13:22 You will probably ask yourself, 1
‘Why have these things happened to me?
Why have I been treated like a disgraced adulteress
whose skirt has been torn off and her limbs exposed?’ 2
It is because you have sinned so much. 3
13:23 But there is little hope for you ever doing good,
you who are so accustomed to doing evil.
Can an Ethiopian 4 change the color of his skin?
Can a leopard remove its spots? 5
13:24 “The Lord says, 6
‘That is why I will scatter your people 7 like chaff
that is blown away by a desert wind. 8
13:25 This is your fate,
the destiny to which I have appointed you,
because you have forgotten me
and have trusted in false gods.
13:26 So I will pull your skirt up over your face
and expose you to shame like a disgraced adulteress! 9
1 tn Heb “say in your heart.”
2 tn Heb “Your skirt has been uncovered and your heels have been treated with violence.” This is the generally accepted interpretation of these phrases. See, e.g., BDB 784 s.v. עָקֵב a and HALOT 329 s.v. I חָמַס Nif. The significance of the actions here are part of the metaphor (i.e., personification) of Jerusalem as an adulteress having left her husband and have been explained in the translation for the sake of readers unfamiliar with the metaphor.
3 tn The translation has been restructured to break up a long sentence involving a conditional clause and an elliptical consequential clause. It has also been restructured to define more clearly what “these things” are. The Hebrew text reads: “And if you say, ‘Why have these things happened to me?’ Because of the greatness of your iniquity your skirts [= what your skirt covers] have been uncovered and your heels have been treated with violence.”
4 tn This is a common proverb in English coming from this biblical passage. For cultures where it is not proverbial perhaps it would be better to translate “Can black people change the color of their skin?” Strictly speaking these are “Cushites” inhabitants of a region along the upper Nile south of Egypt. The Greek text is responsible for the identification with Ethiopia. The term in Greek is actually a epithet = “burnt face.”
5 tn Heb “Can the Ethiopian change his skin or the leopard his spots? [Then] you also will be able to do good who are accustomed to do evil.” The English sentence has been restructured and rephrased in an attempt to produce some of the same rhetorical force the Hebrew original has in this context.
7 tn The words, “The
8 tn Heb “them.” This is another example of the rapid shift in pronouns seen several times in the book of Jeremiah. The pronouns in the preceding and the following are second feminine singular. It might be argued that “them” goes back to the “flock”/“sheep” in v. 20, but the next verse refers the fate described here to “you” (feminine singular). This may be another example of the kind of metaphoric shifts in referents discussed in the notes on 13:20 above. Besides, it would sound a little odd in the translation to speak of scattering one person like chaff.
9 sn Compare the threat using the same metaphor in Jer 4:11-12.
10 tn Heb “over your face and your shame will be seen.” The words “like a disgraced adulteress” are not in the text but are supplied in the translation to explain the metaphor. See the notes on 13:22.