King James Version

What Does Jeremiah 38:7 Mean?

Jeremiah 38:7 in the King James Version says “Now when Ebedmelech the Ethiopian, one of the eunuchs which was in the king's house, heard that they had put Jeremiah in...” — study this verse from Jeremiah chapter 38 with commentary, cross-references, and original Hebrew word analysis.

“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;”

Jeremiah 38:7 · KJV

Context

5

Then Zedekiah the king said, Behold, he is in your hand: for the king is not he that can do any thing against you.

6

Then took they Jeremiah, and cast him into the dungeon of Malchiah the son of Hammelech, that was in the court of the prison: and they let down Jeremiah with cords. And in the dungeon there was no water, but mire: so Jeremiah sunk in the mire. of Hammelech: or, of the king

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;

8

Ebedmelech went forth out of the king's house, and spake to the king, saying,

9

My lord the king, these men have done evil in all that they have done to Jeremiah the prophet, whom they have cast into the dungeon; and he is like to die for hunger in the place where he is: for there is no more bread in the city. he is like: Heb. he will die

Read Jeremiah 38 full chapter

Commentary

KJV Study Commentary
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; The introduction of Ebed-melech ("servant of the king" in Hebrew) provides a stunning contrast to the Jewish officials who persecuted Jeremiah. This Ethiopian eunuch, a double outsider (foreign and physically disqualified from full covenant participation, Deuteronomy 23:1), demonstrates greater faithfulness than Israel's leaders. This foreshadows the gospel's inclusion of gentiles and Jesus' teaching that many from east and west will feast in the kingdom while sons of the kingdom are cast out (Matthew 8:11-12).

The phrase "heard that they had put Jeremiah in the dungeon" emphasizes Ebed-melech's concern for justice despite personal risk. As a royal servant, intervening for a condemned prophet could cost him his position or life. Yet compassion and moral courage compelled action. His response exemplifies James 2:14-17—faith demonstrated through works, specifically care for the suffering.

Theologically, this verse illustrates: (1) God often raises unlikely deliverers from unexpected places; (2) true covenant faithfulness transcends ethnic boundaries—gentile Ebed-melech shows more loyalty to God's prophet than Jewish officials; (3) social position or physical condition doesn't disqualify from kingdom service; (4) moral courage to act rightly despite personal cost characterizes true discipleship. Ebed-melech's faith receives direct divine affirmation later (39:15-18), demonstrating God's approval.

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Historical & Cultural Context

Ethiopian eunuchs served in ancient Near Eastern courts as trusted officials, their castration ensuring they posed no dynastic threat. Ebed-melech's position "in the king's house" gave him access to Zedekiah—crucial for Jeremiah's rescue. The detail that "the king then sitting in the gate of Benjamin" indicates Zedekiah held court at the city gate, the traditional location for royal judgment and public business in ancient Israel.

Archaeological excavations have uncovered city gate complexes with built-in chambers for such administrative and judicial functions. Benjamin Gate was likely on Jerusalem's northern wall, facing Babylonian siege positions. That the king sat openly at the gate during a siege suggests either a temporary lull in hostilities or Zedekiah's attempt to maintain normalcy and morale. The historical specificity of these details confirms the account's eyewitness character—later fiction wouldn't include such precise incidental information.

Reflection Questions

  1. How does Ebed-melech's example challenge us to act courageously for justice despite personal risk or lack of status?
  2. In what ways does God using a foreign eunuch to save His prophet expand your understanding of whom God calls and uses?
  3. When have you seen unlikely people demonstrate greater faithfulness than those from privileged religious positions?

Original Language Analysis

Hebrew · 19 words
וַיִּשְׁמַ֡ע1 of 19

“heard”

H8085

to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)

עֶֽבֶד2 of 19
H0
מֶ֨לֶךְ3 of 19

“Now when Ebedmelech”

H5663

ebed-melek, a eunuch of zedekeah

הַכּוּשִׁ֜י4 of 19

“the Ethiopian”

H3569

a cushite, or descendant of cush

אִ֣ישׁ5 of 19

“one”

H376

a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)

סָרִ֗יס6 of 19

“of the eunuchs”

H5631

a eunuch; by implication, valet (especially of the female apartments), and thus, a minister of state

וְהוּא֙7 of 19
H1931

he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demo

בְּבֵ֣ית8 of 19

“house”

H1004

a house (in the greatest variation of applications, especially family, etc.)

וְהַמֶּ֥לֶךְ9 of 19

“the king”

H4428

a king

כִּֽי10 of 19
H3588

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

נָתְנ֥וּ11 of 19

“that they had put”

H5414

to give, used with greatest latitude of application (put, make, etc.)

אֶֽת12 of 19
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

יִרְמְיָ֖הוּ13 of 19

“Jeremiah”

H3414

jirmejah, the name of eight or nine israelites

אֶל14 of 19
H413

near, with or among; often in general, to

הַבּ֑וֹר15 of 19

“in the dungeon”

H953

a pit hole (especially one used as a cistern or a prison)

וְהַמֶּ֥לֶךְ16 of 19

“the king”

H4428

a king

יוֹשֵׁ֖ב17 of 19

“then sitting”

H3427

properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry

בְּשַׁ֥עַר18 of 19

“in the gate”

H8179

an opening, i.e., door or gate

בִּנְיָמִֽן׃19 of 19

“of Benjamin”

H1144

binjamin, youngest son of jacob; also the tribe descended from him, and its territory

Study Guide

Historical Context

This verse is found in the book of Jeremiah. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Jeremiah 38:7 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Jeremiah 38:7 from Treasury of Scripture Knowledge

Jeremiah 29:2Jeremiah 37:13Deuteronomy 21:19Amos 5:10Matthew 8:11-12Jeremiah 39:16-18

Places in This Verse

Benjamin GateGate · Modern: Jerusalem · 31.78°N, 35.23°E4 verses across 2 books
View all places in Jeremiah 38 →

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