Chapter 16

1Then the word of the Lord came to me, saying:   אוַיְהִ֥י דְבַר־יְהֹוָ֖ה אֵלַ֥י לֵאמֹֽר:
2"Son of man, let Jerusalem know its abominations.   בבֶּן־אָדָ֕ם הוֹדַ֥ע אֶת־יְרֽוּשָׁלִַ֖ם אֶת־תּֽוֹעֲבֹתֶֽיהָ:
let… know: Heb. הוֹדַע, fais savoir in French, inform.  
3And you shall say; So said the Lord God to Jerusalem; Your dwelling place and your birth place are from the land of the Canaanites; your father was the Amorite, and your mother a Hittite.   גוְאָמַרְתָּ֞ כֹּה־אָמַ֨ר אֲדֹנָ֚י יֱהֹוִה֙ לִיר֣וּשָׁלִַ֔ם מְכֹֽרֹתַ֙יִךְ֙ וּמֹ֣לְדֹתַ֔יִךְ מֵאֶ֖רֶץ הַכְּנַֽעֲנִ֑י אָבִ֥יךְ הָֽאֱמֹרִ֖י וְאִמֵּ֥ךְ חִתִּֽית:
your dwelling place: Heb. מְכֹרֹתַיִך, like מְגוּרוֹתַיִ, your dwelling place [interchanging כ and ג], and Menachem (p. 110) connected the word to the idea of birth. He similarly explained (Gen. 49: 5): “weapons of violence are their birth (מְכֵרוֹתֵיהֶם) ” (Deut. 18: 8);“besides what he has from his birth (מִמְכָּרָיו) ” (II Kings 12: 6);“each one from his kinsman (מַכָּרוֹ).” They all mean birth.  
your father, etc., and your mother: Abraham and Sarah took their greatness from there, and the children of Heth gave her a grave.  
4And as for your birth, on the day you were born, your navel was not cut, neither were you washed with water for cleansing, nor were you salted, nor swaddled at all.   דוּמֽוֹלְדוֹתַ֗יִךְ בְּי֨וֹם הוּלֶּ֚דֶת אֹתָךְ֙ לֹֽא־כָרַ֣ת שָׁרֵךְ וּבְמַ֥יִם לֹֽא־רֻחַ֖צְתְּ לְמִשְׁעִ֑י וְהָמְלֵ֙חַ֙ לֹ֣א הֻמְלַ֔חַתְּ וְהָחְתֵּ֖ל לֹ֥א חֻתָּֽלְתְּ:
on the day you were born: Heb. הוּלֶדֶת, fus nee in French. When I chose you in Egypt, you were without any preparation, and because he compares the matter to birth, he mentions here the preparations of the newborn.  
your navel: Heb. שָּׁרֵך, like שָּׁרְרֵך.  
for cleansing: Heb. לְמִשְּׁעִי, to make smooth, [as] (below 24:7), “ the smoothness of the rock (צְחִיח ַסֶלַע)” is translated שְּׁעִיעוּתכֵּיפָא, apla[ni] ment in Old French, clearing, smoothing. Menachem (p. 177) associates it to the word for dandling (שַּׁעַשּׁוּעַ).  
nor were you salted: From here it is derived that we salt the newborn so that his flesh hardens.  
nor swaddled: Heb. וְהָחְתֵּל, a word denoting enwrapping with garments, and likewise (Job 38:9): “and the dark cloud its wrapping (חֲתֻלָּתוֹ)” It is [the cloth with] which they swathe the infant.  
5No eye pitied you [enough] to do for you any of those, to have mercy on you, and you were cast on the open field in the loathsomeness of your body on the day you were born.   הלֹֽא־חָ֨סָה עָלַ֜יִךְ עַ֗יִן לַֽעֲשׂ֥וֹת לָ֛ךְ אַחַ֥ת מֵאֵ֖לֶּה לְחֻמְלָ֣ה עָלָ֑יִךְ וַתֻּשְׁלְכִ֞י אֶל־פְּנֵ֚י הַשָּׂדֶה֙ בְּגֹ֣עַל נַפְשֵׁ֔ךְ בְּי֖וֹם הֻלֶּ֥דֶת אֹתָֽךְ:
to have mercy: Heb. לְחֻמְלָה, to pity.  
in the loathsomeness: Heb. בְּגֹעַל an [a] borissemant, in abhorrence, loathing.  
6And I passed by you and saw you downtrodden with your blood, and I said to you, 'With your blood, live,' and I said to you, 'With your blood, live.'   ווָאֶֽעֱבֹ֚ר עָלַ֙יִךְ֙ וָֽאֶרְאֵ֔ךְ מִתְבּוֹסֶ֖סֶת בְּדָמָ֑יִךְ וָאֹ֚מַר לָךְ֙ בְּדָמַ֣יִךְ חֲיִ֔י וָאֹ֥מַר לָ֖ךְ בְּדָמַ֥יִךְ חֲיִֽי:
downtrodden: Heb. מִתְבּוֹסֶסֶת, downtrodden, as (Ps. 60:14): “and He will trample (יָבוּס) our adversaries.”  
With your blood, live: Even with this loathsomeness of yours you shall not die. He repeats this a second time because they were redeemed with the blood of the Passover sacrifice and the blood of circumcision (Pirke d’Rabbi Eliezer, chapter 29). Another explanation of מִתְבּוֹסֶסת : souillee in French, soiled, sullied.  
7Myriads, like the plants of the field I have made you, and you have increased and grown, and you have come with perfect beauty, breasts fashioned and your hair grown, but you were naked and bare.   זרְבָבָ֗ה כְּצֶ֚מַח הַשָּׂדֶה֙ נְתַתִּ֔יךְ וַתִּרְבִּי֙ וַתִּגְדְּלִ֔י וַתָּבֹ֖אִי בַּֽעֲדִ֣י עֲדָיִ֑ים שָׁדַ֚יִם נָכֹ֙נוּ֙ וּשְׂעָרֵ֣ךְ צִמֵּ֔חַ וְאַ֖תְּ עֵרֹ֥ם וְעֶרְיָֽה:
with perfect beauty: Heb. בַּעֲדִי עֲדָיִם, [a form] expressing perfection. But Menachem (p. 131) explained בַּעֲדִי עֲדָיִם as related to the word עַד, eternity, as (Isa. 26:4): “Trust in the Lord forever (עֲדֵי עַד) ”; enjusque a s(i)egle in Old French, to eternity [lit. for centuries]. Dunash (p. 83), however, interpreted it as a word for ornaments. The declension of עַדִי עֲדָיִם is one of the ten nouns: lion, lions אֲרָיִם) (אֲרִי; deer [sing.], deer [pl.] (צְבִי צְבָיִם); kid, kids (גְדִי גְּדָיִם).  
fashioned: Heb. נָכֹנוּ, furent efeties in Old French, were fashioned, developed.  
and your hair grown: Signs of puberty.  
8And I passed by you and saw you, and behold your time was the time of love, and I spread My skirt over you, and I covered your nakedness, and I swore to you and came into a covenant with you, says the Lord, and you were Mine.   חוָאֶֽעֱבֹ֨ר עָלַ֜יִךְ וָֽאֶרְאֵ֗ךְ וְהִנֵּ֚ה עִתֵּךְ֙ עֵ֣ת דֹּדִ֔ים וָֽאֶפְרֹ֚שׂ כְּנָפִי֙ עָלַ֔יִךְ וָֽאֲכַסֶּ֖ה עֶרְוָתֵ֑ךְ וָֽאֶשָּׁ֣בַע לָ֠ךְ וָֽאָב֨וֹא בִבְרִ֜ית אֹתָ֗ךְ נְאֻ֛ם אֲדֹנָ֥י יֱהֹוִ֖ה וַתִּֽהְיִי־לִֽי:
love: Heb. דֹדִים, amities in French; friendship, love.  
9And I washed you with water, and I rinsed your blood off you, and I anointed you with oil.   טוָֽאֶרְחָצֵ֣ךְ בַּמַּ֔יִם וָֽאֶשְׁטֹ֥ף דָּמַ֖יִךְ מֵֽעָלָ֑יִךְ וָֽאֲסֻכֵ֖ךְ בַּשָּֽׁמֶן:
and I anointed you: Heb. וָאֲסֻכֵך, a word expressing anointing. Now the entire episode is only a parable, and Jonathan explained it all, leaving nothing to add to the Targum, and he explained it in this manner:  
[3] Your dwelling place and your birthplace, etc.: Your dwelling place and your birthplace are from the land of the Canaanites; there I revealed Myself to your father Abraham [in the covenant] between the parts, and I let him know that you are going down to Egypt. With an arm raised on high, I redeemed you, and through the merit of your fathers, I drove out the Amorites and destroyed the Hittites.  
[4] And as for your birth, on the day you were born, etc.: And also, when your forefathers went down to Egypt, sojourners in a land that was not theirs, they subjugated them and oppressed them. The assembly of Israel was like a newborn infant abandoned in the open field, whose navel was not cut, and who was not rinsed with water to be cleansed, and not salted with salt or swaddled with swaddling clothes.  
[5] No eye pitied you, etc.: The eye of the wicked Pharaoh did not pity you to do you any favor, to lighten your bondage, [or] to have pity on you, and he decreed upon you a decree of annihilation, to cast your males into the river to destroy you at the time you were in Egypt.  
[6] And I passed by you, etc.: And the remembrance of the covenant of your forefathers came before Me. I revealed Myself to redeem you because it was known to Me that you were being oppressed in your bondage, and I said to you, “With the blood of the circumcision I shall spare you,” and I said, “With the blood of the Passover, I shall redeem you.”  
[7] Myriads, like the plants of the field I have made you: Myriads, as the plants of the field, I have made you, and you have increased and become strong, and you have become families and tribes, and with the good deeds of your forefathers, the time of the redemption of your assembly arrived because you were subjugated and oppressed.  
Myriads, like the plants of the field I made you: as it is said (Exod. 1:7): “And the children of Israel were fruitful and increased.”  
but you were naked and bare: of the commandments.  
[8] And I passed by you, etc: And I revealed Myself to Moses in the thorn bush because it was revealed to Me that the time of your redemption had arrived. I shielded you with My word, and I removed your sins, and I swore by My word to redeem you as I swore to your forefathers, said the Lord God, that you should be a people serving before Me.  
and I spread My skirt: The skirt of My garment.  
and I swore to you: (Exod. 6:6): “Therefore (לָכֵן) , say to the children of Israel: I am the Lord! I shall take you out, etc.” “Therefore” means only an [introduction to an] oath, as it is said (I Sam. 3:14): “therefore, I have sworn to the house of Eli…”  
and came into a covenant with you: (Exod. 24:8): “Behold the blood of the covenant that the Lord has made with you.”  
[9] and I washed you with water: And I redeemed you from the bondage of the Egyptians, and I removed the strength of their lordship from you, and I led you to freedom.  
10And I clothed you with embroidered garments, and I shod you with [the skin of the] badger, and I girded you with fine linen, and I covered you with silk.   יוָֽאַלְבִּשֵׁ֣ךְ רִקְמָ֔ה וָֽאֶנְעֲלֵ֖ךְ תָּ֑חַשׁ וָֽאֶחְבְּשֵׁ֣ךְ בַּשֵּׁ֔שׁ וַֽאֲכַסֵּ֖ךְ מֶֽשִׁי:
And I clothed you with embroidered garments: “And I clothed you with embroidered garments of the spoils of your enemies.”  
and I shod you with badger: [Jonathan renders:] And I put shoes of glory on your feet.  
and I girded you: Heb. וָאֶחְבְּשֵּׁךּ. [Jonathan renders:] and I hallowed priests of you to be serving before Me with turbans of fine linen.  
and I covered you with silk: Heb. מֶשִּׁי, soie in French. And the High Priest with colored raiment, and [according to] Midrash Aggadah (Mid. Song 4:2), these are the seven clouds of glory, as it is written (Exod. 13:22): “He did not move (יָמִישּׁ) the pillar of cloud by day.”  
11And I adorned you with ornaments, and I put bracelets on your hands and a necklace on your neck.   יאוָֽאֶעְדֵּ֖ךְ עֶ֑דִי וָֽאֶתְּנָ֚ה צְמִידִים֙ עַל־יָדַ֔יִךְ וְרָבִ֖יד עַל־גְּרוֹנֵֽךְ:
And I adorned you with ornaments: E pare toy, and I adorned you. [Jonathan renders:] And I adorned you with the adornment of the words of the Torah, written on the two stone tablets.  
and I put: Heb. וָאֶתְּנָה [lit. and I gave,] through Moses.  
bracelets: Heb. צְמִידִים [from צמד, to join]. I joined one commandment opposite the other, five opposite five.  
12And I put a nose ring on your nose and earrings on your ears, and a crown of glory on your head.   יבוָֽאֶתֵּ֥ן נֶ֙זֶם֙ עַל־אַפֵּ֔ךְ וַֽעֲגִילִ֖ים עַל־אָזְנָ֑יִךְ וַֽעֲטֶ֥רֶת תִּפְאֶ֖רֶת בְּרֹאשֵֽׁךְ:
And I put a nose ring on your nose: [Jonathan renders:] And I placed the ark of My covenant among you.  
and earrings on your ears: Heb. וַעֲגִילִים, a word for an earring. [Jonathan interprets:] And the cloud of My glory covering over you. [The clouds of glory are called וַעֲגִילִים] because they surrounded them in a circle (עִגּוּל).  
and a crown of glory on your head: [Jonathan renders:] And an angel was sent from before Me leading at your head, as it is said (Micah 2:13): “and their king passed before them, and the Lord was at their head.”  
13And you adorned yourself with gold and silver, and your raiment was fine linen and silk and embroidered cloth; fine flour, honey, and oil you ate, and you became exceedingly beautiful and you became fit for the throne.   יגוַתַּעְדִּ֞י זָהָ֣ב וָכֶ֗סֶף וּמַלְבּוּשֵׁךְ֙ שֵׁ֚שׁ (כתיב שֵׁ֚שׁי) וָמֶ֙שִׁי֙ וְרִקְמָ֔ה סֹ֧לֶת וּדְבַ֛שׁ וָשֶׁ֖מֶן אָכָ֑לְתְּ (כתיב אָכָ֑לְתְּי) וַתִּ֙יפִי֙ בִּמְאֹ֣ד מְאֹ֔ד וַתִּצְלְחִ֖י לִמְלוּכָֽה:
And you adorned yourself with gold and silver: [Jonathan renders:] And I placed My Tabernacle among you, adorned with gold, silver, curtains of linen, colored tapestries and embroidery, and mannawhich was as good as fine flour, honey and oilI fed you, and you became exceedingly rich and strong, and you prospered and ruled over all the kingdoms.  
fine flour, honey, and oil you ate: The manna, which would change to any flavorto fine flour, honey, and oilyou ate. The Midrash Aggadah (Mid. Song 4:2) [points out that] thirteen items are enumerated here, and corresponding to them, the Holy One, blessed be He, ordered them to bring the thirteen items enumerated in the donation for the Tabernacle (Exod. 25:1-7). Nevertheless, He is destined to repay them in the future with thirteen items (Isa. 4:5f.): “And the Lord shall create over every dwelling of Mount Zion, etc. And a tabernacle shall be for shade by day from the heat, etc., from stream and from rain, etc.”  
became exceedingly beautiful: An expression of beauty.  
14Then your name went out among the nations for your beauty, for it is all-inclusive, with My majesty that I placed upon you, says the Lord God.   ידוַיֵּ֨צֵא לָ֥ךְ שֵׁ֛ם בַּגּוֹיִ֖ם בְּיָפְיֵ֑ךְ כִּ֣י | כָּלִ֣יל ה֗וּא בַּֽהֲדָרִי֙ אֲשֶׁר־שַׂ֣מְתִּי עָלַ֔יִךְ נְאֻ֖ם אֲדֹנָ֥י יֱהֹוִֽה:
for it is all inclusive: Heb. כָּלִיל, an expression of all- inclusive beauty (23:12). Another explanation: כִּי כָּלִיל הוּא, for it was perfect. Another explanation: כִּי כָּלִיל couronne in French, like (Lev. 21:12): “crown (נֵזֶר),” which is translated כְּלִיל by Targum.  
15And you relied on your beauty, and you went astray because of your fame, and you poured out your harlotries on every passerby; to him it would be.   טווַתִּבְטְחִ֣י בְיָפְיֵ֔ךְ וַתִּזְנִ֖י עַל־שְׁמֵ֑ךְ וַתִּשְׁפְּכִ֧י אֶת־תַּזְנוּתַ֛יִךְ עַל־כָּל־עוֹבֵ֖ר לוֹ־יֶֽהִי:
and you went astray because of your fame: You relied on the fame of the beauty that spread concerning you.  
and you poured out your harlotries: You displayed your beauty to every passerby until the lust for your harlotry gushed upon them [arousing them] to seduce you into fornicating with them.  
to him it would be: And once they desired you, you surrendered yourself to them; and to anyone who requested your harlotry, it would be his. Jonathan renders: and it was not fitting for you to do so, as though it were written לֹא יְהִי. This entire allegory represents the Calf of the desert and the other idolatry that the tribe of Dan worshipped in the desert, as it is written (Deut. 25:18): “all those who trailed after you,” and we find in the Pesikta (d’Rav Kahana p. 27b): This is the tribe of Dan, for the cloud would reject them, because the were all idolators.  
16And you took of your garments and made for yourself mounds of colored garments, and you played the harlot upon them; this should not have come, nor should it be.   טזוַתִּקְחִ֣י מִבְּגָדַ֗יִךְ וַתַּֽעֲשִׂי־לָךְ֙ בָּמ֣וֹת טְלֻא֔וֹת וַתִּזְנִ֖י עֲלֵיהֶ֑ם לֹ֥א בָא֖וֹת וְלֹ֥א יִהְיֶֽה:
mounds of colored garments: Covered with spotted garments of various colors, pla[t] rees in Old French, multi-colored.  
this should not have come: It was not proper for this to come, non a venir et non a etre in French, [which was] not to come nor to be.  
17And you took the vessels of your glory-of My gold and of My silver, which I gave to you- and you made for yourself male images and you fornicated with them.   יזוַתִּקְחִ֞י כְּלֵ֣י תִפְאַרְתֵּ֗ךְ מִזְּהָבִ֚י וּמִכַּסְפִּי֙ אֲשֶׁ֣ר נָתַ֣תִּי לָ֔ךְ וַתַּֽעֲשִׂי־לָ֖ךְ צַלְמֵ֣י זָכָ֑ר וַתִּזְנִי־בָֽם:
male images: Since he compares her to a female harlot, he compares the image to a male who fornicates with her.  
18And you took your embroidered garments and covered them.   יחוַתִּקְחִ֛י אֶת־בִּגְדֵ֥י רִקְמָתֵ֖ךְ וַתְּכַסִּ֑ים וְשַׁמְנִי֙ וּקְטָרְתִּ֔י נָתַ֖תְּ (כתיב נָתַ֖תְּי) לִפְנֵיהֶֽם:
19And My bread that I gave you, fine flour, oil, and honey I gave you to eat, and you placed it before them for a pleasant odor. So it was, says the Lord God.   יטוְלַחְמִי֩ אֲשֶׁר־נָתַ֨תִּי לָ֜ךְ סֹ֣לֶת וָשֶׁ֚מֶן וּדְבַשׁ֙ הֶֽאֱכַלְתִּ֔יךְ וּנְתַתִּ֧יהוּ לִפְנֵיהֶ֛ם לְרֵ֥יחַ נִיחֹ֖חַ וַיֶּ֑הִי נְאֻ֖ם אֲדֹנָ֥י יֱהֹוִֽה:
And My bread that I gave you: The day they made the Calf, the manna descended for them and they placed some of it before the Calf. Nonetheless, ‘so it was’ on the morrow, and it did not cease. Even this is delineated in the Book of Ezra (Neh. 9:18ff.): “Even when they made for themselves a molten calf, etc. And You, with Your manifold mercies, did not forsake them, etc., and You did not withhold Your manna from their mouth.” It was fitting to withhold it from them, yet You did not withhold it. [Scripture writes] here, too, “so it was, says the Lord God” the bread was, and it did not stop falling on the next day. So did Rabbi Tanchuma expound on it (Buber, Re’eh 13a).  
20Then you took your sons and your daughters that you bore for Me, and you slaughtered them for them to eat. Were your harlotries a trivial matter,   כוַתִּקְחִ֞י אֶת־בָּנַ֚יִךְ וְאֶת־בְּנוֹתַ֙יִךְ֙ אֲשֶׁ֣ר יָלַ֣דְתְּ לִ֔י וַתִּזְבָּחִ֥ים לָהֶ֖ם לֶאֱכ֑וֹל הַמְעַ֖ט מִתַּזְנוּתָֽיִךְ (כתיב מִתַּזְנוּתִָֽךְ) :
that you bore for Me: If one had five sons, four of them were devoted to worshipping idols, and one he would set aside to attend school; and when he comes to offer up one of his sons to Molech, he offers up to it this one whom he had set aside to study Torahin the Midrash of Rabbi Tanchuma. But I say that “that you bore for Me” refers to the firstborn. Likewise, it is stated in this Book (20:26): “And I defiled them with their gifts, when they caused every one who opened the womb to pass.”  
21That you slaughtered My children and gave them over by passing them over to them?   כאוַתִּשְׁחֲטִ֖י אֶת־בָּנָ֑י וַֽתִּתְּנִ֔ים בְּהַֽעֲבִ֥יר אוֹתָ֖ם לָהֶֽם:
22And with all your abominations and your harlotries, you did not remember the days of your youth; when you were naked and bare, and you were downtrodden in your blood.   כבוְאֵ֚ת כָּל־תּֽוֹעֲבֹתַ֙יִךְ֙ וְתַזְנֻתַ֔יִךְ לֹ֥א זָכַ֖רְתְּ (כתיב זָכַ֖רְתְּי) אֶת־יְמֵ֣י נְעוּרָ֑יִךְ בִּֽהְיוֹתֵךְ֙ עֵרֹ֣ם וְעֶרְיָ֔ה מִתְבּוֹסֶ֥סֶת בְּדָמֵ֖ךְ הָיִֽית:
the days of your youth: My acts of kindness that I performed for you in Egypt.  
23What will be after all your evil? Woe, woe is to you, says the Lord God.   כגוַיְהִ֕י אַֽחֲרֵ֖י כָּל־רָֽעָתֵ֑ךְ א֣וֹי א֣וֹי לָ֔ךְ נְאֻ֖ם אֲדֹנָ֥י יֱהֹוִֽה:
Woe, woe is to you: Woe is to you because you have sinned! Woe is to you because you have not repented!  
24You built yourself an eminent place, and you made yourself a lofty place in every square.   כדוַתִּבְנִי־לָ֖ךְ גָּ֑ב וַתַּֽעֲשִׂי־לָ֥ךְ רָמָ֖ה בְּכָל־רְחֽוֹב:
You built yourself an eminent place: Heb. גָב, a height such as pedestal or an altar.  
You built: Heb. וַתִּבְנִי, an expression for building.  
25At the head of every road you built your lofty place, and you made your beauty an abomination; you spread your legs to every passerby, and you increased your harlotries.   כהאֶל־כָּל־רֹ֣אשׁ דֶּ֗רֶךְ בָּנִית֙ רָֽמָתֵ֔ךְ וַתְּתַֽעֲבִי֙ אֶת־יָפְיֵ֔ךְ וַתְּפַשְּׂקִ֥י אֶת־רַגְלַ֖יִךְ לְכָל־עוֹבֵ֑ר וַתַּרְבִּ֖י אֶת־תַּזְנוּתָֽיִךְ (כתיב תַּזְנוּתִָֽךְ) :
you spread your legs: Since He compares her to a harlot, He speaks in terms of sexual activity, in which there is spreading of the legs, a cesmas in Old French, you spread wide apart.  
26You played the harlot with the sons of Egypt, your neighbors great of flesh, and you increased your harlotry to provoke Me.   כווַתִּזְנִ֧י אֶל־בְּנֵֽי־מִצְרַ֛יִם שְׁכֵנַ֖יִךְ גִּדְלֵ֣י בָשָׂ֑ר וַתַּרְבִּ֥י אֶת־תַּזְנֻתֵ֖ךְ לְהַכְעִסֵֽנִי:
great of flesh: Having a large male organ.  
27Now behold, I stretched out My hand over you, and I diminished your ration, and I delivered you to the will of those who hate you, the daughters of the Philistines, who were embarrassed by your lewd way.   כזוְהִנֵּ֨ה נָטִ֚יתִי יָדִי֙ עָלַ֔יִךְ וָֽאֶגְרַ֖ע חֻקֵּ֑ךְ וָֽאֶתְּנֵ֞ךְ בְּנֶ֚פֶשׁ שׂנְאֹתַ֙יִךְ֙ בְּנ֣וֹת פְּלִשְׁתִּ֔ים הַנִּכְלָמ֖וֹת מִדַּרְכֵּ֥ךְ זִמָּֽה:
your ration: Your food, in the days that the judges judged.  
and I delivered you to the will of those who hate you: in the days of Samson.  
who were embarrassed by your lewd way: Jonathan [paraphrases]: For had I sent My prophets to them, they would have humbled themselves, and they would not have gone in the way of your lewdness.  
28And you played the harlot with the people of Assyria because you were not sated, and you played the harlot with them, but still you were not sated.   כחוַתִּזְנִי֙ אֶל־בְּנֵ֣י אַשּׁ֔וּר מִבִּלְתִּ֖י שָׂבְעָתֵ֑ךְ וַתִּזְנִ֕ים וְגַ֖ם לֹ֥א שָׂבָֽעַתְּ:
because you were not sated: Because you were not sated with the abominations of Egypt.  
and you played the harlot with them: Heb. וַתִּזְנִים, from the term for harlotry (זְנוּת), e ansera[s] a els.  
29And you increased your harlotry with the land of Canaan, with the Chaldeans, and even with this you were not sated.   כטוַתַּרְבִּ֧י אֶת־תַּזְנוּתֵ֛ךְ אֶל־אֶ֥רֶץ כְּנַ֖עַן כַּשְׂדִּ֑ימָה וְגַם־בְּזֹ֖את לֹ֥א שָׂבָֽעַתְּ:
with the land of Canaan, with the Chaldeans: The Chaldeans were not from the land of Canaan, but this is its meaning: You added the images of the Chaldeans to those of the Canaanites, who were near you, and you played the harlot with them. However Jonathan rendered: You increased your harlotries with the Chaldeans and You became like the Canaanites, who were steeped in idolatry, and you increased your gods, joining the people of Canaan who follow the customs of the Chaldeans. But to me it appears that כְּנַעַן is like סוֹחֵר, a merchant, like (Hosea 12:8): “A trafficker (כְּנַעַן) who has deceitful scales in his hand.” He thus calls the land of the Chaldeans the land of the merchants, as it is said [concerning Babylon, too,] (17: 4): “and he brought it to the land of merchants (כְּנַעַן), in a city of traffickers he placed it.”  
30How degenerate is your heart! says the Lord God, when you do all these things-the deed of a harlot dominated [by passion].   למָ֚ה אֲמֻלָה֙ לִבָּתֵ֔ךְ נְאֻ֖ם אֲדֹנָ֣י יֱהֹוִ֑ה בַּֽעֲשׂוֹתֵךְ֙ אֶת־כָּל־אֵ֔לֶּה מַֽעֲשֵׂ֥ה אִשָּֽׁה־זוֹנָ֖ה שַׁלָּֽטֶת:
How degenerate: Heb. אֲמֻלָה, spoiled. Similarly (Neh. 3:34): “the feeble (הָאֲמֵלָלִים) Jews,” and similarly (Ps. 6:3), “because I languish (אֻמְלַל).”  
your heart: Heb. לִבָּתֵ, like לִבֵּךּ.  
dominated: Heb. שַּׁלָּטֶת, whose evil inclination dominates her.  
31When you build your eminent place at the head of every road and you make your lofty place in every square, but you are not like a harlot to boast of a hire.   לאבִּבְנוֹתַ֚יִךְ גַּבֵּךְ֙ בְּרֹ֣אשׁ כָּל־דֶּ֔רֶךְ וְרָֽמָתֵ֥ךְ עָשִׂ֖ית (כתיב עָשִׂ֖יתי) בְּכָל־רְח֑וֹב וְלֹא־הָיִ֥ית (כתיב הָיִ֥יתי) כַּזּוֹנָ֖ה לְקַלֵּ֥ס אֶתְנָֽן:
When you build your eminent place: Heb. בִּבְנוֹתַיִךּ, like בִּבְנוֹתֵךּ, from the word for building.  
to boast of a hire: Heb. לְּקַלֵס, to speak and to boast of the fine hire that they give her. Similarly, every form of קֶלֶס is an expression of speech, parliz in Old French, boastful, empty talk.  
hire: Heb. אֶתְנַן, an expression for hire, loyez in old French.  
32[You are] the adulterous wife, who, under her husband, takes strangers.   לבהָאִשָּׁ֖ה הַמְּנָאָ֑פֶת תַּ֣חַת אִישָׁ֔הּ תִּקַּ֖ח אֶת־זָרִֽים:
the adulterous wife: You are the adulterous wife.  
who, under her husband, takes strangers: While she is under her husband, [she] casts her eyes on others.  
33To all harlots they give gifts, but you gave your gifts to all your lovers, and you bribed them to come to you from around because of your harlotries.   לגלְכָל־זֹנ֖וֹת יִתְּנוּ־נֵ֑דֶה וְאַ֨תְּ נָתַ֚תְּ אֶת־נְדָנַ֙יִךְ֙ לְכָל־מְאַֽהֲבַ֔יִךְ וַתִּשְׁחֳדִ֣י אוֹתָ֗ם לָב֥וֹא אֵלַ֛יִךְ מִסָּבִ֖יב בְּתַזְנוּתָֽיִךְ:
gifts: Heb. נֵדֶה, a dowry.  
because of your harlotries: Because of the great [lust for] harlotry that was in you, you did so.  
34With you was the opposite of [other] women because of your harlotries, and after you, there was no such harlotry, and when you gave hire and it was not given to you, you were the opposite.   לדוַֽיְהִי־בָ֨ךְ הֵ֚פֶךְ מִן־הַנָּשִׁים֙ בְּתַזְנוּתַ֔יִךְ וְאַֽחֲרַ֖יִךְ לֹ֣א זוּנָּ֑ה וּבְתִתֵּ֣ךְ אֶתְנָ֗ן וְאֶתְנַ֛ן לֹ֥א נִתַּן־לָ֖ךְ וַתְּהִ֥י לְהֶֽפֶךְ:
there was no such harlotry: No harlotry was done with any harlot like your harlotry.  
35Therefore, [you] harlot, listen to the word of the Lord.   להלָכֵ֣ן זוֹנָ֔ה שִׁמְעִ֖י דְּבַר־יְהֹוָֽה:
36So said the Lord God: Because your bottom was poured out and your nakedness was uncovered because of your harlotries with your lovers, and because of all your abominable idols, and according to the blood of your sons, which you gave them.   לוכֹּֽה־אָמַ֞ר אֲדֹנָ֣י יֱהֹוִ֗ה יַ֣עַן הִשָּׁפֵ֚ךְ נְחֻשְׁתֵּךְ֙ וַתִּגָּלֶ֣ה עֶרְוָתֵ֔ךְ בְּתַזְנוּתַ֖יִךְ עַל־מְאַֽהֲבָ֑יִךְ וְעַל֙ כָּל־גִּלּוּלֵ֣י תֽוֹעֲבוֹתַ֔יִךְ וְכִדְמֵ֣י בָנַ֔יִךְ אֲשֶׁ֥ר נָתַ֖תְּ לָהֶֽם:
your bottom was poured out: Heb. נְחֻשְּׁתֵךּ. This is a term for a bottom, which is called fonz in old French, bottom. And so [is this word] many [times] in the [Mishnaic] order of Tohoroth (Kelim 8:3): “the base (נְחֻשְּׁתוֹ) of a stove.”  
your bottom was poured out: Because of the great lust for harlotry. your ‘fountain’ would flow.  
and because of all your abominable idols: Heb. וְעַל.  
and according to the blood of your sons: And for the iniquity of the blood of your sons I will do to you this evil delineated in the chapter: “Behold I gather etc.”  
37Therefore, behold I gather all your lovers with whom you mingled, and all whom you loved with all whom you hated, and I shall gather them against you from around and I shall expose your nakedness to them, and they will see all your nakedness.   לזלָ֠כֵן הִֽנְנִ֨י מְקַבֵּ֚ץ אֶת־כָּל־מְאַֽהֲבַ֙יִךְ֙ אֲשֶׁ֣ר עָרַ֣בְתְּ עֲלֵיהֶ֔ם וְאֵת֙ כָּל־אֲשֶׁ֣ר אָהַ֔בְתְּ עַ֖ל כָּל־אֲשֶׁ֣ר שָׂנֵ֑את וְקִבַּצְתִּי֩ אֹתָ֨ם עָלַ֜יִךְ מִסָּבִ֗יב וְגִלֵּיתִ֚י עֶרְוָתֵךְ֙ אֲלֵהֶ֔ם וְרָא֖וּ אֶת־כָּל־עֶרְוָתֵֽךְ:
you mingled: Heb. עָרַבְתְּ, mellas in Old French.  
38And I shall judge you [with] the judgments of adulteresses and murderesses, and I shall deliver you [to those who shed] blood with fury and zeal.   לחוּשְׁפַטְתִּיךְ֙ מִשְׁפְּטֵ֣י נֹֽאֲפ֔וֹת וְשֹֽׁפְכֹ֖ת דָּ֑ם וּנְתַתִּ֕יךְ דַּ֥ם חֵמָ֖ה וְקִנְאָֽה:
and I shall deliver you [to those who shed] blood with fury and zeal: And I shall deliver you to those who slay with fury and zeal and anger.  
39And I shall deliver you into their hands, and they will demolish your eminent place, and they will break down your lofty places and strip you of your clothing and take the vessels of your glory and leave you naked and bare.   לטוְנָֽתַתִּ֨י אֹתָ֜ךְ בְּיָדָ֗ם וְהָֽרְס֚וּ גַבֵּךְ֙ וְנִתְּצ֣וּ רָֽמֹתַ֔יִךְ וְהִפְשִׁ֚יטוּ אוֹתָךְ֙ בְּגָדַ֔יִךְ וְלָקְח֖וּ כְּלֵ֣י תִפְאַרְתֵּ֑ךְ וְהִנִּיח֖וּךְ עֵירֹ֥ם וְעֶרְיָֽה:
and they will demolish your eminent place: Your tall ceremonial buildings.  
and your lofty places: An expression used for high altars.  
40And they will raise up a mob against you and pelt you with stones, and they will pierce you with their swords.   מוְהֶֽעֱל֚וּ עָלַ֙יִךְ֙ קָהָ֔ל וְרָֽגְמ֥וּ אוֹתָ֖ךְ בָּאָ֑בֶן וּבִתְּק֖וּךְ בְּחַרְבוֹתָֽם:
and pierce you: Heb. וּבִתְּקוּ. There is no similar word elsewhere in Scripture, and Jonathan rendered וְיִבְזְעוּנִיךּ, and they will pierce you, e tre[s] perzeront toy in Old French.  
41And they will burn your houses with fire and will inflict judgments upon you before the eyes of many women, and I shall stop you from [being] a harlot, neither will you any longer give hire.   מאוְשָֽׂרְפ֚וּ בָתַּ֙יִךְ֙ בָּאֵ֔שׁ וְעָֽשׂוּ־בָ֣ךְ שְׁפָטִ֔ים לְעֵינֵ֖י נָשִׁ֣ים רַבּ֑וֹת וְהִשְׁבַּתִּיךְ֙ מִזּוֹנָ֔ה וְגַם־אֶתְנַ֖ן לֹ֥א תִתְּנִי־עֽוֹד:
and I shall stop you from a harlot: From being a harlot.  
42And I shall relieve My fury in you, and My jealousy will depart from you, and I shall be quiet and be angry no longer.   מבוַֽהֲנִֽחֹתִ֚י חֲמָתִי֙ בָּ֔ךְ וְסָ֥רָה קִנְאָתִ֖י מִמֵּ֑ךְ וְשָׁ֣קַטְתִּ֔י וְלֹ֥א אֶכְעַ֖ס עֽוֹד:
43Because you did not remember the days of your youth, and you angered Me with all these, I, too, behold I have laid your way on [your] head, says the Lord God, yet you did not make a plan concerning all your abominations.   מגיַ֗עַן אֲשֶׁ֚ר לֹֽא־זָכַרְתְּ֙ (כתיב זָכַרְתְּ֙י) אֶת־יְמֵ֣י נְעוּרַ֔יִךְ וַתִּרְגְּזִי־לִ֖י בְּכָל־אֵ֑לֶּה וְגַם־אֲנִ֨י הֵ֜א דַּרְכֵּ֣ךְ | בְּרֹ֣אשׁ נָתַ֗תִּי נְאֻם֙ אֲדֹנָ֣י יֱהֹוִ֔ה וְלֹ֚א עָשִׂית֙ (כתיב עָשִׂית֙י) אֶת־הַזִּמָּ֔ה עַ֖ל כָּל־תּֽוֹעֲבֹתָֽיִךְ:
behold: Heb. הֵא, like הִנֵה.  
yet you did not make a plan: Although I have given your way on your head, you have not made a plan to ponder your abominations, to repent of them. Every זִמָה in Scripture is an expression of counsel, sometimes for good and sometimes for bad.  
44Behold, whoever uses proverb will use this proverb about you, saying, "Like mother, like daughter."   מדהִנֵּה֙ כָּל־הַמֹּשֵׁ֔ל עָלַ֥יִךְ יִמְשֹׁ֖ל לֵאמֹ֑ר כְּאִמָּ֖ה בִּתָּֽהּ:
whoever uses proverbs: Heb. הַמֹשֵּׁל. This is an expression of a proverb and a riddle  
“Like mother, like daughter”: Heb. כְּאִמָה בִּתָּה. The ‘hey’ of כְּאִמָה is not a ‘mappiq [aspirate] hey,’ [to read her mother; i.e. it is not the third person possessive] because it does not serve for any noun but it means, as the mother, so is her daughter.  
45You are your mother's daughter, spewing forth her husband and her children, and you are your sister's sister, who spewed forth their husbands and their children; your mother was a Hittite and your father an Amorite.   מהבַּת־אִמֵּ֣ךְ אַ֔תְּ גֹּעֶ֥לֶת אִישָׁ֖הּ וּבָנֶ֑יהָ וַֽאֲח֨וֹת אֲחוֹתֵ֜ךְ אַ֗תְּ אֲשֶׁ֚ר גָּֽעֲלוּ֙ אַנְשֵׁיהֶ֣ן וּבְנֵיהֶ֔ן אִמְּכֶ֣ן חִתִּ֔ית וַֽאֲבִיכֶ֖ן אֱמֹרִֽי:
your mother’s daughter: The nation of Canaan, whose land you inherited.  
spewing forth her husband and her children: Who so increased their abominations that the land spewed forth its inhabitants, the fathers and the children together.  
and you are your sister’s sister: Sodom, which is next to the land of Israel.  
your mother was a Hittite, etc.: Jonathan renders: Is it not so that your mother Sarah was among the Hittites, yet did not do as their deeds, and your father Abraham was among the Amorites, yet did not follow their counsel!  
46And your big sister, Samaria she and her daughters who lives at your left, and your sister who was smaller than you, who lives at your right, namely Sodom and her daughters.   מווַֽאֲחוֹתֵ֨ךְ הַגְּדוֹלָ֚ה שֹֽׁמְרוֹן֙ הִ֣יא וּבְנוֹתֶ֔יהָ הַיּוֹשֶׁ֖בֶת עַל־שְׂמֹאולֵ֑ךְ וַֽאֲחוֹתֵ֞ךְ הַקְּטַנָּ֣ה מִמֵּ֗ךְ הַיּוֹשֶׁ֙בֶת֙ מִֽימִינֵ֔ךְ סְדֹ֖ם וּבְנוֹתֶֽיהָ:
at your left: Since the territory of Judah was at the southern border of Eretz Israel [and one is considered facing east], all the other tribes were situated at their left [since they are north of Judah].  
47If only you had gone in their ways and you had done as their abominations, it would have been so very little, but you dealt more corruptly than they in all your ways.   מזוְלֹ֚א בְדַרְכֵיהֶן֙ הָלַ֔כְתְּ וּכְתֽוֹעֲבֽוֹתֵיהֶ֖ן עָשִׂ֑ית (כתיב עָשִׂ֑יתי) כִּמְעַ֣ט קָ֔ט וַתַּשְׁחִ֥תִי מֵהֶ֖ן בְּכָל־דְּרָכָֽיִךְ:
If only you had gone in their ways: Heb. וְלֹא, if only you had gone in their ways and not committed abominations more than they. Likewise (II Kings 5:17): “Now if only (וָלֹא) your servant to be given.” Likewise (I Sam. 20:14): “And please, if (וְלֹא) I am still alive,” concerning Jonathan, et plut a in French, would that…, if only!  
so very little: Would your abominations have been before Me, had you not committed abominations more than they, but you dealt more corruptly than they. This is also Jonathan’s rendering. Others interpret וְלא בָּדֳרְכֵהֶן הָלֳכְתְּ as its apparent meaning, “and you did not go in their ways,” [and thus follows the reason:] So very little were their abominations in your eyes that you dealt more corruptly than they, pochet in Old French, a little.  
48As I live, says the Lord God, Sodom your sister has not done as you and your daughters have done.   מחחַי־אָ֗נִי נְאֻם֙ אֲדֹנָ֣י יֱהֹוִ֔ה אִם־עָֽשְׂתָה֙ סְדֹ֣ם אֲחוֹתֵ֔ךְ הִ֖יא וּבְנוֹתֶ֑יהָ כַּֽאֲשֶׁ֣ר עָשִׂ֔ית אַ֖תְּ וּבְנוֹתָֽיִךְ:
49Behold this was the iniquity of Sodom your sister: pride, abundance of bread, and careless ease were hers and her daughters', and she did not strengthen the hand of the poor and needy.   מטהִנֵּה־זֶ֣ה הָיָ֔ה עֲו‍ֹ֖ן סְדֹ֣ם אֲחוֹתֵ֑ךְ גָּא֨וֹן שִׂבְעַת־לֶ֜חֶם וְשַׁלְוַ֣ת הַשְׁקֵ֗ט הָ֚יָה לָהּ֙ וְלִבְנוֹתֶ֔יהָ וְיַד־עָנִ֥י וְאֶבְי֖וֹן לֹ֥א הֶֽחֱזִֽיקָה:
50And they became haughty and did abomination before Me, and I removed them when I saw.   נוַתִּגְבְּהֶ֔ינָה וַתַּֽעֲשֶׂ֥ינָה תֽוֹעֵבָ֖ה לְפָנָ֑י וָֽאָסִ֥יר אֶתְהֶ֖ן כַּֽאֲשֶׁ֥ר רָאִֽיתִי:
And they became haughty: She and her daughters, as is delineated in Job (28:5): “A land from which bread emerged,” and the entire piece (ibid. 4-9). [The Sodomites grew in haughtiness] until they said, “Let us cause the habit of traveling [lit. the foot] to be forgotten from our land, for they come only to cause us loss.”  
and I removed them when I saw: their way, as the matter that is stated regarding Sodom (Gen. 18:21): “I shall go down and see.”  
51And Samaria did not sin like half of your sins, but you increased your abominations more than they, and you vindicated your sisters with all your abominations that you did.   נאוְשֹׁ֣מְר֔וֹן כַּֽחֲצִ֥י חַטֹּאתַ֖יִךְ לֹ֣א חָטָ֑אָה וַתַּרְבִּ֚י אֶת־תּֽוֹעֲבוֹתַ֙יִךְ֙ מֵהֵ֔נָּה וַתְּצַדְּקִי֙ אֶת־אֲחוֹתַ֔יִךְ (כתיב אֲחוֹתִַ֔ךְ) בְּכָל־תּֽוֹעֲבֹתַ֖יִךְ אֲשֶׁ֥ר עָשִֽׂית (כתיב עָשִֽׂיתי) :
and you vindicated your sisters: Before you had committed abominations more than they, they would have been a judged guilty, but since you became more wicked than they, you made them [appear] as righteous women, and you gave them an excuse to say, “There are some who have provoked you more than I.”  
52You too, bear your disgrace that you judged your sister; with your sins that you have committed abomination more than they, they will be more righteous than you; and you too, be ashamed and bear your disgrace when you vindicate your sister!   נבגַּם־אַ֣תְּ | שְׂאִ֣י כְלִמָּתֵ֗ךְ אֲשֶׁ֚ר פִּלַּלְתְּ֙ לַֽאֲחוֹתֵ֔ךְ בְּחַטֹּאתַ֛יִךְ אֲשֶׁר־הִתְעַ֥בְתְּ מֵהֵ֖ן תִּצְדַּ֣קְנָה מִמֵּ֑ךְ וְגַם־אַ֥תְּ בּ֙וֹשִׁי֙ וּשְׂאִ֣י כְלִמָּתֵ֔ךְ בְּצַדֶּקְתֵּ֖ךְ אַחְיוֹתֵֽךְ:
that you judged: That you judged them; before you behaved more wickedly than they, you used to say about them that they are fit for punishment.  
53And I shall return their captivity and the captivity of Sodom and her daughters and the captivity of Samaria and her daughters and the captivity of your captives in their midst.   נגוְשַׁבְתִּי֙ אֶת־שְׁבִ֣יתְהֶ֔ן אֶת־שְׁב֚וּת (כתיב שְׁב֚יּת) סְדֹם֙ וּבְנוֹתֶ֔יהָ וְאֶת־שְׁב֥וּת (כתיב שְׁב֥יּת) שֹֽׁמְר֖וֹן וּבְנוֹתֶ֑יהָ וּשְׁב֥וּת (כתיב וּשְׁב֥יּת) שְׁבִיתַ֖יִךְ בְּתוֹכָֽהְנָה:
the captivity of Sodom: Heb. שְּׁבוּת. I shall cure the land of brimstone and salt, and I shall settle it with inhabitants.  
in their midst: Heb. בְּתוֹכָהְנָה, like בְּתוֹכָן.  
54In order that you bear your disgrace and that you be humiliated because of all that you did, in that you consoled them.   נדלְמַ֙עַן֙ תִּשְׂאִ֣י כְלִמָּתֵ֔ךְ וְנִכְלַ֕מְתְּ מִכֹּ֖ל אֲשֶׁ֣ר עָשִׂ֑ית בְּנַֽחֲמֵ֖ךְ אֹתָֽן:
in that you consoled them: when you became more wicked than they, and you gave them an excuse [to neglect righteousness]. Another explanation:  
in that you consoled them: When the evil comes upon you, they will be consoled, saying, We have not suffered alone.  
55And your sisters: Sodom and her daughters shall return to their former state, and Samaria and her daughters shall return to their former state, and you and your daughters shall return to your former state.   נהוַֽאֲחוֹתַ֗יִךְ סְדֹ֚ם וּבְנוֹתֶ֙יהָ֙ תָּשֹׁ֣בְןָ לְקַדְמָתָ֔ן וְשֹֽׁמְרוֹן֙ וּבְנוֹתֶ֔יהָ תָּשֹׁ֖בְןָ לְקַדְמָתָ֑ן וְאַתְּ֙ וּבְנוֹתַ֔יִךְ תְּשֻׁבֶ֖ינָה לְקַדְמַתְכֶֽן:
56Now, was not Sodom your sister a report in your mouth on the day of your pride?   נווְל֚וֹא הָֽיְתָה֙ סְדֹ֣ם אֲחוֹתֵ֔ךְ לִשְׁמוּעָ֖ה בְּפִ֑יךְ בְּי֖וֹם גְּאוֹנָֽיִךְ:
Now, was not Sodom your sister, etc.: This is a [rhetorical] question.  
a report in your mouth: [by which] to reprove many and to say, Beware that you should not be overturned like Sodom, as though it were recent news to you.  
on the day of your pride: When you were in your greatness.  
57Before your evil was revealed, like at the time of the taunt by the daughters of Aram and all those around her, the daughters of the Philistines, who disgraced you from around.   נזבְּטֶרֶם֘ תִּגָּלֶ֣ה רָֽעָתֵךְ֒ כְּמ֗וֹ עֵת חֶרְפַּ֣ת בְּנֽוֹת־אֲרָ֔ם וְכָל־סְבִֽיבוֹתֶ֖יהָ בְּנ֣וֹת פְּלִשְׁתִּ֑ים הַשָּׁאט֥וֹת אוֹתָ֖ךְ מִסָּבִֽיב:
like [at] the time of the taunt by the daughters of Aram: As it was revealed when I delivered you into the hands of the kings of Aram, who attacked Ahaz (II Kings 15:36); “In those days, the Lord began to incite Rezin the king of Aram. etc.” ; (II Chron. 28:5), “And the Lord his God delivered him into the hands of the king of Aram, etc.” ; (ibid. verse 18),"And the Philistines invaded the cities of the plain and the south, etc.  
who disgraced you: Heb. הֳשָּׁאטוֹת, an expression for disgrace. The ‘aleph’ is not sounded. וַיִבֶז, despised (Gen. 25:34), is translated as וְשָּׁט [in Targum Onkelos].  
58Your lewdness and your abominations-you bore them, says the Lord.   נחאֶת־זִמָּתֵ֥ךְ וְאֶת־תּֽוֹעֲבוֹתַ֖יִךְ אַ֣תְּ נְשָׂאתִ֑ים נְאֻ֖ם יְהֹוָֽה:
you bore them: Heb. נְשָּׂאתִים, you bore them. This is a feminine form [used] in many places in this Book.  
59For so said the Lord God: I have done with you as you did, that you despised an oath to violate a covenant.   נטכִּ֣י כֹ֚ה אָמַר֙ אֲדֹנָ֣י יֱהֹוִ֔ה וְעָשִׂ֥יתִי (כתיב וְעָשִׂ֥יתִ) אוֹתָ֖ךְ כַּֽאֲשֶׁ֣ר עָשִׂ֑ית אֲשֶׁר־בָּזִ֥ית אָלָ֖ה לְהָפֵ֥ר בְּרִֽית:
I have done with you, etc.: I have done evil to you commensurate to your [ungrateful] repayment [to Me] which you made.  
that you despised an oath, etc.: That one that you accepted upon yourself in Horeb (Deut. 29: 11): “That you pass into the covenant of the Lord your God, etc.” But I shall not violate the covenant by not remembering it, because I am not like you.  
60But I shall remember My covenant with you in the days of your youth, and I shall establish for you an everlasting covenant.   סוְזָכַרְתִּ֨י אֲנִ֧י אֶת־בְּרִיתִ֛י אוֹתָ֖ךְ בִּימֵ֣י נְעוּרָ֑יִךְ וַֽהֲקִמוֹתִ֥י לָ֖ךְ בְּרִ֥ית עוֹלָֽם:
But I shall remember My covenant: That was with you in the days of your youth.  
61And you will remember your ways, and you will be humiliated when you take your sisters, [joining] those greater than you to those smaller than you, and I shall give them to you for daughters, but not from your covenant.   סאוְזָכַ֣רְתְּ אֶת־דְּרָכַיִךְ֘ וְנִכְלַמְתְּ֒ בְּקַחְתֵּ֚ךְ אֶת־אֲחוֹתַ֙יִךְ֙ הַגְּדֹל֣וֹת מִמֵּ֔ךְ אֶל־הַקְּטַנּ֖וֹת מִמֵּ֑ךְ וְנָֽתַתִּ֨י אֶתְהֶ֥ן לָ֛ךְ לְבָנ֖וֹת וְלֹ֥א מִבְּרִיתֵֽךְ:
And you will remember: when I improve you evil ways for you, and you will be humiliated before Me for repaying Me with evil whereas I paid you with good.  
when you take your sisters: When you conquer to inherit the nations that are around you, the small and the great.  
for daughters: For your suburbs, subordinate to you, like (verse 55): “Sodom and her daughters,” [translated by Jonathan as] וְכָפְרָנָהָא, its suburbs.  
but not from your covenant: But not because of your observance of the covenant that I made with you, but because of My kindnesses and My mercies, [namely] that I observe My covenant. Midrash Aggadah of Rabbi Tanchuma (Buber, Devarim 3a) states: but not from your covenant (מִבְּרִיתֵ) not from your ‘patromonia’: I did not grant them to Abraham your father [in the covenant] ‘between the segments’ (Gen. 15:1). This term is close to the French, for now, kinship is called patremone, patrimony, and this is what they call anything a person has from the inheritance of his fathers.  
62And I shall establish My covenant with you, and you will know that I am the Lord.   סבוַֽהֲקִֽימוֹתִ֥י אֲנִ֛י אֶת־בְּרִיתִ֖י אִתָּ֑ךְ וְיָדַ֖עַתְּ כִּֽי־אֲנִ֥י יְהֹוָֽה:
63In order that you remember and be ashamed, and you will no longer have an excuse by reason of your humiliation, when I forgive you for all that you have done," says the Lord God.   סגלְמַ֚עַן תִּזְכְּרִי֙ וָבֹ֔שְׁתְּ וְלֹ֨א יִֽהְיֶה־לָּ֥ךְ עוֹד֙ פִּתְח֣וֹן פֶּ֔ה מִפְּנֵ֖י כְּלִמָּתֵ֑ךְ בְּכַפְּרִי־לָךְ֙ לְכָל־אֲשֶׁ֣ר עָשִׂ֔ית נְאֻ֖ם אֲדֹנָ֥י יֱהֹוִֽה:
In order that you remember: your way when I do good for you.  
and be ashamed: to raise your face to Me.  
when I forgive you: Heb. בְּכַּפְרִי לָ [lit. in my atoning to you]. When I forgive you for what you have done, you will be ashamed, and you will know that I did not benefit you because of the good that you bestowed upon Me.