Jeremiah 38:7
Jeremiah 38:7 in Multiple Translations
Now Ebed-melech the Cushite, a court official in the royal palace, heard that Jeremiah had been put into the cistern. While the king was sitting at the Gate of Benjamin,
¶ Now when Ebed-melech the Ethiopian, one of the eunuchs which was in the king’s house, heard that they had put Jeremiah in the dungeon; the king then sitting in the gate of Benjamin;
Now when Ebed-melech the Ethiopian, a eunuch, who was in the king’s house, heard that they had put Jeremiah in the dungeon (the king then sitting in the gate of Benjamin),
Now it came to the ears of Ebed-melech the Ethiopian, an unsexed servant in the king's house, that they had put Jeremiah into the water-hole; the king at that time being seated in the doorway of Benjamin:
Ebed-melech the Cushite, a royal official in the king's palace, found out that they had put Jeremiah in the cistern. The king was sitting at the Benjamin Gate,
Now when Ebed-melech ye blacke More one of ye Eunuches, which was in the kings house, heard that they had put Ieremiah in the dungeon (then the King sate in the gate of Beniamin)
And Ebed-Melech the Cushite, a eunuch who [is] in the king's house, heareth that they have put Jeremiah into the pit; and the king is sitting at the gate of Benjamin,
Now when Ebedmelech the Ethiopian, a eunuch, who was in the king’s house, heard that they had put Jeremiah in the dungeon (the king was then sitting in Benjamin’s gate),
Now when Ebed-melech the Cushite, one of the eunuchs who was in the king's house, heard that they had put Jeremiah in the dungeon; the king then sitting in the gate of Benjamin;
Now Abdemelech the Ethiopian, an eunuch that was in the king’s house, heard that they had put Jeremias in the dungeon: but the king was sitting in the gate of Benjamin.
But Ebed-Melech, a palace official from Ethiopia, heard someone say that I was in the well. At that time the king was deciding/judging people’s cases at the Benjamin Gate.
Berean Amplified Bible — Jeremiah 38:7
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Jeremiah 38:7 Interlinear (Deep Study)
BIB
HEB
וַ/יִּשְׁמַ֡ע
עֶֽבֶד
מֶ֨לֶךְ
הַ/כּוּשִׁ֜י
אִ֣ישׁ
סָרִ֗יס
וְ/הוּא֙
בְּ/בֵ֣ית
הַ/מֶּ֔לֶךְ
כִּֽי
נָתְנ֥וּ
אֶֽת
יִרְמְיָ֖הוּ
אֶל
הַ/בּ֑וֹר
וְ/הַ/מֶּ֥לֶךְ
יוֹשֵׁ֖ב
בְּ/שַׁ֥עַר
בִּנְיָמִֽן
וַ/יִּשְׁמַ֡ע
shâmaʻ
H8085
to hear
Conj | V-Qal-ConsecImperf-3ms
עֶֽבֶד
ʻEbed Melek
H5663
Ebed-melech
N-proper
מֶ֨לֶךְ
ʻEbed Melek
H5663
Ebed-melech
N-proper
הַ/כּוּשִׁ֜י
Kûwshîy
H3569
Cushite
Art | Ngmsa
אִ֣ישׁ
ʼîysh
H376
man
N-ms
סָרִ֗יס
çârîyç
H5631
eunuch
N-ms
וְ/הוּא֙
hûwʼ
H1931
he/she/it
Conj | Pron
בְּ/בֵ֣ית
bayith
H1004
place
Prep | N-ms
הַ/מֶּ֔לֶךְ
melek
H4428
King's
Art | N-ms
כִּֽי
kîy
H3588
for
Conj
נָתְנ֥וּ
nâthan
H5414
to give
V-Qal-Perf-3cp
אֶֽת
ʼêth
H853
Obj.
DirObjM
יִרְמְיָ֖הוּ
Yirmᵉyâh
H3414
Jeremiah
N-proper
אֶל
ʼêl
H413
to(wards)
Prep
הַ/בּ֑וֹר
bôwr
H953
pit
Art | N-ms
וְ/הַ/מֶּ֥לֶךְ
melek
H4428
King's
Conj | Art | N-ms
יוֹשֵׁ֖ב
yâshab
H3427
to dwell
V-Qal
בְּ/שַׁ֥עַר
shaʻar
H8179
gate
Prep | N-ms
בִּנְיָמִֽן
Binyâmîyn
H1144
Benjamin
N-proper
Hebrew Word Study
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Hebrew Word Reference — Jeremiah 38:7
וַ/יִּשְׁמַ֡ע
shâmaʻ
H8085
"to hear"
Conj | V-Qal-ConsecImperf-3ms
To hear and listen is what this Hebrew word means, often implying attention and obedience. In Exodus and Deuteronomy, it is used when God speaks to the people, and they must listen and obey.
Definition: : hear v 1) to hear, listen to, obey 1a) (Qal) 1a1) to hear (perceive by ear) 1a2) to hear of or concerning 1a3) to hear (have power to hear) 1a4) to hear with attention or interest, listen to 1a5) to understand (language) 1a6) to hear (of judicial cases) 1a7) to listen, give heed 1a7a) to consent, agree 1a7b) to grant request 1a8) to listen to, yield to 1a9) to obey, be obedient 1b) (Niphal) 1b1) to be heard (of voice or sound) 1b2) to be heard of 1b3) to be regarded, be obeyed 1c) (Piel) to cause to hear, call to hear, summon 1d) (Hiphil) 1d1) to cause to hear, tell, proclaim, utter a sound 1d2) to sound aloud (musical term) 1d3) to make proclamation, summon 1d4) to cause to be heard n m 2) sound
Usage: Occurs in 1072 OT verses. KJV: [idiom] attentively, call (gather) together, [idiom] carefully, [idiom] certainly, consent, consider, be content, declare, [idiom] diligently, discern, give ear, (cause to, let, make to) hear(-ken, tell), [idiom] indeed, listen, make (a) noise, (be) obedient, obey, perceive, (make a) proclaim(-ation), publish, regard, report, shew (forth), (make a) sound, [idiom] surely, tell, understand, whosoever (heareth), witness. See also: Genesis 3:8; Exodus 32:18; Deuteronomy 27:9.
עֶֽבֶד
ʻEbed Melek
H5663
"Ebed-melech"
N-proper
Ebed-Melek was an Ethiopian eunuch serving King Zedekiah, who helped Jeremiah out of prison. He is first mentioned in Jeremiah 38:7. His name means 'servant of the king'.
Definition: A man living at the time of Divided Monarchy, first mentioned at Jer.38.7 § Ebed-melech = "servant of the king" an Ethiopian eunuch in the service of king Zedekiah, through whose interference Jeremiah was released from prison
Usage: Occurs in 6 OT verses. KJV: Ebed-melech. See also: Jeremiah 38:7; Jeremiah 38:11; Jeremiah 38:8.
מֶ֨לֶךְ
ʻEbed Melek
H5663
"Ebed-melech"
N-proper
Ebed-Melek was an Ethiopian eunuch serving King Zedekiah, who helped Jeremiah out of prison. He is first mentioned in Jeremiah 38:7. His name means 'servant of the king'.
Definition: A man living at the time of Divided Monarchy, first mentioned at Jer.38.7 § Ebed-melech = "servant of the king" an Ethiopian eunuch in the service of king Zedekiah, through whose interference Jeremiah was released from prison
Usage: Occurs in 6 OT verses. KJV: Ebed-melech. See also: Jeremiah 38:7; Jeremiah 38:11; Jeremiah 38:8.
הַ/כּוּשִׁ֜י
Kûwshîy
H3569
"Cushite"
Art | Ngmsa
A Cushite is a descendant of Cush, referring to someone from Ethiopia. They are mentioned as a distinct group in the Bible.
Definition: Someone from Cush Group of kush (כּוּשׁ "Cush" H3568A) § Cushi or Ethiopian, of Cush "their blackness" one of the descendants of Cush the grandson of Noah through Ham and a member of that nation or people (TWOT) Ethiopian
Usage: Occurs in 19 OT verses. KJV: Cushi, Cushite, Ethiopian(-s). See also: 2 Samuel 18:21; 2 Chronicles 16:8; Jeremiah 13:23.
אִ֣ישׁ
ʼîysh
H376
"man"
N-ms
The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.
Definition: : man 1) man 1a) man, male (in contrast to woman, female) 1b) husband 1c) human being, person (in contrast to God) 1d) servant 1e) mankind 1f) champion 1g) great man 2) whosoever 3) each (adjective)
Usage: Occurs in 1851 OT verses. KJV: also, another, any (man), a certain, [phrase] champion, consent, each, every (one), fellow, (foot-, husband-) man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), [phrase] none, one, people, person, [phrase] steward, what (man) soever, whoso(-ever), worthy. Compare H802 (אִשָּׁה). See also: Genesis 2:23; Genesis 42:25; Exodus 32:23.
סָרִ֗יס
çârîyç
H5631
"eunuch"
N-ms
A eunuch was a high-ranking official in a royal court, often in charge of the female apartments. This word is used in the Bible to describe important ministers of state. In the book of Acts, the Ethiopian eunuch was a prominent official who met Philip and became a Christian.
Definition: official, eunuch
Usage: Occurs in 42 OT verses. KJV: chamberlain, eunuch, officer. Compare H7249 (רַב־סָרִיס). See also: Genesis 37:36; Esther 2:21; Isaiah 39:7.
וְ/הוּא֙
hûwʼ
H1931
"he/she/it"
Conj | Pron
This word is a pronoun meaning 'he', 'she', or 'it', used to refer to a person or thing. It is used in the Bible to emphasize a subject or make it clear who is being talked about.
Definition: pron 3p s 1) he, she, it 1a) himself (with emphasis) 1b) resuming subj with emphasis 1c) (with minimum emphasis following predicate) 1d) (anticipating subj) 1e) (emphasising predicate) 1f) that, it (neuter) demons pron 2) that (with article)
Usage: Occurs in 1693 OT verses. KJV: he, as for her, him(-self), it, the same, she (herself), such, that (...it), these, they, this, those, which (is), who. See also: Genesis 2:11; Genesis 32:19; Exodus 21:3.
בְּ/בֵ֣ית
bayith
H1004
"place"
Prep | N-ms
The Hebrew word for house refers to a dwelling place, including a family home, temple, or even the human body. It appears in various contexts, such as the temple in Jerusalem or the household of a family. In the Bible, it is often used to describe a place of worship or a family's living space.
Definition: nm place, origin, between
Usage: Occurs in 1712 OT verses. KJV: court, daughter, door, [phrase] dungeon, family, [phrase] forth of, [idiom] great as would contain, hangings, home(born), (winter) house(-hold), inside(-ward), palace, place, [phrase] prison, [phrase] steward, [phrase] tablet, temple, web, [phrase] within(-out). See also: Genesis 6:14; Exodus 8:5; Numbers 1:45.
הַ/מֶּ֔לֶךְ
melek
H4428
"King's"
Art | N-ms
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Definition: King's (Valley) (Gen.14.17)
Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.
כִּֽי
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
נָתְנ֥וּ
nâthan
H5414
"to give"
V-Qal-Perf-3cp
This word means to give, put, or set something, with a wide range of applications. It appears in many books, including Genesis and Exodus, describing God's actions and human interactions. The word is used to convey giving, selling, or exchanging something.
Definition: : give/deliver/send/produce 1) to give, put, set 1a) (Qal) 1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend 1a2) to put, set, put on, put upon, set, appoint, assign, designate 1a3) to make, constitute 1b) (Niphal) 1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned 1b2) to be set, be put, be made, be inflicted 1c) (Hophal) 1c1) to be given, be bestowed, be given up, be delivered up 1c2) to be put upon
Usage: Occurs in 1816 OT verses. KJV: add, apply, appoint, ascribe, assign, [idiom] avenge, [idiom] be (healed), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, [phrase] cry, deliver (up), direct, distribute, do, [idiom] doubtless, [idiom] without fail, fasten, frame, [idiom] get, give (forth, over, up), grant, hang (up), [idiom] have, [idiom] indeed, lay (unto charge, up), (give) leave, lend, let (out), [phrase] lie, lift up, make, [phrase] O that, occupy, offer, ordain, pay, perform, place, pour, print, [idiom] pull, put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up), [phrase] sing, [phrase] slander, strike, (sub-) mit, suffer, [idiom] surely, [idiom] take, thrust, trade, turn, utter, [phrase] weep, [phrase] willingly, [phrase] withdraw, [phrase] would (to) God, yield. See also: Genesis 1:17; Genesis 40:21; Exodus 30:12.
אֶֽת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
יִרְמְיָ֖הוּ
Yirmᵉyâh
H3414
"Jeremiah"
N-proper
Jeremiah means whom Jehovah has appointed, a major prophet and author of the book of Jeremiah. He was the son of Hilkiah and a priest from Anathoth.
Definition: A man living at the time of Divided Monarchy, only mentioned at Jer.35.3; son of: Habazziniah (H2262); father of: Jaazaniah (H2970) § Jeremiah = "whom Jehovah has appointed" 1) the major prophet, son of Hilkiah of the priestly family in Anathoth; author of the prophetic book bearing his name 2) a man of Libnah and father of Hamutal the wife of king Josiah 3) a Gadite who joined David at Ziklag 4) a Manassehite, one of the mighty men of valour of the Transjordanic half tribe of Manasseh 5) a Gadite and warrior of David 6) a warrior of David 7) a priest who joined Nehemiah in the covenant ceremony 8) a priest also in the time of Nehemiah; maybe same as 7 9) father of Jaazaniah the Rechabites
Usage: Occurs in 133 OT verses. KJV: Jeremiah. See also: 2 Kings 23:31; Jeremiah 36:4; Jeremiah 1:1.
אֶל
ʼêl
H413
"to(wards)"
Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
הַ/בּ֑וֹר
bôwr
H953
"pit"
Art | N-ms
This word refers to a cistern or pit, often used to hold water or as a prison. In the Bible, it is used to describe a place of confinement, like a dungeon or well. It is a physical hole in the ground.
Definition: pit, well, cistern, dungeon, pit of the grave
Usage: Occurs in 62 OT verses. KJV: cistern, dungeon, fountain, pit, well. See also: Genesis 37:20; Proverbs 5:15; Psalms 7:16.
וְ/הַ/מֶּ֥לֶךְ
melek
H4428
"King's"
Conj | Art | N-ms
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Definition: King's (Valley) (Gen.14.17)
Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.
יוֹשֵׁ֖ב
yâshab
H3427
"to dwell"
V-Qal
This verb means to sit or dwell, and can also mean to remain or abide. It's used in the Bible to describe people living in a place or staying with someone, like in the book of Genesis.
Definition: 1) to dwell, remain, sit, abide 1a) (Qal) 1a1) to sit, sit down 1a2) to be set 1a3) to remain, stay 1a4) to dwell, have one's abode 1b) (Niphal) to be inhabited 1c) (Piel) to set, place 1d) (Hiphil) 1d1) to cause to sit 1d2) to cause to abide, set 1d3) to cause to dwell 1d4) to cause (cities) to be inhabited 1d5) to marry (give an dwelling to) 1e) (Hophal) 1e1) to be inhabited 1e2) to make to dwell Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Usage: Occurs in 977 OT verses. KJV: (make to) abide(-ing), continue, (cause to, make to) dwell(-ing), ease self, endure, establish, [idiom] fail, habitation, haunt, (make to) inhabit(-ant), make to keep (house), lurking, [idiom] marry(-ing), (bring again to) place, remain, return, seat, set(-tle), (down-) sit(-down, still, -ting down, -ting (place) -uate), take, tarry. See also: Genesis 4:16; Leviticus 25:18; Joshua 13:6.
בְּ/שַׁ֥עַר
shaʻar
H8179
"gate"
Prep | N-ms
In the Bible, this Hebrew word means a gate or door, often referring to city entrances or temple doors, like in Genesis and Exodus. It can also symbolize a meeting place or marketplace. The word is used to describe important locations in the Bible.
Definition: : gate 1) gate 1a) gate (of entrance) 1b) gate (of space inside gate, i.e. marketplace, public meeting place) 1b1) city, town 1c) gate (of palace, royal castle, temple, court of tabernacle) 1d) heaven
Usage: Occurs in 302 OT verses. KJV: city, door, gate, port ([idiom] -er). See also: Genesis 19:1; 1 Chronicles 9:18; Psalms 9:14.
בִּנְיָמִֽן
Binyâmîyn
H1144
"Benjamin"
N-proper
Benjamin means son of the right hand, referring to the youngest son of Jacob and the tribe that descended from him. The term is first used in Genesis 35:18. Benjamin was a brother of Joseph and a half-brother of Reuben and others.
Definition: § Benjamin = "son of the right hand" a gate in Jerusalem
Usage: Occurs in 160 OT verses. KJV: Benjamin. See also: Genesis 35:18; 1 Samuel 9:21; Psalms 68:28.
Study Notes — Jeremiah 38:7
Show Verse Quote Highlights
- Context
- Cross References
- Jeremiah 38:7 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Jeremiah 38:7
- Jamieson-Fausset-Brown on Jeremiah 38:7
- Matthew Poole's Commentary on Jeremiah 38:7
- Trapp's Commentary on Jeremiah 38:7
- Ellicott's Commentary on Jeremiah 38:7
- Adam Clarke's Commentary on Jeremiah 38:7
- Cambridge Bible on Jeremiah 38:7
- Barnes' Notes on Jeremiah 38:7
- Whedon's Commentary on Jeremiah 38:7
- Sermons on Jeremiah 38:7
Context — Jeremiah Cast into the Cistern
5“Here he is,” replied King Zedekiah. “He is in your hands, since the king can do nothing to stop you.”
6So they took Jeremiah and dropped him into the cistern of Malchiah, the king’s son, which was in the courtyard of the guard. They lowered Jeremiah with ropes into the cistern, which had no water but only mud, and Jeremiah sank down into the mud.
7Now Ebed-melech the Cushite, a court official in the royal palace, heard that Jeremiah had been put into the cistern. While the king was sitting at the Gate of Benjamin,
8Ebed-melech went out from the king’s palace and said to the king, 9“My lord the king, these men have acted wickedly in all that they have done to Jeremiah the prophet. They have dropped him into the cistern, where he will starve to death, for there is no more bread in the city.”Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 21:19 | his father and mother are to lay hold of him and bring him to the elders of his city, to the gate of his hometown, |
| 2 | Amos 5:10 | There are those who hate the one who reproves in the gate and despise him who speaks with integrity. |
| 3 | Jeremiah 29:2 | (This was after King Jeconiah, the queen mother, the court officials, the officials of Judah and Jerusalem, the craftsmen, and the metalsmiths had been exiled from Jerusalem.) |
| 4 | Jeremiah 37:13 | But when he reached the Gate of Benjamin, the captain of the guard, whose name was Irijah son of Shelemiah, the son of Hananiah, seized him and said, “You are deserting to the Chaldeans!” |
| 5 | Luke 10:30–36 | Jesus took up this question and said, “A man was going down from Jerusalem to Jericho when he fell into the hands of robbers. They stripped him, beat him, and went away, leaving him half dead. Now by chance a priest was going down the same road, but when he saw him, he passed by on the other side. So too, when a Levite came to that spot and saw him, he passed by on the other side. But when a Samaritan on a journey came upon him, he looked at him and had compassion. He went to him and bandaged his wounds, pouring on oil and wine. Then he put him on his own animal, brought him to an inn, and took care of him. The next day he took out two denarii and gave them to the innkeeper. ‘Take care of him,’ he said, ‘and on my return I will repay you for any additional expense.’ Which of these three do you think was a neighbor to the man who fell into the hands of robbers?” |
| 6 | Jeremiah 39:16–18 | “Go and tell Ebed-melech the Cushite that this is what the LORD of Hosts, the God of Israel, says: ‘I am about to fulfill My words against this city for harm and not for good, and on that day they will be fulfilled before your eyes. But I will deliver you on that day, declares the LORD, and you will not be delivered into the hands of the men whom you fear. For I will surely rescue you so that you do not fall by the sword. Because you have trusted in Me, you will escape with your life like a spoil of war, declares the LORD.’” |
| 7 | Matthew 20:16 | So the last will be first, and the first will be last.” |
| 8 | Matthew 8:11–12 | I say to you that many will come from the east and the west to share the banquet with Abraham, Isaac, and Jacob in the kingdom of heaven. But the sons of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth.” |
| 9 | Jeremiah 13:23 | Can the Ethiopian change his skin, or the leopard his spots? Neither are you able to do good— you who are accustomed to doing evil. |
| 10 | Luke 13:29–30 | People will come from east and west and north and south, and will recline at the table in the kingdom of God. And indeed, some who are last will be first, and some who are first will be last.” |
Jeremiah 38:7 Summary
[This verse tells us about a man named Ebed-melech who worked in the royal palace and heard that Jeremiah had been thrown into a cistern. While the king was busy, Ebed-melech decided to help Jeremiah, showing us the importance of kindness and compassion towards others, as seen in Matthew 25:31-46. Ebed-melech's actions demonstrate that even small acts of kindness can make a big difference in someone's life, and we can all learn from his example. By being aware of the needs of those around us and taking action to help, we can show God's love to others, just like Ebed-melech did for Jeremiah.]
Frequently Asked Questions
Who was Ebed-melech and what was his role in the royal palace?
Ebed-melech was a Cushite, a court official in the royal palace, who heard about Jeremiah's situation and decided to help him, as seen in Jeremiah 38:7-9, similar to the kindness of the good Samaritan in Luke 10:25-37.
Why was the king sitting at the Gate of Benjamin?
The king was likely sitting at the Gate of Benjamin to conduct official business or hold court, as gates in ancient cities often served as centers of community and government, similar to the city gate in Ruth 4:1-12.
How did Ebed-melech find out about Jeremiah's situation?
The verse doesn't explicitly state how Ebed-melech found out, but it's possible that he heard about it through palace rumors or from someone who witnessed Jeremiah being thrown into the cistern, highlighting the importance of being aware of the needs of those around us, as in Proverbs 24:23-25.
What can we learn from Ebed-melech's character in this verse?
Ebed-melech's actions demonstrate his compassion and courage, as he was willing to intervene on behalf of Jeremiah despite potential risks, showing us the value of standing up for what is right, as encouraged in Micah 6:8.
Reflection Questions
- What are some ways I can show kindness and compassion to those around me, just like Ebed-melech did for Jeremiah?
- How can I be more aware of the needs of others, and what role can I play in helping those in difficult situations?
- What are some risks or challenges that I might face if I choose to stand up for what is right, and how can I find the courage to do so?
- In what ways can I use my position or influence to help others, just like Ebed-melech used his role in the palace to help Jeremiah?
Gill's Exposition on Jeremiah 38:7
Now when Ebedmelech the Ethiopian,.... The Targum renders it, "a servant of King Zedekiah;'' which Jarchi, and other writers, following, make Zedekiah to be the Ethiopian; so called, because as an
Jamieson-Fausset-Brown on Jeremiah 38:7
Now when Ebed-melech the Ethiopian, one of the eunuchs which was in the king's house, heard that they had put Jeremiah in the dungeon; the king then sitting in the gate of Benjamin; Ebed-melech.
Matthew Poole's Commentary on Jeremiah 38:7
Ebed-melech was unquestionably the name of the person, though some interpret it appellatively a servant of the king. It is particularly noted that he was an Ethiopian or a Cushite, to let us know that this prophet of the Lord found more kindness from a stranger, that was a native heathen, than from his own countrymen. Princes were wont to keep eunuchs in their houses in those countries, . It should seem the princes had privately put Jeremiah into this miserable place, but yet the noise of it came to Ebed-melech’ s ear, who was attending in the court. The gates of the city were places where princes were wont to sit to execute justice, and to receive petitions, and give answers, 2Sa xix, 8 Proverbs 31:23, &c.
Trapp's Commentary on Jeremiah 38:7
Jeremiah 38:7 Now when Ebedmelech the Ethiopian, one of the eunuchs which was in the king’ s house, heard that they had put Jeremiah in the dungeon; the king then sitting in the gate of Benjamin;Ver. 7. Now when Ebedmelech the Ethiopian.] But a proselyte, and a religious prince; a stranger, but (as that good Samaritan in the Gospel) more merciful than any of the Jewish nation, who gloried in their privileges. See Romans 2:26-27. One of the eunuchs.] And eunuchs, say the Rabbis, are ordinarily more cruel than other men; but so was not this Cushite. Piety is the fountain of all virtues whatsoever. Which was in the king’ s house.] As Obadiah was in Ahab’ s, Nehemiah in Artaxerxes’ s; some good people in Herod’ s; and Nero’ s; Cromwell and Cranmer in Henry VIII’ s. The king then sitting in the gate of Benjamin.] Sitting in judgment, where Jeremiah’ s enemies had once apprehended him for a fugitive, but durst not try it out with him, though Ebedmelech there entreated with the king for him in the presence of some of them, as it is probable.
Ellicott's Commentary on Jeremiah 38:7
(7) Bbed-melech the Ethiopian.—The name signifies “servant of the king,” but the absence of the article in the Hebrew makes it probable that it had come to be used as a proper name, and so both the LXX. and Vulgate take it. The use of Ethiopian or Cushite slaves in the king’s household, probably as keeping guard over the harem, had been of some standing; perhaps even as early as the time of David, as in the case of Cushr (or the Cushite), in 2 Samuel 18:21. Then, as in other countries and times (Terent., Eunuch, i. 2), there was a fashion which led princes and men of wealth to think that eunuchs were part of their magnificence. The law of Moses, it may be noted, forbade such mutilation in the case of Israelites (Deuteronomy 23:1). In Psalms 87:4, we find probably a record of the admission of such persons on the register of the citizens of Zion. Of the previous history of the Eunuch thus named we know nothing but he appears here as the favourite of the king, using his influence to protect the prophet. The Ethiopian descent of Jehudi (Jeremiah 36:21) may probably have brought him into contact with an officer of the king’s household of the same race, and Ebed-melech’s feelings may have been drawn to the prophet by what he thus heard. In the gate of Benjamin.—This was on the northern wall of the city, the most exposed to the attack of the invading army, and the king apparently had gone there either to direct the operations of the defence, or, perhaps, to prevent others from following, as they might think, Jeremiah’s example, and either deserting to the enemy or abandoning the defence of the city (Jeremiah 37:13). Ebed-melech had accordingly to leave the palace, and went to seek the king at his post, in order to obtain an order of release in time to save the prophet’s life. He alone, as if inheriting the blessing of Isa 56:3-6, has the courage to appear as the friend of the persecuted.
Adam Clarke's Commentary on Jeremiah 38:7
Verse 7. Ebed-melech] The servant of the king, one of the eunuchs who belonged to the palace. Perhaps it should be read, "Now, a servant of the king, a Cushite, one of the eunuchs," &c. The king then sitting in the gate of Benjamin] To give audience, and to administer justice. We have often seen that the gates of cities were the places of public judicature.
Cambridge Bible on Jeremiah 38:7
7–13. See introd. summary to section.
Barnes' Notes on Jeremiah 38:7
Ebed-melech - i. e., the king’s slave. By “Ethiopian” or Cushite is meant the Cushite of Africa, or negro.
Whedon's Commentary on Jeremiah 38:7
7. Ebed-melech the Ethiopian — The import of the name is “servant of the king.” In 2 Kings 23:11, another eunuch is called Nathan-melech — “gift of the king.” From such examples it would seem not
Sermons on Jeremiah 38:7
| Sermon | Description | |
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Danger of Defiance by Thaddeus Barnum | In this sermon, the preacher focuses on the message of Amos, particularly in chapter 5 and verse 24. He emphasizes the importance of hating evil, loving good, and establishing just |
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Bible Survey - Amos by Peter Hammond | Peter Hammond preaches on the prophet Amos, a humble and bold shepherd who fearlessly proclaimed God's truth to the Northern tribes of Israel during a time of peace and prosperity. |
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The Cry of the Blind Man by Carter Conlon | In this sermon, the preacher focuses on the story of a blind man in Luke chapter 18. The blind man, who is considered a nuisance in his generation, becomes curious when he sees a l |
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The Inescapable Question by Skip Heitzig | In this sermon entitled "The Inescapable Question" by Skipp Heitzig, the speaker begins by discussing the importance of biblical literacy and understanding the truth of the Bible. |
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How God Called Me to a World-Wide Ministry by Oswald J. Smith | In this sermon, the speaker addresses the problem of a plenteous harvest but few laborers, which he believes is a problem in both his time and ours. He emphasizes the importance of |
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Parables on Legalism - 1 by Zac Poonen | In this sermon, the speaker tells a parable about a man who thought his own dress was good enough to enter the gate of the king. However, the king saw through his pride and arrogan |
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I Know What Your Calling Is! by Carter Conlon | This sermon emphasizes the critical calling on the church in a season of history, urging believers to stand in the gap for mercy and restoration. It highlights the need for interce |