This article is an exposition of Isaiah 1:9, in relation to the dawn of a new year.

What does the Lord teach his people in Isaiah 1:18? Culver argues that the main focus in this text is on the righteousness and justice of God.

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.

This article considers the warnings from the Lord in Isaiah 5 and Isaiah 9, and the reversal that will come because of the birth of a child. The author shows how the sequence of judgments in chapter 9 is a sacrificial sequence.

Through the lens of Isaiah 5:8-9, this article warns against greed.

This article considers Isaiah's vision of the Lord in Isaiah 6.

This article draws out the fire motif in Isaiah 6, showing how it tells us something about the glory of God.

This article contains an exposition of the call of Isaiah in Isaiah 6.

What was the theological context of the call of the prophet Isaiah in Isaiah 6? The paper looks to bring clarity to this, while noting Isaiah's eschatology and his idea of a remnant.

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.

This article considers the virgin birth of Christ from three perspectives: Was it possible? Was it theologically necessary? Is it a legitimate fulfillment of the prophecy of Isaiah 7:14?

The article first provides an exegetical analysis of Isaiah 7:14. Next, it focuses on the New Testament's use of the Old Testament and considers a number of hermeneutical related issues with prophecy.

This article explains the significance of the mention of Jesse in Isaiah 11:1.

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.

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. This article calls into question this interpretation, showing from contemporary data that these creatures may have been some kind of poisonous winged insect.

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."

There are many difficulties of interpretation in Isaiah 24-Isaiah 27. This article wants to focus on the function of these chapters in the whole of the book. 

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.

The exodus motif shapes much of Isaiah 40-55. This article examines how Isaiah rereads the exodus motif.

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.

Does God ever punish double the sins of his people? How should "kepel" in Isaiah 40:2 and the rest of the Old Testament be translated and interpreted? Is God really just? Kline's conclusion is that a double payment is never required for any passage.

The purpose of this short note is to restate an old explanation of the first clause of Isaiah 40:20.

"Babylon" is used as a metaphor in Isaiah 47 for a city portrayed as a woman punished for her promiscuity. This article calls attention to the fact that her punishment is not by rape or sexual humiliation but by her reduction from a position of royal authority to one of domestic servanthood.