Jeremiah 35:3 kjv
Then I took Jaazaniah the son of Jeremiah, the son of Habaziniah, and his brethren, and all his sons, and the whole house of the Rechabites;
Jeremiah 35:3 nkjv
Then I took Jaazaniah the son of Jeremiah, the son of Habazziniah, his brothers and all his sons, and the whole house of the Rechabites,
Jeremiah 35:3 niv
So I went to get Jaazaniah son of Jeremiah, the son of Habazziniah, and his brothers and all his sons?the whole family of the Rekabites.
Jeremiah 35:3 esv
So I took Jaazaniah the son of Jeremiah, son of Habazziniah and his brothers and all his sons and the whole house of the Rechabites.
Jeremiah 35:3 nlt
So I went to see Jaazaniah son of Jeremiah and grandson of Habazziniah and all his brothers and sons ? representing all the Recabite families.
Jeremiah 35 3 Cross References
| Verse | Text | Reference |
|---|---|---|
| Jeremiah 35:4 | "And I took [a] Jehohanan the son of Josiah, and [b] Josiah the son of—" | Obedience to Divine Instruction |
| Jeremiah 35:3 | "And I said unto Pashur, Go and tell the Rechabites, thus saith the LORD of hosts, the God of Israel..." | God's specific instructions |
| Jeremiah 7:2 | "Stand thou in the gate of the LORD's house, and proclaim there this word..." | Proclamation at the temple gate |
| Jeremiah 19:2 | "And go forth unto the valley of the son of Hinnom, which is by the entry of the east gate, and proclaim there the words that I shall tell thee:" | Divine messages delivered publicly |
| Jeremiah 26:2 | "Thus saith the LORD of hosts, the God of Israel; Behold, I will bring evil upon this place, and upon all the villages thereof..." | Prophetic warnings |
| Isaiah 2:2 | "And it shall come to pass in the last days, that the mountain of the LORD's house shall be established..." | Temple's significance |
| Ezekiel 46:2 | "And the prince shall go in through the way of the porch of that gate without, and shall stand by the post of the gate..." | Temple court procedures |
| 1 Kings 15:15 | "And he brought into the house of the LORD the things that his father had consecrated, and the things that himself had consecrated..." | Offerings in the temple |
| 2 Kings 23:4 | "And Josiah sent to Shaphan the scribe, and to Azariah the son of Hilkiah the priest, and said, Go up to the house of the LORD..." | Royal engagement with temple |
| Acts 4:1 | "And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them," | Temple authorities |
| Acts 5:12 | "And by the hands of the apostles were many signs and wonders wrought among the people; and they were all with one accord in Solomon's porch." | Apostolic activities in temple |
| Psalm 84:10 | "For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness." | Value of temple presence |
| Matthew 21:13 | "And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves." | Temple as a place of prayer |
| Mark 11:17 | "And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves." | Temple's intended purpose |
| Luke 19:46 | "Saying unto them, It is written, And my house shall be the house of prayer: but ye have made it a den of thieves." | Temple's desecration |
| John 2:17 | "And his disciples remembered that it was written, The zeal of thine house hath eaten me up." | Zeal for God's house |
| Nehemiah 8:3 | "And he read therein before the street that was before the water gate, from the morning until midday, before the men and the women, and those that could understand..." | Public reading of the Law |
| 2 Chronicles 34:6 | "And so did he in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali, with their wastes round about." | Josiah's religious reforms |
| 2 Chronicles 34:3 | "For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem..." | Josiah's spiritual devotion |
| Deuteronomy 18:5 | "For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, he and his sons for ever." | Priestly role in service |
| Leviticus 10:3 | "Then Moses said unto Aaron, This is it that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified." | Sanctification in God's presence |
| Numbers 6:23 | "Speak ye unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them," | Priestly blessing |
| 1 Samuel 15:22 | "And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams." | Obedience as true worship |
Jeremiah 35 verses
Jeremiah 35 3 Meaning
This verse describes God instructing Jeremiah to bring the men of Judah and inhabitants of Jerusalem into the house of the LORD, and to put them in the chamber of the "new gate." It signifies a call to present them before God for a specific purpose related to a covenant or judgment.
Jeremiah 35 3 Context
Chapter 35 of Jeremiah introduces a test for the Rechabites, a nomadic group known for their strict adherence to their ancestor Jonadab ben Rechab's commands, which included abstaining from wine and living in tents. God instructs Jeremiah to set before them pots full of wine and to tell them to drink. They refuse, citing Jonadab's command. God then contrasts their faithfulness to their ancestor's instructions with Judah's disobedience to His commands. This chapter, set during the reign of Jehoiakim, highlights the pervasiveness of Judah's apostasy and contrasts it with the integrity of the Rechabites, demonstrating that even those outside the covenant could exhibit greater loyalty than God's chosen people. Verse 3 sets the stage for this prophetic demonstration.
Jeremiah 35 3 Word Analysis
- And I said: The prophet is an intermediary. God speaks, and Jeremiah conveys the message.
- unto Pashur: This is Pashur, son of Malchiah, an official in the LORD's house mentioned in Jeremiah 20:1. He is given a specific task.
- Go and tell: Direct imperative verbs. Jeremiah is to verbally communicate God's message.
- the Rechabites: Refers to the descendants of Jonadab son of Rechab. Their unique lifestyle of abstaining from wine and living in tents is significant, as it represents a radical adherence to their ancestral principles. This will be contrasted with Judah's behavior.
- thus saith the LORD of hosts: A formal and authoritative introduction to God's message, emphasizing His supreme power and sovereignty. "Hosts" (Hebrew: tsaba') refers to heavenly armies or multitudes, underscoring God's supreme authority.
- the God of Israel: Identifies God specifically in His covenant relationship with Israel, highlighting the personal and relational aspect of His communication.
- the God of hosts: Further emphasizes God's might and dominion over all creation, reinforcing the weight of His command.
- Come ye, bring the men of Judah and all the inhabitants of Jerusalem: A summons for all segments of the population to gather. "Men" (Hebrew: 'anashim) refers to males, but in context often implies the populace broadly.
- and fill pots with wine: A peculiar instruction. It sets up a scenario where they will be offered something they are known to refuse.
- and give them drink: This means to offer the wine to the Rechabites.
Words Group Analysis:
- "Go and tell the Rechabites, thus saith the LORD of hosts, the God of Israel": This entire phrase signifies a divine mandate delivered through the prophet Jeremiah. God, in His sovereign authority ("LORD of hosts") and covenantal relationship ("God of Israel"), is directly communicating His will to a specific group (Rechabites). This establishes the authority of the message and its intended recipients.
- "Come ye, bring the men of Judah and all the inhabitants of Jerusalem": This is a call for presentation and congregational gathering. It signifies that God is drawing the attention of His people to a specific event or lesson taking place within His house.
- "and fill pots with wine, and give them drink": This is a peculiar set of actions designed for a specific demonstration or test. It involves a concrete substance (wine) and a directed offering, preparing for a direct contrast.
Jeremiah 35 3 Bonus Section
The choice of the "new gate" (Hebrew: sha'ar ha'chadash) might be significant, though its exact location is debated. It could imply a newer entrance to the temple complex, perhaps highlighting a renewal or a new phase in God's dealings. The contrast with the Rechabites, who followed Jonadab's injunctions against wine and tents, is a recurring theme in the prophetic books, where true righteousness is often found in simple obedience rather than elaborate ritual, a concept echoing themes of discerning obedience over mere outward piety found throughout the Law and the Prophets. This chapter's narrative functions as a didactic illustration, underscoring that faithfulness is a tangible, lived out commitment, not just an abstract belief.
Jeremiah 35 3 Commentary
God commands Jeremiah to bring the people of Judah and Jerusalem, along with the Rechabites, to the house of the LORD. There, within the chambers of the new gate, Jeremiah is to present the Rechabites with wine, which they are known to refuse based on their ancestral vows. This orchestrated event is designed by God to highlight the stark contrast between the faithfulness of a foreign people to their human ancestor's commands and the infidelity of His own people to His divine commands. It's a powerful, practical lesson intended to expose Judah's deep-seated disobedience. The temple, the house of God's presence, becomes the stage for this prophetic demonstration, emphasizing that their neglect of God's word is happening in the very place designated for worship and obedience.