Isaiah  

"On that day the Lord will shave with a razor, hired from regions beyond the Euphrates River (that is, with the king of Assyria), the head and the hair of the legs; and it will also remove the beard," (Isaiah 7:20 NASB).

The book of Isaiah uses a great sum of allegorical language, and this verse is no exception. The verse seems to claim God will shave his people's body hair, but this is not what Isaiah means here. "Shave with a razor" is as if to say "utterly destroy". As if to remove the hair of a person, to make them bare (Poole).

God will use Assyria to bring judgment upon Israel. "The beard, which they highly esteemed, as a great ornament. By these metaphorical expressions he signifies the total destruction of their state, from head to foot, from the highest to the lowest," (Poole).

"The nation of Judah is regarded here, as in Isaiah 1:6, as a man stript naked, and not only with all the hair of his head and feet shaved off (raglaim, a euphemism), but what was regarded as the most shameful of all, with the hair of his beard shaved off as well," (Keil).

References:

Keil, Carl Friedrich, and Delitzsch, Franz. Biblical Commentary on the Old Testament. United Kingdom, T. & T. Clark, 1864.

New American Standard Bible®, Copyright © 1960, 1971, 1977, 1995, 2020 by The Lockman Foundation. All rights reserved.

Poole, Matthew. Matthew Poole's Commentary on the Holy Bible. United States, Hendrickson Publishers Marketing, LLC, 1990.

"Then the book will be given to the one who is illiterate, saying, “Please read this.” And he will say, “I cannot read,"' (Isaiah 29:12 NASB1995).

According to some, Isaiah is speaking of Muhammad. To explain this verse, we just must read the context. "The entire vision will be to you like the words of a sealed book, which when they give it to the one who is literate, saying, “Please read this,” he will say, “I cannot, for it is sealed.” Then the book will be given to the one who is illiterate, saying, “Please read this.” And he will say, “I cannot read.” (Isaiah 29:11-12 NASB1995). This verse is not speaking about an Islamic prophet; rather, it is speaking about a sealed book or scroll(Isaiah 29:11). The literate cannot read it and neither can the illiterate(Isaiah 29:11-12). Merely because Muhammad could not read does not mean he is the illiterate one mentioned in Isaiah who cannot read a scroll. By this logic, any illiterate man could fit here. 

Work Cited:

New American Standard Bible®, Copyright © 1960, 1971, 1977, 1995 by The Lockman Foundation. All rights reserved.

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I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things. (Isaiah 45:7).

In this verse, many read "and create evil" and run a mile with it, claiming it means God created evil. So is this true? Nope, just by reading 4 verses before debunks the entire claim.

"And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel. For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name...I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: That they may know from the rising of the sun, and from the west, that there is none beside me. I am the Lord, and there is none else. I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things" (Isaiah 45:3-7).

It should also be noted, the word used for evil, "רָ֑ע" has a larger variety of meanings. It can also be translated as disaster, calamity, or most commonly, bad. When we read the context, we learn the passage is speaking about Israel. So, what am I getting at? Well, the verse is merely speaking that God can bring peace or he can bring bad things to happen to Isreal. 

"As a result of the anguish of His soul, He will see it and be satisfied; By His knowledge the Righteous One, My Servant, will justify the many, As He will bear their iniquities," (Isaiah 53:11 NASB1995). 

One argument against Isaiah 53 being about the Messiah is in Isaiah 53:11. People argue that we are not saved by his knowledge, but by his blood; however, this argument was negated over a century ago. Charles Elicott writes: “By his knowledge ...—The phrase admits of two meanings, objective and subjective: (1) by their knowledge of Him; or (2) by His own knowledge; and each expresses a truth. Men are saved by knowing Christ. To know Him and the Father is eternal life (John 17:3). On the other hand, the Christ Himself makes His knowledge of the Father the ground of His power to impart that knowledge to men, and so to justify and save them (John 17:25). Without that knowledge He could not have led them to know God as He knew. If we dare not say that the prophet distinctly contemplated both meanings, we may rejoice that he was guided to use a phrase which includes both,” (Ellicott).

Even before Ellicott, John Gill also writes: “By his knowledge shall my righteous servant justify many; Christ is the servant of the Lord; … This shows that they are not a few, which serves to magnify the grace of God, exalt the satisfaction and righteousness of Christ, and encourage distressed sinners to look to him for justification of life; and yet they are not all men, for all men have not faith, nor are they saved; though all Christ's spiritual seed and offspring shall be justified, and shall glory: and this is "by" or "through his knowledge"; the knowledge of him, of Christ, which is no other than faith in him, by which a man sees and knows him, and believes in him, as the Lord his righteousness; and this agrees with the New Testament doctrine of justification by faith; which is no other than the manifestation, knowledge, sense, and perception of it by faith,” (Gill).

In a book by Cambridge University called: “The Cambridge Bible for Schools and Colleges” they conclude: “by his knowledge” The gen. is not that of the obj. (“by the knowledge of him”) but of the subj.; the knowledge of God and salvation which he possesses, and which he communicates to others,” (Cambridge 133).

Works Cited:

Ellicott's Bible Commentary: Volume 1. United Kingdom, Delmarva Publications, Inc..

Gill, John. An Exposition of the Old and New Testaments. United States, Baptist Standard Bearer, 1989.

New American Standard Bible®, Copyright © 1960, 1971, 1977, 1995 by The Lockman Foundation. 

The Cambridge Bible for Schools and Colleges. United Kingdom, The University Press, 1905.

“Then they will go forth and look On the corpses of the men Who have transgressed against Me. For their worm will not die And their fire will not be quenched; And they will be an abhorrence to all mankind," (Isaiah 66:24 NASB1995).

This verse seems to indicate that the survivors or saved (Is. 66:19-21) shall look at those who are being punished, an obvious reference to Hell; however, this does misunderstand the point that Isaiah is trying to communicate.

As the Pulpit Commentary rightly explains: "And they shall go forth, and look upon the carcases, etc. Here is more imagery, which it is impossible to understand literally. The carcases could not remain always to be looked at, nor while they remained could the sight of them be otherwise than loathsome (i.e. repulsive) to God's redeemed saints. Again, they could not be at the same time burnt with fire and eaten by worms".

"By looking upon their carcasses is meant beholding the dreadful vengeance taken on them. This is here represented in figurative language. The misery is described by an allusion to the frightful spectacle of a field of battle covered with the carcasses of the slain, which lie rotting upon the ground, full of worms, crawling about them, and feeding on them," (Benson).

"For their worm shall not die; with which their carcasses shall be covered, they lying rotting above ground; or figuratively their consciences, and the horrors and terrors that shall seize them, which they will never get rid of. The Targum is, "their souls shall not die;'' as they will not, though their bodies may; but will remain to suffer the wrath of God to all eternity: neither shall their fire be quenched; in hell, as Jarchi interprets it; those wicked men, the followers and worshippers of antichrist, will be cast into the lake which burns with fire and brimstone; they will for ever suffer the vengeance of eternal fire; and the smoke of their torment shall ascend for ever and ever, Revelation 14:10, and they shall be an abhorring unto all flesh; the true worshippers of God, Isaiah 66:23 to whom their carcasses will be loathsome (i.e. repulsive), when they look upon them; and their souls abominable, because of their wicked actions; and who cannot but applaud the justice of God in their condemnation; and admire distinguishing grace and mercy, that has preserved them from the like ruin and destruction," (Gill).