Verse 3. - And all the princes, etc.; rather, That all the princes, etc. (see on Jeremiah 38:28). The fact mentioned in this verse is not recorded in 2 Kings 25; ch. 52; and its preciseness is a considerable pledge of its accuracy. The princes are four in number, and two of them have official titles attached. Nergal-sharezer is the Hebraized form of Nirgal-sarra-ucur, i.e. "Nirgal (or Nergal), protect (or perhaps, has created) the king" - the name, as often, is a prayer. Samgar-nebo is probably a modification of Sumgir-nabu, "Be gracious, Nebo;" but it has not yet been found in the inscriptions. Sarsechim has the appearance of being corrupt; the first part, however, may, perhaps, be the Babylonian for "king" ("prince" in Hebrew). Rab-saris has a meaning in Hebrew - "chief of the eunuchs;" but the analogies of "Rab-mag" and "Rab-shakeh" suggest that it is merely the Hebraized form of some Assyrian title. In any case, it would be better to render "the Rab-saris," and to attach it closely to the preceding name, Sarsechim being himself the official called Rab-saris (see, however, ver. 13). Rab-mag. This was "one of the highest titles in the state" (G. Smith). The etymology of the latter half of the phrase is uncertain; for the connection of "mag" with "Magi" is a mistake which has been exposed by Dr. Schrader, in his work, 'Die Keilinschriften und das Alte Testament' (of which a translation is announced). The native form of the name may be rubu emga (Schrader) or rubu makhe (Friedr. Delitzsch), and the whole title will mean "high priest" or "chief of the sorcerers" (comp. Delitzsch, "The Hebrew Language viewed in the Light of Assyrian Research," Lond., 1883, p. 14). "The Rab-mag" would be more accurate, and the title ought to be attached to the preceding name, Nergal-sharezer. As a matter of fact, a Nirgal-sarra-ucur, who held the office of rubu emga, is mentioned in the cuneiform inscriptions, and we may plausibly conjecture that he is the person here mentioned among the "princes." He was afterwards raised to the throne by the conspirators who murdered Evil-merodach, the son of Nebuchadnezzar (he is better known as Neriglissar). It is singular that two Nergal-sharezers should be here mentioned; possibly the first mention is due to a mistake. The names are hardly recognizable in the Septuagint. The "princes" took up their station in the middle gate. The "breach" spoken of in ver. 2 enabled the Babylonians to occupy the whole of the lower city to the northeast of Zion. The "middle gate" probably separated these two parts of Jerusalem, and those who were posted there commanded the temple and the citadel.

Verse 4. - Here begins the second parenthesis, to be read apart from the principal, though shorter, narrative (see introduction to chapter). Observe elsewhere in the Book of Jeremiah events known from other sources are only briefly referred to (comp. Jeremiah 29:2; Jeremiah 32:1-5; Jeremiah 34:1, 7; Jeremiah 35:11; Jeremiah 37:5); see 2 Kings 25:4-12.

Verse 9. - Nebuzar-adan; i.e. Nabu-zira-iddina, "Nebo gave a seed."

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).

Verse 14. - Gedaliah, whose father had already befriended the prophet on a serious occasion (Jeremiah 26:24), and who, according to Jeremiah 40:5, had been appointed (though himself a Jew) Babylonian "governor over the cities of Judah," is directed to carry him (Jeremiah) home, or rather, into the house; obviously some house close by is meant - either Gedaliah's temporary dwelling or the royal palace. This statement conflicts (see introduction) with that in Jeremiah 40:1-5, but only as to the time when Jeremiah was liberated. The latter narrative being more explicit, deserves the preference. Thus Jeremiah dwelt among the people; i.e. could go in and out at his pleasure.

Verses 15-18. - A prophecy to Ebed-melech is here introduced, which, though uttered previously (see ch. 38.), could not have been mentioned before without breaking the sequence of events. For came, we might render had come.

Verse 16. - Go and speak. Ebed-melech must be supposed to come into the court of the watch, so that Jeremiah might communicate with him.

Verse 18. - For a prey unto thee. The same remarkable phrase in Jeremiah 21:9 38:2.