He shall flee from the iron weapon - The sword, or the spear. That is, he shall be exposed to attacks, and shall flee in cowardice and alarm. Bands of robbers shall come suddenly upon him, and he shall have no safety except in flight. Pref. Lee explains this as meaning, "While he flees from the iron weapon, the brass bow shall pierre him through." Probably the expression is proverbial, like that in Latin, Incidit in Scyllam cupiens vitare Charybdin.
The bow of steel shall strike him through - That is, the "arrow" from the bow of steel shall strike him down. Bows and arrows were commonly used in hunting and in war. To a considerable extent they are still employed in Persia, though the use has been somewhat superseded by the gun. "Bows" were made of various materials. The first were, undoubtedly, of wood. They were inlaid with horn, or ivory, or were made in part of metal. Sometimes, it would seem that the whole bow was made of metal, though it is supposed that the metal bow was not in general use. The "weight," if nothing else, would be an objection to it. The word which is here rendered "steel" (נחוּשׁה nechûshâh), means properly "brass or copper" - but it is certain that brass or copper could never have been used to form the main part of the bow, as they are destitute of the elasticity which is necessary. Jerome renders it, et irruet in arcum aereum - "he rushes on the brazen bow." So the Septuagint, τόξον χάλκειον toxon chalkeion. So the Chaldee, דכוכומא קשתא - "the bow of brass." There is no certain proof that "steel" was then known - though "iron" is often mentioned. It is possible, however, that though the whole bow was not made of brass or copper, yet that such quantities of these metals were employed in constructing bows, that they might, without impropriety, be called bows of brass. The Oriental bow consists of three parts. The handle, or middle part - that on which the arrow rested - was straight, and might be made of wood, brass, copper, or any other strong substance. To this was affixed, at each end, pieces of horn, or of any other elastic substance, and, the string was applied to the ends of these horns. The straight piece might have been of brass, and so without impropriety it might be called a brass bow. It is not properly rendered "steel" at any rate, as the word used here is never employed to denote iron or steel.

He shall flee from the iron weapon - Or, "Though he should flee from the iron armor, the brazen bow should strike him through." So that yf he fle the yron weapens, he shal be shott with the stele bow - Coverdale. That is, he shall most certainly perish: all kinds of deaths await him.

He shall flee from the iron weapon,.... The sword, for fear of being thrust through with it; the flaming sword of justice God sometimes threatens to take, and whet, and make use of against ungodly men; the sword of God, as Bar Tzemach observes, is hereby figuratively expressed; fleeing from it, or an attempt to flee from it, shows guilt in the conscience, danger, and a sense of it, and a fear of falling into it, and yet there is no escaping the hand of God, or fleeing from his presence:
and the bow of steel shall strike him through; that is, an arrow out of a bow, made of steel or brass, of which bows were formerly made, and reckoned the strongest and most forcible, see Psalm 18:34; signifying, that if he should escape the dint of a weapon, a sword or spear used near at hand, yet, as he fled, he would be reached by one that strikes at a distance, an arrow shot from a bow; the sense is, that, if a wicked man escapes one judgment, another will be sure to follow him, and overtake him and destroy him, see Isaiah 24:17.

steel--rather, "brass." While the wicked flees from one danger, he falls into a greater one from an opposite quarter [UMBREIT].

The two futt. may be arranged as in a conditional clause, like Psalm 91:7, comp. Amos 9:2-4; and this is, as it seems, the mutual relation of the two expressions designed by the poet (similar to Isaiah 24:18): if he flee from the weapons of iron, i.e., the deadly weapon in the thick of the fight, he succumbs to that which is destructive by and by: the bow of brass (נחוּשׁה poet. for נחשׁת, as Psalm 18:35, although it might also be an adj., since eth, as the Arab. qaws shows, is really a feminine termination) will pierce him through (fut. Kal of חלף, Arab. chlf, to press further and further, press after, here as in Judges 5:26). The flight of the disheartened is a punishment which is completed by his being hit while fleeing by the arrow which the brazen bow sends with swift power after him. In Job 20:25 the Targ. reads מגּוהּ with He mappic., and translates: he (the enemy, or God) draws (stringit), and it (the sword) comes out of its sheath, which is to be rejected because גּו cannot signify vagina. Kimchi and most Jewish expositors interpret מגּוה by מגּוּף; the lxx also translates it σῶμα. To understand it according to גּו (back), of the hinder part of the body, gives no suitable sense, since the evil-doer is imagined as hit in the back, the arrow consequently passing out at the front;
(Note: Thus sings the warrior Cana'an Tjr (died about 1815) after the loss of his wife: -
"My grief for her is the brief of him whose horse is dashed in pieces in the desert.
The way is wild, and there is no help from the travellers who have hurried on before.
My groaning is like the groaning of one who, mortally wounded between the shoulders,
Will flee, and trails after him the lance that is fastened in him."
- Wetzst.)
whereas the signification body is suitable, and is also made sufficiently certain by the cognate form גּויּה. The verb שׁלף, however, is used as in Judges 3:22 : he who is hit drawn the arrow out, then it comes out of his body, into which it is driven deep; and the glance, i.e., the metal head of the arrow (like להב, Judges 3:22, the point in distinction from the shaft), out of his gall (מררה = מררה, Job 16:13, so called from its bitterness, as χολή, χόλος, comp. χλόος, χλωρός, from the green-yellow colour), since, as the Syriac version freely translates, his gall-bladder is burst.
(Note: Abulwalid (in Kimchi) understands the red gall, i.e., the gall-bladder, by מרורה, after the Arabic marâre. If this is pierced, its contents are emptied into the lower part of the body, and the man dies.)
Is יהלך, as a parallel word to ויּצא, to be connected with ממררתו, or with what follows? The accentuation varies. The ordinary interpunction is וברק with Dech, ממררתו Mercha, or more correctly Mercha-Zinnorith, יהלך Rebia mugrasch (according to which, Ew., Umbr., Vaih., Welte, Hahn, Schlottm., and Olsh. divide); ממררתו is, however, also found with Athnach. Although the latter mode of accentuation is only feebly supported, we nevertheless consider it as the more correct, for עליו אמים, in the mind of the poet, can hardly have formed a line of the verse. If, however, יהלך עליו אמים is now taken together, it is a matter for inquiry whether it is to be explained: he passes away, since terrors come upon him (Schult., Rosenm., Hirz., Von Gerl., Carey), or: terrors come upon him (lxx, Targ., Syr., Jeremiah., Ramban). We consider the latter as the only correct interpretation; for if יהלך ought to be understood after Job 14:20; Job 16:22, the poet would have expressed himself ambiguously, since it is at least as natural to consider אמים as the subject of יהלך, as to take עליו אמים as an adverbial clause. The former, however, is both natural according to the syntax (vid., Ges. 147, a) and suitable in matter: terrors (i.e., of certain death to him in a short time) draw on upon him, and accordingly we decide in its favour.

Flee - From the sword or spear; and so shall think him self out of danger.