2 The captain of the guard took Jeremiah and said to him, “Yahweh your God pronounced this evil on this place;
3 and Yahweh has brought it, and done according as he spoke. Because you have sinned against Yahweh, and have not obeyed his voice, therefore this thing has come on you.
4 Now, behold, I release you today from the chains which are on your hand. If it seems good to you to come with me into Babylon, come, and I will take care of you; but if it seems bad to you to come with me into Babylon, don’t. Behold, all the land is before you. Where it seems good and right to you to go, go there.”
5 Now while he had not yet gone back, “Go back then,” he said, “to Gedaliah the son of Ahikam, the son of Shaphan, whom the king of Babylon has made governor over the cities of Judah, and dwell with him among the people; or go wherever it seems right to you to go.” So the captain of the guard gave him food and a present, and let him go.
6 Then Jeremiah went to Gedaliah the son of Ahikam to Mizpah, and lived with him among the people who were left in the land.
7 Now when all the captains of the forces who were in the fields, even they and their men, heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and had committed to him men, women, children, and of the poorest of the land, of those who were not carried away captive to Babylon,
8 then Ishmael the son of Nethaniah, and Johanan and Jonathan the sons of Kareah, and Seraiah the son of Tanhumeth, and the sons of Ephai the Netophathite, and Jezaniah the son of the Maacathite, they and their men came to Gedaliah to Mizpah.
9 Gedaliah the son of Ahikam the son of Shaphan swore to them and to their men, saying, “Don’t be afraid to serve the Chaldeans. Dwell in the land, and serve the king of Babylon, and it will be well with you.
10 As for me, behold, I will dwell at Mizpah, to stand before the Chaldeans who will come to us; but you, gather wine and summer fruits and oil, and put them in your vessels, and dwell in your cities that you have taken.”
11 Likewise when all the Jews who were in Moab, and among the children of Ammon, and in Edom, and who were in all the countries, heard that the king of Babylon had left a remnant of Judah, and that he had set over them Gedaliah the son of Ahikam, the son of Shaphan,
12 then all the Jews returned out of all places where they were driven, and came to the land of Judah, to Gedaliah, to Mizpah, and gathered very much wine and summer fruits.
13 Moreover Johanan the son of Kareah, and all the captains of the forces who were in the fields, came to Gedaliah to Mizpah,
14 and said to him, “Do you know that Baalis the king of the children of Ammon has sent Ishmael the son of Nethaniah to take your life?” But Gedaliah the son of Ahikam didn’t believe them.
15 Then Johanan the son of Kareah spoke to Gedaliah in Mizpah secretly, saying, “Please let me go, and I will kill Ishmael the son of Nethaniah, and no man will know it. Why should he take your life, that all the Jews who are gathered to you should be scattered, and the remnant of Judah perish?”
16 But Gedaliah the son of Ahikam said to Johanan the son of Kareah, “You shall not do this thing, for you speak falsely of Ishmael.”
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Jeremiah 40:13–16And when Johanan, and the rulers that were with him, observed the country, and the humanity of Gedaliah, they were exceedingly in love with him, and told him that Baalis, the king of the Ammonites, had sent Ishmael to kill him by treachery, and secretly, that he might have the dominion over the Israelites, as being of the royal family; … But he professed that he did not believe what they said, when they told him of such a treacherous design, in a man that had been well treated by him; … that, however, if he ought to suppose this information to be true, it was better for himself to be slain by the other, than to destroy a man who fled to him for refuge, and intrusted his own safety to him, and committed himself to his disposal.
And when Johanan, and the rulers that were with him, observed the country, and the humanity of Gedaliah, they were exceedingly in love with him, and told him that Baalis, the king of the Ammonites, had sent Ishmael to kill him by treachery, and secretly, that he might have the dominion over the Israelites, as being of the royal family; … But he professed that he did not believe what they said, when they told him of such a treacherous design, in a man that had been well treated by him; … that, however, if he ought to suppose this information to be true, it was better for himself to be slain by the other, than to destroy a man who fled to him for refuge, and intrusted his own safety to him, and committed himself to his disposal.
Josephus, Antiquities of the Jews, Antiquities 10.9.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Jeremiah 40:5–6I have said that this was done according to the divine purpose, that the Prophet might give a proof of his religion. For if he had gone to Chaldea, it might have been that the confidence of many would have failed them, and that faith in the promises would have vanished: for they might have thought it a sign of hopeless despair, had the Prophet gone there. That he might not then disturb weak minds, he thought it his duty to remain in his own country. … As, then, he preferred Judea to all other countries, and submitted to be a constant spectator of so many miseries, he gave a remarkable proof of his faith and patience, and thus strengthened the faith of the miserable exiles, so that they might know that God would be yet merciful and propitious to his people.
I have said that this was done according to the divine purpose, that the Prophet might give a proof of his religion. For if he had gone to Chaldea, it might have been that the confidence of many would have failed them, and that faith in the promises would have vanished: for they might have thought it a sign of hopeless despair, had the Prophet gone there. That he might not then disturb weak minds, he thought it his duty to remain in his own country. … As, then, he preferred Judea to all other countries, and submitted to be a constant spectator of so many miseries, he gave a remarkable proof of his faith and patience, and thus strengthened the faith of the miserable exiles, so that they might know that God would be yet merciful and propitious to his people.
John Calvin, Commentaries, on 40:5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Jeremiah 40:14–16But, in the second place, we see that there was a fault mixed with virtue in Gedaliah. Love, indeed, is not suspicious, as Paul says, and ought not easily to admit an accusation. (1 Corinthians 13:5.) But he ought to have been circumspect, not only for his own sake, but because his death brought with it the ruin of the whole people. He ought then to have been more cautious. But we hence learn how difficult it is even for the best of men, endued with peculiar virtues, so to conduct themselves, as not to deviate on either side. … It is again a thing worthy of praise, that he was unwilling that Ishmael should be rashly killed, the cause being not known; but he ought to have carefully inquired, … Nevertheless, there is a medium between simplicity on the one hand, and cruelty on the other.
But, in the second place, we see that there was a fault mixed with virtue in Gedaliah. Love, indeed, is not suspicious, as Paul says, and ought not easily to admit an accusation. (1 Corinthians 13:5.) But he ought to have been circumspect, not only for his own sake, but because his death brought with it the ruin of the whole people. He ought then to have been more cautious. But we hence learn how difficult it is even for the best of men, endued with peculiar virtues, so to conduct themselves, as not to deviate on either side. … It is again a thing worthy of praise, that he was unwilling that Ishmael should be rashly killed, the cause being not known; but he ought to have carefully inquired, … Nevertheless, there is a medium between simplicity on the one hand, and cruelty on the other.
John Calvin, Commentaries, on 40:13–16; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Jeremiah 40:6Jeremiah not only accepted his kindness, but took his advice, and went to Gedaliah, to Mizpah, and dwelt with him, Jer 40:6. Whether we may herein commend his prudence I know not; the event does not commend it, for it did not prove at all to his comfort. However, we may commend his pious affection to the land of Israel, that unless he were forced out of it, as Ezekiel, and Daniel, and other good men were, he would not forsake it, but chose rather to dwell with the poor in the holy land than with princes in an unholy one.
Jeremiah not only accepted his kindness, but took his advice, and went to Gedaliah, to Mizpah, and dwelt with him, Jer 40:6. Whether we may herein commend his prudence I know not; the event does not commend it, for it did not prove at all to his comfort. However, we may commend his pious affection to the land of Israel, that unless he were forced out of it, as Ezekiel, and Daniel, and other good men were, he would not forsake it, but chose rather to dwell with the poor in the holy land than with princes in an unholy one.
Matthew Henry, Commentary on the Whole Bible, on 40:1–6; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Jeremiah 40:14–16He proffered his service to prevent it, by taking off Ishmael, … I will slay him. Wherefore should he slay thee? Herein he showed more courage and zeal than sense of justice; for, if it be lawful to kill for prevention, who then can be safe, since malice always suspects the worst? … That Gedaliah, being a man of sincerity himself, would by no means give credit to the information given him of Ishmael's treachery. He said, Thou speakest falsely of Ishmael. Herein he discovered more good humour than discretion, more of the innocency of the dove than the wisdom of the serpent. Princes become uneasy to themselves and all about them when they are jealous. Queen Elizabeth said that she would believe no more evil of her people than a mother would believe of her own children; yet many have been ruined by being over-confident of the fidelity of those about them.
He proffered his service to prevent it, by taking off Ishmael, … I will slay him. Wherefore should he slay thee? Herein he showed more courage and zeal than sense of justice; for, if it be lawful to kill for prevention, who then can be safe, since malice always suspects the worst? … That Gedaliah, being a man of sincerity himself, would by no means give credit to the information given him of Ishmael's treachery. He said, Thou speakest falsely of Ishmael. Herein he discovered more good humour than discretion, more of the innocency of the dove than the wisdom of the serpent. Princes become uneasy to themselves and all about them when they are jealous. Queen Elizabeth said that she would believe no more evil of her people than a mother would believe of her own children; yet many have been ruined by being over-confident of the fidelity of those about them.
Matthew Henry, Commentary on the Whole Bible, on 40:7–16; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Jeremiah 40:2–3This was the evil which the Lord, he says, had "decreed", as the Targum renders it; had purposed to bring upon it; and which he had declared and pronounced by the mouth of Jeremiah, whose Lord God he was, being his prophet, and a worshipper of him: this Nebuzaradan was apprized of by the Jews that deserted to the Chaldeans; and particularly, as is probable, by Gedaliah. … This Heathen captain acknowledges the hand of the Lord in all this; and suggests, that his master, the king of Babylon, himself, and the rest of the generals, were only instruments the Lord made use of; which is very piously as well as wisely said;
This was the evil which the Lord, he says, had "decreed", as the Targum renders it; had purposed to bring upon it; and which he had declared and pronounced by the mouth of Jeremiah, whose Lord God he was, being his prophet, and a worshipper of him: this Nebuzaradan was apprized of by the Jews that deserted to the Chaldeans; and particularly, as is probable, by Gedaliah. … This Heathen captain acknowledges the hand of the Lord in all this; and suggests, that his master, the king of Babylon, himself, and the rest of the generals, were only instruments the Lord made use of; which is very piously as well as wisely said;
John Gill, An Exposition of the Old and New Testament, on 40:2–3; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Jeremiah 40:2–3The mode of expression is that of Jeremiah; but Nebuzaradan may have expressed the thought, that now there had been fulfilled what Jeremiah had predicted in the name of God, because the people, by their rebellion, had broken the oath they had sworn before their God (cf. Eze 17:13.), and had thereby sinned against Him.
The mode of expression is that of Jeremiah; but Nebuzaradan may have expressed the thought, that now there had been fulfilled what Jeremiah had predicted in the name of God, because the people, by their rebellion, had broken the oath they had sworn before their God (cf. Eze 17:13.), and had thereby sinned against Him.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 40:2–3; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Jeremiah 40
Jeremiah 40:2–16, World English Bible
Jeremiah 40 in the Bible · Told in the Story: Chapter 6, After the Fall
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Jeremiah 40:13–16And when Johanan, and the rulers that were with him, observed the country, and the humanity of Gedaliah, they were exceedingly in love with him, and told him that Baalis, the king of the Ammonites, had sent Ishmael to kill him by treachery, and secretly, that he might have the dominion over the Israelites, as being of the royal family; … But he professed that he did not believe what they said, when they told him of such a treacherous design, in a man that had been well treated by him; … that, however, if he ought to suppose this information to be true, it was better for himself to be slain by the other, than to destroy a man who fled to him for refuge, and intrusted his own safety to him, and committed himself to his disposal.
Josephus, Antiquities of the Jews, Antiquities 10.9.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Jeremiah 40:5–6I have said that this was done according to the divine purpose, that the Prophet might give a proof of his religion. For if he had gone to Chaldea, it might have been that the confidence of many would have failed them, and that faith in the promises would have vanished: for they might have thought it a sign of hopeless despair, had the Prophet gone there. That he might not then disturb weak minds, he thought it his duty to remain in his own country. … As, then, he preferred Judea to all other countries, and submitted to be a constant spectator of so many miseries, he gave a remarkable proof of his faith and patience, and thus strengthened the faith of the miserable exiles, so that they might know that God would be yet merciful and propitious to his people.
John Calvin, Commentaries, on 40:5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Jeremiah 40:14–16But, in the second place, we see that there was a fault mixed with virtue in Gedaliah. Love, indeed, is not suspicious, as Paul says, and ought not easily to admit an accusation. (1 Corinthians 13:5.) But he ought to have been circumspect, not only for his own sake, but because his death brought with it the ruin of the whole people. He ought then to have been more cautious. But we hence learn how difficult it is even for the best of men, endued with peculiar virtues, so to conduct themselves, as not to deviate on either side. … It is again a thing worthy of praise, that he was unwilling that Ishmael should be rashly killed, the cause being not known; but he ought to have carefully inquired, … Nevertheless, there is a medium between simplicity on the one hand, and cruelty on the other.
John Calvin, Commentaries, on 40:13–16; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Jeremiah 40:6Jeremiah not only accepted his kindness, but took his advice, and went to Gedaliah, to Mizpah, and dwelt with him, Jer 40:6. Whether we may herein commend his prudence I know not; the event does not commend it, for it did not prove at all to his comfort. However, we may commend his pious affection to the land of Israel, that unless he were forced out of it, as Ezekiel, and Daniel, and other good men were, he would not forsake it, but chose rather to dwell with the poor in the holy land than with princes in an unholy one.
Matthew Henry, Commentary on the Whole Bible, on 40:1–6; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Jeremiah 40:14–16He proffered his service to prevent it, by taking off Ishmael, … I will slay him. Wherefore should he slay thee? Herein he showed more courage and zeal than sense of justice; for, if it be lawful to kill for prevention, who then can be safe, since malice always suspects the worst? … That Gedaliah, being a man of sincerity himself, would by no means give credit to the information given him of Ishmael's treachery. He said, Thou speakest falsely of Ishmael. Herein he discovered more good humour than discretion, more of the innocency of the dove than the wisdom of the serpent. Princes become uneasy to themselves and all about them when they are jealous. Queen Elizabeth said that she would believe no more evil of her people than a mother would believe of her own children; yet many have been ruined by being over-confident of the fidelity of those about them.
Matthew Henry, Commentary on the Whole Bible, on 40:7–16; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Jeremiah 40:2–3This was the evil which the Lord, he says, had "decreed", as the Targum renders it; had purposed to bring upon it; and which he had declared and pronounced by the mouth of Jeremiah, whose Lord God he was, being his prophet, and a worshipper of him: this Nebuzaradan was apprized of by the Jews that deserted to the Chaldeans; and particularly, as is probable, by Gedaliah. … This Heathen captain acknowledges the hand of the Lord in all this; and suggests, that his master, the king of Babylon, himself, and the rest of the generals, were only instruments the Lord made use of; which is very piously as well as wisely said;
John Gill, An Exposition of the Old and New Testament, on 40:2–3; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Jeremiah 40:2–3The mode of expression is that of Jeremiah; but Nebuzaradan may have expressed the thought, that now there had been fulfilled what Jeremiah had predicted in the name of God, because the people, by their rebellion, had broken the oath they had sworn before their God (cf. Eze 17:13.), and had thereby sinned against Him.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 40:2–3; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.