Jeremiah 35:4
And I brought them into the house of the LORD, into the chamber of the sons of Hanan, the son of Igdaliah, a man of God, which was by the chamber of the princes, which was above the chamber of Maaseiah the son of Shallum, the keeper of the door:
Original Language Analysis
וָאָבִ֤א
And I brought
H935
וָאָבִ֤א
And I brought
Strong's:
H935
Word #:
1 of 24
to go or come (in a wide variety of applications)
אֹתָם֙
H853
אֹתָם֙
Strong's:
H853
Word #:
2 of 24
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
בֵּ֣ית
them into the house
H1004
בֵּ֣ית
them into the house
Strong's:
H1004
Word #:
3 of 24
a house (in the greatest variation of applications, especially family, etc.)
יְהוָ֔ה
of the LORD
H3068
יְהוָ֔ה
of the LORD
Strong's:
H3068
Word #:
4 of 24
(the) self-existent or eternal; jeho-vah, jewish national name of god
לְלִשְׁכַּ֛ת
into the chamber
H3957
לְלִשְׁכַּ֛ת
into the chamber
Strong's:
H3957
Word #:
6 of 24
a room in a building (whether for storage, eating, or lodging)
בֶן
of the sons
H1121
בֶן
of the sons
Strong's:
H1121
Word #:
7 of 24
a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or
בֶן
of the sons
H1121
בֶן
of the sons
Strong's:
H1121
Word #:
9 of 24
a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or
אִ֣ישׁ
a man
H376
אִ֣ישׁ
a man
Strong's:
H376
Word #:
11 of 24
a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)
הָאֱלֹהִ֑ים
of God
H430
הָאֱלֹהִ֑ים
of God
Strong's:
H430
Word #:
12 of 24
gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of
אֲשֶׁר
H834
אֲשֶׁר
Strong's:
H834
Word #:
13 of 24
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc
לְלִשְׁכַּ֛ת
into the chamber
H3957
לְלִשְׁכַּ֛ת
into the chamber
Strong's:
H3957
Word #:
15 of 24
a room in a building (whether for storage, eating, or lodging)
אֲשֶׁ֣ר
H834
אֲשֶׁ֣ר
Strong's:
H834
Word #:
17 of 24
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc
מִמַּ֗עַל
which was above
H4605
מִמַּ֗עַל
which was above
Strong's:
H4605
Word #:
18 of 24
properly,the upper part, used only adverbially with prefix upward, above, overhead, from the top, etc
לְלִשְׁכַּ֛ת
into the chamber
H3957
לְלִשְׁכַּ֛ת
into the chamber
Strong's:
H3957
Word #:
19 of 24
a room in a building (whether for storage, eating, or lodging)
בֶן
of the sons
H1121
בֶן
of the sons
Strong's:
H1121
Word #:
21 of 24
a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or
Cross References
Deuteronomy 33:1And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death.2 Kings 12:9But Jehoiada the priest took a chest, and bored a hole in the lid of it, and set it beside the altar, on the right side as one cometh into the house of the LORD: and the priests that kept the door put therein all the money that was brought into the house of the LORD.2 Chronicles 8:14And he appointed, according to the order of David his father, the courses of the priests to their service, and the Levites to their charges, to praise and minister before the priests, as the duty of every day required: the porters also by their courses at every gate: for so had David the man of God commanded.Joshua 14:6Then the children of Judah came unto Joshua in Gilgal: and Caleb the son of Jephunneh the Kenezite said unto him, Thou knowest the thing that the LORD said unto Moses the man of God concerning me and thee in Kadesh-barnea.1 Kings 12:22But the word of God came unto Shemaiah the man of God, saying,2 Kings 25:18And the captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the door:2 Kings 1:9Then the king sent unto him a captain of fifty with his fifty. And he went up to him: and, behold, he sat on the top of an hill. And he spake unto him, Thou man of God, the king hath said, Come down.
Historical Context
The temple chamber system provided working space for temple officials, storage for equipment and tithes, and meeting rooms. Jeremiah's access to these chambers indicates his prophetic authority—he could summon people into sacred space for God's purposes. The mention of specific names (Hanan, Igdaliah, Maaseiah, Shallum) grounds the narrative in verifiable history; these were known Jerusalem figures during Jehoiakim's reign. The proximity to princes' and doorkeeper's chambers ensured maximum visibility for the enacted parable.
Questions for Reflection
- How does performing this test in God's house itself (the temple) intensify the judgment on those who claimed to worship there while violating covenant?
- Why might outward religious roles (doorkeeper, priest, prince) create false security regarding one's actual spiritual condition?
- In what ways can sacred spaces or religious positions become substitutes for actual obedience to God's commands?
Related Resources
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Analysis & Commentary
I brought them into the house of the LORD, into the chamber of the sons of Hanan, the son of Igdaliah, a man of God—the specific location matters: the chamber (lishkah) of Hanan, son of Igdaliah, identified as ish ha-Elohim ("man of God"). This phrase typically designates prophets (1 Samuel 9:6; 1 Kings 13:1; 2 Kings 4:7). Jeremiah conducts his enacted parable in a prophet's chamber, adding divine authority to the demonstration. The Rechabites were tested in the very house of God, in a prophet's room—maximum sacred context.
Which was by the chamber of the princes, which was above the chamber of Maaseiah the son of Shallum, the keeper of the door—the architectural details aren't random. Jeremiah positions the test near the princes' chamber (the political leaders) and above the temple doorkeeper's chamber (religious officials). The demonstration occurred where both political and religious leadership were present to witness. When the Rechabites refuse wine, it condemns both these groups simultaneously—the princes who violated covenant politically, the priests who failed to enforce it religiously.
Maaseiah the doorkeeper (shomer ha-saf) held an important temple position—controlling access to sacred space (2 Kings 12:9; 22:4). Yet those who guarded God's house physically failed to guard His covenant spiritually. The irony is sharp: Rechabites faithfully guarded human tradition; temple officials faithlessly ignored divine law. Jesus later drove money-changers from these same temple precincts (John 2:13-17), condemning similar covenant violations. Sacred buildings don't guarantee sacred behavior—the Rechabites' obedience in tents surpassed Judah's disobedience in the temple.