Bible Query from
Lamentations

Q: In Lam, did Jeremiah write this book?
A: While nothing in the book of Lamentations indicates either way, 2 Chronicles 35:25 says that Jeremiah composed laments over Josiah. However, since most of the Lamentations mention the fall of Jerusalem, either Jeremiah
a) Did not write Lamentations
b) Wrote all of Lamentations after Jerusalem's fall
c) Wrote part before and some after
d) Wrote about the fall of Jerusalem before it happened.
The Bible Knowledge Commentary : Old Testament p.1207 says the following sources said it was written by Jeremiah: the Septuagint, the Aramaic Targum of Jonathan, the Babylonian Talmud, the Peshitta, and the Vulgate. See also 735 Baffling Bible Questions Answered p.181 and the discussion on 2 Chronicles 35:25 for more info.
 

Q: In Lam, when was this book written?
A: Most or all of it was likely written after the fall of Jerusalem in 7/18/587 or 586 B.C. If Jeremiah wrote it, then he probably wrote it prior to being taken to Egypt in 583/582 B.C.
 

Q: In Lam, what is unusual about the structure?
A: Lamentations is a highly structured book. It consists of five poetic dirges (or lamentations), and one poem per chapter.
1. Each poem except the middle one consists of exactly 22 verses. This is the structure in the Hebrew, not just the translation.
2. Each verse in chapters 1, 2, and 4 starts with a successive letter of the Hebrew alphabet. Another place in the Bible where this style of poetry is used is in Psalm 119. However, in chapters 2 and 4, the order of two letters is 'ayin-pe, when it is reversed in the Hebrew alphabet.
3. The middle poem has exactly 66 verses. The first three verses each start with Aleph (A), then next three verses start with Beth (B), etc.
4. Lamentations 4:1-6 is parallel with Lamentations 4:7-11.
 

Q: In Lam, what is the main message of the book?
A: From A to Z, God punished in full the sin of Jerusalem. As surely as one can remember the alphabet, one should remember that God lets people repent and return to Him.
 

Q: In Lam, why were acrostics used?
A: Lamentations does not say, but we can see at least three reasons.
1. Scripture was often memorized, and this would be an aid to memorization.
2. The high degree of structure alludes to the orderly, determined consequences God brought upon the people. There was nothing haphazard about God's judgment.
3. This was a Hebrew poetic device, which shows us that this book was not a spontaneous outburst, but rather a well thought-out, designed communication of grief.
 

Q: In Lam, what is an outline of the book?
A: Here is a high-level outline.
Lam 1 Groaning over Zion's desolation and distress
...Lam 1:1-11 Desertion by God and man
...Lam 1:12-22 Why he weeps over sin
Lam 2 Who and Why: The Lord did this as He planned
Lam 3 Response to God's discipline
Lam 4 Past and future of Judah
Lam 5 Appeal to God's Mercy for Restoration
 

Q: In Lam, to which other book in the Bible is this most similar?
A: There are at least 12 clear similarities (plus 3 arguable ones) between Lamentations and chapter 28 of Deuteronomy. While there are many other things in Deuteronomy that are not in Lamentations, 15 similarities in 154 verses is about 1 similarity per 10 verses. See The Bible Knowledge Commentary : Old Testament p.1209 for more info.
 

Q: In Lam, what are the similarities between Lamentations and the rest of the Old Testament?
A: Here are many of the parallels
 

Concept or Phrase Lamentations Old Testament
Lovers of the adulterous Judah/Zion Lam 1:2,19 Jer 30:14
No one to comfort Jerusalem Lam 1:2,7,9,17,21 Ps 142:4
No resting place for the people Lam 1:3 Dt 28:65
Their children given away to captives Lam 1:5 Dt 28:32; 41
Have no strength to fight them Lam 1:6 Dt 28:25
Nakedness and filthiness in clothes Lam 1:8-9 Isa 4:4; 64:6
Eyes fail with tears Lam 1:16; 2:11,18; 3:49 Jer 9:1,18
A devouring fire comes before God Lam 2:3 Hab 3:5-6; Ps 50:3
God bends His bow Lam 2:4; 3:12-13 Ps 7:12; 21:12; Isa 41:2
God casts off His altar Lam 2:7 Jer 7; Ezek 8-10
Who can heal Lam 2:13 Jer 8:22; Nah 3:19
False prophets did not warn the people Lam 2:14; 4:13 Jer 29:23
Passersby clap their hands and hiss at Zion Lam 2:15,16 Ezek 25:6
Mothers eating their young children Lam 2:20 Dt 28:53; Jer 19:9; Ezek 5:10
Young and old die in the streets Lam 2:21 Dt 28:50; Ezek 9:6
Drinking wormwood Lam 3:15,19 Jer 9:15,19
Not cast off forever Lam 3:31 Jer 3:5,12
Not desire to afflict people Lam 3:32 Ezek 18:23,32; 33
Both good and calamity come from God Lam 3:38 Jer 11:11; 18:11 Ezek 6:10; Am 3:6; 9:3; Jon 3:10
Asking for revenge Lam 3:64-66 Jer 10:25; Ps 140:10,11; 141:10; 143:12
Relating them to Sodom Lam 4:6 Jer 23:14; Isa 1:9
Mothers eating their own children Lam 4:10 Dt 28:56-57
Pursuers were swifter than eagles Lam 4:19 Jer 4:13; Hab 1:8
Edom too will be punished Lam 4:21,22 Jer 49:7-22; Obadiah
Forced to drink a cup Lam 4:21 Jer 39:12
Houses occupied by foreigners Lam 5:2 Dt 28:30
They will find no rest in exile Lam 5:5 Dt 28:65
They will go hungry Lam 5:10 Dt 28:48
Foreigners will lie with their women Lam 5:11 Dt 28:30
They will show older people no respect Lam 5:12 Dt 28:50
None will drive the wild animals away Lam 5:18 Dt 28:26

 
31 parallels in 132 verses means 1 parallel per 4.3 verses. There are too many parallels for this to be coincidence. Two reasons for the many parallels, are that 13 parallels are from the book of Jeremiah, probably because Jeremiah likely was the author of Lamentations. Also, 12 parallels imply the writer of Lamentations intentionally sought to show how this disaster fulfilled the prophetic curses in Deuteronomy 28.
 

Q: In Lam 1, which city is this?
A: This is Jerusalem, which was originally built on the mountain called Zion, according to Lamentations 1:7-8. In general, this could apply to any group of God's people, who have been disobedient but have now repented.
 

Q: In Lam 1:4 (KJV, NASB, NKJV), how were Zion's virgins afflicted?
A: This means Jerusalem's maidens were grieved, according to The Bible Knowledge Commentary : Old Testament p.1212, NIV, and NRSV. Regardless of whether rape was intended here, they were raped according to Lamentations 5:11.
 

Q: In Lam 1:6 (KJV), what is a "hart"?
A: A hart is an adult male deer.
 

Q: In Lam 1:7, how did people mock at Zion's Sabbaths?
A: Different texts have a different word here. The Masoretic text says "her annihilations", the Greek Septuagint says "her habitation". The Authorized text says "her Sabbaths", and the Alexandrine text says "her captivity"
If the word is Sabbaths, the people of Judah did not keep the Sabbath like they were supposed to do. It should be no surprise that others scoffed at God's commands, when God's people did not obey them either.
 

Q: In Lam 1:11; 2:3, how does a person become vile in God's eyes?
A: People can be vile in at least three ways.
1. Vile because of vile actions. (vile on the outside)
2. Vile because of the character and desires. (vile on the inside)
3. Vile because they have no desire to change.
 

Q: In Lam 1:12, why would God be so angry against His own people?
A: They were stubbornly disobedient to God.
A Christian friend once asked if there were any proof that people have free agency, and are not robots, from God's perspective of eternity. Yes there is, and for a just God, the proof is in three words: "man has responsibility". God's people were wicked and disobedient to Him, and He gave them the responsibility to obey, and the freedom and grace to obey or disobey.
Some strict Calvinists have disagreed, saying we have responsibility without ability. It is true that we have the responsibility not to sin without the ability not to sin. However, if we had responsibility without any choice of respondability, it would be sort of like commanding your pet fish to play Mozart on the piano, and then killing your pet fish because he failed in his responsibility. God is not like that; God is just.
 

Q: In Lam 1:20; 2:10, (KJV) how were the writer's bowels troubled, and his liver spilled on the ground?
A: This was a literal translation from the Hebrew. These idioms meant the writer's felt sick to his stomach (NRSV has his stomach churned) and he was heartbroken over Israel's sin.
 

Q: In Lam 2:3 (KJV), what is the horn of Israel?
A: Horn is a hard and strong material. This idiom means the strength of Israel.
 

Q: In Lam 2:5, why is God the enemy of some people, since God has compassion on all in Ps 145:9,16?
A: The answer is found in Psalm 145:20: While God has compassion on all He has made in Psalm 145:9,16, that does not negate that He will destroy the wicked in Psalm 145:20.
God is merciful even to those going to Hell, as He gives them a delay in their judgment and gives them time to repent, as 2 Peter 3:9 says.
 

Q: In Lam 2:13, what is a burden here?
A: A burden was a word for a prophet's vision. It was a "burden" from God that he had to carry to the people.

Q: In Lam 2:22 (KJV), what does "swaddled" mean?
A: Babies being "swaddled" means they were dressed in swaddling clothes. This means the enemy even killed the babies and children.
 

Q: In Lam 3:4,16, why did the writer say God made his skin old and broke his bones and teeth?
A: If Jeremiah was the author of this book, after the fall of Jerusalem he would have been over 90 years old.
 

Q: In Lam 3:15,19, what is wormwood?
A: A very bitter-tasting drink was made from wormwood. Drinking it would rid the body of intestinal worms and other parasites. Sometimes it was fermented, and the resulting alcoholic drink is called absinthe. Absinthe is one of the few alcoholic drinks whose import is prohibited in the United States. It is banned because repeated drinking causes insanity.
 

Q: In Lam 3:22, Ps 145:9-10, and 2 Cor 1:4-7, how is God compassionate, since He did not pity the people, as Lam 2:2,17 says?
A: God has both love and wrath, as the entire chapter of Deuteronomy 28 shows. In addition to having compassion on all creation, and having compassion on the righteous, God also has great compassion on the wicked who repent and turn to Him. See When Critics Ask p.281 for more info.
 

Q: Since Lam 3:31 says the Lord will not cast off forever, so will all eventually go to Heaven, as the heresy of universalism teaches?
A: No. God does not cast off His own people forever, but that does not mean He does not send others to the Lake of Fire forever. Any who would use this verse to try to prove the falsehood of universalism, should at least be honest and state they think that John (and/or Jesus) is wrong in Revelation 20:10.
 

Q: In Lam 3:38, does anything happen that is not decreed of the Lord, or do some things not enter God's mind as Jer 5:29; 8:19; 12:8; 32:35 says?
A: The word "decreed" is understood in two ways.
1. Everything that happens is decreed in the sense that God permits it to happen. According to Charles Hodge, "God never decrees to do, or to cause others to do what He forbids. He may, as we see He does, decree to permit what He forbids. He permits men to sin, although sin is forbidden." (The History and Theology of Calvinism p.230). In Chosen by God p.97 R.C. Sproul writes, "[God] ordained the Fall in the sense that he chose to allow it, but not in the sense that he chose to coerce it."
2. Some things are not desired by God, and they are not decreed in the sense that God forces them to happen, or that God is the cause of their happening.
 

Q: In Lam 3:38, how does both good and evil come from the mouth of God?
A: Lamentations 3:39, as well as Jeremiah 18:11, show that "evil" meaning physical harm, is intended here, not moral evil. The entire book of Lamentations makes the point that God is not evil or unjust to bring on these punishments, but this was justly deserved, and warned about in Deuteronomy 28.
See Hard Sayings of the Bible p.312-313 and Bible Difficulties and Seeming Contradictions p.219-220 for more extensive discussions of essentially the same answer.
 

Q: In Lam 3:40, how does a person search and try their ways?
A: Examining ourselves is an important thing, as 1 Corinthians 13:5 shows. One way is by asking these questions.
1. If you were to die and stand before God right now, would He would let you into His Heaven?
2. How is your relationship with God, and your devotional time with Him?
3. Are you spending time taking delight in God's word?
4. What are you doing that is not what God wants you to do?
5. What are you not doing, and not teaching others, that God wants you to do?
6. When is your attitude and desires not Christlike? Are you growing in Christlikeness?
7. What barriers do you see in your spiritual growth, and how can those be removed?
8. Where are you not giving God your best, but just a token effort?
 

Q: In Lam 3:43; 2:1, what does it mean for God to cover someone with anger?
A: The NRSV translates this as "You have wrapped yourself with anger". The NASB has the same meaning, but it shows the word "thyself/yourself" as italicized, so it could be either way. The NET Bible says "shrouded yourself" but a footnote says it could be either "covered yourself [God]" or "covered us". Either way all the means for a wicked person to access God are covered with anger, or God has covered them with anger roughly analogous to a human body's antigens attaching to a foreign body so the white blood cells know to destroy it.
 

Q: In Lam 3:55, how did the writer call to God out of a dungeon?
A: The Hebrew here literally is "lowest pit", and the Septuagint translated this as "dungeon". Jeremiah, and God's faithful people, were acknowledging they were calling to God from the worst circumstances possible. They also acknowledged that their situation was just, because of their sins.
In addition, King Zedekiah was blinded and put in a dungeon in Babylon the rest of his life in Jeremiah 52:11 and 2 Kings 25:7. King Jehoiachin was taken prisoner in 2 Kings 24:12. Earlier, King Manasseh was imprisoned in Babylon in 2 Chronicles 33:11.
 

Q: In Lam 3:55, how do some believers feel like they are in a dungeon today?
A: Genuine believers can feel like they are in a dungeon for a few reasons.
1. Paul at one time felt like he despaired on life itself in 2 Corinthians 1:8.
2. Believers can feel down when God disciplines them for their own sins (Hebrews 12:5-11).
3. Believers can feel down when their people are in a bad situation due to the people's disobedience, even though the believer herself was obedient (Nehemiah 1:3-5).
4. God can allow calamity to happen to obedient believers, without their understanding why as happened to Job. Believers can still glorify God by their perseverance through this though.
5. In the previous three situations, sometimes a believer mistakenly feels that God has abandoned them, or their people, and God will never draw near to them again.
 

Q: In Lam 3:64-66, Ps 140:10,11; 141:10, and 143:12, is it sometimes OK to ask for revenge?
A: Three points to consider in the answer.
1. This was a prayer to God, and like the imprecatory Psalms, this shows that we should pray everything to God.
2. Even in Old Testament times, they were supposed to leave the vengeance to God.
3. In New Testament times, Jesus gave us a higher standard on many things. We are to love our enemies, and pray for (not against) those who persecute us.
 

Q: In Lam 4:6, how was their punishment greater than that of Sodom?
A: In one sense, the sins of Sodom were worse (Jude 5-7; 2 Peter 2:6), and while their destruction was total (Luke 17:28-29), the end was sudden with little suffering. On the other hand, the Israelites had much more knowledge than the people of Sodom had. The suffering of the Israelites on earth was much greater, though their destruction was not complete.
 

Q: In Lam 4:7, what does "her Nazirites were purer than snow" mean?
A: There is some text uncertainty here. The Hebrew text says "Nazirites", but the Greek Septuagint says "princes".
Nazirites were both men and women who made a special vow to God. The view was usually only for a period of time, though Samson was a Nazirite from birth.
 

Q: In Lam 4:10 (KJV), what does the word "sodden" mean?
A: The Hebrew word (as well as "sodden") means to boil or cook. The NASB and Green's Literal translation say "boil", and the NIV, NET, and NKJV say "cooked".
 

Q: In Lam 4:10, Jer 19:9, and Ezek 5:10, did mothers really eat their own children?
A: Unfortunately, yes. The writer was recording just how severe the famine was when the Babylonians besieged Jerusalem. Of course this says nothing to condone their wicked behavior.
 

Q: In Lam 4:21, why was Edom told to rejoice and be glad?
A: This is sarcasm. They were rejoicing anyway over Jerusalem's destruction, and the writer told them to go ahead and rejoice for now, because soon it would be their turn to be destroyed, just like the city they were rejoicing over.
 

Q: In Lam 5:7, how do people bear their father's sins?
A: People are not guilty for their father's sins, as Ezekiel 18 and Deuteronomy 24:16 show. However, people often bear the consequences of others' sins. In addition, if they are brought up to sin in the same way, and voluntarily share in the same sins as their parents, then they share the guilt too.
 

Q: In Lam 5:21, should someone ask God to turn to them?
A: Both the Masoretic text and Septuagint say "turn/return us to you". The meaning is not to ask God to change and come back to us, but rather to ask God to turn them back to God. Even repentance is by God's grace.
 

Q: In Lam, what are some of the earliest manuscripts that still exist today?
A: Dead Sea scrolls: (c.1 B.C.) 4 separate fragments according to the Dead Sea Scrolls Today p.30 and the Wycliffe Bible Dictionary p.436-438. A photograph of the Dead Sea scroll 4QLam is in the New International Bible Dictionary p.580. One fragment in cave 3 (3Q3) contains Lamentations 1:10-12; 3:53-62 according to Responses to 101 Questions on the Dead Sea Scrolls p.22.
Overall, preserved in the Dead Sea scrolls are the following verses from Lamentations: 1:1-18; 2:5; 3:53-62; 4:5-8,11-20,19-22; 5:1-13,16-17. See The Meaning of the Dead Sea Scrolls for more details.
Christian Bible manuscripts, from about 350 A.D., contain the Old Testament, including Lamentations.
Vaticanus (325-350 A.D.) and Alexandrinus (c.450 A.D.) have each preserved all of Lamentations.
Sinaiticus (340-350 A.D.) has preseved all of Lamentations. It starts on the same page that Jeremiah ends. It ends the page before Joel starts.
 

Q: Which early writers referred to Lamentations?
A: Pre-Nicene writers who referenced or alluded to verses in Lamentations are:
Irenaeus of Lyons (182-188 A.D.) quotes 7 out of 21 Greek words of Lamentations 4:20 in the Septuagint in Irenaeus Against Heresies book 3 ch.10.3 p.423.
Clement of Alexandria (193-217/220 A.D.) quotes Lamentations 1:1,2 as by Jeremiah. The Instructor book 1 ch.9 p.230
Tertullian (198-220 A.D.) quotes the first half of Lamentations 4:7 "her Nazirites were whiter than snow;" Five Books Against Marcion book 4 ch.8 p.354
Origen (225-254 A.D.) "is not unknown in the older Scriptures. For thus, in the Lamentations of Jeremiah, it is said," and quotes Lamentations 3:27-28,30. Origen Against Celsus book 7 ch.25 p.621
Origen (225-254 A.D.) "which is in the opened heaven. Hence Jeremiah says," and quotes Lamentations 4:20. Commentary on John book 2 no.4 p.326
Methodius of Olympus and Patara (270-311/312 A.D.) quotes Lamentations 3:27 as by Jeremiah. Banquet of the Ten Virgins Discourse 5 ch.3 p.326
After Nicea
Eusebius of Caesarea
(318-339/340 A.D.)
Aphrahat (337-345 A.D.)
Athanasius (367,325-373 A.D.) lists Lamentations with the rest of the books of the Old Testament in Paschal Letter 39 ch.4 p.552.
Synopsis Scripturae Sacrae (350-370 A.D.)
Ephraim the Syrian (350-378 A.D.)
Basil of Cappadocia (357-378/379 A.D.) alludes to Lamentations
Cyril of Jerusalem (c.349-385 A.D.)
Ambrose of Milan (370-390 A.D.)
Gregory Nazianzen (330-391 A.D.)
Gregory Nyssa (c.356-397 A.D.)
Didymus the Blind (398 A.D.) quotes Lamentations 1:1 as scripture. Commentary on Zechariah 12 p.289
Syriac Liber Graduum (350-400 A.D.) quotes from Lamentations as scripture.
Epiphanius of Salamis (360-403 A.D.) put Lamentations at the end of his list of canonical books.
Rufinus (374-406 A.D.) translating Origen (225-254 A.D.) quotes Lamentations 3:25 as "in the Lamentations of Jeremiah" de Principiis book 2 ch.5.4 p.281
Orosius of Braga (414-418 A.D.) refers to Lamentations as scripture
Jerome (393-420 A.D.)
Augustine of Hippo (338-430 A.D.) quotes Lamentations 4:20 as by Jeremiah in The City of God book 18 ch.33 p.379
The Semi-Pelagian John Cassian (419-430 A.D.) quotes from Lamentations.
Theodoret of Cyrus (423-458 A.D.)
Among spurious works
Pseudo-Cyprian
of Carthage (c.246-258 A.D.) quotes Lamentations 2:18; 3:31,40 from the Septuagint. Exhortation to Repentance p.593
Among heretics
Marinus the Bardesene
(c.300 A.D.) refers to Lamentation 3:34 as by Jeremiah. Adamantius' Dialogue on the True Faith Fifth part section 21 p.176
 

Q: In Lam, what are some of the translation differences between the Hebrew and Greek Septuagint?
A: The Expositor's Bible Commentary vol.6 p.699 says, "The MT [Masoretic text] is well preserved, and little help for possible corrections can be obtained from the LXX [Septuagint] or Syriac. These seem to be based on teh present MT. Indeed, variants in the LXX apparently are due mainly to corruption of the Greek text rather than to a difference in the Hebrew." Here are a few of the differences. The following is the Masoretic text wording, followed by variations. This example focuses on chapter 1, and a few places in other chapters.
Before Lam 1:1, in the Septuagint, is the following: "And it came to pass, after Israel was taken captive, and Jerusalem made desolate, Jeremias sat weeping, and lamented this lamentation over Jerusalem, and said. In the Septuagint the title of the book is "The Lamentations of Jeremiah"
Before each verse in the Septuagint is the Hebrew letter. Since the Hebrew acrostic structure would be lost in the Greek, apparently they felt it good to put the Hebrew letter to show the structure.
Lam 1:3 "between the straits" vs. "between her oppressors"
Lam 1:4 "roads" vs. "ways"
Lam 1:4 "in mourning" vs. "mourn"
Lam 1:4 "gates are deserted" vs. "gates are ruined"
Lam 1:4 "virgins are afflicted" (Masoretic) vs. "virgins (parthenoi) are led captive / dragged away" (Septuagint and Old Latin)
Lam 1:4 "she is in bitterness" vs. "she is in bitterness in herself"
Lam 1:5 "have prospered" vs. "at ease"
Lam 1:6 "splendor has departed" vs. "beauty has been taken away"
Lam 1:7 "Jerusalem remembers" vs. "Jerusalem remembered the days of her affliction, and her rejection"
Lam 1:7 "foe" vs. "oppressor"
Lam 1:7 "her annihilations" (Masoretic) vs. "her habitation" (Septuagint) vs. "her Sabbaths" (Authorized version) vs. "her captivity" (Alexandrine text)
Lam 1:8 "vile" vs. "been moved/removed" vs. "come into great tribulation"
Lam 1:8 "ones knowing her despised her" vs. "all that used to honour her have afflicted her"
Lam 1:8 "nakedness" vs. "shame"
Lam 1:9 "in her skirts" vs. "before her feet"
Lam 1:9 "gone down astoundingly" vs. "lowered her (plural) tone"
Lam 1:9 "Look/Behold O Lord, on my affliction" (Masoretic, Septuagint) vs. "Look/Behold O Lord, on her affliction" (Old Latin, Bohairic Coptic)
Lam 1:11 "I have become vile" vs. "she is become dishonoured"
Lam 1:12 "nothing to you, all you who pass by? Behold, and see if there is any sorrow like my sorrow which is done to me with which" vs. "All yet that pass by the way, turn, and see if there is sorrow like to my sorrow, which has happened"
Lam 1:13 "all the days faint" vs. "all the day".
Lam 1:14 "The yoke of my transgressions is bound by His hand; they intertwine," (Masoretic, Targums) vs. "He has watched over my sins, they are twined about my hands" (some Hebrew, Septuagint, Syriac, Vulgate)
Lam 1:14 "He caused my strength" vs. "my strength"
Lam 1:15 "trampled" vs. "cut off"
Lam 1:16 "My eye, my eye" (most Masoretic) vs. "Mine eye" (a few Hebrew, Septuagint, Syriac, Targum, Vulgate)
Lam 1:16 "is a comforter reviving my soul" vs. "he that should comfort me, that should restore my soul"
Lam 1:16 "are desolate the enemy prevails" vs. "have been destroyed because the enemy has prevailed."
Lam 1:17 "hands" vs. "hand"
Lam 1:17 "as an impure thing among them" vs. "as a removed woman."
Lam 1:18 "rebelled against His mouth" vs. "provoked His mouth"
Lam 1:19 "expired in the city" vs. "failed in the city"
Lam 1:20 "bereaves" vs. "has bereaved"
Lam 1:21 "They hear that" vs. "Here, I pray you"
Lam 1:21 "evil" vs. "afflictions"
Lam 1:22 "and do to them as You have done to me for all my transgressions" vs. "and strip them, as they have made a gleaning for all my sins"
Lam 2:6 "as/like a garden" (Masoretic) vs. "as/like a vine" (Septuagint)
Lam 2:13 "What can I say for you?" (Masoretic) vs. "What can I compare to you?" (Septuagint, Vulgate)
Lam 3:19 "Remember" (Masoretic) vs. "I remembered" (Septuagint)
Lam 3:22 "The kindness of Jehovah that we are not destroyed, for His mercies never fail/cease" (Masoretic) vs. " the mercies of the Lord, that he has not failed me, because his compassions are not exhausted. Pity us, O Lord, early every month: for we are not brought to an end, because his compassions are not exhausted." (Septuagint, one Hebrews, the Targum)
Lam 3:22 "Lord, we are not cut off" (Masoretic) vs. "Lord's mercies never cease/fail" (Syriac, Targum)
Lam 3:27 "in his youth" (Masoretic, some Septuagint) vs. "from his youth" (numerous Hebrew, some Septuagint, Old Latin, Vulgate)
Lam 3:34 "prisoners in the land" (Masoretic) vs. "prisoners of the earth" (Septuagint) vs. "captives bound of earth" (Marinus the Bardesene (c.300 A.D.) in Adamantius' Dialogue on the True Faith Fifth part section 21 p.176)
Lam 3:53 "silenced my life" (Masoretic) vs. "put to death" (Septuagint)
Lam 3:55 "lowest pit" (Masoretic) vs. "dungeon" (Septuagint)
Lam 3:56 "cry for help" (Masoretic) vs. "to my relief/salvation" (Septuagint, Symmachus) vs. absent (Vulgate)
Lam 4:7 "her princes" vs. "her Nazirites" (Septuagint)
Lam 4:16 "elders" (Masoretic and Alexandrine text) vs. "prophets" (Septuagint from Brenton's Septuagint)
Lam 5:5 "sword on our necks" (Masoretic, some Septuagint) vs. " sword of the wilderness" (some Septuagint) vs. "with a yoke/burden on our necks" (Symmachus)
Lam 5:13 "young men toil at the millstones" (Masoretic) vs. "The chosen men lifted up the voice in weeping" (Septuagint)
Bibliography for this question: the Hebrew translation is from Jay P. Green's Literal Translation and the Septuagint rendering is from Sir Lancelot C.L. Brenton's translation of The Septuagint : Greek and English. The Expositor's Bible Commentary and the footnotes in the NASB, NIV, NKJV, and NRSV Bibles also were used.

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