Zechariah 10:11

10:11 The Lord ¹  will cross the sea of storms and will calm its turbulence. The depths of the Nile will dry up, the pride of Assyria will be humbled, and the domination ²  of Egypt will be no more.

Zechariah 13:3

13:3 Then, if anyone prophesies in spite of this, his father and mother to whom he was born will say to him, ‘You cannot live, for you lie in the name of the Lord.’ Then his father and mother to whom he was born will run him through with a sword when he prophesies. ³ 

Zechariah 13:9

13:9 Then I will bring the remaining third into the fire;

I will refine them like silver is refined

and will test them like gold is tested.

They will call on my name and I will answer;

I will say, ‘These are my people,’

and they will say, ‘The Lord is my God.’” ⁴ 

Zechariah 14:5

14:5 Then you will escape ⁵  through my mountain valley, for the mountains will extend to Azal. ⁶  Indeed, you will flee as you fled from the earthquake in the days of King Uzziah ⁷  of Judah. Then the Lord my God will come with all his holy ones with him.

[10:11]  ¹ tn Heb “he,” in which case the referent is the Lord. This reading is followed by KJV, ASV, NAB (which renders it as first person), and NASB. The LXX reads “they,” referring to the Israelites themselves, a reading followed by many modern English versions (e.g., NIV, NRSV, TEV, NLT).

[10:11]  ² tn Heb “scepter,” referring by metonymy to the dominating rule of Egypt (cf. NLT).

[13:3]  ³ sn Death (in this case being run…through with a sword) was the penalty required in the OT for prophesying falsely (Deut 13:6-11; 18:20-22).

[13:9]  ⁵ sn The expression I will say ‘It is my people,’ and they will say ‘the Lord is my God’ is reminiscent of the restoration of Israel predicted by Hosea, who said that those who had been rejected as God’s people would be reclaimed and once more become his sons and daughters (Hos 2:23).

[14:5]  ⁷ tc For the MT reading נַסְתֶּם (nastem, “you will escape”) the LXX presupposes נִסְתַּם (nistam, “will be stopped up”; this reading is followed by NAB). This appears to derive from a perceived need to eliminate the unexpected “you” as subject. This not only is unnecessary to Hebrew discourse (see “you” in the next clause), but it contradicts the statement in the previous verse that the mountain will be split open, not stopped up.

[14:5]  ⁸ sn Azal is a place otherwise unknown.

[14:5]  ⁹ sn The earthquake in the days of King Uzziah, also mentioned in Amos 1:1, is apparently the one attested to at Hazor in 760 b.c.