Jeremiah 41:4-10 · Bible study
Jeremiah 41:4-10 Commentary: When No One Knew of the Murder
Hebrew · 11 what the commentators say
Meaning in one sentence
Jeremiah 41:4-10 exposes the aftermath of Gedaliah's murder: Ishmael's treachery, hidden knowledge, and the tragic fate of eighty pilgrims.
Research Summary
- Meaning: Ishmael exploits the secrecy of Gedaliah's murder to deceive and kill eighty northern pilgrims, sparing only ten who pay him off.
- Key words: "shaven" (H1548), "cut themselves" (H1413), "pit/cistern" (H953), "king's daughters" (H1323).
- Main debate: Whether the pilgrims were faithful Israelites (Barnes) or syncretistic worshippers who practiced forbidden mourning customs (Clarke, JFB).
- Theological theme: Human sin spirals: from one murder to mass slaughter; deception multiplies tragedy; wealth can buy time but not salvation.
- Best use: A cautionary tale about trusting appearances, the danger of hidden evil, and the way greed can war with cruelty.
Translation Comparison
BSB Berean Standard Bible 2020
4On the second day after the murder of Gedaliah, when no one yet knew about it,
5eighty men who had shaved off their beards, torn their garments, and cut themselves came from Shechem, Shiloh, and Samaria, carrying grain offerings and frankincense for the house of the LORD.
6And Ishmael son of Nethaniah went out from Mizpah to meet them, weeping as he went. When Ishmael encountered the men, he said, “Come to Gedaliah son of Ahikam.”
7And when they came into the city, Ishmael son of Nethaniah and the men with him slaughtered them and threw them into a cistern.
8But 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.
9Now 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.
10Then 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.
WEB World English Bible 2000
4The second day after he had killed Gedaliah, and no man knew it,
5men came from Shechem, from Shiloh, and from Samaria, even eighty men, having their beards shaved and their clothes torn, and having cut themselves, with meal offerings and frankincense in their hand, to bring them to Yahweh’s house.
6Ishmael the son of Nethaniah went out from Mizpah to meet them, weeping all along as he went, and as he met them, he said to them, “Come to Gedaliah the son of Ahikam.”
7It was so, when they came into the middle of the city, that Ishmael the son of Nethaniah killed them, and cast them into the middle of the pit, he, and the men who were with him.
8But 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.
9Now the pit in which Ishmael cast all the dead bodies of the men whom he had killed, by the side of Gedaliah (this was that which Asa the king had made for fear of Baasha king of Israel), Ishmael the son of Nethaniah filled it with those who were killed.
10Then Ishmael carried away captive all of the people who were left 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.
KJV King James Version 1769
4And it came to pass the second day after he had slain Gedaliah, and no man knew it,
5That 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.
6And 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.
7And 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.
8But 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.
9Now 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.
10Then 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 Nebuzar–adan 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.
ASV American Standard Version 1901
4And it came to pass the second day after he had slain Gedaliah, and no man knew it,
5that there came men from Shechem, from Shiloh, and from Samaria, even fourscore men, having their beards shaven and their clothes rent, and having cut themselves, with meal-offerings and frankincense in their hand, to bring them to the house of Jehovah.
6And 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.
7And 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.
8But 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.
9Now 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.
10Then 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.
YLT Young's Literal Translation 1898
4And it cometh to pass, on the second day of the putting of Gedaliah to death, (and no one hath known,)
5that men come in from Shechem, from Shiloh, and from Samaria--eighty men--with shaven beards, and rent garments, and cutting themselves, and an offering and frankincense in their hand, to bring in to the house of Jehovah.
6And Ishmael son of Nethaniah goeth forth to meet them, from Mizpah, going on and weeping, and it cometh to pass, at meeting them, that he saith unto them, `Come in unto Gedaliah son of Ahikam.'
7And it cometh to pass, at their coming in unto the midst of the city, that Ishmael son of Nethaniah doth slaughter them, at the midst of the pit, he and the men who are with him.
8And 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.
9And the pit whither Ishmael hath cast all the carcases of the men whom he hath smitten along with Gedaliah, is that which the king Asa made because of Baasha king of Israel--it hath Ishmael son of Nethaniah filled with the pierced.
10And 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.
Darby Darby Bible 1890
4And it came to pass the second day after he had killed Gedaliah, and no man knew it,
5that there came men from Shechem, from Shiloh, and from Samaria, eighty men, having their beards shaven and their clothes rent, and having cut themselves; with oblations and incense in their hand, to bring them to the house of Jehovah.
6And Ishmael the son of Nethaniah went forth from Mizpah to meet them, weeping all along as he went; and it came to pass when he met them, he said unto them, Come to Gedaliah the son of Ahikam.
7And it was so, when they came into the midst of the city, that Ishmael the son of Nethaniah, he and the men that were with him, slew them, [and cast them] into the midst of the pit.
8But ten men were found among them that said unto Ishmael, Do not kill us, for we have hidden stores in the field, of wheat, and of barley, and of oil, and of honey. So he forbore, and did not kill them among their brethren.
9And the pit into which Ishmael had cast all the dead bodies of the men whom he had slain by the side of Gedaliah was the one which Asa the king had made for fear of Baasha king of Israel: Ishmael the son of Nethaniah filled it with the slain.
10And Ishmael carried away captive all the remnant of the people that were in Mizpah, the king's daughters, and all the people that remained in Mizpah, whom Nebuzar-adan the captain of the body-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.
Douay-Rheims Douay-Rheims Bible 1899
4And on the second day after he had killed Godolias, no man yet knowing it,
5There came some from Sichem, and from Silo, and from Samaria, fourscore men, with their beards shaven, and their clothes rent, and mourning: and they had offerings and incense in their hand, to offer in the house of the Lord.
6And Ismahel the son of Nathanias went forth from Masphath to meet them, weeping all along as he went: and when he had met them, he said to them: Come to Godolias, the son of Ahicam.
7And when they were come to the midst of the city, Ismahel the son of Nathanias, slew them, and cast them into the midst of the pit, he and the men that were with him.
8But ten men were found among them, that said to Ismahel: Kill us not: for we have stores in the field, of wheat, and barley, and oil, and honey. And he forbore, and slew them not with their brethren.
9And the pit into which Ismahel cast all the dead bodies of the men whom he slew because of Godolias, is the same that king Asa made, for fear of Baasa the king of Israel: the same did Ismahel the son of Nathanias fill with them that were slain.
10Then Ismahel carried away captive all the remnant of the people that were in Masphath: the king's daughters, and all the people that remained in Masphath: whom Nabuzardan the general of the army had committed to Godolias the son of Ahicam. And Ismahel the son of Nathanias took them, and he departed, to go over to the children of Ammon.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 41:4
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The commentators agree that this passage shows how Ishmael's murderous ambition deepened after killing Gedaliah. The phrase "and no man knew it" (v.4) signals that the news had not spread beyond Mizpah, leaving eighty pilgrims from the north unaware of the danger. These men, showing signs of deep mourning, shaven beards, torn clothes, and self-inflicted cuts, were carrying grain offerings and frankincense to the ruined temple. Ishmael met them with feigned weeping and invited them to "come to Gedaliah" (v.6), as if the governor were still alive. Once they entered the city, Ishmael and his men slaughtered them and threw the bodies into a cistern (v.7). Ten men saved their lives by revealing hidden stores of wheat, barley, oil, and honey (v.8). The cistern itself, the commentators note, was the one King Asa had built for water during his war with Baasha (1 Kings 15:22). Ishmael then carried off the remaining people of Mizpah, including the king's daughters, and fled toward the Ammonites (v.10).
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The narrative records an act of calculated deception and mass murder that only succeeded because the pilgrims were unaware of Gedaliah's assassination.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Pilgrims' religious identity | They were from the former northern kingdom (Shechem, Shiloh, Samaria) and were bringing offerings to the temple in Jerusalem. | Some see them as pious Israelites (Barnes, Calvin) who mourned the temple and kept the feasts. Others note their self-cutting was a forbidden heathen practice, suggesting syncretism or descent from earlier pagan settlers (Clarke, JFB). |
| Meaning of 'by the hand of Gedaliah' (v.9) | The phrase refers to the location of the killings: not far from where Gedaliah had lived or been buried. | Some commentators (Calvin, JFB) take it as 'in the reign of Gedaliah' or 'because of Gedaliah' (i.e., the pilgrims' connection to him prompted the murder). Others (Keil, KJV margin) read it as 'at the hand of', meaning Ishmael killed them near Gedaliah's body. |
| Fate of the ten spared men | They were not killed among their brethren; Ishmael stayed his hand after they promised hidden stores. | There is uncertainty whether Ishmael later killed them as well (Clarke suspects he did) or whether they escaped. The text is silent on their final outcome. |
| Identity of 'the king's daughters' (v.10) | They were daughters of the Judean king, likely Zedekiah, who had been spared at the fall of Jerusalem and placed under Gedaliah's charge. | Some (Kimchi, cited in Gill) suggest they could also be daughters of Jehoiakim or Jehoiachin. The text does not specify which king, but Zedekiah is most likely given the timeframe. |
Historical & Cultural Context
The events of Jeremiah 41 take place in the chaotic months after Jerusalem's fall in 587 BC. Nebuchadnezzar had appointed Gedaliah, a Jew of high standing, as governor over the remnant left in Judah with its center at Mizpah. Ishmael son of Nethaniah, a member of the royal family (Jer 41:1), resented Babylonian control and acted with Ammonite backing (Jer 40:14).
The eighty pilgrims came from Shechem, Shiloh, and Samaria, towns in the former northern kingdom. Although the Assyrians had deported most of the northern tribes two centuries earlier, some Israelites still lived there. These men were traveling to Jerusalem, probably for the Feast of Tabernacles (the seventh month), bringing grain offerings and incense. Their shaved beards, torn clothes, and self-cutting were mourning customs, some of which were forbidden by the Law (Lev 19:27, 28; Deut 14:1). The practice of cutting oneself was especially associated with pagan rites, suggesting that these northern pilgrims had absorbed some syncretistic traditions.
The pit (or cistern) into which the bodies were thrown had been dug by King Asa of Judah around 900 BC. Asa fortified Mizpah against Baasha of Israel and constructed this underground reservoir to ensure a water supply during a siege. Now, centuries later, the same cistern became a mass grave. Ishmael's final act, taking the king's daughters (likely Zedekiah's daughters, who had been spared after the fall of Jerusalem) and the rest of Mizpah's population, was an attempt to sell them as slaves to the Ammonites. The narrative stresses that no one outside Mizpah knew of Gedaliah's murder, which allowed Ishmael to carry out this crime.
Textual Notes
The consulted sources note no significant textual variants for Jeremiah 41:4-10. The few differences among translations (e.g., "treasures" vs. "hidden stores" in v.8) reflect lexical choice rather than manuscript divergence. The Masoretic Text is consistent across the passage.
Reception History
In Jewish tradition, this passage is read as part of the tragic sequel to Jerusalem's fall, highlighting the chaos that followed Gedaliah's assassination. The fast of Gedaliah (observed on the third of Tishri) commemorates this event. Early Christian commentators, such as Jerome, used Ishmael's treachery as an example of the depths of human sin, warning against false piety. The Reformation-era notes of Calvin and the Geneva Bible stress the lesson that wickedness grows when left unchecked, and that grief can be used as a mask for evil. In devotional literature, the story has served as a somber reminder that even in seasons of mourning and worship, believers must be watchful against deception. The detail of Asa's cistern being reused for a mass grave has been seen as a symbol of how human works can become instruments of death when sin corrupts the community.
Preaching This Verse
Three-point outline
- Hidden knowledge creates vulnerability. The pilgrims had no idea that Gedaliah was dead. Their trust in a peaceful situation led them into mortal danger. In a world stained by sin, ignorance of evil can leave us exposed.
- Feigned grief is a weapon of the wicked. Ishmael wept openly as he approached the pilgrims, masking murderous intent with false sorrow. Deceit often wears the mask of compassion.
- Avarice can override cruelty. Ishmael spared ten men only because they offered him hidden treasures. The same heart that killed without hesitation paused for profit, revealing that self-interest is a more consistent motive than rage.
Five-point outline
- A fragile peace shattered: After Gedaliah's murder, a small remnant still hoped for order, but Ishmael's violence proves that evil is not finished when one leader falls.
- Pilgrims in mourning: The eighty men were traveling to worship at the temple ruins. Their piety and grief made them an easy target for a predator.
- The descent into the city: Ishmael's invitation to "come to Gedaliah" was a trap. The welcoming gesture hid a death sentence.
- Ten spared by a bribe: The provision of hidden stores shows how earthly treasure can sometimes purchase time. But the silence about their eventual fate leaves a sobering question: were they truly safe?
- Captivity and flight: Ishmael took the remnant captive and fled to Ammon, adding to the devastation. The chapter ends not with rescue but with further displacement, pointing to the lasting consequences of sin.
Illustration hooks
- Trusting a familiar face after a crisis: After a natural disaster, people often trust neighbors who offer help. But some take advantage of chaos for personal gain. How do we balance prudence with generosity?
- The trap of predictable routes: Pilgrims used a known road past Mizpah. Ishmael exploited their routine. In daily life, we can become comfortable in our habits, unaware that danger may be hiding in the familiar.
- Cashing in on kindness: When Ishmael wept, the pilgrims likely felt sympathy. They walked into his ambush because they believed his tears were authentic. False emotion is a powerful tool for manipulation.
Questions your congregation is asking
- Why did God allow Ishmael to succeed for so long?
- How can we trust community leaders when betrayal is possible?
- Did the ten men who bribed Ishmael do the right thing?
Leading a Discussion
This passage plunges us into a world where the news cycle is slow and evil hides in plain sight. The pilgrims did not know that the governor they trusted was dead, and the man weeping before them was about to kill them. In our own time, hidden threats, whether betrayal, gossip, or systemic injustice, can catch us off guard. This study helps us reflect on the reality of sin and the need for wisdom and community.
Discussion questions
- Read Jeremiah 41:4, 10 aloud. What stands out to you about the pilgrims' appearance and purpose? Why might they have been so vulnerable?
- The text says "no man knew it" (v.4). How does this hidden knowledge drive the whole tragedy? What does it suggest about the role of information in keeping people safe?
- Ishmael wept as he met the pilgrims. In light of the earlier murder, what does this show about the human capacity for deception? When is it hardest to discern false sincerity?
- The ten men saved their lives by offering hidden food stores. Were they wise or just self-serving? Does their survival reflect the way wealth can sometimes protect, or is there a deeper spiritual lesson?
- Verse 9 mentions the cistern King Asa made centuries before. Why do you think the writer includes this detail? What does it add to the story's message about the long reach of past events?
- Ishmael took captives, including the king's daughters, to the Ammonites. How does this continue the pattern of violence and displacement seen throughout Jeremiah?
- In what areas of life might we be like those pilgrims, trusting, unaware, and in need of wise caution? How can this passage shape the way we pray and act in uncertain times?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| I Samuel 27:11 | David saved neither man nor woman alive to bring them to Gath, saying, “Lest they should tell about us, saying, ‘David did this, and this has been his way all the time he has lived in the country of the Philistines.’” |
| Psalms 52:1 | For the Chief Musician. A contemplation by David, when Doeg the Edomite came and told Saul, “David has come to Ahimelech’s house.” Why do you boast of mischief, mighty man? God’s loving kindness endures continually. |
| Psalms 52:2 | Your tongue plots destruction, like a sharp razor, working deceitfully. |
| Genesis 33:18 | Jacob came in peace to the city of Shechem, which is in the land of Canaan, when he came from Paddan Aram; and encamped before the city. |
| Genesis 34:2 | Shechem the son of Hamor the Hivite, the prince of the land, saw her. He took her, lay with her, and humbled her. |
| Leviticus 19:27 | “‘You shall not cut the hair on the sides of your head or clip off the edge of your beard. |
| Leviticus 19:28 | “‘You shall not make any cuttings in your flesh for the dead, nor tattoo any marks on you. I am Yahweh. |
| Deuteronomy 14:1 | You are the children of Yahweh your God. You shall not cut yourselves, nor make any baldness between your eyes for the dead. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes draws attention to Ishmael's calculated deception: he used feigned weeping to lure a group of pious pilgrims into Mizpah, then killed them and cast their bodies into the cistern beside Gedaliah. These travelers were likely sincere Israelites mourning the destroyed temple and bringing offerings for the feast of tabernacles.
Calvin's Commentaries Reformed 1564
Calvin focuses on Ishmael's feigned weeping as the height of his wickedness: he pretended to share the mourners' grief over the destroyed temple, using crocodile tears and flattery to lure them into a trap. This cold-blooded deceit, Calvin argues, made the slaughter far worse than open violence.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary notes that the "great waters" at Gibeon mentioned here are the same pool referenced in 2 Samuel 2:13, where Joab and Abner's men fought. This geographical link ties the site of Ishmael's confrontation to an earlier moment of conflict in Israel's history.
Gill's Exposition of the Bible Baptist 1748
Gill notices that the eighty men from the north came to offer incense at the temple site, dressed as mourners, yet they also cut themselves—a practice the Law forbids. For Gill, their piety was sincere but contaminated by heathen
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights that Ishmael deceived the mourners by pretending to weep with them, then murdered them on suspicion they were aligning with Gedaliah. His avarice later overcame his cruelty when he spared some who offered hidden treasures. The commentator also notes the mourners carried unbloody offerings to the ruined temple site, showing their piety through older customs.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch identifies the eighty men as pious northern Israelites from the former kingdom of Israel, not heathen colonists. They still journeyed to the ruined temple in Jerusalem to bring unbloody offerings, appearing in mourning because the destruction of the sanctuary had ended sacrificial worship there.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry focuses on the sheer treachery of Ishmael, who used the bond of eating together as cover for murder. He notes that Ishmael's weeping was pure hypocrisy, and that killing worshippers on their way to the temple shows the depths of his wickedness.