Ramalan bible

Gambaran keseluruhan

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.

Diansti Daudiah

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.

Literalisme vs. skeptikisme

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.

Kod bible

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.