OK, bad title but I have been having trouble with the titles recently. Sorry.
In slichot, we say a whole set of things including many pesukim. Towards the end of the slichot, right before the shma koleinu and the vidui, we bring in a pasuk as a "support" for "tvienu el har kodshi..." bring us to your holy mountain etc. The holy mountain is (I figure) the temple mount, the "your" is God and the "us" is the Jews. But the pasuk brought in after the k'mah shekatuv, as it is written is "וַהֲבִיאוֹתִים אֶל הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל מִזְבְּחִי כִּי בֵיתִי בֵּית תְּפִלָּה יִקָּרֵא לְכָל הָעַמִּים"
"I will bring them to My holy mount, and I will cause them to rejoice in My house of prayer, their burnt offerings and their sacrifices shall be acceptable upon My altar, for My house shall be called a house of prayer for all peoples."
(text and translation from the chabad site).
This is from Yeshayahu 56:7 which closes a set of pesukim which deal with converts and their faith that their prayers and actions will be rewarded like the actions of born-Jews. In the pasuk, the "them" is NOT the Jews, but those choosing to join from among other nations. Why would we use that as part of our selichot (where we ask for forgiveness for sins committed while we were already under the obligation to follow mitzvot) when it wasn't spoken about us and our being brought close? Are there no pesukim which point to a Jew's being brought to the Beit Hamikdash?
Is it that, homiletically, we are calling ourselves converts? I guess I haven't been checking but is it an accepted practice to take a pasuk out from its context and use it elsewhere because it can fit a different interpretation then?