Isaiæ 35:2

Nova Vulgata

"Vade ad domum Rechabitarum et loquere eis; et introduces eos in domum Domini in unam exedram et dabis eis bibere vinum".

Parallel Translations

Clementine Latin Vulgate (1592)
Germinans germinabit, et exsultabit l�tabunda et laudans : gloria Libani data est ei, decor Carmeli et Saron ; ipsi videbunt gloriam Domini, et decorem Dei nostri.

Jerome's Latin Vulgate (405)
Vade ad domum Rechabitarum, et loquere eis, et introduces eos in domum Domini, in unam exedram thesaurorum, et dabis eis bibere vinum.

Bible Verse Review
  from Treasury of Scripure Knowledge

the house: Jeremiah 35:8, 2 Kings 10:15, 2 Kings 10:16, 1 Chronicles 2:55

into one: Jeremiah 35:4, 1 Kings 6:5, 1 Kings 6:6, 1 Kings 6:10, 1 Chronicles 9:26, 1 Chronicles 23:28, 2 Chronicles 3:9, 2 Chronicles 31:11, Ezra 8:29, Nehemiah 13:5, Nehemiah 13:8, Nehemiah 13:9, Ezekiel 40:7-13, Ezekiel 40:16, Ezekiel 41:5-11, Ezekiel 42:4-13

Reciprocal: Exodus 1:21 - made them Judges 1:16 - the Kenite 2 Kings 11:2 - in the bedchamber 1 Chronicles 28:11 - upper chambers Jeremiah 35:5 - Drink Ezekiel 40:29 - the little Acts 10:13 - Rise

Gill's Notes on the Bible

Go unto the house of the Rechabites,.... Or "family" c; these are the same with the Kenites, who descended from Hobab or Jethro, Moses's father in law, Judges 1:16; these, as their ancestors, became proselytes to Israel, and always continued with them, though a distinct people from them; these here had their name from Rechab, a famous man in his time among those people:

and speak unto them, and bring them into the house of the Lord; into the temple; for they were worshippers of the true God, though foreigners and uncircumcised persons; and so might be admitted into places belonging to the temple:

into one of the chambers; of the temple, where there were many; some for the sanhedrim to sit in; others for the priests to lay up their garments and the vessels of the sanctuary in; and others for the prophets and their disciples to converse in together about religious matters:

and give them wine to drink; set it before them, and invite them to drink of it, and thereby try their steady obedience to their father's commands. Now this family was brought to the temple either in vision, as it seemed to the prophet; or really, which latter is most probable; and that for this reason, that this affair might be transacted publicly, and many might he witnesses of it, and take the rebuke given by it; and, as some think, to reproach the priests for their intemperance.

c אל בית "ad familiam", Junius & Tremellius, Piscator.

Barnes' Notes on the Bible

The house - The family.

The Rechabites - The Rechabites were a nomadic tribe not of Jewish but of Kenite race, and connected with the Amalekites Numbers 24:21; 1 Samuel 15:6, from whom however they had separated themselves, and made a close alliance with the tribe of Judah Judges 1:16, on whose southern borders they took up their dwelling 1 Samuel 27:10. While, however, the main body of the Kenites gradually adopted settled habits, and dwelt in cities 1 Samuel 30:29, the Rechabites persisted in leading the free desert life, and in this determination they were finally confirmed by the influence and authority of Jonadab, who lived in Jehu’s reign. He was a zealous adherent of Yahweh 2 Kings 10:15-17, and possibly a religious reformer; and as the names of the men mentioned in the present narrative are all compounded with Yah, it is plain that the tribe continued their allegiance to Him.

The object of Jonadab in endeavoring to preserve the nomad habits of his race was probably twofold. He wished first to maintain among them the purer morality and higher feeling of the desert contrasted with the laxity and effeminacy of the city life; and secondly he was anxious for the preservation of their freedom. Their punctilious obedience Jeremiah 35:14 to Jonadab’s precepts is employed by Jeremiah to point a useful lesson for his own people.

The date of the prophecy is the interval between the battle of Carchemish and the appearance of Nebuchadnezzar at Jerusalem, Jeremiah 35:11 at the end of the same year. It is consequently 17 years earlier than the narrative in Jeremiah 34:8 ff

Clarke's Notes on the Bible

Verse Jeremiah 35:2. The house of the Rechabites — The Rechabites were not descendants of Jacob; they were Kenites, 1 Chronicles 2:55, a people originally settled in that part of Arabia Petraea, called the land of Midian; and most probably the descendants of Jethro, the father-in-law of Moses. Compare Numbers 10:29-32, with Judges 1:16; Judges 4:11.

Those mentioned here seem to have been a tribe of Nomades or Scenite Arabs, who fed their flocks in the deserts of Judea; they preserved the simple manners of their ancestors, considering the life of the inhabitants of cities and large towns as the death of liberty; believing that they would dishonour themselves by using that sort of food that would oblige them to live a sedentary life. Jonadab, one of their ancestors, had required his children and descendants to abide faithful to the customs of their forefathers; to continue to live in tents, and to nourish themselves on the produce of their flocks; to abstain from the cultivation of the ground, and from that particularly of the vine and its produce. His descendants religiously observed this rule, till the time when the armies of the Chaldeans had entered Judea; when, to preserve their lives, they retired within the walls of Jerusalem. But even there we find, from the account in this chapter, they did not quit their frugal manner of life: but most scrupulously observed the law of Jonadab their ancestor, and probably of this family.

When the children of Hobab, or Jethro, the father-in-law of Moses, were invited by him to accompany them in their journeying to the Promised Land, it is very likely that they continued their ancient usages, and lived a patriarchal life. Their property, consisting in nothing but their cattle and tents, was easily removable from place to place; and their manner of living was not likely to excite the envy or jealousy of those who had learnt to relish the luxuries of life; and therefore we may naturally conclude that as they were enemies to none, so they had no enemies themselves. Nature has few wants. Most of those which we feel are factitious; and howsoever what we call civilization may furnish us with the conveniences and comforts of life, let us not deceive ourselves by supposing that these very things do not create the very wants which they are called in to supply; and most certainly do not contribute to the comfort of life, when the term of life is considerably abridged by their use. But it is time to return to the case of the Rechabites before us.