pomp of his riches and outward show, abideth not (non pernoctat = non permanet). ביקר is the complement of the subject, although it logically (cf. Psa 45:13) also belongs to בּל־ילין. Böttcher has shown the impropriety of reading בּל־יבין here according to Psa 49:20. There are other instances also of refrains that are not exact repetitions; and this correction is moreover at once overthrown by the fact that בל will not suit יבין, it would stamp each man of rank, as such, as one deficient in intelligence. On the other hand, this emotional negative בל is admirably suitable to ילין: no indeed, he has no abiding. He is compared (נמשׁל like the New Testament ὡμοιώθη), of like kind and lot, to cattle (כּ as in Job 30:19). נדמוּ is an attributive clause to כּבּהמות: like heads of cattle which are cut off or destroyed. The verb is so chosen that it is appropriate at the same time to men who are likened to the beasts (Hos 10:7, Hos 10:15, Oba 1:5, Isa 6:5).
Verses 13-20
Psa 49:13-20 (Hebrew_Bible_49:14-21) Second part of the discourse, of equal compass with the first. Those who are thought to be immortal are laid low in Hades; whilst, on the other hand, those who cleave to God can hope to be redeemed by Him out of Hades. Olshausen complains on this passage that the expression is abrupt, rugged, and in part altogether obscure. The fault, however, lies not, as he thinks, in a serious corruption of the text, but in the style, designedly adopted, of Psalms like this of a gloomy turn. זה דרכּם refers back to Psa 49:13, which is the proper mashal of the Psalm: this is their way or walk (דּרך as in Psa 37:5, cf. Hag 1:5). Close upon this follows כּסל למו (their way), of those (cf. Psa 69:4) who possess self-confidence; כּסל signifies confidence both in a good and bad sense, self-confidence, impudence, and even (Ecc 7:25) in general, folly. The attributive clause is continued in Psa 49:14: and of those who after them (i.e., when they have spoken, as Hitzig takes it), or in a more universal sense: after or behind them (i.e., treading in their footsteps), have pleasure in their mouth, i.e., their haughty, insolent, rash words (cf. Jdg 9:38). If the meaning were “and after them go those who,” etc., then one would expect to find a verb in connection with אחריהם (cf. Job 21:33). As a collateral definition, “after them = after their death,” it would, however, without any reason, exclude the idea of the assent given by their contemporaries. It is
