A tragic scene of absolute helplessness unfolds in the city streets. The children of the nation, who were expected to offer support and guidance, are instead collapsing under the crushing weight of the crisis. Their suffering is painted through a blend of severe physical distress and imagery drawn from the world of hunting. They experience extreme exhaustion, faintness of heart, and shattered bodies, leaving them entirely unable to stand [רש״י, מצודת ציון, רד״ק, ביאור שטיינזלץ].
The exact cause of this collapse is viewed from different perspectives. One approach understands the situation literally, depicting a cruel reality where the children are dying from starvation and thirst, or falling victim to the enemy sword, ultimately lying lifeless in the streets with no one to bury them [אבן עזרא, מצודת דוד, אהבת יהונתן]. Conversely, another perspective views this collapse as a metaphor for drunkenness. These children were supposed to wake their mother from her own stupor and lead her to safety. Instead, they drank from a cup of poison themselves, becoming intoxicated and collapsing from a total loss of strength [מלבי״ם, שד״ל].
Their fall occurs at the very beginning of the streets, immediately outside their doors. This specific location carries deep meaning, showing that their energy is completely depleted the moment they step outside. Had they possessed the strength to reach the middle of the street, they might have encountered passersby willing to offer help [שד״ל]. Alternatively, the setting represents a division of tragedies. Those at the head of the streets symbolize the people struck down by the sword outdoors, while others remain trapped inside their homes, slowly dying from the agony of starvation [אהבת יהונתן].
The physical and emotional state of the fallen is further illustrated by comparing them to a strong wild ox caught in a hunter's net. Much like a powerful animal that struggles violently to break free only to exhaust its strength in vain, the people fall helpless and abandoned, completely unable to move. This vividly mirrors the condition of the Israelites trapped in their exile [רש״י, מצודת דוד, רד״ק, שד״ל, צאינה וראינה, ביאור שטיינזלץ].
Ultimately, it becomes clear that these fallen children are not filled with wine or natural weakness, but rather with the anger and scolding rebuke of God [מצודת ציון, אבן עזרא]. This divine response can be understood in two stages. The anger represents the feeling held within, while the scolding is the actual execution of the punishment, demonstrating a highly precise level of divine providence [מלבי״ם]. Another unique approach connects this dual description to two different types of punishment stemming from two distinct divine attributes. The anger of God, associated with His attribute of mercy, hints at a swift death by the sword. In contrast, the scolding of God, associated with His attribute of strict judgment, points to the punishment of starvation, a prolonged suffering far more difficult to endure than the sword [אהבת יהונתן].