Isaiah 7:4

7:4 Tell him, ‘Make sure you stay calm! ¹  Don’t be afraid! Don’t be intimidated ²  by these two stubs of smoking logs, ³  or by the raging anger of Rezin, Syria, and the son of Remaliah.

Isaiah 19:17

19:17 The land of Judah will humiliate Egypt. Everyone who hears about Judah will be afraid because of what the Lord who commands armies is planning to do to them. ⁴ 

Isaiah 37:3

37:3 “This is what Hezekiah says: ⁵  ‘This is a day of distress, insults, ⁶  and humiliation, ⁷  as when a baby is ready to leave the birth canal, but the mother lacks the strength to push it through. ⁸ 

Isaiah 39:3

39:3 Isaiah the prophet visited King Hezekiah and asked him, “What did these men say? Where do they come from?” Hezekiah replied, “They come from the distant land of Babylon.”

Isaiah 49:5

49:5 So now the Lord says,

the one who formed me from birth ⁹  to be his servant –

he did this ¹⁰  to restore Jacob to himself,

so that Israel might be gathered to him;

and I will be honored ¹¹  in the Lord’s sight,

for my God is my source of strength ¹²  –

[7:4]  ¹ tn Heb “guard yourself and be quiet,” but the two verbs should be coordinated.

[7:4]  ² tn Heb “and let not your heart be weak”; ASV “neither let thy heart be faint.”

[7:4]  ³ sn The derogatory metaphor indicates that the power of Rezin and Pekah is ready to die out.

[19:17]  ⁴ tn Heb “and the land of Judah will become [a source of] shame to Egypt, everyone to whom one mentions it [i.e., the land of Judah] will fear because of the plan of the Lord who commands armies [traditionally, the Lord of hosts] which he is planning against him.”

[37:3]  ⁷ tn In the Hebrew text this verse begins with “they said to him” (cf. NRSV).

[37:3]  ⁸ tn Or “rebuke” (KJV, NAB, NIV, NRSV), or “correction.”

[37:3]  ⁹ tn Or “contempt”; NAB, NIV, NRSV “disgrace.”

[37:3]  ¹⁰ tn Heb “when sons come to the cervical opening and there is no strength to give birth.”

[49:5]  ¹⁰ tn Heb “from the womb” (so KJV, NASB).

[49:5]  ¹¹ tn The words “he did this” are supplied in the translation for stylistic reasons. In the Hebrew text the infinitive construct of purpose is subordinated to the previous statement.

[49:5]  ¹² tn The vav (ו) + imperfect is translated here as a result clause; one might interpret it as indicating purpose, “and so I might be honored.”

[49:5]  ¹³ tn Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure (vav [ו] + subject + verb) is interpreted here as indicating a causal circumstantial clause.