TRV
Translation
King James Version
So Nebuzaradan the captain of the guard sent, and Nebushasban, Rabsaris, and Nergalsharezer, Rabmag, and all the king of Babylon's princes;
KJV (with Strong's)
So Nebuzaradan H5018 the captain H7227 of the guard H2876 sent H7971, and Nebushasban H5021, Rabsaris H7249, and Nergalsharezer H5371, Rabmag H7248, and all the king H4428 of Babylon's H894 princes H7227;
Complete Jewish Bible
So N'vuzar'adan the commander of the guard, N'vushazban the Rav-Saris, Nergal-Sar'etzer the Rav-Mag, and all the chief officers of the king of Bavel
Berean Standard Bible
So Nebuzaradan captain of the guard, Nebushazban the Rabsaris, Nergal-sharezer the Rabmag, and all the captains of the king of Babylon
American Standard Version
So Nebuzaradan the captain of the guard sent, and Nebushazban, Rab-saris, and Nergal-sharezer, Rab-mag, and all the chief officers of the king of Babylon;
World English Bible Messianic
So Nebuzaradan the captain of the guard sent, and Nebushazban, Rabsaris, and Nergal Sharezer, Rabmag, and all the chief officers of the king of Babylon;
Geneva Bible (1599)
So Nebuzar-adan the chiefe steward sent, and Nebushazban, Rabsaris, and Neregal, Sharezar, Rab-mag, and all the King of Babels princes:
Young's Literal Translation
And Nebuzar-Adan, chief of the executioners sendeth, and Nebushazban, chief of the eunuchs, and Nergal-Sharezer, chief of the Mages, and all the chiefs of the king of Babylon;
See also
See on the biblical-era map
In the KJVVerse 19,937 of 31,102
Study This Verse
Commentary on Jeremiah 39 verses 11–18
11 ¶ Now Nebuchadrezzar king of Babylon gave charge concerning Jeremiah to Nebuzaradan the captain of the guard, saying,
12 Take him, and look well to him, and do him no harm; but do unto him even as he shall say unto thee.
13 So Nebuzaradan the captain of the guard sent, and Nebushasban, Rabsaris, and Nergalsharezer, Rabmag, and all the king of Babylon's princes;
14 Even they sent, and took Jeremiah out of the court of the prison, and committed him unto Gedaliah the son of Ahikam the son of Shaphan, that he should carry him home: so he dwelt among the people.
15 Now the word of the LORD came unto Jeremiah, while he was shut up in the court of the prison, saying,
16 Go and speak to Ebedmelech the Ethiopian, saying, Thus saith the LORD of hosts, the God of Israel; Behold, I will bring my words upon this city for evil, and not for good; and they shall be accomplished in that day before thee.
17 But I will deliver thee in that day, saith the LORD: and thou shalt not be given into the hand of the men of whom thou art afraid.
18 For I will surely deliver thee, and thou shalt not fall by the sword, but thy life shall be for a prey unto thee: because thou hast put thy trust in me, saith the LORD.
Here we must sing of mercy, as in the former part of the chapter we sang of judgment, and must sing unto God of both. We may observe here,
I. A gracious providence concerning Jeremiah. When Jerusalem was laid in ruins, and all men's hearts failed them for fear, then might he lift up his head with comfort, knowing that his redemption drew nigh, as Christ's followers when the second destruction of Jerusalem was hastening on, Luk 21:28. Nebuchadnezzar had given particular orders that care should be taken of him, and that he should be in all respects well used, Jer 39:11, Jer 39:12. Hebuzar-adan and the rest of the king of Babylon's princes observed these orders, discharged him out of prison, and did every thing to make him easy, Jer 39:13, Jer 39:14. Now we may look upon this, 1. As a very generous act of Nebuchadnezzar, who, though he was a haughty potentate, yet took cognizance of this poor prophet. Doubtless he had received information concerning him from the deserters, that he had foretold the king of Babylon's successes against Judah and other countries, that he had pressed his prince and people to submit to him, and that he had suffered very hard things for so doing; and in consideration of all this (though perhaps he might have heard also that he had foretold the destruction of Babylon at length) he gave him these extraordinary marks of his favour. Note, It is the character of a great soul to take notice of the services and sufferings of the meanest. It was honourably done of the king to give this charge even before the city was taken, and of the captains to observe it even in the heat of action, and it is recorded for imitation. 2. As a reproach to Zedekiah and the princes of Israel. They put him in prison, and the king of Babylon and his princes took him out. God's people and ministers have often found fairer and kinder usage among strangers and infidels than among those that call themselves of the holy city. Paul found more favour and justice with king Agrippa than with Ananias the high priest. 3. As the performance of God's promise to Jeremiah, in recompence for his services. I will cause the enemy to treat thee well in the day of evil, Jer 15:11. Jeremiah had been faithful to his trust as a prophet, and now God approves himself faithful to him and the promise he had made him. Now he is comforted according to the time wherein he had been afflicted, and sees thousands fall on each hand and himself safe. The false prophets fell by those judgments which they said should never come (Jer 14:15), which made their misery the more terrible to them. The true prophet escaped those judgments which he said would come, and that made his escape the more comfortable to him. The same that were the instruments of punishing the persecutors were the instruments of relieving the persecuted; and Jeremiah thought never the worse of his deliverance for its coming by the hand of the king of Babylon, but saw the more of the hand of God in it. A fuller account of this matter we shall meet with in the next chapter.
II. A gracious message to Ebed-melech, to assure him of a recompence for his kindness to Jeremiah. This message was sent to him by Jeremiah himself, who, when he returned him thanks for his kindness to him, thus turned him over to God to be his paymaster. He relieved a prophet in the name of a prophet, and thus he had a prophet's reward. This message was delivered to him immediately after he had done that kindness to Jeremiah, but it is mentioned here after the taking of the city, to show that, as God was kind to Jeremiah at that time, so he was to Ebed-melech for his sake; and it was a token of special favour to both, and they ought so to account it, that they were not involved in any of the common calamities. Jeremiah is directed to tell him, 1. That God would certainly bring upon Jerusalem the ruin that had been long and often threatened; and, for his further satisfaction in having been kind to Jeremiah, he should see him abundantly proved a true prophet, Jer 39:16. 2. That God took notice of the fear he had of the judgments coming. Though he was bravely bold in the service of God, yet he was afraid of the rod of God. The enemies were men of whom he was afraid, Note, God knows how to adapt and accommodate his comforts to the fears and griefs of his people, for he knows their souls in adversity. 3. That he shall be delivered from having a share in the common calamity: I will deliver thee; I will surely deliver thee. He had been instrumental to deliver God's prophet out of the dungeon, and now God promises to deliver him; for he will be behind-hand with none for any service they do, directly or indirectly, for his name: "Thou has saved Jeremiah's life, that was precious to thee, and therefore thy life shall be given thee for a prey." 4. The reason given for this distinguishing favour which God had in store for him is because thou hast put thy trust in me, saith the Lord. God, in recompensing men's services, has an eye to the principle they go upon in those services, and rewards according to those principles; and there is no principle of obedience that will be more acceptable to God, nor have a greater influence upon us, than a believing confidence in God. Ebed-melech trusted in God that he would own him, and stand by him, and then he was not afraid of the face of man. And those who trust God, as this good man did, in the way of duty, will find that their hope shall not make them ashamed in times of the greatest danger.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–18. Public domain.
Copy as
JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER SEVEN
[Daniel 7:1] "In the first year of Belshazzar, King of Babylon, Daniel beheld a dream. And a vision of his head upon his bed. And when he wrote the dream down, he comprehended it in a few words and gave a brief summary of it, saying..." This section which we now undertake to explain, and also the subsequent section which we are going to discuss, is historically prior to the two previous sections. For this present section and that which follows it are recorded to have taken place in the first and third years of the reign of King Belshazzar (Jeremiah 39) [Jerome's citation of Jeremiah 39 seems quite pointless in this connection]. But the section which we read previously to the one just preceding this, is recorded to have taken place in the last year, indeed on the final day, of Belshaz-zar's reign. And we meet this phenomenon not only in Daniel but also in Jeremiah [cf. Jeremiah 35 and Jeremiah 34] and Ezekiel (Ezekiel 17), as we shall be able to show, if life spares us that long. But in the earlier portion of the book, the historical order has been followed, namely the events which occurred in the time of Nebuchadnezzar, and Belshazzar, and Darius or Cyrus. But in the passages now before us an account is given of various visions which were beheld on particular occasions and of which only the prophet himself was aware, and which therefore lacked any importance as signs or revelations so far as the barbarian nations were concerned. But they were written down only that a record of the things beheld might be preserved for posterity.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Jeremiah 39:13 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Jeremiah 39:13 meticulously lists the high-ranking Babylonian officials, including Nebuzaradan, Nebushasban (Rabsaris), and Nergalsharezer (Rabmag), alongside other royal princes, who were specifically dispatched by King Nebuchadnezzar. Their mission was to ensure the safety and proper treatment of the prophet Jeremiah following the devastating fall of Jerusalem. This detailed enumeration of powerful figures underscores the extraordinary nature of Nebuchadnezzar's command and highlights God's profound providential care for His faithful servant, even amidst the chaos of national judgment and the triumph of a foreign empire, demonstrating His sovereign control over all earthly authorities.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Enumeration, systematically listing the specific high-ranking Babylonian officials dispatched by Nebuchadnezzar. This detailed listing serves to underscore the official nature, high priority, and significant resources allocated to the command concerning Jeremiah. Furthermore, there is a profound sense of Irony at play. The very individuals who were instrumental in the brutal conquest and destruction of Jerusalem—the "captain of the guard" (chief executioner) and "princes" of the conquering empire—are now specifically tasked with protecting and caring for the prophet of the conquered nation. This unexpected turn of events highlights God's Sovereignty, demonstrating His ability to use even the most unlikely agents, including pagan rulers and their powerful officials, to accomplish His divine purposes and protect His faithful servants. The meticulous detail of the listing also lends Verisimilitude to the narrative, grounding the extraordinary event in historical reality.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 39:13 stands as a powerful testament to God's meticulous providence and sovereign control over all human affairs, even in the midst of national catastrophe and the apparent triumph of pagan empires. It underscores the biblical truth that God's plans for His faithful servants will prevail, regardless of external circumstances or the intentions of human rulers. Nebuchadnezzar's command, executed by his most powerful officials, was not merely a random act of clemency but an orchestrated divine intervention to preserve the prophet through whom God's word had been faithfully delivered. This demonstrates that God is not limited by political power, military might, or human will; rather, He can bend the wills of kings and orchestrate events to fulfill His purposes, ensuring the safety of those who faithfully proclaim His truth.
REFLECTION AND APPLICATION
Jeremiah 39:13 offers profound lessons for believers navigating uncertain and challenging times. It reminds us that even when the world around us seems to be collapsing, and when God's judgment is evident, His protective hand remains steadfast over His faithful children. Jeremiah's unwavering commitment to speaking God's unpopular truth, despite imprisonment and persecution, ultimately led to his unexpected deliverance and care by the very forces that destroyed his nation. This should encourage us to cultivate a deep trust in God's unseen hand, knowing that He orchestrates events and uses even unlikely individuals or circumstances to fulfill His purposes and provide for His own. Our faithfulness, even when it seems to yield no immediate reward or brings suffering, is never in vain. God's providence is not always visible or conventional, but it is always active and ultimately for our good and His glory. This passage calls us to surrender our anxieties about control and outcomes, resting in the assurance that the God who directs the hearts of kings also meticulously cares for the details of our lives.
Questions for Reflection
FAQ
Who were Nebuzaradan, Nebushasban, and Nergalsharezer, and why were they significant?
Answer: These were extremely high-ranking officials in King Nebuchadnezzar's Babylonian court, representing the pinnacle of military, administrative, and perhaps even religious authority. Nebuzaradan was the "captain of the guard," essentially the chief executioner and commander of the imperial bodyguard, holding immense power on the ground during the conquest. Nebushasban held the title "Rabsaris," likely meaning "chief eunuch" or "chief court official," indicating a position of great administrative influence and trust within the court. Nergalsharezer held the title "Rabmag," which could mean "chief Magian" (a type of wise man or priest, often associated with royal counsel) or a high-ranking military commander. Their dispatch for Jeremiah underscores the unusual and high-level nature of Nebuchadnezzar's command, highlighting the importance placed on the prophet's welfare.
Why did Nebuchadnezzar, the conquering king, show such favor to Jeremiah?
Answer: The Bible does not explicitly state Nebuchadnezzar's personal reasons for this extraordinary favor. However, several factors likely contributed. Jeremiah had consistently advocated for submission to Babylon, aligning with Nebuchadnezzar's objectives (see Jeremiah 27:6-8). It's possible Nebuchadnezzar viewed Jeremiah as a prophet who spoke truthfully, perhaps even divinely inspired, or at least as someone who supported Babylonian rule and thus could be a valuable asset. More profoundly, from a theological perspective, Nebuchadnezzar's actions were ultimately orchestrated by God's sovereign will. God used the pagan king to protect His faithful prophet, demonstrating His control over all earthly rulers and ensuring His divine purposes were fulfilled, as seen in Proverbs 21:1, which declares that "The king's heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will.".
CHRIST-CENTERED FULFILLMENT
Jeremiah 39:13, with its depiction of divine protection for God's prophet through the unexpected actions of a pagan king and his powerful officials, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Just as Jeremiah was preserved by an unlikely decree from a foreign ruler, Jesus, the ultimate Prophet, Priest, and King, was protected and guided by God's sovereign plan, even amidst the machinations of earthly powers. While Jeremiah was saved from physical death and captivity, Christ's "protection" involved being delivered to death, specifically to the cross, not from it. This seemingly contradictory path was precisely God's ultimate act of providence, for through Christ's voluntary sacrifice, God accomplished the salvation of humanity, a far greater and eternal deliverance than any physical rescue. The "princes" and "captains" of the world, like Pilate and Herod, ultimately served God's redemptive purpose, however unwittingly, in bringing about the crucifixion, which was the very means of our liberation (Acts 2:23, which states that Jesus was "delivered by the determinate counsel and foreknowledge of God"). Thus, the unexpected favor shown to Jeremiah foreshadows the even more profound and counter-intuitive way God worked through human authorities and earthly powers to bring about the ultimate victory through the Lamb of God, who takes away the sin of the world!. God's unwavering commitment to His covenant and His people, exemplified in Jeremiah's preservation, culminates in Christ, who is the sure and steadfast anchor of the soul, providing ultimate security and salvation through His finished work.