Jeremía 10:4

Heilögum Biblíunni

4 hann prýðir það silfri og gulli, hann festir það með nöglum og hömrum, svo að það riði ekki.

Bible Verse Review
  from Treasury of Scripure Knowledge

deck: Psalms 115:4, Psalms 135:15, Isaiah 40:19, Isaiah 40:20

fasten: Isaiah 41:6, Isaiah 44:12, Isaiah 46:7

Reciprocal: Isaiah 46:6 - lavish Jeremiah 10:9 - Silver Daniel 5:4 - of gold Hosea 13:2 - have made Habakkuk 2:19 - it is Acts 17:29 - graven

Gill's Notes on the Bible

They deck it with silver and with gold,.... Cover it with plates of silver and gold, for the sake of ornament, that it may look grand, majestic, and venerable; and by this means draw the eye and attention, and so the devotion of people to it:

they fasten it with nails and hammers, that it move not. The sense is, either that the idol was fastened to some post or pillar, or in some certain place on a pedestal, that it might not fall, it not being able otherwise to support itself; or the plates of silver and gold, as Kimchi thinks, were fastened to the idol with nails and hammers, that so they might not be taken away from it; for, were it not for the nails, the god would not be able to keep his silver and golden deckings.

Barnes' Notes on the Bible

They deck it - It was covered with plates of gold and silver, and then fastened with nails in its place, that it might not “more, i. e.” tumble down.

The agreement in this and the following verses with the argument in Isa. 40–44 is so manifest, that no one can doubt that the one is modelled upon the other. If, therefore, Jeremiah took the thoughts and phrases from Isaiah, it is plain that the last 27 chapters of Isaiah were prior in date to Jeremiah’s time, and were not therefore written at the close of the Babylonian exile. This passage then is a crucial one to the pseudo-Isaiah theory. Two answers are attempted,

(1) that the pseudo-Isaiah borrowed from Jeremiah. But this is refuted by the style, which is not that usual with Jeremiah.

(2) that it is an interpolation in Jeremiah.

But how then are we to account for its being found in the Septuagint Version? The only argument of real importance is that these verses break the continuity of thought; but the whole chapter is somewhat fragmentary, and not so closely connected as the previous three. Still there is a connection. The prophet had just included all Israel under the ban of uncircumcision: he now shows them their last chance of safety by enlarging upon the truth, that (compare Jeremiah 9:23-24) their true glory is their God, not an idol of wood, but the King of nations. Then comes the sad feeling that they have rejected God and chosen idols Jeremiah 10:17-18; then the nation’s deep grief Jeremiah 10:19-22 and earnest prayer Jeremiah 10:23-25. It is quite possible that only portions of the concluding part of Jeremiah’s templesermon were embodied in Baruch’s scroll, and that had the whole been preserved, we should have found the thoughts as orderly in development as those in Jer. 7–9.