The Prophet Speaks:

¹I am the man who has experienced affliction[#tn The noun גֶּבֶר (gever, “man”) refers to a strong man, distinguished from women, children, and other non-combatants whom he is to defend. According to W. F. Lanahan the speaking voice in this chapter is that of a defeated soldier (“The Speaking Voice in the Book of Lamentations” JBL 93 [1974]: 41-49.) F. W. Dobbs-Allsopp (Lamentations [IBC], 108) argues that is the voice of an “everyman” although “one might not unreasonably suppose that some archetypal communal figure like the king does in fact stand in the distant background.”; #tn The verb רָאָה (ra’ah, “to see”) has a broad range of meanings, including (1) “to see” as to learn from experience and (2) “to see” as to experience (e.g., Gen 20:10; Ps 89:49; Eccl 5:17; Jer 5:12; 14:13; 20:18; 42:14; Zeph 3:15). Here it means that the speaker has experienced these things. The same Hebrew verb occurs in 2:20 where the Lord is asked to “see” (translated “Consider!”), although it is difficult to maintain this connection in an English translation.]

from the rod of his wrath.

²He drove me into captivity and made me walk[#tn The verb נָהַג (nahag) describes the process of directing (usually a group of) something along a route, hence commonly “to drive,” when describing flocks, caravans, or prisoners and spoils of war (1 Sam 23:5; 30:2). But with people it may also have a positive connotation “to shepherd” or “to guide” (Ps 48:14; 80:1). The line plays on this through the reversal of expectations. Rather than being safely shepherded by the Lord their king, he has driven them away into captivity.; #tn The Hiphil of הָלַךְ (halakh, “to walk”) may be nuanced either “brought” (BDB 236 s.v. 1) or “caused to walk” (BDB 237 s.v. 5.a).]

in darkness and not light.

³He repeatedly attacks me,[#tn The two verbs יָשֻׁב יַהֲפֹךְ (yashuv yahafokh, “he returns, he turns”) form a verbal hendiadys: the second verb retains its full verbal sense, while the first functions adverbially: “he repeatedly turns…” The verb שׁוּב (shuv, lit., “to return”) functions adverbially to denote repetition: “to do repeatedly, do again and again” (GKC 386-87 §120.d, g) (Gen 26:18; 30:31; Num 11:4; Judg 19:7; 1 Sam 3:5, 6; 1 Kgs 13:33; 19:6; 21:3; 2 Chr 33:3; Job 10:16; 17:10; Ps 7:13; Jer 18:4; 36:28; Lam 3:3; Dan 9:25; Zech 5:1; 6:1; Mal 1:4).]

he turns his hand against me all day long.

ב (Bet )

⁴He has made my mortal skin waste away;[#tn Heb “my flesh and my skin.” The two nouns joined with ו (vav), בְשָׂרִי וְעוֹרִי (basari vÿ’ori, “my flesh and my skin”), form a nominal hendiadys: the first functions adjectivally and the second retains its full nominal sense: “my mortal skin.”]

he has broken my bones.

⁵He has besieged and surrounded me[#tn Heb “he has built against me.” The verb בָּנָה (banah, “to build”) followed by the preposition עַל (’al, “against”) often refers to the action of building siege-works against a city, that is, to besiege a city (e.g., Deut 20:2; 2 Kgs 25:1; Eccl 9:14; Jer 52:4; Ezek 4:2; 17:17; 21:27). Normally, an explicit accusative direct object is used (e.g., מָצוֹד [matsor] or מָצוֹדִים [matsorim]); however, here, the expression is used absolutely without an explicit accusative [BDB 124 s.v. בָּנָה 1a.η]).; #tn The verb נָקַף (naqaf, “to surround”) refers to the military action of an army surrounding a besieged city by placing army encampments all around the city, to prevent anyone in the city from escaping (2 Kgs 6:14; 11:8; Pss 17:9; 88:18; Job 19:6).]

with bitter hardship.

⁶He has made me reside in deepest darkness[#tn The plural form of the noun מַחֲשַׁכִּים (makhashakkim, “darknesses”) is an example of the plural of intensity (see IBHS 122 §7.4.3a).]

like those who died long ago.

ג (Gimel )

⁷He has walled me in so that I cannot get out;[#tn The verb גָּדַר (garad) has a two-fold range of meanings: (1) “to build up a wall” with stones, and (2) “to block a road” with a wall of stones. The imagery depicts the Lord building a wall to seal off personified Jerusalem with no way of escape out of the city, or the Lord blocking the road of escape. Siege imagery prevails in 3:4-6, but 3:7-9 pictures an unsuccessful escape that is thwarted due to blocked roads in 3:7 and 3:9.]

he has weighted me down with heavy prison chains.

⁸Also, when I cry out desperately for help,[#tn Heb “I call and I cry out.” The verbs אֶזְעַק וַאֲשַׁוֵּעַ (’ez’aq va’asha’vvea’, “I call and I cry out”) form a verbal hendiadys: the second retains its full verbal sense, while the first functions adverbially: “I cry out desperately.”; #tn The verb שׁוע (“to cry out”) usually refers to calling out to God for help or deliverance from a lamentable plight (e.g., Job 30:20; 36:13; 38:41; Pss 5:3; 18:7, 42; 22:25; 28:2; 30:3; 31:23; 88:14; 119:147; Isa 58:9; Lam 3:8; Jon 2:3; Hab 1:2).]

he has shut out my prayer.

⁹He has blocked every road I take with a wall of hewn stones;[#tn The verb גָּדַר (garad) has a two-fold range of meanings: (1) “to build up a wall” with stones, and (2) “to block a road” with a wall of stones. The collocated terms דְּרָכַי (dÿrakhay, “my roads”) in 3:9 clearly indicate that the second category of meaning is in view.; #tn Heb “my roads.”]

he has made every path impassable.

ד (Dalet )

¹⁰To me he is like a bear lying in ambush,[#tn Heb “he is to me [like] a bear lying in wait.”]

like a hidden lion stalking its prey.

¹¹He has obstructed my paths and torn me to pieces;[#tn Or “he made my paths deviate.”; #tn “Since the Heb. וַיְפַשְּׁחֵנִי (vaypashÿkheni) occurs only here, and the translation relies on the Syriac and the Targum, it is not certain that the image of God as a predatory animal continues into this verse especially since [the beginning of the verse] is also of uncertain meaning” (D. R. Hillers, Lamentations [AB], 54).]

he has made me desolate.

¹²He drew his bow and made me[#tn Heb “bent.”; #tn Heb “and set me as the target.”]

the target for his arrow.

ה (He )

¹³He shot his arrows[#tn The Hiphil stem of בוֹא (bo’, lit., “cause to come in”) here means “to shoot” arrows.; #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).]

into my heart.

¹⁴I have become the laughingstock of all people,[#tc The MT reads עַמִּי (’ammi, “my people”). Many medieval Hebrew mss read עַמִּים (’ammim, “peoples”), as reflected also in Syriac Peshitta. The internal evidence (contextual congruence) favors the variant עַמִּים (’ammim, “peoples”).]

their mocking song all day long.

¹⁵He has given me my fill of bitter herbs

and made me drunk with bitterness.

ו (Vav )

¹⁶He ground my teeth in gravel;[#tn Heb “crushed.”]

he trampled me in the dust.

¹⁷I am deprived of peace;[#tn Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I ).; #tc The MT reads וַתִּזְנַח (vattiznakh), vav (ו) consecutive + Qal preterite 3rd person feminine singular from זָנַח (zanakh, “to reject”), resulting in the awkward phrase “my soul rejected from peace.” The LXX καὶ ἀπώσατο (kai apwsato) reflects a Vorlage of וַיִּזְנַח (vayyiznakh), vav (ו) consecutive + Qal preterite 3rd person masculine singular from זָנַח (zanakh): “He deprives my soul of peace.” Latin Vulgate repulsa est reflects a Vorlage of וַתִּזָּנַח (vattizzanakh), vav (ו) consecutive + Niphal preterite 3rd person feminine singular from זָנַח (zanakh): “My soul is excluded from peace.” The MT best explains the origin of the LXX and Vulgate readings. The מ (mem) beginning the next word may have been an enclitic on the verb rather than a preposition on the noun. This would be the only Qal occurrence of זָנַח (zanakh) used with the preposition מִן (min). Placing the מ (mem) on the noun would have created the confusion leading to the changes made by the LXX and Vulgate. HALOT 276 s.v. II זנח attempts to deal with the problem lexically by positing a meaning “to exclude from” for זָנַח (zanakh) plus מִן (min), but also allows that the Niphal may be the correct reading.; #tn Heb “from peace.” H. Hummel suggests that שָׁלוֹם (shalom) is the object and the מ (mem) is not the preposition מִן (min), but an enclitic on the verb (“Enclitic Mem in Early Northwest Semitic, Especially in Hebrew” JBL 76 [1957]: 105). שָׁלוֹם (shalom) has a wide range of meaning. The connotation is that there is no peace within; the speaker is too troubled for any calm to take hold.]

I have forgotten what happiness is.

¹⁸So I said, “My endurance has expired;

I have lost all hope of deliverance from the Lord .”

ז (Zayin )

¹⁹Remember my impoverished and homeless condition,[#tc The LXX records ἐμνήσθην (emnhsqhn, “I remembered”) which may reflect a first singular form זָכַרְתִּי (zakharti) whereas the MT preserves the form זְכָר (zÿkhor) which may be Qal imperative 2nd person masculine singular (“Remember!”) or infinitive construct (“To remember…”). A 2nd person masculine singular imperative would most likely address God. In the next verse נַפְשִׁי (nafshi, “my soul”) is the subject of זְכָר (zÿkhor). If נַפְשִׁי (nafshi) is also the subject here one would expect a 2fs Imperative זִכְרִי (zikhri) a form that stands in the middle of the MT’s זְכָר (zÿkhor) and the presumed זָכַרְתִּי (zakharti) read by the LXX. English versions are split between the options: “To recall” (NJPS), “Remember!” (RSV, NRSV, NASB), “Remembering” (KJV, NKJV), “I remember” (NIV). tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although it is often used in reference to recollection of past events, it can also describe consideration of present situations: “to consider, think about” something present (BDB 270 s.v. 5).; #tn The two nouns עָנְיִי וּמְרוּדִי (’onyi umÿrudi, lit., “my poverty and my homelessness”) form a nominal hendiadys in which one noun functions adjectivally and the other retains its full nominal sense: “my impoverished homelessness” or “homeless poor” (GKC 397-98 §124.e). The nearly identical phrase is used in Lam 1:7 and Isa 58:7 (see GKC 226 §83.c), suggesting this was a Hebrew idiom. Jerusalem’s inhabitants were impoverished and homeless.]

which is a bitter poison.

²⁰I continually think about this,[#tc The MT reads נַפְשִׁי (nafshi, “my soul”); however, the Masoretic scribes preserve an alternate textual tradition, marked by the Tiqqune Sopherim (“corrections by the scribes”) of נַפְשֶׁךָ (nafshekha, “your soul”).tn Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I ). The verb תִּזְכּוֹר (tizkor) is Qal imperfect 3rd person feminine singular and the subject is נַפְשִׁי (nafshi, “my soul”), though the term does not appear until the end of the verse functioning as the subject of both verbs. Due to the synecdoche, the line is translated as though the verb were 1st person common singular.; #tn The infinitive absolute followed by an imperfect of the same root is an emphatic rhetorical statement: זָכוֹר תִּזְכּוֹר (zakhor tizkor, “continually think”). Although the basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 I זכר), here it refers to consideration of a present situation: “to consider, think about” something present (BDB 270 s.v. זָכַר 5). The referent of the 3rd person feminine singular form of תִּזְכּוֹר (tizkor) is the feminine singular noun נַפְשִׁי (nafshi, “my soul”).]

and I am depressed.

²¹But this I call to mind;[#tn Heb “I cause to return.”; #tn Heb “to my heart.” The noun לֵבָב (levav, “heart”) has a broad range of meanings, including its use as a metonymy of association, standing for thoughts and thinking = “mind” (e.g., Deut 32:46; 1 Chr 29:18; Job 17:11; Ps 73:7; Isa 10:7; Hag 1:5, 7; 2:15, 18; Zech 7:10; 8:17).]

therefore I have hope:

ח (Khet )

²²The Lord ’s loyal kindness never ceases;[#tn It is difficult to capture the nuances of the Hebrew word חֶסֶד (khesed). When used of the Lord it is often connected to his covenant loyalty. This is the only occasion when the plural form of חֶסֶד (khesed) precedes the plural form of רַחֲמִים (rakhamim, “mercy, compassion”). The plural forms, as with this one, tend to be in late texts. The plural may indicate several concrete expressions of God’s kindnesses or may indicate the abstract concept of his kindness.; #tc The MT reads תָמְנוּ (tamnu) “indeed we are [not] cut off,” Qal perfect 1st person common plural from תָּמַם (tamam, “be finished”): “[Because of] the kindnesses of the Lord, we are not cut off.” However, the ancient versions (LXX, Syriac Peshitta, Aramaic Targum) and many medieval Hebrew mss preserve the alternate reading תָּמּוּ (tammu), Qal perfect 3rd person common plural from תָּמַם (tamam, “to be finished”): “The kindnesses of the Lord never cease.” The external evidence favors the alternate reading. The internal evidence supports this as well, as the parallel B-line suggests: “his compassions never come to an end.” Several English versions follow the MT: “It is of the Lord’s mercies that we are not consumed” (KJV, NKJV), “Because of the Lord’s great love we are not consumed” (NIV). Other English versions follow the alternate textual tradition: “The steadfast love of the Lord never ceases” (RSV, NRSV), “The Lord’s lovingkindnesses indeed never cease” (NASB), “The kindness of the Lord has not ended” (NJPS) and “The Lord’s unfailing love still continues” (TEV).]

his compassions never end.

²³They are fresh every morning;[#tn Heb “they are new.”]

your faithfulness is abundant!

²⁴“My portion is the Lord,” I have said to myself,[#tn Heb “My soul said…” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of part (= my soul) for the whole person (= I ).]

so I will put my hope in him.

ט (Tet )

²⁵The Lord is good to those who trust in him,[#tn Heb “wait for him”]

to the one who seeks him.

²⁶It is good to wait patiently[#tn Heb “waiting and silently.” The two adjectives וְיָחִיל וְדוּמָם (vÿyakhil vÿdumam, “waiting and silently”) form a hendiadys: The first functions verbally and the second functions adverbially: “to wait silently.” The adjective דוּמָם (dumam, “silently”) also functions as a metonymy of association, standing for patience or rest (HALOT 217 s.v.). This metonymical nuance is captured well in less literal English versions: “wait in patience” (TEV) and “wait patiently” (CEV, NJPS). The more literal English versions do not express the metonymy as well: “quietly wait” (KJV, NKJV, ASV), “waits silently” (NASB), “wait quietly” (RSV, NRSV, NIV).]

for deliverance from the Lord .

²⁷It is good for a man[#tn See note at 3:1 on the Hebrew term for “man” here.]

to bear the yoke while he is young.

י (Yod )

²⁸Let a person sit alone in silence,[#tn Heb “him.” The speaking voice in this chapter continues to be that of the גֶּבֶר (gever, “man”). The image of female Jerusalem in chs. 1-2 was fluid, being able to refer to the city or its inhabitants, both female and male. So too the “defeated soldier” or “everyman” (see note at 3:1 on “man”) is fluid and can represent any member of the Jewish community, male and female. This line especially has a proverbial character which can be extended to any person, hence the translation. But masculine pronouns are otherwise maintained reflecting the Hebrew grammatical system and the speaking voice of the poem.]

when the Lord is disciplining him.

²⁹Let him bury his face in the dust;[#tn Heb “Let him put his mouth in the dust.”]

perhaps there is hope.

³⁰Let him offer his cheek to the one who hits him;[#tn Heb “to the smiter.”]

let him have his fill of insults.

כ (Kaf )

³¹For the Lord will not[#tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.]

reject us forever.

³²Though he causes us grief, he then has compassion on us[#tn Heb “Although he has caused grief.” The word “us” is added in the translation.; #tn Heb “He will have compassion.” The words “on us” are added in the translation.]

according to the abundance of his loyal kindness.

³³For he is not predisposed to afflict[#tn Heb “he does not afflict from his heart.” The term לֵבָב (levav, “heart”) preceded by the preposition מִן (min) most often describes one’s initiative or motivation, e.g. “of one’s own accord” (Num. 16:28; 24:13; Deut. 4:9; 1Kings 12:33; Neh. 6:8; Job 8:10; Is. 59:13; Ezek. 13:2, 17). It is not God’s internal motivation to bring calamity and trouble upon people.]

or to grieve people.

ל (Lamed )

³⁴To crush underfoot

all the earth’s prisoners,

³⁵to deprive a person of his rights[#tn The speaking voice is still that of the גֶּבֶר (gever, “man”), but the context and line are more universal in character.; #tn Heb “to turn away a man’s justice,” that is, the justice or equitable judgment he would receive. See the previous note regarding the “man.”]

in the presence of the Most High,

³⁶to defraud a person in a lawsuit –

the Lord does not approve of such things!

מ (Mem )

³⁷Whose command was ever fulfilled[#tn Heb “Who is this, he spoke and it came to pass?” The general sense is to ask whose commands are fulfilled. The phrase “he spoke and it came to pass” is taken as an allusion to the creation account (see Gen 1:3).]

unless the Lord decreed it?

³⁸Is it not from the mouth of the Most High that everything comes –

both calamity and blessing?

³⁹Why should any living person complain[#tn The Hebrew word here is אָדָם (’adam) which can mean “man” or “person.” The second half of the line is more personalized to the speaking voice of the defeated soldier using גֶּבֶר (gever, “man”). See the note at 3:1.]

when punished for his sins?

נ (Nun )

⁴⁰Let us carefully examine our ways,[#tn Heb “Let us test our ways and examine.” The two verbs וְנַחְקֹרָה … נַחְפְּשָׂה (nakhpÿsah…vÿnakhqorah, “Let us test and let us examine”) form a verbal hendiadys in which the first functions adverbially and the second retains its full verbal force: “Let us carefully examine our ways.”]

and let us return to the Lord .

⁴¹Let us lift up our hearts and our hands[#tc The MT reads the singular noun לְבָבֵנוּ (lÿvavenu, “our heart”) but the ancient versions (LXX, Aramaic Targum, Latin Vulgate) and many medieval Hebrew mss read the plural noun לְבָבֵינוּ (lÿvavenu, “our hearts”). Hebrew regularly places plural pronouns on singular nouns used as a collective (135 times on the singular “heart” and only twice on the plural “hearts”). The plural “hearts” in any Hebrew construction is actually rather rare. The LXX renders similar Hebrew constructions (singular “heart” plus a plural pronoun) with the plural “hearts” about 1/3 of the time, therefore it cannot be considered evidence for the reading. The Vulgate may have been influenced by the LXX. Although a distributive sense is appropriate for a much higher percentage of passages using the plural “hearts” in the LXX, no clear reason for the differentiation in the LXX has emerged. Likely the singular Hebrew form is original but the meaning is best represented in English with the plural.]

to God in heaven:

⁴²“We have blatantly rebelled;[#tn The Heb emphasiszes the pronoun “We – we have sinned….” Given the contrast with the following, it means “For our part, we have sinned….” A poetic reading in English would place vocal emphasis on “we” followed by a short pause.; #tn Heb “We have revolted and we have rebelled.” The two verbs פָשַׁעְנוּ וּמָרִינוּ (pasha’nu umarinu, “we have revolted and we have rebelled”) form a verbal hendiadys in which the synonyms emphasize the single idea.]

you have not forgiven.”

ס (Samek )

⁴³You shrouded yourself with anger and then pursued us;[#tn Heb “covered.” The object must be supplied either from the next line (“covered yourself”) or from the end of this line (“covered us”).]

you killed without mercy.

⁴⁴You shrouded yourself with a cloud

so that no prayer can get through.

⁴⁵You make us like filthy scum[#tn Heb “offscouring and refuse.” The two nouns סְחִי וּמָאוֹס (sÿkhi uma’os) probably form a nominal hendiadys, in which the first noun functions as an adjective and the second retains its full nominal sense: “filthy refuse,” i.e., “filthy scum.”]

in the estimation of the nations.

פ (Pe )

⁴⁶All our enemies have gloated over us;[#tn Heb “open wide their mouths.”]

⁴⁷Panic and pitfall have come upon us,[#tn The similar sounding nouns פַּחַד וָפַחַת (pakhad vafakhat, “panic and pitfall”) are an example of paronomasia.]

devastation and destruction.

⁴⁸Streams of tears flow from my eyes[#tn Heb “canals.” The phrase “canals of water” (eye water = tears) is an example of hyperbole. The English idiom “streams of tears” is also hyperbolic.; #tn Heb “my eyes flow down with canals of water.”]

because my people are destroyed.

ע (Ayin )

⁴⁹Tears flow from my eyes and will not stop;[#tn Heb “my eye flows.” The term “eye” is a metonymy of association, standing for the “tears” which flow from one’s eyes.]

there will be no break

⁵⁰until the Lord looks down from heaven

and sees what has happened.

⁵¹What my eyes see grieves me –[#tn Heb “my eye causes grief to my soul.” The term “eye” is a metonymy of association, standing for that which one sees with the eyes.; #tn Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of part (= my soul) for the whole person (= me).]

all the suffering of the daughters in my city.

צ (Tsade )

⁵²For no good reason my enemies[#tn Heb “without cause.”]

hunted me down like a bird.

⁵³They shut me up in a pit[#tn Heb “my life.”]

and threw stones at me.

⁵⁴The waters closed over my head;

I thought I was about to die.

ק (Qof )

⁵⁵I have called on your name, O Lord ,

from the deepest pit.

⁵⁶You heard my plea:[#tn The verb could be understood as a precative, “hear my plea,” parallel to the following volitive verb, “do not close.”; #tn Heb “my voice.”]

“Do not close your ears to my cry for relief!”

⁵⁷You came near on the day I called to you;[#tn The verb could be understood as a precative (“Draw near”). The perspective of the poem seems to be that of prayer during distress rather than a testimony that God has delivered.]

you said, “Do not fear!”

ר (Resh )

⁵⁸O Lord, you championed my cause,[#tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”) as in the following verse. See the tc note at 1:14.; #tn This verb, like others in this stanza, could be understood as a precative (“Plead”).; #tn Heb “the causes of my soul.” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of part (= my soul) for the whole person (= me).]

you redeemed my life.

⁵⁹You have seen the wrong done to me, O Lord ;

pronounce judgment on my behalf!

⁶⁰You have seen all their vengeance,

all their plots against me.

ש (Sin/Shin )

⁶¹You have heard their taunts, O Lord ,[#tn The verb could be understood as a precative (“Hear”).]

all their plots against me.

⁶²My assailants revile and conspire[#tn Heb “the lips of my assailants and their thoughts.”]

against me all day long.

⁶³Watch them from morning to evening;[#tn Heb “their rising and their sitting.” The two terms שִׁבְתָּם וְקִימָתָם (shivtam vÿqimatam, “their sitting and their rising”) form a merism: two terms that are polar opposites are used to encompass everything in between. The idiom “from your rising to your sitting” refers to the earliest action in the morning and the latest action in the evening (e.g., Deut 6:7; Ps 139:3). The enemies mock Jerusalem from the moment they arise in the morning until the moment they sit down in the evening.]

I am the object of their mocking songs.

ת (Tav )

⁶⁴Pay them back what they deserve, O Lord ,[#tn Heb “Please cause to return.” The imperfect verb תָּשִׁיב (tashiv), Hiphil imperfect 2nd person masculine singular from שׁוּב (shuv, “to return”), functions in a volitional sense, like an imperative of request. The Hiphil stem of שׁוּב (shuv, in the Hiphil “to cause to return”) often means “to make requital, to pay back” (e.g., Judg 9:5, 56; 1 Sam 25:39; 1 Kgs 2:32, 44; Neh 3:36; Prov 24:12, 29; Hos 12:3; Joel 4:4, 7) (BDB 999 s.v. שׁוּב 4.a).; #tn Heb “recompense to them.” The noun גְּמוּל (gÿmul, “dealing, accomplishment”) has two metonymical (cause-effect) meanings: (1) positive “benefit” and (2) negative “retribution, requital, recompense,” the sense used here (e.g., Pss 28:4; 94:2; 137:8; Prov 19:17; Isa 35:4; 59:18; 66:6; Jer 51:6; Lam 3:64; Joel 4:4, 7). The phrase תָּשִׁיב גְּמוּל (tashiv gÿmul) means “to pay back retribution” (e.g., Joel 4:4, 7), that is, to return the deeds of the wicked upon them as a display of talionic or poetic justice.]

according to what they have done.

⁶⁵Give them a distraught heart;[#tn The noun מְגִנַּה (mÿginnah) is a hapax legomenon. Its meaning is debated; earlier lexicographers suggested that it meant “covering” (BDB 171 s.v.), but more recent lexicons suggest “shamelessness” or “insanity” (HALOT 546 s.v.). The translation is based on the term being parallel to “curse” and needing to relate to “heart.” Cf. NRSV “anguish of heart.”]

may your curse be on them!

⁶⁶Pursue them in anger and eradicate them[#tn Heb “pursue.” The accusative direct object is implied in the Hebrew, and inserted in the translation.]

from under the Lord’ s heaven.