Ayub 16:12-14

16:12 I was in peace, and he has shattered me. ¹ 

He has seized me by the neck and crushed me. ² 

He has made me his target;

16:13 his archers ³  surround me.

Without pity ⁴  he pierces ⁵  my kidneys

and pours out my gall ⁶  on the ground.

16:14 He breaks through against me, time and time again; ⁷ 

he rushes ⁸  against me like a warrior.

Ulangan 32:23

32:23 I will increase their ⁹  disasters,

I will use up my arrows on them.

Ulangan 32:42

32:42 I will make my arrows drunk with blood,

and my sword will devour flesh –

the blood of the slaughtered and captured,

the chief ¹⁰  of the enemy’s leaders!’”

Mazmur 7:13

7:13 He prepares to use deadly weapons against him; ¹¹ 

he gets ready to shoot flaming arrows. ¹² 

Mazmur 18:14

18:14 He shot his ¹³  arrows and scattered them, ¹⁴ 

many lightning bolts ¹⁵  and routed them. ¹⁶ 

Mazmur 21:12

21:12 For you make them retreat ¹⁷ 

when you shoot your arrows at them. ¹⁸ 

Mazmur 38:2

38:2 For your arrows pierce ¹⁹  me,

and your hand presses me down. ²⁰ 

Mazmur 45:5

45:5 Your arrows are sharp

and penetrate the hearts of the king’s enemies.

Nations fall at your feet. ²¹ 

Ratapan 3:12-13

3:12 He drew ²²  his bow and made me ²³ 

the target for his arrow.

ה (He)

3:13 He shot ²⁴  his arrows ²⁵ 

into my heart. ²⁶ 

[16:12]  ¹ tn The verb פָּרַר (parar) means “to shake.” In the Hiphil it means “to break; to shatter” (5:12; 15:4). The Pilpel means “to break in pieces,” and in the Poel in Jer 23:29 “to smash up.” So Job was living at ease, and God shattered his life.

[16:12]  ² tn Here is another Pilpel, now from פָּצַץ (patsats) with a similar meaning to the other verb. It means “to dash into pieces” and even scatter the pieces. The LXX translates this line, “he took me by the hair of the head and plucked it out.”

[16:13]  ³ tn The meaning of “his archers” is supported for רַבָּיו (rabbayv) in view of Jer 50:29. The LXX, Syriac, Vulgate, Targum Job, followed by several translations and commentators prefer “arrows.” They see this as a more appropriate figure without raising the question of who the archers might be (see 6:4). The point is an unnecessary distinction, for the figure is an illustration of the affliction that God has brought on him.

[16:13]  ⁴ tn Heb “and he does not pity,” but the clause is functioning adverbially in the line.

[16:13]  ⁵ tn The verb פָּלַח (palakh) in the Piel means “to pierce” (see Prov 7:23). A fuller comparison should be made with Lam 3:12-13.

[16:13]  ⁶ tn This word מְרֵרָתִי (mÿrerati, “my gall”) is found only here. It is close to the form in Job 13:26, “bitter things.” In Job 20:14 it may mean “poison.” The thought is also found in Lam 2:11.

[16:14]  ⁷ tn The word פָּרַץ (parats) means “to make a breach” in a wall (Isa 5:5; Ps 80:13). It is used figuratively in the birth and naming of Peres in Gen 38:29. Here the image is now of a military attack that breaks through a wall. The text uses the cognate accusative, and then with the addition of עַל־פְּנֵי (’al-pÿne, “in addition”) it repeats the cognate noun. A smooth translation that reflects the three words is difficult. E. Dhorme (Job, 237) has “he batters me down, breach upon breach.”

[16:14]  ⁸ tn Heb “runs.”

[32:23]  ⁹ tn Heb “upon them.”

[32:42]  ¹⁰ tn Or “head” (the same Hebrew word can mean “head” in the sense of “leader, chieftain” or “head” in the sense of body part).

[7:13]  ¹¹ tn Heb “and for him he prepares the weapons of death.”

[7:13]  ¹² tn Heb “his arrows into flaming [things] he makes.”

[18:14]  ¹³ tn 2 Sam 22:15 omits the pronominal suffix (“his”).

[18:14]  ¹⁴ tn The pronominal suffixes on the verbs “scattered” and “routed” (see the next line) refer to the psalmist’s enemies. Some argue that the suffixes refer to the arrows, in which case one might translate “shot them far and wide” and “made them move noisily,” respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17. However, usage of the verbs פוּץ (puts, “scatter”) and הָמַם (hamam, “rout”) elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27; Num 10:35; Josh 10:10; Judg 4:15; 1 Sam 7:10; 11:11; Ps 68:1).

[18:14]  ¹⁵ sn Lightning is a common motif in in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 190-92.

[18:14]  ¹⁶ tn Heb “lightning bolts, many.” 2 Sam 22:15 has simply “lightning” (בָּרָק, baraq). The identity of the word רָב (rav) in Ps 18:14 is problematic. (1) It may be a form of a rare verb רָבַב (ravav, “to shoot”), perhaps attested in Gen 49:23 as well. In this case one might translate, “he shot lightning bolts and routed them.” Other options include (2) understanding רָב (rav) as an adverbial use of the adjective, “lightning bolts in abundance,” or (3) emending the form to רַבּוּ (rabbu), from רָבַב (ravav, “be many”) or to רָבוּ (ravu), from רָבָה (ravah, “be many”) – both a haplography of the vav (ו); note the initial vav on the immediately following form – and translating “lightning bolts were in abundance.”

[18:14]  sn Arrows and lightning bolts are associated in other texts (see Pss 77:17-18; 144:6; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).

[21:12]  ¹⁷ tn Heb “you make them a shoulder,” i.e., “you make them turn and run, showing the back of their neck and shoulders.”

[21:12]  ¹⁸ tn Heb “with your bowstrings you fix against their faces,” i.e., “you fix your arrows on the bowstrings to shoot at them.”

[38:2]  ¹⁹ tn The verb Hebrew נָחַת (nakhat) apparently here means “penetrate, pierce” (note the use of the Qal in Prov 17:10). The psalmist pictures the Lord as a warrior who shoots arrows at him (see Ps 7:12-13).

[38:2]  ²⁰ tn Heb “and your hand [?] upon me.” The meaning of the verb נָחַת (nakhat) is unclear in this context. It is preferable to emend the form to וַתָּנַח (vattanakh) from the verb נוּחַ (nuakh, “rest”). In this case the text would read literally, “and your hand rests upon me” (see Isa 25:10, though the phrase is used in a positive sense there, unlike Ps 38:2).

[45:5]  ²¹ tn Heb “your arrows are sharp – peoples beneath you fall – in the heart of the enemies of the king.” The choppy style reflects the poet’s excitement.

[3:12]  ²² tn Heb “bent.”

[3:12]  ²³ tn Heb “and set me as the target.”

[3:13]  ²⁴ tn The Hiphil stem of בוֹא (bo’, lit., “cause to come in”) here means “to shoot” arrows.

[3:13]  ²⁵ tn Heb “sons of his quiver.” This idiom refers to arrows (BDB 121 s.v. בֵּן 6). The term “son” (בֵּן, ben) is often used idiomatically with a following genitive, e.g., “son of flame” = sparks (Job 5:7), “son of a constellation” = stars (Job 38:22), “son of a bow” = arrows (Job 41:2), “son of a quiver” = arrows (Lam 3:13), “son of threshing-floor” = corn (Isa 21:10).

[3:13]  ²⁶ tn Heb “my kidneys.” In Hebrew anthropology, the kidneys are often portrayed as the most sensitive and vital part of man. Poetic texts sometimes portray a person fatally wounded, being shot by the Lord’s arrows in the kidneys (Job 16:13; here in Lam 3:13). The equivalent English idiomatic counterpart is the heart, which is employed in the present translation.