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The Complete Jewish Bible with Rashi Commentary
   

Yirmiyahu - Jeremiah - Chapter 2

Yirmiyahu - Jeremiah - Chapter 2

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Rashi's Commentary:

Chapter 2

1. And the word of the Lord came to me, saying:   א. וַיְהִי דְבַר יְהֹוָה אֵלַי לֵאמֹר:
2. Go and call out in the ears of Jerusalem, saying: so said the Lord: I remember to you the lovingkindness of your youth, the love of your nuptials, your following Me in the desert, in a land not sown.   ב. הָלֹךְ וְקָרָאתָ בְּאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהֹוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה:
I remember to you: Were you to return to Me, I would desire to have mercy on you for I remember the loving kindness of your youth and the love of the nuptials of your wedding canopy, when I brought you into the wedding canopy, and this (כלולתיך) is an expression of bringing in. Your nuptials (Noces in O.F.). Now what was the loving kindness of your youth? Your following My messengers, Moses and Aaron, from an inhabited land to the desert without provisions for the way since you believed in Me.  
3. Israel is holy to the Lord, the first of His grain; all who eat him shall be guilty, evil shall befall them, says the Lord.   ג. קֹדֶשׁ יִשְׂרָאֵל לַיהֹוָה רֵאשִׁית תְּבוּאָתֹה כָּל אֹכְלָיו יֶאְשָּׁמוּ רָעָה תָּבֹא אֲלֵיהֶם נְאֻם יְהֹוָה:
Israel is holy: like terumah.  
the first of His grain: Like the first of the harvest before the Omer, which it is forbidden to eat, and whoever eats it is liable, so will all those who eat him be guilty. So did Jonathan render it.  
4. Hearken to the word of the Lord, O house of Jacob, and all the families of the house of Israel.   ד. שִׁמְעוּ דְבַר יְהֹוָה בֵּית יַעֲקֹב וְכָל מִשְׁפְּחוֹת בֵּית יִשְׂרָאֵל:
5. So says the Lord: What wrong did your forefathers find in Me, that they distanced themselves from Me, and they went after futility and themselves became futile?   ה. כֹּה | אָמַר יְהֹוָה מַה מָּצְאוּ אֲבוֹתֵיכֶם בִּי עָוֶל כִּי רָחֲקוּ מֵעָלָי וַיֵּלְכוּ אַחֲרֵי הַהֶבֶל וַיֶּהְבָּלוּ:
6. And they did not say, "Where is the Lord, Who brought us up from the land of Egypt, Who led us in the desert, in a land of plains and pits, in a land of waste and darkness, in a land where no man had passed and where no man had dwelt.   ו. וְלֹא אָמְרוּ אַיֵּה יְהֹוָה הַמַּעֲלֶה אֹתָנוּ מֵאֶרֶץ מִצְרָיִם הַמּוֹלִיךְ אֹתָנוּ בַּמִּדְבָּר בְּאֶרֶץ עֲרָבָה וְשׁוּחָה בְּאֶרֶץ צִיָּה וְצַלְמָוֶת בְּאֶרֶץ לֹא עָבַר בָּהּ אִישׁ וְלֹא יָשַׁב אָדָם שָׁם:
And they did not say, Where is the Lord: that we should follow other gods?  
plains: Heb. ערבה (planure in O.F.), related to pianoro in Old Italian, meaning ‘a plateau.’  
and pits: Heb. ושוחה (enfosses in O.F.), pitted.  
waste: Heb. ציה (degat in French).  
and darkness: Heb. וצלמות. An expression of darkness.  
7. And I brought you to a forest land to eat of its produce and its goodness, and you came and contaminated My land, and made My heritage an abomination.   ז. וָאָבִיא אֶתְכֶם אֶל אֶרֶץ הַכַּרְמֶל לֶאֱכֹל פִּרְיָהּ וְטוּבָהּ וַתָּבֹאוּ וַתְּטַמְּאוּ אֶת אַרְצִי וְנַחֲלָתִי שַׂמְתֶּם לְתוֹעֵבָה:
to a forest land: To the land of Israel which is planted like כרמל, meaning: planted like a forest.  
8. The priests did not say, "Where is the Lord?" And those who hold onto the Torah did not know Me and the rulers rebelled against Me, and the prophets prophesied by Baal and followed what does not avail.   ח. הַכֹּהֲנִים לֹא אָמְרוּ אַיֵּה יְהֹוָה וְתֹפְשֵׂי הַתּוֹרָה לֹא יְדָעוּנִי וְהָרֹעִים פָּשְׁעוּ בִי וְהַנְּבִאִים נִבְּאוּ בַבַּעַל וְאַחֲרֵי לֹא יוֹעִלוּ הָלָכוּ:
and those who hold onto the Torah: The Sanhedrin.  
and the rulers: the kings.  
prophesied by Baal: In the name of Baal.  
9. Therefore, I will still contend with you, says the Lord, and with your children's children will I contend.   ט. לָכֵן עֹד אָרִיב אִתְּכֶם נְאֻם יְהֹוָה וְאֶת בְּנֵי בְנֵיכֶם אָרִיב:
Therefore, I will still contend: Before I bring misfortune upon you, I will still contend with you through My prophets, although I have already contended with you many days.  
10. For pass over [to] the isles of the Kittites and see, and send to Kedar and consider diligently, and see whether there was any such thing,   י. כִּי עִבְרוּ אִיֵּי כִתִּיִּים וּרְאוּ וְקֵדָר שִׁלְחוּ וְהִתְבּוֹנְנוּ מְאֹד וּרְאוּ הֵן הָיְתָה כָּזֹאת:
the isles of the Kittites: To the isles of the Kittites. איי is (isles in French).  
and send to Kedar: And send to Kedar to see their custom.  
and consider diligently: And put your heart to it to consider the matter diligently.  
whether: Heb. הן, like אם, if. Whether either of those nations exchanged its god although they are no gods, yet My nation exchanged their glory, with which they were honored. The Kittites and the Kedarites were tent dwellers and cattle herders, who would travel, go, and wander from pasture to pasture and from desert to desert, and they carry their gods with them to the place where they encamp. But I carried you until I established you, yet you forsook Me. This is how Jonathan paraphrased it. Our Sages said however: The Kittites worshipped water and the Kedarites worshipped fire. And although they know that water quenches fire, they did not forsake their god.  
11. Whether a nation exchanged a god although they are not gods. Yet My nation exchanged their glory for what does not avail.   יא. הַהֵימִיר גּוֹי אֱלֹהִים וְהֵמָּה לֹא אֱלֹהִים וְעַמִּי הֵמִיר כְּבוֹדוֹ בְּלוֹא יוֹעִיל:
for what does not avail: For an idol that does not avail.  
12. Oh heavens, be astonished about this, and storm, become very desolate, says the Lord.   יב. שֹׁמּוּ שָׁמַיִם עַל זֹאת וְשַׂעֲרוּ חֳרְבוּ מְאֹד נְאֻם יְהֹוָה:
O heavens, be astonished: Heb. שמו, an expression of astonishment, like השתוממוּ. It is the imperative form, with the same vowel points as (I Sam. 14:9): “If they say thus to us,” Wait (דּמּוּ)."  
and storm: Heb. ושערו, an expression of סער, a storm.  
become very desolate: As though you are becoming desolate because of the Temple that is destined to be destroyed.  
13. For My people have committed two evils; they have forsaken Me, the spring of living waters, to dig for themselves cisterns, broken cisterns that do not hold water.   יג. כִּי שְׁתַּיִם רָעוֹת עָשָׂה עַמִּי אֹתִי עָזְבוּ מְקוֹר | מַיִם חַיִּים לַחְצֹב לָהֶם בֹּארוֹת בֹּארֹת נִשְׁבָּרִים אֲשֶׁר לֹא יָכִלוּ הַמָּיִם:
two evils: Had they exchanged their Deity [lit. their fear] for one His equal, it would be one evil, and now that they have forsaken Me, that I am a spring of living waters, to follow idols, which are like cisterns of stored up water, and they are broken and cracked, and their water is absorbed in their cracks, these are two evils.  
to dig: Heb. לחצב, lit. to hew.  
that do not hold: (Tendront in O.F.) their water, for the water will make their edge and their walls muddy, and they cave in.  
14. Is Israel a slave? Is he a home-born slave? Why has he become a prey?   יד. הַעֶבֶד יִשְׂרָאֵל אִם יְלִיד בַּיִת הוּא מַדּוּעַ הָיָה לָבַז:
Is he a home born slave?: The son of a maidservant.  
15. Young lions roar over him: they have raised their voice, and they have made his land a desolation; his cities were burnt without an inhabitant.   טו. עָלָיו יִשְׁאֲגוּ כְפִרִים נָתְנוּ קוֹלָם וַיָּשִׁיתוּ אַרְצוֹ לְשַׁמָּה עָרָיו נִצְּתוּ מִבְּלִי ישֵׁב:
roar: roar, a present tense.  
young lions: Symbolic of kings.  
were burnt: were burnt with fire.  
16. Also the children of Noph and Tahpanhes will break your crown.   טז. גַּם בְּנֵי נֹף וְתַחְפַּנְחֵס יִרְעוּךְ קָדְקֹד:
Also the children of Noph and Tahpanhes: They are the Egyptians upon whom you trust for aid.  
will break your crown: They will break your skull. ירעוּך is an expression of breaking (רציצה), as we translate ורצוץ, “and crushed” (Deut. 28:33), וּרעיע.  
17. Is not this caused to you by your forsaking the Lord your God at the time He leads you by the way?   יז. הֲלוֹא זֹאת תַּעֲשֶׂה לָּךְ עָזְבֵךְ אֶת יְהֹוָה אֱלֹהַיִךְ בְּעֵת מוֹלִכֵךְ בַּדָּרֶךְ:
Is not this caused to you: Is not this misfortune and this retribution caused to you by the guilt and the iniquity that you have forsaken the Lord your God?  
at the time He leads you by the way: For He would teach you the good and the straight way.  
18. And now, what have you to do in the way of Egypt to drink the water of the Shihor and what have you to do in the way of Assyria to drink the water of the river?   יח. וְעַתָּה מַה לָּךְ לְדֶרֶךְ מִצְרַיִם לִשְׁתּוֹת מֵי שִׁחוֹר וּמַה לָּךְ לְדֶרֶךְ אַשּׁוּר לִשְׁתּוֹת מֵי נָהָר:
what have you to do in the way of Egypt: Why do you leave Me and trust in Egypt?  
to drink the water of the Shihor: For they drowned your male children in the Nile. Shihor is the Nile, as it is said: “From the Shihor which is before Egypt,” in the Book of Joshua (13:3).  
and what have you to do: to rebel against Me so that you should be exiled to the way of Assyria, to the other side of the Euphrates River?  
19. Your evil will chastise you, and your backslidings will reprove you, and you shall know and see that your forsaking the Lord your God is evil and bitter, and fear of Me was not upon you, says the Lord God of Hosts.   יט. תְּיַסְּרֵךְ רָעָתֵךְ וּמְשֻׁבוֹתַיִךְ תּוֹכִחֻךְ וּדְעִי וּרְאִי כִּי רַע וָמָר עָזְבֵךְ אֶת יְהֹוָה אֱלֹהָיִךְ וְלֹא פַחְדָּתִי אֵלַיִךְ נְאֻם אֲדֹנָי יֱהֹוִה צְבָאוֹת:
Your evil will chastise you: Eventually, your evil will bring suffering upon you.  
and your backslidings: , Heb. ומשבותיך, an expression related to “backsliding children (שובבים)” (infra 3:22).  
will reprove you: Heb. תוכחך, an expression of reproof.  
and the fear of Me was not: My fear was not in your heart that you should fear Me.  
20. For of old I broke your yoke, I tore open your yoke-bands, and you said, "I will not transgress," but on every lofty hill and under every leafy tree, you recline as a harlot.   כ. כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרוֹתַיִךְ וַתֹּאמְרִי לֹא אֶעֱבוֹר כִּי עַל כָּל גִּבְעָה גְּבֹהָה וְתַחַת כָּל עֵץ רַעֲנָן אַתְּ צֹעָה זֹנָה:
I broke your yoke: To the wooden yoke an expression of breaking applies, and to the yoke-bands which are of leather an expression of tearing open applies.  
yoke-bands: [מוסרותיך are the] ropes used to shackle the yoke [to the animal].  
and you said, “I will not transgress.”: your words.  
but on every lofty hill: Put you did not keep your promise, for on every lofty hill you recline (צעה). This is an expression of a bed and a sheet (מצע). [The word] כי serves as an expression of ‘but.’  
21. Yet I planted you a noble vine stock, throughout of right seed; now how have you turned yourself into a degenerate wild vine to Me?   כא. וְאָנֹכִי נְטַעְתִּיךְ שׂוֹרֵק כֻּלֹּה זֶרַע אֱמֶת וְאֵיךְ נֶהְפַּכְתְּ לִי סוּרֵי הַגֶּפֶן נָכְרִיָּה:
I planted you a noble vine stock: Heb. שורק is the branches of a good vine, that is to say the children of pious and righteous fathers. Its midrashic interpretation is: I planted you שורק. I added for you to the seven commandments of the children of Noah, six hundred and six, as is the numerical value of שורק.  
degenerate: Heb. סוּרי (Destoultours in O.F).  
wild vine: that grows in the forests.  
22. For if you wash with natron and use much soap, your iniquity is stained before Me, says the Lord God.   כב. כִּי אִם תְּכַבְּסִי בַּנֶּתֶר וְתַרְבִּי לָךְ בֹּרִית נִכְתָּם עֲו‍ֹנֵךְ לְפָנַי נְאֻם אֲדֹנָי יֱהֹוִה:
with natron: A type of earth with which garments are cleansed and rubbed.  
soap: Heb. בֹּרִית, cleanliness. Comp.“And pure (וּבַר) of heart” (Ps. 24:4). Some explain בֹּרִית as savon in French, soap.  
your iniquity is stained: Jon. renders: Like the mark of a stain that is unclean, so have your sins increased before Me. כתם is tka in O.F.  
your iniquity: This is said concerning the iniquity of the ‘Golden Calf,’ which remains in existence forever, as it is stated: “And on the day of My visitation, I will visit upon them their sin” (Exodus 32:34). All visitations that come upon Israel have part of the iniquity of the Golden Calf in them.  
23. How do you say, "I have not been defiled; I have not gone after the Baalim"? See your way in the valley, know what you have done, [like] a swift young she-camel, clinging to her ways.   כג. אֵיךְ תֹּאמְרִי לֹא נִטְמֵאתִי אַחֲרֵי הַבְּעָלִים לֹא הָלַכְתִּי רְאִי דַרְכֵּךְ בַּגַּיְא דְּעִי מֶה עָשִׂית בִּכְרָה קַלָּה מְשָׂרֶכֶת דְּרָכֶיהָ:
See your way in the valley: See what you have done opposite Beth-Peor, and until now you adhere to that way like a swift she camel clinging to her ways.  
young she-camel: Heb. בכרה, a young female camel, that loves to wander.“The young camels (בכרי) of Midian” (Isa. 60:6) is translated “and they are young camels,” as we find in Sanhedrin 52a: There are many old camels laden with the skins of young camels (הוגני).  
clinging: Adhering to the ways of her youth, an expression similar to: “it would have clung (מסריך סריך)” (Chullin 51a). This may be associated with “a shoe thong נעל) (שרוך ” (Gen. 14:23). She binds the ways of her youth in her heart.  
24. A wild donkey accustomed to the desert, that snuffs up the wind in her desire, her tendency like the sea creatures, who can hinder her? All who seek her will not weary; in her month they will find her.   כד. פֶּרֶה | לִמֻּד מִדְבָּר בְּאַוַּת נַפְשָׁהּ שָׁאֲפָה רוּחַ תַּאֲנָתָהּ מִי יְשִׁיבֶנָּה כָּל מְבַקְשֶׁיהָ לֹא יִיעָפוּ בְּחָדְשָׁהּ יִמְצָאוּנְהָ:
A wild donkey: (salvatico in O.F.) wild, and some interpret it as poulain in O.F., a foal.  
accustomed to the desert: Accustomed to be in the deserts, so she loves to wander.  
that snuffs up the wind: She opens her mouth and snuffs up the wind, and he always returns to his place.  
her tendency like the sea creatures, who can hinder her?: That trait of the sea creatures that she has, for also the sea creature snuffs up the wind, as it is said: “They snuff up the wind like sea creatures” (infra 14:6). Who can hinder her from that trait? So it is with you who can return you from your evil way?  
her tendency like a sea creature: Son dagronemant in O.F., dragon nature. Jonathan rendered it in this manner, כערודה. Another explanation: It is an expression of wailing, comp.“moaning and wailing”  
all who seek her will not weary: For they will weary needlessly, for they will be unable to overtake her. What will her end be? In her month, they will find her. There is one month in the year that she sleeps for the whole month, and then she is captured. You, too, - one month (viz. Ab) was already prepared for you from the days of the spies, when your forefathers established it as a time of vain weeping, therein, you will be captured. (תּאניה ואניה) (Lam. 2:5). Another explanation: (sa contree in French,) her country, comp. Taanath Shiloh (Josh. 16:6).  
25. Withhold your foot from going barefoot and your throat from thirst; but you said, "I despair. No, for I love strangers, and I will follow them."   כה. מִנְעִי רַגְלֵךְ מִיָּחֵף וּגְרוֹנֵךְ מִצִּמְאָה וַתֹּאמְרִי נוֹאָשׁ לוֹא כִּי אָהַבְתִּי זָרִים וְאַחֲרֵיהֶם אֵלֵךְ:
Withhold your foot from going barefoot: This your habit, like the wild donkey that loves to wander. My prophets say to you, “Withhold your foot from idolatry lest you go barefoot into exile and withhold your throat from dying of thirst.”  
but you said: concerning the words of the prophets.  
I despair: It is of no concern. I despair of your words. נואש is (nonkalajjr in O.F.) nonchalair in modern French.  
26. As the shame of a thief when he is found out, so have the house of Israel been ashamed; they, their kings, their princes, their priests, and their prophets.   כו. כְּבֹשֶׁת גַּנָּב כִּי יִמָּצֵא כֵּן הוֹבִישׁוּ בֵּית יִשְׂרָאֵל הֵמָּה מַלְכֵיהֶם שָׂרֵיהֶם וְכֹהֲנֵיהֶם וּנְבִיאֵיהֶם:
when he is found out: At the beginning, when he is found to be a thief, and he was presumed to be faithful. In this manner, Jonathan rendered it.  
27. They say to the wood, "You are my father," and to the stone, "You bore us," for they turned to Me their nape and not their face, and at the time of their misfortune they say, "Arise and save us. "   כז. אֹמְרִים לָעֵץ אָבִי אַתָּה וְלָאֶבֶן אַתְּ יְלִדְתָּנוּ כִּי פָנוּ אֵלַי עֹרֶף וְלֹא פָנִים וּבְעֵת רָעָתָם יֹאמְרוּ קוּמָה וְהוֹשִׁיעֵנוּ:
and at the time of their misfortune they say: i.e., they say to Me, “Arise and save us.” Jonathan, too, translates in this manner: And at the time that misfortune befalls them, they deny their idols and confess before Me, and say. “Have mercy upon us and save us.”  
28. Now where are your gods that you have made for yourself; let them get up if they will save you at the time of your misfortune, for as many as your cities were your gods, O Judea.   כח. וְאַיֵּה אֱלֹהֶיךָ אֲשֶׁר עָשִׂיתָ לָּךְ יָקוּמוּ אִם יוֹשִׁיעוּךָ בְּעֵת רָעָתֶךָ כִּי מִסְפַּר עָרֶיךָ הָיוּ אֱלֹהֶיךָ יְהוּדָה:
as many as your cities were your gods: In every city was another god.  
29. Why should you strive with Me? All of you have rebelled against Me, says the Lord.   כט. לָמָּה תָרִיבוּ אֵלָי כֻּלְּכֶם פְּשַׁעְתֶּם בִּי נְאֻם יְהֹוָה:
Why do you contend: How do you come to contend with the quarrel and say, “We do not sin” ?  
All of you have rebelled against Me: Even the righteous are meant. This is what people say, “With the thorn the cabbage suffers.”  
30. In vain have I smitten your children, they received no correction. Your sword devoured your prophets like a destroying lion.   ל. לַשָּׁוְא הִכֵּיתִי אֶת בְּנֵיכֶם מוּסָר לֹא לָקָחוּ אָכְלָה חַרְבְּכֶם נְבִיאֵיכֶם כְּאַרְיֵה מַשְׁחִית:
In vain have I smitten: For no purpose, for it did not avail that they should receive correction.  
Your sword devoured: your prophets, Zechariah and Isaiah.  
31. O generation, you see the word of the Lord. Was I a desert to Israel or a land of thick darkness? Why have My people said, "We have been separated; we will no longer come to You"?   לא. הַדּוֹר אַתֶּם רְאוּ דְבַר יְהֹוָה הֲמִדְבָּר הָיִיתִי לְיִשְׂרָאֵל אִם אֶרֶץ מַאְפֵּלְיָה מַדּוּעַ אָמְרוּ עַמִּי רַדְנוּ לוֹא נָבוֹא עוֹד אֵלֶיךָ:
See the word of the Lord: He took out to them the jar of manna. He said to them, “See here how helpful the word of the Lord is.”  
was I a desert to Israel: Heb. המדבר. This is the interrogative form. Therefore, the ‘mem’ is punctuated ‘weak,’ i.e., without a ‘dagesh’ and the ‘heh’ with a ‘hataph-pattah.’ Did it seem to your forefathers that it was a desert when they traversed it? For I brought down for them this bread, the necessity of each day in its day.  
thick darkness: מאפליה, an expression of darkness.  
Why have My people said, “We have been separated…” ?: Heb. רדנו, we have been separated from You. Like one who separates (רודֶה) bread from the oven. So is the midrash of Rabbi Tanhuma (Bamidbar 2). Menahem, however, explains רדנוּ as an expression of descending (ירידה) and also in other manners (Machbereth Menahem, p. 162).  
32. Will a virgin forget her jewelry, a bride her ribbons? Yet My people have forgotten Me for countless days.   לב. הֲתִשְׁכַּח בְּתוּלָה עֶדְיָהּ כַּלָּה קִשֻּׁרֶיהָ וְעַמִּי שְׁכֵחוּנִי יָמִים אֵין מִסְפָּר:
33. How you adorn your way to seek love! Verily, even to the most evil you accustomed your ways.   לג. מַה תֵּיטִבִי דַּרְכֵּךְ לְבַקֵּשׁ אַהֲבָה לָכֵן גַּם אֶת הָרָעוֹת לִמַּדְתְּ אֶת דְּרָכָיִךְ:
How you adorn: Heb. תיטבי. You adorn yourself to greet your adulterers. Comp.“And she adorned her head” (I Kings 9:30) concerning Jezebel in the section dealing with Jehu.  
even to the most evil you accustomed: You searched throughout all the evil ways to learn the most corrupt of them all. גם is an expression of ‘even.’  
verily: Heb. לכן, an expression of a true oath. Verily, to the most evil way of all the ways you accustomed yourself.  
you accustomed: Heb. למדת, lit. you taught.  
34. Also in your skirts is found the blood of the souls of the innocent poor; you did not find them breaking in, but for all these.   לד. גַּם בִּכְנָפַיִךְ נִמְצְאוּ דַּם נַפְשׁוֹת אֶבְיוֹנִים נְקִיִּים לֹא בַמַּחְתֶּרֶת מְצָאתִים כִּי עַל כָּל אֵלֶּה:
you did not find them breaking in: You did not find them breaking in when you slew them.  
you did not find them: So does Scripture say for a feminine second person singular, and there are many such examples in the Book of Ezekiel (16:58), “You bore them (נשאתים).”  
but for all these: i.e., because they were reproving you for all these things.  
35. And you said, "But I am innocent, surely His wrath has gone away from me." Behold, I contend with you concerning because you say, "I have not sinned."   לה. וַתֹּאמְרִי כִּי נִקֵּיתִי אַךְ שָׁב אַפּוֹ מִמֶּנִּי הִנְנִי נִשְׁפָּט אוֹתָךְ עַל אָמְרֵךְ לֹא חָטָאתִי:
And you said: i.e., you said in your heart.  
But I am innocent: That I have purified my soul.  
I contend with you: I will come with you in judgment.  
36. How you degrade yourself exceedingly to change your way! You shall also be ashamed through Egypt as you were ashamed through Assyria.   לו. מַה תֵּזְלִי מְאֹד לְשַׁנּוֹת אֶת דַּרְכֵּךְ גַּם מִמִּצְרַיִם תֵּבֹשִׁי כַּאֲשֶׁר בֹּשְׁתְּ מֵאַשּׁוּר:
degrade yourself: Heb. תזלי, an expression of degradation.  
to change your way: To leave Me and to rely on Egypt for aid in the days of Jehoiakim and Zedekiah (infra 37).  
to change: Heb. לשנות, an expression of change.  
as you were ashamed through Assyria: Upon whom Ahaz relied and “he oppressed him and did not strengthen him” (II Chron. 28:20).  
37. Also from this one shall you go out with your hands on your head, for the Lord has despised those whom you trust, and you shall not prosper through them.   לז. גַּם מֵאֵת זֶה תֵּצְאִי וְיָדַיִךְ עַל רֹאשֵׁךְ כִּי מָאַס יְהֹוָה בְּמִבְטָחַיִךְ וְלֹא תַצְלִיחִי לָהֶם:
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