From Rabbi Baruch HaLevi Epstein
זי ,וכ קרפ ארקיו-ןיאֵוְ םֶסְנַוְ םכֶיאֵנְ םכֶבָ דרָוְ םכֶיבֵיְאֹ ינֵפְלִ םֶפְַנִוְ םכֶָ ינַפָ יִתַנָוְ
The scholars of the Hebrew language express the distinction between the word ביוא and the word אנוש, both of which mean an adversary. The noun ביוא implies an enemy that hates in a revealed manner and does wrong actively. Whereas, the noun אנוש is someone that hates at times only in their heartand does not take negative actions. This distinction in found in many verses in Tanach.Rashi explains (Devarim 1, 44) on the verse, “They would pursue you like bees.” Just like bees sting a person, the bee immediately dies, so should happen to one’s adversary that when they do bad to you,they should immediately die.And this is the explanation of this verse. When an adversary (ביוא) performs negative acts to the Jews, theresult should be that the adversary should die (like the example of the bee that dies), and then the אנוש(who hates internally) would be left to rule over us. Thus, the language of the verse is precise, that atfirst the adversary (ביוא) would bother us, but die. And the אנוש alone would rule over us.
דמ ,וכ קרפ ארקיוםיִלְַגְ-אלֹוְ םיִסְמְ-אלֹ םהֶיבֵיְאֹ ץרֶאְֶ םתָיהְִ תאזֹ-םַ ףוְ
Evidently, this verse is a reference to a future time when the Jews are in Galus and HaShem promises for the future. Yet, the end of the verse is written in the past tense requiring an explanation.Possibly, the concept of repulsiveness (סואמ) has two types. One type is repulsive for a set time due to areason that will pass and then the matter would become likable again. For example, food when onehas a sickness or indigestion, then food appears to be repulsive. However, when one feels better, foodreturns to being attractive and desirable.Then, another state of repulsiveness is constant, for all times. Even thinking about the item, would bringfeelings of disgust.Thus, this verse is saying like the first type. Even with all these degrading actions while in their lands,the disgust would be a thing that is limited to the past, and would not be so disgusting to continue intothe future. Thus, then the time passes, one would return to have mercy and have good feelings.Thus, one can possibly explain the end of Megilas Eichah where the verse says ונתסאמ סואמ. How couldthe author of that Megilah end the Megilah with a negative statement (contrary to the well-known principal that one does not end a Parsha or Sefer with negative concepts)? However, this could be anallusion to comforting, as if to say that the disgusting matters will not remain forever disgusting to ussince the anger against us would be removed, we would return in Teshuvah to a state of a lovingrelationship.PARSHAPAGES.com