Book of Isaiah in the context of "Nazarene (title)"

The books of the New Testament frequently cite Jewish scripture to support the claim of the Early Christians that Jesus was the promised Jewish Messiah. Scholars have observed that few of these citations are actual predictions in context; the majority of these quotations and references are taken from the prophetic Book of Isaiah, but they range over the entire corpus of Jewish writings.

Jews do not regard any of these as having been fulfilled by Jesus, and in some cases do not regard them as messianic prophecies at all. Old Testament prophecies that were regarded as referring to the arrival of Christ are either not thought to be prophecies by critical biblical scholars, as the verses make no stated claim of being predictions, or are seen as having no correlation as they do not explicitly refer to the Messiah. Historical criticism has been agreed to be a field that is unable to argue for the evidential fulfillment of prophecy, or that Jesus was indeed the Messiah because he fulfilled messianic prophecies, as it cannot "construct such an argument" within that academic method, since it is a theological claim. Ancient Jews before the first century CE had a variety of views about the Messiah, but none included a Jesus-like Savior. Mainstream Bible scholars state that no view of the Messiah as based on the Old Testament predicted a Messiah who would suffer and die for the sins of all people, and that the story of Jesus' death, therefore, involved a profound shift in meaning from the Old Testament tradition.

The Nevi'im (/nəviˈiːm, nəˈviːɪm/; Biblical Hebrew: נְבִיאִים, romanized: Nəviʾim, lit. 'spokespersons, prophets') is the second major division of the Hebrew Bible (the Tanakh), lying between the Torah (lit. 'instruction') and Ketuvim (lit. 'writings'). The Nevi'im are divided into two groups. The Former Prophets (Hebrew: נביאים ראשונים Nəviʾim Rishonim) consists of the narrative books of Joshua, Judges, Samuel and Kings; while the Latter Prophets (נביאים אחרונים Nəviʾim Aḥaronim) include the books of Isaiah, Jeremiah, Ezekiel, and the Twelve Minor Prophets.

Leviathan (/lɪˈvaɪ.əθən/ le-VIE-ə-thən; Hebrew: לִוְיָתָן, romanized: Livyāṯān; Greek: Λεβιάθαν) is a sea serpent demon noted in theology and mythology. It is referenced in the Hebrew Bible, as a metaphor for a powerful enemy, notably Babylon. It is referred to in Psalms, the Book of Job, the Book of Isaiah, and the pseudepigraphical Book of Enoch. Leviathan is often an embodiment of chaos, threatening to eat the damned when their lives are over. In the end, it is annihilated. Christian theologians identified Leviathan with the demon of the deadly sin envy. According to Ophite Diagrams, Leviathan encapsulates the space of the material world.

In Gnosis, it encompasses the world like a sphere and incorporates the souls of those who are too attached to material things, so they cannot reach the realm of God's fullness beyond, from which all good emanates. In Hobbes, Leviathan becomes a metaphor for the omnipotence of the state, which maintains itself by educating children in its favour, generation after generation. This idea of eternal power that 'feeds' on its constantly self-produced citizens is based on a concept of conditioning that imprints the human's conscience in a mechanical manner. It deals in a good and evil dualism: a speculative natural law according to which man should behave towards man like a ravenous wolf, and the pedagogically transmitted laws of the state as Leviathan, whose justification for existence is seen in containing such frightening conditions.

The servant songs (also called the servant poems or the Songs of the Suffering Servant) are four songs in the Book of Isaiah in the Hebrew Bible, which include Isaiah 42:1–4; Isaiah 49:1–6; Isaiah 50:4–11; and Isaiah 52:13–53:12. The songs are four poems written about a certain "servant of YHWH" (Hebrew: עבד יהוה, ‘eḇeḏ Yahweh). Yahweh calls the servant to lead the nations, but the servant is horribly abused by them. In the end, he is rewarded.

Some scholars regard Isaiah 61:1–3 as a fifth servant song, although the word "servant" (Hebrew: עבד, ‘eḇeḏ) is not mentioned in the passage. This fifth song is largely disregarded by modern scholars; without it, all four fall within Deutero-Isaiah, the middle part of the book, which some believe to be the work of an anonymous 6th-century BCE author writing during the Babylonian Exile. The five songs were first identified by Bernhard Duhm in his 1892 commentary on Isaiah.

Exegesis (/ˌɛksɪˈdʒiːsɪs/ EK-sih-JEE-sis; from the Greek ἐξήγησις, from ἐξηγεῖσθαι, "to lead out") is a critical explanation or interpretation of a text. The term is traditionally applied to the interpretation of Biblical works. In modern usage, exegesis can involve critical interpretations of virtually any text, including not just religious texts but also philosophy, literature, or virtually any other genre of writing. The phrase Biblical exegesis can be used to distinguish studies of the Bible from other critical textual explanations.

Textual criticism investigates the history and origins of the text, but exegesis may include the study of the historical and cultural backgrounds of the author, text, and original audience. Other analyses include classification of the type of literary genres presented in the text and analysis of grammatical and syntactical features in the text itself.

The New Earth is an expression used in the Book of Isaiah (65:17 & 66:22), 2 Peter (3:13), and the Book of Revelation (21:1) in the Bible to describe the final state of redeemed humanity. It is one of the central doctrines of Christian eschatology and is referred to in the Nicene Creed as the world to come.