Then Johanan the son of Kareah spake to Gedaliah in Mizpah secretly, saying, Let me go, I pray thee, and I will slay Ishmael the son of Nethaniah, and no man shall know it: wherefore should he slay thee, that all the Jews which are gathered unto thee should be scattered, and the remnant in Judah perish?

Then Johanan the son of Kareah spake to Gedaliah in Mizpah secretly, saying, Let me go, I pray thee, and I will slay Ishmael the son of Nethaniah, and no man shall know it: wherefore should he take thy life, that all the Jews that are gathered unto thee should be scattered, and the remnant of Judah perish?

But Johanan the son of Caree, spoke to Oodolias privately in Masphath, saying: I will go, and I will kill Ismahel the son of Nathanias, and no man shall know it, lest he kill thee, and all the Jews be scattered, that are gathered unto thee, and the remnant of Juda perish.

And Johanan the son of Kareah spoke to Gedaliah in Mizpah secretly, saying, Let me go, I pray thee, and I will smite Ishmael the son of Nethaniah and no man shall know it: why should he take thy life, and all they of Judah who are gathered unto thee be scattered, and the remnant of Judah perish?

Then Johanan the son of Kareah spoke to Gedaliah in Mizpah secretly, saying, Let me go, I pray thee, and I will slay Ishmael the son of Nethaniah, and no man shall know it: why should he slay thee, that all the Jews who are gathered to thee should be scattered, and the remnant of Judah perish?

And Johanan son of Kareah hath spoken unto Gedaliah in secret, in Mizpah, saying, 'Let me go, I pray thee, and I smite Ishmael son of Nethaniah, and no one doth know; why doth he smite thy soul? and scattered have been all Judah who are gathered unto thee, and perished hath the remnant of Judah.'

Then Johanan, the son of Kareah, said to Gedaliah in Mizpah secretly, Let me now go and put Ishmael, the son of Nethaniah, to death without anyone's knowledge: why let him take your life so that all the Jews who have come together to you may be sent in flight, and the rest of the men of Judah come to an end?

But Johanan, the son of Kareah, spoke to Gedaliah, separately, at Mizpah, saying: "I will go, and I will strike down Ishmael, the son of Nethaniah, without anyone knowing; otherwise he may kill you, and all the Jews will be scattered who have been gathered to you, and the remnant of Judah will perish."

Et Joannes filius Kareah dixit ad Godoliam in secreto in Mispath, dicendo, lbo nunc (vel, agedum eam) et percutiam Ismael filium Nathaniae ita ut nemo sciat: quare percutiet to in anima, [120] et dissipabuntur totus Jehudah, qui congregati sunt ad te (hoc est, dissipabuntur qui congregati sunt ad te ex toto Jehudah,) et peribit residuum Jehudah?

We here see that the holy man was blinded, so that he not only disregarded the counsel given to him, but also rejected the help offered to him. 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, and the thing being found out, he might have defended himself, and put to death a wicked man and a public pest. He was armed with the sword; and he might have justly punished Ishmael, if he had only been attentive to the matter, that is, if he had taken the trouble to ascertain the fact. As then he had been endued with authority, for Nebuchadnezzar had set him over the land, he was to be blamed in this, that he abstained from taking' vengeance, (for he was not a private man,)but he did not believe that there was so great a treachery in Ishmael, whom he thought to be an honest and upright man, and friendly to him. Nevertheless, there is a medium between simplicity on the one hand, and cruelty on the other. Had he immediately become incensed against Ishmael, it would have been blamable cruelty; for we ought not to be carried away headlong to condemn innocent men; for if we indiscriminately receive all sorts of calumnies, no man can remain innocent. But as I have said, Gedaliah might have so acted as not to wrong Ishmael by believing every idle report, and yet he might have taken care of himself. He might have done this, had he inquired, and having known the case, determined accordingly; but he willfully closed his eyes, and thus committed a great mistake. But we hence see, that when in other things he was not without judgment and foresight, he was in this instance, as it were, destitute of a sound mind; for it was God's purpose to open a way for his judgment, so that he might destroy the remnant of the people. And at the same time we see how difficult it is not to do wrong, when we desire to be just, tolerant, and unsuspicious. We are, in short, taught, how difficult a thing it is, and how rare is the virtue to exercise moderation. Ishmael might have been immediately convicted of perfidy and wickedness; this was what Gedaliah was unwilling to do; and why? because he was unwilling to suspect anything wrong in a man whom he thought to be sincere and faithful. Well, but at the same time he did wrong to John, the son of Kareah, and to the other leaders of the forces. They came to him, not one man or two men, but the chiefs who had been set over the soldiers by King Zedekiah. These came to him, so that their charge was probable. What did Gedaliah say? Thou speakest falsely, he said. he reproachfully repelled John, the son of Kareah, who yet was well disposed towards him, and wished to save him from his danger. We hence clearly see that the best of men never so act, but that under the color of equity and humanity they often fall into sloth and neglect; and that when they wish to be humane towards one, they act unkindly and reproachfully towards many. So it is ever necessary to flee to God, that he may rule us by the spirit of discretion. Now follows the murder of Gedaliah.

Then Johanan the son of Kareah spake to Gedaliah in Mizpah secretly,.... Partly that he might, as he thought, more easily prevail upon him, and persuade him to believe the information given; and partly for the sake of the proposal he had to make to him, which it was not proper should be publicly made:
saying, let me go, I pray thee, and I will slay Ishmael the son of Nethaniah, and no man shall know it; that he had slain him, or that Gedaliah had given him leave to do it:
wherefore should he slay thee, that all the Jews that are gathered unto thee should be scattered, and the remnant in Judah perish? suggesting, that it was not barely his losing his own life, which is, and ought to be, precious to every man, and should be carefully preserved, but it would be a public loss; the people, being without a governor, would disperse here and there, fearing their own lives and property would not be safe under a murderer; and that the Chaldeans would be so incensed by such an action, as to come and revenge his death on them; and thus being scattered about, some one way, and some another, would be no more under any form of government as a body politic, and so perish as such, at least; and thus all their hopes, which began to revive, of their beings commonwealth again, would be lost: with this argument Johanan hoped to prevail on Gedaliah to give him leave to slay the conspirator.