Jeremiah Chapter 38 verse 7 Holy Bible

ASV Jeremiah 38:7

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,)
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BBE Jeremiah 38:7

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:
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DARBY Jeremiah 38:7

And Ebed-melech the Ethiopian, a eunuch who was in the king's house, heard that they had put Jeremiah in the dungeon -- now the king was sitting in the gate of Benjamin,
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KJV 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;
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WBT Jeremiah 38:7


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WEB Jeremiah 38:7

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 then sitting in the gate of Benjamin),
read chapter 38 in WEB

YLT Jeremiah 38:7

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,
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Pulpit Commentary

Pulpit CommentaryVerse 7. - Ebed-melech the Ethiopian. The name means "the king's slave." Ebers remarks that the eunuchs employed are those on whom the shameful operation has been performed by Copts in Upper Egypt. Zedekiah's harem is referred to in vers. 22, 23.

Ellicott's Commentary

Ellicott's Commentary for English Readers(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 2Samuel 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 Psalm 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 Isaiah 56:3-6, has the courage to appear as the friend of the persecuted. . . .