35:1 The Lord spoke to Jeremiah when Jehoiakim 1 son of Josiah was ruling over Judah. 2 35:2 “Go to the Rechabite community. 3 Invite them to come into one of the side rooms 4 of the Lord’s temple and offer them some wine to drink.” 35:3 So I went and got Jaazaniah son of Jeremiah the grandson of Habazziniah, his brothers, all his sons, and all the rest of the Rechabite community. 35:4 I took them to the Lord’s temple. I took them into the room where the disciples of the prophet Hanan son of Igdaliah stayed. 5 That room was next to the one where the temple officers stayed and above the room where Maaseiah son of Shallum, one of the doorkeepers 6 of the temple, stayed. 35:5 Then I set cups and pitchers full of wine in front of the members of the Rechabite community and said to them, “Have some wine.” 7 35:6 But they answered, “We do not drink wine because our ancestor Jonadab son of Rechab commanded us not to. He told us, ‘You and your children must never drink wine. 35:7 Do not build houses. Do not plant crops. Do not plant a vineyard or own one. 8 Live in tents all your lives. If you do these things you will 9 live a long time in the land that you wander about on.’ 10 35:8 We and our wives and our sons and daughters have obeyed everything our ancestor Jonadab commanded us. We have never drunk wine. 11 35:9 We have not built any houses to live in. We do not own any vineyards, fields, or crops. 35:10 We have lived in tents. We have obeyed our ancestor Jonadab and done exactly as he commanded us. 12 35:11 But when King Nebuchadnezzar of Babylon invaded the land we said, ‘Let’s get up and go to Jerusalem 13 to get away from the Babylonian 14 and Aramean armies.’ That is why we are staying here in Jerusalem.”
35:12 Then the Lord spoke to Jeremiah. 35:13 The Lord God of Israel who rules over all 15 told him, “Go and speak to the people of Judah and the citizens of Jerusalem. Tell them, 16 ‘I, the Lord, say: 17 “You must learn a lesson from this 18 about obeying what I say! 19 35:14 Jonadab son of Rechab ordered his descendants not to drink wine. His orders have been carried out. 20 To this day his descendants have drunk no wine because they have obeyed what their ancestor commanded them. But I 21 have spoken to you over and over again, 22 but you have not obeyed me! 35:15 I sent all my servants the prophets to warn you over and over again. They said, “Every one of you, stop doing the evil things you have been doing and do what is right. 23 Do not pay allegiance to other gods 24 and worship them. Then you can continue to live in this land that I gave to you and your ancestors.” But you did not pay any attention or listen to me. 35:16 Yes, 25 the descendants of Jonadab son of Rechab have carried out the orders that their ancestor gave them. But you people 26 have not obeyed me! 35:17 So I, the Lord, the God who rules over all, the God of Israel, say: 27 “I will soon bring on Judah and all the citizens of Jerusalem all the disaster that I threatened to bring on them. I will do this because I spoke to them but they did not listen. I called out to them but they did not answer.”’”
35:18 Then Jeremiah spoke to the Rechabite community, “The Lord God of Israel who rules over all 28 says, ‘You have obeyed the orders of your ancestor Jonadab. You have followed all his instructions. You have done exactly as he commanded you.’ 35:19 So the Lord God of Israel who rules over all says, ‘Jonadab son of Rechab will never lack a male descendant to serve me.’” 29
1 sn The introductory statement here shows that this incident is earlier than those in Jer 32–34 which all take place in the reign of Zedekiah. Jehoiakim ruled from 609/8
2 tn Heb “The word which came to Jeremiah from the
3 tn Heb “the house of the Rechabites.” “House” is used here in terms of “household” or “family” (cf. BDB 109 s.v. בַּיִת 5.a, b).
sn Nothing is known about the Rechabite community other than what is said about them in this chapter. From vv. 7-8 it appears that they were a nomadic tribe that had resisted settling down and taking up farming. They had also agreed to abstain from drinking wine. Most scholars agree in equating the Jonadab son of Rechab mentioned as the leader who had instituted these strictures as the same Jonadab who assisted Jehu in his religious purge of Baalism following the reign of Ahab (2 Kgs 10:15, 23-24). If this is the case, the Rechabites followed these same rules for almost 250 years because Jehu’s purge of Baalism and the beginning of his reign was in 841
4 sn This refers to one of the rooms built on the outside of the temple that were used as living quarters for the priests and for storage rooms (cf. Neh 13:4-5; 1 Kgs 6:5; 1 Chr 28:12; 2 Chr 31:11 and compare Ezek 41:1-14).
5 tn Heb “the sons of Hanan son of Igdaliah, the man of God.” The reference to “sons” and to “man of God” fits the usage of these terms elsewhere to refer to prophets and their disciples (see BDB 43-44 s.v. אֱלֹהִים 3(b) and compare usage in 2 Kgs 4:40 for the former and BDB 121 s.v. בֵּן 7.a and compare the usage in 2 Kgs 4:38 for the latter).
6 sn According to Jer 52:24; 2 Kgs 25:18 there were three officers who carried out this duty. It was their duty to guard the entrance of the temple to keep people out that did not belong there, such as those who were foreigners or ritually unclean (see 2 Kgs 12:9 and compare Ps 118:19-20).
7 tn Heb “Drink wine.”
8 tn Heb “Don’t plant a vineyard and it shall not be to you [= and you shall/must not have one].”
9 tn Heb “Don’t…and don’t…but live…in order that you might….”
10 sn Heb “where you are sojourning.” The terms “sojourn” and “sojourner” referred to a person who resided in a country not his own, without the rights and privileges of citizenship as a member of a nation, state, or principality. In the ancient Near East such people were dependent on the laws of hospitality rather than the laws of state for protection and provision of legal rights. Perhaps the best illustration of this is Abraham who “sojourned” among the Philistines and the Hittites in Canaan and was dependent upon them for grazing and water rights and for a place to bury his wife (cf. Gen 20-24). What is described here is the typical lifestyle of a nomadic tribe.
11 tn Heb “We have not drunk wine all our days.” Actually vv. 8b-9a are a series of infinitive constructs plus the negative לְבִלְתִּי (lÿvilti) explaining the particulars of how they have obeyed, i.e., by not drinking wine…and by not building….” The more direct declarative statement is used here to shorten the sentence and is more in keeping with contemporary style.
12 tn Heb “We have obeyed and done according to all which our ancestor Jonadab commanded us.”
16 tn Heb “35:12 And the word of the
17 tn Heb “Oracle of the
18 tn The words “from this” are not in the text but are implicit from the context. They have been supplied in the translation for the sake of clarity.
19 tn Heb “Will you not learn a lesson…?” The rhetorical question here has the force of an imperative, made explicit in the translation.
20 tn Heb “The words of Jonadab son of Rechab which he commanded his descendants not to drink wine have been carried out.” (For the construction of the accusative of subject after a passive verb illustrated here see GKC 388 §121.b.) The sentence has been broken down and made more direct to better conform to contemporary English style.
21 tn The vav (ו) plus the independent pronoun before the verb is intended to mark a sharp contrast. It is difficult, if not impossible to mark this in English other than “But I.”
22 tn On this idiom (which occurs again in the following verse) see the translator’s note on 7:13 for this idiom and compare its use in 7:13, 25; 11:7; 25:3, 4; 26:5; 29:19; 32:33; 35:14, 15; 44:9.
25 tn This is an attempt to represent the particle כִּי (ki) which is probably not really intensive here (cf. BDB 472 s.v. כִּי 1.e) but is one of those causal uses of כִּי that BDB discusses on 473-74 s.v. כִּי 3.c where the cause is really the failure of the people of Judah and Jerusalem to listen/obey. I.e., the causal particle is at the beginning of the sentence so as not to interrupt the contrast drawn.
26 tn Heb “this people.” However, the speech is addressed to the people of Judah and the citizens of Jerusalem, so the second person is retained in English. In addition to the stylistic difference that Hebrew exhibits in the rapid shift between persons (second to third and third to second, which have repeatedly been noted and documented from GKC 462 §144.p) there may be a subtle rhetorical reason for the shift here. The shift from direct address to indirect address which characterizes this verse and the next may reflect the
27 tn Heb “Therefore, thus says the
29 tn Heb “There shall not be cut to Jonadab son of Rechab a man standing before me all the days.” For the first part of this idiom see 33:17-18 where it is applied to David always having a descendant to occupy the throne and the Levites will always have priests to offer up sacrifices. For the latter part of the idiom “to stand before” referring to service see BDB 764 s.v. עָמַד 1.e and compare the usage in 1 Kgs 1:2; 2 Kgs 3:14; Jer 15:19; Deut 10:8. As comparison with those passages will show, it refers to attending on, or serving a superior, a king, or the