This article contains an exposition of the call of Isaiah in Isaiah 6.
Is the birth of Jesus from a virgin an invention of Matthew (Matthew 1:23) as part of a desire to fulfil the words of Isaiah 7:14? This article examines the interpretation of Isaiah 7:14 in pre-Christian times and how Matthew cited prophetic texts. It also reflects on the influence of the early tradition of Jesus’ descent from David upon Matthew's reference to a virginal conception.
This article considers the portrait of the daughters of Zion in Isaiah 3:16-24.
How should the book of Isaiah be dated? Walton presents new observations to aid the dating of Isaiah.
In Dispensationalist theology it is traditionally argued that “Babylon” in Revelation 14, Revelation 17, and Revelation 18 is a symbol indicating some form of a re-established Rome. This view is built on a reading of the prophets Isaiah and Jeremiah in such a way that the rebuilding of the city and empire of Babylonia should be expected in the eschaton.
How does the New Testament use the Old Testament? This article first wants to understand Isaiah 53 within its literary context, and next focus on the use of the chapter in the New Testament.
This article considers Isaiah's vision of the Lord in Isaiah 6.
This article considers the matter of editing of a prophetic text, and it does so by using as example the "Servant passages" in Isaiah, particularly Isaiah 7:14, its context and content. The author argues that the concept of the editing of a text is not itself at fault; rather, this concept is simply not taken with sufficient seriousness by those who appeal most frequently to it.
Many commentators agree that the prophecies in Isaiah 40-Isaiah 55 were written to a group of Hebrew exiles living in Babylon about 150 years after the time of Isaiah. However, this article wrestles with this point of view and therefore reassess the interpretation of seven passages that do not seem to address Hebrew exiles in Babylon.
The Hebrew expression "saraph me'opheph" occurs twice in the Old Testament, and both times in Isaiah. Isaiah 14:29 refers to the "fiery flying serpent" and Isaiah 30:6 the term is usually understood as a reference to the sand-viper. Such interpretations imply that these creatures were semi-mythological.
In the Hezekiah narrative found in 2 Kings 18-20 and Isaiah 36-Isaiaih 39 there is a repeated use of "trust" or "rely on." This article explores the context and content of "trust" in the narratives. Its occurrences elsewhere in Isaiah, Psalms, Proverbs, and other prophetic literature are examined as well, and it can be seen that these point to a consistent pattern of true and false grounds for "trust."
The purpose of this short note is to restate an old explanation of the first clause of Isaiah 40:20.
This article provides an overview of the discussions on the description of the siege of the city of David in Isaiah 29:1–8. The main focus is on the suddenness with which the picture changes from judgment and devastation (vv. 1-4) to deliverance (vv. 5-8), which has occasioned much debate among commentators.
This article considers the depraved state of Judah in Isaiah 57, and the great mercy of the Lord in drawing near to them anyway.
This article considers the prophecy of Isaiah 60, and the promised light that will dwell in Israel yet attract the nations of the earth.
This article discusses the ending of Isaiah 61, where the Lord promises a new name for Zion, and a second wedding. The Servant of the Lord, as well as all God's people, are to refuse to rest and allow God to rest until Zion enjoys a complete restoration.
This article looks at Isaiah 66 to see what has changed in the course of Isaiah's prophecy and what it all means. The ministry of hardening in which Isaiah was involved was also Jesus' ministry, in which a remnant was yet being gathered.