2 Raja-raja 19:26

19:26 Their residents are powerless, ¹ 

they are terrified and ashamed.

They are as short-lived as plants in the field,

or green vegetation. ² 

They are as short-lived as grass on the rooftops ³ 

when it is scorched by the east wind. ⁴ 

Ayub 14:2

14:2 He grows up ⁵  like a flower and then withers away; ⁶ 

he flees like a shadow, and does not remain. ⁷ 

Mazmur 102:5

102:5 Because of the anxiety that makes me groan,

my bones protrude from my skin. ⁸ 

Yesaya 40:7

40:7 The grass dries up,

the flowers wither,

when the wind sent by the Lord ⁹  blows on them.

Surely humanity ¹⁰  is like grass.

[19:26]  ¹ tn Heb “short of hand.”

[19:26]  ² tn Heb “they are plants in the field and green vegetation.” The metaphor emphasizes how short-lived these seemingly powerful cities really were. See Ps 90:5-6; Isa 40:6-8, 24.

[19:26]  ³ tn Heb “[they are] grass on the rooftops.” See the preceding note.

[19:26]  ⁴ tc The Hebrew text has “scorched before the standing grain” (perhaps meaning “before it reaches maturity”), but it is preferable to emend קָמָה (qamah), “standing grain,” to קָדִים (qadim), “east wind” (with the support of 1Q Isa^a in Isa 37:27).

[14:2]  ⁵ tn Heb יָצָא (yatsa’, “comes forth”). The perfect verb expresses characteristic action and so is translated by the present tense (see GKC 329 §111.s).

[14:2]  ⁶ tn The verb וַיִּמָּל (vayyimmal) is from the root מָלַל (malal, “to languish; to wither”) and not from a different root מָלַל (malal, “to cut off”).

[14:2]  ⁷ tn The verb is “and he does not stand.” Here the verb means “to stay fixed; to abide.” The shadow does not stay fixed, but continues to advance toward darkness.

[102:5]  ⁸ tn Heb “from the sound of my groaning my bone[s] stick to my flesh.” The preposition at the beginning of the verse is causal; the phrase “sound of my groaning” is metonymic for the anxiety that causes the groaning. The point seems to be this: Anxiety (which causes the psalmist to groan) keeps him from eating (v. 4). This physical deprivation in turn makes him emaciated – he is turned to “skin and bones,” so to speak.

[40:7]  ⁹ tn The Hebrew text has רוּחַ יְהוָה (ruakh yehvah), which in this context probably does not refer to the Lord’s personal Spirit. The phrase is better translated “the breath of the Lord,” or “the wind of [i.e., sent by] the Lord.” The Lord’s sovereign control over nature, including the hot desert winds that dry up vegetation, is in view here (cf. Ps 147:18; Isa 59:19).

[40:7]  ¹⁰ tn Heb “the people” (so KJV, ASV, NAB, NASB, NIV, NRSV).