Hanan son of Igdaliah, the man of God. The "man of God" is Hanan, not
his father. Rashi and Mezudath David say the appellation means "prophet," a
meaning found elsewhere in the OT (1 Sam 9:6-10 [Samuel]; 2 Kgs 1:9-13
[Elijah]; 4:7, 9, 16; et passim [Elisha]). The T has "the prophet of the Lord;'
and Hayward (1985a: 210, citing P. Churgin) says this translation is made be-
cause Aramaic nby> always signifies a true prophet of the Lord. The name
Hanan has turned up on the Samaria and Arad ostraca, as well as on seals, bul-
lae, and other artifacts of the period; the name Igdaliah has turned up on a
seventh-century seal of unknown provenance (see Appendix I). The LXX anJ
S read "Gedaliah" instead of "Igdaliah."
the chamberof the princes. On the meaning of sarfm ("princes"), see Note for
24: 1.
Maaseiah son of Shallum, the keeper of the threshold. A priest who is likely
the father of Zephaniah (21:1; 29:25; 37:3), the associate priest (52:24 = 2 Kgs
25: 18). As "keeper of the threshold" or "doorkeeper" (si5mer hassap ), this indi-
vidual is a high-ranking Levitical priest (2 Chr 34:9). Three "keepers of the
threshold" watched over the three entrances to the Temple and helped with
other Temple duties (2 Kgs 22:4; 23:4). Maaseiah may have given Jeremiah
and the Rechabites Temple access. After Jerusalem was taken, the three keep-
ers of the threshold were taken along with the high priest Seraiah, Zephaniah,
and other high-ranking people of Jerusalem to face Nebuchadrezzar, who
executed them (see Note for 52:24). Both of the names "Maaseiah" and "Shal-
lum" appear on the Arad ostraca and other contemporary finds (see Appendix I).
On the Temple doors, doorways, and stone thresholds, see Paul and Dever
1973: 35-36.
Then I set before the sons of the house of Rechabites. The LXX: "And I set
before them."
pitchers full of wine and cups The LXX has "(pottery) jug" singular (keram-
ion) and lacks "full," which can be attributed to haplography (homoeoteleu-
ton: ym ... ym). The T and Vg have "full." Hebrew gebz<zm are serving vessels,
which Honeyman (1939: 80) says were probably one-handled jugs with a
pinched spout. Kelso ( 1948: 17 #3 7) says they were the common ceramic pitch-
ers used to hold wine or water. Hebrew ki5s6t are drinking vessels, larger than
modern cups and more like bowls. On the "cup" and its metaphorical uses, see
Note for 25:15.
and I said to them. The LXX omits "to them." The T and Vg have the term.
6-7. But they said, 'We will not drink wine, for Jonadab son of Rechab, our
father, commanded us saying, "You shall not drink wine-you or your sons-for-
ever, and a house you shall not build, and seed you shall not sow, and a vine-
yard you shall not plant, nor shall it belong to you, for in tents you shall dwell
all your days."' The apodictic lo> could render the disclaimers, "We will never
drink wine ... you shall never drink wine ... and a house you shall never
build," and so on (Bright 1973: 197). The Rechabite vow has all the marks of
desert life, rejecting as it does agrarian and urban culture. Cheyne said the
Rechabites were like typical Arabs, reminding him in certain respects of the
