Some scholars (Lamarche, followed by Baldwin and Lacocque) link the first part of this verse with verses 1-2. However, the change at this point to first person makes this very unlikely, despite the repetition of the word “shepherd.”

We should note that Revised Standard Version and New International Version begin this verse with opening quotation marks, which are closed in verse 12. But it is only at the end of verse 12 that these versions indicate that the speaker is the LORD. For most readers it would be very helpful to name the speaker here at the beginning of verse 3, and Good News Translation has done this with “The LORD says” (compare Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente).

My anger is hot against the shepherds: In some languages it may be more appropriate to speak of anger “boiling” or “burning” than being hot (as in Jerusalem Bible, New International Version, Revised English Bible, New Living Translation). Other metaphorical expressions are “kindled” (which means “set alight”) in King James Version, Revised Version, and New American Bible, and “roused” in New Jewish Publication Society’s Tanakh and New Jerusalem Bible. If no metaphorical expression, such as “to burn in the heart,” is available, translators may have to use a bland phrase like “I am angry” (Good News Translation). However, this should be avoided if possible, unless the translator qualifies the anger; for example, “I am extremely angry,” “I … am fiercely angry” (Contemporary English Version), or “I’m furious” (Beck). In Hebrew the phrase against the shepherds is put at the beginning of the clause to bring it into prominence. English versions have missed this emphasis, but it is maintained in French by Bible de Jérusalem and Traduction œcuménique de la Bible, and translators should try to find an appropriate structure in their languages to convey it. An English model is “It is against the shepherds that my anger burns.” For comments on shepherds, see the notes on verse 2. There is widespread agreement that foreign rulers are referred to in verse 3 and Good News Translation makes this clear. So an alternative model may be “It is against the foreign leaders that my anger burns” or “These foreigners who rule my people cause my heart to become hot.”

And I will punish the leaders: Again the Hebrew puts the object, leaders, at the front of the clause for emphasis, so a more exact English equivalent would be “It is the leaders that I will punish.” The word here rendered leaders means literally “he-goats” (Revised Standard Version footnote). This term is used a number of times of leaders (Isa 14.9; Jer 50.8; Ezek 34.17); here it has a negative sense, suggesting oppressive domination. In many languages it will be necessary to drop the metaphor and use an ordinary term for leaders, as many English versions do. Jerusalem Bible/New Jerusalem Bible and New Jewish Publication Society’s Tanakh keep “he-goats” but add an explanation in a footnote.

For the LORD of hosts cares for his flock, the house of Judah: From this point to the end of verse 5, the statements about the LORD are in the third person. However, they are closely linked with the first person statements at the beginning of the verse, and with the other first person statements in verses 6 and 8-12. In order to show this, Good News Translation puts the whole of verses 3-12 into the first person (except for verse 7), and some translators may wish to follow this example. There is a wordplay in Hebrew, which does not appear in English. The word rendered cares for is the same Hebrew word as that rendered punish in the previous clause. The basic meaning of the word is “to visit”; whether the visit is for blessing or punishment has to be understood from the context. In this verse the preposition that accompanies the verb in the first occurrence indicates the negative meaning of punishment. The preposition is not repeated in the second occurrence, where the meaning is positive, cares for. The same verb occurs twice with opposite meanings also in Jer 23.2, where Revised Standard Version uses the same English expression, “attend to,” in both instances. Here in Zechariah New English Bible attempts to use the word “visit” in both occurrences, but the result is very unnatural. It is not really possible to find a single English word to fit both occurrences, and even King James Version uses different words. Most translators will find it necessary to do the same, though some may wish to add a footnote to say that there is a wordplay in Hebrew. For LORD of hosts, see the notes on Hag 1.2. The word flock continues the picture of the people as sheep, but the explanation that the flock represents people comes in the words the house of Judah. In this context house means “tribe,” “clan,” or even “people.” Good News Translation drops the metaphor and says, “The people of Judah are mine, and I, the LORD Almighty, will take care of them.” This is clear, but it loses some of the effectiveness of the Hebrew metaphor.

And will make them like his proud steed in battle: Instead of being like helpless sheep, the people of God will become like a strong horse used in warfare. The word steed is a high-level word meaning a well-trained horse of the best quality. Other versions use similar high language (“stately war horse” in New American Bible; “majestic chargers” in New Jewish Publication Society’s Tanakh). Good News Translation tries to produce the same kind of effect with the simpler expression “powerful war-horses.” A possible model is “I will change them into my powerful war horses.” Contemporary English Version has “I will change this flock of sheep into charging war horses,” and this is another possible model.

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 .