Zechariah 11:10
Zechariah 11:10 in Multiple Translations
Next I took my staff called Favor and cut it in two, revoking the covenant I had made with all the nations.
¶ And I took my staff, even Beauty, and cut it asunder, that I might break my covenant which I had made with all the people.
And I took my staff Beauty, and cut it asunder, that I might break my covenant which I had made with all the peoples.
And I took my rod Beautiful, cutting it in two, so that the Lord's agreement, which he had made with all the peoples, might be broken.
Then I took my staff called Grace and broke it, breaking the agreement I had made with all the peoples.
And I tooke my staffe, euen Beautie, and brake it, that I might disanull my couenant, which I had made with all people.
And I take My staff Pleasantness, and cut it asunder, to make void My covenant that I had made with all the peoples:
I took my staff Favor and cut it apart, that I might break my covenant that I had made with all the peoples.
And I took my staff, even Beauty, and cut it asunder, that I might break my covenant which I had made with all the people.
And I took my rod that was called Beauty, and I cut it asunder to make void my covenant, which I had made with all people.
Then I took the staff that I had named ‘Kindness’ and I broke it. That showed that Yahweh was annulling/canceling the agreement that he had made with all the people-groups.
Berean Amplified Bible — Zechariah 11:10
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Zechariah 11:10 Interlinear (Deep Study)
BIB
HEB
וָ/אֶקַּ֤ח
אֶת
מַקְלִ/י֙
אֶת
נֹ֔עַם
וָ/אֶגְדַּ֖ע
אֹת֑/וֹ
לְ/הָפֵיר֙
אֶת
בְּרִיתִ֔/י
אֲשֶׁ֥ר
כָּרַ֖תִּי
אֶת
כָּל
הָ/עַמִּֽים
וָ/אֶקַּ֤ח
lâqach
H3947
to take
Conj | V-Qal-ConsecImperf-1cs
אֶת
ʼêth
H853
Obj.
DirObjM
מַקְלִ/י֙
maqqêl
H4731
rod
N-ms | Suff
אֶת
ʼêth
H853
Obj.
DirObjM
נֹ֔עַם
nôʻam
H5278
pleasantness
N-ms
וָ/אֶגְדַּ֖ע
gâdaʻ
H1438
to cut down/off
Conj | V-Qal-ConsecImperf-1cs
אֹת֑/וֹ
ʼêth
H853
Obj.
DirObjM | Suff
לְ/הָפֵיר֙
pârar
H6565
to break
Prep | V-Hiphil-Inf-a
אֶת
ʼêth
H853
Obj.
DirObjM
בְּרִיתִ֔/י
bᵉrîyth
H1285
covenant
N-fs | Suff
אֲשֶׁ֥ר
ʼăsher
H834
which
Rel
כָּרַ֖תִּי
kârath
H3772
to cut
V-Qal-Perf-1cs
אֶת
ʼêth
H854
with
Prep
כָּל
kôl
H3605
all
N-ms
הָ/עַמִּֽים
ʻam
H5971
Amaw
Art | N-mp
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
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Hebrew Word Reference — Zechariah 11:10
וָ/אֶקַּ֤ח
lâqach
H3947
"to take"
Conj | V-Qal-ConsecImperf-1cs
This Hebrew word means to take or get something, and it is used in many different ways in the Bible. It can mean to take a wife, to take possession of something, or to receive a gift. For example, in Genesis 2:22, God takes a rib from Adam to create Eve.
Definition: : take 1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away 1a) (Qal) 1a1) to take, take in the hand 1a2) to take and carry along 1a3) to take from, take out of, take, carry away, take away 1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept 1a5) to take up or upon, put upon 1a6) to fetch 1a7) to take, lead, conduct 1a8) to take, capture, seize 1a9) to take, carry off 1a10) to take (vengeance) 1b) (Niphal) 1b1) to be captured 1b2) to be taken away, be removed 1b3) to be taken, brought unto 1c) (Pual) 1c1) to be taken from or out of 1c2) to be stolen from 1c3) to be taken captive 1c4) to be taken away, be removed 1d) (Hophal) 1d1) to be taken unto, be brought unto 1d2) to be taken out of 1d3) to be taken away 1e) (Hithpael) 1e1) to take hold of oneself 1e2) to flash about (of lightning)
Usage: Occurs in 909 OT verses. KJV: accept, bring, buy, carry away, drawn, fetch, get, infold, [idiom] many, mingle, place, receive(-ing), reserve, seize, send for, take (away, -ing, up), use, win. See also: Genesis 2:15; Genesis 34:17; Exodus 30:23.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
מַקְלִ/י֙
maqqêl
H4731
"rod"
N-ms | Suff
A rod or staff, like a walking stick, is used for support or guidance in the Bible, as seen in Exodus with Moses' staff. It can also be a symbol of authority. The word appears in various forms throughout the Old Testament.
Definition: 1) rod, staff 1a) rod, stick 1b) staff (in travel) 1c) wand (of diviner)
Usage: Occurs in 16 OT verses. KJV: rod, (hand-)staff. See also: Genesis 30:37; 1 Samuel 17:43; Jeremiah 1:11.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
נֹ֔עַם
nôʻam
H5278
"pleasantness"
N-ms
This word describes agreeableness or delightfulness, including kindness, beauty, or favor, as seen in the Bible's descriptions of pleasant things or people. It can also mean symbolic names or pleasantness. It is used to describe things that bring joy.
Definition: 1) kindness, pleasantness, delightfulness, beauty, favour 1a) delightfulness 1b) symbolic name of one of two staves 1c) pleasantness
Usage: Occurs in 7 OT verses. KJV: beauty, pleasant(-ness). See also: Psalms 27:4; Proverbs 15:26; Psalms 90:17.
וָ/אֶגְדַּ֖ע
gâdaʻ
H1438
"to cut down/off"
Conj | V-Qal-ConsecImperf-1cs
This Hebrew word means to cut down or destroy something, like a tree. It is used in various forms throughout the Bible.
Definition: 1) to cut, hew, chop, cut down, hew down, hew off, cut off, cut in two, shave off 1a) (Qal) to hew, chop in two 1b) (Niphal) to be chopped off, be hewn off 1c) (Piel) to cut off or down in two, hew off or down in two 1d) (Pual) to chop down, hew down
Usage: Occurs in 22 OT verses. KJV: cut (asunder, in sunder, down, off), hew down. See also: Deuteronomy 7:5; Isaiah 10:33; Psalms 75:11.
אֹת֑/וֹ
ʼêth
H853
"Obj."
DirObjM | Suff
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
לְ/הָפֵיר֙
pârar
H6565
"to break"
Prep | V-Hiphil-Inf-a
To split or break something apart is the meaning of this word, often used figuratively to mean frustrate or violate. It appears in various forms throughout the Bible.
Definition: 1) to break, frustrate 1a) (Hiphil) 1a1) to break, violate 1a2) to frustrate, make ineffectual 1b) (Hophal) 1b1) to be frustrated 1b2) to be broken 1b3) to break 1c) (Pilpel) to break to bits, shatter Also means: pur (פּוּר "to break" H6331)
Usage: Occurs in 46 OT verses. KJV: [idiom] any ways, break (asunder), cast off, cause to cease, [idiom] clean, defeat, disannul, disappoint, dissolve, divide, make of none effect, fail, frustrate, bring (come) to nought, [idiom] utterly, make void. See also: Genesis 17:14; Psalms 85:5; Psalms 74:13.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
בְּרִיתִ֔/י
bᵉrîyth
H1285
"covenant"
N-fs | Suff
A covenant is a promise or agreement between people or between God and people, like a treaty or alliance. It is first mentioned in the Bible in Genesis, where God makes a covenant with Abraham. This concept is central to the Bible.
Definition: 1) covenant, alliance, pledge 1a) between men 1a1) treaty, alliance, league (man to man) 1a2) constitution, ordinance (monarch to subjects) 1a3) agreement, pledge (man to man) 1a4) alliance (of friendship) 1a5) alliance (of marriage) 1b) between God and man 1b1) alliance (of friendship) 1b2) covenant (divine ordinance with signs or pledges) 2) (phrases) 2a) covenant making 2b) covenant keeping 2c) covenant violation
Usage: Occurs in 264 OT verses. KJV: confederacy, (con-) feder(-ate), covenant, league. See also: Genesis 6:18; Judges 20:27; Psalms 25:10.
אֲשֶׁ֥ר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
כָּרַ֖תִּי
kârath
H3772
"to cut"
V-Qal-Perf-1cs
This Hebrew word means to cut or destroy something, but it also has a special meaning related to making a covenant or agreement. In Genesis 15:18, God makes a covenant with Abram, symbolized by cutting animals in half, showing the seriousness of the promise. This word is used to describe important agreements and alliances.
Definition: : cut/fell 1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant 1a) (Qal) 1a1) to cut off 1a1a) to cut off a body part, behead 1a2) to cut down 1a3) to hew 1a4) to cut or make a covenant 1b) (Niphal) 1b1) to be cut off 1b2) to be cut down 1b3) to be chewed 1b4) to be cut off, fail 1c) (Pual) 1c1) to be cut off 1c2) to be cut down 1d) (Hiphil) 1d1) to cut off 1d2) to cut off, destroy 1d3) to cut down, destroy 1d4) to take away 1d5) to permit to perish 1e) (Hophal) cut off
Usage: Occurs in 280 OT verses. KJV: be chewed, be con-(feder-) ate, covenant, cut (down, off), destroy, fail, feller, be freed, hew (down), make a league (covenant), [idiom] lose, perish, [idiom] utterly, [idiom] want. See also: Genesis 9:11; 1 Samuel 24:6; Psalms 12:4.
אֶת
ʼêth
H854
"with"
Prep
This Hebrew preposition means 'with' or 'near', indicating a close relationship or physical proximity. It's used in Genesis 1:26 to describe God's relationship with humanity, and in many other places to show connection or closeness.
Definition: 1) with, near, together with 1a) with, together with 1b) with (of relationship) 1c) near (of place) 1d) with (poss.) 1e) from...with, from (with other prep)
Usage: Occurs in 787 OT verses. KJV: against, among, before, by, for, from, in(-to), (out) of, with. Often with another prepositional prefix. See also: Genesis 4:1; Genesis 42:32; Numbers 1:5.
כָּל
kôl
H3605
"all"
N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
הָ/עַמִּֽים
ʻam
H5971
"Amaw"
Art | N-mp
A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.
Definition: This name means nation, people
Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.
Study Notes — Zechariah 11:10
Show Verse Quote Highlights
- Context
- Cross References
- Zechariah 11:10 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Zechariah 11:10
- Jamieson-Fausset-Brown on Zechariah 11:10
- Matthew Poole's Commentary on Zechariah 11:10
- Trapp's Commentary on Zechariah 11:10
- Ellicott's Commentary on Zechariah 11:10
- Adam Clarke's Commentary on Zechariah 11:10
- Cambridge Bible on Zechariah 11:10
- Barnes' Notes on Zechariah 11:10
- Whedon's Commentary on Zechariah 11:10
- Sermons on Zechariah 11:10
Context — Thirty Pieces of Silver
8And in one month I dismissed three shepherds. My soul grew impatient with the flock, and their souls also detested me.
9Then I said, “I will no longer shepherd you. Let the dying die, and the perishing perish; and let those who remain devour one another’s flesh.”
10Next I took my staff called Favor and cut it in two, revoking the covenant I had made with all the nations.
11It was revoked on that day, and so the afflicted of the flock who were watching me knew that it was the word of the LORD. 12Then I told them, “If it seems right to you, give me my wages; but if not, keep them.” So they weighed out my wages, thirty pieces of silver.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zechariah 11:7 | So I pastured the flock marked for slaughter, especially the afflicted of the flock. Then I took for myself two staffs, calling one Favor and the other Union, and I pastured the flock. |
| 2 | Psalms 89:39 | You have renounced the covenant with Your servant and sullied his crown in the dust. |
| 3 | Hebrews 8:8–13 | But God found fault with the people and said: “Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their fathers when I took them by the hand to lead them out of the land of Egypt, because they did not abide by My covenant, and I disregarded them, declares the Lord. For this is the covenant I will make with the house of Israel after those days, declares the Lord. I will put My laws in their minds and inscribe them on their hearts. And I will be their God, and they will be My people. No longer will each one teach his neighbor or his brother, saying, ‘Know the Lord,’ because they will all know Me, from the least of them to the greatest. For I will forgive their iniquities and will remember their sins no more.” By speaking of a new covenant, He has made the first one obsolete; and what is obsolete and aging will soon disappear. |
| 4 | Jeremiah 31:31–32 | Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their fathers when I took them by the hand to lead them out of the land of Egypt— a covenant they broke, though I was a husband to them, ” declares the LORD. |
| 5 | Jeremiah 14:21 | For the sake of Your name do not despise us; do not disgrace Your glorious throne. Remember Your covenant with us; do not break it. |
| 6 | Hebrews 7:17–22 | For it is testified: “You are a priest forever in the order of Melchizedek.” So the former commandment is set aside because it was weak and useless (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God. And none of this happened without an oath. For others became priests without an oath, but Jesus became a priest with an oath by the One who said to Him: “The Lord has sworn and will not change His mind: ‘You are a priest forever.’” Because of this oath, Jesus has become the guarantee of a better covenant. |
| 7 | Romans 9:3–5 | For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, my own flesh and blood, the people of Israel. Theirs is the adoption as sons; theirs the divine glory and the covenants; theirs the giving of the law, the temple worship, and the promises. Theirs are the patriarchs, and from them proceeds the human descent of Christ, who is God over all, forever worthy of praise! Amen. |
| 8 | Luke 21:32 | Truly I tell you, this generation will not pass away until all these things have happened. |
| 9 | Luke 21:5–6 | As some of the disciples were remarking how the temple was adorned with beautiful stones and consecrated gifts, Jesus said, “As for what you see here, the time will come when not one stone will be left on another; every one will be thrown down.” |
| 10 | 1 Samuel 2:30 | Therefore, the LORD, the God of Israel, declares: ‘I did indeed say that your house and the house of your father would walk before Me forever. But now the LORD declares: Far be it from Me! For I will honor those who honor Me, but those who despise Me will be disdained. |
Zechariah 11:10 Summary
[This verse, Zechariah 11:10, is saying that God is ending His special promise of peace and protection with the nations because they have rejected and disobeyed Him, as seen in Zechariah 11:8-9. This is like when we break a promise to someone because they didn't hold up their end of the deal. God is a holy and just God, and He expects His people to obey and worship Him, as stated in Deuteronomy 10:12-13. When we reject God, we can expect consequences, just like the nations in this verse, but when we obey Him, we can experience His blessings and peace, as promised in Jeremiah 29:11.]
Frequently Asked Questions
What does the staff called Favor represent in Zechariah 11:10?
The staff called Favor represents God's covenant of peace and prosperity with His people, as seen in Leviticus 26:3-6, and its breaking signifies the revocation of this covenant, leading to judgment and hardship, as mentioned in Deuteronomy 31:16-17.
Why did God revoke the covenant He had made with all the nations?
God revoked the covenant because the nations, including Israel, had rejected and disobeyed Him, as stated in Zechariah 11:8-9, and this revocation is a fulfillment of the warnings given in Deuteronomy 28:15-68 and Leviticus 26:14-39.
What is the significance of cutting the staff in two?
Cutting the staff in two signifies the severing of the covenant relationship between God and the nations, and it serves as a visual representation of the spiritual separation that occurs when God's people reject Him, as seen in Isaiah 24:5 and Hosea 1:9.
How does this verse relate to the broader context of Zechariah 11?
This verse is part of a larger narrative in Zechariah 11, where God is rejecting the sinful shepherds of Israel, as mentioned in Zechariah 11:8, and the breaking of the staff called Favor is a pivotal moment in this narrative, highlighting God's judgment on those who have rejected Him, as stated in Ezekiel 34:1-10.
Reflection Questions
- What are some ways in which I may be rejecting God's covenant of peace and prosperity in my own life, and how can I repent and restore my relationship with Him?
- How does the breaking of the staff called Favor relate to the consequences of sin and disobedience in my life, and what can I learn from this about God's character and His expectations for His people?
- In what ways can I be a faithful steward of the covenant God has made with me, and how can I avoid the pitfalls of disobedience and rejection that are described in this verse?
- What does this verse teach me about the importance of obedience and faithfulness in my relationship with God, and how can I apply these principles in my daily life?
Gill's Exposition on Zechariah 11:10
And I took my staff, [even] Beauty, and cut it asunder,.... Signifying that he dropped his pastoral care of them: the Gospel indeed, which is meant by the staff "Beauty", cannot be made void; it will
Jamieson-Fausset-Brown on Zechariah 11:10
And I took my staff, even Beauty, and cut it asunder, that I might break my covenant which I had made with all the people.
Matthew Poole's Commentary on Zechariah 11:10
And I took my staff, even Beauty; which I gave that name to, which was the beauty and glory of them, the covenant of God with all the blessings of it, his presence with them, his love to them, and his protection of them, and his blessing on them. That I might break my covenant; signify and declare that they had rejected God and his favour, and refused his covenant, and that now God would hold it for nulled, and not obligatory to him. This somewhat illustrates the staff Beauty, which while unbroken the covenant between God and the Jews was whole and unbroken; and it is to be noted, Christ calls it his covenant, for he was the Mediator of it, to bring us to God in duty and holy walking, and to reconcile God to us in mercy and grace, which is the most beautiful and sweetest object we can see. Which I had made with all the people: here again all the people, that is, the generality, in distinction to the poor and meek, the little remnant, with whom the covenant stood firm, though the body of the nation were rejected and cast off, for God nor Christ have either of them ever cast away his people whom he foreknew, ,2.
Trapp's Commentary on Zechariah 11:10
Zechariah 11:10 And I took my staff, [even] Beauty, and cut it asunder, that I might break my covenant which I had made with all the people.Ver. 10. And I took my staff, even Beauty, and cut it asunder] In token that he had cast off his office of shepherd, he breaks his staff, the ensign and instrument of his office; and this in token that he had broke his covenant which he had made with all the people] i.e. with all the tribes of Israel, which were as so many different peoples, over whom God had reigned (but now rejected), and in whom he delighted more than in all the nations of the world besides. The saints are called all things, Colossians 1:20, because they are of more worth than a world of wicked men, Hebrews 11:38. And the Jews have a saying, that those 70 souls that went with Jacob into Egypt were as much as all the 70 nations in the world. What great account God once made of them above others, see Isaiah 43:3-4 Deuteronomy 33:29. But now, behold, they are discarded and discovenanted: I have broken my covenant,] and in Zechariah 11:11 it was broken in that day that is, in the day that they put themselves out of my precincts, I put them out of my protection. That peace that I had granted to my people, that they should be no more molested by any strange nation (which was verified from the time of the Maccabees till a little before the coming of Christ), shall now be forfeited. The glory is departed, the Beauty broken in pieces, the golden head of the picture, religion, defaced, and good order banished; all things out of order both in Church and State (for so they were at the time when Christ "came to his own, and his own received him not": he found them in Dothan, that is, in defection, as Joseph found his brethren); therefore he now disowns and disavows them as much as once he did when they had made a golden calf. "Thy people, which thou broughtest out of the land of Egypt, have corrupted themselves," saith God to Moses, Exodus 32:7, upon whom he now fathereth them, as if he had never been in covenant with them. Danaeus upon this text concludeth that the Jews are now strangers from the covenant of God; and that this is hereby confirmed, for that they are without baptism, the seal of the covenant.
Ellicott's Commentary on Zechariah 11:10
(10) The people rejected Him; therefore He broke His staff “Favour,” and so annulled the covenant He had made with the nations in behalf of His people. This was fulfilled at the close of the glorious Maccabean period, when the nation became corrupted, and as a consequence was harassed by the nations on every side. This verse is the converse of Eze 34:25-28. People.—Better, nations. (Comp. Zechariah 12:6.)
Adam Clarke's Commentary on Zechariah 11:10
Verse 10. I took my staff - Beauty, and cut it asunder] And thus I showed that I determined no longer to preserve them in their free and glorious state. And thus I brake my covenant with them, which they had broken on their part already.
Cambridge Bible on Zechariah 11:10
10. the people] Lit. the peoples. This may mean either (1) the nations of the earth, in which case the sense will be that the prosperity which the shepherd on assuming office had guaranteed to the flock, and of which his staff “Beauty” was the symbol, was assured to them by a covenant, so to speak, into which he had entered with all nations not to molest them (comp. Hosea 2:18; Job 5:23): or (2) the tribes of Israel, in which sense the word is used Deuteronomy 33:3; Hosea 10:14.
Barnes' Notes on Zechariah 11:10
And I took my staff Beauty, and cut it asunder - Not, as aforetime, did He chasten His people, retaining His relation to them: for such chastening is an austere form of love.
Whedon's Commentary on Zechariah 11:10
Withdrawal of the good shepherd, 9-14.9, 10. As a result of the flock’s ingratitude, the shepherd decided to discontinue the shepherding care.
Sermons on Zechariah 11:10
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Beauty and Bonds by Dick Brogden | Dick Brogden emphasizes the importance of having a generous heart that God blesses, contrasting it with a stingy heart that restricts ministry and seeks to minimize influence. He h |
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New Covenant Living by Zac Poonen | In this sermon, the speaker emphasizes the importance of understanding the New Covenant and the concept of Sabbath rest for God's people. He encourages the audience to study Hebrew |
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The Gifts of the Spirit by Zac Poonen | In this sermon, the speaker emphasizes the importance of understanding the New Covenant as introduced in the opening chapters of Matthew. He compares the Sermon on the Mount in Mat |
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Maintain the Connection - Part 4 by Hans Peter Royer | In this sermon, the speaker discusses how to determine if a message is from God. They emphasize that the content of a word from God will always align with the general revelation fo |
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(Saved Through the Fire) 13 - God's True Message by Milton Green | In this sermon, the preacher emphasizes the concept of the day of the Lord, where God will judge and punish all nations based on their actions. He warns that whatever one gives out |
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New Covenant - the Gifts of the Spirit -Part 4 by Zac Poonen | This sermon emphasizes the shift in the meaning of prophecy from the Old Testament to the New Testament, highlighting that in the New Testament, prophecy is about speaking forth th |
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The Old and the New Covenant by Stephen Kaung | In this sermon, the preacher discusses the three main aspects of the New Covenant. The first aspect is that God will write His laws on the minds and hearts of His people. The secon |