The sin of Juda is written with a pen of iron, with the point of a diamond, it is graven upon the table of their heart, upon the horns of their altars.

“with a pen of iron This is an allegory. That is to say that it is deeply engraved, and cannot be erased. And the Midrash Aggadah explains: with a pen of iron, with a diamond point, preserved by Jeremiah, called ‘an iron wall,’ and by Ezekiel, to whom it was said (3:9): “As a diamond, harder than flint have I made your forehead.” engraved Engraved like one who plows deeply. on the tablet of their heart that they do not forget their idolatry.”

“Here the obstinacy of the people is shown explicitly, which is the cause of their reprobation: hence first he shows their obstinate malice; second, the consummated punishment, ch. 19: Thus says the Lord, etc. In the first, two parts. In the first, the causes of the obstinacy are set down; second, the obstinacy itself is proved through experience, ch. 18: The word that was made to Jeremiah from the Lord. The first into two. In the first he sets down the causes of the obstinacy, in the second he calls them back to the worship of their former religion, there: Thus says the Lord, etc. Concerning the first, two parts. First he touches on one cause, namely the affection of iniquity, setting down the fault, in which he sets down the example: the sin of Judah, of the two tribes, is written — that is, so deeply impressed upon their affection, especially of idolatry — as a writing that is made with an iron stylus, upon the nail, that is, upon the adamant, which is a stone polished after the manner of a nail. Zach. 7: They set their heart as an adamant, lest they should hear the law, and the words which the Lord of hosts sent in his holy spirit by the hand of the former prophets. Or, sin, that is, the sentence for the sin. And he expounds the affection of the sin: engraved, that is, driven deep, upon the breadth, that is, upon the heart dilated in the affection of sin: hence the heart thus dilated stands in the place of the adamant, and the horns of the altars, that is, of the idols, stand in the place of the iron stylus. For God had commanded that four horns should go forth from the altar, on which the grating should hang, Exod. 27; and they had made the like on the altars of the idols. Hosea 8: Ephraim has multiplied altars to himself for sinning, altars have become to him unto sin. He also sets down a sign of this affection in the succession of offspring: when their children shall have remembered, retaining it in affection, in the diversity of place, of the altars which were built in the cities. Above, ch. 2: Under every leafy tree you lay prostrate, a harlot. And joining to it the punishment, namely the plundering of the goods which pertain to the necessity of life: your strength, that is, the goods in which you thought yourself to be strong, like sand, like camps. Above, ch. 15: Your riches, and treasures I will give up to plunder freely, in all your sins, and in all your borders. That is, when your malice shall have been so consummated that the children imitate the fathers, worshipping idols in all places, then I will give your strength, and all your treasures, up to plunder. And of the goods which pertain to the worship of idolatry: your high places, in which they worshipped idols. Ezek. 6: Behold I will bring a sword upon you, and I will destroy your high places, and I will demolish your altars, and your idols shall be broken, and I will cast down your slain before your idols. He also threatens captivity: you shall be left, O Jerusalem, from your inheritance, from the people subject to you. Or, O nation, from the land, while you shall go into captivity. Lam. 1: How does the city sit solitary that was full of people? She has become as a widow, the mistress of the nations; the princess of the provinces has become tributary. He threatens servitude too: and I will make you serve your enemies. Deut. 28: You shall serve your enemy, whom the Lord will send upon you, in hunger, and thirst, and nakedness, and in want of all things; and he will put an iron yoke upon your neck, until he consume you. And touching the proximate cause of the punishment, namely the divine wrath, which is the will to punish: because you have kindled a fire. Deut. 32: A fire is kindled in my fury, and shall burn even to the lowest depths of hell. Second, he touches on another cause, namely the confidence of impunity: cursed is the man who trusts in man. Now they promised themselves impunity on three grounds. First, from the power of their friends, namely the Egyptians: and this he removes first. Second, from the abundance of riches, and this, there: the partridge has hatched what she did not lay. Third, from disbelief in the divine threats; and this, there: behold they say to me, where is the word of the Lord? Concerning the first, two parts. First he sets down the distinction between those who trust in the Lord and in men; second he introduces the author of this distinction, there: the heart of man is perverse. Concerning the first, two parts. First is set down the curse of those who trust in human help, where he sets down the curse: cursed — as if given over to evil. And he sets down flesh as the arm, that is, strength; in which is set down the unreasonableness of the hope, because by flesh human frailty is signified. And he departs from the Lord; in which is shown the reason for the curse: for it is permitted to trust in man under God, but not so that God be forsaken. And this is said on account of the Jews, who, God being despised, placed their hope in the Egyptians. Isa. 31: Woe to them that go down into Egypt for help, trusting in horses, and putting their confidence in chariots, because they are many, and in horsemen, because they are very strong; and they have not trusted in the Holy One of Israel, and have not sought after the Lord. Ps. 145: Trust not in princes, in the sons of men, in whom there is no salvation. And he sets down a comparison for the curse: for he shall be like the tamarisk, which is held vile. Symmachus: like a fruitless tree in the wilderness. He shall not see: because before the deliverance from captivity, almost all had died. But he shall dwell; in which is shown the horror of the place of captivity — not that it was evil in itself, but to those who were oppressed in servitude — in drought, in the desert, which is not cultivated, but is of dry air, which makes the trees unfruitful; salt land, as to the dryness of the earth, from the parching of moisture by the sun. Ps. 106: He has turned rivers into a wilderness, and the springs of waters into thirst. Second is set down the blessing of those who trust in the divine help. And first he sets down the blessing: blessed is the man who trusts in the Lord, and the Lord shall be his confidence — namely, that in whatever he trusts, the reason for trusting is God. Ps. 2: When his wrath shall be kindled in a short time, blessed are all they that trust in him. Isa. 30: Blessed are all they that wait for him. Second he sets down a comparison taken from a tree — first as to the firmness of the roots: and he shall be like a tree, in which is figured the firmness of divine protection. Ps. 1: And he shall be like a tree which is planted near the running waters, which shall bring forth its fruit in due season. Second, as to the greenness of the leaves: and his leaf shall be — in which is signified temporal prosperity, and spiritual verdure. Prov. 11: The just shall spring up like a green leaf. Third, as to the abundance of the fruits, in which is signified the plenty of good works: nor shall it ever cease to bear fruit. Apoc. 21: yielding its fruit every month. And because the Jews could say that a distinction of rewards could not be made on account of the diversity of thoughts, therefore he consequently introduces the author of this distinction. And first he poses the question: it is perverse, that is, entangled with many evils. Prov. 20: As deep water, so is counsel in the heart of a man; but a wise man will draw it out. Second he sets down the response: and he sets down two things which make the distinction of judgment sufficient: namely knowledge: I the Lord searching the hearts — as to thoughts — and the reins — as to the affections. Rom. 8: He who searches the hearts knows what the Spirit desires, because he asks according to God for the saints. And justice: who give to each according to his way — as to the disposition of the heart — and his fruit — as to the outward work. Isa. 3: Say to the just man that it is well, for he shall eat the fruit of his devices.”

“The people had asked (Jer 16:10), What is our iniquity, and what is our sin? as if they could not be charged with any thing worth speaking of, for which God should enter into judgment with them; their challenge was answered there, but here we have a further reply to it, in which, I. The indictment is fully proved upon the prisoners, both the fact and the fault; their sin is too plain to be denied and too bad to be excused, and they have nothing to plead either in extenuation of the crime or in arrest and mitigation of the judgment. 1. They cannot plead, Not guilty, for their sins are upon record in the book of God's omniscience and their own conscience; nay, and they are obvious to the eye and observation of the world, Jer 17:1, Jer 17:2. They are written before God in the most legible and indelible characters, and sealed among his treasures, never to be forgotten, Deu 32:34. They are written there with a pen of iron and with the point of a diamond; what is so written will not be worn out by time, but is, as Job speaks, graven in the rock for ever. Note, The sin of sinners is never forgotten till it is forgiven. It is ever before God, till by repentance it comes to be ever before us. It is graven upon the table of their heart; their own consciences witness against them, and are instead of a thousand witnesses. What is graven on the heart, though it may be covered and closed up for a time, yet, being graven, it cannot be erased, but will be produced in evidence when the books shall be opened. Nay, we need not appeal to the tables of the heart, perhaps they will not own the convictions of their consciences. We need go no further, for proof of the charge, than the horns of their altars, on which the blood of their idolatrous sacrifices was sprinkled, and perhaps the names of the idols to whose honour they were erected were inscribed. Their neighbours will witness against them, and all the creatures they have abused by using them in the service of their lusts. To complete the evidence, their own children shall be witnesses against them; they will tell truth when their fathers dissemble and prevaricate; they remember the altars and the groves to which their parents took them when they were little, v. 2. It appears that they were full of them, and acquainted with them betimes, they talked of them so frequently, so familiarly, and with so much delight. 2. They cannot plead that they repent, or are brought to a better mind. No, as the guilt of their sin is undeniable, so their inclination to sin is invincible and incurable. In this sense many understand Jer 17:1, Jer 17:2. Their sin is deeply engraven as with a pen of iron in the tables of their hearts. They have a rooted affection to it; it is woven into their very nature; their sin is dear to them, as that is dear to us of which we say, It is engraven on our hearts. The bias of their minds is still as strong as ever towards their idols, and they are not wrought upon either by the word or rod of God to forget them and abate their affection to them. It is written upon the horns of their altars, for they have given up their names to their idols and resolve to abide by what they have done; they have bound themselves, as with cords, to the horns of their altars. And Jer 17:2 may be read fully to this sense: As they remember their children, so remember they their altars and their groves; they are as fond of them and take as much pleasure in them as men do in their own children, and are as loth to part with them; they will live and die with their idols, and can no more forget them than a woman can forget her sucking child. II. The indictment being thus fully proved, the judgment is affirmed and the sentence ratified, Jer 17:3, Jer 17:4. Forasmuch as they are thus wedded to their sins, and will not part with them, 1. They shall be made to part with their treasures, and those shall be given into the hands of strangers. Jerusalem is God's mountain in the field; it was built on a hill in the midst of a plain. All the treasures of that wealthy city will God give to the spoil. Or, My mountains with the fields, thy wealth and all thy treasures will I expose to spoil; both the products of the country and the stores of the city shall be seized by the Chaldeans. Justly are men stripped of that which they have served their idols with and have made the food and the fuel of their lusts. My mountain (so the whole land was, Psa 78:54, Deu 11:11) you have turned into your high places for sin, have worshipped your idols upon the high hills (Jer 17:2), and now they shall be give for a spoil in all your borders. What we make for a sin God will make for a spoil; for what comfort can we expect in that wherewith God is dishonoured? 2. They shall be made to part with their inheritance, and shall be carried captives into a strange land (Jer 17:4): Thou, even thyself (or thou thyself and those that are in thee, all the inhabitants), shall discontinue from thy heritage that I gave thee. God owns that it was their heritage, and that he gave it to them; they had an unquestionable title to it, which was an aggravation of their folly in throwing themselves out of the possession of it. It is through thyself (so some read it), through thy own default, that thou art disseised. Thou shalt discontinue, or intermit, the occupation of thy land. The law appointed them to let their land rest (it is the word here used) one year in seven, Exo 23:11. They did not observe that law, and now God would compel them to let it rest (the land shall enjoy her sabbaths, Lev 26:34); and yet it shall be not rest to them; they shall serve their enemies in a land they know not. Observe, (1.) Sin works a discontinuance of our comforts and deprives us of the enjoyment of that which God has given us. Yet, (2.) A discontinuance of the possession is not a defeasance of the right, but it is intimated that upon their repentance they shall recover possession again. For the present, you have kindled a fire in my anger, which burns so fiercely that it seems as if it would burn for ever; and so it will unless you repent, for it is the anger of an everlasting God fastening upon the immortal souls, and who knows the power of that anger?”

“The sin of Judah is written with a pen of iron,.... Or an iron tool, such as engravers use in working on hard matter: and with the point of a diamond; such as glaziers use in cutting their glass; though this is not the word used for a diamond in Exo 28:18, this word is elsewhere translated an adamant, Eze 3:9. Bothart (h) takes it to be the smiris, which jewellers use in polishing their gems. Jarchi makes mention of a Midrash, or exposition, which explains the iron pen of Jeremiah, and the point of the adamant, or diamond, of Ezekiel, because of what is said of them, Jer 1:18. Kimchi thinks the word "shamir", rendered "diamond", is expressive of the subject matter on which their sin is said to be written, and not of the instrument with which; and then it is to be read thus, "the sin of Judah is written with an iron pen (with an iron claw, or nail, of which mention is made in some Jewish writings) upon "shamir", or an adamant stone;'' which is no other than their stony heart, as it follows: it is graven upon the table of their heart; where it is so fixed that it cannot be rooted out, and will never be forgotten by them, but always remembered and desired; for which they have the strongest affections, having a place, and having made deep impressions there: or this may denote the evidence of it in their own consciences, which bore witness to it, and which they could not deny: and upon the horns of your altars; on which the names of their idols were engraven or inscribed, Act 17:23, so that their idolatry was notorious; their consciences within, and their altars without, were testimonies of it and besides, the blood of the sacrifices was poured upon the horns of the altar, Lev 4:7 and which, as it was done at the offering of sacrifices appointed of God, so very probably at the offering of sacrifices to idols, and which made their sin notorious; yea, even all the sacrifices of the ceremonial law were a standing testimony of their being sinners, and carried in them a confession of sin, and that they were deserving of death, and so were a handwriting against them; for there is no need to limit the sin of Judah here to idolatry, but it may include all their sins; and so the Targum expresses it in the plural number, "the sins of Judah;'' though, if any particular sin is intended, it seems to be idolatry, by what follows. (h) Hierozoic. par. 2. l. 6. c. 11, col. 842. of which stone, see Dioseorides, Hesychius, & Stephanus in ib.”

“Judah's sin is ineffaceably stamped upon the hearts of the people and on their altars. These four verses are closely connected with the preceding, and show why it is necessary that Judah be cast forth amidst the heathen, by reason of its being perfectly stepped in idolatry. Jer 17:1. "The sin of Judah is written with an iron pen, with the point of a diamond graven on the table of their hearts and on the horns of your altars. Jer 17:2. As they remember their children, so do they their altars and their Astartes by the green tree upon the high hills. Jer 17:3. My mountain in the field, thy substance, all thy treasures give I for a prey, thy high places for sin in all thy borders. Jer 17:4. And thou shalt discontinue, and that of thine own self, from thine inheritance that I gave thee, and I cause thee to serve thine enemies in a land which thou knowest not; for a fire have ye kindled in mine anger, for ever it burneth." The sin of Judah (Jer 17:1) is not their sinfulness, their proneness to sin, but their sinful practices, idolatry. This is written upon the tables of the hearts of them of Judah, i.e., stamped on them (cf. for this figure Pro 3:3; Pro 7:3), and that deep and firmly. This is intimated by the writing with an iron pen and graving with a diamond. צפּרן, from צפר, scratch, used in Deu 21:12 for the nail of the finger, here of the point of the style or graving-iron, the diamond pencil which gravers use for carving in iron, steel, and stone. (Note: Cf. Plinii hist. n. xxxvii. 15: crustae adamantis expetuntur a sculptoribus ferroque includuntur, nullam non duritiem ex facili excavantes.) שׁמיר, diamond, not emery as Boch. and Ros. supposed; cf. Eze 3:9; Zac 7:12. The things last mentioned are so to be distributed that "on the table of their heart" shall belong to "written with a pen of iron," and "on the horns of their altars" to "with the point of a diamond grave." The iron style was used only for writing or carving letters in a hard material, Job 19:24. If with it one wrote on tables, it was for the purpose of impressing the writing very deeply, so that it could not easily be effaced. The having of sin engraved upon the tables of the heart does not mean that a sense of unatoned sin could not be got rid of (Graf); for with a sense of sin we have here nothing to do, but with the deep and firm root sin has taken in the heart. To the tables of the heart as the inward seat of sin are opposed the horns of their altars (at "altars" the discourse is directly addressed to the Jews). By altars are generally understood idolatrous altars, partly because of the plural, "since the altar of Jahveh was but one," partly because of Jer 17:2, where the altars in question are certainly those of the idols. But the first reason proves nothing, since the temple of the Lord itself contained two altars, on whose horns the blood of the sacrifice was sprinkled. The blood of the sin-offering was put not merely on the altar of burnt-offering, but also on the horns of the altar of incense, Lev 4:7-8; Lev 16:16. Nor is the second reason conclusive, since there is no difficulty in taking it to be the altars of Jahveh as defiled by idolatry. This, indeed, we must do, since Josiah had destroyed the altars of the false gods, whereas here the altars are spoken of as existing monuments of idolatry. The question, in how far the sin of Judah is ineffaceably engraven upon the horns of her altars, is variously answered by comm., and the answer depends on the view taken of Jer 17:2, which is itself disputed. It is certainly wrong to join Jer 17:2 as protasis with Jer 17:3 as apodosis, for it is incompatible with the beginning of Jer 17:3, הררי. Ew. therefore proposes to attach "my mountain in the field" to Jer 17:2, and to change הררי into הררי: upon the high hills, the mountains in the field - a manifest makeshift. Umbr. translates: As their children remember their altars...so will I my mountain in the field, thy possession...give for a prey; and makes out the sense to be: "in proportion to the strength and ineffaceableness of the impressions, such as are to be found in the children of idolatrous fathers, must be the severity of the consequent punishment from God." But if this were the force, then כּן could not possibly be omitted before the apodosis; apart altogether from the suddenness of such a transition from the sins of the people (Jer 17:1) to the sins of the children. Jer 17:2-3 Jer 17:2 is plainly meant to be a fuller and clearer disclosure of the sins written on the tables of Judah's heart, finding therein its point of connection with Jer 17:1. The verse has no verbum finit., and besides it is a question whether "their children" is subject or object to "remember." The rule, that in calm discourse the subject follows the verb, does not decide for us; for the object very frequently follows next, and in the case of the infinitive the subject is often not mentioned, but must be supplied from the context. Here we may either translate: as their sons remember (Chald. and Jerome), or: as they remember their sons. As already said, the first translation gives no sense in keeping with the context. Rashi, Kimchi, J. D. Mich., Maur., Hitz. follow the other rendering: as they remember their children, so do they their altars. On this view, the verb. fin. יזכּרוּ is supplied from the infin. זכר, and the two accusatives are placed alongside, as in Isa 66:3 after the participle, without the particle of comparison demanded by the sense, cf. also Psa 92:8; Job 27:15. Ng. calls this construction very harsh; but it has analogues in the passages cited, and gives the very suitable sense: Their altars, Astartes, are as dear to them as their children. Hitz. takes the force to be this: "Whenever they think of their children, they remember, and cannot but remember, the altars to whose horns the blood of their sacrificed children adheres. And so in the case of a green tree upon the heights; i.e., when they light upon such an one, they cannot help calling to mind the Asherahs, which were such trees." But this interpretation is clearly wrong; for it takes the second clause על עץ as object to זכר, which is grammatically quite indefensible, and which is besides incompatible with the order of the words. Besides, the idea that they remember the altars because the blood of their children stuck to the horns of them, is put into the words; and the putting of it in is made possible only by Hitz.'s arbitrarily separating "their Astartes" from "their altars," and from the specification of place in the next clause: "by the green tree." The words mean: As they remember their children, so do they their altars and Asherahs by every green tree. The co-ordination of Asherahs and altars makes it clear that it is not sacrifices to Moloch that are meant by altars; for the Asherahs have no connection with the worship of Moloch. Ng.'s assertions, that אשׁרים is the name for male images of Baal, and that there can be no doubt of their connection with child-slaughtering Moloch-worship, are unfounded and erroneous. The word means images of Asherah; see on Kg1 14:23 and Deu 16:21. Graf says that ר' על־עץdoes not belong to "altars and Asherahs," because in that case it would need to be ר' עץ תּחת, as in Jer 2:20; Jer 3:6, Jer 3:13; Isa 57:5; Deu 12:2; Kg2 16:4; Kg2 17:10, but that it depends on זכר. This remark is not correctly expressed, and Graf himself gives על a local force, thus: by every green tree and on every high hill they think of the altars and Asherahs. This local relation cannot be spoken of as a "dependence" upon the verb; nor does it necessarily exclude the connection with "altars and Asherahs," since we can quite well think of the altars and Asherahs as being by or beside every green tree and on the hills. At the same time, we hold it better to connect the local reference with the verb, because it gives the stronger sense - namely, that the Jews not merely think of the altars and Asherahs which are by every green tree and upon the high hills, but that by every green tree and on the high hills they think of their altars and Asherahs, even when there are no such things to be seen there. Thus we can now answer the question before thrown out, in what respects the sin was ineffaceably engraven on the horns of the altar: It was because the altars and images of the false gods had entwined themselves as closely about their hearts as their children, so that they brought the sin of their idolatry along with their sacrifices to the altars of Jahveh. The offerings which they bring, in this state of mind, to the Lord are defiled by idolatry and carry their sins to the altar, so that, in the blood which is sprinkled on its horns, the sins of the offerers are poured out on the altar. Hence it appears unmistakeably that Jer 17:1 does not deal with the consciousness of sin as not yet cancelled or forgiven, but with the sin of idolatry, which, ineradicably implanted in the hearts of the people and indelibly recorded before God on the horns of the altar, calls down God's wrath in punishment as announced in Jer 17:3 and Jer 17:4. "My mountain in the field" is taken by most comm. as a name for Jerusalem or Zion. But it is a question whether the words are vocative, or whether they are accusative; and so with the rest of the objects, "thy substance," etc., dependent on אתּן. If we take them to be vocative, so that Jerusalem is addressed, then we must hold "thy substance" and "thy treasures" to be the goods and gear of Jerusalem, while the city will be regarded as representative of the kingdom, or rather of the population of Judah. But the second clause, "thy high places in all thy borders," does not seem to be quite in keeping with this, and still less Jer 17:4 : thou shalt discontinue from thine inheritance, which is clearly spoken of the people of Judah. Furthermore, if Jerusalem were the party addressed, we should expect feminine suffixes, since Jerusalem is everywhere else personified as a woman, as the daughter of Zion. We therefore hold "my mountain" to be accusative, and, under "the mountain of Jahveh in the field," understand, not the city of Jerusalem, but Mount Zion as the site of the temple, the mountain of the house of Jahveh, Isa 2:3; Zac 8:3; Psa 24:3. The addition בּשׂדה may not be translated: with the field (Ges., de W., Ng.); for בּ denotes the means or instrument, or an accessory accompanying the principal thing or action and subservient to it (Ew. 217, f. 3), but not the mere external surroundings or belongings. Ng.'s assertion, that בּ, amidst = together with, is due to an extreme position in an empirical mode of treating language. בּשׂדה means "in the field," and "mountain in the field" is like the "rock of the plain," Jer 21:13. But whether it denotes "the clear outstanding loftiness of the mountain, so that for it we might say: My mountain commanding a wide prospect" (Umbr., Graf), is a question. שׂדה, field, denotes not the fruitful fields lying round Mount Zion, but, like "field of the Amalekites," Gen 14:7, "field of Edom" (Gen 32:4), the land or country; see on Eze 21:2; and so here: my mountain in the land (of Judah or Israel). The land is spoken of as a field, as a level or plain (Jer 21:13), in reference to the spiritual height of the temple mountain or mountain of God above the whole land; not in reference to the physical pre-eminence of Zion, which cannot be meant, since Zion is considerably exceeded in height of the highlands of Judah. By its choice to be the site of the Lord's throne amid His people, Mount Zion was exalted above the whole land as is a mountain in the field; and it is hereafter to be exalted above all mountains (Isa 2:2; Mic 4:1), while the whole land is to be lowered to the level of a plain (Zac 14:10). The following objects are ranged alongside as asyndetons: the Mount Zion as His peculiar possession and the substance of the people, all their treasures will the Lord give for a prey to the enemy. "Thy high places" is also introduced, with rhetorical effect, without copula. "Thy high places," i.e., the heights on which Judah had practised idolatry, will He give up, for their sins' sake, throughout the whole land. The whole clause, from "thy high places" to "thy borders," is an apposition to the first half of the verse, setting forth the reason why the whole land, the mountain of the Lord, and all the substance of the people, are to be delivered to the enemy; because, viz., the whole land has been defiled by idolatry. Hitz. wrongly translates בּחטּאת for sin, i.e., for a sin-offering. Jer 17:4 And thou shalt discontinue from thine inheritance. There is in שׁמטתּה an allusion to the law in Exo 23:11, to let the ground lie untilled in the seventh year, and in Deu 15:2, to let loans go, not to exact from one's neighbour what has been lent to him. Because Judah has transgressed this law, the Lord will compel the people to let go their hold of their inheritance, i.e., He will cast them out of it. וּבך seems strange, interposed between the verb and the "from thine inheritance" dependent on it. The later Greek translators (for the entire passage Jer 17:1-4 is wanting in the lxx) render it μόνη, and Jerome sola. Ew. therefore conjectures לבדד, but without due reason, since the translation is only a free rendering of: and that by thyself. J. D. Mich., Gr., and Ng. propose to read ידך, on the ground of the connection wrongly made between שׁמט and ידו, to let go his hand, Deu 15:2, given in Ges. Lex. s.v. For ידו in this case is not object to שׁמט, but belongs to משׁה, hand-lending; and in Deu 15:3 ידך is subject to תּשׁמט, the hand shall quit hold. וּבך sig. and that by thee, i.e., by thine own fault; cf. Eze 22:16. Meaning: by thine own fault thou must needs leave behind thee thine inheritance, thy land, and serve thine enemies in a foreign land. On the last clause, "for a fire," etc., cf. Jer 15:14, where is also discussed the relation of the present Jer 17:3 and Jer 17:4 to Jer 15:13-14. For ever burns the fire, i.e., until the sin is blotted out by the punishment, and for ever inasmuch as the wicked are to be punished for ever.”