Chapter commentary
Jeremiah Chapter 17
1
Jer 17:1-27.
繁體中文
English original
Jer 17:1-27.
THE JEWS' INVETERATE LOVE OF IDOLATRY.
The the Septuagint omits the first four verses, but other Greek versions have them.
1. The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen
(Job 19:24)
on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars"
(Ac 17:23).
As the clause "on their hearts" refers to their inward propensity, so "on . . . altars," the outward exhibition of it. Others refer "on the horns of . . . altars" to their staining them with the blood of victims, in imitation of the Levitical precept
(Ex 29:12; Le 4:7, 18),
but "written . . . graven," would thus be inappropriate.
table of . . . heart--which God intended to be inscribed very differently, namely, with His truths
(Pr 3:3; 2Co 3:3).
your--Though "their" preceded, He directly addresses them to charge the guilt home to them in particular.
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2. 兒女記念——他們不但沒有離棄祖先的偶像崇拜，反而延續下去
（Jer 7:18）。
這被提出作為證據，證明他們的罪「刻在……壇上」
（Jer 17:1），
即不僅是暫時的。他們腐化了他們之後的後裔。CASTALIO 較不可能的譯法是：「他們記念他們的壇，如同（深情地）記念他們的兒女一樣。」
木偶——更確切地說，「亞斯他錄的像」，即天后的像，以一棵聖樹來代表，如亞述雕塑中所見
（2Ki 21:7； 2Ch 24:18）。
「木偶的像。」《希伯來文》的「木偶」是 Asherah，即 Assarak、亞斯他錄或亞舍拉。
青翠樹下——即靠近它們：亞斯他錄的聖樹（偶像象徵）被置於天然樹木之中：「青翠樹」因而與「木偶」——人造的樹——有所區別。HENDERSON 為避免在同一句中以不同方式取同一《希伯來文》質詞，「在……之上」譯為「亞斯他錄的像在青翠樹上」。但人形為聖樹的像，掛在樹上而不靠近樹，似乎不大可能。
English original
2. children remember--Instead of forsaking the idolatries of their fathers, they keep them up
(Jer 7:18).
This is given as proof that their sin is "graven upon . . . altars"
(Jer 17:1),
that is, is not merely temporary. They corrupt their posterity after them. CASTALIO less probably translates, "They remember their altars as (fondly as) they do their children."
groves--rather, "images of Astarte," the goddess of the heavenly hosts, represented as a sacred tree, such as is seen in the Assyrian sculptures
(2Ki 21:7; 2Ch 24:18).
"Image of the grove." The Hebrew for "grove" is Asherah, that is, Assarak, Astarte, or Ashtaroth.
by the green trees--that is, near them: the sacred trees (idol symbols) of Astarte being placed in the midst of natural trees: "green trees" is thus distinguished from "groves," artificial trees. HENDERSON, to avoid taking the same Hebrew particle in the same sentence differently, "by . . . upon" translates "images of Astarte on the green trees." But it is not probable that images, in the form of a sacred tree, should be hung on trees, rather than near them.
3
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3. 山——耶路撒冷，特別是錫安與聖殿。
在田野——耶路撒冷既為群山所環繞
（Ps 125:2），
其意大概是：你們倚靠你們山地的位置
（Jer 3:23），
但我卻要使「我的山」變得如同在平原（田野）中一般，使你的財物易成為仇敵的掠物〔CALVIN〕。然而，「田野」也可能指全猶大；它與「我的山」將表達全國與其首都。（GESENIUS 譯作「連同」，而非「在」；因《希伯來文》在
Jer 11:19； Ho 5:6
中如此翻譯；但這並非絕對必要），兩者的「財物」神「都要交給掠奪」。
你的邱壇——在平行體中與「我的山」相對應（比較
Isa 11:9），
正如「你四境的一切」與「田野」相對應（這證實了「田野」指全猶大的觀點）。
為罪——與「邱壇」相連，在《英文譯本》中，即因罪而常去之處，即為偶像獻祭之處。但
Jer 15:13
使以下譯法較為可能：「我必將你的財物……交給……掠物……因你四境一切的罪。」
English original
3. mountain--Jerusalem, and especially Zion and the temple.
in the field--As Jerusalem was surrounded by mountains
(Ps 125:2),
the sense probably is, Ye rely on your mountainous position
(Jer 3:23),
but I will make "My mountain" to become as if it were in a plain (field), so as to give thy substance an easy prey to the enemy [CALVIN]. "Field" may, however, mean all Judea; it and "My mountain" will thus express the country and its capital. (GESENIUS translates, "together with," instead of "in"; as the Hebrew is translated in
Jer 11:19; Ho 5:6;
but this is not absolutely needed), "the substance" of both of which God "will give to the spoil."
thy high places--corresponding in parallelism to "My mountain" (compare
Isa 11:9),
as "all thy borders," to "the field" (which confirms the view that "field" means all Judea).
for sin--connected with high places" in English Version, namely, frequented for sin, that is, for idolatrous sacrifices. But
Jer 15:13
makes the rendering probable, "I will give thy substance . . . to . . . spoil . . . on account of thy sin throughout all thy borders."
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4. 連你自己——宜作「因你自己」，即因你自己的過錯
(耶 15:13)。
離棄——即被奪去。不僅你的財物，連你自己也要被帶到異地
(耶 15:14)。
English original
4. even thyself--rather, "owing to thyself," that is, by thy own fault
(Jer 15:13).
discontinue from--be dispossessed of. Not only thy substance, but thyself shall be carried off to a strange land
(Jer 15:14).
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5. 指猶太人在懼怕亞述與巴比倫時，傾向於倚靠埃及
(賽 31:1, 3)。
倚靠——此字為強調。我們可以在神所容許的範圍內期望從人得幫助，但我們必須單單信靠神
(詩 62:5)。
English original
5. Referring to the Jews' proneness to rely on Egypt, in its fear of Assyria and Babylon
(Isa 31:1, 3).
trusteth--This word is emphatic. We may expect help from men, so far as God enables them to help us, but we must rest our trust in God alone
(Ps 62:5).
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6. 荒漠灌木——在 Ps 102:17；Isa 32:11；Hab 3:9 中，希伯來文此字譯作「光禿」、「赤裸」、「荒涼」；但由於 Jer 17:8 中的平行詞是「樹」，故此處所指必是某種以此為其特徵形容詞的植物（Jer 48:6，《邊註》），即「光禿的樹」。ROBINSON 譯作「檜柏」，見於亞拉巴（即大谷地），此處稱為死海以南的「曠野」。按 PLINY（13.21；16.26）所載，「荒漠灌木」是那些被排除於宗教用途之外的植物之一，因它既無果實也無種子，既非撒播也非栽種。
看不見……福樂——（Job 20:17）。
鹼地——（De 29:23），即貧瘠不毛之地。
English original
6. heath--In
Ps 102:17; Isa 32:11; Hab 3:9,
the Hebrew is translated, "bare," "naked," "destitute"; but as the parallel in
Jer 17:8
is "tree," some plant must be meant of which this is the characteristic epithet
(Jer 48:6,
Margin), "a naked tree." ROBINSON translates, "the juniper tree," found in the Arabah or Great Valley, here called "the desert," south of the Dead Sea. The "heath" was one of the plants, according to PLINY (13.21; 16.26), excluded from religious uses, because it has neither fruit nor seed, and is neither sown nor planted.
not see . . . good--
(Job 20:17).
salt land--
(De 29:23),
barren ground.
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7.
(Ps 34:8； Pr 16:20； Isa 30:18)。
耶利米先拔除稗草（虚假的倚靠），好讓好麥子有生長的餘地〔CALVIN〕。
English original
7.
(Ps 34:8; Pr 16:20; Isa 30:18).
Jeremiah first removed the weeds (false trusts), so that there might be room for the good grain [CALVIN].
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8.
(Ps 1:3)。
必不看見——即感受不到。這回應
Jer 17:6；
不信的人「不見好事臨到」，信的人「即或炎熱（如火煉的試驗）臨到，也不見（以致被其吞沒）」。試煉必臨到他，如同臨到眾人，甚至尤其臨到他
(Heb 12:6)；
但他必不致沉淪其中，因為主是他隱藏的力量，正如「根伸展到河邊」（或作「水道」）從中汲取隱藏的支援
(2Co 4:8-11)。
掛慮——焦慮，如沮喪之人
(Lu 12:29； 1Pe 5:7)。
旱災——字面作「扣留」，即不降雨水
(Jer 14:1)；
他在此大概暗指當時所發生的旱災，但以之為各樣患難的預表。
English original
8.
(Ps 1:3).
shall not see--that is, feel. Answering to
Jer 17:6;
whereas the unbelievers "shall not see (even) when good cometh," the believer "shall not see (so as to be overwhelmed by it even) when heat (fiery trial) cometh." Trials shall come upon him as on all, nay, upon him especially
(Heb 12:6);
but he shall not sink under them, because the Lord is his secret strength, just as the "roots spread out by a river" (or, "water-course") draw hidden support from it
(2Co 4:8-11).
careful--anxious, as one desponding
(Lu 12:29; 1Pe 5:7).
drought--literally, "withholding," namely, of rain
(Jer 14:1);
he here probably alludes to the drought which had prevailed, but makes it the type of all kinds of distress.
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9. 詭詐——源於字根「排擠」、「暗中使絆跌腳跟」，雅各（Ho 12:3）之名即由此而來。在論到猶太人心中的詭詐時，他恰切地使用了一個暗指他們先祖的詞，他們效法了先祖的詭詐，卻沒有效法他的信心。先祖的「排擠」是為要得著耶和華的祝福。他們卻以「倚靠人」來取代耶和華（Jer 17:5），然後又妄想欺騙神，以為自己所信靠的是人而非祂，這事能逃過祂的眼目。
極度邪惡——即「無可救藥」〔HORSLEY〕（Mic 1:9）。信靠自己心中的，與信靠我們的同類一樣愚昧（Pr 28:26）。
English original
9. deceitful--from a root, "supplanting," "tripping up insidiously by the heel," from which Jacob
(Ho 12:3)
took his name. In speaking of the Jews' deceit of heart, he appropriately uses a term alluding to their forefather, whose deceit, but not whose faith, they followed. His "supplanting" was in order to obtain Jehovah's blessing. They plant Jehovah for "trust in man"
(Jer 17:5),
and then think to deceive God, as if it could escape His notice, that it is in man, not in Him, they trust.
desperately wicked--"incurable" [HORSLEY],
(Mic 1:9).
Trust in one's own heart is as foolish as in our fellow man
(Pr 28:26).
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10. 為免有人從 Jer 17:9「誰能識透呢？」推論，連主也不認識、因而無法刑罰心中的隱惡，祂說：「我耶和華是鑒察人心」等（1Ch 28:9；Ps 7:9；Pr 17:3；Re 2:23）。
為要——並且為了使我能照著各人所行的報應他（Jer 32:19）。
English original
10. Lest any should infer from
Jer 17:9,
"who can know it?" that even the Lord does not know, and therefore cannot punish, the hidden treachery of the heart, He says, "I the Lord search the heart," &c.
(1Ch 28:9; Ps 7:9; Pr 17:3; Re 2:23).
even to give--and that in order that I may give
(Jer 32:19).
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11. 鷓鴣——（1Sa 26:20）。希伯來文 korea，源於字根「呼叫」，指其叫聲；亞拉伯人至今仍以此稱一種鴇鳥。牠的巢築在地上，易遭踐踏，或被食肉動物劫掠，儘管親鳥使盡一切美妙的計策來拯救雛鳥。譯作「坐在非自己所下的蛋上」，是暗指古人的觀念：母鳥偷了別的鳥的蛋，當作自己的來孵化；而小鳥長大後便離開牠，去找真正的母親。聖經並不一定要暗指一個已被推翻的觀念，彷彿它是真的一樣。MAURER 認為此處所指是約雅敬的貪婪（Jer 22:13-17）。大概意思更為籠統：正如前文祂譴責了倚靠人（Jer 17:5），如今祂譴責詭詐之心所信靠的另一對象——不義之財（Ps 39:6；49:16、17；55:23）。
愚昧人——（Pr 23:5；Lu 12:20）；「他們的愚妄」（Ps 49:13）。他自己和所有人至終必看出，他並非自己所認為的那樣有智慧。
English original
11. partridge--
(1Sa 26:20).
Hebrew, korea, from a root, "to call," alluding to its cry; a name still applied to a bustard by the Arabs. Its nest is liable, being on the ground, to be trodden under foot, or robbed by carnivorous animals, notwithstanding all the beautiful manoeuvres of the parent birds to save the brood. The translation, "sitteth on eggs which it has not laid," alludes to the ancient notion that she stole the eggs of other birds and hatched them as her own; and that the young birds when grown left her for the true mother. It is not needful to make Scripture allude to an exploded notion, as if it were true. MAURER thinks the reference is to Jehoiakim's grasping cupidity
(Jer 22:13-17).
Probably the sense is more general; as previously He condemned trust in man
(Jer 17:5),
He now condemns another object of the deceitful hearts' trust, unjustly gotten riches
(Ps 39:6; 49:16, 17; 55:23).
fool--
(Pr 23:5; Lu 12:20);
"their folly"
(Ps 49:13).
He himself, and all, shall at last perceive he was not the wise man he thought he was.
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12. 寶座——即耶路撒冷的聖殿，耶和華的寶座。在定罪了虚假的倚靠對象——「犯罪的高處」
(Jer 17:3)，
以及「血肉的膀臂」之後，他接下來提出耶和華與祂的殿——這殿向來向猶大人敞開——作為真正可信賴的對象與可投奔的聖所。HENDERSON 將
Jer 17:13
中的耶和華作為主語，將本節作為謂語：「榮耀的寶座、從起初高舉之處、我們的聖所、以色列的盼望就是耶和華。」如此，「寶座」用以指坐在其上的一位；比較寶座
(Col 1:16)。
祂被稱為祂百姓的「聖所」
(Isa 8:14； Eze 11:16)。
敘利亞譯本與阿拉伯譯本也是如此。
English original
12. throne--the temple of Jerusalem, the throne of Jehovah. Having condemned false objects of trust, "high places for sin"
(Jer 17:3),
and an "arm of flesh," he next sets forth Jehovah, and His temple, which was ever open to the Jews, as the true object of confidence, and sanctuary to flee to. HENDERSON makes Jehovah, in
Jer 17:13,
the subject, and this verse predicate, "A throne of glory, high from the beginning, the place of our sanctuary, the hope of Israel is Jehovah." "Throne" is thus used for Him who sits on it; compare thrones
(Col 1:16).
He is called a "sanctuary" to His people
(Isa 8:14; Eze 11:16).
So Syriac and Arabic.
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13. 我——即「耶和華」。雖然前面用的是「你」。這種突然的轉換在先知文體中很常見，因先知不斷意識到耶和華的同在。
凡離棄你的——（Ps 73:27；Isa 1:28）。
寫在地土上——即寫在塵土中，意指必被歸於遺忘。照樣耶穌那意味深長的「在地上畫字」（大概是控告者的名字）（Joh 8:6）。寫在塵土中的名字，一陣微風便將之抹去。他們的盼望和聲名完全屬地，不在天上生命冊上（Re 13:8；20:12、15）。猶太人雖自誇是神的子民，卻在天上無分，在神和祂使者面前無地位。試對比「記錄在天上」，即列入天上蒙福公民的名冊中（Lu 10:20）。又試對比「記在書上」和「永遠在磐石上鑿刻」（Job 19:23、24）。
活水——（Jer 2:13）。
English original
13. me--"Jehovah." Though "Thee" precedes. This sudden transition is usual in the prophetic style, owing to the prophet's continual realization of Jehovah's presence.
all that forsake thee--
(Ps 73:27; Isa 1:28).
written in the earth--in the dust, that is, shall be consigned to oblivion. So Jesus' significant writing "on the ground (probably the accusers' names)"
(Joh 8:6).
Names written in the dust are obliterated by a very slight wind. Their hopes and celebrity are wholly in the earth, not in the heavenly book of life
(Re 13:8; 20:12, 15).
The Jews, though boasting that they were the people of God, had no portion in heaven, no status before God and His angels. Contrast "written in heaven," that is, in the muster-roll of its blessed citizens
(Lu 10:20).
Also, contrast "written in a book," and "in the rock for ever"
(Job 19:23, 24).
living waters--
(Jer 2:13).
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14-18. 先知因忠心宣告神的責備而激怒仇敵，現為蒙拯救脫離他們而禱告。
醫治……拯救——不但使我痊愈（指因與惡人接觸而面臨的靈魂與身體的災禍，
Jer 15:18)，
更是保守我常健全。
我的讚美——這位是我因過去的恩惠而當讚美的，因此也是我將來惟獨仰望的那一位。
English original
14-18. Prayer of the prophet for deliverance from the enemies whom he excited by his faithful denunciations.
Heal . . . save--not only make me whole (as to the evils of soul as well as body which I am exposed to by contact with ungodly foes,
Jer 15:18),
but keep me so.
my praise--He whom I have to praise for past favors, and therefore to whom alone I look for the time to come.
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15. 那話在哪裏呢？——
(Isa 5:19; Am 5:18)。
你所奉神之名說出的那些威嚇，其應驗在哪裏呢？這是末世叛道的一個特徵
(2Pe 3:4)。
English original
15. Where is the word?--
(Isa 5:19; Am 5:18).
Where is the fulfilment of the threats which thou didst utter as from God? A characteristic of the last stage of apostasy
(2Pe 3:4).
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16. 我沒有拒絕你呼召我作先知
(Jon 1:3)，
儘管要說出必會激怒聽眾的話對我而言是何等痛苦
(Jer 1:4
等）；因此你不可撇棄我
(Jer 15:15
等)。
跟從你——直譯為「在你之後」；作為副牧者跟從你這位大牧者
(Ec 12:11; 1Pe 5:4)。
也沒有……盼望——我並沒有盼望災禍之日，雖然我預告它將臨到我的同胞身上；因此他們沒有理由逼迫我。
你知道——我所說的真實與否，我向你申訴。
從我口中發出的——即我的話
(De 23:23)。
在你眼前為正——寧可譯為「是在你面前的」；即為你所知的——
(Pr 5:21)。
English original
16. I have not refused Thy call of me to be a prophet
(Jon 1:3),
however painful to me it was to utter what would be sure to irritate the hearers
(Jer 1:4,
&c.).; therefore Thou shouldest not forsake me
(Jer 15:15,
&c.).
to follow thee--literally, "after thee"; as an under-pastor following Thee, the Chief Shepherd
(Ec 12:11; 1Pe 5:4).
neither . . . desired--I have not wished for the day of calamity, though I foretell it as about to come on my countrymen; therefore they have no reason for persecuting me.
thou knowest--I appeal to Thee for the truth of what I assert.
that which came out of my lips--my words
(De 23:23).
right before thee--rather, "was before Thee"; was known to Thee--
(Pr 5:21).
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17. 使我驚惶的事*——即撇棄我：我所怕的一切，就是祢離棄我；祢若與我同在，我就不怕仇敵加害。
English original
17. a terror--namely, by deserting me: all I fear is Thine abandoning me; if Thou art with me, I have no fear of evil from enemies.
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18. 毀滅……毀滅——「以雙重的破壞擊碎他們」，希伯來文
(Jer 14:17)。
關於「雙重」，參
Jer 16:18。
English original
18. destroy . . . destruction--"break them with a double breach," Hebrew
(Jer 14:17).
On "double," see on
Jer 16:18.
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19-27. 這段信息傳於約雅敬年間，他廢除了約西亞改革所帶來的善果，特別是關於安息日的遵守
[EICHORN]。
平民的門——鄰近王宮的門，稱為大衛門，又稱百姓的門，因為是主要的通道：即如今的雅法門。它可能就是錫安山腳下的「泉門」，王的花園和池子就在附近
(Jer 39:4; 2Ki 25:4; Ne 2:14; 3:15; 12:37)。
English original
19-27. Delivered in the reign of Jehoiakim, who undid the good effected by Josiah's reformation, especially as to the observance of the Sabbath [EICHORN].
gate of . . . children of . . . people--The gate next the king's palace, called the gate of David, and the gate of the people, from its being the principal thoroughfare: now the Jaffa gate. It is probably the same as "the gate of the fountain" at the foot of Zion, near which were the king's garden and pool
(Jer 39:4; 2Ki 25:4; Ne 2:14; 3:15; 12:37).
20
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20. 君王*——他從君王開始，因為他們本當壓制這樣明顯的褻瀆。
English original
20. kings--He begins with the kings, as they ought to have repressed such a glaring profanation.
21
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21. 你們要謹慎*——直譯為「謹慎你們的性命」。MAURER解釋為「正如你們愛惜自己的性命」；此處使用這短語，是為了使這命令更有分量。
安息日——不守安息日是被擄的主要原因，被擄的年數——七十年——正好與他們從掃羅到被遷移這四百九十年間佔有迦南期間所過去的安息日年數相符
(Le 26:34, 35; 2Ch 36:21)。
因此，在歸回之後，特別着重遵守安息日
(Ne 13:19)。
耶路撒冷——在任何地方都已是醜聞；但在首都耶路撒冷，這更是對神的公然侮辱。守安息日旨在作為整體聖潔的象徵
(Eze 20:12)；
因此特別着重；猶太人粗俗的不敬，正顯明在他們藐視神的旨意、連這樣一個容易且明確的命令也不遵守的事上。
English original
21. Take heed to yourselves--literally, "to your souls." MAURER explains, "as ye love your lives"; a phrase used here to give the greater weight to the command.
sabbath--The non-observance of it was a chief cause of the captivity, the number of years of the latter, seventy, being exactly made to agree with the number of Sabbaths which elapsed during the four hundred ninety years of their possession of Canaan from Saul to their removal
(Le 26:34, 35; 2Ch 36:21).
On the restoration, therefore, stress was especially laid on Sabbath observance
(Ne 13:19).
Jerusalem--It would have been scandalous anywhere; but in the capital, Jerusalem, it was an open insult to God. Sabbath-hallowing is intended as a symbol of holiness in general
(Eze 20:12);
therefore much stress is laid on it; the Jews' gross impiety is manifested in their setting God's will at naught, in the case of such an easy and positive command.
23
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23.
(Jer 7:24, 26)。
English original
23.
(Jer 7:24, 26).
24
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24. 以部分代表全體：「你們若守安息日與我的其他律法。」
English original
24. A part put for the whole, "If ye keep the Sabbath and My other laws."
25
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25. 君王……坐車——此時王國已敗落到如此地步，故此處的應許是特別的恩惠。
居住——希伯來文作「有人居住」
(Jer 17:6； Isa 13:20)。
English original
25. kings . . . in chariots--The kingdom at this time had been brought so low that this promise here was a special favor.
remain--Hebrew, "be inhabited"
(Jer 17:6; Isa 13:20).
26
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26. 平原山地……南地——
（書十五1-4）。
南界曾延伸到埃及河，但如今因埃及的入侵而大為縮減
（代下三十五20，三十六3-4）。
希伯來文「南地」意為乾燥；指猶可以南的乾旱沙漠。詳列猶大的各部分——城、鄉、平原、山地和曠野——暗示猶大地的完整性將不再有任何缺欠
（亞七7）。
祭物——正如耶十七22提到猶大興盛的一個要素，即大衛寶座上的君王——神作其守護者的保證；照樣本節提到另一個要素，即其祭司——神對其施恩的保證
（詩一零七22）。
English original
26. plain mountains . . . south--
(Jos 15:1-4).
The southern border had extended to the river of Egypt, but was now much curtailed by Egyptian invasions
(2Ch 35:20; 36:3, 4).
The Hebrew for "south" means dry; the arid desert south of Judea is meant. The enumeration of all the parts of Judea, city, country, plain, hill, and desert, implies that no longer shall there be aught wanting of the integrity of the Jewish land
(Zec 7:7).
sacrifices--As in
Jer 17:22,
one constituent of Judea's prosperity is mentioned, namely, its kings on David's throne, the pledge of God being its guardian; so in this verse another constituent, namely, its priests, a pledge of God being propitious to it
(Ps 107:22).
27
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27. 擔子……在……城門……火在城門——報應與罪相稱。他們犯罪之處將成為他們受罰之處
（耶五十二13；王下二十五9）。
English original
27. burden . . . in . . . gates . . . fire in the gates--retribution answering to the sin. The scene of their sin shall be the scene of their punishment
(Jer 52:13; 2Ki 25:9).
Jer 17:1-27.
猶太人根深蒂固的偶像崇拜之愛
《七十士譯本》省略了頭四節，但其他希臘文譯本則有保留。
1. 四句中的第一句與第三句相關，第二句與第四句相關，是交替的平行體。其意為：他們追逐偶像之切，彷彿他們的癖性「用鐵筆
（Job 19:24）
刻在他們心上」，又如以「金鋼鑽的尖」刻在他們壇角上為律法所認可。他們神明的名字從前常寫在「壇角上」
（Ac 17:23）。
「心上」一語指他們內在的癖性，「壇角上」則指其外在的表現。另有人將「壇角上」解為他們效法利未人的規條，以祭牲的血染壇角
（Ex 29:12； Le 4:7, 18），
但如此「寫……刻」便不恰當。
心版——神原意要以完全不同的內容來銘刻，即以祂的真理
（Pr 3:3； 2Co 3:3）。
你們的——雖然前文用「他們的」，祂現在卻直接稱呼他們，為要將罪責特別歸到他們身上。