TRV
Translation
King James Version
And when all the captains of the armies, they and their men, heard that the king of Babylon had made Gedaliah governor, there came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Johanan the son of Careah, and Seraiah the son of Tanhumeth the Netophathite, and Jaazaniah the son of a Maachathite, they and their men.
KJV (with Strong's)
And when all the captains H8269 of the armies H2428, they and their men H582, heard H8085 that the king H4428 of Babylon H894 had made Gedaliah H1436 governor H6485, there came H935 to Gedaliah H1436 to Mizpah H4709, even Ishmael H3458 the son H1121 of Nethaniah H5418, and Johanan H3110 the son H1121 of Careah H7143, and Seraiah H8304 the son H1121 of Tanhumeth H8576 the Netophathite H5200, and Jaazaniah H2970 the son H1121 of a Maachathite H4602, they and their men H582.
Complete Jewish Bible
When all the army officers and their men heard that the king of Bavel had made G'dalyahu governor, they came to G'dalyahu in Mitzpah - Yishma'el the son of N'tanyah, Yochanan the son of Kareach, S'rayah the son of Tanchumet the N'tofati and Ya'azanyahu the son of the Ma'akhati - they and their men.
Berean Standard Bible
When all the commanders of the armies and their men heard that the king of Babylon had appointed Gedaliah as governor, they came to Gedaliah at Mizpah—Ishmael son of Nethaniah, Johanan son of Kareah, Seraiah son of Tanhumeth the Netophathite, and Jaazaniah son of the Maacathite, as well as their men.
American Standard Version
Now when all the captains of the forces, they and their men, heard that the king of Babylon had made Gedaliah governor, they came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Johanan the son of Kareah, and Seraiah the son of Tanhumeth the Netophathite, and Jaazaniah the son of the Maacathite, they and their men.
World English Bible Messianic
Now when all the captains of the forces, they and their men, heard that the king of Babylon had made Gedaliah governor, they came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Yochanan the son of Kareah, and Seraiah the son of Tanhumeth the Netophathite, and Jaazaniah the son of the Maacathite, they and their men.
Geneva Bible (1599)
Then when all the captaines of the host and their men heard, that the king of Babel had made Gedaliah gouernour, they came to Gedaliah to Mizpah, to wit, Ishmael the sonne of Nethaniah, and Iohanan the sonne of Kareah, and Seraiah the sonne of Tanhumeth the Netophathite, and Iaazaniah the sonne of Maachathi, they and their men.
Young's Literal Translation
And all the heads of the forces hear--they and the men--that the king of Babylon hath appointed Gedaliah, and they come in unto Gedaliah, to Mizpah, even Ishmael son of Nethaniah, and Johanan son of Kareah, and Seraiah son of Tanhumeth the Netophathite, and Jaazaniah son of the Maachathite--they and their men;
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In the KJVVerse 10,246 of 31,102
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Commentary on 2 Kings 25 verses 22–30
22 ¶ And as for the people that remained in the land of Judah, whom Nebuchadnezzar king of Babylon had left, even over them he made Gedaliah the son of Ahikam, the son of Shaphan, ruler.
23 And when all the captains of the armies, they and their men, heard that the king of Babylon had made Gedaliah governor, there came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Johanan the son of Careah, and Seraiah the son of Tanhumeth the Netophathite, and Jaazaniah the son of a Maachathite, they and their men.
24 And Gedaliah sware to them, and to their men, and said unto them, Fear not to be the servants of the Chaldees: dwell in the land, and serve the king of Babylon; and it shall be well with you.
25 But it came to pass in the seventh month, that Ishmael the son of Nethaniah, the son of Elishama, of the seed royal, came, and ten men with him, and smote Gedaliah, that he died, and the Jews and the Chaldees that were with him at Mizpah.
26 And all the people, both small and great, and the captains of the armies, arose, and came to Egypt: for they were afraid of the Chaldees.
27 And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the seven and twentieth day of the month, that Evilmerodach king of Babylon in the year that he began to reign did lift up the head of Jehoiachin king of Judah out of prison;
28 And he spake kindly to him, and set his throne above the throne of the kings that were with him in Babylon;
29 And changed his prison garments: and he did eat bread continually before him all the days of his life.
30 And his allowance was a continual allowance given him of the king, a daily rate for every day, all the days of his life.
In these verses we have,
I. The dispersion of the remaining people. The city of Jerusalem was quite laid waste. Some people there were in the land of Judah (Kg2 25:22) that had weathered the storm, and (which was no small favour at this time, Jer 45:5) had their lives given them for a prey. Now see, 1. What a good posture they were put into. The king of Babylon appointed Gedaliah, one of themselves, to be their governor and protector under him, a very good man, and one that would make the best of the bad, Kg2 25:22. His father Ahikam was one that countenanced and protected Jeremiah when the princes had vowed his death, Jer 26:24. It is probable that this Gedaliah, by the advice of Jeremiah, had gone over the Chaldeans, and had conducted himself so well that the king of Babylon entrusted him with the government. He resided not at Jerusalem, but at Mizpah, in the land of Benjamin, a place famous in Samuel's time. Thither those came who had fled from Zedekiah (Kg2 25:4) and put themselves under his protection (Kg2 25:23), which he assured them of if they would be patient and peaceable under the government of the king of Babylon, Kg2 25:24. Gedaliah, though he had not the pomp and power of a sovereign prince, yet might have been a greater blessing to them than many of their kings had been, especially having such a privy-council as Jeremiah, who was now with them, and interested himself in their affairs, Jer 40:5, Jer 40:6. 2. What a fatal breach was made upon them, soon afterwards, by the death of Gedaliah, within two months after he entered upon his government. The utter extirpation of the Jews, for the present, was determined, and therefore it was in vain for them to think of taking root again: the whole land must be plucked up, Jer 45:4. Yet this hopeful settlement is dashed to pieces, not by the Chaldeans, but by some of themselves. The things of their peace were so hidden from their eyes that they knew not when they were well off, nor would believe when they were told. (1.) They had a good governor of their own, and him they slew, out of spite to the Chaldeans, because he was appointed by Nebuchadnezzar, Kg2 25:25. Ishmael, who was of the royal family, envying Gedaliah's advancement and the happy settlement of the people under him, though he could not propose to set up himself, resolved to ruin him, and basely slew him and all his friends, both Jews and Chaldeans. Nebuchadnezzar would not, could not, have been a more mischievous enemy to their peace than this degenerate branch of the house of David was. (2.) They were as yet in their own good land, but they forsook it, and went to Egypt, for fear of the Chaldeans, Kg2 25:26. The Chaldeans had reason enough to be offended at the murder of Gedaliah; but if those that remained had humbly remonstrated, alleging that it was only the act of Ishmael and his party, we may suppose that those who were innocent of it, nay, who suffered greatly by it, would not have been punished for it: but, under pretence of this apprehension, contrary to the counsel of Jeremiah, they all went to Egypt, where, it is probable, they mixed with the Egyptians by degrees, and were never heard of more as Israelites. Thus was there a full end made of them by their own folly and disobedience, and Egypt had the last of them, that the last verse of that chapter of threatenings might be fulfilled, after all the rest, Deu 28:68, The Lord shall bring thee into Egypt again. These events are more largely related by the prophet Jeremiah, ch. 40 to Jer 45:1-5. Quaeque ipse miserrima vidit, et quorum pars magna fuit - Which scenes he was doomed to behold, and in which he bore a melancholy part.
II. The reviving of the captive prince. Of Zedekiah we hear no more after he was carried blind to Babylon; it is probable that he did not live long, but that when he died he was buried with some marks of honour, Jer 34:5. Of Jehoiachin, or Jeconiah, who surrendered himself (Kg2 24:12), we are here told that as soon as Evil-merodach came to the crown, upon the death of his father Nebuchadnezzar, he released him out of prison (where he had lain thirty-seven years, and was now fifty-five years old), spoke kindly to him, paid more respect to him than to any other of the kings his father had left in captivity (Kg2 25:28), gave him princely clothing instead of his prison-garments, maintained him in his own palace (Kg2 25:29), and allowed him a pension for himself and his family in some measure corresponding to his rank, a daily rate for every day as long as he lived. Consider this, 1. As a very happy change of Jehoiachin's condition. To have honour and liberty after he had been so long in confinement and disgrace, the plenty and pleasure of a court after he had been so long accustomed to the straits and miseries of a prison, was like the return of the morning after a very dark and tedious night. Let none say that they shall never see good again because they have long seen little but evil; the most miserable know not what blessed turn Providence may yet give to their affairs, nor what comforts they are reserved for, according to the days wherein they have been afflicted, Psa 90:15. However the death of afflicted saints is to them such a change as this was to Jehoiachin: it will release them out of their prison, shake off the body, that prison-garment, and open the way to their advancement; it will send them to the throne, to the table, of the King of kings, the glorious liberty of God's children. 2. As a very generous act of Evil-merodach's. He thought his father made the yoke of his captives too heavy, and therefore, with the tenderness of a man and the honour of a prince, made it lighter. It should seem all the kings he had in his power were favoured, but Jehoiachin above them all, some think for the sake of the antiquity of his family and the honour of his renowned ancestors, David and Solomon. None of the kings of the nations, it is likely, had descended from so long a race of kings in a direct lineal succession, and by a male line, as the king of Judah. The Jews say that this Evil-merodach had been himself imprisoned by his own father, when he returned from his madness, for some mismanagement at that time, and that in prison he contracted a friendship with Jehoiachin, in consequence of which, as soon as he had it in his power, he showed him this kindness as a sufferer, as a fellow-sufferer. Some suggest that Evil-merodach had learned from Daniel and his fellows the principles of the true religion, and was well affected to them, and upon that account favoured Jehoiachin. 3. As a kind dispensation of Providence, for the encouragement of the Jews in captivity, and the support of their faith and hope concerning their enlargement in due time. This happened just about the midnight of their captivity. Thirty-six of the seventy years were now past, and almost as many were yet behind, and now to see their king thus advanced would be a comfortable earnest to them of their own release in due time, in the set time. Unto the upright there thus ariseth light in the darkness, to encourage them to hope, even in the cloudy and dark day, that at evening time it shall be light; when therefore we are perplexed, let us not be in despair.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 22–30. Public domain.
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Clement of AlexandriaAD 215
The Stromata Book 1
In the twelfth year of king Zedekiah, seventy years before the dominance of the Persians, Nebuchadnezzar campaigned against the Phoenicians and Jews, as Berossus says in his "Researches on the Chaldeans." Juba, writing "On the Assyrians," admits that he took his account from Berossus, testifying to its accuracy. Nebuchadnezzar blinded Zedekiah and removed him to Babylon, deporting the whole people except a few who escaped to Egypt. The captivity lasted for seventy years. Jeremiah and Habakkuk continued to prophesy under Zedekiah, and in the fifth year of his reign Ezekiel was prophesying in Babylon. After him came the prophet Nahum, then Daniel, and again after him, Haggai and Zechariah prophesied for two years under Darius I, and after him, one of the twelve, the Herald.
Ishodad of MervAD 850
BOOKS OF SESSIONS 2 KINGS 25:27
Evil-merodach was the son of Nebuchadnezzar. Since he had ruled the kingdom badly and had, in addition, troubled the land with a severe conflict, when his father came back [from his military campaign], his father imprisoned him, fearing that he might rebel against him. Now he was imprisoned in the same place where also Jehoaichin was imprisoned. There they kept each other company for a long time and became friends. Therefore, after Nebuchadnezzar was dead and Evil-merodach was appointed as the new king, he granted [Jehoiachin] favors and gifts. And this was a reward given to Jehoiachin, because he had obeyed the prophecy and had surrendered, so that God did not refuse him the wage that he had earned.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
2 Kings 25:23 meticulously records a pivotal moment in the immediate aftermath of Jerusalem's destruction and the Babylonian exile: the convergence of various Judean military captains and their men at Mizpah, acknowledging Gedaliah as the newly appointed governor by the king of Babylon. This verse encapsulates a brief period of fragile hope and attempted re-establishment of order amidst national devastation, setting the precarious stage for subsequent internal treachery and the further dispersion of Judah's remnant.
CONTEXT
Literary Context: This verse is situated within the concluding chapter of 2 Kings, which chronicles the final, tragic downfall of the southern kingdom of Judah. It immediately follows the detailed account of Jerusalem's siege, its horrific destruction, the burning of the Temple and royal palace, and the widespread exile of its populace to Babylon, as vividly depicted in 2 Kings 25:1-21. Specifically, 2 Kings 25:22 introduces Gedaliah, son of Ahikam, as the Babylonian-appointed governor over the impoverished remnant left in the land. Verse 23, therefore, serves as the immediate response to this new administrative reality, illustrating the initial efforts to consolidate power and establish a semblance of order under foreign dominion. It directly precedes the tragic narrative of Gedaliah's assassination by Ishmael and the subsequent flight of the remaining Judeans to Egypt, a sequence of events extensively elaborated upon in 2 Kings 25:25-26 and with even greater detail in Jeremiah 40-43.
Historical & Cultural Context: The appointment of Gedaliah by Nebuchadnezzar reflects a common Neo-Babylonian imperial strategy. After conquering a territory, the Babylonians often installed a local leader, typically from a prominent or cooperative family, to govern the remaining populace. This approach allowed them to maintain control without committing excessive military resources to direct occupation. Gedaliah's father, Ahikam, was a respected figure who had previously protected the prophet Jeremiah from execution (Jeremiah 26:24), suggesting the family's pragmatic stance or perhaps a degree of trust from the Babylonians. The gathering of "captains of the armies" indicates that despite the widespread destruction, pockets of Judean military leadership or resistance fighters still existed. Their convergence at Mizpah, a town in Benjamin that had largely escaped the devastation inflicted upon Jerusalem, signifies their recognition of the new authority and their desire to understand or participate in the new, albeit imposed, order. Mizpah's historical significance as a traditional gathering place for Israel (Judges 20:1) further lent a degree of symbolic legitimacy to Gedaliah's choice of it as his administrative center.
Key Themes: This verse contributes to several profound themes within 2 Kings and the broader Deuteronomistic History. Firstly, it vividly portrays the transition and aftermath of national catastrophe, illustrating the chaotic yet necessary attempt to rebuild life and establish a new order after divine judgment and foreign conquest. Secondly, it underscores the theme of leadership and authority under duress, particularly the complete loss of Judah's national sovereignty and the imposition of foreign rule, which the assembly of captains implicitly acknowledges. This highlights the precarious nature of human leadership when the divine covenant has been broken. Thirdly, the verse speaks to the fragile existence of the remnant of Judah, a small and vulnerable community left in the land, whose future hinges on the integrity and wisdom of its leaders and the choices of its people. The narrative of the remnant is a recurring motif throughout prophetic literature, emphasizing God's faithfulness to preserve a portion of His people. Finally, the specific naming of Ishmael, son of Nethaniah, introduces a subtle but potent element of foreshadowing, hinting at the internal treachery and further tragedy that would soon befall this fragile remnant, as detailed in 2 Kings 25:25 and throughout Jeremiah 40-41.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Catalogue/List by meticulously enumerating the key military captains who gathered at Mizpah. This detailed enumeration serves to emphasize the significance of these individuals and their roles in the fragile post-exilic community, highlighting the surviving elements of Judah's leadership. Furthermore, the inclusion of Ishmael's name functions as a powerful instance of Foreshadowing. For readers familiar with the broader narrative of 2 Kings and Jeremiah, Ishmael's presence immediately signals impending treachery and tragedy, creating dramatic irony as the reader knows the fate awaiting Gedaliah and the remnant, even as this initial gathering suggests a hopeful, albeit precarious, new beginning. There is also a subtle element of Situational Irony, where the very act of establishing order through a Babylonian-appointed governor, intended to bring stability, ultimately leads to further internal strife and scattering, rather than true peace or restoration for the people.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, situated in the immediate aftermath of Judah's destruction, powerfully illustrates God's sovereign hand even amidst profound judgment and human failure. While the Babylonians acted according to their imperial ambitions, their actions, including the appointment of Gedaliah, were ultimately within the scope of God's overarching plan to discipline His people for their persistent disobedience and idolatry. The gathering of the remnant, however fragile and ultimately short-lived, signifies God's faithfulness to His covenant, always preserving a remnant, even when the nation is shattered. It underscores the profound consequences of rejecting God's word and highlights the constant tension between human agency and divine providence. The tragic failure of this attempt at restoration, due to internal treachery, further emphasizes the deep-seated spiritual brokenness of the people and their desperate need for a different kind of leadership and a more profound, divine restoration.
REFLECTION AND APPLICATION
The scene at Mizpah, with its complex interplay of hope, uncertainty, and underlying treachery, offers profound lessons for navigating times of crisis and transition, both personally and communally. It reminds us that even after profound loss, the collapse of familiar structures, or the experience of divine discipline, there is often an attempt to rebuild and establish a new order. The presence of both loyal and treacherous figures among the remnant underscores the complex human element within any community, highlighting the constant need for discernment, wisdom, and integrity in leadership. For believers today, this passage serves as a poignant reminder that God remains sovereign even in the darkest valleys of human history, working His purposes even through the actions of foreign powers and the failures of His own people. It challenges us to consider our own responses to imposed authority, the importance of discerning true intentions in those who lead, and the potential for internal strife and disunity to derail even well-intentioned efforts at restoration. It calls us to pray for and support godly leadership, to be wary of those who sow discord, and to trust in God's ultimate plan even when human endeavors falter.
Questions for Reflection
FAQ
Why was Mizpah chosen as the administrative center instead of Jerusalem?
Answer: Mizpah was chosen primarily because Jerusalem had been utterly destroyed by the Babylonians, including its fortifications, the Temple, and the royal palace (2 Kings 25:8-10). Mizpah, located in the tribal territory of Benjamin, was strategically important, relatively intact, and had a long, significant history as a gathering place for the people of Israel, as seen in Judges 20:1. Its elevated position also offered a degree of security and oversight, making it a suitable, albeit temporary and symbolic, capital for the remnant.
Who was Gedaliah, and why was he appointed governor?
Answer: Gedaliah was the son of Ahikam, a prominent and respected figure in Judah who had previously protected the prophet Jeremiah from execution (Jeremiah 26:24). He was appointed governor by Nebuchadnezzar, the king of Babylon, over the remaining poor people in Judah (2 Kings 25:22). His appointment was part of Babylon's imperial policy to establish local administration in conquered territories, likely due to his family's influence, his perceived willingness to cooperate with the Babylonian regime, and the desire to offer a semblance of stability to the devastated land.
Why are the captains, especially Ishmael, named specifically in this verse?
Answer: The specific naming of the captains underscores their individual significance and influence among the surviving Judean military leadership. While Johanan, Seraiah, and Jaazaniah represent those who initially gathered to support or assess Gedaliah's leadership, the explicit mention of Ishmael the son of Nethaniah is particularly crucial. For readers of 2 Kings and Jeremiah, Ishmael's name immediately foreshadows the tragic events that follow, as he is the one who later assassinates Gedaliah, plunging the remnant into further chaos and leading to their flight to Egypt (2 Kings 25:25; Jeremiah 40-41). This detailed naming serves both historical accuracy and dramatic irony within the biblical narrative.
CHRIST-CENTERED FULFILLMENT
The fragile attempt to re-establish order under Gedaliah, ultimately undone by internal treachery and leading to further scattering, powerfully foreshadows the inadequacy of human leadership and the persistent brokenness of humanity apart from God's perfect rule. The "remnant" gathered at Mizpah, though spared from the initial exile, faced further judgment and dispersion due to sin and a lack of trust, highlighting the failure of the old covenant to bring lasting peace and the profound need for a new one. This historical moment points forward to Christ, who is the ultimate and perfect Governor, the true Shepherd of God's people. Unlike Gedaliah, whose reign was brief and ended in betrayal, Jesus's kingship is eternal and unshakeable, bringing true peace and righteousness (Isaiah 9:6-7). He gathers a new remnant, not based on ethnic lineage or geographic location, but on faith in Him, drawing people from every tribe, tongue, and nation into His eternal kingdom (Revelation 7:9-10). The failure of human leaders like Gedaliah underscores the necessity of the Lamb of God who takes away the sin of the world, who not only atones for sin but also establishes a kingdom that will never be destroyed or given to another people (Daniel 2:44). In Christ, the scattering is reversed, and the true people of God are gathered under His perfect, righteous, and eternal reign, fulfilling the deepest longings for peace, security, and just leadership that the remnant at Mizpah could only glimpse.