Psalms 73:6 — Word Study
WLCלָ֭כֵן עֲנָקַ֣תְמוֹ גַאֲוָ֑ה יַעֲטָף־ שִׁ֝֗ית חָמָ֥ס לָֽמוֹ׃
BSAThereforekên [thus, in this manner] pridegaʼăvâh [arrogance, self-importance] is their necklaceʻânaq■ [a chain, an ornament] a garmentshîyth [a robe, a covering] of violencechâmâç [cruelty, injustice] coversʻâṭaph▸
| Greek | English | Parsing |
|---|---|---|
| לָ֭כֵן | therefore | Preposition, adverb |
| עֲנָקַ֣תְמוֹ | [it is] a necklace [for] them | Verb qal perfect third person feminine singular, suffix |
| גַאֲוָ֑ה | pride | Noun common, feminine singular absolute |
| יַעֲטָף־ | it covers | Verb, Qal, imperfect third person masculine singular |
| שִׁ֝֗ית | a garment of | Noun common, masculine singular construct |
| חָמָ֥ס | violence | Noun common, masculine singular absolute |
| לָֽמוֹ׃ | them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore pride is their necklace; a garment of violence covers them. |
| KJV | Therefore pride compasseth them about as a chain; violence covereth them as a garment. |
| ASV | Therefore pride is as a chain about their neck; Violence covereth them as a garment. |
| YLT | Therefore hath pride encircled them, Violence covereth them as a dress. |
| WEB | Therefore pride is like a chain around their neck. Violence covers them like a garment. |
| BBE | For this reason pride is round them like a chain; they are clothed with violent behaviour as with a robe. |
The translations agree on the rendering of גַּאֲוָה as pride.
The sentence has a main clause followed by a prepositional phrase that elaborates on the nature of the covering.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectגַּאֲוָה
verbעָטַף
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 — Psalms 73:6
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 — Observations on the Prosperity of the Wickedgenerated
Psalms 73:6 reflects on the troubling reality that the wicked seem to thrive without consequence. The psalmist contrasts their outward adornments of pride with their inner corruption, as seen in the following verses. This section of the psalm serves to articulate the struggle of the faithful in witnessing the apparent success of those who disregard God's ways, leading to deeper reflections on justice and righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 8:13–14 | and when your herds and flocks grow large and your silver and gold increase and all that you have is multiplied, |
| 2 | Deuteronomy 32:15 | But Jeshurun grew fat and kicked— becoming fat, bloated, and gorged. He abandoned the God who made him and scorned the Rock of his salvation. |
| 3 | Esther 3:1–5 | After these events, King Xerxes honored Haman son of Hammedatha, the Agagite, elevating him to a position above all the princes who were with him. |
| 4 | Esther 5:9–11 | That day Haman went out full of joy and glad of heart. At the king’s gate, however, he saw Mordecai, who did not rise or tremble in fear at his presence. And Haman was filled with rage toward Mordecai. |
| 5 | Job 21:7–15 | Why do the wicked live on, growing old and increasing in power? |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — גַּאֲוָה, ga.'a.Vahgenerated
The noun גַּאֲוָה (*ga'avah*) denotes pride or arrogance, often associated with a sense of self-importance. It is derived from a root that conveys elevation, suggesting a lifting up that can lead to haughtiness. In this verse, it characterizes the proud as those who wear their arrogance like an ornament, showcasing their inflated sense of self.
This word appears in various contexts throughout the Old Testament, often highlighting the negative aspects of pride, such as its role in leading to downfall or injustice. The psalmist uses it to emphasize how the wicked are defined by their pride, which serves as a stark contrast to the humility expected of the righteous.
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 יַעֲטָף (*ya'ataf*), meaning 'it covers.' This verb governs the subject גַּאֲוָה (*ga'avah*) and the object שִׁית (*shiyth*), creating a structure where pride is depicted as an ornament that envelops the wicked.
The sentence structure emphasizes the relationship between pride and the garment of violence, suggesting that the proud are not only adorned with their arrogance but also shrouded in injustice.
Septuagint Backgroundgenerated
In the Septuagint, גַּאֲוָה is rendered as ὑπερηφανία (*hyperēphanía*), which also means pride but carries connotations of arrogance and superiority. This choice reflects a similar emphasis on the negative aspects of pride, aligning with the psalmist's critique of the wicked.
The translation choice indicates a consistent understanding of pride as a central theme in the description of the wicked's character.
In plain words — the whole versegenerated
Psalms 73:6 tells us that the proud wear their arrogance like a necklace, while they are also covered by a garment of violence. This verse highlights the contrast between their outward appearance and their inner corruption, showing how pride and violence define their identity.
Frequently Asked Questionsgenerated
This imagery suggests that pride is a significant part of their identity, something they display openly, much like an ornament.
Violence is depicted as a covering for the wicked, indicating that their actions are characterized by cruelty and injustice.
The psalmist grapples with the troubling reality that the wicked often seem to thrive, prompting reflections on justice and the fate of the righteous.
The verse warns against the dangers of pride, illustrating how it can lead to a life marked by injustice and a lack of accountability.
Reflection Questionsgenerated
- In what ways do I see pride manifesting in my own life or in those around me?
- How can I guard against the dangers of arrogance and cultivate humility instead?
- What actions can I take to address injustice in my community, reflecting a commitment to righteousness?
- How does this verse challenge my understanding of success and prosperity?
The early church on this verse — how the Fathers read it
Augustine of Hippo cites this verse to discuss the nature of pride among the wicked, arguing from the text to illustrate their lack of suffering.
Wherefore on this account what do these men, while they are not scourged, while they labour not with men? "Therefore," he says "there has holden them pride" [Psalms 73:6].Early Church Fathers on Psalms 73 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 73:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore pride compasseth them about as a chain, .] Which was the sin of the devils, and of our first parents, and of Sodom, and is the sin of antichrist and which, of all sins, is most hateful to
Read John Gill on Psalms 73 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore pride compasseth them about as a chain; violence covereth them as a garment. Therefore pride compasseth them about as a chain - as a neck-ornament.
Read Robert Jamieson on Psalms 73 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePride compasseth them about as a chain: this phrase notes both the extent of their pride, which appears on every side of them, in their countenances, discourses, gestures, &c, and their glorying in it. The like may be said of the next phrase.
Read Matthew Poole on Psalms 73 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 73:6 Therefore pride compasseth them about as a chain; violence covereth them [as] a garment.Ver. 6. Therefore pride compasseth them about as a chain] The pride of their hearts breaketh forth in their costly habits, while they are torquati, et auro ac gemmis amicti, setting up their plumes, as peacocks, which have their names in Hebrew from the joy they take in their fair feathers; so do these glory in their pride, and are puffed up with a foolish persuasion of their own prudence. Vermis divitiarum est superbia, Charge the rich that they be not high minded, 1 Timothy 6:17. He is a great rich man, says Austin, and greater than his riches, who doth not therefore think himself great…
Read John Trapp on Psalms 73 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Therefore.—Better, “Therefore pride is their necklace, And violence their mantle.” The first metaphor might have been suggested either by the fact that the rich lavished large sums on jewellery, especially necklaces (see Note, Son 1:10), or possibly from the usual description of the proud as “stiffnecked.”
Read Charles John Ellicott on Psalms 73 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Pride compasseth them about as a chain] Perhaps there is an allusion here to the office which some of them bore. Chains of gold, and golden rings, were ensigns of magistracy and civil power. As these chains encompassed their necks, or the rings their wrists and fingers, as the signs of the offices in virtue of which they acted; so חמס chamas, violence, oppressive conduct, encompassed them. They made no other use of their great power, than to oppress the poor and the needy; and to drive things to extremities. The Chaldee, instead of a chain, represents this as a crown or diadem, which they had formed out of the plunder of the poor and defenceless.
Read AdamClarke on Psalms 73 →CambridgeThe Cambridge Bible for Schools and Colleges1–14. Faith tried by the sight of the prosperity of the wicked.
Read Cambridge on Psalms 73 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore pride compasseth them about as a chain - Therefore they are proud, haughty, imperious. They put on the ornaments and trappings of pride; their clothing and their adorning all are indicative of a proud heart.
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
Therefore pride is their necklace; a garment of violence covers them.
Therefore pride is like a chain around their neck. Violence covers them like a garment.
Therefore pride is their necklace; a garment of violence covers them.
Arrogance is their necklace, and violence their clothing.
Tyndale line
Therefore pride compasseth them about as a chain; violence covereth them as a garment.
Therefore pride is as a chain about their neck; Violence covereth them as a garment.
Therefore pride is as a chain about their neck; violence covereth them as a garment.
Therefore pride encompasseth them as a chain; violence covereth them as a garment.
Therefore pride is as a chayne vnto them, and crueltie couereth them as a garment.
Strictly literal
Therefore pride encompasseth them as a neck-chain, violence covereth them [as] a garment;
Therefore hath pride encircled them, Violence covereth them as a dress.
Therefore pride has encircled them, || Violence covers them as a dress.
Therefore is pride their neck-chain: violence envelopeth them as a garment.
Pride adorns them like a necklace around their neck; violence clothes them like a robe.
From the Latin
They have cut down at once the gates thereof, with axe and hatchet they have brought it down.
Simplified
They wear their pride like a necklace; they clothe themselves with violence.
For this reason pride is round them like a chain; they are clothed with violent behaviour as with a robe.
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 (MT) of Psalms 73:6 reads, "Therefore pride is their necklace; a garment of violence covers them." The Septuagint (LXX) has a word-by-word correspondence that matches 6 of the 7 words in the MT, indicating a strong agreement in content, although the exact wording and structure may differ due to translation choices. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide a direct witness for this verse, so their agreement or disagreement with the MT cannot be assessed here. Overall, the MT and LXX show significant alignment in their portrayal of pride and violence as characteristics of the wicked.
לָ֭כֵן עֲנָקַ֣תְמוֹ גַאֲוָ֑ה יַעֲטָף־ שִׁ֝֗ית חָמָ֥ס לָֽמוֹ׃
6 of the 7 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 73:6
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.
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Prep | Adv — Preposition · adverbHR/D
עָנַק (anaq) is a verb meaning to serve as a necklace or to adorn with a neck ornament. It is derived from a root meaning to choke, but is used primarily in a figurative sense related to decoration. The entries indicate its use in both Qal and Hiphil forms, with examples suggesting it can imply both serving and making a necklace.
[עָנַק] vb. denom. serve as necklace
Qal pride is necklace for them
Hiph. thou shalt make a rich necklace for him
base
H6059 עָנַק vb. denom. serve as necklace
6059 `anaq aw-nak'
a primitive root; properly, to choke; used only as
denominative from 6060, to collar, i.e. adorn with a necklace;
figuratively, to fit out with supplies:--compass about as a
chain, furnish, liberally.
see HEBREW for 06060
עָנַק (a.naq) — to ornament.
1) to serve as a necklace, adorn with a neck ornament
1a) (Qal) to serve as a necklace
1b) (Hiphil) to make a necklace
V-Qal-Perf-3fs | Suff — Verb qal perfect third person feminine singular · suffixHVqp3fs/Sp3mp
גַּאֲוָה (ga'avah) refers to concepts of majesty and pride, encompassing meanings like arrogance and haughtiness. It can also denote a physical rising or swelling, such as that of the sea. The word is built from the root associated with elevation, and its usage in the Old Testament reflects these themes of pride and exaltation.
גַּאֲוָה n.f. majesty, pride
rising up, swelling of the sea
majesty
pride, haughtiness
base
H1346 גַּאֲוָה majesty, pride
1346 ga`avah gah-av-aw'
from 1342; arrogance or majesty; by implication, (concretely)
ornament:--excellency, haughtiness, highness, pride, proudly,
swelling.
see HEBREW for 01342
גַּאֲוָה (ga.a.vah) — pride.
1) pride, majesty, a rising up
1a) a rising up, swelling (of the sea)
1b) majesty (of Israel)
1c) pride, haughtiness
N-fs — Noun common · feminine singular absoluteHNcfsa
→ General scriptures concerning Ex 18:10,11; Le 26:19; De 8:11-14,17-20; Jud 9:14,15; 1Sa 2:3-5; 1Ki 20:11; 2Ki 14:9,10; 2Ch 25:18,19; Job 11:12; 12:2,3; 13:2,5; 15:1-13; 18:3; 21:31,32; 32:9-13; 37:24; Ps 9:20; 10:2-6,11; 12:4; 18:27; 31:23; 49:11; 52:7; 73:6,8,9; 75:4-6; 101:5; 119:21,69,70,78; 138:6;
The Hebrew word עָטַף (*ataph*) is a primitive root meaning to shroud or clothe, with a range of meanings including to turn aside, envelop oneself, and to be feeble or faint. It appears in various forms, such as Qal, Niph, Hiph, and Hithpael, indicating different nuances of turning aside or showing weakness. The word is notably referenced in Job 23:9.
[עָטַף] vb. be feeble, faint
Qal lit. be feeble
Niph. when infants faint
Hiph. when the flock shewed feebleness
Hithp. faint, faint away
base
H5848a עָטַף turn aside H5848b עָטַף envelop oneself (Aramaism) H5848c עָטַף be feeble, faint
5848 `ataph aw-taf'
a primitive root; to shroud, i.e. clothe (whether transitive
or reflex.); hence (from the idea of darkness) to languish:--
cover (over), fail, faint, feebler, hide self, be overwhelmed,
swoon.
עָטַף (a.taph) — to turn aside.
1) to turn aside
1a) (Qal) to turn aside, turn (in order to cover)
עָטַף (a.taph) — to envelope.
1) to envelop oneself
1a) (Qal) to envelop oneself, cover
עָטַף (a.taph) — to enfeeble.
1) to be feeble, be faint, grow weak
1a) (Qal) to be feeble, be faint
1b) (Niphal) to faint
1c) (Hiphil) to show feebleness
1d) (Hithpael) to faint, faint away
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
שִׁית (shiyth) refers to a garment or attire, derived from a related root. The entries consistently identify it as a noun related to clothing, with no significant disagreement among the lexicons.
שִׁית n.m. garment
base
H7897 שִׁית
7897 shiyth sheeth
from 7896; a dress (as put on):--attire.
see HEBREW for 07896
שִׁית (shit) — garment.
garment
N-ms — Noun common · masculine singular constructHNcmsc
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
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp