Jeremiah 39:13
So Nebuzaradan the captain of the guard sent, and Nebushasban, Rabsaris, and Nergalsharezer, Rabmag, and all the king of Babylon's princes;
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(13) Nebushasban.—The name, which occurs in the Annals cf Assur-banipal (Records of the Past, i. 64), is possibly another form of the Nebo-sarsechim of Jeremiah 39:3. Rab-saris ( = chief eunuch, or chamberlain) is, as before, his title. Ashpenaz appears as holding the same position, possibly, as Nebushasban’s predecessor, in Daniel 1:3.

Jeremiah 39:13-14. Nebuzar-adan sent and took Jeremiah out of the court of the prison — Where he was when the city was taken, Jeremiah 38:28; and committed him unto Gedaliah — Namely, after he had been carried out of Jerusalem with the rest of the captives as far as Ramah: see Jeremiah 40:1-5. Observe here, reader, a king of Israel and his princes put the Lord’s prophet in prison, and a heathen king and his princes took him out! God’s people and ministers have often met with fairer and kinder treatment among strangers and infidels than among those who call themselves of the holy city. St. Paul found more favour and justice with King Agrippa than with Ananias the high-priest. But we shall meet with a more full account of Jeremiah’s release, and of the kind treatment he received from the Chaldeans, in the next chapter. 39:11-14 The servants of God alone are prepared for all events; and they are delivered and comforted, while the wicked suffer. They often meet with more kindness from the profane, than from hypocritical professors of godliness. The Lord will raise them up friends, do them good, and perform all his promises.Nebuzar-adan is in the inscriptions Nabu-zir-iddina (Nebo has given offspring); and Nebushasban, Nabu-sizibanni (Nebo save me), whom some identify with Sarsechim Jeremiah 39:3. 13. Nebuzara-dan … sent—He was then at Ramah (Jer 40:1). No text from Poole on this verse. So Nebuzaradan captain of the guard sent,.... When he was come to Jerusalem, one of the first things he did was, he sent a messenger or messengers to the court of the prison where Jeremiah was, to bring him from thence; and this he did not alone, but with the rest of the princes, who had the same charge, and were joined in the commission with him: two of them are mentioned by name,

Nebushasban Rabsaris and Nergalsharezer Rabmag; the latter of these is manifestly one of the princes that first entered Jerusalem, at the taking of it; see Gill on Jeremiah 39:3; and perhaps the former is the same with Sarsechim Rabsaris, as Hillerus (n) thinks, mentioned at the same time, who might have two names; unless we suppose there were two persons in the same office:

and all the king of Babylon's princes: so that great honour was done to the prophet, to have them all charged with his commission from the king; and to be sent unto, and for, by them all.

(n) Onomastie. Sacr. p. 604.

So Nebuzaradan the captain of the guard sent, and Nebushasban, Rabsaris, and Nergalsharezer, Rabmag, and all the king of Babylon's princes;
13. For the names see on Jeremiah 39:3.Verse 13. - Nebushasban. The name occurs in a list of proper names, under the form Nabu-sizibanni, "Nebo, rescue me!" It is remarkable that a different name is given to the Rab-saris in ver. 3; and the conjecture is not unreasonable that Sarsechim is a corruption of the latter part of the name Nebushasban. In ver. 3 the Septuagint has Nabusachar instead of Sarsechim (other copies read Nabusarsechim). In Jeremiah 39:4-7 are narrated the flight of Zedekiah, his capture, and his condemnation, like what we find in Jeremiah 52:7-11 and 2 Kings 25:4-7. "When Zedekiah the king of Judah and all the men of war saw them (the Chaldean generals who had taken up their position at the mid-gate), they fled by night out of the city, by the way of the king's garden, by a gate between the walls, and he went out by the way to the Arabah. Jeremiah 39:5. But the army of the Chaldeans pursued after them, and overtook Zedekiah in the steppes of Jericho, and captured him, and brought him to Nebuchadnezzar the king of Babylon, to Riblah, in the land of Hamath; and he pronounced judgment on him." Hitzig and Graf consider that the connection of these events, made by כּאשׁר ראם, is awkward, and say that the king would not have waited till the Chaldean generals took up their position at the mid-gate, nor could he see these in the night-time; that, moreover, he would hardly have waited till the city was taken before he fled. These objections are utterly worthless. If the city of Zion, in which the royal palace stood, was separated from the lower city by a wall, then the king might still be quite at ease, with his men of war, in the upper city or city of Zion, so long as the enemy, who were pushing into the lower city from the north, remained at the separating wall, near the middle gate in it; and only when he saw that the city of Zion, too, could no longer be held, did he need to betake himself to flight with the men of war around him. In actual fact, then, he might have been able to see the Chaldean generals with his own eyes, although we need not press ראם so much as to extract this meaning from it. Even at this juncture, flight was still possible through the south gate, at the king's garden, between the two walls. Thenius, on 2 Kings 25:4, takes חמתים to mean a double wall, which at the southern end of Ophel closed up the ravine between Ophel and Zion. But a double wall must also have had two gates, and Thenius, indeed, has exhibited them in his plan of Jerusalem; but the text speaks of but one gate (שׁער). "The two walls" are rather the walls which ran along the eastern border of Zion and the western border of Ophel. The gate between these was situated in the wall which ran across the Tyropoean valley, and united the wall of Zion and that of Ophel; it was called the horse-gate (Nehemiah 3:28), and occupied the position of the modern "dung-gate" (Bab-el Moghribeh); see on Nehemiah 3:27-28. It was not the "gate of the fountain," as Thenius (Bcher der Kn. S. 456), Ngelsbach, and others imagine, founding on the supposed existence of the double wall at the south end of Ophel. Outside this gate, where the valley of the Tyropoeon joined with the valley of the Kidron, lay the king's garden, in the vicinity of the pool of Siloam; see on Nehemiah 3:15. The words 'ויּצא וגו introduce further details as to the king's flight. In spite of the preceding plurals ויּברחוּ , the sing. יצא is quite suitable here, since the narrator wishes to give further details with regard to the flight of the king alone, without bringing into consideration the warriors who fled along with him. Nor does the following אחריהם militate against this view; for the Chaldean warriors pursued the king and his followers, not to capture these followers, but the king. Escaped from the city, the king took the direction of the ערבה, the plain of the Jordan, in order to escape over Jordan to Gilead. But the pursuing enemy overtook him in the steppes of Jericho (see Comm. on Joshua on Joshua 4:13), and thus before he had crossed the Jordan; they led him, bound, to Riblah, before the king of Babylon. "Riblah in the land of Hamath" is still called Ribleh, a wretched village about 20 miles S.S.W. from Hums (Emesa) on the river el Ahsy (Orontes), in a large fertile plain in the northern portion of the Beka, on the great caravan-track which passes from Palestine through Damascus, Emesa, and Hamath to Thapsacus and Carchemish on the Euphrates; see Robinson's Bibl. Res. iii. 545, and on Comm. on Kings at 2 Kings 23:33. - On דּבּר משׁפּטים, to speak judgment, pronounce sentence of punishment, see on Jeremiah 1:16. Nebuchadnezzar caused the sons of Zedekiah and all the princes of Judah (חרים, nobles, lords, as in 27:30) to be slain before the eyes of the Jewish king; then he put out his eyes and bound him with brazen fetters, to carry him away to Babylon (לביא for להביא), where, according to Jeremiah 52:11, he remained in confinement till his death.
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