Jeremias 22:24
As I live, saith the Lord, if Jechonias the son of Joakim the king of Juda were a ring on my right hand, I would pluck him thence.
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- Vulgate (Clementine)
- Vivo ego, dicit Dominus, quia si fuerit Jechonias filius Joakim regis Juda annulus in manu dextera mea, inde evellam eum,
- Septuagint (Swete)
- ζῶ ἐγώ, λέγει Κύριος, ἐὰν γενόμενος γένηται Ἰεχονίας υἱὸς Ἰωακεὶμ βασιλεὺς Ἰούδα ἀποσφράγισμα ἐπὶ τῆς χειρὸς τῆς δεξιᾶς μου, ἐκεῖθεν ἐκσπάσω σε,
- Hebrew (WLC)
- חַי אָנִי֮ נְאֻם יְהוָה֒ כִּ֣י אִם יִהְיֶ֞ה כָּנְיָ֤הוּ בֶן יְהֽוֹיָקִים֙ מֶ֣לֶךְ יְהוּדָ֔ה חוֹתָ֖ם עַל יַ֣ד יְמִינִ֑י כִּ֥י מִשָּׁ֖ם אֶתְּקֶֽנְךָּ
Haydock's commentary
Jechonias: Joachin, (4 Kings xxiv. 6.; Worthington) or Chenias, who did not take warning by his predecessor's misfortune.
Ring, or seal, if he were most dear to me, the prime minister of the greatest monarch, Aggeus ii. 24. (Calmet)
Alexander the Great gave his ring to Perdiccas, designating him his successor, or regent. (Curt. x.)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Irenaeus Against Heresies: Book III, Chapter XXI. A vindication of the
9. But besides, if indeed He had been the son of Joseph, He could not, according to Jeremiah, be either king or heir. For Joseph is shown to be the son of Joachim and Jechoniah, as also Matthew sets forth in his pedigree. But Jechoniah, and all his posterity, were disinherited from the kingdom; Jeremiah thus declaring, “As I live, saith the Lord, if Jechoniah the son of Joachim king of Judah had been made the signet of my right hand, I would pluck him thence, and deliver him into the hand of those seeking thy life.” And again: “Jechoniah is dishonoured as a useless vessel, for he has been cast into a land which he knew not. …
Origen Origen's Commentary on Matthew, Chapter IX
“ Now when Jesus came into the parts of Cæsarea Philippi, He asked His disciples. ” Jesus inquires of the disciples, “Who do men say that I am,” that we may learn from the answer of the Apostles the different conceptions then held among the Jews in regard to our Saviour; and perhaps also that the disciples of Jesus might learn to be interested in knowing what is said by men about them; because that will be an advantage to them who do it, by cutting off in every way occasions of evil if anything evil is spoken of, and by increasing the incitements to good, if anything good is spoken of. …
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).