Awake, O sword, against my shepherd: In Hebrew the vocative form rendered O sword is the first word, but translators should place this wherever it is most natural in their own language. A similar address to a sword is found in Jer 47.6. In languages where such an address to an object is difficult to understand, it may help to follow the example of Good News Translation and put “The LORD Almighty says” at the beginning of the verse to introduce the rest as a direct quotation. Good News Translation also uses the present-day form “Wake up” in place of the rather old-fashioned Awake (similarly Contemporary English Version). In some languages it will be helpful to restructure slightly; for example, “The LORD Almighty says, ‘My sword, wake up! Attack my shepherd!’ ”

The Hebrew word used for my shepherd is the same as in 11.17, and it should be translated in the same way. However, it is not clear whether the same person is referred to. Some scholars such as Driver, Delcor, Chary, Mitchell, and Mason, who wish to transpose verses 7-9 to follow 11.17, generally assume that it is, and understand verses 7-9 to be speaking of punishment on the “worthless shepherd” of 11.17. Other scholars such as Baldwin, Gaide, Lacocque, Meyers & Meyers, and Merrill, who keep verses 7-9 in their traditional position, point out that there is nothing in the present context to indicate that the shepherd is bad. They are more inclined to see a link with a ruler or with “him whom they have pierced” in 12.10, that is, with someone unjustly persecuted. They draw a parallel with Isa 53.10, where in some mysterious way it was “the will of the LORD” for his servant to be persecuted. Translators do not have to make a decision on this matter, but they should be aware of the options proposed by others.

Against the man who stands next to me: This is the same person as my shepherd. The Hebrew word translated who stands next to me occurs elsewhere only in Leviticus (Leviticus 6.2; Leviticus 18.20; Leviticus 19.11, 15, 17; Leviticus 24.19; Leviticus 25.14, 15, 17), where it is usually translated “neighbor.” It indicates a close relationship, and when the LORD refers to his shepherd in this way, it is surely positive rather than negative. This is reflected in such renderings as “my associate” (New American Bible), “my companion” (Jerusalem Bible), “my partner” (New Living Translation), “who is close to me” (New International Version), and even “my … friend” (Contemporary English Version). Some scholars interpret this as a reference to the high priest, and Moffatt rather provocatively renders it as “my high priest.” Translators should not follow this example. The Good News Translation rendering “the shepherd who works for me” seems too brief to do justice to the Hebrew phrases for my shepherd and the man who stands next to me. Perhaps “the shepherd, the one who is my companion,” would be better.

Says the LORD of hosts represents the Hebrew noun phrase neʾum YHWH tsevaʾot, which, in addition to its meaning as a marker of direct speech, also functions as a discourse marker. In this case it reinforces the combination of vocative noun plus imperative verb, which marks the start of a new paragraph at verse 7. In some languages it may be convenient to place it at the beginning of the verse to indicate that this paragraph is direct speech by the LORD (see the comment above, and compare Good News Translation).

Strike the shepherd, that the sheep may be scattered: The Hebrew verb translated Strike is a masculine imperative, whereas the word above translated Awake is feminine, agreeing with the feminine noun for sword. Some scholars such as Lacocque assume this second command is still addressed to the sword and see the masculine form here as a grammatical error. Others such as Driver accept the masculine form and draw the conclusion that the command is addressed to “the unnamed foe.” A few manuscripts of the ancient Greek translation have a first person verb here, “I will strike,” and this is the form found both in Moffatt (compare Jerusalem Bible) and in the quotations of this verse in Matt 26.31 and Mark 14.27. However, we cannot alter the Hebrew text on the basis of quotations in the Greek New Testament, and translators should accept the masculine imperative (see the next paragraph for a discussion of its meaning). The Good News Translation rendering “Kill” goes too far, and should not be copied. In some languages “Stab the shepherd” will be more meaningful.

The Revised Standard Version rendering that the sheep may be scattered suggests that the scattering of the sheep is the purpose behind the striking of the shepherd (compare New American Bible, Jerusalem Bible, New Revised Standard Version, Die Bibel im heutigen Deutsch). However, the Hebrew does not suggest purpose, but rather consequence. With their shepherd out of action, the sheep will inevitably be scattered. This is expressed clearly with “Strike the shepherd, and the sheep will be scattered” (New English Bible/ Revised English Bible, New International Version), and is definitely preferable. In a construction of this kind, the imperative form of the verb (“Strike”) is conditional in meaning, and could be paraphrased “If someone strikes the shepherd, the sheep will be scattered.” It may be suggested that such an interpretation offers an explanation of the masculine form of the imperative in Hebrew. It is not addressed to the (feminine) sword, and neither is it an error. It is a poetic substitute for a conditional clause, and is thus addressed to no one in particular. In such an unmarked setting, it is natural to use the masculine form.

I will turn my hand against the little ones: There are two questions to be settled in the interpretation of this clause. (1) Does the expression translated turn my hand have the sense of opposition or of protection? (2) Who are the little ones? In answering the first question, we should note that occurrences of the word hand with the preposition here translated against consistently indicate hostile action. (This is the same Hebrew preposition translated against in the case of the shepherd at the beginning of this verse.) Some scholars refer to Isa 1.25 as a possible exception, but the context there is at best doubtful, and refers to discipline rather than protection. The conclusion is therefore that the Revised Standard Version rendering is correct and hostile action is intended. So Good News Translation has “I will attack….” Contemporary English Version “I will destroy…” is too strong.

In answering the second question, the majority of scholars assume that the little ones refers to the young lambs of the flock. Comparisons can be made with Jer 49.20 and 50.45. New English Bible and New Jewish Publication Society’s Tanakh however translate this phrase as “the shepherd boys.” It is not clear what the basis for this translation is, and there is no advantage in introducing additional characters into the picture who then play no further part. Revised English Bible has dropped this interpretation, and renders “the lambs.” The conclusion is that this is most likely to be correct. Both “the lambs” here and the sheep in the previous clause represent “my people” (Good News Translation).

A possible translation model for the second half of the verse is as follows:

• If the shepherd is attacked, the sheep will be scattered. I will even set myself against the young lambs.

In languages without a passive voice, the first sentence could become:

• If someone strikes the shepherd, the sheep will scatter [or, run in all directions].

Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on Zechariah. (UBS Helps for Translators). New York: UBS, 2002. For this and other handbooks for translators see here .