33: 6 and Isaiah 22: 14, 65: 6.

I am the first ; that is, I have no father, and I am the last ; that is, I have no brother, and besides me there is no God ; that is, I have no son '" ( Isaiah 44: 6 ; Ex.

Isaiah 44: 6 contains the first clear statement of monotheism: " I am the first and I am the last ; besides me there is no god ".

Peace, 1896 etching by William Strutt, based upon Isaiah 11: 6, 7

According to Christian theologian Alister McGrath, the Jewish Christians affirmed every aspect of then contemporary Second Temple Judaism with the addition of the belief that Jesus was the messiah, with Isaiah 49: 6, " an explicit parallel to 42: 6 " quoted by Paul in Acts 13: 47 and reinterpreted by Justin the Martyr.

Some scholars assert that the Sheol mentioned in Isaiah 38: 18, Psalm 6: 5 and Job 7: 7-10 was an earlier concept than Heaven, but this theory is not universally held.

* All Israelites will be returned to their homeland ( Isaiah 11: 12, Zechariah 10: 6 )

* He will take the barren land and make it abundant and fruitful ( Isaiah 51: 3, Amos 9: 13 – 15, Ezekiel 36: 29 – 30, Isaiah 11: 6 – 9 )

: 1 Timothy 1: 17 ; Deuteronomy 6: 4 ; 1 Kings 8: 27 ; 1 John 1: 5 ; Genesis 1: 1 – 2 ; Acts 17: 24 – 25, 28 ; Psalm 90: 1 – 2 ; Matthew 28: 19 ; John 3: 16 ; Isaiah 57: 15 ; 2 Peter 3: 9.

: 1 John 3: 4 – 5 ; Romans 3: 23-25 ; Isaiah 59: 2 ; 1 John 1: 8-10 ; Romans 5: 6-8 ; Romans 6: 23 ; Hebrews 10: 10-14 ; 1 Peter 1: 3 ; John 3: 16-18, 36 ; Ephesians 2: 8-9 ; John 14: 6 ; Matthew 25: 41-46 ; Romans 5: 10.

It is in this period that the earliest clear monotheistic statements appear in the Bible, for example in the apparently seventh-century Deuteronomy 4: 35, 39, 1 Samuel 2: 2, 2 Samuel 7: 22, 2 Kings 19: 15, 19 (= Isaiah 37: 16, 20 ), and Jeremiah 16: 19, 20 and the sixth-century portion of Isaiah 43: 10 – 11, 44: 6, 8, 45: 5 – 7, 14, 18, 21, and 46: 9.

The prophecies of Isaiah ( 11: 11, 21: 2, 22: 6 ) and Jeremiah ( 25: 25 ) also mention Elam.

Although often conceived as awaiting the coming of the Christ-child at Christmas, the modern Lectionary points the season more toward eschatological themes — awaiting the final coming of Christ, when " the wolf shall live with the lamb " ( Isaiah 11: 6 ) and when God will have " brought down the powerful from their thrones, and lifted up the lowly " ( The Magnificat, Luke 1: 52 )— particularly in the earlier half of the season.

As generally interpreted by Jews, denotes mankind generally, with special reference to their weakness and frailty ( Job 25: 6 ; Psalms 8: 4 ; 144: 3 ; 146: 3 ; Book of Isaiah 51: 12, etc .).

" ( Isaiah 6: 1 ).

Examples include Matthew 1: 23, 2: 15 – 18, 3: 3, 21: 42, Mark 1: 2 – 3, 4: 12, Luke 3: 4 – 6, 22: 37, John 2: 17, 12: 15, and notably in Luke 4: 18 – 21 and parallels where Jesus read extensively from Isaiah and makes the claim that the prophecy is fulfilled in the crowds hearing it.

* Isaiah 64: 6 " We have all become like one who is unclean, and all our righteous deeds are like a polluted garment.

** Before the reading or chanting of the Gospel, the priest prays: " Cleanse my heart and my lips, O almighty God, who didst cleanse the lips of the prophet Isaias ...", a reference to Isaiah 6: 6.

The visions of Daniel, with those of 1 Enoch, Isaiah, Jubilees, Jeremiah and Ezekiel, are the inspiration for much of the apocalyptic ideology and symbolism of the Qumran community's Dead Sea scrolls and the early literature of Christianity.

* Chapters 1 to 39 ( First Isaiah, Proto-Isaiah or Original Isaiah ): the work of the original prophet Isaiah, who worked in Jerusalem between 740 and 687 BCE.

The contents are correspondingly varied: a confession of sin and a plea to God not to maintain his anger forever ( ch. 63: 7 – 64: 11 ); a poem on the theme that God has no need of a temple because Heaven is his throne and Earth his footstool ( Isaiah 66: 1 – 2 ); verses setting out conditions for admission to the community ; complaints of sin, incompetence and paganism ; and distinctions between the " righteous " and the " sinners ", foreshadowing the categories used in much later Judaism and early Christianity.

* Isaiah 2, 13, 34, 58, Jeremiah 46: 10, Lamentations 2: 22, Ezekiel 13: 5, Joel 1, 2, 3, Amos 5: 18, 20, Zephaniah 1, 2, Zechariah 14: 1, Malachi 4: 5

* Zion's future hope ( 4: 1 – 5 ) This is a later passage, almost identical with Isaiah 2: 2 – 4.

* Deliverance from Distress in Babylon ( 4: 9 – 5: 1 ) The similarities to Isaiah 41: 15 – 16 and the references to Babylon suggest the period of this material, although it is unclear whether a period during or after the siege of 586 is meant.

" 9: 2 If the passage in Isaiah is interpreted literally, a return to the vegetarian diet of Eden seems to be a natural conclusion. Gen 1: 29-30

Some Protestant Christian denominations prohibit the drinking of alcohol based upon Biblical passages which condemn drunkenness ( such as Proverbs 23: 21, Isaiah 28: 1, Habakkuk 2: 15 ), but others allow moderate use of alcohol.

Hence the Biblical " Galilee of the Nations ", Hebrew " galil goyim "( Isaiah 9: 1 ).

* The Sanhedrin will be re-established ( Isaiah 1: 26 )

* He will be descended from King David ( Isaiah 11: 1 ) via King Solomon ( 1 Chron.

:" And hear again how Isaiah in express words foretold that He should be born of a virgin ; for he spoke thus: ' Behold, the virgin will conceive in the womb and bear a son, and they will say in his name, God with us ' ( Mt 1: 23 ).

One conjecture holds that " Nazareth " is derived from one of the Hebrew words for ' branch ', namely ne · ṣer, נ ֵ֫ צ ֶ ר, and alludes to the prophetic, messianic words in Book of Isaiah 11: 1, ' from ( Jesse's ) roots a Branch ( netzer ) will bear fruit.

The purpose of the sacrifice is the expiation of sins of the man as the animal symbolically receives all the man's sins, which is based on the reconciliation of Isaiah 1: 18.

( Matt 2: 23 is not present in current Masoretic tradition either, though according to St. Jerome it was in Isaiah 11: 1.

* 1963 – Isaiah Washington, American actor

* Prophecies → Passages of Isaiah 40 – 66 refer to events that did not occur in Isaiah's own lifetime, such as the rise of Babylon as the world power, the destruction of Jerusalem, and the rise of Cyrus the Great, which is taken as evidence of later composition.

24 – 27: the " Isaiah apocalypse "

36 – 39: stories about Isaiah during the Assyrian crisis

Chapters 7, 21, and 36 – 39 appear also in 2nd Kings: it is not known whether the author of Isaiah borrowed them from Kings, or vice-versa.

Chapters 24 – 27, known as the " Isaiah Apocalypse ", are usually thought to be the work of an author who lived long after Isaiah.

In Isaiah 44: 09 – 20 this is developed into a satire on the making and worship of idols, mocking the foolishness of the carpenter who worships the idol that he himself has carved.

A central theme in Second Isaiah is that of a new Exodus – the return of the exiled people Israel from Babylon to Jerusalem.

The importance of this theme is indicated by its placement at the beginning and end of Second Isaiah ( 40: 3 – 5, 55: 12 – 13 ).

Another important passage was Isaiah 40: 3 – 5, which imagines the exiled Israel proceeding home to Jerusalem on a newly-constructed road, led by the victorious Yahweh who has conquered the gods of Babylon.

Isaiah 52: 13 – 53: 12, the fourth of the " Suffering Servant " songs, was interpreted by the earliest Christians as a prophecy of the death and exaltation of Jesus, a role which Jesus himself seems to have accepted ( Luke 4: 17 – 21 ).

' The name Jehovah's witnesses, based on Isaiah 43: 10 – 12, was adopted in 1931.

* 1974 – Isaiah " Ikey " Owens, American keyboardist ( The Mars Volta )

* 1974 – Isaiah Mustafa, American actor, spokesman

The exile community in Babylon thus became the source of significant portions of the Hebrew Bible: Isaiah 40 – 55, Ezekiel, the final version of Jeremiah, the work of the Priestly source in the Pentateuch, and the final form of the history of Israel from Deuteronomy to 2 Kings Theologically, they were responsible for the doctrines of individual responsibility and universalism ( the concept that one god controls the entire world ), and for the increased emphasis on purity and holiness.

Similarly, his children's names made them like walking prophecies of the fall of the ruling dynasty and the severed covenant with God – much like the prophet Isaiah a generation later.