Jeremiah 41:9

KJV

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.

KJV (with Strong's)

Now the pit {H953} wherein Ishmael {H3458} had cast {H7993} all the dead bodies {H6297} of the men {H582}, whom he had slain {H5221} because {H3027} of Gedaliah {H1436}, was it which Asa {H609} the king {H4428} had made {H6213} for fear {H6440} of Baasha {H1201} king {H4428} of Israel {H3478}: and Ishmael {H3458} the son {H1121} of Nethaniah {H5418} filled {H4390} it with them that were slain {H2491}.

Complete Jewish Bible

The cistern in which Yishma'el threw the corpses of the men he had murdered with G'dalyahu was the one Asa the king had made in fear of Ba'asha king of Isra'el; it was this cistern that Yishma'el the son of N'tanyahu filled with the slaughtered men.

Berean Standard Bible

Now the cistern into which Ishmael had thrown all the bodies of the men he had struck down along with Gedaliah was a large one that King Asa had made for fear of Baasha king of Israel. Ishmael son of Nethaniah filled it with the slain.

American Standard Version

Now the pit wherein Ishmael cast all the dead bodies of the men whom he had slain, by the side of Gedaliah (the same was that which Asa the king had made for fear of Baasha king of Israel), Ishmael the son of Nethaniah filled it with them that were slain.

Commentary

### SUMMARY
Jeremiah 41:9 vividly details the macabre disposal of bodies by Ishmael, who had treacherously murdered Gedaliah and his companions. This verse reveals that the mass grave was an ancient cistern, originally constructed by King Asa of Judah centuries earlier for defensive purposes against King Baasha of Israel. Ishmael's act of filling this pit with the slain underscores the profound depths of depravity and chaos that engulfed the remnant of Judah following the Babylonian conquest, marking a tragic perversion of a structure once built for security.

### CONTEXT
* **Literary Context:** Jeremiah 41:9 is situated within a deeply unsettling narrative in the book of Jeremiah, specifically following the fall of Jerusalem and the Babylonian exile. Chapters 40-44 describe the tumultuous period immediately after the Babylonians appointed Gedaliah as governor over the remaining Jewish population. Gedaliah sought to establish peace and stability, encouraging the people to settle and serve the Babylonian king ([Jeremiah 40:9](/jeremiah/40-9 "Jeremiah 40:9 - Gedaliah's Counsel")). However, Ishmael, a member of the royal family and a conspirator, harbored resentment and ambition. He brutally assassinated Gedaliah, along with Jewish and Babylonian soldiers, at Mizpah ([Jeremiah 41:2-3](/jeremiah/41-2 "Jeremiah 41:2-3 - Ishmael's Treachery")). The verse in question then describes Ishmael's attempt to conceal his heinous crime by casting the bodies into a large, pre-existing pit, further demonstrating his ruthlessness and the extent of his depravity in the aftermath of the initial murders.
* **Historical & Cultural Context:** The historical backdrop is the immediate post-exilic period (circa 586 BC), a time of immense national trauma and political instability for Judah. The Babylonians had destroyed Jerusalem and its Temple, deporting much of the population. Gedaliah's appointment represented the last vestige of Jewish self-governance under Babylonian oversight, a fragile hope for the remnant. The pit mentioned in the verse has a much older history, dating back to the reign of King Asa of Judah (circa 913-873 BC). Asa constructed various fortifications, including this pit, during his conflict with Baasha, king of Israel ([1_Kings 15:22](/1_kings/15-22 "1 Kings 15:22 - Asa's Fortifications at Mizpah")). Such pits, often cisterns for water collection or dungeons, were deep and hidden, making them suitable for disposing of bodies to conceal a crime, as Ishmael did. This act reflects the breakdown of societal order and moral norms in a land devastated by war and divine judgment.
* **Key Themes:** This verse powerfully contributes to several key themes within Jeremiah and the broader Old Testament narrative. Firstly, it highlights the **depravity of the human heart** and the depths of treachery, even among those who should have been united in a time of national crisis. Ishmael's actions exemplify the self-serving ambition and moral decay that plagued Judah, mirroring the very sins that led to the exile. Secondly, it underscores the theme of **consequences of sin and disobedience**. Ishmael's violence further destabilized an already fragile remnant, leading to fear and ultimately compelling many to flee to Egypt against God's explicit command through Jeremiah ([Jeremiah 42:19-20](/jeremiah/42-19 "Jeremiah 42:19-20 - Warning Against Going to Egypt")). Thirdly, the re-purposing of Asa's pit for such a gruesome act illustrates the **perversion of purpose**, where structures built for security and life are transformed into instruments of death and concealment, symbolizing the spiritual decay of the nation.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **pit (Hebrew, _bôwr'_):** (H953) This term refers to a cistern, well, or dungeon. It denotes a deep, often bottle-shaped excavation, typically used for storing water in arid regions or as a prison. In this context, its depth and obscurity made it an ideal, albeit horrifying, place for Ishmael to dispose of the dead bodies, transforming a vital resource or defensive structure into a mass grave.
* **slain (Hebrew, _châlâl'_): (H2491) Derived from a root meaning "to pierce," this word specifically describes someone "pierced (especially to death)" or "profaned." It emphasizes the violent, unnatural manner of death for Ishmael's victims, highlighting the brutality of his actions and the defilement of the bodies. The term underscores the sacrilegious nature of the murders in a land dedicated to God.
* **because of (Hebrew, _yâd'_):** (H3027) While literally meaning "hand," this Hebrew word is used idiomatically here to signify "because of," "by the hand of," or "on account of." This phrase directly attributes the motive for Ishmael's killings to Gedaliah, implying that the slaughter of the men was a direct consequence or extension of Ishmael's primary act of assassinating Gedaliah. It emphasizes Ishmael's agency and the direct causal link between his initial treachery and the subsequent mass murder.

#### Verse Breakdown
* **"Now the pit wherein Ishmael had cast all the dead bodies of the men, whom he had slain because of Gedaliah":** This clause establishes the central horrifying act: Ishmael's disposal of numerous corpses into a pit. The phrase "because of Gedaliah" clarifies that these men were killed as part of, or in connection with, Ishmael's assassination of Gedaliah, perhaps being Gedaliah's loyalists or Babylonian soldiers who were with him. The act of casting bodies into a pit was a means of concealment and a profound desecration.
* **"[was] it which Asa the king had made for fear of Baasha king of Israel":** This parenthetical clause provides crucial historical context for the pit. It reveals that this was not a newly dug grave but an ancient structure, a cistern or fortification, constructed by King Asa of Judah centuries earlier. Asa's motivation was strategic defense against Baasha, the king of the northern kingdom of Israel, highlighting a past era of inter-Israelite conflict. This detail adds a layer of tragic irony to the pit's current use.
* **"[and] Ishmael the son of Nethaniah filled it with [them that were] slain.":** This final clause reiterates and emphasizes Ishmael's role in the gruesome act. The repetition of "Ishmael" and the active verb "filled" underscore his deliberate and extensive involvement in turning a defensive structure into a mass grave for his victims. The phrase "them that were slain" confirms that the pit was filled with the bodies of those he had murdered, leaving no doubt about the scale and horror of his crime.

#### Literary Devices
Jeremiah 41:9 employs several powerful literary devices. **Irony** is prominent, as a pit originally constructed by King Asa for the purpose of defense and security against an external enemy is perverted into a mass grave by an internal enemy, Ishmael. This transformation underscores the profound moral decay within Judah. **Symbolism** is also at play; the pit itself becomes a potent symbol of the nation's descent into chaos, violence, and treachery. What was once a source of protection or water (life) becomes a receptacle for death and defilement, reflecting the spiritual barrenness and moral corruption of the remnant. Furthermore, the detailed, almost clinical description of the act, coupled with the historical reference, creates a sense of **historical continuity** and **foreshadowing**. The past actions of Asa provide the physical setting for present atrocities, while Ishmael's violence foreshadows the continued suffering and ultimate flight of the remnant to Egypt, against God's will.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 41:9 stands as a stark testament to the profound consequences of sin, particularly treachery and violence, within a community already reeling from divine judgment. It illustrates how human depravity, unchecked by God's truth, can lead to the perversion of purpose and the escalation of suffering. The pit, originally a symbol of security and provision, becomes a horrifying monument to human cruelty, reflecting the spiritual barrenness and moral decay that plagued the remnant of Judah. This event serves as a grim reminder that external threats are often compounded by internal corruption, and that rebellion against God's appointed order, whether political or spiritual, inevitably leads to further chaos and death.

* [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before Destruction")
* [Galatians 6:7](/galatians/6-7 "Galatians 6:7 - Sowing and Reaping")
* [Romans 1:28-32](/romans/1-28 "Romans 1:28-32 - The Depravity of Humanity")

### REFLECTION AND APPLICATION
Jeremiah 41:9, though a dark historical account, offers profound lessons for contemporary reflection. It reveals the terrifying potential for human evil to corrupt even the most basic structures and intentions, turning what was built for good into a tool for destruction. This calls us to a vigilant awareness of the subtle ways sin can infiltrate and pervert our intentions, our relationships, and even our institutions. Ishmael's act of treachery and mass murder demonstrates the devastating ripple effect of individual sin on an entire community, plunging an already fragile society into deeper despair and fear. It challenges us to consider the far-reaching consequences of our choices, recognizing that personal acts of rebellion or malice can have widespread and destructive impacts. Ultimately, this verse serves as a sober reminder of humanity's desperate need for divine intervention and transformation, highlighting the brokenness that only God's grace can truly heal.

#### Questions for Reflection
* **How does Ishmael's perversion of Asa's pit challenge my understanding of how good intentions or structures can be corrupted by sin?**
* **In what ways might my own actions, or the actions of my community, inadvertently contribute to chaos or harm, even if not on such a dramatic scale?**
* **What does this verse reveal about the enduring human need for a moral compass and divine guidance in times of crisis?**

### FAQ
**What was the significance of the pit being "made for fear of Baasha king of Israel"?**

Answer: The pit's original purpose, made by King Asa, highlights its strategic and defensive importance. During Asa's reign (circa 9th century BC), there was ongoing conflict between the southern kingdom of Judah and the northern kingdom of Israel. Baasha, king of Israel, had fortified Ramah, a strategic location near Judah's border, to prevent his subjects from defecting to Asa's kingdom ([1_Kings 15:17](/1_kings/15-17 "1 Kings 15:17 - Baasha Fortifies Ramah")). In response, Asa dismantled Baasha's fortifications at Ramah and used the materials to build up his own defenses at Geba and Mizpah ([1_Kings 15:22](/1_kings/15-22 "1 Kings 15:22 - Asa's Counter-Fortifications")). The pit in Jeremiah 41:9 was likely a large cistern or defensive structure within Mizpah, built as part of Asa's efforts to secure his border against Baasha. Its ancient, defensive origin stands in stark contrast to its later, gruesome use by Ishmael, underscoring the tragic perversion of purpose.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 41:9, with its grim depiction of death, treachery, and the perversion of purpose, finds its ultimate fulfillment and reversal in the person and work of Jesus Christ. The pit, filled with the bodies of the slain, represents the depths of human depravity and the reign of death that sin brings. Humanity, caught in the grip of sin, is metaphorically "slain" and cast into a pit of spiritual death, unable to escape its own corruption. However, Christ, the true King, unlike the treacherous Ishmael or even the well-intentioned but limited Asa, entered into the very pit of death and despair on our behalf. His crucifixion was the ultimate act of being "slain" for the sins of the world ([Isaiah 53:5](/isaiah/53-5 "Isaiah 53:5 - Wounded for Our Transgressions")). Yet, unlike the victims in Asa's pit, Christ did not remain in the grave; He conquered death and rose again, emptying the pit of its power ([1_Corinthians 15:55-57](/1_corinthians/15-55 "1 Corinthians 15:55-57 - Victory Over Death")). Where Ishmael filled a pit with death, Christ emptied the grave, offering new life to all who believe. He transforms the instruments of death and despair into pathways to redemption, fulfilling the ultimate purpose of God's saving plan and offering true security and peace where human treachery only brought chaos ([John 14:27](/john/14-27 "John 14:27 - Christ's 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

Judges 6:2

And the hand of Midian prevailed against Israel: [and] because of the Midianites the children of Israel made them the dens which [are] in the mountains, and caves, and strong holds.

2 Samuel 17:9

Behold, he is hid now in some pit, or in some [other] place: and it will come to pass, when some of them be overthrown at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom.

2 Chronicles 16:1

¶ In the six and thirtieth year of the reign of Asa Baasha king of Israel came up against Judah, and built Ramah, to the intent that he might let none go out or come in to Asa king of Judah.

2 Chronicles 16:10

Then Asa was wroth with the seer, and put him in a prison house; for [he was] in a rage with him because of this [thing]. And Asa oppressed [some] of the people the same time.

1 Kings 15:17

And Baasha king of Israel went up against Judah, and built Ramah, that he might not suffer any to go out or come in to Asa king of Judah.

1 Kings 15:22

Then king Asa made a proclamation throughout all Judah; none [was] exempted: and they took away the stones of Ramah, and the timber thereof, wherewith Baasha had builded; and king Asa built with them Geba of Benjamin, and Mizpah.

1 Samuel 13:6

When the men of Israel saw that they were in a strait, (for the people were distressed,) then the people did hide themselves in caves, and in thickets, and in rocks, and in high places, and in pits.