, pestilence,
ruin:--(be) dead((-ly)), death, die(-d).
see HEBREW for 04191
מָ֫וֶת (ma.vet) — death.
1) death, dying, Death (personified), realm of the dead
1a) death
1b) death by violence (as a penalty)
1c) state of death, place of death
Aramaic equivalent: mot (מוֹת "death" H4193)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
בָּרִיא (bariy') means 'fat' and can also imply being fatted, plump, firm, or plenteous. It is derived from related roots that suggest a sense of abundance or richness. The entries consistently emphasize its meaning related to fatness without significant disagreement.
בָּרִיא adj. fat
base
H1277 בָּרִיא fat
1277 bariy' baw-ree'
from 1254 (in the sense of 1262); fatted or plump:--fat
((fleshed), -ter), fed, firm, plenteous, rank.
see HEBREW for 01254
see HEBREW for 01262
בָּרִיא (ba.ri) — fat.
1) fat
2) (TWOT) fat, fatter, fed, firm, plenteous, rank
Also means: ber.yah (בִּרְיָה "fat" H1274)
Conj | Adj — ConjunctionHC/Aamsa
(chelebh, chelebh): The layer of subcutaneous fat and the compact suet surrounding the viscera and imbedded in the entrails, which, like the blood, was forbidden as food in the Mosaic code (Le 3:17). It was to be sacrificed to God by being burnt upon the altar (Le 3:16; 30). This had to be done on the very day on which a beast had been slaughtered, to remove temptation from the Israelite to use it otherwise (Ex 23:18). The law was probably a sanitary restriction, for, at an early date, leprosy, scrofula and disfiguring cutaneous diseases were thought to be caused by the use of fat as food. It was, moreover, an important pedagogical provision teaching the idea of self-denial, and the maxim that the richest and best meat of the…
Fat
(Heb. heleb) denotes the richest part of the animal, or the fattest of the flock, in the account of Abel’s sacrifice (Gen. 4:4). It sometimes denotes the best of any production (Gen. 45:18; Num. 18:12; Ps. 81:16; 147:47). The fat of sacrifices was to be burned (Lev. 3:9-11; 4:8; 7:3; 8:25; Num. 18:17. Comp. Ex. 29:13-22; Lev. 3:3-5).
It is used figuratively for a dull, stupid state of mind (Ps 17:10).
i.e. VAT, the word employed in the Authorized Version to translate the Hebrew term yekeb , in (Joel 2:24; 3:13) The word commonly used for yekeb is "winepress" or "winefat," and once "pressfat." (Haggai 2:16) The "vats" appear to have been excavated out of the native rock of the hills on which the vineyards lay.
The fat portions of animals offered in sacrifice were always to be consumed, as being the choice part and especially sacred to the Lord. The blood was also sacred, as containing the life of the animal. The Jews were forbidden to eat either, Le 3:16,17; 7:23-27.
אוּל (ul) refers to both 'body' or 'belly' and 'noble' or 'leading man.' It is derived from a root meaning to twist, implying strength or prominence. The term can carry a contemptuous connotation when referring to the body. Notably, it appears in Psalm 73:4.
[אוּל] n.[m.] body, belly; sf. אוּלָם (in contempt) ψ 73:4 (lit. their front, prominent part).
done
[אוּל] n.[m.] leading man, noble
base
H193a אוּל body, belly H193b אוּל leading man, noble
193 'uwl ool
from an unused root meaning to twist, i.e. (by implication)
be strong; the body (as being rolled together); also
powerful:--mighty, strength.
אוּל (ul) — strength.
1) prominence
1a) body, belly (contemptuous)
אוּל (ul) — mighty.
nobles, wealthy men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp