Jeremiah 41:7

KJV

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.

KJV (with Strong's)

And it was so, when they came {H935} into the midst {H8432} of the city {H5892}, that Ishmael {H3458} the son {H1121} of Nethaniah {H5418} slew {H7819} them, and cast them into the midst {H8432} of the pit {H953}, he, and the men {H582} that were with him.

Complete Jewish Bible

But once they were inside the city, Yishma'el the son of N'tanyahu and the men with him slaughtered them and threw them into the cistern.

Berean Standard Bible

And when they came into the city, Ishmael son of Nethaniah and the men with him slaughtered them and threw them into a cistern.

American Standard Version

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.

Commentary

### SUMMARY
Jeremiah 41:7 records a chilling act of calculated violence and profound betrayal perpetrated by Ishmael, son of Nethaniah, against eighty unsuspecting pilgrims. Having lured them into the city of Mizpah under false pretenses, Ishmael and his accomplices brutally massacred them, casting their bodies into a large cistern. This verse marks a dark nadir in the tumultuous period following Jerusalem's destruction, vividly illustrating the profound moral decay, unchecked human depravity, and ongoing chaos that continued to plague the remnant of Judah.

### CONTEXT
* **Literary Context:** This verse is situated within a deeply unsettling and tragic narrative in the book of Jeremiah, specifically within [Jeremiah chapter 41](/jeremiah/41 "Jeremiah 41 - Ishmael's Treachery and Massacre"). It immediately follows Ishmael's initial, audacious act of treachery: the assassination of Gedaliah, the Babylonian-appointed governor, along with his Jewish and Chaldean associates, an event that plunged the already devastated Judah into further chaos ([Jeremiah 41:1-3](/jeremiah/41-1-3 "Jeremiah 41:1-3 - Gedaliah's Assassination")). The victims in verse 7 are eighty pilgrims from Shechem, Shiloh, and Samaria, who were journeying to Jerusalem to offer sacrifices and oblations at the site of the destroyed temple, mourning its desolation ([Jeremiah 41:4-5](/jeremiah/41-4-5 "Jeremiah 41:4-5 - The Pilgrims' Journey of Mourning")). Ishmael, feigning a compassionate welcome and weeping with them, intercepted them outside Mizpah, lured them into the city, and then, with the exception of ten men who offered bribes for their lives, mercilessly slaughtered the remaining seventy. This act underscores Ishmael's profound depravity, his calculated intent to eliminate any potential witnesses, and his ruthless pursuit of self-appointed authority in the power vacuum.
* **Historical & Cultural Context:** The events of [Jeremiah chapter 41](/jeremiah/41 "Jeremiah 41 - Ishmael's Rebellion") unfold in the immediate aftermath of the Babylonian destruction of Jerusalem in 586 BC. This was a period of unprecedented national trauma, political instability, and profound despair for the people of Judah. The nation was reduced to a devastated vassal state, its leadership exiled, and its capital in ruins. Babylon had appointed Gedaliah, a trusted and righteous Jewish leader, as governor to bring order and stability to the remnant left in the land. Ishmael, described as "of the royal family" ([Jeremiah 41:1](/jeremiah/41-1 "Jeremiah 41:1 - Ishmael's Royal Lineage")), likely harbored resentment against Babylonian rule and Gedaliah's collaboration, possibly aiming to restore a Davidic monarchy under his own control or to align with Egypt, a common source of false hope for Judah. The pilgrims' journey highlights a lingering religious devotion among the people, even amidst national catastrophe, as they sought to worship at the sacred site despite the temple's destruction. The "pit" (Hebrew: _bôwr_) mentioned was typically a cistern, a vital underground reservoir for collecting and storing rainwater, common in ancient cities like Mizpah. Its use as a mass grave for the murdered pilgrims signifies not only the brutal disposal of bodies but also a profound desecration of a life-sustaining resource, reflecting the utter moral collapse.
* **Key Themes:** Jeremiah 41:7 powerfully contributes to several overarching themes within the book of Jeremiah and the broader biblical narrative. **Betrayal and Deceit** are central, exemplified by Ishmael's cunning deception of the pilgrims, feigning sorrow and welcome before unleashing a brutal attack. This highlights the dangers of unchecked malice and the depth of human depravity, particularly when those in positions of perceived authority or kinship act with such treachery. The **Senseless Violence** depicted, especially against innocent pilgrims with no political agenda, underscores the chaotic and morally bankrupt state of Judah post-exile, where life held little value and internal strife compounded external devastation. This act further destabilized an already shattered society, demonstrating that internal wickedness could be as destructive as external enemies. Finally, the **Consequences of Sin** are vividly portrayed; even after divine judgment through the Babylonian invasion, the people continued to suffer from their own internal corruption and violence, illustrating a society spiraling further into moral decay, a theme echoed throughout Jeremiah's prophecies concerning Judah's unfaithfulness and its dire outcomes, as seen in passages like [Jeremiah 7:23-28](/jeremiah/7-23-28 "Jeremiah 7:23-28 - Disobedience and Consequences").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **shâchaṭ (Hebrew, _shâchaṭ'_):** This verb, translated "slew," is a primitive root meaning "to slaughter (in sacrifice or massacre)." It carries a strong connotation of ritualistic killing, often used in the context of animal sacrifice (e.g., [Leviticus 1:5](/leviticus/1-5 "Leviticus 1:5 - Slaughtering a Sacrifice")). Its application here to the killing of human beings underscores the brutal, methodical, and almost ritualistic nature of Ishmael's massacre. It implies a deliberate, cold-blooded act of violence rather than a spontaneous outburst, highlighting the horrific premeditation involved in the slaughter of the pilgrims.
* **bôwr (Hebrew, _bôwr'_):** Translated "pit," this term refers to a "pit hole (especially one used as a cistern or a prison)." In ancient Near Eastern cities, cisterns were essential for water storage, representing a source of life. Their use as a dumping ground for the bodies of the murdered pilgrims signifies a profound act of desecration. It not only served to conceal the crime but also rendered a vital resource unusable and ritually unclean, symbolizing the complete moral and physical defilement brought about by Ishmael's actions.
* **Yishmâʻêʼl (Hebrew, _Yishmâʻêʼl'_):** The name of the perpetrator, Ishmael, is derived from the Hebrew words _shâmaʻ_ ("to hear") and _ʼēl_ ("God"), meaning "God will hear." This etymology introduces a profound **irony** to the narrative. The man whose name signifies God's attentiveness to human cries is the very one committing acts of horrific violence and treachery, causing the cries of the innocent. This linguistic detail subtly amplifies the depravity of his actions, contrasting his name's theological meaning with his godless, murderous behavior.

#### Verse Breakdown
* **"And it was [so], when they came into the midst of the city":** This opening phrase sets the scene, emphasizing the unsuspecting arrival of the pilgrims into Mizpah. They had been lured by Ishmael's feigned sorrow and invitation, making their entry into the city a fatal step into a meticulously planned trap. The phrase conveys their vulnerability and the calculated nature of the impending ambush.
* **"that Ishmael the son of Nethaniah slew them":** This is the core action of the verse, identifying the perpetrator, Ishmael (whose lineage through Nethaniah is often noted to emphasize his royal connection, possibly to highlight the corruption of leadership), and the brutal act of slaughter. The directness and brevity of the statement convey the suddenness, ruthlessness, and finality of their demise.
* **"[and cast them] into the midst of the pit":** This clause describes the horrific disposal of the bodies. The act of casting them into a pit (a cistern) was not merely practical for concealment but also deeply symbolic of desecration, turning a vital source of life into a mass grave. It reflects the utter disregard for human dignity and the callousness of the murderers.
* **"he, and the men that [were] with him":** This final phrase clarifies that Ishmael was not alone in his heinous crime but had accomplices. It indicates a coordinated, deliberate massacre, reinforcing Ishmael's leadership in this act of terror and the complicity of his followers in the widespread moral decay that characterized this post-exilic period.

#### Literary Devices
Jeremiah 41:7 employs several powerful literary devices to convey its grim message and evoke a strong emotional and theological response. The most striking is **Irony**, particularly in the name of the perpetrator, Ishmael, meaning "God will hear." This stands in stark contrast to his actions, which involve silencing the cries of the innocent through murder, highlighting a profound spiritual and moral disconnect between his given name and his godless character. The use of the "pit" (cistern) functions as potent **Symbolism**. Originally a life-sustaining water source, it is perverted into a mass grave, symbolizing the corruption of what is good, the depths of human depravity, and the desecration of both life and the land. There is also a strong element of **Pathos**, as the narrative evokes deep pity and sorrow for the eighty innocent pilgrims who, having survived the destruction of Jerusalem and journeyed to mourn, are then cruelly betrayed and murdered. This elicits a visceral emotional response to the senseless violence and suffering. Finally, the narrative's stark, unembellished recounting of the slaughter and disposal creates a chilling sense of **Realism**, forcing the reader to confront the brutal realities of a society in moral collapse.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 41:7 serves as a stark biblical testament to the pervasive nature of human depravity and the tragic consequences of unchecked evil, even among a people who have experienced profound divine judgment. It illustrates that external devastation does not automatically purify the heart; internal wickedness can continue to fester, leading to further acts of cruelty and societal breakdown. The betrayal of the innocent pilgrims, who were engaged in an act of piety, underscores the depths of moral corruption and the absence of basic human compassion in a post-catastrophe Judah. This event highlights God's abhorrence of violence and treachery, reminding us that He is a God of justice who hears the cries of the oppressed, even when human ears are deafened by malice and self-interest. It is a grim reminder that true peace and restoration cannot come from human machinations or violence, but only from a radical transformation of the heart.
* [Proverbs 1:16](/proverbs/1-16 "Proverbs 1:16 - Feet Run to Evil")
* [Psalm 55:23](/psalms/55-23 "Psalm 55:23 - Treacherous Men")
* [Matthew 23:35](/matthew/23-35 "Matthew 23:35 - Innocent Blood")

### REFLECTION AND APPLICATION
Jeremiah 41:7, while recounting a specific historical atrocity, offers profound and timeless lessons for reflection and application in our own lives and societies. It serves as a sobering reminder of the human capacity for evil, even in the face of immense suffering and loss. Ishmael's actions highlight the dangers of unchecked ambition, resentment, and a lust for power, which can lead to unimaginable cruelty and the complete disregard for human life. For us, this calls for constant vigilance against the subtle encroachments of sin in our own hearts and communities. It compels us to cultivate discernment, recognizing that not all who approach with seemingly benevolent intentions are trustworthy, and to pray for wisdom to navigate a world where treachery can masquerade as welcome. Furthermore, this passage underscores the critical importance of moral and spiritual foundations for any society; when these are neglected, chaos, violence, and profound societal breakdown are inevitable. We are called to be agents of peace, justice, and compassion, actively working against the forces of darkness and seeking to uphold the sanctity of life in all its forms, remembering that true restoration begins with a transformed heart and a commitment to God's righteous standards.

#### Questions for Reflection
* **How does the betrayal of the unsuspecting pilgrims challenge our assumptions about human nature, especially in times of crisis and vulnerability?**
* **What are the "pits" or hidden dangers in our own lives or communities where trust can be betrayed and innocence exploited?**
* **How can we cultivate greater discernment to recognize and protect ourselves and others from deceptive intentions and those who would seek to harm?**
* **In what ways does this passage call us to actively work for justice and peace in a world still marked by senseless violence and moral decay, both individually and collectively?**

### FAQ
**Who were the pilgrims, and why were they going to Jerusalem?**

Answer: The pilgrims were eighty men from Shechem, Shiloh, and Samaria, cities in the northern kingdom of Israel. They were traveling to Jerusalem with offerings of grain and frankincense, their beards shaved, their clothes torn, and their bodies gashed—all traditional signs of deep mourning. They were coming to the site of the destroyed temple in Jerusalem to worship and offer sacrifices, demonstrating a lingering piety and sorrow over the desolation of God's house ([Jeremiah 41:4-5](/jeremiah/41-4-5 "Jeremiah 41:4-5 - The Pilgrims' Journey and Mourning")).

**What was the "pit" mentioned in the verse?**

Answer: The "pit" (Hebrew: _bôwr_) was most likely a large cistern, a common feature in ancient cities and settlements throughout the Near East. Cisterns were deep, bottle-shaped excavations dug into the rock, designed to collect and store rainwater, which was vital for survival in arid regions. In this context, Ishmael used it not for its intended purpose of sustaining life, but as a convenient and horrific mass grave to dispose of the bodies of his victims, further adding to the atrocity and desecration of the act. Historical accounts suggest that King Asa had built a large cistern in Mizpah ([1 Kings 15:22](/1_kings/15-22 "1 Kings 15:22 - Asa's Building Projects")), which may have been the very one used by Ishmael.

**What was Ishmael's motive for this act?**

Answer: While the text doesn't explicitly state Ishmael's motive for killing the pilgrims, his prior actions provide crucial context. Ishmael, being of royal descent ([Jeremiah 41:1](/jeremiah/41-1 "Jeremiah 41:1 - Ishmael's Royal Lineage")), had already assassinated Gedaliah, the Babylonian-appointed governor. This initial act was likely driven by a desire for power, resentment against Babylonian rule, or a misguided attempt to restore a Jewish monarchy under his own control. The murder of the pilgrims, though seemingly gratuitous, could have been an act to eliminate potential witnesses, to prevent news of Gedaliah's assassination from spreading, or simply a further demonstration of his ruthless grip on power and utter disregard for human life in a chaotic environment. It speaks to a profound moral bankruptcy.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 41:7, with its raw depiction of betrayal, innocent suffering, and the descent into a "pit," finds profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. Ishmael's treachery against the unsuspecting pilgrims, luring them to their death, foreshadows the ultimate act of betrayal against the innocent Lamb of God. Jesus, the Son of God, was betrayed by one of His own disciples, Judas, who delivered Him into the hands of those who sought His death ([Luke 22:47-48](/luke/22-47-48 "Luke 22:47-48 - Judas's Betrayal")). Like the pilgrims, Jesus was innocent, yet He was "slaughtered" (a term echoing the Hebrew _shâchaṭ_ used here) on the cross, becoming the ultimate, perfect sacrifice for the sins of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Furthermore, the casting of the bodies into a "pit" resonates with Christ's own descent into the grave. While the pit in Jeremiah represented a place of death, desecration, and finality, Christ's burial was not a permanent end but a prelude to glorious triumph. The psalmist prophesied that God would not abandon His Holy One to the "pit" or allow His body to see corruption ([Psalm 16:10](/psalms/16-10 "Psalm 16:10 - Not Abandoned to the Pit")), a prophecy powerfully fulfilled in Jesus's resurrection from the dead ([Acts 2:24](/acts/2-24 "Acts 2:24 - God Raised Him Up")). Where Ishmael's actions plunged Judah into deeper chaos and moral decay, Christ's death and resurrection brought about true reconciliation with God and the promise of new, eternal life, overcoming the very power of sin and death that fueled Ishmael's depravity ([Romans 5:8](/romans/5-8 "God's Love Demonstrated")). Jesus is the one who brings true peace, restores what is broken, and establishes a kingdom where justice and righteousness prevail, unlike the tragic reign of terror depicted in Jeremiah 41 ([Isaiah 9:6-7](/isaiah/9-6-7 "Isaiah 9:6-7 - Prince of Peace")).

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

Ezekiel 22:27

Her princes in the midst thereof [are] like wolves ravening the prey, to shed blood, [and] to destroy souls, to get dishonest gain.

Isaiah 59:7

Their feet run to evil, and they make haste to shed innocent blood: their thoughts [are] thoughts of iniquity; wasting and destruction [are] in their paths.

Psalms 55:23

But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee.

Proverbs 1:16

For their feet run to evil, and make haste to shed blood.

2 Kings 15:25

But Pekah the son of Remaliah, a captain of his, conspired against him, and smote him in Samaria, in the palace of the king's house, with Argob and Arieh, and with him fifty men of the Gileadites: and he killed him, and reigned in his room.

Ezekiel 33:24

Son of man, they that inhabit those wastes of the land of Israel speak, saying, Abraham was one, and he inherited the land: but we [are] many; the land is given us for inheritance.

Ezekiel 33:26

Ye stand upon your sword, ye work abomination, and ye defile every one his neighbour's wife: and shall ye possess the land?