Ramalan Alkitab

Ramalan bible adalah ramalan peristiwa yang akan datang berasaskan ayat Bible. Sebarang ayat-ayat diedarkan secara luas di sepanjang Bible, tetapi yang tersering dipetik dari Ezekiel, Daniel, dan Wahyu. Mukmin dalam ramalan bible melibat dalam eksegesis dan hermeneutik kitab yang mereka mempercayai mengandungi penjelasan politik global, bencana alam, masa hadapan negara Israel, ketibaan seorang Masihi dan sebuah Kerajaan Messianik, dan takdir ultimate umat manusia.
Sesetengah ramalan dalam Bible adalah bersyarat, dengan sama ada keadaan dianggap atau dikatakan secara eksplisit. Some prophetic passages are depicted as direct statements from Tuhan sementara penyataan lain dijelaskan sebagai tanggapan diutamakan pengarang bible dianggap menjadi seorang nabi. Nabi-nabi Bible biasanya dianggap menerima wahyu dari Tuhan, selanjutnya merakam mereka dalam tulisan berkaitan.
Nabi-nabi Bible Ibrani sering memberi amaran pada Bani Israel untuk mentaubatkan dosa dan keberhalaan, dengan ugutan hukuman atau anugerah. Blessings dan ruinations are attributed to the deity. Menurut dengan para mukmin pada ramalan Bible, banyak dari ramalan ini dilihat sebagai telah dipenuhi dalam lalaun kemudian.
Tema ramalan kedua adalah ketibaan seorang Masihi atau Zaman Masihi: kebanyakan umat Kristian mempercayai bahawa ramalan Masihi ini dipenuhi oleh Al-Masih Yesus sementara umat Yahudi masih menunggu kedatangan Masihi dari keturunan keluarga Daud. (Lihat Kemasihian.)
Suatu lagi tema utama berkenaan "akhir zaman", atau "hari-hari terakhir", khususnya menurut dengan Pendedahan Yahya.
Walaupun kegunaan utama istilah bahasa Ibrani dan Greek untuk ramalan dalam Bible adalah ramalan dapat diramal secara tidak bersoalan, tidak semua kenabian adalah diramal. Sesetengah hanya mengilham ulasan pada peristiwa hari ini atau mengilham pujaan.
Ramalan bukan diramal dapat termasuk:
Ramalan diramal dapat dibahagikan ke dalam beberapa kelompok ramalan berkaitan mengongsi suatu tema berpusat.
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Verses such as Acts 7:4-5 and Hebrews 11:13 indicate this was not accomplished during Abraham's time. F. F. Bruce argues this was accomplished during David's reign. He writes:
Christian apologists point to corporate personality here to connect Abraham with the Jewish nation. H. Wheeler Robinson writes:
Hebrews 11:15–16Template:Bibleverse with invalid book says that the patriaches longed for the heavenly country which explains that Hebrews 11:13 speaks about the promise of the heavenly home.
In Exodus 34:10-27 this is referred to as a covenant, commandments being given. In Judges, the Israelites are described as disobeying the commandment to worship no other god (Judges 3:6) and as a result not being able to drive out the Jebusites (Joshua 15:63). The Israelites did not drive all of the Canaanite tribes out in the lifetime of Joshua. The books of Joshua and Judges (Chapters 1) mention towns that could not be defeated. According to 2 Samuel, the Israelites occupied Canaan but the complete seizure took place only when David defeated the Jebusites in Jerusalem and made it the capital of his empire.(2 Sam 5:6-7), .
Tuhan bersabda bahawa rumah, tahta dan kerajaan Nabi Daud dan keturunannya (digelar "yang akan membina sebuah rumah untuk NamaKu" dalam ayat) akan tahan buat selamanya.(2 Sam. 7:12-16, 2 Chronicles 13:5, Psalm 89:20-37) 1 Kings 9:4-7 dan juga 1 Ch 28:5 dan 2 Ch 7:17 berkata bahawa pertubuhan Nabi Sulaiman adalah bersyarat pada Nabi Sulaiman patuh pada perintah Tuhan.
Solomon membina kuil di Jerusalem (2 Chron. 6:7-10, 2 Chronicles 2:1) dan tidak patuh pada perintah Tuhan (1 Kings 11:1-14).
Kebinasaan Kerajaan Yahuda oleh Raja Nebuchadnezzar pada 586 SM membara akhirnya pada rumah diraja Daud.
Sesetengah berkata bahawa Tuhan berjanji suatu dinasti kebadian pada Nabi Daud secara tidak bersyarat.(1 Kings 11:36, 15:4, 2 Kings 8:19) Mereka merasa janji bersyarat 1 Kings 9:4-7 kelihatan undercut this unconditional covenant. Most interpreters have taken the expression "throne of Israel" as a reference to the throne of the United Monarchy. They see this as a conditionalization of the unconditional dynastic promise to David's house expressed in 1 Kings 11:36, 15:4 and 2 Kings 8:19. They argue the presence of both unconditional and conditional promises to the house of David would create intense theological dissonance in the Book of Kings.
Christians believe that the promise is of surviving descendants that could fulfill the role of king rather than a permanent earthly kingship.
Kings and Jeremiah relate that Zedekiah's eyes were put out after he was taken to the king of Babylon and that he remained a prisoner in Babylon until his death (2 Kings 25:6-7 and Jeremiah 52:10-11). We do not have any other historical record of what happened with Zedekiah in Babylon.
Josiah fought against the Egyptians although the pharaoh, Necho, prophesied that God would destroy him if he did (2 Chronicles 35:21-22) - probably Josiah was "opposing the faithful prophetic party". Josiah was killed in battle against the Egyptians (2 Kings 23:29-30).
According to 2 Chronicles 28:5–6Template:Bibleverse with invalid book God delivered the king of the Jews, Ahaz, into the hands of the king of Syria, who carried away a great multitude of them captives to Damascus. And he was also delivered into the hand of the king of Israel, who smote him with a great slaughter.In Isaiah 7:9Template:Bibleverse with invalid book the prophet says clearly that a prerequisite for the fulfillment of the prophecy is that Ahaz stands firm in his faith. This means that he should trust God and not seek military help in the Assyrians which Ahaz nevertheless did.
The Book of Isaiah also foretold;
Christian apologists state that the prophecy in Isaiah chapter 13 and 21 could possibly have been directed originally against Assyria whose capital Ninive was defeated 612 BC by a combined onslaught of the Medes and Babylonians. According to this explanation the prophecy was later updated and referred to Babylon not recognizing the rising power of Persia. On the other hand it can be mentioned that the Persian king Cyrus after overthrowing Media in 550 BC did not treat the Medes as a subject nation.
The prophecy may date from 735 BC when Damascus and Israel were allied against Judah. Tiglath-Pileser took Damascus in 732, which some apologists point to as a fulfillment of this prophecy, but this campaign never reduced the city to rubble. Rather, the campaign temporarily forced the inhabitants to flee for a few days before returning. The city remained intact. Damascus has never become a heap of ruins and is the oldest standing city in the world.
The passage is consistent with 2 Kings 16:9Template:Bibleverse with invalid book, which states that Assyria defeated the city and exiled the civilians to Kir.
Some theologians argue the statement that the "land of Judah" will terrify the Egyptians is not a reference to a large army from Judah attacking Egypt but a circumlocution for the place where God lives. They argue it is God and his plans that will cause Egypt to be terrified. They go on to argue the second "in that day" message from verse 18 announces the beginning of a deeper relationship between God and Egypt which leads to Egypt's conversion and worshiping God (verses 19-21). They say the last "in that day" prophecy (verses 23-25) speaks about Israel, Assyria and Egypt as God's special people, thus, describing eschatological events.
There are many scholars, however, who point out that the prophet himself spoke of Cyrus arguing that Deutero-Isaiah interpreted Cyrus' victorious entry into Babylon in 539 BC as evidence of divine commission to benefit Israel. The main argument against the idols in these chapters is that they cannot declare the future, whereas God does tell future events like the Cyrus predictions.
Jeremiah prophesies that;
It lasted 68 years (605 BCE-537 BCE) from the capture of the land of Israel by Babylon and the exile of a small number of hostages including Daniel, Hananiah, Azariah, and Mishael (Daniel 1:1–4). It lasted 60 years (597-537 BCE) from the deportation of the 10,000 elite (2 Kings 24:14Template:Bibleverse with invalid book) including Jehoiachin and Ezekiel though there is a discrepancy with Jeremiah's numbers of exiles (Jeremiah 52:28–30Template:Bibleverse with invalid book). It lasted 49 years (586-537 BCE) from the exile of the majority of Judah (2 Kings 25:11Template:Bibleverse with invalid book) including Jeremiah who was taken to Egypt and leaving behind a poor remnant (2 Kings 25:12Template:Bibleverse with invalid book). However, some Christian scholars try to explain the figure in a different way stating that Jeremiah gave a round number.
Christian commentaries have considered the conquering Persian force an alliance between the Persians and the Medes. One suggests the use of the term "Medes" is due to earlier recognition among the Jews and because the generals of Cyrus were apparently Medes.
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Tyre was an island fortress-city with mainland villages along the shore. These mainland settlements were destroyed by Nebuchadnezzar, but after a 13 year siege from 585-573 BC, the king of Tyre made peace with Nebuchadnezzar, going into exile and leaving the island city itself intact.. Alexander the Great used debris from the mainland to build a causeway to the island, entered the city, and plundered the city, sacking it without mercy. Most of the residents were either killed in the battle or sold into slavery. It was quickly repopulated by colonists and escaped citizens, and later regained its independence. Tyre did eventually enter a period of decline, being reduced to a small remnant: echoing Ezekiel's words in a book published in 1891, historian Philip Myers wrote "The larger part of the site of the once great city is now as bare as the top of a rock—a place where the fishermen that still frequent the spot spread their nets to dry"., and older sources often refer to it as a "fishing village". However, it recovered and grew rapidly in the 20th century. The ruins of a part of ancient Tyre (a protected site) can still be seen on the southern half of the island. whereas modern Tyre occupies the northern half and also sprawls across Alexander's causeway and onto the mainland: it is now the 4th largest city in Lebanon with a population in excess of 100,000 people (see Tyre (Lebanon)).
This includes the claim that God will make Egypt so weak that it will never again rule over other nations. Pharaoh Amasis II (who drove off Nebuchadnezzar) also conquered Cyprus, ruling it until 545 BC. Despite being a powerful nation in ancient times, Egypt has since been ruled by the Persians, Macedonians, Romans, Byzantine Empire, Ottomans, British and the French, and has also enjoyed periods of independence from external rule. During the Hellenistic period, the break-up of the empire of Alexander the Great left the Ptolemaic Dynasty (of Macedonian/Greek origin) as rulers of Egypt: the Ptolemies then conquered and ruled Cyrenaica (now northeastern Libya), Palestine, and Cyprus at various times. (see also History of Ptolemaic Egypt and Ptolemaic kingdom).
There is some uncertainty among modern scholars regarding when (and by whom) various portions of the Book of Ezekiel were written, making the timing of prophecies difficult to unravel (see Book of Ezekiel).
Nebuchadnezzar invaded Egypt around 568 BC. However, the armies of Pharaoh Amasis II defeated the Babylonians (though the author did not elaborate and there are no known detailed accounts of this invasion). Herodotus reports that this Pharaoh had a long and prosperous reign. The Egyptians were conquered by the Persians in 525 BC.
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The Christian response is varied:
Preterist scholars explain this verse as referring to the destruction of the Jerusalem temple in 70 AD with the phrase "before the Son of Man comes" meaning before judgment comes upon the nation of Israel and the city of Jerusalem for rejecting Jesus Christ as The Messiah. They reject to refer Matthew 10:23 to the second coming of Jesus because Jesus speaks to his disciples about the towns of Israel:
The Wycliffe Bible Commentary disagrees with this view:
It is customary for eastern nations to count part of a day as a whole 24 hour day.
Christian responses have been varied:
Preterists respond that Jesus did not mean his second coming but a demonstration of his might when He says "coming in his kingdom". In this view, this was accomplished by the destruction of the Jerusalem temple in 70 AD when some of the Apostles were still living and thus fulfilling the word of Jesus that only some will not have died. Others argue it refers to the transfiguration. The Wycliffe Bible Commentary states:
It is a misunderstanding that Jesus meant Caiphas. The word "you will see" is in Greek "ὄψεσθε" [opheste, from the infinitive optomai] which is plural. Jesus meant that the Jews, and not just the high priest, will see his coming.
Christians argue that the first cock-crow is simply missing from Matthew, Luke, and John. In Matthew (Matthew 26:34), Luke (Luke 22:34), and John (John 13:38), Jesus foretells three denials of Peter before cock-crow. Matthew 26:69-75, Luke 22:54-62, John 18:15-27 report the fulfilment of this prophecy. In Mark 14:30, Jesus speaks of two cock-crows, which is mentioned in Mark 14:66-72 as having taken place. Christians argue that Matthew, Luke, and John removed the first cock-crow and diminished (Luke even eliminated) the partial exit by Peter after the first denial (which Mark reports). If Mark was the "interpreter of Peter", he would have gotten his information directly and thus would be considered the more reliable source.
Preterists claim these verses are metaphorical. Others claim that the destruction of the temple in A.D. 70 fulfilled this despite the existence of the wailing wall. The IVP Bible Background Commentary states:
The famines part of this verse has often been associated with the third seal of Revelation (Rev. 6:5-6), and the pestilences and earthquakes aspect has often been associated with the fourth seal of Revelation (Rev. 6:7-8). The presence of the term birthpains could be representative of better times ahead. Scholars point out that these events have always been on earth, so the verse must refer to a significant increase in the intensity of them.
There are also several instances of erroneous or untraceable quotation of the prophets by the early Christians:
Christians have given several responses. First is that the use of Jeremiah is meant to refer to all the books of prophecy. Second is Jeremiah said this, but any recording of such have not survived to today. Third is this was the result of a scribal error because of the single letter difference in the abridged versions of the names.
Christians have given several responses. First is that this prophecy has not survived to the present day. Second is the Greek word nazaret does not mean Nazarene but is related to the Hebrew word netzer which can be translated branch. Third is that the verse is not a prophetic saying but simply reflects an Old Testament requirement for the Messiah to be held in contempt, (Psalm 22:6-8; 69:9-11, 19-21; Isaiah 53:2-4, 7-9) which they argue Nazarenes were (John 1:46; John 7:52).
Some scholars respond that this is because the Malachi reference was just an introduction, which made it significantly less important than Isaiah 40:3, leading to the whole being attributed to the prophet Isaiah. Other reasons given are Isaiah's authority was considered higher than Malachi and the Isaiah text was better known.
Christians argue that Paul speaks about his own presence at the last day only hypothetically. They point out Paul later states the Day of the Lord comes like a thief (1 Thessalonians 5:1–2Template:Bibleverse with invalid book) which is a word Jesus uses himself (Matthew 24:43–44Template:Bibleverse with invalid book) expressing the impossibility of predicting His second coming (Matthew 24:36Template:Bibleverse with invalid book).
There are different attempts to explain the term "to take his seat in the temple of God". Some understand it as a divine attribute which the man of lawlessness arrogates to himself and hence no conclusion can be drawn for time and place. Many in the early Church, such as Irenaeus, Hippolytus of Rome, Origen and Cyril of Jerusalem, believed a literal Temple would be rebuilt by the Antichrist before the Lord's Second Coming whereas Jerome and John Chrysostom referred the Temple to the Church. Also some today's scholars refer the phrase "God's temple" to the Church pointing out that Paul used this term five other times outside 2 Thessalonians and does not refer it to a literal temple.
The church fathers like St. Chrysostom who lived at the time of Gnostics, the Marcionites, the Encratites, the Manicheans, who rejected Christian marriage and meat-eating because they believed that all flesh was from an evil principle, asserted this text referred to such sects and that they were therefore "in the latter times". The Protestant theologian John Gill believed that this refers to the Canon law of the Roman Catholic Church, particularly priestly celibacy and Lent as promulgated by the medieval church. (see Great Apostasy)
Many Christian scholars believe the verses 11-14 refer to the era of salvation beginning with Christ's resurrection and its coming fulfillment on the last day. Thus, they think that the claim Paul makes here about salvation is a claim every Christian and not only Paul in his time can affirm. Some see this verse as indicating that there are no prophesied or salvation events before the Lord comes. Those holding the belief that Paul has a longer timespan in view point to its context after Romans 11, which describes the repentance of all of Israel in future. They also point to Paul's plan to visit Rome and more wester places in Romans 15 as indicating that he did not believe Christ's return would be soon enough to simply wait for it.
The word "soon" (other translations use "shortly" or "quickly") does not have to be understood in the sense of close future. The Norwegian scholar Thorleif Boman explained that the Israelites, unlike Europeans or people in the West, did not understand time as something measurable or calculable according to Hebrew thinking but as something qualitative:
In this way, the use of "soon" may mean this will be the next significant event which will take place with certainty.
The following are the scriptural requirements in Judaism concerning the Messiah, his actions, and his reign. Jewish sources insist that the Messiah will fulfill the prophecies outright. Some Christians maintain that some of these prophecies are associated with a putative second coming while Jewish scholars state there is no concept of a second coming in the Hebrew Bible.
While Christians have cited the following as prophecies referencing the life, status, and legacy of Jesus, Jewish scholars maintain that these passages are not messianic prophecies and are based on mistranslations/misunderstanding of the Hebrew texts.
Laluan ini telah diterjemahkan oleh para cendekiawan Bible sebagai rujukan kenabian pada Muhammad.
Biblical prophecy is believed to be literally true by a number of conservative Christians. Interpreters uphold this principle by providing details of prophecies that have been fulfilled. In this view it is usually maintained that no Bible prophecy has ever failed, or ever will. It is therefore up to the interpreter to find a meaning in the words that is true. They also dispute the legitimacy of non-biblical prophets and psychics. Professor Peter Stoner and Dr. Hawley O. Taylor, for example, believed the Bible prophecies were too remarkable and detailed to occur by chance. Arthur C. Custance maintained that the Ezekiel Tyre prophecy (Ezek. 26: 1-11; 29:17-20) was remarkable.
These interpretive issues are related to the more general idea of how passages should be read or interpreted - a concept known as Biblical hermeneutics. Bible prophecy is an area which is often discussed in regard to Christian apologetics. Traditional Jewish readings of the Bible do not generally reflect the same attention to the details of prophecies. Maimonides stated that Moses was the greatest of the prophets and only he experienced direct revelation. Concern with Moses' revelation involves law and ethical teaching more than predictive prophecy. According to Maimonides' Guide for the Perplexed the prophets used metaphors and analogies and, except for Moses, their words are not to be taken literally.
According to the Talmud, prophecy ceased in Israel following the rebuilding of the second temple. Nonetheless Maimonides held that a prophet can be identified if his or her predictions come true. Some Orthodox Jews believe that a future prophet, perhaps a returned Elijah, will identify the future Messiah, the correct location of the Holy of Holies, and other matters essential for the restoration of Jewish worship.
Many academic scholars and historians who read the Bible today maintain that it contains no accurate predictions of any past or future events. Transcribers of the scriptures may have inserted prophecies or attributed work that was written much later to earlier authors. The neo-Platonist Porphyry of Tyros argued, for example, that the eleventh chapter of Daniel was written around 165 B.C. rather than at the time of the Babylonian exile period of 6th century B.C. when the book was purported to have been written (a view now shared by many modern scholars: see Book of Daniel). Gustave Holscher maintained that certain passages of the Book of Ezekiel were not written by a pre-Exilic prophet of Israel but were later added in the Persian period. In other cases readers of the Bible create what they see as "prophecy", a tendency known as postdiction. In the last century this view has been accepted by some more liberal theologians. Some have maintained that prophetic verses are ambiguous enough to allow flexibility of interpretation. Others say that there are prophecies which were not or could not be fulfilled within time frames which have already expired.
Among most Christian denominations, the prophecy that Jesus will return to Earth (see second coming) is a major doctrine, which can be seen by its inclusion in the Nicene Creed. Many specific timeframes for this prediction have been declared by individuals and groups, although many of these dates have expired without the occurrences predicted. An official statement of the Vatican, issued in 1993, asserted, "we are already in the last hour".
Biblical references claimed to prophecy the end times include:
In the 1990s, a new way to prophetically interpret the Bible was instigated. Proposed by Eliyahu Rips, it was said that words and short phrases were hidden in the Hebrew Bible as skip-letter sequences (every 30th letter, for example). The mathematical probability for several coded words which are related to occur within the same area of the Bible was calculated by Rips to be enormously greater than chance, though mathematicians with formal training in statistical analysis place this figure at 1:2. A comprehensive explanation of how this phenomenon can occur naturally was later published in 1999 by Brendan McKay et al., although the Bible code continues to be explored and debated.
Templat:Books of the Bible