Jeremiah 2 36

Jeremiah 2:36 kjv

Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria.

Jeremiah 2:36 nkjv

Why do you gad about so much to change your way? Also you shall be ashamed of Egypt as you were ashamed of Assyria.

Jeremiah 2:36 niv

Why do you go about so much, changing your ways? You will be disappointed by Egypt as you were by Assyria.

Jeremiah 2:36 esv

How much you go about, changing your way! You shall be put to shame by Egypt as you were put to shame by Assyria.

Jeremiah 2:36 nlt

First here, then there ?
you flit from one ally to another asking for help.
But your new friends in Egypt will let you down,
just as Assyria did before.

Jeremiah 2 verses

Jeremiah 2 36 Meaning

Jeremiah 2:36 describes Judah's persistent and restless shifting of its reliance from God to foreign political powers, specifically Egypt and Assyria. The verse warns that this capricious policy of constantly changing allegiances will inevitably lead to deep shame and bitter disappointment, just as previous ventures into similar foreign alliances had brought humiliation. It highlights Judah's spiritual harlotry in forsaking the Lord, their true source of help and security, for the perceived strength of worldly nations, resulting in a divinely ordained consequence of futility and disgrace.

Jeremiah 2 36 Context

Jeremiah chapter 2 opens with a nostalgic reminder of Judah's early faithfulness, likened to a young bride's love for her husband in the wilderness. However, this swiftly transitions into a profound lament and legal indictment (a rib or covenant lawsuit) against Judah for abandoning Yahweh, "the fountain of living waters," for "broken cisterns" (Jer 2:13). This act represents both idolatry and reliance on foreign powers. Jeremiah accuses Judah of "going after Baal" (Jer 2:8) and adopting the ways of surrounding nations. Verse 36 specifically targets the nation's political strategy, driven by faithlessness: their erratic pursuit of alliances with regional superpowers—Egypt and Assyria—instead of trusting in God for security. Historically, this refers to the period during the late 7th century BCE, where Judah was caught between the waning power of Egypt and Assyria, and the rising threat of Babylon. Kings like Jehoiakim vacillated, making treaties and shifting loyalty, often seeking protection from Egypt after their subjugation to Assyria, or vice-versa, only to find such alliances unreliable, burdensome, and ultimately destructive. The prophet emphasizes the futility of such a changeable and faithless foreign policy, declaring that the shame they experienced from past alliances (e.g., Assyria under Manasseh or Ahaz) would be repeated by their current or future trust in Egypt.

Jeremiah 2 36 Word analysis

• Why gaddest thou about so much:
  • Hebrew: Ma'Hapalchat Ma'od L'shannot Darchech? (מַה־הַפֶּכֶת מְאֹד לְשַׁנּוֹת דַּרְכֵּךְ)
  • Ma': (מַה־) "Why?" - An interrogative that often expresses surprise, lament, or strong disapproval. It underscores the irrationality and foolishness of Judah's behavior.
  • Hapalchat: (הַפֶּכֶת) Derived from the root הָלַךְ (halakh), meaning "to walk," "to go," or here, more specifically, to wander aimlessly or frivolously. The form implies a persistent, restless, almost flighty movement. It captures the essence of constant, unstable motion, indicating a lack of stability, conviction, or commitment. It speaks to a "going to and fro," searching in every direction for aid except the right one.
  • Me'od: (מְאֹד) "very much," "exceedingly" - Emphasizes the intensity and persistence of their "gadding about." It highlights the extent of their futile efforts and their great preoccupation with this unstable behavior.
• to change thy way:
  • Hebrew: L'shannot Darchech (לְשַׁנּוֹת דַּרְכֵּךְ)
  • L'shannot: (לְשַׁנּוֹת) From the root שָׁנָה (shanah), meaning "to repeat," "to change," "to alter." Here, it signifies repeatedly changing their path or course of action. This points to a lack of a firm, unwavering policy rooted in trust in God. Instead, it describes fluctuating strategies and alliances, characterized by capriciousness and opportunism.
  • Darchech: (דַּרְכֵּךְ) "your way," "your path" - Refers to their national conduct, both politically and spiritually. In the broader Biblical sense, "way" often denotes a person's entire course of life, their moral or religious character, or their chosen policies. Judah's "way" of trusting in human alliances rather than God is being denounced as subject to constant, misguided change.
• Thou also shalt be ashamed:
  • Hebrew: Gam Mimitzrayim Tivoshi (גַּם מִמִּצְרַיִם תֵּבֹשִׁי) - [connecting to next phrase "of Egypt"]
  • Gam: (גַּם) "also," "even" - Implies a parallel consequence, reiterating a past experience.
  • Tivoshi: (תֵּבֹשִׁי) From the root בּוֹשׁ (bosh), "to be ashamed," "to be confounded," "to be disappointed," "to be put to shame." This word carries a strong sense of humiliation, frustration, and failure. It indicates that the outcome of their policies will be utter disappointment and public disgrace, demonstrating the futility of relying on anything other than God. The shame is a direct divine consequence for their faithlessness.
• of Egypt, as thou wast ashamed of Assyria:
  • Hebrew: K’asher Bosht Me’ashur (כַּאֲשֶׁר בֹּשְׁתְּ מֵאַשּׁוּר)
  • Mimitzrayim: (מִמִּצְרַיִם) "from Egypt" - Specifies the nation that will be the source of their shame. Judah was seeking a current or future alliance with Egypt.
  • K'asher Bosht: (כַּאֲשֶׁר בֹּשְׁתְּ) "as you were ashamed of/from" - Draws a direct parallel to past bitter experiences. This is not merely a political defeat but a spiritual lesson about trusting broken reeds.
  • Me'ashur: (מֵאַשּׁוּר) "from Assyria" - Refers to the once-dominant power from which Judah had previously sought help, suffered tribute, or faced destruction, and experienced significant shame and humiliation. This reminds Judah that they have not learned from history; they are repeating past mistakes and will suffer the same disheartening results.

Jeremiah 2 36 Bonus section

The metaphor of "gadding about" (הַפַכְתְּ - haphaḵt) or wandering connects directly to earlier prophetic indictments of Judah as an unfaithful wife or a rebellious, wandering animal, further emphasizing the idea of infidelity and a lack of steadfast devotion. Judah, in its desperate search for worldly security, was ironically embracing the very powers that God often used as instruments of judgment against His disobedient people. This created a paradoxical and self-defeating foreign policy, where the sought-after "deliverers" would become their very oppressors, proving God's sovereignty over all nations and the futility of rejecting His protective hand. The repeated "shame" serves as a severe and divine form of public justice, teaching not only Judah but also future generations about the perils of spiritual promiscuity and political opportunism when trust in God is abandoned.

Jeremiah 2 36 Commentary

Jeremiah 2:36 vividly portrays Judah's spiritual and political instability. The phrase "Why gaddest thou about so much to change thy way?" cuts to the heart of their apostasy. It's not merely a question of political maneuvering but a profound theological critique of a people who relentlessly shift their trust away from the immutable God to fleeting human alliances. This "gadding about" illustrates a nation without spiritual moorings, constantly seeking alternative sources of security that ultimately offer no stability. The prophet declares that this repeated failure to learn from experience will result in yet another bitter disappointment. The reference to Egypt and Assyria highlights a cyclical pattern of misplaced reliance. Assyria had already brought significant hardship and humiliation upon Judah in earlier times, whether through heavy tribute, siege, or deportation. By pointing out that Egypt would bring similar shame, Jeremiah underscored the predictable and just consequence of their persistent idolatry and distrust in God. The shame mentioned is not just a tactical defeat but a profound humiliation linked to their forsaking of Yahweh, emphasizing that true security and honor are found only in Him. Their futile pursuit of human strength merely brought divine judgment and public disgrace.