A dramatic divine call echoes out, commanding a sword of war or plague to awaken and strike down the powerful leaders of the nations. The primary approach among commentators [רש״י, אבן עזרא, רד״ק, מצודת דוד] is that this prophecy targets the kings and empires of the world, such as Babylon or Rome. God had temporarily granted these rulers the authority to lead and shepherd the Israelites during their exile. Because they were entrusted with this task, God refers to such a ruler as His own shepherd or companion in leadership. However, these leaders grew deeply arrogant, viewing themselves as gods. In response, God calls for their ultimate destruction in the wars at the end of days.
Other perspectives offer different identities for these targeted figures. One view [מלבי״ם, אברבנאל] suggests the decree points to the founders of major world religions. In this light, the targeted leader hints at the prophet of Islam, who claimed a divine mission to guide the world, while the supposed divine partner refers to the founder of Christianity, who is revered by his followers as equal to and part of God Himself. Another interpretation [אברבנאל] suggests the judgment is aimed at the false prophets of the nations. When destruction arrives, these impostors will try to disguise themselves as simple farmers or herders to escape, but the sword will inevitably find them.
When God commands the sword to strike the leader, it signifies the total elimination of this arrogant authority. Without a commander, the flock—representing the nations' people and military forces—will scatter, wander aimlessly, and be completely lost [מצודת ציון, מצודת דוד, שטיינזלץ].
Following the collapse of the leadership, God declares that He will then turn His hand against the lesser figures. Commentators offer various explanations for who these individuals are. They might be the secondary rulers, government ministers, and young assistants who served the fallen kings, showing that God's strike will reach every level of power [רש״י, רד״ק, שטיינזלץ]. Another possibility is that this refers to the ordinary, simple citizens who stayed home and avoided the battlefield [מצודת דוד]. Others suggest it refers to religious priests who live ascetic lives of self-affliction [מלבי״ם, אברבנאל]. Finally, this concluding blow may be directed at the very nations that caused pain and suffering to the Israelites throughout their long exile [אברבנאל].