Isaiah 2: 4 is taken as an unofficial mission statement by the United Nations.

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.

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

" 12: 2 Isaiah says: " Your dead will live.

" 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.

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.

* Once he is King, leaders of other nations will look to him for guidance ( Isaiah 2: 4 )

* The whole world will worship the One God of Israel ( Isaiah 2: 17 )

* The moshiach will be a man of this world, an observant Jew with " fear of God " ( Isaiah 11: 2 )

For biblical references to Sheol see Genesis 42: 38, Isaiah 14: 11, Psalm 141: 7, Daniel 12: 2, Proverbs 7: 27 and Job 10: 21, 22, and 17: 16, among others.

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

" ( Isaiah 2: 4 )

: 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.

: Genesis 2: 2 – 3 ; Exodus 16: 23 – 30 ; Exodus 20: 8 – 11 ; Matthew 5: 17 – 19 ; Mark 2: 27 – 28 ; Luke 4: 16 ; Acts 13: 14, 42 – 44 ; 16: 11 – 13 ; 17: 2 – 3 ; 18: 4 – 11 ; Ezekiel 20: 19 – 20 ; Hebrews 4: 9 – 10 ; John 14: 15 ; Isaiah 58: 13 – 14 ; Luke 23: 56.

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

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 ).

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.

* Nations will recognize the wrongs they did Israel ( Isaiah 52: 13 – 53: 5 )

* 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 )

< center > Nymphs and Satyr ( William-Adolphe Bouguereau, 1873 )</ center > In many versions of the Bible, Isaiah 13: 21 and 34: 14, the English word " satyr " is used to represent the Hebrew se ' irim, " hairy ones ," from " sa ' ir " or " goat ".

Posttribulationists argue that the seventh trumpet mentioned in Revelation is also the last trumpet mentioned in 1 Corinthians 15: 52, and that there is a strong correlation between the events mentioned in Isaiah 27: 13, Matthew 24: 29-31, and 1 Thessalonians 4: 16-thus creating a strong parallel, proving that the rapture occurs after the tribulation.

* September 13 – A total of 16 rabbis ( including Isaiah Horowitz ) are imprisoned in Jerusalem.

Although Jerome, who produced the Latin Vulgate version of the Scriptures, used the word " sirens " to translate Hebrew tenim ( jackals ) in Isaiah 13: 22, and also to translate a word for " owls " in Jeremiah 50: 39, this was explained by Ambrose to be a mere symbol or allegory for worldly temptations, and not an endorsement of the Greek myth.

29: 28, 2Sam 19: 20, Isaiah 44: 9, Ez 41: 20, 46: 22, Ps 27: 13 ) The significance of the dots is disputed.

Isaiah 13: 12.

In the Bible, nose-jewels are mentioned in Isaiah 3: 21, and referred to in Ezekiel 16: 12, Genesis 24: 47, Proverbs 11: 22, and Hosea 2: 13.

Biblical references to Lachish include Joshua 10: 3, 5, 23, 31-35 ; Joshua 12: 11 ; Joshua 15: 39 ; 2 Kings 14: 19 ; 2 Kings 18: 14, 17 ; 2 Kings 19: 8 ; 2 Chronicles 11: 9 ; 2 Chronicles 25: 27 ; 2 Chronicles 32: 9 ; Nehemiah 11: 30 ; Isaiah 36: 2 ; Isaiah 37: 8 ; Jeremiah 34: 7 ; and Micah 1: 13.

* A tribute to Isaiah Berlin & A conversation with Isaiah Berlin on The Philosopher's Zone, ABC, 6 & 13 June 2009.

TCOG holds that the true church was restored in North Carolina on June 13, 1903, and that this restoration is a fulfillment of the Isaiah 60: 1-5 prophecy.

The Storm-Eater was eventually re-bound by the sacrifice of 13 Elder Garou and the execution of the Rite of Still Skies ( discovered by the Two-Moons pack, led by the Silver Fang Theurge Isaiah Morningkill of House Wyrmfoe ).

In reference to an actual legendary or mythological creature, the term is found in the 1380s, in Wycliffe's Bible, translating ( LXX δαιμόνια, Latin pilosi ) in Isaiah 13: 21 The occurrences in Gawain and the Green Knight dates to shortly after Wycliffe's Bible, to ca.

The easiest way to get a large attacking army ( such as an Assyrian army, see Isaiah 36: 2, Isaiah 37: 8 and Jeremiah 34: 7 ) up to Jerusalem was to approach from the coast.

For example, in his Bible, Martin Luther translates the Hebrew lilith in Isaiah 34: 14 as kobold.

* " Isaiah 34: 14: Parallel Translations ", Biblos. com.

Genesis 8: 7, Leviticus 11: 15, Deuteronomy 14: 14, 1 Kings 17: 1, 1 Kings 17: 4, 1 Kings 17: 6, Job 38: 41, Psalm 147: 9, Proverbs 30: 17, Song of Solomon 5: 11, Isaiah 34: 11, Luke 12: 24.

Elsewhere, divine judgments involving fire and sulfur are prophesied against Assyria ( Isaiah 30 ), Edom ( Isaiah 34 ), Gog ( Ezekiel 38 ), and all the wicked ( Psalm 11 ).

** R: Isaiah 33: 17 – 34: 13

** R: Isaiah 34: 11 – 36: 4

** K: Isaiah 34: 11 – 35: 10

** R: Isaiah 33: 13 – 34: 10

** K: Isaiah 33: 13 – 34: 8

The Prophets mention it in their denunciations of Moab ( Isaiah 15: 4, 16: 8, 9 ; Jeremiah 48: 2, 34, 45 ).

* Isaiah 34 – 35, 40 – 66, John L. McKenzie ( 1969 )

( See Genesis 1: 16, 1 Kings 9: 19, 2 Chronicles 8: 6, Psalms 103: 22, 114: 2, 136: 8-9, 145: 13, Isaiah 22: 21, Jeremiah 34: 1, 51: 28, Daniel 11: 5, Micah 4: 8.

Isaiah 34: 14

Similar imagery is used in Isaiah 10: 34 and in Jeremiah 46: 22, which France feels may be the inspiration for this verse.

Schweizer feels that it actually has just the opposite meaning and is instead showing that the promises in Jeremiah 31: 34 and Isaiah 54: 13 that all would someday be equal to the prophets had come to pass.

: Isaiah 34: 13 Thorns shall grow over its strongholds, nettles and thistles in its fortresses.