Down to the dotted line ••••••••• is a repeat of the last entry closing passage just for easy access.
● Jeremiah 35:7-11
7 You shall not build a house; you shall not sow seed; you shall not plant or have a vineyard; but you shall live in tents all your days, that you may live many days in the land where you sojourn.’ 8 We have obeyed the voice of Jonadab/Yehonadab (יְהוֹנָדָ֤ב) the son of Rechab(רֵכָב֙), our father, in all that he commanded us, to drink no wine all our days, ourselves, our wives, our sons, or our daughters, 9 and not to build houses (h1004. בַּיִת ḇayiṯ) to dwell in. We have no vineyard or field or seed, 10 but we have lived in tents and have obeyed and done all that Jonadab our father commanded us. 11 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.”
house h1004. בַּיִת ḇayiṯ
p.26 בית protect; contain
GV p.33 בתת cut off [define]; p.33 בתה destroy [lay waste]; p.26 בית protect [contain]
CM בתת isolate components (B6); בתה react to externals (B5); בית protect/endanger (B3)
Jonadab (יְהוֹנָדָ֤ב ➔ (יהו + נדב
p.101 יהה exert power
GV p.57 ההה express [pain]; p.57 הוה exist [bring into being]; p.57 הוא be [exist]; p.58 היה be; p.101 יהה exert power
DV p.57 ההה cry in pain [express pain] > p.4 אהה express pain ••• also
¿ GV p.150 נהה pain; p.151 נוה dwell [restfully and peacefully] ?
CM ההה and אהה express deep emotion (A20); הוה and הוא hide/reveal (A3); היהisolate (A32); יהה increase/reduce (C15); נהה impact physically/emotionally (D76)
+
p.149 נדב associate freely
CM נדב move forward (D73)
One more word: Rechab רֵכָב֙
p.244 רכב place astride
CM רכב add to base (E71)
•••••••••••••••••••••
Hopefully you have prayerfully done what I asked of you, to read and ponder Jr35:1-19. I want to work our way through some levels of meaning to give you a little better experience of what we have talked about in the PaRDeS discussion. I hope you will see right away the reason for this double-ended arrow in the figure. There are no clear-cut boundaries between the levels, but there is a “flow” among them. If I present it in a structure that you think should fit in another category, so be it. This is just the simple mind of mankind trying to reflect on paper (what is paper?) the realm of the universe. Dare I even number these?
① P You read about a situation, presented to Jeremiah by the LORD (יהוה), and a particular extended family, who are to be invited “into the house of the LORD, into one of the chambers, and give them wine to drink.” (If your mind at all works like mine, you already want to jump beyond, you are forming questions in your mind.)
Jeremiah then takes some of his own family and the entire extended family of the Rechabites and brought them into the house of the LORD into a particular chamber and offered bowls “full of wine” and cups and says, “Drink wine.”
The Rechabites decline and give their reasoning why, because of several instructions they were given by their father Jonadab/Yehonadab, and share that they have raised their families also to follow those instructions. They do explain that they have moved to the city because of the threat of Nebuchadnezzar.
Then the LORD (יהוה) tells Jeremiah to tell the men of Judah and the inhabitants of Jerusalem, “will you not receive instruction to obey My words?” Here the LORD himself uses a hint and a metaphor (R & D), drawing parallels between himself and Yehonadab and the locals and the Rechabites. This is a part of the simple telling but already bringing in other typical scriptural elements. He also reminds them that he has sent them prophets too give instructions but they have not listened nor obeyed. He again goes back to comparison with Yehonadab and the Rechabites.
Then the LORD (יהוה) says, I’ve warned you and warned you, but you haven’t listened, so the consequences of your not listening are coming upon you.
And concluding, Jeremiah praises the Rechabites and tells them, from the LORD, “Jonadab the son of Rechab shall not lack a man to stand before Me forever.” ’ ”
② R There are many hints/allusions, of which I will share a few. I’ve already pointed out the LORD’s using the Rechabites to “hint,” to open the eyes/incline the ears of the locals. Can you also see hints here to two passages we have recently discussed, the “testing” of the Rechabites, hinting to the “testing” of Adam and Eve in Gan Eden, and the “testing” of the Israelites in the wilderness re: Sabbath and manna?
Can you see hints to the theme of positive consequences following from obedience and negative consequences following from disobedience? This is seen many places, but perhaps most concisely in Deuteronomy 28.
Can you see “hints” to people of God being messengers, whether they are “prophets,” or just families with discipline/self-discipline?
And, this is moving forward in time (so you could more accurately say Jesus/Yeshua was “hinting” here), but see the thematic connection/hint in the Parable of the Tenants (in all three synoptic Gospels, beginning Mt21:33; Mk12:1; Lk20:9) about sending those to get a message across and not listening.
As noted, there are many messages in this Rechabite passage, which you likely have seen and connected. I will move on to the next level of explanation.
③ D We spoke of the comparison the LORD (יהוה) clearly make in his word, here, juxtaposing the Rechabites with the locals, those of the tribe of Judah and those dwelling in Jerusalem.
Here we can draw on all the other levels to draw illustrations or do some teaching. We can look at some word meanings, some of which might come from the Sohd/Sod level, we can look at some of the allusions from Remez, for example, and see a message. An example might be how the “dwelling in tents,” radiating one’s influence, might be contrasted with building houses, the root for house meaning to “isolate, protect, contain, cut off.” There is also somewhat of an extension of this concept, that contrasts those feeling safe in the walled city vs. those outside, in tents.
We can definitely tie into the next entry (coming from our index verse Genesis 4:20, “Livestock,” when it is combined with “dwelling in tents.” We will dig more into that.
We can also talk about the Rechabites being metaphorical for the Jewish people, in that they represent a people obedient to some “commands” that a father gave. They were put in a situation of “social pressure,” the chambers obviously in an area of very important people, but they were true to the commands of the father rather than going along with the pressures of the world. This will fit nicely with the Livestock entry as well.
④ S What is “secret” to us now may have been much less secret at the time that the people were speaking the language and knew and recognized the nuances that we do not readily see. I remind you of one of my reference books, Imprisoned in English, The Hazards of English as a Default Language by Anna Wierzbicka (2014), listed in the references. It it a wonderful book by a wonderful thinker. English (as you see in the EDBH listings) often requires several words to get across the meaning in a single Hebrew word.
We have spoken many times about how names are part of the story if one digs into the meaning. We will touch on that momentarily. But for now let’s look at one simple word and understand its nuance, and then fit that into what we were just covering in the Drash section. In verse 19:
Jeremiah 35:19
19 therefore thus says the LORD of hosts, the God of Israel: “Jonadab the son of Rechab shall not lack a man to stand (h5975. עָמַד ‘âmaḏ) before Me forever.” ’ ”
h5975. עָמַד ‘âmaḏ
p.187 עמד stand in preparation to act
CM עמד determine degree of motion
First, just think of all the different ways that “stand” in English can be used. Here we get an idea of a preparedness. (Recall in our WKU study we saw the word עתד “prepare thoroughly” with same letters as דעת knowledge (p.299 “similar meaning”), and had several verses, especially in Proverbs (1:7, 1:29, 2:5) also Isaiah 11:2. So on this level, then we can see the passage is telling us that this self-discipline instilled in the Rechabites has them at a place where they are prepared to act.
We should briefly look at “before” immediately after “stand.” That word is לְפָנַ֖י lipne. There is an entire Appendix reviewing this word. It comes from the root p.202 פנה turn to and focus attention. Most commonly it would mean “in the presence of.” Preparedness to act in God’s presence, or preparedness to act in their focus of attention on the commands that were given them.
How did we see this preparedness in the Rechabite story? There attention is focused on the LORD (יהוה). Perhaps they recognized that God’s hand was working, and perhaps they knew that their strengths would be needed among the “city dwellers,” the ones who were putting their assurances on man-made objects like houses and city walls. And they knew it was time to act. You interpret what this passage means. Meditate on it. Let it speak to you. When we get through with the next entry on livestock, you may see the theme of “status” and “worldly influence” much more clearly.
I’m only going to pull into the discussion one more word, but you could do this with all the names and places to get more meaning. And you will see that the “secret” level will lead you also into the other levels. We already shared the name of Yehonadab. Here it is again, but now we’ll go deeper:
Jonadab (יְהוֹנָדָ֤ב ➔ (יהו + נדב
p.101 יהה exert power
GV p.57 ההה express [pain]; p.57 הוה exist [bring into being]; p.57 הוא be [exist]; p.58 היה be; p.101 יהה exert power
DV p.57 ההה cry in pain [express pain] > p.4 אהה express pain ••• also
¿ GV p.150 נהה pain; p.151 נוה dwell [restfully and peacefully] ?
CM ההה and אהה express deep emotion (A20); הוה and הוא hide/reveal (A3); היהisolate (A32); יהה increase/reduce (C15); נהה impact physically/emotionally (D76)
+
p.149 נדב associate freely
CM נדב move forward (D73)
The first point to make is that any name beginning with Ye- or Ya-, or ending with -ya is considered a conjoined word including the LORD’s (יהוה’s) name.
Strong’s entries as examples:
h3082. יְהוֹנָדָב yehônâḏâḇ; from h3068. יְהוָֹה yhwh and h5068. נָדַב nâḏaḇ; Yhwh-largessed; Jehonadab, the name of an Israelite and of an Arab: — Jehonadab, Jonadab. Compare 3122.
AV (8) – Jehonadab 8; Jehonadab = “Jehovah is willing”
h3068. יְהוָֹה yhwh; from h1961. הָיָה hâyâ; (the) self-Existent or Eternal; name of God
h4179. מוֹרִיָּה môrîyâ; or מֹרִיָּה Moriyah; from h7200. רָאָה râ’â and h3050. יָהּ yâh; seen of Jah; Morijah, a hill in Palestine: — Moriah.
AV (2) – Moriah 2; Moriah = “chosen by Jehovah”
h3050. יָהּ yâh; contraction for h3068. יְהוָֹה yhwh
The second root you see in Yehonadab’s name is נדב. Again, before we began these discussions most of you were probably unaware of how important name meanings are in the actual tapestry of the telling of the events. (Thus in just the beginning of the “secret level.” Meanings of numbers are also a big exploration in the “secret level,” which was barely introduced with our brief discussion about “seven.” I have not even begun to explore that very large territory.) You can see the idea of volunteering in the root, נדב, and the idea of “moving forward” in the cognates as listed on p.149 of EDBH. Here I will only point to Leviticus 10, where that root נדב appears again as Nadab, a son of Aaron/Aharon. I will need a separate entry to discuss what happened there. Just be wary that it is a very controversial incident among scholars as to exactly what happened. I have seen some clues, but it is too much to go into in this entry. Set aside your “assumptive reasoning” and your current English translation for now. And for now let’s look at other places we see this root, per the EDBH listing:
Exodus 25:2
2 “Speak to the people of Israel, that they take for me a contribution (h8641. תְּרוּמָה ṯerûmâ). From every man whose heart moves (h5068. נָדַב nâḏaḇ) him you shall receive the contribution (h8641. תְּרוּמָה ṯerûmâ) for me.
Exodus 25:2
2 דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְיִקְחוּ־לִ֖י תְּרוּמָ֑ה מֵאֵ֤ת כָּל־אִישׁ֙ אֲשֶׁ֣ר יִדְּבֶ֣נּוּ לִבֹּ֔ו תִּקְח֖וּ אֶת־תְּרוּמָתִֽי׃
BDB
נדב GLOSS qal: incite; hithpael: do something voluntarily
PARSING Hebrew, verb, qal, imperfect, 3rd person, masculine, singular, pronomial suffix: 3rd person, masculine, singular, suffix: energic nun
CWSBD
H8641. תְּרוּמָה terûmāh fem. noun
(offering; contribution)
Psalms 107:39-41
39 When they are diminished and brought low
through oppression, evil, and sorrow,
40 he pours contempt on princes (h5081. נָדִיב nâḏîyḇ)
and makes them wander in trackless wastes;
41 but he raises up the needy out of affliction
and makes their families like flocks.
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As we have discussed before, the “also” verses will carry a similar message, not necessarily with the same word/root. Must understand this is Remez to read the pericope, Gn41:1-36
Genesis 41:5
5 And he fell asleep and dreamed a second time. And behold, seven ears of grain, plump and good, were growing on one stalk.
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And the “also” verses may also include cognates, with similar meaning
Psalms 119:105
NUN
105 Your word is a lamp to my feet
and a light to my path (h5410. נָתִיב nâṯîyḇ).
There are multiple Hebrew words for “path.” Note the nuance in this one of a “chosen” path
Exodus 35:5
5 Take from among you a contribution to the LORD. Whoever is of a generous (h5081. נָדִיב nâḏîyḇ) heart, let him bring the LORD’S contribution: gold, silver, and bronze;
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Psalms 146:3
3 Put not your trust in princes (h5081. נָדִיב nâḏîyḇ),
in a son of man, in whom there is no salvation.
Where else does רכב appear?
1Chr4:1-23, a section called the Family of Judah, in v.12 ((Synecdoche, a part representing the whole, see Post 09. Figures of Speech. This supports the suggestion of the Rechabites alluding to the larger tribe of Judah))
Also see the EDBH רכב listing – firmament, flat surface, floor, ledge:
Numbers 22:30
30 And the donkey said to Balaam, “Am I not your donkey, on which you have ridden (h7392. רָכַב râḵaḇ) all your life long to this day? Is it my habit to treat you this way?” And he said, “No.”
Psalms 45:4(5H)
4 In your majesty ride (h7392. רָכַב râḵaḇ) out victoriously
for the cause of truth and meekness and righteousness;
let your right hand teach you awesome deeds!
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Psalms 68:4(5H)
4 Sing to God, sing praises to his name;
lift up a song to him who rides (h7392. רָכַב râḵaḇ) through the deserts;
his name is the LORD;
exult before him!
Genesis 41:42-43
42 Then Pharaoh took his signet ring from his hand and put it on Joseph’s hand, and clothed him in garments of fine linen and put a gold chain about his neck. 43 And he made him ride (h7392. רָכַב râḵaḇ) in his second chariot. And they called out before him, “Bow the knee!” Thus he set him over all the land of Egypt.
Psalms 76:6(7H)
6 At your rebuke, O God of Jacob,
both rider (h7393. רֶכֶב reḵeḇ) and horse lay stunned.
Riders are “set apart” from those on foot. Many of these usages, you will see, will fit into the “Livestock” discussion.
Deuteronomy 24:6
6 “No one shall take a mill or an {upper millstone} (h7393. רֶכֶב reḵeḇ) in pledge, for that would be taking a life in pledge.
Exodus 27:4-5
4 You shall also make for it a grating, a net-work of bronze, and on the net you shall make four bronze rings at its four corners. 5 And you shall set it under the ledge (h3749. כַּרְכֹּבḵarḵôḇ) of the altar so that the net extends halfway down the altar.
This word h3749. כַּרְכֹּב ḵarḵôḇ for ledge appears again only once, in Ex38:4 describing the same.
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Genesis 1:6
6 And God said, “Let there be an expanse/firmament (h7549. רָקִיעַ râqîya‘) in the midst of the waters, and let it separate (h0914. בָּדַל ḇâḏal) the waters from the waters.”
h7549. רָקִיעַ râqîya‘; from h7554. רָקַע râqa‘
p.250 רקע crush; forcibly flatten;; CM רקע move/restrain elements (E75)
h0914. בָּדַל ḇâḏal
p.21 בדל separate for positive purpose;; CM בדל separate/combine (B7)
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Numbers 5:17 (Read vv.11-31)
17 And the priest shall take holy water in an earthenware vessel and take some of the dust (h6083. עָפָר ‘âp̱âr) that is on the floor (h7172. קַרְקַע qarqa‘) of the tabernacle and put it into the water.
(Two things to note here. First is that these several chapters of Numbers in a row have much to say about “separating.” [Read before and after this chapter. e.g. the Kohathites in ch.4 and their duties to “separate from sight” the “Holy Things,” and ch.6 about Nazirites who separate themselves out]
The second thing to note is that Jesus/Yeshua uses the dust in a similar test in John 8:2-11. Another great example of the log and speck concept [Mt7:1-5; Lk6:41-42].)
It seems a good word to look at in terms of theme (thematic connections) is h0914. בָּדַל ḇâḏal
p.21 בדל separate for positive purpose;; CM בדל separate/combine (B7)
Here is the CWSDB discussion:
H914. בָּדַל bāḏal: A verb meaning to separate, to divide, to detach. This word is used most often of the various words that indicate these ideas. It is used both literally and figuratively in two different stems. The first stem is reflexive or passive in its function, and the second is causative. The reflexive sense of the word is used to express Israel’s separation of themselves from intermarriage and the abominations and pollution of the nations around them (Ezra 6:21; 10:11) in order to dedicate themselves to the Lord and His Law (Neh. 10:28[29]). Its passive usage indicates those being set apart for something (1 Chr. 23:13) or, in a negative sense, being excluded from something (e.g., from the community of Israel [Ezra 10:8]).
The verb is used most often in its active causative meanings that are the active counterparts to its passive reflexive meanings. Perhaps the most famous example of this is found in the creation story as God produces a separation between light and darkness (Gen. 1:4). Just as significant is the distinction He makes between His people Israel and the peoples and nations surrounding them (Lev. 20:24). The fact that Moses set aside the Levites to administer and to carry out their holy duties is described by this word (Num. 8:14), as is the exclusion of a person from the Israelite community (Deut. 29:21[20]). In the religious and ritualistic sphere, this word indicates a sharp division between the holy and unholy (profane) and the clean and unclean (Lev. 20:25). It also describes priests dividing sacrificial animals into pieces (Lev. 1:17).
The use of this word by the writer indicates that God desires to make discriminations between this people and the nations, among groups within His own people and within His larger creation, both animate and inanimate. These differences are important to God and are to be observed carefully, especially by His chosen nation.
Concordance
H914. בָּדַל bāḏal verb
(to divide, to separate, to set apart)
Gen. 1:4,6,7,14,18; Ex. 26:33; Lev. 1:17; 5:8; 10:10; 11:47; 20:24-26; Num. 8:14; 16:9,21; Deut. 4:41; 10:8; 19:2,7; 29:21(20); 1 Kgs. 8:53; 1 Chr. 12:8; 23:13; 25:1; 2 Chr. 25:10; Ezra 6:21; 8:24; 9:1; 10:8,11,16; Neh. 9:2; 10:28(29); 13:3; Isa. 56:3; 59:2; Ezek. 22:26; 39:14; 42:20.
I leave you to your reading of the Word of God.
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