Weekly Newsletter

1. The “manner of prophesying among the Jews” (2 Nephi 25:1, 5) The key to understanding the words of Isaiah consists of searching the imbedded layers of keywords, codenames, word links, typologies, literary structures and patterns, etc., that conceal and reveal Isaiah’s end-time prophecy and systematic theology. Without that, Isaiah’s poignant message for our day […]

We in the Isaiah Institute are excitedly anticipating the upgrade of our entire operation to the HighLevel Platform that will be mostly in place in mid-2026. We are investing considerable resources into this transformation. However, it will be made possible only by your donations. It’s true to say we are the only platform that offers

Forty principles drawn from the Book of Isaiah and supported by the Standard Works, offer clarity, discernment, and spiritual grounding for individuals navigating stress, uncertainty, and modern life. They represent a spiritual framework for leaving Babylon and walking toward Zion. Use this printable guide for daily study, reflection, or teaching. 1. God Loves You and

God awakens him to hear (Isaiah 50:4–5), but he puts them to sleep (Isaiah 29:10). God opens his ears (Isaiah 50:5), but he shuts theirs (Isaiah 6:10). God delights in him (Isaiah 42:1), but with them he is not pleased (Isaiah 9:17; 59:15; 61:8). God answers him (Isaiah 49:8), but he doesn’t hear them (Isaiah

A ¹ How Is the End of the World Contained “In the Beginning”? B ¹ Why Are Literary Patterns the Key to Understanding Isaiah? C ¹ What Do Isaiah’s Synchronous Literary Structures Tell Us? D ¹ What Do Isaiah’s Linear Literary Structures Say about God? E ¹ Does a Timeline Exist for Isaiah’s Thirty End-Time

As God formed him from the womb (Isaiah 49:5), so he did them (Isaiah 44:2; 44:24). As God opens his ears (Isaiah 50:4–5), so he does theirs (Isaiah 30:21; 35:5). As God calls him to be his servant (Isaiah 42:1; 49:3, 5–6), so he does them (Isaiah 56:6). As God answers him (Isaiah 49:8), so

Given that Isaiah’s holistic literary structures such as his Seven-Part Structure transform the entire Book of Isaiah into an end-time scenario, Isaiah’s Shebna–Eliakim passage should be interpreted in that light. It should not be isolated from the rest of Isaiah’s prophecies or used as a prooftext for advocating a modern agenda that is not there.

He is vigilant for God’s word (Isaiah), but they revile God’s word (Isaiah 5:24; 28:12–14; 30:12). He calls on the name of the Lord (Isaiah 41:25), but they do not call upon him (Isaiah 43:22; 64:7; 65:1). His ears are open (Isaiah 50:4–5) but their ears are closed (Isaiah 48:8). He is astute (Isaiah 52:13),

As he is vigilant for God’s word (Isaiah 50:4–5), so are they (Isaiah 66:2, 5). As he is guided by the fear of God (Isaiah 11:2–3), so are they (Isaiah 33:6). As he calls on the name of the Lord (Isaiah 41:25), so do they (Isaiah 62:6). As he hears God (Isaiah 50:4–5), so do

God’s servants offer an acceptable sacrifice and gather Israel Isaiah 56:6–8 The foreigners who adhere to Jehovah to serve him, who love the name of Jehovah, that they may be his servants— all who keep the Sabbath without profaning it, holding fast to my covenant— these I will bring to my holy mountain and gladden

God’s people don’t believe or testify of the God of prophecy Isaiah 43:9–10 Who among them foretold these things, or predicted events that have come to pass? Let them bring their witnesses and justify themselves, that those within hearing may say, It is true. But you are my witnesses, says Jehovah, my servant whom I

Beginning in 1975, using analytical tools learned in rabbinic school in Jerusalem, Avraham made a series of unique discoveries that include but aren’t limited to the following: The end of the world’s being contained in the beginning—in which God’s dealings in the past establish patterns that act as a guide to the future and as