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Zacharias 11:7

And I will feed the flock of slaughter for this, O ye poor of the flock. And I took unto me two rods, one I called Beauty, and the other I called a Cord, and I fed the flock.

Challoner: Two rodsOr shepherd's staves, meaning the different ways of God's dealing with his people; the one, by sweet means, called the rod of Beauty: the other, by bands and punishments, called the Cord. And where both these rods are made of no use or effect by the obstinacy of sinners, the rods are broken, and such sinners are given up to a reprobate sense, as the Jews were.

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The verse in its languages

Vulgate (Clementine): Et pascam pecus occisionis propter hoc, o pauperes gregis ! et assumpsi mihi duas virgas : unam vocavi Decorem, et alteram vocavi Funiculum : et pavi gregem.
Septuagint (Swete): καὶ ποιμανῶ τὰ πρόβατα τῆς σφαγῆς εἰς τὴν Χαναανῖτιν· καὶ λήμψομαι ἐμαυτῷ δύο ῥάβδους, τὴν μὲν μίαν ἐκάλεσα Κάλλος, καὶ τὴν ἑτέραν ἐκάλεσα Σχοίνισμα, καὶ ποιμανῶ τὰ πρόβατα.
Hebrew (WLC): וָֽאֶרְעֶה֙ אֶת צֹ֣אן הַֽהֲרֵגָ֔ה לָכֵ֖ן עֲנִיֵּ֣י הַצֹּ֑אן וָאֶקַּֽח לִ֞י שְׁנֵ֣י מַקְל֗וֹת לְאַחַ֞ד קָרָ֤אתִי נֹ֨עַם֙ וּלְאַחַד֙ קָרָ֣אתִי חֹֽבְלִ֔ים וָאֶרְעֶ֖ה אֶת הַצֹּֽאן

Haydock's commentary

For this. Christ came to feed his flock. (Calmet)

But the Jews would not receive him. (Haydock)

Septuagint read (Calmet) locnani, as [in] ver. 11, "of slaughter into Chanaan, and I," &c. (Haydock)

Two rods, or shepherds' staves, meaning the different ways of God's dealing with his people; the one by sweet means, called the rod of Beauty, the other by bands and punishments, called the Cord. And where both these rods are made of no use or effect by the obstinacy of sinners, the rods are broken, and such sinners are given up to a reprobate sense, as the Jews were. (Challoner)

The first denotes God's general providence, as it is most seemly that all should be under him; the second means his particular care of the Jews. (Worthington)

God uses both the crook and the whip, employing both severity and tenderness. Now all proves in vain.

Where a note speaks of the Jewish people, the Church teaches that the Passion 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).

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.