Jeremiah 35 11

Jeremiah 35:11 kjv

But it came to pass, when Nebuchadrezzar king of Babylon came up into the land, that we said, Come, and let us go to Jerusalem for fear of the army of the Chaldeans, and for fear of the army of the Syrians: so we dwell at Jerusalem.

Jeremiah 35:11 nkjv

But it came to pass, when Nebuchadnezzar king of Babylon came up into the land, that we said, 'Come, let us go to Jerusalem for fear of the army of the Chaldeans and for fear of the army of the Syrians.' So we dwell at Jerusalem."

Jeremiah 35:11 niv

But when Nebuchadnezzar king of Babylon invaded this land, we said, 'Come, we must go to Jerusalem to escape the Babylonian and Aramean armies.' So we have remained in Jerusalem."

Jeremiah 35:11 esv

But when Nebuchadnezzar king of Babylon came up against the land, we said, 'Come, and let us go to Jerusalem for fear of the army of the Chaldeans and the army of the Syrians.' So we are living in Jerusalem."

Jeremiah 35:11 nlt

But when King Nebuchadnezzar of Babylon attacked this country, we were afraid of the Babylonian and Syrian armies. So we decided to move to Jerusalem. That is why we are here."

Jeremiah 35 verses

Jeremiah 35 11 meaning

Jeremiah 35:11 explains the Rechabites' temporary deviation from their ancestral command to live in tents and not settle in cities. Faced with the immediate and overwhelming military threat of Nebuchadnezzar, King of Babylon, and his allied forces (Chaldeans and Arameans) invading the land of Judah, the Rechabites collectively decided to seek refuge within the fortified walls of Jerusalem. This move was a necessary act of self-preservation, compelling them to temporarily reside in the city to escape certain destruction, a testament to their practical wisdom while still upholding their deeper commitment to their forefathers' way of life.

Jeremiah 35 11 Context

Jeremiah chapter 35 vividly contrasts the steadfast obedience of the Rechabites to their ancestral commands with the repeated disobedience of Judah to the commands of Yahweh. The chapter begins with God instructing Jeremiah to present the Rechabites as a living parable. Jeremiah brings them into the temple and offers them wine, which they staunchly refuse, citing the enduring commandment of their ancestor Jonadab son of Rechab (c. 9th century BC) to abstain from wine, build no houses, sow no seed, plant no vineyards, and live in tents (Jer 35:6-7). This way of life emphasized a detached, semi-nomadic existence, avoiding the corrupting influences often associated with settled agricultural life and cities, likely as a reaction to the prevalent Canaanite cultural practices and perhaps as a call back to Israel's wilderness roots.

Verse 11 is their explanation for why they are currently in Jerusalem, living in a way that seems to contradict their ancestral vow against building and settling. The historical context is the period of intense Babylonian pressure on Judah. Nebuchadnezzar's forces were making incursions, leading to significant destruction and displacement. This specific verse likely refers to the campaigns before the final siege and destruction of Jerusalem in 586 BC, perhaps the earlier invasions around 605 BC or 597 BC. The "army of the Chaldeans" refers to the Babylonians, while the "army of the Arameans" (Syrians) signifies their allied forces, often used by the Babylonians as auxiliaries. The threat was not just imminent but widespread across the land, forcing rural populations like the Rechabites to seek refuge in the heavily fortified capital, Jerusalem, as a pragmatic act of survival. This forced temporary settlement does not negate their deeper commitment, as they make clear by still adhering to the "no wine" aspect of their vow even while physically inside the city.

Jeremiah 35 11 Word analysis

• But (וַיְהִי, wa-y'hiy): A simple conjunction "and it came to pass" or "now it happened." Here, it marks a transition, introducing the reason for their current circumstance. It pivots from their normal way of life to their temporary reality.
• when Nebuchadnezzar (בַעֲלוֹ נְבוּכַדְנֶאצַּר, baʿălō nᵊḇūḵaḏneʾṣṣar): "When Nebuchadnezzar ascended/came up."
  • baʿălō (בַעֲלוֹ): From the root ʿālâ (עָלָה), meaning "to go up, ascend, come up." In military context, it signifies launching an attack or invading a territory, suggesting a significant military campaign.
  • Nəḇūḵaḏneʾṣṣar (נְבוּכַדְנֶאצַּר): The well-known king of Babylon (605-562 BC). His name signifies "Nabu, protect my boundary stone" or "Nabu, protect the firstborn son." He was the primary instrument of God's judgment against Judah and surrounding nations. His arrival signals unavoidable judgment and military might.
• king of Babylon (מֶלֶךְ בָּבֶל, meleḵ Bāḇel): Explicitly identifies Nebuchadnezzar's formidable title and empire, reinforcing the scale of the threat. Babylon was the dominant superpower of the era.
• came up against the land (עַל־הָאָרֶץ, ʿal-hāʾāreṣ): "Upon the land."
  • hāʾāreṣ (הָאָרֶץ): Refers to the land of Judah, specifically the open, rural areas where the Rechabites would typically dwell. The invasion impacted their way of life directly.
• we said, ‘Come, let us go to Jerusalem (וַנֹּאמַר בֹּאוּ וְנֵלְכָה יְרוּשָׁלַם, wannōʾmar bōʾū wə-nēlĕḵāh Yə-rūšālaim):
  • wannōʾmar (וַנֹּאמַר): "And we said," indicating a collective decision made by the community. It conveys agency and deliberateness.
  • bōʾū wə-nēlĕḵāh (בֹּאוּ וְנֵלְכָה): An imperative, "Come!" followed by a cohortative "let us go," expressing urgency and communal resolve.
  • Yə-rūšālaim (יְרוּשָׁלַם): Jerusalem, the capital city of Judah, fortified and traditionally considered a refuge. This movement represents a significant but temporary change from their usual tent-dwelling practice.
• for fear of the army of the Chaldeans (מִפְּנֵי חֵיל הַכַּשְׂדִּים, mippənê ḥêl ha-Kkasdîm):
  • mippənê (מִפְּנֵי): "Because of the face of," commonly translated "for fear of," indicating the direct cause and their apprehension.
  • ḥêl (חֵיל): "Army, host, might," referring to the military forces.
  • ha-Kkasdîm (הַכַּשְׂדִּים): The Chaldeans, a dominant ethnic group within the Babylonian Empire, often used interchangeably with Babylonians. Their military prowess was well-known and feared.
• and the army of the Arameans. (וְאֵת חֵיל אֲרָם, wəʾēṯ ḥêl ʾĀrām):
  • ʾĀrām (אֲרָם): Arameans or Syrians. Their inclusion highlights that it was not just a single invading force but a coalition, making the threat even more extensive and daunting.
• So we have lived in Jerusalem.” (וַנֵּשֶׁב בִּירוּשָׁלִָם, wannēšeḇ bîrûšālāim):
  • wannēšeḇ (וַנֵּשֶׁב): "And we sat/dwelled." From the root yāšab (ישׁב), meaning to "sit, settle, dwell." It confirms their temporary residence in the city, an action forced upon them by external circumstances rather than a change in their fundamental principles. This "sitting" in Jerusalem signifies a tactical withdrawal for protection, not a spiritual compromise.

Words-Group Analysis

• "But when Nebuchadnezzar... against the land": This phrase clearly establishes the external, overwhelming force that precipitated the Rechabites' actions. It situates their choice within a context of existential threat. This external pressure is not due to their disobedience, but Judah's.
• "we said, ‘Come, let us go to Jerusalem for fear of the army...": This conveys the immediate and collective decision driven by self-preservation. It underlines the intensity of their fear and the pragmatic urgency of their response, choosing the safest option available.
• "army of the Chaldeans and the army of the Arameans": Specifying both forces emphasizes the formidable combined military power threatening Judah, leaving no doubt about the severity of the danger the Rechabites faced. This also indirectly highlights the failures of Judah's defense strategies.
• "So we have lived in Jerusalem": This concludes their explanation, stating the direct result of their decision. It emphasizes that their dwelling in Jerusalem is a matter of necessity, a temporary and conditional arrangement, rather than a permanent abandonment of their vow. It points to their integrity in maintaining their other commands, like not drinking wine, even in an unexpected urban setting.

Jeremiah 35 11 Bonus section

The Rechabites' response demonstrates a biblical principle of balancing strict adherence to principles with the realities of survival. While they had a vow to avoid settled life, God clearly values human life (Deut 30:19). Their action suggests that a literal interpretation of their vow did not override the immediate necessity for preservation in the face of certain death, provided their fundamental loyalties and core identity remained intact. This flexibility within a framework of loyalty serves as a stark foil to Judah, whose people consistently failed to adjust their behavior in line with God's warnings, often doubling down on their transgressions even when judgment was imminent. Their choice also implicitly showcases that earthly safety, even within a revered city like Jerusalem, ultimately depended on divine protection and human obedience, lessons Judah repeatedly failed to learn.

Jeremiah 35 11 Commentary

Jeremiah 35:11 encapsulates the Rechabites' pragmatic response to an acute national crisis while implicitly upholding their core identity. Their explanation to Jeremiah is crucial: their presence in Jerusalem is not a willful abandonment of Jonadab's command to live in tents, but a forced measure of survival. The invasion by Nebuchadnezzar, king of Babylon, and his formidable allied armies of Chaldeans and Arameans, left them with no safe place in the open land where they customarily roamed. Faced with the choice between annihilation and temporary urban dwelling, they chose life, recognizing the necessity of refuge in the fortified capital. This decision, driven by fear for their lives, reveals their practical wisdom.

Crucially, this temporary "residence" in the city is explicitly qualified by their continued, unflinching refusal to drink wine (as seen in earlier verses), demonstrating that their move was one of physical necessity, not a spiritual or principled compromise. Their action indirectly contrasts sharply with Judah's religious syncretism and political machinations, where spiritual vows to God were easily abandoned in times of crisis, often with no return to fidelity even when the crisis temporarily subsided. The Rechabites, despite a superficial deviation in their living arrangements, retained the spirit of their ancestral commitment, which Yahweh uses as a powerful rebuke against Judah's profound unfaithfulness.