Till this recent invasion, the Rechabites had faithfully observed their ancestral laws, but the stress of circumstances had now driven them into a fortified city, possibly even into houses, though it is more probable that they were encamped in some open space within the walls.[51] Jeremiah was commanded to go and bring them into the Temple, that is, into one of the rooms in the Temple buildings, and offer them wine. The narrative proceeds in the first person, "I took Jaazaniah," so that the chapter will have been composed by the prophet himself. In somewhat legal fashion he tells us how he took "Jaazaniah ben Jeremiah, ben Habaziniah, and his brethren, and all his sons, and all the clan of the Rechabites." All three names are compounded of the Divine name Iah, Jehovah, and serve to emphasise the devotion of the clan to the God of Israel. It is a curious coincidence that the somewhat rare name Jeremiah[52] should occur twice in this connection. The room to which the prophet took his friends is described as the chamber of the disciples of the man of God[53] Hanan ben Igdaliah, which was by the chamber of the princes, which was above the chamber of the keeper of the threshold, Maaseiah ben Shallum. Such minute details probably indicate that this chapter was committed to writing while these buildings were still standing and still had the same occupants as at the time of this incident, but to us the topography is unintelligible. The "man of God" or prophet Hanan was evidently in sympathy with Jeremiah, and had a following of disciples who formed a sort of school of the prophets, and were a sufficiently permanent body to have a chamber assigned to them in the Temple buildings. The keepers of the threshold were Temple officials of high standing. The "princes" may have been the princes of Judah, who might very well have a chamber in the Temple courts; but the term is general, and may simply refer to other Temple officials. Hanan's disciples seem to have been in good company. These exact specifications of person and place are probably designed to give a certain legal solemnity and importance to the incident, and seem to warrant us in rejecting Reuss' suggestion that our narrative is simply an elaborate prophetic figure.[54]