20:5 that the elation of the wicked is brief, 1
the joy of the godless 2 lasts but a moment. 3
20:6 Even though his stature 4 reaches to the heavens
and his head touches the clouds,
20:7 he will perish forever, like his own excrement; 5
those who used to see him will say, ‘Where is he?’
37:35 I have seen ruthless evil men 6
growing in influence, like a green tree grows in its native soil. 7
37:36 But then one passes by, and suddenly they have disappeared! 8
I looked for them, but they could not be found.
49:6 They trust 9 in their wealth
and boast 10 in their great riches.
49:7 Certainly a man cannot rescue his brother; 11
he cannot pay God an adequate ransom price 12
49:8 (the ransom price for a human life 13 is too high,
and people go to their final destiny), 14
49:9 so that he might continue to live 15 forever
and not experience death. 16
49:10 Surely 17 one sees 18 that even wise people die; 19
fools and spiritually insensitive people all pass away 20
and leave their wealth to others. 21
49:11 Their grave becomes their permanent residence,
their eternal dwelling place. 22
They name their lands after themselves, 23
49:12 but, despite their wealth, people do not last, 24
they are like animals 25 that perish. 26
73:17 Then I entered the precincts of God’s temple, 27
and understood the destiny of the wicked. 28
73:18 Surely 29 you put them in slippery places;
you bring them down 30 to ruin.
73:19 How desolate they become in a mere moment!
Terrifying judgments make their demise complete! 31
73:20 They are like a dream after one wakes up. 32
O Lord, when you awake 33 you will despise them. 34
1 tn The expression in the text is “quite near.” This indicates that it is easily attained, and that its end is near.
2 tn For the discussion of חָנֵף (khanef, “godless”) see Job 8:13.
3 tn The phrase is “until a moment,” meaning it is short-lived. But see J. Barr, “Hebrew ’ad, especially at Job 1:18 and Neh 7:3,” JSS 27 (1982): 177-88.
4 tn The word שִׂיא (si’) has been connected with the verb נָשָׂא (nasa’, “to lift up”), and so interpreted here as “pride.” The form is parallel to “head” in the next part, and so here it refers to his stature, the part that rises up and is crowned. But the verse does describe the pride of such a person, with his head in the heavens.
5 tn There have been attempts to change the word here to “like a whirlwind,” or something similar. But many argue that there is no reason to remove a coarse expression from Zophar.
6 tn The Hebrew uses the representative singular again here.
7 tn Heb “being exposed [?] like a native, luxuriant.” The Hebrew form מִתְעָרֶה (mit’areh) appears to be a Hitpael participle from עָרָה (’arah, “be exposed”), but this makes no sense in this context. Perhaps the form is a dialectal variant of מִתְעָלָה (“giving oneself an air of importance”; see Jer 51:3), from עָלָה (’alah, “go up”; see P. C. Craigie, Psalms 1-50 [WBC], 296). The noun אֶזְרָח (’ezrakh, “native, full citizen”) refers elsewhere to people, but here, where it is collocated with “luxuriant, green,” it probably refers to a tree growing in native soil.
8 tn Heb “and he passes by and, look, he is not [there].” The subject of the verb “passes by” is probably indefinite, referring to any passerby. Some prefer to change the form to first person, “and I passed by” (cf. NEB; note the first person verbal forms in preceding verse and in the following line).
9 tn Heb “the ones who trust.” The substantival participle stands in apposition to “those who deceive me” (v. 5).
10 tn The imperfect verbal form emphasizes their characteristic behavior.
11 tn Heb “a brother, he surely does not ransom, a man.” The sequence אִישׁ...אָח (’akh...’ish, “a brother…a man”) is problematic, for the usual combination is אָח...אָח (“a brother…a brother”) or אִישׁ...אִישׁ (“a man…a man”). When אִישׁ and אָח are combined, the usual order is אָח...אִישׁ (“a man…a brother”), with “brother” having a third masculine singular suffix, “his brother.” This suggests that “brother” is the object of the verb and “man” the subject. (1) Perhaps the altered word order and absence of the suffix can be explained by the text’s poetic character, for ellipsis is a feature of Hebrew poetic style. (2) Another option, supported by a few medieval Hebrew
12 tn Heb “he cannot pay to God his ransom price.” Num 35:31 may supply the legal background for the metaphorical language used here. The psalmist pictures God as having a claim on the soul of the individual. When God comes to claim the life that ultimately belongs to him, he demands a ransom price that is beyond the capability of anyone to pay. The psalmist’s point is that God has ultimate authority over life and death; all the money in the world cannot buy anyone a single day of life beyond what God has decreed.
13 tn Heb “their life.” Some emend the text to “his life,” understanding the antecedent of the pronoun as “brother” in v. 7. However, the man and brother of v. 7 are representative of the human race in general, perhaps explaining why a plural pronoun appears in v. 8. Of course, the plural pronoun could refer back to “the rich” mentioned in v. 6. Another option (the one assumed in the translation) is that the suffixed mem is enclitic. In this case the “ransom price for human life” is referred to an abstract, general way.
14 tn Heb “and one ceases forever.” The translation assumes an indefinite subject which in turn is representative of the entire human race (“one,” that refers to human beings without exception). The verb חָדַל (khadal, “cease”) is understood in the sense of “come to an end; fail” (i.e., die). Another option is to translate, “and one ceases/refrains forever.” In this case the idea is that the living, convinced of the reality of human mortality, give up all hope of “buying off” God and refrain from trying to do so.
15 tn The jussive verbal form with vav (ו) conjunctive is taken as indicating purpose/result in relation to the statement made in v. 8. (On this use of the jussive after an imperfect, see GKC 322 §109.f.) In this case v. 8 is understood as a parenthetical comment.
16 tn Heb “see the Pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 55:24; 103:4).
17 tn The particle כִּי (ki) is understood here as asseverative (emphatic).
18 tn The subject of the verb is probably the typical “man” mentioned in v. 7. The imperfect can be taken here as generalizing or as indicating potential (“surely he/one can see”).
19 tn The imperfect verbal forms here and in the next line draw attention to what is characteristically true. The vav (ו) consecutive with perfect in the third line carries the same force.
20 tn Heb “together a fool and a brutish [man] perish.” The adjective בַּעַר (ba’ar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 73:22; 92:6; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).
21 sn Death shows no respect for anyone. No matter how wise or foolish an individual happens to be, all pass away.
22 tc Heb “their inward part [is] their houses [are] permanent, their dwelling places for a generation and a generation.” If one follows the MT, then קֶרֶב (qerev, “inward part”) must refer to the seat of these people’s thoughts (for other examples of this use of the term, see BDB 899 s.v., though BDB prefers an emendation in this passage). In this case all three lines of v. 11 expose these people’s arrogant assumption that they will last forever, which then stands in sharp contrast to reality as summarized in v. 12. In this case one might translate the first two lines, “they think that their houses are permanent and that their dwelling places will last forever” (cf. NASB). Following the lead of several ancient versions, the present translation assumes an emendation of קִרְבָּם (qirbam, “their inward part”) to קְבָרִים (qÿvarim, “graves”). This assumes that the letters bet (ב) and resh (ר) were accidentally transposed in the MT. In this case the first two lines support the point made in v. 10, while the third line of v. 11 stands in contrast to v. 12. The phrase בֵּית עוֹלָם (bet ’olam, “permanent house”) is used of a tomb in Eccl 12:5 (as well as in Phoenician tomb inscriptions, see DNWSI 1:160 for a list of texts) and מִשְׁכָּן (mishkan, “dwelling place”) refers to a tomb in Isa 22:16. Cf. NEB, NIV, NRSV.
23 sn Naming their lands after themselves is a claim of possession.
24 tn Heb “but mankind in honor does not remain.” The construction vav (ו) + noun at the beginning of the verse can be taken as contrastive in relation to what precedes. The Hebrew term יְקָר (yÿqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some scholars emend יָלִין (yalin, “remains”) to יָבִין (yavin, “understands”) but this is an unnecessary accommodation to the wording of v. 20.
25 tn Or “cattle.”
26 tn The verb is derived from דָּמָה (damah, “cease; destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (“be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [דָּמָה, “be silent,” and דָּמָה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense in v. 20, where the preceding line focuses on mankind’s lack of understanding.
27 tn The plural of the term מִקְדָּשׁ (miqdash) probably refers to the temple precincts (see Ps 68:35; Jer 51:51).
28 tn Heb “I discerned their end.” At the temple the psalmist perhaps received an oracle of deliverance announcing his vindication and the demise of the wicked (see Ps 12) or heard songs of confidence (for example, Ps 11), wisdom psalms (for example, Pss 1, 37), and hymns (for example, Ps 112) that describe the eventual downfall of the proud and wealthy.
29 tn The use of the Hebrew term אַךְ (’akh, “surely”) here literarily counteracts its use in v. 13. The repetition draws attention to the contrast between the two statements, the first of which expresses the psalmist’s earlier despair and the second his newly discovered confidence.
30 tn Heb “cause them to fall.”
31 tn Heb “they come to an end, they are finished, from terrors.”
32 tn Heb “like a dream from awakening.” They lack any real substance; their prosperity will last for only a brief time.
33 sn When you awake. The psalmist compares God’s inactivity to sleep and the time of God’s judgment to his awakening from sleep.
34 tn Heb “you will despise their form.” The Hebrew term צֶלֶם (tselem, “form; image”) also suggests their short-lived nature. Rather than having real substance, they are like the mere images that populate one’s dreams. Note the similar use of the term in Ps 39:6.
35 tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
36 tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).
37 tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.