Psalms 49:20 — Word Study
WLCאָדָ֣ם בִּ֭יקָר וְלֹ֣א יָבִ֑ין נִמְשַׁ֖ל כַּבְּהֵמ֣וֹת נִדְמֽוּ׃
BSAwithoutlôʼ
| Greek | English | Parsing |
|---|---|---|
| אָדָ֣ם | humankind | Noun common, masculine singular absolute |
| בִּ֭יקָר | with honor | Preposition, noun common masculine singular absolute |
| וְלֹ֣א | and not | Conjunction, particle |
| יָבִ֑ין | he understands | Verb, Qal, imperfect third person masculine singular |
| נִמְשַׁ֖ל | he is like | Verb, Niphal, perfect third person masculine singular |
| כַּבְּהֵמ֣וֹת | like the animals | Preposition, noun common feminine plural absolute |
| נִדְמֽוּ׃ | [which] they are destroyed | Verb, Niphal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A man who has riches without understanding is like the beasts that perish. |
| KJV | Man that is in honour, and understandeth not, is like the beasts that perish. |
| ASV | Man that is in honor, and understandeth not, Is like the beasts that perish. |
| YLT | Man in honour, who understandest not, Hath been like the beasts, they have been cut off! |
| WEB | A man who has riches without understanding, is like the animals that perish. |
| BBE | Man, like the animals, does not go on for ever; he comes to an end like the beasts. |
Translations agree on the meaning of יָבִ֑ין as understanding.
The structure consists of a main clause followed by a comparative clause, emphasizing the relationship between wealth and understanding.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעַד
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 49:20
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 Fate of the Richgenerated
Psalm 49:20 presents a stark contrast between wealth and understanding. The psalmist emphasizes that material riches do not equate to true wisdom or lasting value. This verse follows a series of reflections on the fleeting nature of life and the ultimate fate of both the rich and the poor, reminding readers that earthly possessions cannot provide security in death.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 49:12 | But a man, despite his wealth, cannot endure; he is like the beasts that perish. |
| 2 | Esther 5:11–14 | Haman recounted to them his glorious wealth, his many sons, and all the ways the king had honored and promoted him over the other officials and servants. |
| 3 | Esther 7:10 | So they hanged Haman on the gallows he had prepared for Mordecai. Then the fury of the king subsided. |
| 4 | Job 4:21 | Are not their tent cords pulled up, so that they die without wisdom?’ |
| 5 | Psalm 73:18–19 | Surely You set them on slick ground; You cast them down into ruin. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יָבִ֑ין, ya.Vingenerated
The verb יָבִ֑ין (ya.Vin) is in the imperfect tense, indicating an ongoing or incomplete action. It means 'to understand' or 'to discern,' emphasizing the importance of insight beyond mere knowledge.
This word is rooted in the concept of mental separation and comprehension, highlighting that understanding is a vital quality that distinguishes humans from animals. Without it, one is likened to a beast, underscoring the futility of wealth without wisdom.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word is rendered as understanding, which aligns with the KJV and ASV.
Sentence Structuregenerated
The finite verb נִמְשַׁ֖ל (nim.Shal), meaning 'is likened,' governs the structure of the verse, with two clauses and a prepositional phrase describing the subject. This construction highlights the comparison being made.
The sentence emphasizes the relationship between the subject and the comparison, with the verb placed prominently to draw attention to the likening of a man without understanding to animals.
Septuagint Backgroundgenerated
The Septuagint translates יָבִ֑ין with the Greek word ἕως (heōs), which conveys a similar meaning of understanding but may carry a slightly different nuance in the Greek context.
This choice indicates a focus on the concept of discernment, aligning with the original Hebrew while adapting to the Greek audience's understanding.
In plain words — the whole versegenerated
Psalm 49:20 warns that a man who has wealth but lacks understanding is like an animal that dies. This verse emphasizes that understanding is crucial and that material riches do not provide true value or security.
Frequently Asked Questionsgenerated
It means possessing wealth but lacking the insight or discernment to use it wisely, which ultimately leads to a meaningless existence.
The verse suggests that without understanding, a wealthy person is no better than an animal that perishes, highlighting the futility of wealth without wisdom.
Understanding is vital because it differentiates humans from animals, providing meaning and purpose beyond mere material possessions.
We learn that life is fleeting, and without understanding, even wealth cannot provide lasting value or security.
Reflection Questionsgenerated
- In what ways have I seen people pursue wealth without understanding in my own life?
- How can I cultivate a deeper understanding of the things that truly matter?
- What steps can I take to ensure that my pursuits are aligned with wisdom rather than mere material gain?
- How does this verse challenge my views on success and value in life?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, noting the folly of a man who is honored yet lacks understanding, comparing him to senseless beasts.
But wherefore this? What he has written in the middle of the Psalm, the same also he has writ at the end: "Man, though he was in honour, understood not, was compared to the beasts without sense,Early Church Fathers on Psalms 49 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 49:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMan [that is] in honour,.... A wicked man, as the Targum; [See comments on Psalms 49:12]; and understandeth not; from whence his riches and honour, come, and what use he should make of them, and for
Read John Gill on Psalms 49 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMan that is in honour, and understandeth not, is like the beasts that perish. Slightly varied from Psalms 49:12, as is usual in Hebrew poetry. Man that is in honour, and understandeth not, is like the beasts that perish.
Read Robert Jamieson on Psalms 49 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUnderstandeth not, i.e. hath not true wisdom, to know and consider what he is, and what his true business and interest in this world is, and what use he should make of his life, and of all his riches, and honour, and power, and whither he is going, and what course to take for the attainmerit of true and lasting happiness. Is like the beasts that perish; though he hath the outward shape of a man, yet in truth he is a beast, or a brutish, stupid, and unreasonable creature, and he shall perish like a brute beast made to be destroyed, .
Read Matthew Poole on Psalms 49 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 49:20 Man [that is] in honour, and understandeth not, is like the beasts [that] perish.Ver. 20. Man that is in honour and understandeth not] Versus amoibaeus. See Psalms 49:12, there is but little difference; Stultitiam patiuntur opes. The more a man hath of worldly wealth, and the less of spiritual and heavenly understanding therewith, the more bestial he is, and shall be more miserable. Caligula called his father-in-law, Marcus Silanus, χρυσουνπροβατον, a golden brute, Quid cervo ingentia cornua, cum desit animus? Vel mihi da clavem, vel mihi tolle seram.
Read John Trapp on Psalms 49 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Man that is in honour] The rich and honourable man who has no spiritual understanding, is a beast in the sight of God. The spirit of this maxim is, A man who is in a dignified official situation, but destitute of learning and sound sense, is like a beast. The important place which he occupies reflects no honour upon him, but is disgraced by him. Who has not read the fable of the beautifully carved head? It was every thing that it should be, but had no brains. This verse has been often quoted as a proof of the fall of man; and from ילין yalin, (in Psalms 49:12,) which signifies to lodge for a night, it has been inferred that Adam fell on the same day on which he was created, and…
Read AdamClarke on Psalms 49 →
CambridgeThe Cambridge Bible for Schools and Colleges20. The refrain of Psa 49:12, repeated with a significant variation, qualifying the previous statement. It is not the rich and honourable man, as such, who is no better than the cattle that perish; but the rich man who is destitute of discernment, and knows no distinction between false and true riches, reckoning earthly and transitory wealth more precious than spiritual and eternal fellowship with God.
Read Cambridge on Psalms 49 →
Albert Barnes1798–1870Barnes' Notes on the BibleMan that is in honor - Man that is in possession of wealth, or that occupies an exalted rank. See the notes at Psalms 49:12.
Read Albert Barnes on Psalms 49 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16-20. The remainder of the psalm is a hortatory application, with a partial rehearsal of what has been already said.
Read Daniel Denison Whedon on Psalms 49 →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
A man who has riches without understanding is like the beasts that perish.
A man who has riches without understanding, is like the animals that perish.
A man who has riches without understanding is like the beasts that perish.
Wealthy people do not understand; they are like animals that perish.
Tyndale line
Man that is in honour, and understandeth not, is like the beasts that perish.
Man that is in honor, and understandeth not, Is like the beasts that perish.
Man that is in honour, and understandeth not, is like the beasts that perish.
Man that is in honor, and understandeth not, is like the beasts that perish.
Man is in honour, and vnderstandeth not: he is like to beasts that perish.
Strictly literal
Man that is in honour, and understandeth not, is like the beasts that perish.
Man in honour, who understandest not, Hath been like the beasts, they have been cut off!
Man in honor, who does not understand, || Has been like the beasts, they have been cut off!
(49:21) Man, though in splendor, who understandeth not, is like the beasts that perish. °
One who has wealth but no understanding is like the beasts, which perish.
From the Latin
Sitting thou didst speak against thy brother, and didst lay a scandal against thy mother’s son:
Simplified
Human beings, for all their fame, don't understand, and they die, just like the animals.
Man, like the animals, does not go on for ever; he comes to an end like the beasts.
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. The Septuagint's translation reflects the Hebrew text closely, maintaining the same essential meaning.
אָדָ֣ם בִּ֭יקָר וְלֹ֣א יָבִ֑ין נִמְשַׁ֖ל כַּבְּהֵמ֣וֹת נִדְמֽוּ׃
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 49:20
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.
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa
יְקָר (yqar) refers to concepts of value and preciousness, encompassing meanings such as wealth, costliness, honour, and dignity. It is derived from a root associated with value and is used in various contexts to denote things that are esteemed or costly. The Aramaic equivalent is also noted, which shares similar meanings.
יְקָר n.m. preciousness, price, honour
base
H3366 יְקָר
3366 yqar yek-awr'
from 3365; value, i.e. (concretely) wealth; abstractly,
costliness, dignity:--honour, precious (things), price.
see HEBREW for 03365
יְקָר (ye.qar) — preciousness.
1) price, value, preciousness, honour, splendour, pomp
1a) preciousness
1b) price
1c) honour, esteem
Aramaic equivalent: ye.qar (יְקָר "honor" H3367)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
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 — Conjunction · particleHC/Tn
בִּין (biyn) is a Hebrew verb meaning to discern or understand. It encompasses a range of meanings including perceiving, considering, and teaching, with various forms indicating different nuances, such as being intelligent or discreet. The entries highlight its use in contexts requiring mental separation or insight, but do not present any significant disagreement among lexicographers.
בִּין vb. discern
Qal
perceive
understand, know (with mind)
observe, mark, give heed to, distinguish, consider (with attention)
have discernment, insight, understanding
Niph. be intelligent, discreet, discerning, distinguish, have understanding
Po. he attentively considereth him
Hiph.
understand
give heed to, attend to, observe, discern
give understanding, make understand, teach
Hithp.
shew oneself attentive, consider diligently
get understanding, understand
shew oneself to have understanding
base
H995 בִּין discern .. perceive
. understand, know (with mind)
. observe, mark, give heed to, distinguish, consider (with attention)
. have discernment, insight, understanding
. be intelligent, discreet, discerning, distinguish, have understanding
. he attentively considereth him
. . understand
. give heed to, attend to, observe, discern
. give understanding, make understand, teach
. . shew oneself attentive, consider diligently
. get understanding, understand
. shew oneself to have understanding
995 biyn bene
a primitive root; to separate mentally (or distinguish),
i.e.(generally) understand:--attend, consider, be cunning,
diligently, direct, discern, eloquent, feel, inform, instruct,
have intelligence, know, look well to, mark, perceive, be
prudent, regard, (can) skill(-full), teach, think, (cause,
make to, get, give, have) understand(-ing), view, (deal)
wise(-ly, man).
בִּין (bin) — to understand.
1) to discern, understand, consider
1a) (Qal)
1a1) to perceive, discern
1a2) to understand, know (with the mind)
1a3) to observe, mark, give heed to, distinguish, consider
1a4) to have discernment, insight, understanding
1b) (Niphal) to be discerning, intelligent, discreet, have understanding
1c) (Hiphil)
1c1) to understand
1c2) to cause to understand, give understanding, teach
1d) (Hithpolel) to show oneself discerning or attentive, consider diligently
1e) (Polel) to teach, instruct
2) (TWOT) prudent, regard
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
מָשַׁל (mashal) means to liken or represent, and can refer to using figurative language such as proverbs or poetry. It encompasses various forms, including comparing and becoming like something. The word appears notably in the context of speaking in parables, particularly in the book of Ezekiel.
[מָשַׁל] vb. represent, be like
Niph. be like, similar
Hiph. compare
Hithp. and I have become like dust
base
מָשַׁל vb. denom. use a proverb, speak in parables or sentences of poetry, esp. Ezek.
Qal use a proverb
Pi. is he not a maker of parables?
base
H4911a מָשַׁל represent, be like . be like, similar
. compare
. and I have become like dust
H4911b מָשַׁל vb. denom. use a proverb, speak in parables or sentences of poetry, esp. Ezek.
4911 mashal maw-shal'
denominative from 4912; to liken, i.e. (transitively) to use
figurative language (an allegory, adage, song or the like);
intransitively, to resemble:--be(-come) like, compare, use
(as a) proverb, speak (in proverbs), utter.
see HEBREW for 04912
מָשַׁל (ma.shal) — to liken.
1) to represent, liken, be like
1a) (Niphal) to liken, be like, be similar
1b) (Hiphil) to compare
1c) (Hithpael) to become like
מָשַׁל (ma.shal) — to use a proverb.
1) to speak in a proverb, use a proverb, speak in parables, speak in sentences of poetry
1a) (Qal) to use a proverb, speak a parable or proverb
1b) (Piel) to make a parable
1b1) maker of parables (participle)
HVNp3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
בְּהֵמָה (bhemah) refers to a beast or animal, typically denoting domesticated livestock or cattle, and occasionally wild beasts. It is derived from a root that suggests being mute, implying a 'dumb beast.' The term encompasses all living creatures other than humans, with a specific mention of large quadrupeds.
בְּהֵמָה 187 n.f. beast, animal, cattle
of living creatures other than man
opp. also to wild beasts
rarely of wild beasts, esp. carnivora
base
H929 בְּהֵמָה beast, animal, cattle . of living creatures other than man
. opp. also to wild beasts
. rarely of wild beasts, esp. carnivora
929 bhemah be-hay-maw'
from an unused root (probably meaning to be mute); properly,
a dumb beast; especially any large quadruped or animal (often
collective):--beast, cattle.
בְּהֵמָה (be.he.mah) — animal.
1) beast, cattle, animal
1a) beasts (coll of all animals)
1b) cattle, livestock (of domestic animals)
1c) wild beasts
HRd/Ncfpa — Preposition · noun common feminine plural absoluteHRd/Ncfpa
דָּמָה (damah) is a Hebrew verb that means to cease or cause to cease, and it encompasses ideas of cutting off, destroying, or perishing. It can be used in different forms, such as the Qal (active) and Niphal (passive), indicating actions like ceasing or being cut off. The entries consistently highlight its association with destruction and silence.
[דָּמָה] vb. cease, cause to cease, cut off, destroy
Qal
intr. cease
cause to cease, cut off, destroy
Niph. be cut off, destroyed, ruined
base
H1820 [דָּמָה] cease, cause to cease, cut off, destroy
1820 damah daw-mam'
a primitive root; to be dumb or silent; hence, to fail or
perish; trans. to destroy:--cease, be cut down (off), destroy,
be brought to silence, be undone, X utterly.
דָּמָה (da.mah) — to cease.
1) to cease, cause to cease, cut off, destroy, perish
1a) (Qal)
1a1) to cease
1a2) to cause to cease, destroy
1b) (Niphal)
1b1) to be cut off
1b2) to be undone, be cut off at sight of the theophany
HVNp3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
