24:4 The earth 1 dries up 2 and withers,
the world shrivels up and withers;
the prominent people of the earth 3 fade away.
33:9 The land 4 dries up 5 and withers away;
the forest of Lebanon shrivels up 6 and decays.
Sharon 7 is like the desert; 8
Bashan and Carmel 9 are parched. 10
40:7 The grass dries up,
the flowers wither,
when the wind sent by the Lord 11 blows on them.
Surely humanity 12 is like grass.
1 tn Some prefer to read “land” here, but the word pair אֶרֶץ/תֵּבֵל (erets/tevel [see the corresponding term in the parallel line]) elsewhere clearly designates the earth/world (see 1 Sam 2:8; 1 Chr 16:30; Job 37;12; Pss 19:4; 24:1; 33:8; 89:11; 90:2; 96:13; 98:9; Prov 8:26, 31; Isa 14:16-17; 34:1; Jer 10:12; 51:15; Lam 4:12). According to L. Stadelmann, תבל designates “the habitable part of the world” (The Hebrew Conception of the World [AnBib], 130).
2 tn Or “mourns” (BDB 5 s.v. אָבַל). HALOT 6-7 lists the homonyms I אבל (“mourn”) and II אבל (“dry up”). They propose the second here on the basis of parallelism.
3 tn Heb “the height of the people of the earth.” The translation assumes an emendation of the singular form מְרוֹם (mÿrom, “height of”) to the plural construct מְרֹמֵי (mÿrome, “high ones of”; note the plural verb at the beginning of the line), and understands the latter as referring to the prominent people of human society.
4 tn Or “earth” (KJV); NAB “the country.”
5 tn Or “mourns” (BDB 5 s.v. I אָבַל). HALOT 6-7 lists homonyms I אבל (“mourn”) and II אבל (“dry up”). They propose the second here on the basis of parallelism. See 24:4.
6 tn Heb “Lebanon is ashamed.” The Hiphil is exhibitive, expressing the idea, “exhibits shame.” In this context the statement alludes to the withering of vegetation.
7 sn Sharon was a fertile plain along the Mediterranean coast. See 35:2.
8 tn Or “the Arabah” (NIV). See 35:1.
9 sn Both of these areas were known for their trees and vegetation. See 2:13; 35:2.
10 tn Heb “shake off [their leaves]” (so ASV, NRSV); NAB “are stripped bare.”
11 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).
12 tn Heb “the people” (so KJV, ASV, NAB, NASB, NIV, NRSV).