Bilangan 32:37

32:37 The Reubenites rebuilt Heshbon, Elealeh, Kiriathaim,

Ayub 22:9

22:9 you sent widows away empty-handed,

and the arms ¹  of the orphans you crushed. ² 

Mazmur 10:15

10:15 Break the arm ³  of the wicked and evil man!

Hold him accountable for his wicked deeds, ⁴ 

which he thought you would not discover. ⁵ 

Mazmur 37:17

37:17 for evil men will lose their power, ⁶ 

but the Lord sustains ⁷  the godly.

Yehezkiel 30:21-25

30:21 “Son of man, I have broken the arm ⁸  of Pharaoh king of Egypt. ⁹  Look, it has not been bandaged for healing or set with a dressing so that it might become strong enough to grasp a sword. 30:22 Therefore this is what the sovereign Lord says: Look, ¹⁰  I am against ¹¹  Pharaoh king of Egypt, and I will break his arms, the strong arm and the broken one, and I will make the sword drop from his hand. 30:23 I will scatter the Egyptians among the nations, and disperse them among foreign countries. 30:24 I will strengthen the arms of the king of Babylon, and I will place my sword in his hand, but I will break the arms of Pharaoh, and he will groan like the fatally wounded before the king of Babylon. ¹²  30:25 I will strengthen the arms of the king of Babylon, but the arms of Pharaoh will fall limp. Then they will know that I am the Lord when I place my sword in the hand of the king of Babylon and he extends it against the land of Egypt.

[22:9]  ¹ tn The “arms of the orphans” are their helps or rights on which they depended for support.

[22:9]  ² tn The verb in the text is Pual: יְדֻכָּא (yÿdukka’, “was [were] crushed”). GKC 388 §121.b would explain “arms” as the complement of a passive imperfect. But if that is too difficult, then a change to Piel imperfect, second person, will solve the difficulty. In its favor is the parallelism, the use of the second person all throughout the section, and the reading in all the versions. The versions may have simply assumed the easier reading, however.

[10:15]  ³ sn The arm symbolizes the strength of the wicked, which they use to oppress and exploit the weak.

[10:15]  ⁴ tn Heb “you seek his wickedness.” As in v. 13, the verb דָרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as describing a fact, “you hold him accountable,” or as anticipating divine judgment, “you will hold him accountable.” However, since the verb is in apparent parallelism with the preceding imperative (“break”), it is better to understand the imperfect as expressing the psalmist’s desire or request.

[10:15]  ⁵ tn Heb “you will not find.” It is uncertain how this statement relates to what precedes. Some take בַל (bal), which is used as a negative particle in vv. 4, 6, 11, 18, as asseverative here, “Indeed find (i.e., judge his wickedness).” The translation assumes that the final words are an asyndetic relative clause which refers back to what the wicked man boasted in God’s face (“you will not find [i.e., my wickedness]”). See v. 13.

[37:17]  ⁶ tn Heb “for the arms of the evil ones will be broken.”

[37:17]  ⁷ tn The active participle here indicates this is characteristically true.

[30:21]  ⁸ sn The expression “breaking the arm” indicates the removal of power (Ps 10:15; 37:17; Job 38:15; Jer 48:25).

[30:21]  ⁹ sn This may refer to the event recorded in Jer 37:5.

[30:22]  ¹⁰ tn The word h!nn@h indicates becoming aware of something and has been translated here as a verb.

[30:22]  ¹¹ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.

[30:24]  ¹² tn Heb “him”; the referent has been specified in the translation for clarity.