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Selected Verse: Job 14:17 - Strong Concordance

Verse	Translation	Text
Job 14:17	Strong Concordance	My transgression [06588] is sealed up [02856] in a bag [06872], and thou sewest up [02950] mine iniquity [05771].
	King James	My transgression is sealed up in a bag, and thou sewest up mine iniquity.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
sealed up-- (Job 9:7). Is shut up in eternal oblivion, that is, God thenceforth will think no more of my former sins. To cover sins is to completely forgive them (Psa 32:1; Psa 85:2). Purses of money in the East are usually sealed. sewest up--rather, "coverest"; akin to an Arabic word, "to color over," to forget wholly.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

sealed up-- (Job 9:7). Is shut up in eternal oblivion, that is, God thenceforth will think no more of my former sins. To cover sins is to completely forgive them (Psa 32:1; Psa 85:2). Purses of money in the East are usually sealed.

sewest up--rather, "coverest"; akin to an Arabic word, "to color over," to forget wholly.

Notes on the Bible, by Albert Barnes, [1834]
My transgression is sealed up - The verb rendered sealed up (חתם châtham) means to seal, to close, to shut up; see the notes at Isa 8:16; compare the notes at Job 9:7. It was common with the ancients to use a seal where we use a lock. Money was counted and put into a bag, and a seal was attached to it. Hence, a seal might be put to a bag, as a sort of certificate of the amount, and to save the necessity of counting it again. In a bag - - בצרור bı̂tserôr. So Jerome, "in sacculo." So the Septuagint, ἐν βαλαντίῳ en balantiō. The word צרור tserôr means usually a "bundle" Sa1 25:29; Sol 1:13, or anything bound up (compare Job 26:8; Hos 13:12; Exo 12:34; Pro 26:8; Isa 8:16; Gen 42:35; Sol 1:13; Pro 7:20); but here it is not improperly rendered a bag. The idea is, that they were counted and numbered like money, and then sealed up and carefully put away. God had made an accurate estimate of their number, and he seemed carefully to guard and observe them - as a man does bags of gold - so that none might be lost. His sins seemed to have become a sort of valuable treasure to the Almighty, none of which he allowed now to escape his notice. And thou sewest up mine iniquity - Noyes renders this, "and thou addest unto mine iniquity." Good, "thou tiest together mine iniquity." The word used here טפל ṭâphal means properly to patch; to patch together; to sew to join together as carpenters do their work; and then to devise or forge - as a falsehood; - to join a malicious charge to a person. Thus, in Psa 119:69, "The proud have "forged a lie" (שׁקר טפלוּ ṭâphalô sheqer) against me," that is, they have joined a lie to me, or devised this story about me. So in Job 13:4, "Ye are forgers of lies." The word does not occur elsewhere. The Greeks have a similar expression in the phrase ῥάπτειν ἔπη raptein epē - from where the word ῥαψῳδὸς rapsōdos. The word here, it seems to me, is used in the sense of sewing up money in a bag, as well as sealing it. This is done when there are large sums, to avoid the inconvenience of counting it. The sum is marked on the bag, and a seal affixed to it to authenticate it, and it is thus passed from one to another without the trouble of counting. If a seal is placed on the bag, it will circulate for its assigned value, without being opened for examination. It is usual now in the East for a bag to contain five hundred piastres, and hence, such a sum is called "a purse," and amounts are calculated by so many "purses;" see Harmer, ii. 285, Chardin, and Pict. Bible in loc. The sense here is, that God had carefully numbered his sins, and marked them, and meant that none of them should escape. He regarded them as very great. They could now be referred to in the gross, without the trouble of casting up the amount again. The sins of a man's past life are summed up and marked with reference to the future judgment.

Notes on the Bible, by Albert Barnes, [1834]

My transgression is sealed up - The verb rendered sealed up (חתם châtham) means to seal, to close, to shut up; see the notes at Isa 8:16; compare the notes at Job 9:7. It was common with the ancients to use a seal where we use a lock. Money was counted and put into a bag, and a seal was attached to it. Hence, a seal might be put to a bag, as a sort of certificate of the amount, and to save the necessity of counting it again.

In a bag - - בצרור bı̂tserôr. So Jerome, "in sacculo." So the Septuagint, ἐν βαλαντίῳ en balantiō. The word צרור tserôr means usually a "bundle" Sa1 25:29; Sol 1:13, or anything bound up (compare Job 26:8; Hos 13:12; Exo 12:34; Pro 26:8; Isa 8:16; Gen 42:35; Sol 1:13; Pro 7:20); but here it is not improperly rendered a bag. The idea is, that they were counted and numbered like money, and then sealed up and carefully put away. God had made an accurate estimate of their number, and he seemed carefully to guard and observe them - as a man does bags of gold - so that none might be lost. His sins seemed to have become a sort of valuable treasure to the Almighty, none of which he allowed now to escape his notice.

And thou sewest up mine iniquity - Noyes renders this, "and thou addest unto mine iniquity." Good, "thou tiest together mine iniquity." The word used here טפל ṭâphal means properly to patch; to patch together; to sew to join together as carpenters do their work; and then to devise or forge - as a falsehood; - to join a malicious charge to a person. Thus, in Psa 119:69, "The proud have "forged a lie" (שׁקר טפלוּ ṭâphalô sheqer) against me," that is, they have joined a lie to me, or devised this story about me. So in Job 13:4, "Ye are forgers of lies." The word does not occur elsewhere. The Greeks have a similar expression in the phrase ῥάπτειν ἔπη raptein epē - from where the word ῥαψῳδὸς rapsōdos. The word here, it seems to me, is used in the sense of sewing up money in a bag, as well as sealing it. This is done when there are large sums, to avoid the inconvenience of counting it. The sum is marked on the bag, and a seal affixed to it to authenticate it, and it is thus passed from one to another without the trouble of counting. If a seal is placed on the bag, it will circulate for its assigned value, without being opened for examination. It is usual now in the East for a bag to contain five hundred piastres, and hence, such a sum is called "a purse," and amounts are calculated by so many "purses;" see Harmer, ii. 285, Chardin, and Pict. Bible in loc. The sense here is, that God had carefully numbered his sins, and marked them, and meant that none of them should escape. He regarded them as very great. They could now be referred to in the gross, without the trouble of casting up the amount again. The sins of a man's past life are summed up and marked with reference to the future judgment.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
17 My transgression is sealed up in a bag, And Thou hast devised additions to my iniquity. 18 But a falling mountain moveth indeed, And a rock falleth from its place. 19 Water holloweth out stone, Its overflowings carry away the dust of the earth, And the hope of man - Thou destroyest. The meaning of Job 14:17 is, not that the judgment which pronounces him guilty lies in the sealed-up bag of the judge, so that it requires only to be handed over for execution (Hirz., Ew., Renan), for although פּשׁע (though not exactly the punishment of sin, which it does not signify even in Dan 9:24) can denote wickedness, as proved and recorded, and therefore metonomically the penal sentence, the figure is, however, taken not from the mode of preserving important documents, but from the mode of preserving collected articles of value in a sealed bag. The passage must be explained according to Hos 13:12; Deu 32:34; Rom 2:5, comp. Jer 17:1. The evil Job had formerly (Job 13:26) committed according to the sentence of God, God has gathered together as in a money bag, and carefully preserved, in order now to bring them home to him. And not this alone, however; He has devised still more against him than his actual misdeeds. Ewald translates: Thou hast sewed up my punishment; but טפל (vid., on Job 13:4) signifies, not to sew up, but: to sew on, patch on, and gen. to add (טפל, Rabb. accidens, a subordinate matter, opp. עקּר), after which the lxx translates ἐπεσημήνω (noted in addition), and Gecatilia Arab. ḥftṣt (added to in collecting). It is used here just as in the Aramaic phrase טפל שׁקרא (to patch on falsehood, to invent scandal). The idea of the figures which follow is questionable. Hahn maintains that they do not describe destruction, but change, and that consequently the relation of Job 14:19 to what precedes is not similarity, but contrast: stones are not so hard, that they are not at length hollowed out, and the firm land is not so firm that it cannot be carried away by the flood; but man's prospect is for ever a hopeless one, and only for him is there no prospect of his lot ever being changed. Thus I thought formerly it should be explained: considering the waw, Job 14:19, as indicative not of comparison, but of contrast. But the assumption that the point of comparison is change, not destruction, cannot be maintained: the figures represent the slow but inevitable destruction wrought by the elements on the greatest mountains, on rocks, and on the solid earth. And if the poet had intended to contrast the slow but certain changes of nature with the hopelessness of man's lot, how many more appropriate illustrations, in which nature seems to come forth as with new life from the dead, were at his command! Raschi, who also considers the relation of the clauses to be antithetical, is guided by the right perception when he interprets: even a mountain that is cast down still brings forth fruit, and a rock removed from its place, even these are not without some signs of vitality in them, יבּול = (יבוּל) יעשׂהבוּל, which is indeed a linguistic impossibility. The majority of expositors are therefore right when they take the waw, Job 14:19, similarly to Job 5:7; Job 11:12; Job 12:11, as waw adaequationis. With this interpretation also, the connection of the clause with what precedes by ואוּלם (which is used exactly as in Job 1:11; Job 11:5; Job 12:7, where it signifies verum enim vero or attamen) is unconstrained. The course of thought is as follows: With unsparing severity, and even beyond the measure of my guilt, hast Thou caused me to suffer punishment for my sins, but (nevertheless) Thou shouldst rather be gentle and forbearing towards me, since even that which is firmest, strongest, and most durable cannot withstand ultimate destruction; and entirely in accordance with the same law, weak, frail man (אנושׁ) meets an early certain end, and at the same time Thou cuttest off from him every ground of hope of a continued existence. The waw, Job 14:19, is consequently, according to the sense, more quanto magis than sic, placing the things to be contrasted over against each other. הר־נופL is a falling, not a fallen (Ralbag) mountain; and having once received the impetus, it continues gradually to give way; Renan: s'effondre peu peu. Carey, better: "will decay," for נבל (cogn. נבל) signifies, decrease from external loses; specially of the falling off of leaves, Isa 34:4. The second figure, like Job 18:4, is to be explained according to Job 9:5 : a rock removes (not as Jerome translates, transfertur, which would be יעתק, and also not as lxx παλαιωθήσεται, Schlottm.: becomes old and crumbles away, although in itself admissible both as to language and fact; comp. on Job 21:7) from its place; it does not stand absolutely, immovably fast. In the third figure אבנים is a prominent object, as the accentuation with Mehupach legarmeh or (as it is found in correct Codd.) with Asla legarmeh rightly indicates שׁחק signifies exactly the same as Arab. sḥq, attere, conterere. In the fourth figure, ספיח must not be interpreted as meaning that which grows up spontaneously without re-sowing, although the Targum translates accordingly: it (the water) washes away its (i.e., the dust of the earth's) after-growth (כּתהא), which Symm. follows (τὰ παραλελειμνένα). It is also impossible according to the expression; for it must have been עפר הארץ. Jerome is essentially correct: et alluvione paullatim terra consumitur. It is true that ספח in Hebrew does not mean effundere in any other passage (on this point, vid., on Hab 2:15), but here the meaning effusio or alluvio may be supposed without much hesitation; and in a book whose language is so closely connected with the Arabic, we may even refer to ספח = Arab. sfḥ (kindred to Arab. sfk, שׁפך), although the word may also (as Ralbag suggests), by comparison with מטר סחף, Pro 28:3, and Arab. sḥı̂qt, a storm of rain, be regarded as transposed from חיפיה, from סחף in Arab. to tear off, sweep away, Targ. to thrust away (= רחף), Syr., Talm. to overthrow, subvertere (whence s'chifto, a cancer or cancerous ulcer). The suffix refers to מים, and תּשׁטף before a plural subject is quite according to rule, Ges. 146, 3. ספיחיה is mostly marked with Mercha, but according to our interpretation Dech, which is found here and there in the Codd., would be more correct. The point of the four illustrations is not that not one of them is restored to its former condition (Oetinger, Hirz.), but that in spite of their stability they are overwhelmed by destruction, and that irrecoverably. Even the most durable things cannot defy decay, and now even as to mortal man - Thou hast brought his hope utterly to nought (האבדת with Pathach in pause as frequently; vid., Psalter ii. 468). The perf. is praegnans: all at once, suddenly - death, the germ of which he carries in him even from his birth, is to him an end without one ray of hope, - it is also the death of his hope.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

17 My transgression is sealed up in a bag,

And Thou hast devised additions to my iniquity.

18 But a falling mountain moveth indeed,

And a rock falleth from its place.

19 Water holloweth out stone,

Its overflowings carry away the dust of the earth,

And the hope of man - Thou destroyest.

The meaning of Job 14:17 is, not that the judgment which pronounces him guilty lies in the sealed-up bag of the judge, so that it requires only to be handed over for execution (Hirz., Ew., Renan), for although פּשׁע (though not exactly the punishment of sin, which it does not signify even in Dan 9:24) can denote wickedness, as proved and recorded, and therefore metonomically the penal sentence, the figure is, however, taken not from the mode of preserving important documents, but from the mode of preserving collected articles of value in a sealed bag. The passage must be explained according to Hos 13:12; Deu 32:34; Rom 2:5, comp. Jer 17:1. The evil Job had formerly (Job 13:26) committed according to the sentence of God, God has gathered together as in a money bag, and carefully preserved, in order now to bring them home to him. And not this alone, however; He has devised still more against him than his actual misdeeds. Ewald translates: Thou hast sewed up my punishment; but טפל (vid., on Job 13:4) signifies, not to sew up, but: to sew on, patch on, and gen. to add (טפל, Rabb. accidens, a subordinate matter, opp. עקּר), after which the lxx translates ἐπεσημήνω (noted in addition), and Gecatilia Arab. ḥftṣt (added to in collecting). It is used here just as in the Aramaic phrase טפל שׁקרא (to patch on falsehood, to invent scandal).

The idea of the figures which follow is questionable. Hahn maintains that they do not describe destruction, but change, and that consequently the relation of Job 14:19 to what precedes is not similarity, but contrast: stones are not so hard, that they are not at length hollowed out, and the firm land is not so firm that it cannot be carried away by the flood; but man's prospect is for ever a hopeless one, and only for him is there no prospect of his lot ever being changed. Thus I thought formerly it should be explained: considering the waw, Job 14:19, as indicative not of comparison, but of contrast. But the assumption that the point of comparison is change, not destruction, cannot be maintained: the figures represent the slow but inevitable destruction wrought by the elements on the greatest mountains, on rocks, and on the solid earth. And if the poet had intended to contrast the slow but certain changes of nature with the hopelessness of man's lot, how many more appropriate illustrations, in which nature seems to come forth as with new life from the dead, were at his command! Raschi, who also considers the relation of the clauses to be antithetical, is guided by the right perception when he interprets: even a mountain that is cast down still brings forth fruit, and a rock removed from its place, even these are not without some signs of vitality in them, יבּול = (יבוּל) יעשׂהבוּל, which is indeed a linguistic impossibility. The majority of expositors are therefore right when they take the waw, Job 14:19, similarly to Job 5:7; Job 11:12; Job 12:11, as waw adaequationis. With this interpretation also, the connection of the clause with what precedes by ואוּלם (which is used exactly as in Job 1:11; Job 11:5; Job 12:7, where it signifies verum enim vero or attamen) is unconstrained. The course of thought is as follows: With unsparing severity, and even beyond the measure of my guilt, hast Thou caused me to suffer punishment for my sins, but (nevertheless) Thou shouldst rather be gentle and forbearing towards me, since even that which is firmest, strongest, and most durable cannot withstand ultimate destruction; and entirely in accordance with the same law, weak, frail man (אנושׁ) meets an early certain end, and at the same time Thou cuttest off from him every ground of hope of a continued existence. The waw, Job 14:19, is consequently, according to the sense, more quanto magis than sic, placing the things to be contrasted over against each other. הר־נופL is a falling, not a fallen (Ralbag) mountain; and having once received the impetus, it continues gradually to give way; Renan: s'effondre peu peu. Carey, better: "will decay," for נבל (cogn. נבל) signifies, decrease from external loses; specially of the falling off of leaves, Isa 34:4. The second figure, like Job 18:4, is to be explained according to Job 9:5 : a rock removes (not as Jerome translates, transfertur, which would be יעתק, and also not as lxx παλαιωθήσεται, Schlottm.: becomes old and crumbles away, although in itself admissible both as to language and fact; comp. on Job 21:7) from its place; it does not stand absolutely, immovably fast. In the third figure אבנים is a prominent object, as the accentuation with Mehupach legarmeh or (as it is found in correct Codd.) with Asla legarmeh rightly indicates שׁחק signifies exactly the same as Arab. sḥq, attere, conterere. In the fourth figure, ספיח must not be interpreted as meaning that which grows up spontaneously without re-sowing, although the Targum translates accordingly: it (the water) washes away its (i.e., the dust of the earth's) after-growth (כּתהא), which Symm. follows (τὰ παραλελειμνένα). It is also impossible according to the expression; for it must have been עפר הארץ. Jerome is essentially correct: et alluvione paullatim terra consumitur. It is true that ספח in Hebrew does not mean effundere in any other passage (on this point, vid., on Hab 2:15), but here the meaning effusio or alluvio may be supposed without much hesitation; and in a book whose language is so closely connected with the Arabic, we may even refer to ספח = Arab. sfḥ (kindred to Arab. sfk, שׁפך), although the word may also (as Ralbag suggests), by comparison with מטר סחף, Pro 28:3, and Arab. sḥı̂qt, a storm of rain, be regarded as transposed from חיפיה, from סחף in Arab. to tear off, sweep away, Targ. to thrust away (= רחף), Syr., Talm. to overthrow, subvertere (whence s'chifto, a cancer or cancerous ulcer). The suffix refers to מים, and תּשׁטף before a plural subject is quite according to rule, Ges. 146, 3. ספיחיה is mostly marked with Mercha, but according to our interpretation Dech, which is found here and there in the Codd., would be more correct.

The point of the four illustrations is not that not one of them is restored to its former condition (Oetinger, Hirz.), but that in spite of their stability they are overwhelmed by destruction, and that irrecoverably. Even the most durable things cannot defy decay, and now even as to mortal man - Thou hast brought his hope utterly to nought (האבדת with Pathach in pause as frequently; vid., Psalter ii. 468). The perf. is praegnans: all at once, suddenly - death, the germ of which he carries in him even from his birth, is to him an end without one ray of hope, - it is also the death of his hope.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Sealed - As writings or other choice things, that they may all be brought forth upon occasion, and not one of them forgotten. Thou keepest all my sins in thy memory. But herein Job speaks rashly.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
My transgression is sealed up in a bag - An allusion to the custom of collecting evidence of state transgressions, sealing them up in a bag, and presenting them to the judges and officers of state to be examined, in order to trial and judgment. Just at this time (July, 1820) charges of state transgressions, sealed up in a Green Bag, and presented to the two houses of parliament, for the examination of a secret committee, are making a considerable noise in the land. Some suppose the allusion is to money sealed up in bags; which is common in the East. This includes two ideas: 1. Job's transgressions were all numbered; not one was passed by. 2. They were sealed up; so that none of them could be lost. These bags were indifferently sewed or sealed, the two words in the text.

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² Thou hast forgiven [05375] the iniquity [05771] of thy people [05971], thou hast covered [03680] all their sin [02403]. Selah [05542].

¹ A Psalm of David [01732], Maschil [04905]. Blessed [0835] is he whose transgression [06588] is forgiven [05375], whose sin [02401] is covered [03680].

⁷ Which commandeth [0559] the sun [02775], and it riseth [02224] not; and sealeth up [02856] the stars [03556].

⁴ But [0199] ye are forgers [02950] of lies [08267], ye are all physicians [07495] of no value [0457].

⁶⁹ The proud [02086] have forged [02950] a lie [08267] against me: but I will keep [05341] thy precepts [06490] with my whole heart [03820].

²⁰ He hath taken [03947] a bag [06872] of money [03701] with him [03027], and will come [0935] home [01004] at the day [03117] appointed [03677].

¹³ A bundle [06872] of myrrh [04753] is my wellbeloved [01730] unto me; he shall lie [03885] all night betwixt my breasts [07699].

³⁵ And it came to pass as they emptied [07324] their sacks [08242], that, behold, every man's [0376] bundle [06872] of money [03701] was in his sack [08242]: and when both they and their father [01] saw [07200] the bundles [06872] of money [03701], they were afraid [03372].

¹⁶ Bind up [06887] the testimony [08584], seal [02856] the law [08451] among my disciples [03928].

⁸ As he that bindeth [06872] [06887] a stone [068] in a sling [04773], so is he that giveth [05414] honour [03519] to a fool [03684].

³⁴ And the people [05971] took [05375] their dough [01217] before it was leavened [02556], their kneadingtroughs [04863] being bound up [06887] in their clothes [08071] upon their shoulders [07926].

¹² The iniquity [05771] of Ephraim [0669] is bound up [06887]; his sin [02403] is hid [06845].

⁸ He bindeth up [06887] the waters [04325] in his thick clouds [05645]; and the cloud [06051] is not rent [01234] under them.

¹³ A bundle [06872] of myrrh [04753] is my wellbeloved [01730] unto me; he shall lie [03885] all night betwixt my breasts [07699].

²⁹ Yet a man [0120] is risen [06965] to pursue [07291] thee, and to seek [01245] thy soul [05315]: but the soul [05315] of my lord [0113] shall be bound [06887] in the bundle [06872] of life [02416] with the LORD [03068] thy God [0430]; and the souls [05315] of thine enemies [0341], them shall he sling out [07049], as out of the middle [08432] [03709] of a sling [07050].

⁷ Which commandeth [0559] the sun [02775], and it riseth [02224] not; and sealeth up [02856] the stars [03556].

¹⁶ Bind up [06887] the testimony [08584], seal [02856] the law [08451] among my disciples [03928].

³ A poor [07326] man [01397] that oppresseth [06231] the poor [01800] is like a sweeping [05502] rain [04306] which leaveth no food [03899].

¹⁵ Woe [01945] unto him that giveth his neighbour [07453] drink [08248], that puttest [05596] thy bottle [02573] to him, and makest him drunken [07937] also, that thou mayest look [05027] on their nakedness [04589]!

⁷ Wherefore do the wicked [07563] live [02421], become old [06275], yea, are mighty [01396] in power [02428]?

⁵ Which removeth [06275] the mountains [02022], and they know [03045] not: which overturneth [02015] them in his anger [0639].

⁴ He teareth [02963] himself [05315] in his anger [0639]: shall the earth [0776] be forsaken [05800] for thee? and shall the rock [06697] be removed [06275] out of his place [04725]?

⁴ And all the host [06635] of heaven [08064] shall be dissolved [04743], and the heavens [08064] shall be rolled together [01556] as a scroll [05612]: and all their host [06635] shall fall down [05034], as the leaf [05929] falleth off [05034] from the vine [01612], and as a falling [05034] fig from the fig tree [08384].

¹⁹ The waters [04325] wear [07833] the stones [068]: thou washest away [07857] the things which grow [05599] out of the dust [06083] of the earth [0776]; and thou destroyest [06] the hope [08615] of man [0582].

⁷ But [0199] ask [07592] now the beasts [0929], and they shall teach [03384] thee; and the fowls [05775] of the air [08064], and they shall tell [05046] thee:

⁵ But [0199] oh that [05414] God [0433] would speak [01696], and open [06605] his lips [08193] against thee;

¹¹ But [0199] put forth [07971] thine hand [03027] now, and touch [05060] all that he hath, and he will curse [01288] [03808] thee to thy face [06440].

¹¹ Doth not the ear [0241] try [0974] words [04405]? and the mouth [02441] taste [02938] his meat [0400]?

¹² For vain [05014] man [0376] would be wise [03823], though man [0120] be born [03205] like a wild ass's [06501] colt [05895].

⁷ Yet man [0120] is born [03205] unto trouble [05999], as the sparks [01121] [07565] fly [05774] upward [01361].

⁴ But [0199] ye are forgers [02950] of lies [08267], ye are all physicians [07495] of no value [0457].

²⁶ For thou writest [03789] bitter things [04846] against me, and makest me to possess [03423] the iniquities [05771] of my youth [05271].

¹ The sin [02403] of Judah [03063] is written [03789] with a pen [05842] of iron [01270], and with the point [06856] of a diamond [08068]: it is graven [02790] upon the table [03871] of their heart [03820], and upon the horns [07161] of your altars [04196];

⁵ But [1161] after [2596] thy [4675] hardness [4643] and [2532] impenitent [279] heart [2588] treasurest up [2343] unto thyself [4572] wrath [3709] against [1722] the day [2250] of wrath [3709] and [2532] revelation [602] of the righteous judgment [1341] of God [2316];

³⁴ Is not this laid up in store [03647] with me, and sealed up [02856] among my treasures [0214]?

¹² The iniquity [05771] of Ephraim [0669] is bound up [06887]; his sin [02403] is hid [06845].

²⁴ Seventy [07657] weeks [07620] are determined [02852] upon thy people [05971] and upon thy holy [06944] city [05892], to finish [03607] the transgression [06588], and to make an end [08552] [02856] of sins [02403], and to make reconciliation [03722] for iniquity [05771], and to bring in [0935] everlasting [05769] righteousness [06664], and to seal up [02856] the vision [02377] and prophecy [05030], and to anoint [04886] the most [06944] Holy [06944].

¹⁷ My transgression [06588] is sealed up [02856] in a bag [06872], and thou sewest up [02950] mine iniquity [05771].