TRV
Translation
King James Version
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.
KJV (with Strong's)
But ten H6235 men H582 were found H4672 among them that said H559 unto Ishmael H3458, Slay H4191 us not: for we have H3426 treasures H4301 in the field H7704, of wheat H2406, and of barley H8184, and of oil H8081, and of honey H1706. So he forbare H2308, and slew H4191 them not among H8432 their brethren H251.
Complete Jewish Bible
However, ten of them said to Yishma'el, "Don't kill us, for we have stores of wheat, barley, olive oil and honey hidden in the field." So he relented, and did not kill them along with their comrades.
Berean Standard Bible
But ten of the men among them said to Ishmael, “Do not kill us, for we have hidden treasure in the field—wheat, barley, oil, and honey!” So he refrained from killing them with the others.
American Standard Version
But ten men were found among them that said unto Ishmael, Slay us not; for we have stores hidden in the field, of wheat, and of barley, and of oil, and of honey. So he forbare, and slew them not among their brethren.
World English Bible Messianic
But ten men were found among those who said to Ishmael, Don’t kill us; for we have stores hidden in the field, of wheat, and of barley, and of oil, and of honey. So he stopped, and didn’t kill them among their brothers.
Geneva Bible (1599)
But tenne men were founde among them, that saide vnto Ishmael, Slay vs not: for we haue treasures in the fielde, of wheate, and of barley, and of oyle, and of honie: so he stayed, and slew them not among their brethren.
Young's Literal Translation
And ten men have been found among them, and they say unto Ishmael, `Do not put us to death, for we have things hidden in the field--wheat, and barley, and oil, and honey.' And he forbeareth, and hath not put them to death in the midst of their brethren.
Study This Verse
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 41:8 vividly portrays a desperate negotiation for survival amidst Ishmael's post-assassination rampage in Mizpah. Ten men, facing imminent death, offered their carefully hidden stores of essential provisions—wheat, barley, oil, and honey—as a ransom for their lives. This strategic offering, representing invaluable "treasures in the field" in a ravaged land, prompted Ishmael to cease his slaughter and spare them, revealing his opportunistic and avaricious nature as he prioritized material gain over indiscriminate violence in the chaotic aftermath of Judah's fall.
CONTEXT
Literary Context: This verse is strategically placed within the harrowing narrative of Ishmael's brutal actions following the assassination of Gedaliah, the Babylonian-appointed governor of Judah. Immediately preceding it, Ishmael has treacherously murdered Gedaliah, his Jewish and Chaldean associates, and then eighty pilgrims from northern Israel who were on their way to offer sacrifices (Jeremiah 41:1-7). The sparing of these ten men in Jeremiah 41:8 serves as a chilling interlude, highlighting Ishmael's calculated cruelty and avarice, before he proceeds to capture the remaining inhabitants of Mizpah, including the royal daughters, with the intention of taking them to the Ammonites (Jeremiah 41:9-10). The verse therefore underscores the horrific extent of the chaos and the desperate measures taken for survival in this immediate post-Gedaliah period, setting the stage for Johanan's subsequent pursuit of Ishmael.
Historical & Cultural Context: The events of Jeremiah 41 unfold in the tumultuous and devastated landscape of Judah following the destruction of Jerusalem and the First Temple by Babylon in 586 BC. Nebuchadnezzar had deported most of the population, leaving a remnant under Gedaliah's governorship at Mizpah, which became the new administrative center. The mention of "treasures in the field"—specifically wheat, barley, oil, and honey—reflects a common ancient Near Eastern practice during times of war, invasion, or famine. People would often bury or conceal their valuable food staples and other assets in pits, cisterns, or caves in their fields to protect them from invading armies or bandits. This practice underscores the extreme vulnerability of the population and the resourcefulness required to preserve wealth and ensure survival in a land ravaged by conflict and instability, where such provisions were literally life-saving commodities.
Key Themes: Jeremiah 41:8 powerfully contributes to several pervasive themes within the book of Jeremiah. It starkly illustrates the profound chaos and instability that afflicted Judah after the fall of Jerusalem, demonstrating how internal strife and betrayal compounded the external oppression. Ishmael's actions exemplify the destructive theme of treachery and unrighteous leadership, contrasting sharply with the prophetic call for justice and righteousness found throughout Jeremiah, and standing in opposition to the compassionate acts of figures like Ebed-melech, who rescued Jeremiah. The verse also highlights the immense value of basic provisions in a time of scarcity, portraying these staples not merely as commodities but as literal lifelines, capable of purchasing life itself. Furthermore, it subtly underscores the theme of divine judgment and its consequences, as the people of Judah, having repeatedly rejected God's warnings and covenant, now faced the bitter fruit of their disobedience, including internal violence, desperation, and the breakdown of societal order, as prophesied in passages detailing the siege and destruction of Jerusalem.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 41:8 employs several potent literary devices that amplify its chilling message. Contrast is a primary device, vividly displayed in the differing fates of the ten men and their "brethren," highlighting Ishmael's selective brutality driven by avarice rather than indiscriminate rage. The phrase "treasures in the field" functions as Metonymy, where "treasures" stands for the valuable, hidden provisions themselves (wheat, barley, oil, honey), emphasizing their immense worth beyond mere commodities in a time of scarcity. The Repetition of "slew them not" at the end of the verse powerfully underscores the averted tragedy and the immediate, life-saving consequence of the men's desperate offer. Furthermore, the entire scene serves as a form of Foreshadowing, hinting at the ongoing struggle for survival, the moral compromises, and the pervasive distrust that would continue to define life in post-exilic Judah, where material gain could tragically outweigh human life.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 41:8 offers a stark theological commentary on the profound moral and social decay that afflicted Judah in the aftermath of the Babylonian conquest. It exposes the depths to which human instinct for survival can drive desperate actions, and how unchecked greed and opportunism, personified by Ishmael, can readily exploit such vulnerability. The narrative implicitly critiques a society where life itself can be bartered for perishable material wealth, reflecting a profound spiritual brokenness that had contributed to the nation's downfall. This incident serves as a sobering reminder of the devastating consequences of abandoning divine wisdom and covenant faithfulness for self-serving ambition, illustrating the prophetic warnings of a land consumed by violence, distrust, and the prioritization of earthly gain over human dignity and life. The "treasures" here are earthly and perishable, offering only temporal reprieve, which stands in stark contrast to the true, enduring spiritual treasures that God offers.
REFLECTION AND APPLICATION
Jeremiah 41:8 compels us to deeply reflect on the nature of true value, the instinct for survival, and the demands of moral integrity, particularly in times of crisis. The desperate act of the ten men, offering their hidden provisions to save their physical lives, highlights the profound human desire for self-preservation and challenges us to critically examine what we truly prioritize when faced with extreme circumstances. Are our "treasures" perishable earthly goods that we cling to, or are they eternal and spiritual realities that transcend temporal threats? Ishmael's chilling decision to spare lives solely for personal gain serves as a powerful reminder of the dangers of unchecked self-interest and the dehumanizing effect of prioritizing material acquisition over the sanctity of human life. This passage calls us to examine our own hearts: Do we, even in less extreme circumstances, subtly exploit the vulnerability of others for personal advantage, or do we strive to embody compassion, justice, and generosity, even when it might come at a cost to ourselves? It also reminds us of the fragility of peace and the critical importance of ethical leadership, community trust, and a reliance on God's provision, especially in a world often marked by conflict, scarcity, and moral compromise.
Questions for Reflection
FAQ
What were the "treasures in the field" that the men offered?
Answer: The "treasures in the field" were hidden caches of essential agricultural provisions: specifically, wheat, barley, oil (most likely olive oil), and honey. In ancient times, especially during periods of conflict, invasion, or instability like the one described in Jeremiah, it was a common practice for people to bury or conceal their valuable food stores and other assets in the ground, cisterns, or caves. This was done to protect them from invading armies, looters, or simply to preserve them for future use. These were not merely ordinary crops, but carefully secured assets that represented their means of survival and, in this desperate situation, served as their ransom. This practice is also alluded to in other biblical texts, such as when Baruch is advised to hide in Jeremiah 36:19, implying the need to secure vital resources.
Why did Ishmael spare these ten men but kill others?
Answer: Ishmael spared the ten men not out of any inherent mercy or compassion, but purely out of self-interest and avarice. The text explicitly states that they offered him "treasures in the field." Ishmael, a ruthless and opportunistic figure, recognized the immediate material value of these hidden provisions in a devastated land where resources were scarce. His decision to "forbear" and "slew them not" was a calculated choice to prioritize the acquisition of wealth over further bloodshed, but only when it served his own gain. This contrasts sharply with his earlier indiscriminate slaughter of Gedaliah and his companions, and the pilgrims, demonstrating his character as someone driven by ambition and material acquisition, as further evidenced by his attempt to take the remaining populace captive to the Ammonites (Jeremiah 41:10).
CHRIST-CENTERED FULFILLMENT
Jeremiah 41:8, though steeped in human depravity and desperate survival, subtly points to the ultimate "treasure" and the true ransom for life found in Christ. The perishable "treasures in the field"—wheat, barley, oil, and honey—were offered by the ten men to save their physical lives from Ishmael's sword, securing a temporal reprieve. This earthly salvation, bought with material goods, foreshadows the eternal salvation offered by Jesus. He is the true and imperishable "bread of life," as declared in John 6:35, satisfying our deepest spiritual hunger. He is the "light of the world," symbolized by oil, bringing spiritual illumination and guidance, as revealed in John 8:12. And He is the source of ultimate sweetness and satisfaction for the soul, echoing the "honey" of God's word and presence, as celebrated in Psalm 119:103. Unlike Ishmael, who spared lives for personal gain, Christ willingly laid down His own life as the ultimate ransom, not for earthly treasures, but for the redemption of humanity from sin and death, as profoundly stated in Mark 10:45. He offers true, abundant, and eternal life, a life secured not by what we possess or offer, but by His sacrificial love and grace, a love that far surpasses the value of any earthly "treasure," as the Apostle Paul eloquently testifies in Philippians 3:8.