Jeremiah 13 23

Jeremiah 13:23 kjv

Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.

Jeremiah 13:23 nkjv

Can the Ethiopian change his skin or the leopard its spots? Then may you also do good who are accustomed to do evil.

Jeremiah 13:23 niv

Can an Ethiopian change his skin or a leopard its spots? Neither can you do good who are accustomed to doing evil.

Jeremiah 13:23 esv

Can the Ethiopian change his skin or the leopard his spots? Then also you can do good who are accustomed to do evil.

Jeremiah 13:23 nlt

Can an Ethiopian change the color of his skin?
Can a leopard take away its spots?
Neither can you start doing good,
for you have always done evil.

Jeremiah 13 verses

Jeremiah 13 23 Meaning

Jeremiah 13:23 conveys the profound impossibility for human beings, on their own strength, to alter their deeply ingrained sinful nature and patterns. Through two rhetorical questions comparing unchangeable physical attributes—an Ethiopian's skin color and a leopard's spots—the prophet declares that it is equally impossible for those who have cultivated a life of evil to suddenly, and inherently, do good. The verse underscores the pervasive and stubborn reality of human corruption, highlighting that sin can become a second nature, rendering self-initiated change unattainable.

Jeremiah 13 23 Context

Jeremiah 13 is part of a series of oracles and symbolic actions through which the prophet announces God's impending judgment upon Judah and Jerusalem due to their widespread apostasy and deep-seated sin. Chapter 13 includes the symbolism of a ruined linen belt (vv. 1-11), signifying Judah's broken relationship with God, and a proverb about wine jars filled with judgment (vv. 12-14). Verse 23 is situated within a passionate plea for repentance (vv. 15-17), followed by an announcement of the coming captivity (vv. 18-19), and a vivid depiction of Judah's unfaithfulness leading to irreversible disaster (vv. 20-27). This particular verse acts as a rhetorical climax, emphasizing the impossibility of self-reform for a people whose evil practices have become ingrained and habitual, effectively explaining why judgment is unavoidable from a human perspective. Historically, Judah had a long history of idolatry and covenant breaking, repeatedly ignoring divine warnings. Their spiritual condition had deteriorated to such an extent that their hearts were hardened against God's law.

Jeremiah 13 23 Word analysis

• Can (הֲיַהֲפֹךְ - ha-ya-ha-fokh): The interrogative particle 'ha' indicates a rhetorical question expecting a negative answer. 'Yahafokh' (Hifil imperfect of הָפַךְ - hāp̄ak) means "to turn, change, overturn." It emphasizes the absolute impossibility. This is not a query about capability but a definitive statement about inherent, fixed nature.
• the Ethiopian (כּוּשִׁי - Ku-shi): Refers to a Cushite, people from the region south of Egypt, often associated with modern-day Sudan or Ethiopia. They were known for their distinctively dark skin color. The term highlights a fundamental, unchangeable physical characteristic that is part of their identity.
• change (יַהֲפֹךְ - ya-ha-fokh): Repetition of the Hifil imperfect verb "to turn, change," reinforcing the impossibility of altering an innate attribute.
• his skin (עוֹרוֹ - o-ro): The most superficial yet inherent and unalterable part of one's physical appearance, directly tied to race or ethnicity. It signifies a defining, birth-given trait.
• or (וְ - ve-): A simple conjunction connecting two parallel, impossible scenarios, strengthening the argument.
• the leopard (נָמֵר - na-mer): A fierce predator easily recognized by its distinctive, irregular spots. In the ancient world, it was an obvious example of fixed patterns.
• his spots (חֲבַרְבֻּרֹתָיו - cha-var-bu-ro-tav): This unique Hebrew word refers specifically to a leopard's spots or variegated markings. These patterns are intrinsic to the animal's identity and cannot be removed or altered without changing its very nature.
• Then also (גַם - gam): Serves as a connector, meaning "likewise," "similarly," or "in the same way." It bridges the physical analogies to the spiritual state of Judah.
• you (אַתֶּם - a-tem): The direct second-person plural pronoun, referring specifically to the people of Judah/Jerusalem, holding them accountable.
• can do good (תוּכְלוּ לְהֵטִיב - tu-khlu le-hetiv): 'Tukhlu' (imperfect of יָכֹל - yakol) means "to be able." 'Lehetiv' (Hifil infinitive construct of יָטַב - yatav) means "to do good, improve, make well." This phrase, in context, is framed as an impossibility for them.
• who are accustomed (לִמֻּדֵי - lim-mu-dei): A passive participle meaning "learned," "trained," "accustomed," or "taught." It emphasizes that evil is not a random occurrence but a deeply engrained habit, a practiced way of life, something they have learned and normalized.
• to do evil (הָרֵעַ - ha-rea): The Hifil infinitive construct of רָעַע - ra'a, meaning "to do evil, act wickedly, injure." This signifies intentional and repeated wrongdoing, making it a deep-seated characteristic.

Words-Group Analysis:

• "Can the Ethiopian change his skin or the leopard his spots?": This rhetorical question establishes an undeniable, self-evident truth about the immutability of inherent natural characteristics. It sets a powerful analogy for the spiritual state being discussed.
• "Then also you can do good who are accustomed to do evil": This is the stark application of the analogy. Because Judah's evil is so deeply ingrained, practiced, and habitual ("accustomed"), changing to "do good" is as impossible for them through their own power as altering natural, fixed physical traits. It speaks to the severity of spiritual blindness and moral depravity.

Jeremiah 13 23 Bonus section

The analogies chosen by Jeremiah were easily observable and recognized in his cultural context, making the rhetorical force of the questions particularly poignant. The comparison is not intended to be a comment on race or species, but to vividly convey the fixed, internal character of the moral habit that has become inseparable from the people. This verse is often cited to underscore the biblical doctrine of humanity's total depravity and inability to save themselves or achieve genuine righteousness apart from God's transforming grace. It sets the stage for understanding the profound necessity of the New Covenant and the work of the Holy Spirit to bring about true change of heart, replacing the old, ingrained nature of sin with a new, God-pleasing one.

Jeremiah 13 23 Commentary

Jeremiah 13:23 powerfully illustrates the extent of Judah's spiritual corruption. The imagery is universally understandable: certain characteristics are fundamental and unchangeable. Just as a person cannot alter their natural skin color or an animal its inherent markings, Judah, by their own volition, could not shed their ingrained habit of evil. Their sin was not merely occasional wrongdoing, but a practiced, "accustomed" way of life, suggesting it had become a second nature, shaping their identity and actions. This verse does not imply that God cannot change a heart, but rather that from the human perspective, apart from divine intervention, deep-seated sin is impossible to overcome. It underscores humanity's inherent inability to self-reform its fallen nature and truly do good without a supernatural transformation. This inability necessitated God's promise of a new covenant where hearts would be circumcised, new spirits given, and His law written inwardly (Deut 30:6; Jer 31:33; Eze 36:26-27). Ultimately, it highlights the need for a rebirth or regeneration, a work that only God can accomplish, changing what is impossible for humans to change.