English Standard Version
“‘And I will heap disasters upon them; I will spend my arrows on them;
King James Bible
I will heap mischiefs upon them; I will spend mine arrows upon them.
American Standard Version
I will heap evils upon them; I will spend mine arrows upon them:
I will heap evils upon them, and will spend my arrows among them.
English Revised Version
I will heap mischiefs upon them; I will spend mine arrows upon them:
Webster's Bible Translation
I will heap mischiefs upon them; I will spend my arrows upon them.
Deuteronomy 32:23 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
"They excited His jealousy through strange (gods), they provoked Him by abominations. They sacrificed to devils, which (were) not-God; to gods whom they knew not, to new (ones) that had lately come up, whom your fathers feared not. The rock which begat thee thou forsookest, and hast forgotten the God that bare thee." These three verses are only a further expansion of Deuteronomy 32:15. Forsaking the rock of its salvation, Israel gave itself up to the service of worthless idols. The expression "excite to jealousy" is founded upon the figure of a marriage covenant, under which the relation of the Lord to Israel is represented (vid., Deuteronomy 31:16, and the com. on Exodus 34:15). "This jealousy rests upon the sacred and spiritual marriage tie, by which God had bound the people to Himself" (Calvin). "Strange gods," with which Israel committed adultery, as in Jeremiah 2:25; Jeremiah 3:13. The idols are called "abominations" because Jehovah abhorred them (Deuteronomy 7:25; Deuteronomy 27:15; cf. 2 Kings 23:13). שׁדים signifies demons in Syriac, as it has been rendered by the lxx and Vulgate here; lit., lords, like Baalim. It is also used in Psalm 106:37. - "Not-God," a composite noun, in apposition to Shedim (devils), like the other expressions which follow: "gods whom they knew not," i.e., who had not made themselves known to them as gods by any benefit or blessing (vid., Deuteronomy 11:28); "new (ones), who had come from near," i.e., had but lately risen up and been adopted by the Israelites. "Near," not in a local but in a temporal sense, in contrast to Jehovah, who had manifested and attested Himself as God from of old (Deuteronomy 32:7). שׂער, to shudder, construed here with an accusative, to experience a holy shuddering before a person, to revere with holy awe. - In Deuteronomy 32:18 Moses returns to the thought of Deuteronomy 32:15, for the purpose of expressing it emphatically once more, and paving the way for a transition to the description of the acts of the Lord towards His rebellious nation. To bring out still more prominently the base ingratitude of the people, he represents the creation of Israel by Jehovah, the rock of its salvation, under the figure of generation and birth, in which the paternal and maternal love of the Lord to His people had manifested itself. חולל, to twist round, then applied to the pains of childbirth. The ἁπ. λεγ. תּשׁי is to be traced to שׁיה, and is a pausal form like יחי in Deuteronomy 4:33. שׁיה equals שׁהה, to forget, to neglect.
Treasury of Scripture Knowledge
And the LORD will single him out from all the tribes of Israel for calamity, in accordance with all the curses of the covenant written in this Book of the Law.
I will make my arrows drunk with blood, and my sword shall devour flesh-- with the blood of the slain and the captives, from the long-haired heads of the enemy.'
2 Samuel 22:15
And he sent out arrows and scattered them; lightning, and routed them.
And he sent out his arrows and scattered them; he flashed forth lightnings and routed them.
Your arrows are sharp in the heart of the king's enemies; the peoples fall under you.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.