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 For in this case, not the imperfect, but the perfect, would be used. It is merely asked whether something could happen in a certain way, while it is implied that it has actually occurred already. פּרים has the masc. instead of the fem. suffix, as pretty frequently happens. The fruit of their bodies is meant, as the lxx have rightly rendered; but there is no reason for making this the ground of alterations in the text. The expression "their fruit," indefinite in itself, is immediately rendered definite by עללי טפּחים. The last word is a verbal noun from טפּח (Lam 2:22), which again is a denominative from טפח, and means to bear on the hands, to care for tenderly. Both words occur only in this passage. The Israelites, moreover, had been threatened with this inhuman outrage as the most extreme form of divine chastisement, Lev 26:26; Deu 28:56; cf. Jer 19:9. While this abomination is opposed to the moral order of the world instituted by God, the other case (the murder of the priests and prophets in the sanctuary) is a violation of the covenant-order which the Lord had given His people. Neither of these arrangements can God consent to abolish. Therein is implicitly contained the request that He would put an end to the misery into which His people have fallen. This request, however, is not expressly stated; there is merely complaint made to God regarding the terrible misery. From the massacre in the temple, the lamentation passes to the bloodshed on the streets of the city, in which neither age nor sex was spared; cf. Jer 6:11. חוּצות is a local accus., "through the streets," along the streets.

Verse 22
The imperf. תּקרא has perhaps bee chosen merely for the sake of the alphabetic arrangement, because the description is still continued, and the idea of custom (wont) or repetition is not very suitable in the present instance. "Thou summonest, as for a feast-day (viz., for the enemy, cf. Lam 1:15), all my terrors round about." מגוּרי מסּביב is to be explained in conformity with the formula מגור מסּביב, so frequent in Jeremiah (Jer 6:25; Jer 20:4, Jer 20:10, etc.): מגוּרי is therefore to be derived from מגור, but not to be confined in its reference to the enemy (as in the Vulgate, qui terrent); it is rather to be understood as applying to all the terrible powers that had come upon Judah, - sword, famine, plagues (cf. Lam 1:20). On the ground that מגוּרים elsewhere means