וַֽיַּדְרְכ֤וּ אֶת־לְשׁוֹנָם֙ קַשְׁתָּ֣ם שֶׁ֔קֶר וְלֹ֥א לֶאֱמוּנָ֖ה גָּבְר֣וּ בָאָ֑רֶץ כִּי֩ מֵרָעָ֨ה אֶל־רָעָ֧ה ׀ יָצָ֛אוּ וְאֹתִ֥י לֹֽא־יָדָ֖עוּ נְאֻם־יְהוָֽה׃ (ס)
Comme un arc, ils tendent leur langue pour le mensonge; ce n’est pas par la loyauté qu’ils sont devenus maîtres dans le pays; car ils vont de méfait en méfait, et moi, ils ne veulent pas me connaître, dit l’Éternel.
Rashi
the bow They have directed their tongue treacherously [as] their bows (Jer. 9:2).
Sforno
בחרבי ובקשתי, through my intelligence and insight (חכמה ובינה). Whereas the weapons of warriors are the sword and the bow, the equivalent weapons of the righteous, the scholars, are their wisdom and understanding. This is what Psalms 45,4 has in mind when the author writes: חגור חרבך על ירך גבור. Our sages in Shabbat 63 already commented on this verse that the psalmist does not refer to actual weapons but to the use of words of Torah as being the tools used by the Torah scholar. [The interpretation of this verse as something allegorical, and almost diametrically opposed to the plain meaning of the text, is disputed by some scholars in the Talmud there. Ed.]
Rashbam
ורובו, and they harassed him. The thought is repeated to lend it emphasis, as is the reference to the בעלי חצים, his enemies. We find the expression רביו and חציו used in Job 16,13 as almost interchangeable. The dagesh in the letter צ of the word חצים confirms that the whole word is used for emphasis, reinforcing the thought already expressed in the word ורבו which also has such a dagesh. If the word ורבו were derived from the root מריבה, quarrel, it would not have a dagesh¸ just as קמו from קום, or שבו from שוב do not have a dagesh. The word רב in the sense in which it is used here also occurs in Judges 11,25 as emphasised by means of repetition, i.e. הרב רב, when Yiphtach refers to the extreme hostility to the Jewish people displayed by the Moabites. There was no need for the dagesh on that occasion as the word has already been repeated to show the emphasis Yiphtach had in mind. The Torah, i.e. Yaakov, calls the evil fabrication that the wife of Potiphar used to indict Joseph חצים, arrows, a word used in the same sense by Jeremiah 9,7 when he says (of his own people, alas) חץ שחוט לשונם, מרמה דבר, בפיו שלום את רעהו ידבר וגו': “Their tongue is a sharpened arrow, they use their mouths to deceive; one speaks of his fellow peacefully, while laying an ambush for him, etc.”