"Awake, sword, against my shepherd, against the man who is close to me" says Adonai-Tzva'ot (Zechariah 13:7).

The passage opens with an apostrophe as the Lord addresses his sword: "Awake, O sword" (13:7). The sword is commonly understood as a symbol for the Lord's judgment, embodying force and violence. The emphasis here is on G-d's initiative; it is his sword, by his command, and therefore the Lord's will to act. The sword is commanded to rise against "my [the Lord's] shepherd" (13:7). The personal identification, "my" shepherd, emphasizes that this is "no ordinary leader", but even "G-d's gift to his people". This leader receives special favor, further implicated by the reference to him as "the man who is close to me" (13:7). Within the Tenakh, this phrasing is only seen as a designation for a peer, insinuating someone of shared or equal status. In a sense this shepherd is more than a simple vassal representative of the Lord, but in some unique sense acts as G-d's companion. This designation provides difficulty in what follows: "Strike the shepherd and the sheep will be scattered" (13:7). Though this special leader holds a certain intimacy with the Lord and elevated status, he receives the condemnation due the wicked shepherd of 11:17. Though it would release much tension if this figure could be identified as synonymous with the wicked shepherd, the significant distinction of the struck one as "my shepherd", "the man who is close to me", does not allow this. For one reason or another, it is the Lord's will to harm his own representative. The result of this blow is clear: "the sheep will be scattered" (13:7). As consistent with the rest of Zechariah, the flock represents the people of Israel. It is exclusively due to the attack on the shepherd that the sheep are caused to scatter. At this point, the Lord will "turn [his] hand against the little ones" (13:7). The turning of a hand represents the instigation of tribulation by the Lord, though its' effects range within positive and negative outcomes. The "little ones" most likely refers to the weakness of Israel rather than a specific classification of individuals within the community, since all of Israel is affected by the following events. The outcome of the scattering is dismal: only one-third of the flock will survive and be left in the land (13:8). It is important to note that the association of the people of G-d at this point is strictly represented geographically, strongly associated with the physical land of Israel. "The fact that those who never left the land are the ones to reaffirm the covenant bears the implicit message that the eternal relationship between G-d and the people is inseparable from their territorial identification with the land." This remaining third in the land will be refined by "fire" (13:9), symbolic of trial and tribulation. It is through the figurative process of metallurgy that G-d's purposes will ultimately be accomplished, in order to "refine them like silver and test them like gold" (13:9). This refining process will result in an intimate relationship with the Lord: "They will call on my name and I will answer them; I will say, 'They are my people,' and they will say, 'The Lord is our G-d'" (13:9). The chiastic structure of this statement strongly emphasizes the mutual nature of the relationship: They, I, I, They. Though this process first involves the loss of a special leader, the death of two-thirds of the flock, and the forceful testing of the remaining remnant in the land, the Lord's purpose in creating for himself a true people is finally realized. The end result of this climactic event amidst a plotline of failed leadership and the Lord's intervention results in a people dedicated to the Lord, tested and approved by tribulation and firmly devoted to remaining in covenant with the living G-d. "The impending crisis, caused by [G-d's] removal of the established leadership, will create a remnant that he will test severely in order to reform and restore his covenant with his people."

It should be noted that this passage employs strong exilic imagery, exemplifying the themes of dispersion and restoration. Zechariah even explicitly refers to it as an "exile" (14:2).This new exile experience in the scattering of the flock would awaken still-fresh and painful images in the mind of Israel as Zechariah casts their recent displacement as a type for this coming eschatological reality. However, Zechariah also predicts a greater return, implying an escalation in G-d's purposes for his people as he establishes them as a final and true remnant. This assertion is strengthened robustly by the entirety of chapter 14, which concludes the apocalyptic narrative with the Lord's definitive victory in the last days. Just as Isaiah saw a greater future for the returning exiles before they were dispersed, so does Zechariah see a future hope within this final exile. The culmination of this twisted history is aimed towards the final goal of sanctifying G-d's people, and the Lord will finally rule over his true people and the nations (14:9). This eschatological exile will ultimately lead to recognition of G-d as Lord over the entire earth and the acknowledgment of the true Shepherd, Messiah Yeshua.