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 ".

: 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.

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.

Now, even a foreigner such as Cyrus the Persian could serve as the Lord's anointed ( Isaiah 44: 28, 45: 1 ).

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

In Jewish belief, God is defined as the Creator of the universe: " In the beginning God created the heaven and the earth " ( Genesis 1: 1 ); similarly, " I am God, I make all things " ( Isaiah 44: 24 ).

The word " Bel " is named in the Bible at Isaiah 46: 1 and Jeremiah 50: 2 and 51: 44.

In addition, in Isaiah 44: 6, God states " I am the first and the last, beside me there is no god ".

** R: Isaiah 43: 7 – 44: 2

** K: Isaiah 43: 7 – 44: 5

** A, S: Isaiah 43: 21 – 44: 23

** Y, I, some Maghreb: Isaiah 43: 21 – 44: 6

** R: Isaiah 43: 21 – 44: 13

It is mentioned several times in the Hebrew Bible ( Isaiah 19: 13 ; Jeremiah 2: 16 ; 44: 1 ; 46: 14, 19 ; Ezekiel.

* 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.

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 ).

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.

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.

* 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.

* 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.

* 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

Other verses by inference may be considered to refer to ' speaking in tongues ', such as Isaiah 28: 11, Romans 8: 26 and Jude 20.

According to Brichtothe, other Biblical names for Sheol were: Abaddon ( ruin ), found in Psalm 88: 11, Job 28: 22 and Proverbs 15: 11 ; Bor ( the pit ), found in Isaiah 14: 15, 24: 22, Ezekiel 26: 20 ; and Shakhat ( corruption ), found in Isaiah 38: 17, Ezekiel 28: 8.

Moses ' rod is, in fact, cited in Exodus 4: 2 as carried by him while he tended his sheep ; and later ( Exodus 4: 20 ) becomes his symbol of authority over the Israelites ( Psalm 2: 9, Psalm 89: 32, Isaiah 10: 24 and 11: 4, Ezekiel 20: 37 ).

Mark S. Smith argues that the mention of " Topeth " in Isaiah 30: 27 – 33 indicates an acceptance of child sacrifice in the early Jerusalem practices, to which the law in Leviticus 20: 2 – 5 forbidding child sacrifice is a response.

However, it is claimed that it passes the second test of being part of " the whole counsel of God " because it is " deduced from scripture " " by good and necessary consequence ", citing passages such as Isaiah 8: 20: " To the law and to the testimony: if they speak not according to this word, it is because there is no light in them .".

Amoz (; ) was the father of the prophet Isaiah, mentioned in Isaiah 1: 1 and 2: 1, and in II Kings 19: 2, 20 ; 20: 1.

It was allotted to the descendants of Esau ( Deuteronomy 2: 4, 22 ; Joshua 24: 4 ; 2 Chronicles 20: 10 ; Isaiah 21: 11 ; Ezekiel.

The speech he delivered, in the Hebrew language, in the hearing of all the people, as he stood near the wall on the north side of the city, is quoted in 2 Kings 18: 27 – 37 and Isaiah 36: 12 – 20:

Looking to turn the corner, the Wolves hired former Detroit Pistons general manager Jack McCloskey to the same position, but even with notable first-round selections such as Christian Laettner and Isaiah Rider, the Timberwolves were unable to duplicate McCloskey's " Detroit Bad Boys " success in the Twin Cities, finishing 19 – 63 and 20 – 62 the next two seasons.