loveliness, and also favour (cf. Psa 90:17, נעם יהוה). It is in the latter sense that the word is used here; for the shepherd's staff shows what Jehovah will thereby bestow upon His people. The second staff he calls חובלים, which is in any case a kal participle of חבל fo elpic. Of the two certain meanings which this verb has in the kal, viz., to bind (hence chebhel, a cord or rope) and to ill-treat (cf. Job 34:31), the second, upon which the rendering staff-woe is founded, does not suit the explanation which is given in Zec 11:14 of the breaking of this staff. The first is the only suitable one, viz., the binding ones, equivalent to the bandage or connection. Through the staff nō‛am (Favour), the favour of God, which protects it from being injured by the heathen nations, is granted to the flock (Zec 11:10); and through the staff chōbhelı̄m the wretched sheep receive the blessing of fraternal unity or binding (Zec 11:14). The repetition of the words וארעה את־הצּאן (end of Zec 11:7) expresses the idea that the feeding is effected with both staves. The first thing which the shepherd appointed by God does for the flock is, according to Zec 11:8, to destroy three shepherds. הכחיד, the hiphil of כּחד, signifies ἀφανίζειν, to annihilate, to destroy (as in Exo 23:23). את־שׁלשׁת הרעים may be rendered, the three shepherds (τοὺς τρεῖς ποιμένας, lxx), or three of the shepherds, so that the article only refers to the genitive, as in Exo 26:3, Exo 26:9; Jos 17:11; 1Sa 20:20; Isa 30:26, and as is also frequently the case when two nouns are connected together in the construct state (see Ges. §111, Anm.). We agree with Koehler in regarding the latter as the only admissible rendering here, because in what precedes shepherds only have been spoken of, and not any definite number of them. The shepherds, of whom three are destroyed, are those who strangled the flock according to Zec 11:5, and who are therefore destroyed in order to liberate the flock from their tyranny. But who are these three shepherds? It was a very widespread and ancient opinion, and one which we meet with in Theodoret, Cyril, and Jerome, that the three classes of Jewish rulers are intended, - namely, princes (or kings), priests, and prophets. But apart from the fact that in the times after the captivity, to which our prophecy refers, prophesying and the prophetic office were extinct, and that in the vision in Zec 4:14 Zechariah only mentions two classes in the covenant nation who were represented
