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Selected Verse: Jeremiah 41:4 - Strong Concordance

Verse	Translation	Text
Jer 41:4	Strong Concordance	And it came to pass the second [08145] day [03117] after he had slain [04191] Gedaliah [01436], and no man [0376] knew [03045] it,
	King James	And it came to pass the second day after he had slain Gedaliah, and no man knew it,

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
no man knew it--that is, outside Mizpah. Before tidings of the murder had gone abroad.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

no man knew it--that is, outside Mizpah. Before tidings of the murder had gone abroad.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
On the next day after the murder of Gedaliah, "when no man knew it," i.e., before the deed had become known beyond Mizpah, "there came eighty men from Shechem, Shiloh, and Samaria," having all the tokens of mourning, "with their beards shaven, their clothes rent, and with cuts and scratches on their bodies (מתגּדדים, see on Jer 16:6), and a meat-offering and frankincense in their hand, to bring them into the house of Jahveh." The order in which the towns are named is not geographical; for Shiloh lay south from Shechem, and a little to the side from the straight road leading from Shechem to Jerusalem. Instead of שׁלו, the lxx (Cod. Vat.) have Σαλήμ; they use the same word as the name of a place in Gen 33:18, although the Hebrew שׁלם is there an adjective, meaning safe, in good condition. According to Robinson (Bibl. Res. iii. 102), there is a village named Slim three miles east from Nabls (Shechem); Hitzig and Graf, on the strength of this, prefer the reading of the lxx, to preserve the order of the names in the text. But Hitzig has renounced this conjecture in the second edition of his Commentary, "because Slim in Hebrew would be שׁולם, not שׁלם." There is absolutely no foundation for the view in the lxx and in Gen 33:18; the supposition, moreover, that the three towns are given in their topographical order, and must have stood near each other, is also unfounded. Shechem may have been named first because the greater number of these men came from that city, and other men from Shiloh and Samaria accompanied them. These men were pious descendants of the Israelites who belonged to the kingdom of Israel; they dwelt among the heathen colonists who had been settled in the country under Esarhaddon (Kg2 17:24.), but, from the days of Hezekiah or Josiah, had continued to serve Jahveh in Jerusalem, where they used to attend the feasts (Ch2 34:9, cf. Jer 30:11). Nay, even after the destruction of Jerusalem, at the seasons of the sacred feasts, they were still content to bring at least unbloody offerings - meat-offerings and incense - on the still sacred spot where these things used to be offered to Jahveh; but just because this could now be done only on the ruins of what had once been the sanctuary, they appeared there with all the signs of deep sorrow for the destruction of this holy place and the cessation of sacrificial worship. In illustration of this, Grotius has adduced a passage from Papinian's instit. de rerum divis. sacrae: "Locus in quo aedes sacrae sunt aedificatae, etiam diruto aedificio, sacer adhuc manet."

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

On the next day after the murder of Gedaliah, "when no man knew it," i.e., before the deed had become known beyond Mizpah, "there came eighty men from Shechem, Shiloh, and Samaria," having all the tokens of mourning, "with their beards shaven, their clothes rent, and with cuts and scratches on their bodies (מתגּדדים, see on Jer 16:6), and a meat-offering and frankincense in their hand, to bring them into the house of Jahveh." The order in which the towns are named is not geographical; for Shiloh lay south from Shechem, and a little to the side from the straight road leading from Shechem to Jerusalem. Instead of שׁלו, the lxx (Cod. Vat.) have Σαλήμ; they use the same word as the name of a place in Gen 33:18, although the Hebrew שׁלם is there an adjective, meaning safe, in good condition. According to Robinson (Bibl. Res. iii. 102), there is a village named Slim three miles east from Nabls (Shechem); Hitzig and Graf, on the strength of this, prefer the reading of the lxx, to preserve the order of the names in the text. But Hitzig has renounced this conjecture in the second edition of his Commentary, "because Slim in Hebrew would be שׁולם, not שׁלם." There is absolutely no foundation for the view in the lxx and in Gen 33:18; the supposition, moreover, that the three towns are given in their topographical order, and must have stood near each other, is also unfounded. Shechem may have been named first because the greater number of these men came from that city, and other men from Shiloh and Samaria accompanied them. These men were pious descendants of the Israelites who belonged to the kingdom of Israel; they dwelt among the heathen colonists who had been settled in the country under Esarhaddon (Kg2 17:24.), but, from the days of Hezekiah or Josiah, had continued to serve Jahveh in Jerusalem, where they used to attend the feasts (Ch2 34:9, cf. Jer 30:11). Nay, even after the destruction of Jerusalem, at the seasons of the sacred feasts, they were still content to bring at least unbloody offerings - meat-offerings and incense - on the still sacred spot where these things used to be offered to Jahveh; but just because this could now be done only on the ruins of what had once been the sanctuary, they appeared there with all the signs of deep sorrow for the destruction of this holy place and the cessation of sacrificial worship. In illustration of this, Grotius has adduced a passage from Papinian's instit. de rerum divis. sacrae: "Locus in quo aedes sacrae sunt aedificatae, etiam diruto aedificio, sacer adhuc manet."

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
No man - No man who lived at any distance from Mizpah.

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¹¹ For I am with thee, saith [05002] the LORD [03068], to save [03467] thee: though I make [06213] a full end [03617] of all nations [01471] whither I have scattered [06327] thee, yet will I not make [06213] a full end [03617] of thee: but I will correct [03256] thee in measure [04941], and will not leave thee altogether [05352] unpunished [05352].

⁹ And when they came [0935] to Hilkiah [02518] the high [01419] priest [03548], they delivered [05414] the money [03701] that was brought [0935] into the house [01004] of God [0430], which the Levites [03881] that kept [08104] the doors [05592] had gathered [0622] of the hand [03027] of Manasseh [04519] and Ephraim [0669], and of all the remnant [07611] of Israel [03478], and of all Judah [03063] and Benjamin [01144]; and they returned [07725] [03427] to Jerusalem [03389].

²⁴ And the king [04428] of Assyria [0804] brought [0935] men from Babylon [0894], and from Cuthah [03575], and from Ava [05755], and from Hamath [02574], and from Sepharvaim [05617], and placed [03427] them in the cities [05892] of Samaria [08111] instead of the children [01121] of Israel [03478]: and they possessed [03423] Samaria [08111], and dwelt [03427] in the cities [05892] thereof.

¹⁸ And Jacob [03290] came [0935] to Shalem [08004], a city [05892] of Shechem [07927], which is in the land [0776] of Canaan [03667], when he came [0935] from Padanaram [06307]; and pitched his tent [02583] before [06440] the city [05892].

⁶ Both the great [01419] and the small [06996] shall die [04191] in this land [0776]: they shall not be buried [06912], neither shall men lament [05594] for them, nor cut [01413] themselves, nor make themselves bald [07139] for them: