³ tn The preposition כְּ (kaf) on כִּגְאוֹן (kigʾon, “the glory of Israel”) may be comparative (“like the glory of Israel”) or emphatic (“the glory of Jacob, indeed, the glory of Israel”). See J. O’Rourke, “Book Reviews and Short Notes: Review of Nahum in the Light of Northwest Semitic by Kevin J. Cathcart,” CBQ 36 (1974): 397.

¹ tn Heb “Those who”; the referent (the Israelites) has been specified in the translation for clarity. In light of vv. 11-13, it is also possible that the words are directed at a more limited group within the nation—those with social and economic power.

¹ tc In the MT this word is understood to begin the following address (“answered and said to the king, ‘O Nebuchadnezzar’”). However, it seems unlikely that Nebuchadnezzar’s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the verse-dividing atnakh from “king” to “Nebuchadnezzar.”

² tc Heb “and their iniquities were over their bones.” The meaning of this statement is unclear. In light of the parallelism (see “swords”) it is preferable to emend עֲוֹנֹתָם (ʿavonotam; “their iniquities”) to צִנּוֹתָם or צִנָּתָם (tsinnotam or tsinnatam; “their shields” or “their shield”) See L. C. Allen, Ezekiel (WBC), 2:135.

¹ tn The majority of English versions and the commentaries understand the vav (ו) consecutive + perfect as a future here: “They will fall.” However, it makes better sense, in the light of the commands in the previous verse, to understand this as an indirect third person command (= a jussive; see GKC 333 §112.q, r), as REB and NJPS do.

⁴ tn The verb here is a good example of what IBHS 431 §26.2f calls the estimative-declarative reflexive, where a person presents himself in a certain light. For examples of this usage see 2 Sam 13:5 and Prov 13:7.

² tn Heb “my soul would not be toward them.” For the usage of “soul” presupposed here see BDB 660 s.v. נֶפֶשׁ 6 in the light of the complaints and petitions in Jeremiah’s prayer in 14:19, 21.

² tn The words “of disaster” are not in the text. They are supplied in the translation to explain the significance of the metaphor to readers who may not be acquainted with the metaphorical use of light and darkness for salvation and joy and distress and sorrow respectively.

⁵ tn Heb “and while you hope for light, he will turn it into deep darkness and make [it] into gloom.” The meaning of the metaphor is again explained through the addition of the “of” phrases for readers who are unacquainted with the metaphorical use of these terms.

⁵ sn The words here may be an outright rejection of the Lord’s words in Deut 32:20, which is part of a song that was to be taught to Israel in the light of their predicted rejection of the Lord.

³ tn Heb “I am sending against you snakes, poisonous ones which cannot be charmed.” In light of the context, literal snakes are scarcely meant. So the metaphor is turned into a simile to prevent possible confusion. For a similar metaphorical use of animals for enemies see 5:6.

³ tn Heb “for the child as a son of one hundred years will die.” The point seems to be that those who die at the age of a hundred will be considered children, for the average life span will be much longer than that. The category “child” will be redefined in light of the expanded life spans that will characterize this new era.

¹ tc Several more recent commentators have proposed an emendation of מְאַזְּרֵי (m^eʾazz^ere, “who put on”) to מְאִירִי (m^eʾiri, “who light”). However, both Qumran scrolls of Isaiah and the Vulgate support the MT reading (cf. NIV, ESV).

¹ tn Heb “your first father.” This could refer to Abraham (see 51:2), but elsewhere in Isaiah he does not appear in a negative light (see 29:22; 41:8; 63:16). A more likely candidate is Jacob/Israel, also referred to as the nation’s “father” elsewhere (see 58:14; 63:16).

³ sn No such Mesopotamian god is presently known. Perhaps the name Nisroch is a textual variation of Nusku, the Mesopotamian god of light and fire. Other proposals have tried to relate the name to Ashur, the chief god of the Assyria, or to Ninurta, the Assyrian god of war.

² tn The word used here (עָרוֹם, ʿarom) sometimes means “naked,” but here it appears to mean simply “lightly dressed,” i.e., stripped to one’s undergarments. See HALOT 883 s.v. עָרוֹם. The term also occurs in vv. 3, 4.

¹ tn In this context the “Light of Israel” is a divine title (note the parallel title “Holy One”). The title points to God’s royal splendor, which overshadows and, when transformed into fire, destroys the “majestic glory” of the king of Assyria (v. 16b).

⁶ tn The adjective אָיֹם (ʾayom) has been nuanced “terrible” (KJV, RSV), “frightful, fear-inspiring” (Delitzsch), “majestic” (NIV), “awesome” (NASB). In the light of its parallelism with יָפָה (yafah, “beautiful”) and נָאוָה (naʾvah, “lovely”) in 6:4, and יָפָה (“fair”) and בָּרָה (barah, “bright”) in 6:10, it should be nuanced “awe-inspiring” or “unnervingly beautiful.”

⁷ tn Heb “as bannered armies.” The term כַּנִּדְגָּלוֹת (kannidgalot, “as bannered armies”) is used figuratively (hypocatastasis) in reference to stars which are often compared to the heavenly armies. This nuance is clear in the light of the parallelism with the dawn, moon, and sun.

¹ tn The term “light” (אוֹר, ʾor) is used figuratively (metonymy of association) in reference to “life” (e.g., Job 3:20; 33:30; Ps 56:14 HT [56:13 ET]). By contrast, death is described as “darkness” (e.g., Eccl 11:8; 12:6-7).