Psalms 73:5 — Word Study
WLCבַּעֲמַ֣ל אֱנ֣וֹשׁ אֵינֵ֑מוֹ וְעִם־ אָ֝דָ֗ם לֹ֣א יְנֻגָּֽעוּ׃
BSAThey are freeʼayin [not troubled, unafflicted] of the burdensʻâmâl [troubles, hardships] others {carry}ʼĕnôwsh they are notlôʼ [never, in no way] afflictednâgaʻ▸ [plagued, struck] likeʻim [in the same way as] [other] menʼâdâm [humanity, mankind]
| Greek | English | Parsing |
|---|---|---|
| בַּעֲמַ֣ל | [are] in [the] trouble of | Preposition, noun common both singular construct |
| אֱנ֣וֹשׁ | humankind | Noun common, masculine singular absolute |
| אֵינֵ֑מוֹ | not they | Noun common masculine singular construct, suffix |
| וְעִם־ | and with | Conjunction, preposition |
| אָ֝דָ֗ם | humankind | Noun common, masculine singular absolute |
| לֹ֣א | not | Particle |
| יְנֻגָּֽעוּ׃ | they are stricken | Verb, Pual, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They are free of the burdens others carry; they are not afflicted like other men. |
| KJV | They are not in trouble as other men; neither are they plagued like other men. |
| ASV | They are not in trouble as other men; Neither are they plagued like other men. |
| YLT | In the misery of mortals they are not, And with common men they are not plagued. |
| WEB | They are free from burdens of men, neither are they plagued like other men. |
| BBE | They are not in trouble as others are; they have no part in the unhappy fate of men. |
Where they part company is עָמָל — see How Translations Differ.
One main clause with two phrases providing additional context. The structure highlights the contrast between the wicked and humanity.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָגַע
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 73:5
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 Prosperity of the Wickedgenerated
Psalm 73:5 reflects on the disparity between the lives of the wicked and the struggles faced by the righteous. The psalmist notes that the wicked are free from the burdens that others carry, leading to a sense of injustice in the world. This theme continues as the psalmist grapples with the apparent ease of the wicked's lives compared to the afflictions of humanity, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 73:12 | Behold, these are the wicked— always carefree as they increase their wealth. |
| 2 | Job 21:6 | When I remember, terror takes hold, and my body trembles in horror. |
| 3 | Proverbs 3:11–12 | My son, do not reject the discipline of the LORD, and do not loathe His rebuke; |
| 4 | Jeremiah 12:1–2 | Righteous are You, O LORD, when I plead before You. Yet about Your judgments I wish to contend with You: Why does the way of the wicked prosper? Why do all the faithless live at ease? |
| 5 | 1 Corinthians 11:32 | But when we are judged by the Lord, we are being disciplined so that we will not be condemned with the world. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — עָמָל, ba.'a.Malgenerated
The word עָמָל (amal) refers to trouble or labor, encompassing both physical and mental effort. It conveys the idea of toil that leads to worry or pain, often seen in contexts of suffering. The parsing indicates it is a noun in the singular construct form, suggesting a specific burden or trouble that individuals encounter.
This word appears frequently in the Hebrew Bible, indicating a range of struggles, from the labor of work to the emotional toll of suffering. The psalmist contrasts the state of the wicked, who are free from such burdens, with the common experience of humanity.
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 finite verb יְנֻגָּֽעוּ (they are stricken) governs the main clause, with two phrases providing additional information: a prepositional phrase indicating the burdens they are free from, and a comparative phrase showing how they differ from humanity. The structure emphasizes the contrast between the wicked and the rest of mankind.
The sentence's flow highlights the stark difference in experience: the wicked are described first as free from burdens, followed by the assertion that they are not afflicted like other men. This order underscores the psalmist's concern with the apparent ease of the wicked's existence.
Septuagint Backgroundgenerated
In the Septuagint, עָמָל is rendered as κόποις (kópois), which also means 'labors' or 'toils.' This choice suggests a focus on the effort and struggles that characterize human existence, aligning with the psalmist's observation of the burdens others carry.
The translation reflects a similar understanding of the burdens faced by humanity, reinforcing the contrast with the wicked's perceived freedom from such struggles.
In plain words — the whole versegenerated
Psalm 73:5 points out that the wicked do not experience the same troubles that others do. They seem to live without the burdens that weigh down humanity, leading to a sense of injustice in the world. This observation raises questions about the nature of suffering and the apparent ease of the wicked's lives.
Frequently Asked Questionsgenerated
This means that they do not face the same struggles and hardships that others do, creating a contrast between their lives and those of the righteous.
The verse highlights the disparity between the ease of the wicked and the struggles of humanity, prompting reflection on the nature of justice and suffering in the world.
It suggests that not all people face the same challenges in life, and raises questions about why some seem to escape hardship while others do not.
It resonates with other passages that discuss the prosperity of the wicked and the suffering of the righteous, such as Job 21:6 and Proverbs 3:11-12.
Reflection Questionsgenerated
- In what ways have I seen others struggle with burdens that I do not face?
- How can I respond to the apparent injustice of the wicked prospering while the righteous suffer?
- What does this verse teach me about the nature of suffering and God's justice?
- How can I support those who are struggling under burdens in my community?
The early church on this verse — how the Fathers read it
The verse is cited by early theologians like Augustine of Hippo, who reflect on the nature of suffering and the state of the wicked in their writings.
"In the labours of men they are not, and with men they shall not be scourged" [Psalms 73:5].Early Church Fathers on Psalms 73 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 73:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey are not in trouble, as other men,.... Either of body or of mind, as the saints are, who through many tribulations enter the kingdom; or are not in "labour" (h), do not labour for food and
Read John Gill on Psalms 73 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey are not in trouble as other men; neither are they plagued like other men.
Read Robert Jamieson on Psalms 73 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEither, 1. As good men frequently are. Or 2. As men generally are. They do by a secret and favourable providence of God escape even common calamities.
Read Matthew Poole on Psalms 73 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 73:5 They [are] not in trouble [as other] men; neither are they plagued like [other] men.Ver. 5. They are not in trouble as other men] But live in a serene clime, under a perpetual calm; as he did of whom the story is told, that he never had any cross, but at last was nailed to a cross, Polycrates I mean, king of Egypt. Marullus telleth us, that Ambrose coming once to a great man’ s house, who boasted that he had never suffered any adversity, he hasted away thence, and said he did so, ne una cum homine perpetuis prosperitatibus uso periret, lest he should perish with the man that had been so extraordinarily prosperous (Marul. lib. 5, c. 3). And no sooner was he and his company…
Read John Trapp 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 BibleThey are not in trouble as other men - Margin, “In the trouble of other men.” Literally, “In the labor of man they are not;” that is, they are exempt from the common burdens and troubles of humanity,
Read Albert Barnes on Psalms 73 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Neither… plagued like other men—They seem to be exempt from the perplexities and diseases common to mortal men.
Read Daniel Denison Whedon 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 are free of the burdens others carry; they are not afflicted like other men.
They are free from burdens of men, neither are they plagued like other men.
They are free of the burdens others carry; they are not afflicted like other men.
They are immune to the trouble common to men; they do not suffer as other men do.
Tyndale line
They are not in trouble as other men; neither are they plagued like other men.
They are not in trouble as other men; Neither are they plagued like other men.
They are not in trouble as other men; neither are they plagued like other men.
They are not in trouble as other men; neither are they afflicted like other men.
They are not in trouble as other men, neither are they plagued with other men.
Strictly literal
They have not the hardships of mankind, neither are they plagued like [other] men:
In the misery of mortals they are not, And with common men they are not plagued.
They are not in the misery of mortals, || And they are not plagued with common men.
They share not in the trouble of mortals, and with men are they not afflicted.
They are free from the burdens of other men; they are not afflicted like other men.
From the Latin
And they knew not both in the going out and on the highest top. As with axes in a wood of trees,
Simplified
They don't have problems like other people; they don't get hit by disasters like everybody else.
They are not in trouble as others are; they have no part in the unhappy fate of men.
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 agree in their wording for this verse, with all seven words matched in the Hebrew and Greek. This consistency indicates a shared understanding of the text across these traditions.
בַּעֲמַ֣ל אֱנ֣וֹשׁ אֵינֵ֑מוֹ וְעִם־ אָ֝דָ֗ם לֹ֣א יְנֻגָּֽעוּ׃
7 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 73:5
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.
עָמָל (amal) refers to trouble, labor, or toil. It encompasses a range of meanings including physical and mental effort, as well as sorrow and mischief. The word is built from a root that conveys the idea of wearing effort and can imply grievance or wickedness. It appears in contexts related to suffering and toil.
עָמָל n.m. f. trouble, labor, toil
trouble (∥ sorrow): one’s own suffering
trouble, mischief, as done to others
toil, labour (late in Heb.)
base
H5999 עָמָל trouble, labor, toil
5999 `amal aw-mawl'
from 5998; toil, i.e. wearing effort; hence, worry, wheth. of
body or mind:--grievance(-vousness), iniquity, labour,
mischief, miserable(-sery), pain(-ful), perverseness, sorrow,
toil, travail, trouble, wearisome, wickedness.
see HEBREW for 05998
עָמָל (a.mal) — trouble.
1) toil, trouble, labour
1a) trouble
1b) trouble, mischief
1c) toil, labour
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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…
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
N-ms — Noun common · masculine singular absoluteHNcmsa
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Conj | Prep — Conjunction · prepositionHC/R
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
נָגַע (naga`) is a Hebrew verb meaning to touch, reach, or strike. It encompasses a range of actions from physical contact to figurative implications like arriving or acquiring. The word can also denote being stricken or defeated, particularly in battle or by disease. The entries indicate various grammatical forms, including Qal, Niph, Piel, Pual, and Hiphil, each with specific nuances.
נָגַע 150 vb. touch, reach, strike
Qal
touch
of י׳ touching earth, mountains, etc.
nearly = strike, pass. stricken
touch = harm
reach, extend to
Niph. be stricken, defeated (in battle), i.e. feign to be so
Pi. strike (with leprosy, 2 acc.)
Pu. be stricken by diseases
Hiph. cause to touch; reach, approach, arrive
base
H5060 נָגַע touch, reach, strike .. . touch
. of י׳ touching earth, mountains, etc.
. nearly = strike, pass. stricken
. touch = harm
. reach, extend to
. be stricken, defeated (in battle), i.e. feign to be so
. strike (with leprosy, 2 acc.)
. be stricken by diseases
. cause to touch; reach, approach, arrive
5060 naga` naw-gah'
a primitive root; properly, to touch, i.e. lay the hand upon
(for any purpose; euphem., to lie with a woman); by
implication, to reach (figuratively, to arrive, acquire);
violently, to strike (punish, defeat, destroy, etc.):--beat,
(X be able to) bring (down), cast, come (nigh), draw near
(nigh), get up, happen, join, near, plague, reach (up), smite,
strike, touch.
נָגַע (na.ga) — to touch.
1) to touch, reach, strike
1a) (Qal)
1a1) to touch
1a2) to strike
1a3) to reach, extend to
1a4) to be stricken
1a4a) stricken (participle)
1b) (Niphal) to be stricken, be defeated
1c) (Piel) to strike
1d) (Pual) to be stricken (by disease)
1e) (Hiphil) to cause to touch, reach, approach, arrive
1e1) to cause to touch, apply
1e2) to reach, extend, attain, arrive, come
1e3) to approach (of time)
1e4) to befall (of fate)
V-Pual-Imperf-3mp — Verb · Pual · imperfect third person masculine pluralHVPi3mp
