Jeremias 30:9
But they shall serve the Lord their God, and David their king, whom I will raise up to them.
The verse in its languages
- Vulgate (Clementine)
- sed servient Domino Deo suo, et David regi suo, quem suscitabo eis.
- Septuagint (Swete) shown from Jeremias 37:9
- καὶ ἐργῶνται τῷ κυρίῳ θεῷ αὐτῶν, καὶ τὸν Δαυεὶδ βασιλέα αὐτῶν ἀναστήσω αὐτοῖς.
- Hebrew (WLC)
- וְעָ֣בְד֔וּ אֵ֖ת יְהוָ֣ה אֱלֹֽהֵיהֶ֑ם וְאֵת֙ דָּוִ֣ד מַלְכָּ֔ם אֲשֶׁ֥ר אָקִ֖ים לָהֶֽם
Haydock's commentary
David. That is, Christ, of the house of David. (Challoner) (Ezechiel xxxvii. 24., and Osee iii. 5.)
Grotius and some modern Jews, in opposition to their ancestors, (Chaldean; Kimchi, &c.) and to all Christians, would understand Zorobabel, though he was never possessed of the title or authority of king. (Calmet)
The prophecy may allude to him, but it is fulfilled only in Christ. (Theodoret)
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 Cyprian Three Books of Testimonies Against the Jews, Testimony XIII
In the second Psalm: “For what purpose have the heathen raged, and the people imagined vain things? The kings of the earth stood up, and the rulers have gathered together against the Lord, and against His Christ. Let us break their bonds asunder, and cast away their yoke from us.” Likewise in the Gospel according to Matthew, the Lord says: “Come unto me, all ye that labour and are burdened, and I will cause you to rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is excellent, and my burden is light.” In Jeremiah: “In that day I will shatter the yoke from their neck, and will burst their fetters; and they shall not labour for others, but they shall labour for the Lord God; and I will raise up David a king unto them.”
St John Chrysostom The Homilies of St. John Chrysostom, Matthew I. 1
6. But wherefore did he not say, “the Son of Abraham,” and then “the Son of David?” It is not, as some suppose, that he means to proceed upward from the lower point, since then he would have done the same as Luke, but now he doth the contrary. Why then hath he made mention of David? The man was in the mouths of all, both from his distinction, and from the time, for he had not been so very long since dead, like Abraham. And though God made promises to both, yet the one, as old, was passed over in silence, while the other, as fresh and recent, was repeated of all. Themselves, for instance, say, “Doth not Christ come of the seed of David, and out of Bethlehem, the town where David was?” And no man called Him Son of Abraham, but all Son of David; and that because this last was more in the recollection of all, both on account of the time, as I have already said, and because of his royalty. …