Lamentations 3:65

KJV

Give them sorrow of heart, thy curse unto them.

KJV (with Strong's)

Give {H5414} them sorrow {H4044} of heart {H3820}, thy curse {H8381} unto them.

Complete Jewish Bible

Give them hardheartedness as your curse on them.

Berean Standard Bible

Put a veil of anguish over their hearts; may Your curse be upon them!

American Standard Version

Thou wilt give them hardness of heart, thy curse unto them.

Commentary

### SUMMARY
Lamentations 3:65 is a fervent imprecation from the prophet, likely Jeremiah, appealing to God for righteous judgment against those who have afflicted Judah. It expresses a deep longing for divine justice, asking God to inflict profound inner anguish and a definitive curse upon the enemies, reflecting the intense suffering and the conviction that God will ultimately uphold His moral order.

### CONTEXT
* **Literary Context:** This verse is part of the concluding section of Lamentations 3 (vv. 52-66), which marks a significant shift in the prophet's emotional trajectory. Having moved from profound personal lament (vv. 1-21) to a powerful affirmation of God's steadfast love and mercies (vv. 22-39), and then recounting his own deliverance from persecution (vv. 40-58), the prophet now turns his attention to the perpetrators of Judah's calamity. Verses 59-66 contain a series of direct appeals to God to "see," "hear," "plead," and ultimately "repay" the enemies according to their deeds. This imprecatory prayer serves as a climactic expression of the prophet's anguish and his unwavering trust in God's righteous judgment, providing a stark contrast to the earlier declarations of hope while maintaining a consistent focus on God's sovereignty and justice.
* **Historical & Cultural Context:** Lamentations was composed in the immediate aftermath of the catastrophic destruction of Jerusalem and its temple by the Babylonian Empire in 586 BC. The city, once the glorious capital and spiritual center, lay in ruins, its people either exiled or suffering immense hardship. The cultural context includes the ancient Near Eastern understanding of divine justice, where curses and blessings were seen as direct manifestations of a deity's favor or wrath. For the Israelites, a covenant people, the destruction of Jerusalem was not merely a military defeat but a profound theological crisis, seen as God's judgment for their unfaithfulness. Yet, it also prompted fervent cries for justice against the instruments of that judgment, the Babylonians, who had acted with excessive cruelty and desecration, violating established norms of warfare and human dignity.
* **Key Themes:** This verse powerfully contributes to several key themes within Lamentations and broader biblical theology. It underscores the theme of **Divine Justice**, portraying God as the ultimate arbiter who will not let wickedness go unpunished, even when He uses nations as instruments of His judgment, as seen in [Isaiah 10:5-15](/isaiah/10-5 "Isaiah 10:5-15 - God's Judgment on Assyria"). It exemplifies **Imprecatory Prayer**, a common biblical practice where the righteous appeal to God to deal with the wicked, not out of personal vindictiveness, but out of a fervent desire for God's moral order to be vindicated and for evil to face its just consequences (compare with [Psalm 109](/psalms/109 "Psalm 109 - A Prayer for Vengeance")). Furthermore, it highlights the **Consequences of Wickedness**, reinforcing the biblical principle that those who sow injustice will ultimately reap sorrow and judgment, a truth echoed throughout the prophetic books and wisdom literature, affirming God's ultimate sovereignty over all human actions.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Give (Hebrew, _nâthan'_):** This primitive root is remarkably broad in its application, meaning "to give" but also encompassing "to put," "to make," "to assign," "to bestow," and "to cause." In this context, it functions as a direct imperative, a plea for God to actively *cause* or *inflict* the subsequent conditions upon the enemies. It's not merely a wish but a request for divine agency and intervention.
* **Sorrow (Hebrew, _mᵉginnâh'_):** Derived from a root meaning "to cover," this word denotes a "covering" in a negative sense, specifically "blindness" or "obduracy," and by extension, "sorrow." It implies a deep, pervasive internal anguish or affliction that envelops the heart, suggesting a profound and overwhelming grief or mental distress that is not superficial but deeply seated and perhaps even self-inflicted due to their hardened state.
* **Heart (Hebrew, _lêb'_):** More than just the physical organ, "lêb" is used figuratively and very widely for the totality of a person's inner being: their feelings, will, intellect, and even the core or center of anything. When paired with "sorrow," it signifies a comprehensive internal suffering that affects one's emotions, thoughts, and very disposition, reaching the deepest parts of their existence.
* **Curse (Hebrew, _taʼălâh'_):** This term refers to an "imprecation" or a "malediction," a solemn pronouncement of ill or a divine judgment. It signifies an appeal for God's active, judgmental intervention, indicating a desire for God Himself to bring about adverse consequences and misfortune upon the enemies, rather than merely a human wish.

#### Verse Breakdown
* **"Give them sorrow of heart":** This clause is a direct petition to God, asking Him to inflict a profound internal suffering upon the adversaries. The "sorrow" (mᵉginnâh) is not a light grief but a deep, pervasive anguish that "covers" or envelops the "heart" (lêb), which represents the core of their being—their emotions, will, and intellect. It is a request for a comprehensive spiritual and psychological affliction, a just recompense for the pain they have caused.
* **"thy curse unto them":** This second clause intensifies the plea, explicitly invoking God's own "curse" (taʼălâh) upon the enemies. This is not a human malediction, but a divine imprecation, a pronouncement of judgment and misfortune originating from God Himself. It signifies a desire for God to actively intervene and bring about adverse consequences, sealing their fate under His righteous wrath. The prophet trusts that God's curse is not arbitrary but a just response to the wickedness and cruelty inflicted upon His people.

#### Literary Devices
Lamentations 3:65 employs several powerful literary devices to convey its intense emotional and theological message. The most prominent is **Imprecation**, a form of prayer or curse invoking divine wrath upon enemies, which is central to the verse's meaning and its placement within the larger imprecatory section of the chapter. The direct address, "Give them..." and "thy curse unto them," functions as a strong **Apostrophe**, as the prophet directly addresses God, making his plea personal and urgent. The phrase "sorrow of heart" uses **Metonymy**, where "heart" stands for the entire inner person—their emotions, will, and intellect—emphasizing the depth and totality of the desired affliction. Furthermore, the verse's stark and direct language, devoid of elaborate metaphor, contributes to its **Pathos**, evoking a sense of raw pain and a desperate longing for justice that resonates deeply with the reader, highlighting the prophet's profound suffering and his conviction in God's ultimate righteousness.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 3:65, while jarring to modern sensibilities, articulates a profound theological truth about God's justice and sovereignty. It expresses a deep-seated biblical conviction that God is not indifferent to evil and that ultimately, all wrongs will be set right. The prophet, having endured immense suffering, appeals to God's character as the righteous judge who will hold the wicked accountable. This imprecatory prayer is not born of personal vindictiveness in a purely human sense, but from a longing for the vindication of God's moral order and a desire for His glory to be upheld in the face of rampant injustice. It reflects a profound trust that vengeance belongs to the Lord, and that He will repay.

* [Deuteronomy 32:35](/deuteronomy/32-35 "Deuteronomy 32:35 - Vengeance is Mine, and Recompense")
* [Psalm 7:9](/psalms/7-9 "Psalm 7:9 - God Judges the Righteous and the Wicked")
* [Romans 12:19](/romans/12-19 "Romans 12:19 - Do Not Avenge Yourselves, but Leave It to the Wrath of God")

### REFLECTION AND APPLICATION
Lamentations 3:65, though a difficult verse, invites us to grapple with the complexities of human suffering, divine justice, and the nature of prayer. It validates the raw honesty of bringing our deepest pain, frustration, and longing for justice before God. In a world where injustice often seems to prevail, this verse reminds us that God sees, hears, and will ultimately act. While the New Testament calls believers to a higher standard of love for enemies and forgiveness, it does not negate the reality of evil or God's ultimate judgment. Instead, it shifts the burden of retribution from the individual to God Himself, encouraging us to trust in His perfect timing and righteous judgment. We are called to pray for justice, even as we extend mercy, recognizing that God alone possesses the perfect wisdom and authority to execute judgment. This verse challenges us to align our hearts with God's justice, even as we walk in His love, understanding that true justice ultimately emanates from His holy character.

#### Questions for Reflection
* **How does this verse challenge or affirm your understanding of God's character, particularly His justice in the face of human suffering?**
* **In what ways can we express our longing for justice to God without succumbing to personal vindictiveness or taking matters into our own hands?**
* **How do the imprecatory prayers of the Old Testament inform our understanding of God's sovereignty over evil, in light of New Testament teachings on loving enemies and leaving vengeance to God?**

### FAQ
**Is it appropriate for Christians to pray imprecatory prayers like Lamentations 3:65?**

Answer: This is a complex question. While the Old Testament contains many imprecatory prayers (e.g., [Psalm 109](/psalms/109 "Psalm 109 - A Prayer for Vengeance")), the New Testament introduces a new covenant emphasis on loving enemies ([Matthew 5:44](/matthew/5-44 "Matthew 5:44 - Love Your Enemies")), praying for those who persecute us ([Luke 6:28](/luke/6-28 "Luke 6:28 - Bless Those Who Curse You")), and leaving vengeance to God ([Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance Belongs to the Lord")). Therefore, direct imprecatory prayers for personal harm against individuals are generally not considered appropriate for New Testament believers. However, these Old Testament prayers still teach us that God is just, that He sees injustice, and that we can honestly bring our pain and desire for righteousness to Him. They remind us that ultimately, God will judge evil, and we can trust Him to do so. Our prayers should align with God's ultimate desire for redemption and justice, recognizing that His judgment is perfect and righteous.

### CHRIST-CENTERED FULFILLMENT
Lamentations 3:65, with its raw cry for divine justice and a curse upon the wicked, finds its ultimate Christ-centered fulfillment not in Christians personally invoking curses, but profoundly in the person and work of Jesus Christ. Jesus Himself, the perfect Lamb of God, bore the full weight of God's curse for humanity's sin on the cross ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse")). He experienced the ultimate "sorrow of heart" in Gethsemane and on Calvary, taking upon Himself the very anguish and separation from God that was due to humanity's rebellion. While the prophet sought a curse *upon* enemies, Christ became a curse *for* His enemies, offering forgiveness and reconciliation to all who believe. Furthermore, Christ is the righteous Judge who will, at the end of time, execute perfect justice. The "curse" and "sorrow of heart" requested in Lamentations 3:65 will indeed be poured out upon all who ultimately reject Him and His saving grace, as described in passages like [Matthew 25:41](/matthew/25-41 "Matthew 25:41 - Depart from Me, You Cursed Ones") and the final judgment depicted in [Revelation 20:11-15](/revelation/20-11 "Revelation 20:11-15 - The Great White Throne Judgment"). Thus, Lamentations 3:65 points to the certainty of God's justice, a justice perfectly embodied and ultimately executed by Christ, who came first to bear the curse and then to judge the world righteously.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 6:10

Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

Deuteronomy 2:30

But Sihon king of Heshbon would not let us pass by him: for the LORD thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand, as [appeareth] this day.

1 Corinthians 16:22

If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.

Deuteronomy 27:15

Cursed [be] the man that maketh [any] graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and putteth [it] in [a] secret [place]. And all the people shall answer and say, Amen.

Deuteronomy 27:26

Cursed [be] he that confirmeth not [all] the words of this law to do them. And all the people shall say, Amen.

Psalms 109:17

As he loved cursing, so let it come unto him: as he delighted not in blessing, so let it be far from him.

Psalms 109:18

As he clothed himself with cursing like as with his garment, so let it come into his bowels like water, and like oil into his bones.