Dan - The border-town of Palestine on the north Deuteronomy 34:1.

Mount Ephraim - The northern boundary of Judaea itself. The invading army presses on so rapidly, that scarcely have the news arrived of its appearance at Dan, before fresh messengers announce that it has traversed the whole length of Galilee, and is now defiling through the mountains of Samaria.

Affliction - The same word, aven, occurs in Jeremiah 4:14, and apparently there is a play upon its double meaning: for from a root signifying worthlessness, it is used both for wickedness and for misery. Thus, the "iniquity" of Judah proves also, to be her "affliction," as being the cause of the ruin inflicted by the enemy.

For a voice declareth from Dan - Dan was a city in the tribe of Dan, north of Jerusalem; the first city in Palestine, which occurs in the way from Babylon to Jerusalem.

Affliction from Mount Ephraim - Between Dan and Jerusalem are the mountains of Ephraim. These would be the first places attacked by the Chaldeans; and the rumor from thence would show that the land was invaded.

For a voice declareth from Dan,.... The coming of the enemy, as Kimchi explains it, Nebuchadnezzar, the king of the Chaldeans; a messenger was come from Dan, which was on the border of the land of Israel to the north, on which side Babylon lay, and from whence the evil was to come predicted; who declared the enemy was approaching, just entering the land; not that this was now the case in fact, but this is represented in a prophetic manner, as what would be, in order to arouse and awaken the Jews to a sense of their sin and danger; see Jeremiah 8:10.

and publisheth affliction from Mount Ephraim: which lay on the border of the tribe of Benjamin, and nearer to Jerusalem; and this publication represents the enemy as advancing nearer, and being just at hand. The word for "affliction" signifies "iniquity" (a); and it denotes, that the affliction spoken of, which is the destruction of the Jews, and their captivity in Babylon, were occasioned by their sins. Some think that Dan and Ephraim are mentioned, because of the calves that were worshipped in Dan, and in Bethel, which was in the tribe of Ephraim. The Targum favours this, which paraphrases the words thus,

"for the voice of the prophets that prophesied against them that go into captivity, because they worshipped the calf, which is at Dan; and they that bring evil tidings, shall come upon them, because they served the image which Micah set up in the mount of the house of Ephraim;''

and the Vulgate Latin version is,

"the voice of him that declares from Dan, and that makes known the idol from Mount Ephraim.''

(a) "iniquitatem", Vatablus, Pagninus, Montanus, Schimdt; "vanitatem", Junius & Tremellius, Cocceius.

It is high time to cleanse oneself from sin, periculum in mora est; for already calamity is announced from Dan, even from the Mount Ephraim. קול מגּיד, the voice of him who gives the alarm, sc. נשׁמע, is heard; cf. Jeremiah 3:21; Jeremiah 31:15. That of which the herald gives warning is not given till the next clause. און, mischief, i.e., calamity. משׁמיע is still dependent on קול. "From Dan," i.e., the northern boundary of Palestine; see on Judges 20:1. "From Mount Ephraim," i.e., the northern boundary of the kingdom of Judah, not far distant from Jerusalem. The alarm and the calamity draw ever nearer. "The messenger comes from each successive place towards which the foe approaches" (Hitz.). In Jeremiah 4:16 the substance of the warning message is given, but in so animated a manner, that a charge is given to make the matter known to the peoples and in Jerusalem. Tell to the peoples, behold, cause to be heard. The הנּה in the first clause points forward, calling attention to the message in the second clause. A similar charge is given in Jeremiah 4:5, only "to the peoples" seems strange here. "The meaning would be simple if we could take 'the peoples' to be the Israelites," says Graf. But since גּוים in this connection can mean only the other nations, the question obtrudes itself: to what end the approach of the besiegers of Jerusalem should be proclaimed to the heathen peoples. Jerome remarks on this: Vult omnes in circuitu nationes Dei nosse sententiam, et flagelat Jerusalem cunctos recipere disciplinam. In like manner, Chr. B. Mich., following Schmid: Gentibus, ut his quoque innotescat severitatis divinae in Judaeos exemplum. Hitz. and Gr. object, that in what follows there is no word of the taking and destruction of Jerusalem, but only of the siege; that this could form no such exemplum, and that for this the issue must be awaited. But this objection counts for little. After the description given of the enemies (cf. Jeremiah 4:13), there can be no doubt as to the issue of the siege, that is, as to the taking of Jerusalem. But if this be so, then the warning of the heathen as to the coming catastrophe, by holding the case of Jerusalem before them, is not so far-fetched a thought as that it should be set aside by Hitz.'s remark: "So friendly an anxiety on behalf of the heathen is utterly unnatural to a Jew, especially seeing that the prophet is doubly absorbed by anxiety for his own people." Jeremiah was not the narrow-minded Jew Hitz. takes him for. Besides, there is no absolute necessity for holding "Tell to the peoples" to be a warning of a similar fate addressed to the heathen. The charge is but a rhetorical form, conveying the idea that there is no doubt about the matter to be published, and that it concerned not Jerusalem alone, but the nations too. This objection settled, there is no call to seek other interpretations, especially as all such are less easily justified. By changing the imper. הזכּירוּ and השׁמיעוּ into perfects, Ew. obtains the translation: "they say already to the peoples, behold, they come, already they proclaim in Jerusalem," etc.; but Hitz. and Graf have shown the change to be indefensible. Yet more unsatisfactory is the translation, "declare of the heathen," which Hitz. and Graf have adopted, following the lxx, Kimchi, Vat., and others. This destroys the parallelism, it is out of keeping with the הנּה, and demands the addition (with the lxx) of בּאוּ thereto to complete the sense. Graf and Hitz. have not been able to agree upon the sense of the second member of the verse. If we make לגּויםde gentibus, then 'השׁמיעוּ וגו ought to be: proclaim upon (i.e., concerning) Jerusalem. Hitz., however, translates, in accordance with the use of משׁמיע in vv. 5 and 15: Cry it aloud in Jerusalem (prop. over Jerusalem, Psalm 49:12; Hosea 8:1); but this, though clearly correct, does not correspond to the first part of the verse, according to Hitz.'s translation of it. Graf, on the other hand, gives: Call them (the peoples) out against Jerusalem - a translation which, besides completely destroying the parallelism of the two clauses, violently separates from the proclamation the thing proclaimed: Besiegers come, etc. Nor can השׁמיעוּ be taken in the sense: call together, as in Jeremiah 50:29; Jeremiah 51:27; 1 Kings 15:22; for in that case the object could not be omitted, those who are to be called together would need to be mentioned; and it is too much to assume גּוים from the לגּוים for an object. The warning cry to Jerusalem runs: נצרים, besiegers, (acc. to Isaiah 1:8) come from the far country (cf. Jeremiah 5:15), and give their voice (cf. 1 Kings 2:15); i.e., let the tumult of a besieging army echo throughout the cities of Judah. These besiegers will be like field-keepers round about Jerusalem (עליה refers back to Jerus.), like field-keepers they will pitch their tents round the city (cf. 1 Kings 1:15) to blockade it. For against me (Jahveh) was she refractory (מרה c. acc. pers., elsewhere with ב, Hosea 14:1; Psalm 5:11, or with את־פּי, Numbers 20:24, and often). This is expanded in Jeremiah 4:18. Thy way, i.e., they behaviour and thy doings, have wrought thee this (calamity). This is thy wickedness, i.e., the effect or fruit of thy wickedness, yea, it is bitter, cf. Jeremiah 2:19; yea, it reacheth unto thine heart, i.e., inflicts deadly wounds on thee.

For a voice declareth from {n} Dan, and proclaimeth affliction from mount {o} Ephraim.

(n) Which was a city in the utmost border of Israel north toward Babylon.

(o) Which was in the middle between Dan and Jerusalem.

4:15 From Dan - Dan was the first place the Chaldeans came to, being the utmost boundary of Canaan northward. Ephraim was the innermost border of Israel in the north of Judea, intimating the march of the Babylonians thro' all Israel.

15. For . from Dan-The connection is: There is danger in delay; for the voice of a messenger announces the approach of the Chaldean enemy from Dan, the northern frontier of Palestine (Jer 8:16; compare Jer 4:6; Jer 1:14).

Mount Ephraim-which borders closely on Judah; so that the foe is coming nearer and nearer. Dan and Beth-el in Ephraim were the two places where Jeroboam set up the idolatrous calves (1Ki 12:29); just retribution.

4:5-18 The fierce conqueror of the neighbouring nations was to make Judah desolate. The prophet was afflicted to see the people lulled into security by false prophets. The approach of the enemy is described. Some attention was paid in Jerusalem to outward reformation; but it was necessary that their hearts should be washed, in the exercise of true repentance and faith, from the love and pollution of sin. When lesser calamities do not rouse sinners and reform nations, sentence will be given against them. The Lord's voice declares that misery is approaching, especially against wicked professors of the gospel; when it overtakes them, it will be plainly seen that the fruit of wickedness is bitter, and the end is fatal.