Ezekiel 23:10

23:10 They exposed her nakedness, seized her sons and daughters, and killed her with the sword. She became notorious ¹  among women, and they executed judgments against her.

Ezekiel 23:18

23:18 When she lustfully exposed her nakedness, ²  I ³  was disgusted with her, just as I ⁴  had been disgusted with her sister.

Ezekiel 23:29

23:29 They will treat you with hatred, take away all you have labored for, ⁵  and leave you naked and bare. Your nakedness will be exposed, just as when you engaged in prostitution and obscene conduct. ⁶ 

Genesis 3:7

3:7 Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.

Genesis 3:10-11

3:10 The man replied, ⁷  “I heard you moving about ⁸  in the orchard, and I was afraid because I was naked, so I hid.” 3:11 And the Lord God ⁹  said, “Who told you that you were naked? ¹⁰  Did you eat from the tree that I commanded you not to eat from?” ¹¹ 

Psalms 139:11-12

139:11 If I were to say, “Certainly the darkness will cover me, ¹² 

and the light will turn to night all around me,” ¹³ 

139:12 even the darkness is not too dark for you to see, ¹⁴ 

and the night is as bright as ¹⁵  day;

darkness and light are the same to you. ¹⁶ 

Jeremiah 13:22-26

13:22 You will probably ask yourself, ¹⁷ 

‘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?’ ¹⁸ 

It is because you have sinned so much. ¹⁹ 

13:23 But there is little hope for you ever doing good,

you who are so accustomed to doing evil.

Can an Ethiopian ²⁰  change the color of his skin?

Can a leopard remove its spots? ²¹ 

13:24 “The Lord says, ²² 

‘That is why I will scatter your people ²³  like chaff

that is blown away by a desert wind. ²⁴ 

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! ²⁵ 

Revelation 3:18

3:18 take my advice ²⁶  and buy gold from me refined by fire so you can become rich! Buy from me ²⁷  white clothing so you can be clothed and your shameful nakedness ²⁸  will not be exposed, and buy eye salve ²⁹  to put on your eyes so you can see!

[23:10]  ¹ tn Heb “name.”

[23:18]  ² tn Heb “She exposed her harlotry and she exposed her nakedness.”

[23:18]  ³ tn Heb “my soul.”

[23:18]  ⁴ tn Heb “my soul.”

[23:29]  ⁵ tn The Hebrew term means “labor,” but by extension it can also refer to that for which one works.

[23:29]  ⁶ tn Heb “The nakedness of your prostitution will be exposed, and your obscene conduct and your harlotry.”

[3:10]  ⁷ tn Heb “and he said.”

[3:10]  ⁸ tn Heb “your sound.” If one sees a storm theophany here (see the note on the word “time” in v. 8), then one could translate, “your powerful voice.”

[3:11]  ⁹ tn Heb “and he said.” The referent (the Lord God) has been specified in the translation for clarity.

[3:11]  ¹⁰ sn Who told you that you were naked? This is another rhetorical question, asking more than what it appears to ask. The second question in the verse reveals the Lord God’s real concern.

[3:11]  ¹¹ sn The Hebrew word order (“Did you from the tree – which I commanded you not to eat from it – eat?”) is arranged to emphasize that the man’s and the woman’s eating of the fruit was an act of disobedience. The relative clause inserted immediately after the reference to the tree brings out this point very well.

[139:11]  ¹² tn The Hebrew verb שׁוּף (shuf), which means “to crush; to wound,” in Gen 3:15 and Job 9:17, is problematic here. For a discussion of attempts to relate the verb to Arabic roots, see L. C. Allen, Psalms 101-150 (WBC), 251. Many emend the form to יְשׂוּכֵּנִי (yesukkeniy), from the root שׂכך (“to cover,” an alternate form of סכך), a reading assumed in the present translation.

[139:11]  ¹³ tn Heb “and night, light, around me.”

[139:12]  ¹⁴ tn The words “to see” are supplied in the translation for clarification and for stylistic reasons.

[139:12]  ¹⁵ tn Heb “shines like.”

[139:12]  ¹⁶ tn Heb “like darkness, like light.”

[13:22]  ¹⁷ tn Heb “say in your heart.”

[13:22]  ¹⁸ 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.

[13:22]  ¹⁹ 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.”

[13:23]  ²⁰ 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.”

[13:23]  ²¹ 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.

[13:24]  ²² tn The words, “The Lord says” are not in the text at this point. The words “an oracle of the Lord” does, however, occur in the middle of the next verse and it is obvious the Lord is the speaker. The words have been moved up from the next verse to enhance clarity.

[13:24]  ²³ 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.

[13:24]  ²⁴ sn Compare the threat using the same metaphor in Jer 4:11-12.

[13:26]  ²⁵ 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.

[3:18]  ²⁶ tn Grk “I counsel you to buy.”

[3:18]  ²⁷ tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.

[3:18]  ²⁸ tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainothti zwh") in Rom 6:4 (ExSyn 89-90).

[3:18]  ²⁹ sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).