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 fact, that in the first two statements there must be a different subject from that which is in the third. For to fill up the measure of sin is the work of God. Accordingly the Kethiv alone is to be adopted as correct, and the first passage to be translated thus: to shut up the transgression. כּלא means to hold back, to hold in, to arrest, to hold in prison, to shut in or shut up; henceכּלא, a prison, jail. To arrest the wickedness or shut it up does not mean to pardon it, but to hem it in, to hinder it so that it can no longer spread about (Hofm.); cf. Zec 5:8 and Rev 20:3. In the second passage, “to seal up sin,” the חטּאות are the several proofs of the transgression. חתם, to seal, does not denote the finishing or ending of the sins (Theodrt. and others). Like the Arab. chtm, it may occur in the sense of “to end,” and this meaning may have originated from the circumstance that one is wont at the end of a letter or document to affix the impress of a seal; yet this meaning is nowhere found in Hebr.: see under Exo 28:12. The figure of the sealing stands here in connection with the shutting up in prison. Cf. Dan 6:18, the king for greater security sealed up the den into which Daniel was cast. Thus also God seals the hand of man that it cannot move, Job 37:7, and the stars that they cannot give light, Job 9:7. But in this figure to seal is not = to take away, according to which Hgstb. and many others explain it thus: the sins are here described as sealed, because they are altogether removed out of the sight of God, altogether set aside; for “that which is shut up and sealed is not merely taken away, entirely set aside, but guarded, held under lock and seal” (Kliefoth). Hence more correctly Hofmann and Kliefoth say, “If the sins are sealed, they are on the one side laid under custody, so that they cannot any more be active or increase, but that they may thus be guarded and held, so that they can no longer be pardoned and blotted out;” cf. Rev 20:3. The third statement is, “to make reconciliation for iniquity.” כּפּר is terminus techn., to pardon, to blot out by means of a sin-offering, i.e., to forgive. These three passages thus treat of the setting aside of sin and its blotting out; but they neither form a climax nor a mere συναθροισμός, a multiplying of synonymous expressions for the pardoning of sins, ut tota peccatorum humani generis colluvies eo melius