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Jeremiah 41

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1 Now it came about in the seventh month that Ishmael, the son of Nethaniah, the son of Elishama, of the king's seed, having with him ten men, came to Gedaliah, the son of Ahikam, in Mizpah; and they had a meal together in Mizpah.

2 Then Ishmael, the son of Nethaniah, and the ten men who were with him, got up, and attacking Gedaliah, the son of Ahikam, the son of Shaphan, with the sword, put to death him whom the king of Babylon had made ruler over the land.

3 And Ishmael put to death all the Jews who were with him, even with Gedaliah, at Mizpah, and the Chaldaean men of war.

4 Now on the second day after he had put Gedaliah to death, when no one had knowledge of it,

5 Some people came from Shechem, from Shiloh and Samaria, eighty men, with the hair of their faces cut off and their clothing out of order, and with cuts on their bodies, and in their hands meal offerings and perfumes which they were taking to the house of the Lord.

6 And Ishmael, the son of Nethaniah, went out from Mizpah with the purpose of meeting them, weeping on his way: and it came about that when he was face to face with them he said, Come to Gedaliah, the son of Ahikam.

7 And when they came inside the town, Ishmael, the son of Nethaniah, and the men who were with him, put them to death and put their bodies into a deep hole.

8 But there were ten men among them who said to Ishmael, Do not put us to death, for we have secret stores, in the country, of grain and oil and honey. So he did not put them to death with their countrymen.

9 Now the hole into which Ishmael had put the dead bodies of the men whom he had put to death, was the great hole which Asa the king had made for fear of Baasha, king of Israel: and Ishmael, the son of Nethaniah, made it full of the bodies of those who had been put to death.

10 Then Ishmael took away as prisoners all the rest of the people who were in Mizpah, the king's daughters and all the people still in Mizpah, whom Nebuzaradan, the captain of the armed men, had put under the care of Gedaliah, the son of Ahikam: Ishmael, the son of Nethaniah, took them away prisoners with the purpose of going over to the children of Ammon.

11 But when Johanan, the son of Kareah, and all the captains of the armed forces who were with him, had news of all the evil which Ishmael, the son of Nethaniah, had done,

12 They took their men and went out to make war on Ishmael, the son of Nethaniah, and they came face to face with him by the great waters in Gibeon.

13 Now when all the people who were with Ishmael saw Johanan, the son of Kareah, and all the captains of the forces with him, then they were glad.

14 And all the people whom Ishmael had taken away prisoners from Mizpah, turning round, came back and went to Johanan, the son of Kareah.

15 But Ishmael, the son of Nethaniah, got away from Johanan, with eight men, and went to the children of Ammon.

16 Then Johanan, the son of Kareah, and all the captains of the forces who were with him, took all the rest of the people whom Ishmael, the son of Nethaniah, had made prisoners, after he had put to death Gedaliah, the son of Ahikam, the people from Mizpah, that is, the men of war and the women and the children and the unsexed servants, whom he had taken back with him from Gibeon:

17 And they went and were living in the resting-place of Chimham, which is near Beth-lehem on the way into Egypt,

18 Because of the Chaldaeans: for they were in fear of them because Ishmael, the son of Nethaniah, had put to death Gedaliah, the son of Ahikam, whom the king of Babylon had made ruler over the land.

   

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Woman

  
woman looking to sky
woman looking to sky

The word "woman" is used a number of different ways in the Bible – as a simple description, as someone connected to a man ("his woman"), as a temptation to the men of Israel (women of other nations) and even as a term of address (Jesus addresses Mary as "woman" twice). There are also various spiritual meanings, and context is important. In most cases, a "woman" in the Bible represents a church, either a true one following the Lord or a false one out to deceive. This follows from the idea that the true character of an organization – or of an individual person – is determined by its goals, its mission, what it cares about most. This is well represented by women, because women are, at their inmost levels, forms of affection and love. Men, by contrast, are forms of thought and intellect, which appear prominent but actually play the secondary role of describing and supporting the defining loves and affections. The most central of a woman's loves and affections is the love of truth. On an individual scale this is central to the union between a wife and a husband: She loves his intellect and ideas, and blends them with her own to produce acts of love and kindness; meanwhile her love inspires him to seek more true ideas and greater wisdom so those acts of love and kindness can be ever better. The relationship between the church and the Lord is different, obviously, because the Lord is perfect love and perfect wisdom in balance, and is ultimately both masculine and feminine. The church is also not specifically feminine, being made up of men and women working in harmony. Even so, the defining aspect of a church is its love for truth, and how it receives ideas from the Lord. So while "woman" sometimes represents a church in general, it can also represents the love of truth that exists in that church, or the love of truth itself. Not all churches are true, of course. The reason the people of Israel were so strongly forbidden to intermarry with the people that surrounded them was that the foreign women represented false churches and false beliefs. And for an Israeli woman to take a foreign husband represented introducing falsity into the Israeli church. Two other uses of "woman" are more limited, primarily to the Book of Genesis. One of them is Eve, the first woman, formed from the rib of Adam. In that story Adam represents the Most Ancient Church, and the woman represents what the Writings call the "proprium," a sense of self, of identity, of control that the Lord gave to people of the church at that time. In a way this fits with the more general representation, because the love of truth is an important way we can feel a sense of power in our own spiritual growth, but the representation of Eve is relatively unique. Much of the rest of Genesis is dealing rather directly with the Lord's own development during his childhood on earth. Since the Lord thought and felt more deeply than we can possibly imagine, the women in this stories – Sarah, Rebecca, Leah, Rachel and others – represent true ideas themselves, rather than affections for truth.