TRV
Translation
King James 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: 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.
World English Bible Messianic
Then Ishmael carried away captive all the residue of the people who were in Mizpah, even the king’s daughters, and all the people who 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.
Geneva Bible (1599)
Then Ishmael caryed away captiue all the residue of the people that were in Mizpah, euen the Kings daughters, and all the people that remained in Mizpah, whom Nebuzar-adan the chiefe steward had committed to Gedaliah the sonne of Ahikam, and Ishmael the sonne of Nethaniah caried them away captiue, and departed to goe ouer to the Ammonites.
Young's Literal Translation
And Ishmael taketh captive all the remnant of the people who are in Mizpah, the daughters of the king, and all the people who are left in Mizpah, whom Nebuzar-Adan, chief of the executioners, hath committed to Gedaliah son of Ahikam, and Ishmael son of Nethaniah taketh them captive, and goeth to pass over unto the sons of Ammon.
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Commentary on Jeremiah 41 verses 1–10
1 ¶ Now it came to pass in the seventh month, that Ishmael the son of Nethaniah the son of Elishama, of the seed royal, and the princes of the king, even ten men with him, came unto Gedaliah the son of Ahikam to Mizpah; and there they did eat bread together in Mizpah.
2 Then arose Ishmael the son of Nethaniah, and the ten men that were with him, and smote Gedaliah the son of Ahikam the son of Shaphan with the sword, and slew him, whom the king of Babylon had made governor over the land.
3 Ishmael also slew all the Jews that were with him, even with Gedaliah, at Mizpah, and the Chaldeans that were found there, and the men of war.
4 And it came to pass the second day after he had slain Gedaliah, and no man knew it,
5 That there came certain from Shechem, from Shiloh, and from Samaria, even fourscore men, having their beards shaven, and their clothes rent, and having cut themselves, with offerings and incense in their hand, to bring them to the house of the LORD.
6 And Ishmael the son of Nethaniah went forth from Mizpah to meet them, weeping all along as he went: and it came to pass, as he met them, he said unto them, Come to Gedaliah the son of Ahikam.
7 And it was so, when they came into the midst of the city, that Ishmael the son of Nethaniah slew them, and cast them into the midst of the pit, he, and the men that were with him.
8 But ten men were found among them that said unto Ishmael, Slay us not: for we have treasures in the field, of wheat, and of barley, and of oil, and of honey. So he forbare, and slew them not among their brethren.
9 Now the pit wherein Ishmael had cast all the dead bodies of the men, whom he had slain because of Gedaliah, was it which Asa the king had made for fear of Baasha king of Israel: and Ishmael the son of Nethaniah filled it with them that were slain.
10 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.
It is hard to say which is more astonishing, God's permitting or men's perpetrating such villanies as here we find committed. Such base, barbarous, bloody work is here done by men who by their birth should have been men of honour, by their religion just men, and this done upon those of their own nature, their own nation, their own religion, and now their brethren in affliction, when they were all brought under the power of the victorious Chaldeans, and smarting under the judgments of God, upon no provocation, nor with any prospect of advantage - all done, not only in cold blood, but with art and management. We have scarcely such an instance of perfidious cruelty in all the scripture; so that with John, when he saw the woman drunk with the blood of the saints, we may well wonder with great admiration. But God permitted it for the completing of the ruin of an unhumbled people, and the filling up of the measure of their judgments, who had filled up the measure of their iniquities. Let it inspire us with an indignation at the wickedness of men and an awe of God's righteousness.
I. Ishmael and his party treacherously killed Gedaliah himself in the first place. Though the king of Babylon had made him a great man, had given him a commission to be governor of the land which he had conquered, though God had made him a good man and a great blessing to his country, and his agency for its welfare was as life from the dead, yet neither could secure him. Ishmael was of the seed royal (Jer 41:1) and therefore jealous of Gedaliah's growing greatness, and enraged that he should merit and accept a commission under the king of Babylon. He had ten men with him that were princes of the king too, guided by the same peevish resentments that he was; these had been with Gedaliah before, to put themselves under his protection (Jer 40:8), and now came again to make him a visit; and they did eat bread together in Mizpah. he entertained them generously, and entertained no jealousy of them, notwithstanding the information given him by Johanan. They pretended friendship to him, and gave him no warning to stand on his guard; he was in sincerity friendly to them, and did all he could to oblige them. But those that did eat bread with him lifted up the heel against him. They did not pick a quarrel with him, but watched an opportunity, when they had him alone, and assassinated him, Jer 41:2.
II. They likewise put all to the sword that they found in arms there, both Jews and Chaldeans, all that were employed under Gedaliah or were in any capacity to revenge his death, Jer 41:3. As if enough of the blood of Israelites had not been shed by the Chaldeans, their own princes here mingle it with the blood of the Chaldeans. The vine-dressers and the husbandmen were busy in the fields, and knew nothing of this bloody massacre; so artfully was it carried on and concealed.
III. Some good honest men, that were going all in tears to lament the desolations of Jerusalem, were drawn in by Ishmael, and murdered with the rest. Observe, 1. Whence they came (Jer 41:5) - from Shechem, Samaria, and Shiloh, places that had been famous, but wee now reduced; they belonged to the ten tribes, but there were some in those countries that retained an affection for the worship of the God of Israel. 2. Whither they were going - to the house of the Lord, the temple at Jerusalem, which, no doubt, they had heard of the destruction of, and were going to pay their respects to its ashes, to see its ruins, that their eye might affect their heart with sorrow for them. They favour the dust thereof, Psa 102:14. They took offerings and incense in their hand, that if they should find any altar there, though it were but an altar of earth, and any priest ready to officiate, they might not be without something to offer; if not, yet they showed their good-will, as Abraham, when he came to the place of the altar, though the altar was gone. The people of God used to go rejoicing to the house of the Lord, but these went in the habit of mourners, with their clothes rent and their heads shaven; for the providence of God loudly called to weeping and mourning, because it was not with the faithful worshippers of God as in months past. 3. How they were decoyed into a fatal snare by Ishmael's malice. Hearing of their approach, he resolved to be the death of them too, so bloodthirsty was he. He seemed as if he hated every one that had the name of an Israelite or the face of an honest man. These pilgrims towards Jerusalem he had a spite to, for the sake of their errand. Ishmael went out to meet them with crocodiles' tears, pretending to bewail the desolations of Jerusalem as much as they; and, to try how they stood affected to Gedaliah and his government, he courted them into the town and found them to have a respect for him, which confirmed him in his resolution to murder them. He said, Come to Gedaliah, pretending he would have them come and live with him, when really he intended that they should come and die with him, Jer 41:6. They had heard such a character of Gedaliah that they were willing enough to be acquainted with him; but Ishmael, when he had them in the midst of the town, fell upon them and slew them (Jer 41:7), and no doubt took the offerings they had and converted them to his own use; for he that would not stick at such a murder would not stick at sacrilege. Notice is taken of his disposing of the dead bodies of these and the rest that he had slain; he tumbled them all into a great pit (Jer 41:7), the same pit that Asa king of Judah had digged long before, either in the city or adjoining to it, when he built or fortified Mizpah (Kg1 15:22), to be a frontier-garrison against Baasha king of Israel and for fear of him, Jer 41:9. Note, Those that dig pits with a good intention know not what bad use they may be put to, one time or other. He slew so many that he could not afford them each a grave, or would not do them so much honour, but threw them all promiscuously into one pit. Among these last that were doomed to the slaughter there were ten that obtained a pardon, by working, not on the compassion, but the covetousness, of those that had them at their mercy, Jer 41:8. They said to Ishmael, when he was about to suck their blood, like an insatiable horseleech, after that of the companions, Slay us not, for we have treasurers in the field, country treasures, large stocks upon the ground, abundance of such commodities as the country affords, wheat and barley, and oil and honey, intimating that they would discover it to him and put him in possession of it all, if he would spare them. Skin for skin, and all that a man has, will he give for his life. This bait prevailed. Ishmael saved them, not for the love of mercy, but for the love of money. Here were riches kept for the owners thereof, not to their hurt (Ecc 5:13) and to cause them to lose their lives (Job 31:39), but to their good and the preserving of their lives. Solomon observes that sometimes the ransom of a man's life is his riches. But those who think thus to bribe death, when it comes with commission, and plead with it, saying, Slay us not, for we have treasures in the field, will find death inexorable and themselves wretchedly deceived.
IV. He carried off the people prisoners. The king's daughters (whom the Chaldeans cared not for troubling themselves with when they had the king's sons) and the poor of the land, the vine-dressers and husband-men, that were committed to Gedaliah's charge, were all led away prisoners towards the country of the Ammonites (Jer 41:10), Ishmael probably intending to make a present of them, as the trophies of his barbarous victory, to the king of that country, that set him on. This melancholy story is a warning to us never to be secure in this world. Worse may be yet to come when we think the worst is over; and that end of one trouble, which we fancy to be the end of all trouble, may prove to be the beginning of another, of a greater. These prisoners thought, Surely the bitterness of death, and of captivity, is past; and yet some died by the sword and others went into captivity. When we think ourselves safe, and begin to be easy, destruction may come that way that we little expect it. There is many a ship wrecked in the harbour. We can never be sure of peace on this side heaven.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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SUMMARY
Jeremiah 41:10 vividly portrays the tragic aftermath of Ishmael's treacherous assassination of Gedaliah, the Babylonian-appointed governor in Judah. This pivotal verse details how Ishmael, an individual of royal lineage, forcibly seized the remaining Jewish population in Mizpah, including members of the royal family, 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 deeper chaos and renewed the threat of foreign subjugation, completely dismantling the fragile peace and order that Babylon had sought to establish.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its tragic message. Irony is profoundly present, as Ishmael, whose name (H3458) means "God will hear," acts in a manner utterly devoid of divine guidance, compassion, or justice, 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 deep 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 and displacement at the hands of one of their own. The mention of Mizpah (H4709) itself carries potent Symbolism; once a place of assembly, covenant renewal, and fragile hope for the remnant, it becomes a site of massacre and renewed captivity, symbolizing the dashed hopes and the continued instability and brokenness of Judah. The detailed enumeration of those taken captive, particularly 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 and painful reminder of the pervasive nature of human sin and its devastating consequences, even within a community already under divine judgment. It powerfully illustrates how internal corruption, unchecked ambition, and profound betrayal can compound external pressures, leading to profound and seemingly endless suffering. The theological implication is clear: even after divine judgment has fallen in the form of the Babylonian exile, humanity's capacity for wickedness persists, threatening the very survival and integrity of God's people. This passage highlights the precariousness of the "remnant" concept, showing that while God indeed preserves a people, their journey is often fraught with immense hardship, both from outside forces and, tragically, from within. It underscores the vital need for righteous and selfless leadership and the catastrophic consequences when such leadership is absent, betrayed, or usurped by self-serving individuals.
REFLECTION AND APPLICATION
Jeremiah 41:10 offers a sobering reflection on the fragility of peace, the destructive power of unchecked ambition, and the profound impact of betrayal, especially within communities already facing adversity. For believers today, this passage serves as a potent warning against internal divisions, self-serving motives, and the dangers of allowing personal grievances or power lust to 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 dominion. 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 and internal sources. It calls us to pray earnestly for and support godly leaders, to guard against bitterness and resentment within our own hearts and communities, and to commit to unity, mutual care, and unwavering faithfulness, especially in times of hardship and uncertainty. Ultimately, this passage reinforces the profound truth that genuine security and flourishing come not from human schemes or precarious alliances, but from faithful reliance on God's sovereign hand amidst all circumstances, even when surrounded by chaos and profound betrayal.
Questions for Reflection
FAQ
Who was Ishmael in this context, and why was his action so significant?
Answer: Ishmael (H3458), "the son of Nethaniah" (H1121, H5418), was a man of royal descent (H4428), possibly a grandson of King Hezekiah, which would have given him a perceived 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.
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 deeply 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 and the end of an era.
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). It became a symbol of fragile hope and a place where the remnant could attempt to rebuild and live in peace. However, Ishmael's massacre of Gedaliah and his associates, followed by his capture of the remaining inhabitants, tragically transformed Mizpah from a potential sanctuary into a scene of renewed terror and profound betrayal. Its significance then shifts from a place of fragile peace and administrative order to one that symbolizes the utter chaos, dashed hopes, 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 harrowing narrative of betrayal, profound suffering, and the scattering of a vulnerable remnant, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus. The treachery of Ishmael, leading God's people into further captivity and despair, stands in stark contrast to Christ, the Good Shepherd who willingly lays down His life for His flock, rather than leading them to destruction or abandoning them to their enemies (see John 10:11-15). Just as the remnant in Mizpah was betrayed by one of their own, Jesus Himself was betrayed by Judas Iscariot, one of His chosen disciples, leading directly to His crucifixion (see Matthew 26:47-50). However, unlike the earthly remnant whose hopes were tragically dashed by human wickedness, the spiritual remnant gathered by Christ finds ultimate security, redemption, and an eternal inheritance in Him. He is the true King, not one who leads His people into further exile or bondage, but one who gathers them from every nation, forming a new spiritual Israel, a people not bound by earthly territories or political allegiances but by faith and allegiance to Him (see Ephesians 2:19-22). Through His sacrificial death and glorious resurrection, Christ decisively defeats the ultimate captors—sin, death, and the power of the devil—and offers true freedom, an unbreakable covenant, and an enduring inheritance, a "city that has foundations, whose architect and builder is God" (see Hebrews 11:10), thereby fulfilling the deep longing for a secure dwelling place and a faithful leader that the people in Mizpah desperately sought.