Jeremiah 41:10

KJV

Then Ishmael carried away captive all the residue of the people that [were] in Mizpah, [even] the king's daughters, and all the people that remained in Mizpah, whom Nebuzaradan the captain of the guard had committed to Gedaliah the son of Ahikam: and Ishmael the son of Nethaniah carried them away captive, and departed to go over to the Ammonites.

KJV (with Strong's)

Then Ishmael {H3458} carried away captive {H7617} all the residue {H7611} of the people {H5971} that were in Mizpah {H4709}, even the king's {H4428} daughters {H1323}, and all the people {H5971} that remained {H7604} in Mizpah {H4709}, whom Nebuzaradan {H5018} the captain {H7227} of the guard {H2876} had committed {H6485} to Gedaliah {H1436} the son {H1121} of Ahikam {H296}: and Ishmael {H3458} the son {H1121} of Nethaniah {H5418} carried them away captive {H7617}, and departed {H3212} to go over {H5674} to the Ammonites {H1121}{H5983}.

Complete Jewish Bible

Then Yishma'el carried off captive the rest of the people in Mitzpah - the king's daughters and all the people left in Mitzpah, whom N'vuzar'adan the commander of the guard had committed to the care of G'dalyahu the son of Achikam. Yishma'el the son of N'tanyahu carried them off captive and left to cross over to the people of 'Amon.

Berean Standard Bible

Then Ishmael took captive all the remnant of the people of Mizpah—the daughters of the king along with all the others who remained in Mizpah—over whom Nebuzaradan captain of the guard had appointed Gedaliah son of Ahikam. Ishmael son of Nethaniah took them captive and set off to cross over to the Ammonites.

American Standard Version

Then Ishmael carried away captive all the residue of the people that were in Mizpah, even the king’s daughters, and all the people that remained in Mizpah, whom Nebuzaradan the captain of the guard had committed to Gedaliah the son of Ahikam; Ishmael the son of Nethaniah carried them away captive, and departed to go over to the children of Ammon.

Commentary

### SUMMARY
Jeremiah 41:10 recounts the chilling aftermath of Ishmael's treacherous assassination of Gedaliah, the Babylonian-appointed governor of Judah. It details how Ishmael, a man of royal descent, forcibly seized the remaining Jewish population in Mizpah, including the royal daughters, and began to lead them into captivity, intending to deliver them to the Ammonites. This act of internal betrayal plunged the already devastated remnant of Judah into further chaos and renewed the threat of foreign subjugation, reversing the fragile peace established by Babylon.

### CONTEXT
* **Literary Context:** This verse is situated within a highly volatile period immediately following the destruction of Jerusalem and the first major wave of Babylonian exile in 586 BC. Chapters 40 and 41 of Jeremiah describe the brief, hopeful interlude under Gedaliah's governorship at Mizpah, a period meant to stabilize the remnant left in the land. However, this fragile peace is shattered by Ishmael's brutal assassination of Gedaliah and his associates in [Jeremiah 41:1-3](/jeremiah/41-1 "Jeremiah 41:1-3 - Ishmael's Treacherous Assassination"). Verse 10 directly follows Ishmael's massacre of the pilgrims coming to Mizpah and his subsequent capture of the remaining inhabitants, setting the stage for Johanan's pursuit and the eventual flight to Egypt, as detailed in [Jeremiah 41:11-18](/jeremiah/41-11 "Jeremiah 41:11-18 - Johanan's Pursuit and the Flight to Egypt"). The narrative flow emphasizes the immediate and devastating consequences of Ishmael's actions, demonstrating the complete breakdown of order and trust.
* **Historical & Cultural Context:** After the fall of Jerusalem, Nebuchadnezzar, the Babylonian king, appointed Gedaliah as governor over the impoverished remnant, allowing them to cultivate the land and live in relative peace at Mizpah, which served as the new administrative center. This was a unique act of leniency by the Babylonians. The "king's daughters" mentioned in the verse were likely members of the Judean royal family who had been spared deportation, possibly as a gesture of Babylonian control or as a means to maintain some semblance of local authority. Ishmael, himself of royal lineage (grandson of King Hezekiah, though this is debated), may have harbored resentment against Gedaliah's appointment or acted as an agent of the Ammonites, a traditional enemy of Israel who would have benefited from Judah's continued destabilization. His intention to take the captives to the Ammonites underscores the ongoing geopolitical struggles and the vulnerability of the remnant to both internal and external threats.
* **Key Themes:** Jeremiah 41:10 powerfully illustrates several key themes prevalent in the book of Jeremiah and this historical period. Firstly, it highlights **Treachery and Betrayal**, as Ishmael, a fellow Judean, turns violently against his own people and their appointed leader, shattering the last vestiges of hope for stability. This act of internal strife is arguably more devastating than the external conquest, as it demonstrates a complete moral collapse. Secondly, the verse underscores the **Vulnerability of the Remnant** (Hebrew: *shᵉʼêrîyth*), the small group of survivors left in the land after the major deportations. Far from being a secure, divinely preserved group, they are shown to be susceptible to further suffering and displacement, even at the hands of their own countrymen. This contrasts sharply with prophetic visions of a faithful remnant (e.g., [Isaiah 10:20-22](/isaiah/10-20 "Isaiah 10:20-22 - The Remnant of Israel Will Return")). Finally, the passage vividly portrays the **Political Instability and Chaos** that gripped Judah post-exile, where the absence of a strong, legitimate leadership led to a power vacuum exploited by ambitious and ruthless individuals, perpetuating a cycle of violence and displacement for the already suffering people, as seen throughout the latter chapters of [Jeremiah](/jeremiah/40 "Jeremiah 40 - Gedaliah Appointed Governor").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **carried away captive (Hebrew, _shâbâh'_):** This verb (H7617) signifies the act of transporting individuals into captivity or exile. It is a primitive root implying forced removal and subjugation. In this context, it emphasizes the reversal of the Babylonians' initial leniency; Ishmael is re-imposing a form of captivity upon those who had been allowed to remain, reinforcing the brutal reality of their ongoing displacement and lack of freedom. The repetition of this phrase in the verse underscores the central, devastating action.
* **residue (Hebrew, _shᵉʼêrîyth'_):** This noun (H7611) refers to a remainder or residual portion, specifically those who survived or were left behind. While often carrying theological significance as a "remnant" preserved by God for future purposes (as seen in prophetic literature), here it starkly denotes those physically left in the land after the major deportations. Ishmael's actions target this already diminished and vulnerable group, highlighting their precarious existence and the ongoing threat to their survival.
* **daughters (Hebrew, _bath'_):** This feminine noun (H1323) is derived from the root "to build" (H1121, _bên_, son), signifying a daughter. In this specific context, "the king's daughters" are of particular note. Their inclusion emphasizes the complete subjugation of the former royal line and the symbolic end of the Davidic monarchy's direct influence in Judah. Their capture adds a layer of humiliation and despair to Ishmael's treachery, as they represent the last vestige of the former glory and identity of Judah.

#### Verse Breakdown
* **"Then Ishmael carried away captive all the residue of the people that [were] in Mizpah":** This opening clause immediately establishes Ishmael as the antagonist and his primary action: forcibly taking the surviving population of Mizpah. The term "residue" emphasizes the small, vulnerable group left after the Babylonian conquest, highlighting the severity of Ishmael's betrayal against an already suffering community.
* **"[even] the king's daughters, and all the people that remained in Mizpah, whom Nebuzaradan the captain of the guard had committed to Gedaliah the son of Ahikam":** This part specifies the victims of Ishmael's treachery, particularly highlighting the "king's daughters," who represented the last remnants of the royal house. It also crucially reminds the reader that these people were under the care of Gedaliah, who had been appointed by Nebuzaradan, the Babylonian captain of the guard. This detail underscores the profound betrayal: Ishmael not only attacked his own people but also defied the established (albeit foreign) authority that had brought a fragile peace. Gedaliah's (H1436) lineage, "the son of Ahikam" (H296), further emphasizes his legitimacy and the trust placed in him. Nebuzaradan (H5018), as "captain of the guard" (H7227, H2876), was a high-ranking Babylonian official.
* **"and Ishmael the son of Nethaniah carried them away captive, and departed to go over to the Ammonites":** This concluding clause reiterates Ishmael's identity ("the son of Nethaniah" (H5418), emphasizing his specific lineage and responsibility) and his ultimate intention: to deliver the captives to the Ammonites (H5983). The repeated phrase "carried them away captive" (H7617) reinforces the severity of the act. His "departed to go over" (H3212, H5674) signifies a deliberate and determined movement towards Judah's traditional enemies, revealing a motive that likely involved collaboration or allegiance with foreign powers.

#### Literary Devices
The verse employs several potent literary devices. **Irony** is prominent, as Ishmael, whose name (H3458) means "God will hear," acts in a manner utterly devoid of divine guidance or compassion, bringing further suffering upon God's people. His actions are a direct contradiction to the hopeful meaning of his name. There is also a strong sense of **Pathos**, evoking pity and sorrow for the "residue of the people" and "the king's daughters," who had already endured immense suffering from the Babylonian conquest and now face renewed trauma at the hands of one of their own. The mention of Mizpah (H4709) itself carries **Symbolism**; once a place of assembly and hope for the remnant, it becomes a site of massacre and renewed captivity, symbolizing the dashed hopes and continued instability of Judah. The detailed enumeration of those taken captive, including the royal daughters, serves as a powerful **Metonymy** for the complete collapse of Judean society and the final indignity inflicted upon its last vestiges of royalty and self-governance.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 41:10 stands as a stark reminder of the pervasive nature of human sin and its devastating consequences, even within a community already under divine judgment. It illustrates how internal corruption, ambition, and betrayal can compound external pressures, leading to profound suffering. The theological implication is clear: even after divine judgment has fallen (the Babylonian exile), humanity's capacity for wickedness persists, threatening the very survival of God's people. This passage highlights the precariousness of the "remnant" concept, showing that while God preserves a people, their journey is often fraught with hardship, both from outside forces and from within. It underscores the need for righteous leadership and the tragic consequences when it is absent or betrayed.

* [2 Kings 25:25-26](/2_kings/25-25 "Gedaliah's Assassination and Flight to Egypt")
* [Lamentations 1:3](/lamentations/1-3 "Judah's Continued Captivity and Distress")
* [Psalm 106:41-42](/psalms/106-41 "God's Deliverance from Captivity")

### REFLECTION AND APPLICATION
Jeremiah 41:10 offers a sobering reflection on the fragility of peace and the destructive power of unchecked ambition and betrayal, particularly within communities already facing adversity. For believers today, this passage serves as a potent warning against internal divisions and the dangers of self-serving motives that can undermine collective well-being and spiritual health. It compels us to cultivate discernment in leadership, recognizing that true leadership seeks the welfare of the flock, not personal gain or power. The vulnerability of the remnant reminds us that even when God's people are spared from one trial, new challenges can arise, often from unexpected sources. It calls us to pray for and support godly leaders, to guard against bitterness and resentment, and to commit to unity and mutual care, especially in times of hardship. Ultimately, it reinforces the truth that genuine security and flourishing come not from human schemes or alliances, but from faithful reliance on God amidst all circumstances, even when surrounded by chaos and betrayal.

#### Questions for Reflection
* **How does Ishmael's betrayal in this passage challenge our understanding of "the remnant" in biblical theology?**
* **What lessons can we draw from the vulnerability of the people in Mizpah regarding the importance of discerning leadership within our own communities?**
* **How do internal conflicts, like the one depicted here, often exacerbate external pressures on a community or nation?**
* **In what ways does this passage encourage us to rely on God's sovereignty even when human actions seem to plunge us into deeper despair?**

### FAQ
**Who was Ishmael in this context, and why was his action so significant?**

Answer:Ishmael, "the son of Nethaniah" (H5418), was a man of royal descent (H4428), possibly a grandson of King Hezekiah, which would have given him a claim to authority or at least a sense of entitlement. His action was profoundly significant because he brutally assassinated Gedaliah (H1436), the Babylonian-appointed governor who represented the last hope for stability and peace for the Jewish remnant in Judah after the destruction of Jerusalem. Ishmael's subsequent capture of the remaining people, including "the king's daughters" (H1323), and his plan to deliver them to the Ammonites (H5983) was an act of extreme treachery. It plunged the already devastated community into further chaos, reversing the fragile leniency shown by Babylon and demonstrating a complete breakdown of internal trust and order, as seen in [Jeremiah 41:1-3](/jeremiah/41-1 "Jeremiah 41:1-3 - Ishmael's Treacherous Assassination").

**Why were "the king's daughters" specifically mentioned as captives?**

Answer:The specific mention of "the king's daughters" (H1323) highlights the complete humiliation and subjugation of the former Judean monarchy. While the male heirs to the throne had largely been exiled or killed, these royal women represented the last vestiges of the Davidic line remaining in the land. Their capture by Ishmael, a fellow Judean who himself had royal connections, was a symbolic act of stripping away any remaining dignity or hope for a restoration of the Judean kingdom. It underscored the profound shift in power and the depth of Ishmael's betrayal, as he effectively delivered the last symbols of Judah's independence into the hands of an enemy, the Ammonites (H5983), further solidifying the nation's downfall.

**What was the significance of Mizpah in this narrative?**

Answer:Mizpah (H4709) held significant historical and strategic importance. After the destruction of Jerusalem, it was chosen by the Babylonians as the administrative center for the remaining Jewish population, and Gedaliah (H1436) was appointed governor there (see [Jeremiah 40:6-7](/jeremiah/40-6 "Jeremiah 40:6-7 - Gedaliah at Mizpah")). It became a symbol of fragile hope and a place where the remnant could attempt to rebuild. However, Ishmael's massacre of Gedaliah and his associates, followed by his capture of the remaining inhabitants, transformed Mizpah from a potential sanctuary into a scene of renewed terror and betrayal. Its significance then shifts from a place of fragile peace to one that symbolizes the utter chaos and continued suffering of Judah, demonstrating that even places of refuge could not escape the pervasive effects of sin and internal strife.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 41:10, with its narrative of betrayal, suffering, and the scattering of a vulnerable remnant, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. The treachery of Ishmael, leading God's people into further captivity, stands in stark contrast to Christ, the Good Shepherd who lays down His life for His flock, rather than leading them to destruction (see [John 10:11](/john/10-11 "John 10:11 - The Good Shepherd")). Just as the remnant in Mizpah was betrayed by one of their own, Jesus Himself was betrayed by Judas, one of His disciples, leading to His crucifixion (see [Matthew 26:47-50](/matthew/26-47 "Matthew 26:47-50 - Judas Betrays Jesus")). However, unlike the earthly remnant whose hopes were dashed by human wickedness, the spiritual remnant gathered by Christ finds ultimate security and redemption in Him. He is the true King, not one who leads His people into further exile, but one who gathers them from every nation, forming a new spiritual Israel, a people not bound by earthly territories but by faith in Him (see [Ephesians 2:19-22](/ephesians/2-19 "Ephesians 2:19-22 - Fellow Citizens with the Saints")). Through His sacrifice, Christ defeats the ultimate captors—sin and death—and offers true freedom and an enduring inheritance, a "city that has foundations, whose architect and builder is God" (see [Hebrews 11:10](/hebrews/11-10 "Hebrews 11:10 - The City with Foundations")), fulfilling the longing for a secure dwelling place that the people in Mizpah desperately sought.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 40:14

And said unto him, Dost thou certainly know that Baalis the king of the Ammonites hath sent Ishmael the son of Nethaniah to slay thee? But Gedaliah the son of Ahikam believed them not.

Jeremiah 40:7

¶ Now when all the captains of the forces which [were] in the fields, [even] they and their men, heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and had committed unto him men, and women, and children, and of the poor of the land, of them that were not carried away captive to Babylon;

Nehemiah 2:19

But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard [it], they laughed us to scorn, and despised us, and said, What [is] this thing that ye do? will ye rebel against the king?

Jeremiah 40:11

Likewise when all the Jews that [were] in Moab, and among the Ammonites, and in Edom, and that [were] in all the countries, heard that the king of Babylon had left a remnant of Judah, and that he had set over them Gedaliah the son of Ahikam the son of Shaphan;

Jeremiah 40:12

Even all the Jews returned out of all places whither they were driven, and came to the land of Judah, to Gedaliah, unto Mizpah, and gathered wine and summer fruits very much.

Nehemiah 2:10

When Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard [of it], it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel.

Jeremiah 43:5

But Johanan the son of Kareah, and all the captains of the forces, took all the remnant of Judah, that were returned from all nations, whither they had been driven, to dwell in the land of Judah;