For death is come up through our windows, it is entered into our houses to destroy the children from without, the young men from the streets.

For death is come up through our windows, is entered into our palaces, to cut off the children from the street, the young men from the broadways.

For death hath come up into our windows, It hath come into our palaces, To cut off the suckling from without, Young men from the broad places.

For death has come up into our windows, forcing its way into our great houses; cutting off the children in the streets and the young men in the wide places.

'For death is come up into our windows, it is entered into our palaces, to cut off the children from the street, and the young men from the broad places.-

'For death has come up into our windows, it is entered into our palaces; to cut off the children from outside, and the young men from the streets.'

'For death has climbed through our windows. It has entered our houses to perish the little children from the outdoors, the youths from the streets.' "

Quia ascendit mors in fenestras nostras, intravit in palatia nostra ad excidendum infantem e platea (e via publica) electos (hoc est adolescentes, etiam in flore oetatis et vigore) in compitis.

Death is come up - i. e., death steals silently like a thief upon his victims, and makes such havoc that there are no children left to go "without," nor young men to frequent the open spaces in the city.

For death is come up into our windows - Here Death is personified, and represented as scaling their wall; and after having slain the playful children without, and the vigorous youth employed in the labors of the field, he is now come into the private houses, to destroy the aged and infirm; and into the palaces, to destroy the king and the princes.

For death hath come up into our (q) windows, [and] hath entered into our palaces, to cut off the children from outside, [and] the young men from the streets.
(q) Signifying that there is no means to deliver the wicked from God's judgments: but when they think to be most sure, and most far off, then they are soonest taken.

For death is come up into our windows,.... Their doors being shut, bolted, and barred, they thought themselves safe, but were not; the Chaldeans scaled their walls, broke in at the tops of their houses, or at their windows, and destroyed them: for the invasion of the enemy, and the manner of their entrance into them, seem to be described. Death is here represented as a person, as it sometimes is in Scripture; see Revelation 6:8 and as coming suddenly and unawares upon men, and from whom there is no escape, or any way and method of keeping him out; bolts and bars will not do; he can climb up, and go in at the window:
and is entered into our palaces; the houses of their principal men, which were well built, and most strongly fortified, these could not keep out the enemy: and death spares none, high nor low, rich nor poor; it enters the palaces of great men, as well as the cottages of the poor. The Septuagint version is, "it is entered into our land"; and so the Arabic version; only it places the phrase, "into our land", in the preceding clause; and that of "into", or "through our windows", in this:
to cut off the children from without, and the young men from the streets; these words are not strictly to be connected with the preceding, as though they pressed the end of death, ascending up to the windows, and entering palaces, to cut off such as were in the streets; but the words are a proposition of themselves, as the distinctive accent "athnach" shows; and must be supplied after this manner, and passing through them it goes on, "to cut off", &c. and so aptly describes the invading enemy climbing the walls of the city, entering at windows, or tops of houses, upon or near the walls; and, having destroyed all within, goes forth into the streets, where children were at play, and slays them and into courts or markets, where young men were employed in business, and destroys them. The Jews (e) interpret it of famine.
(e) T. Bab. Bava Kama, fol. 60. 2.

death . . . windows--The death-inflicting soldiery, finding the doors closed, burst in by the windows.
to cut off . . . children from . . . streets--Death cannot be said to enter the windows to cut off the children in the streets, but to cut them off, so as no more to play in the streets without (Zac 8:5).

The numbers of the dead will be so great, that the bodies will be left lying unburied. The concluding touch to this awful picture is introduced by the formula, "Speak: Thus saith the Lord," as a distinct word from God to banish all doubt of the truth of the statement. This formula is interposed parenthetically, so that the main idea of the clause is joined by ו cop. to Jeremiah 9:20. This ו is not to be deleted as a gloss, as it is by Ew. and others, because it is not found in the lxx. With "as dung," cf. Jeremiah 8:2; Jeremiah 16:4. עמיר, prop. a bundle of stalks, grasped by the hand and cut, then = עמר, sheaf. As a sheaf behind the reaper, which nobody gathers, i.e., which is left to lie unheeded, is not brought by the reaper into the barn. The point of the simile is in the lying unheeded. Strange to say, Graf and Ng. propose to refer the "none gathereth" not to the sheaf of the shearer, but to the dead bodies: whereas the reaper piles the sheaves upon the waggon ad brings them to the threshing-floor, the corpses are left ungathered.

Death - The unavoidableness of the ruin is expressed metaphorically, alluding to the storming of a city, wherein there is no respect had to sex, youth, or age.