Exegetical and Hermeneutical Commentary of Jeremiah 4:15
For a voice declareth from Dan, and publisheth affliction from mount Ephraim.
15. The connexion is, It is high time to amend, for, etc.
a voice ] better, Hark! one declareth.
Dan ] on the northern border of Palestine. See Deu 34:1.
the hills of Ephraim ] or, Mount Ephraim, the range dividing Ephraim from Judah, eight or ten miles at most from Jerusalem itself. The language thus intimates the rapid approach of the enemy. Cp. Isa 10:28 ff.
Fuente: The Cambridge Bible for Schools and Colleges
Dan – The border-town of Palestine on the north Deu 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 Jer 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 15. 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 rumour from thence would show that the land was invaded.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A voice, i.e. either the voice of the prophets, that is still sounding it in your ears, and declaring it unto you; or rather, the rumour and noise of this army is already come through your land; you have the heavy tidings of this great affliction, Jer 8:16, to note the near approach of it.
Declareth from Dan: this is said to come from Dan and Ephraim, because Dan was the first place these Chaldeans must come to, it being the utmost boundary of Canaan northward, and Ephraim the innermost border of Israel in the north of Judea, intimating the march of the Babylonians through all Israel toward Jerusalem.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. For . . . from DanTheconnection is: There is danger in delay; for the voice of amessenger announces the approach of the Chaldean enemy from Dan, thenorthern frontier of Palestine (Jer8:16; compare Jer 4:6;Jer 1:14).
Mount Ephraimwhichborders closely on Judah; so that the foe is coming nearer andnearer. Dan and Beth-el in Ephraim were the two places whereJeroboam set up the idolatrous calves (1Ki12:29); just retribution.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Jer 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.
Fuente: John Gill’s Exposition of the Entire Bible
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. , the voice of him who gives the alarm, sc. , is heard; cf. Jer 3:21; Jer 31:15. That of which the herald gives warning is not given till the next clause. , mischief, i.e., calamity. is still dependent on . “From Dan,” i.e., the northern boundary of Palestine; see on Jdg 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 Jer 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 in the first clause points forward, calling attention to the message in the second clause. A similar charge is given in Jer 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 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. Jer 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. and 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 , and demands the addition (with the lxx) of 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 de gentibus , then ‘ ought to be: proclaim upon (i.e., concerning) Jerusalem. Hitz., however, translates, in accordance with the use of in vv. 5 and 15: Cry it aloud in Jerusalem (prop. over Jerusalem, Psa 49:12; Hos 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 be taken in the sense: call together, as in Jer 50:29; Jer 51:27; 1Ki 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 from the for an object. The warning cry to Jerusalem runs: , besiegers, (acc. to Isa 1:8) come from the far country (cf. Jer 5:15), and give their voice (cf. 1Ki 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 ( refers back to Jerus.), like field-keepers they will pitch their tents round the city (cf. 1Ki 1:15) to blockade it. For against me (Jahveh) was she refractory ( c. acc. pers ., elsewhere with , Hos 14:1; Psa 5:11, or with , Num 20:24, and often). This is expanded in Jer 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. Jer 2:19; yea, it reacheth unto thine heart, i.e., inflicts deadly wounds on thee.
Fuente: Keil & Delitzsch Commentary on the Old Testament
The Prophet again repeats what he had said, — that the Jews were given up, on account of their perverseness, to final ruin; for they had so often and for so long a time provoked God, and had not attended to pious admonitions, when God by his servants the prophets offered pardon to them on their repentance. But the whole passage, which I shall now explain, gives a lively representation of the ruin that was at hand; for we see that in this verse there is a scene presented to us, as the Prophet sets before our eyes what could not be fully expressed in words.
A voice, he says, declares from Daniel This was the extreme border on the north He had before said, that an evil was coming from that quarter, that is, from the north; for God had chosen the Chaldeans as the executors of his vengeance: hence he says, “a voice is heard from Dan;” not that there was an army already prepared to attack the Jews, but Jeremiah speaks here by the prophetic spirit; and he sets the event as present before the Jews, who thought not that so grievous an evil was nigh. For we said yesterday, that when God for a time spares hypocrites, they become more hardened, and with haughty contempt deride his prophets. When, therefore, Jeremiah saw that he had to do with blocks, he deemed it necessary to use figurative language, which exhibited to them more clearly that the judgment, which the Jews imagined they had no reason to fear, was near at hand: hence he says, a voice is heard from Dan
And proclaims און, aun, that is, trouble, or punishment, or ruin. The other rendering, to which I have referred, is not suitable. The word און, aun, does indeed properly signify iniquity; but it is to be taken here for punishment. (111) But whenever the Prophets use this term, they intimate that evil is not inflicted by God except for just causes; and they remind us that its source or fountain is to be found in the wickedness of men. Ruin then was coming from Mount Ephraim which was near the tribe of Judah and also Jerusalem. But it was the same as though Jeremiah had said, that God was now thundering from heaven, and that it would be of no avail to the Jews to close their ears: for though they were even deaf, yet God’s vengeance would soon come to light, accompanied with dreadful noise. It follows —
(111) The first meaning of the word is iniquity, wickedness; and as the fruit or the effect of wickedness is affliction, distress, misery, it is sometimes taken to express the latter idea. It may be rendered here, distress. — Ed.
Fuente: Calvin’s Complete Commentary
(15) Dan . . . Mount Ephraim.The two places are chosen, not like Dan and Beer-sheba, as extreme limits, but as stages in the march of the invader: first Dan (as in Jer. 8:16), the northernmost point (Deu. 34:1; Jdg. 20:1) of the whole land of Israel, then Mount Ephraim, as the northern boundary of Judaea. The verbs grow in strength with the imagined nearness, first announce, as of a rumour from a distance, then proclaim, as of a danger more imminent.
Affliction.In the Hebrew the same word (aven) as in the thoughts of vanity. Playing on the two aspects of the word, the prophet says that aven comes as the penalty of aventhe nothingness of destruction as that of the nothingness of the idol.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. A voice from Dan mount Ephraim Indicating the direction and marking the progress of the coming danger.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 4:15. For a voice declareth from Dan For lo! a sound of devastation comes from Dan; lo! a tumult is heard from the mountains of Ephraim. Houb.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 4:15 For a voice declareth from Dan, and publisheth affliction from mount Ephraim.
Ver. 15. For a voice declareth from Dan. ] Which was first called Laish, then Dan, and after that, in honour of Tiberius Caesar, Caesarea Philippi. a It was the utmost bound of Israel northward; and therehence came a rumour of the enemy entering and making his first impression into the land, and so, by Mount Ephraim, to the Jews of Jerusalem. This Jeremiah, by a spirit of prophecy, foretelleth long before, against their vain confidence of better.
And publisheth affliction.
a Joseph. Antiq., lib. xviii.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
from Dan . . . Ephraim. The enemy would enter the Land from the north, as he afterward did.
mount = hill country of.
Fuente: Companion Bible Notes, Appendices and Graphics
a voice: Jer 6:1, Jer 8:16, Jdg 18:29, Jdg 20:1
mount Ephraim: Jos 17:15, Jos 20:7
Reciprocal: 2Sa 20:21 – a man Jer 30:5 – a voice
Fuente: The Treasury of Scripture Knowledge
Jer 4:15. Dan was one of the ten tribes anti Ephraim was often used to mean all the ten that formed the kingdom of Israel. That kingdom had been in exile more than a century when Jeremiah wrote this verse. A voice declureth is a figurative way of telling Judah to take a warning from the fate of her sister kingdom.
Fuente: Combined Bible Commentary
4:15 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.
Fuente: Geneva Bible Notes
Already a voice, probably that of a watchman, from Dan in the far north, and from Mount Ephraim, in the north but much closer to Judah, was heard warning of the coming invader. Mount Ephraim is a reference to the mountains in the territory of Ephraim. [Note: See Yohanan Aharoni and Michael Avi-Yonah, The Macmillan Bible Atlas, maps 8, 64, 86, 113, and 125. This was "the last large section of Palestine to be crossed before one reaches Jerusalem" (Graybill, p. 663).] This voice may refer to the testimony of the Northern Kingdom that had already been overrun by another similar invader from the north, Assyria.