Yesus dan nubuat mesianik: Perbedaan antara revisi

{{Yesus}}

== Ringkasan ==

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! # !! Keterangan !! [[Perjanjian Lama]]<br>(Nubuat) !! [[Perjanjian Baru]]<br>(Penggenapan)

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=== Daniel 9:24-27 ===

{{Main|Nubuat mengenai tujuh puluh kali tujuh masa|Daniel 9}}

 

Rujukan-rujukan kepada "yang kudus", "yang telah diurapi" ("Mesias") dan "raja" ditafsirkan mengarah kepada Yesus, dan frasa "akan disingkirkan seorang yang telah diurapi, padahal tidak ada salahnya apa-apa" menunjuk kepada [[penyaliban Yesus|penyaliban-Nya]]. Frasa "datanglah rakyat seorang raja" dianggap merujuk kepada tentara Romawi yang menghancurkan Yerusalem dan Bait Suci Herodes pada tahun 70 M.<ref>Tim Meadowcroft [http://links.jstor.org/sici?sici=0021-9231(200123)120%3A3%3C429%3AETDSTI%3E2.0.CO%3B2-A Journal of Biblical Literature, Vol. 120, No. 3 (Autumn, 2001) ''Requires subscription for full content'']</ref>

 

 

=== Hagai 2:6-9 ===

{{main|Hagai 2}}

 

[[Bait Suci Kedua]] akan dipenuhi oleh kemuliaan Allah dan kemuliaannya akan melebihi [[Bait Salomo]] meskipun tidak memiliki perkakas yang hilang dalam pembuangan dan tidak adanya api kudus yang asalnya dinyalakan oleh Allah sendiri di atas mezbah.

=== Mikha 5:1 ===

{{main|Mikha 5#Ayat 1}}

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The verse describes the [[clan]] of Bethlehem, who was the son of [[Caleb]]'s second wife, [[Ephrathah]]. (1 Chr. [http://www.biblestudytools.com/cjb/1-chronicles/2-18.html 2:18], [http://www.biblestudytools.com/cjb/1-chronicles/passage.aspx?q=1%20Chronicles+2:50-52 2:50-52], [http://www.biblestudytools.com/cjb/1-chronicles/4-4.html 4:4]) Bethlehem Ephrathah is the town and clan from which king [[David]] was born,<ref>{{bibleverse|1|Samuel|16.18-23|HE}}</ref> and this passage refers to the future birth of a new Davidic heir.<ref>Joseph A. Fitzmyer, ''The One who is to Come'', (Eerdmans, 2007), page 53.</ref>

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The idea that Bethlehem was to be the birthplace of the Messiah appears in no Jewish source before the 4th century CE.<ref>Edwin D. Freed, ''The Stories of Jesus' Birth'', (Continuum International, 2004), page 79.</ref> Jewish tradition appears to have emphasised the idea that the birthplace of the Messiah was not known.<ref>Edwin D Freed, ''The Stories of Jesus' Birth'', (Continuum International, 2004), page 79; see {{bibleverse||John|7:26-27|131}}</ref>

Many modern scholars consider the birth stories as inventions by the Gospel writers, created to glorify Jesus and present his birth as the fulfillment of prophecy.<ref>Geza Vermes, ''The Nativity: History and Legend'', London, Penguin, 2006, p22.</ref><ref>E. P. Sanders, ''The Historical Figure of Jesus'', Penguin, 1993, p.85.</ref> However since the birth in Bethlehem is one of the few common elements in the Gospel accounts, some scholars believe that both writers were drawing on an existing Christian tradition.<ref>Edwin D. Freed, ''The Stories of Jesus' Birth'', (Continuum International, 2004), page 78.</ref>

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=== Mazmur 2 ===

{{Main|Mazmur 2}}

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The dating of [[Psalm 2]] is argued among scholars, but one suggestion is that it was composed under the [[Hasmonean]] dynasty (140-37BC.<ref>Marco Treves [http://links.jstor.org/sici?sici=0042-4935(196501)15%3A1%3C81%3ATAP%3E2.0.CO%3B2-Y Vetus Testamentum, Vol. 15, Fasc. 1 (Jan., 1965) ''Requires subscription for full content'']</ref> The authors of Acts and the [[Epistle to the Hebrews]] interpreted it as relating to Christ.

* Ayat 7. TUHAN adalah bapa dari Mesias.

* {{Alkitab|Kisah Para Rasul 13: 33}} menafsirkan [[kebangkitan Yesus]] dari kematian sebagai penggenapan dari ayat 7 (“Anak-Ku engkau! Engkau telah Kuperanakkan pada hari ini.”).

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Texts vary in the exact wording of the phrase beginning Psalm 2:12, with "kiss his foot", and "kiss the Son" being most common in various languages for centuries. Strong's shows the widely known word "bar," of apparent [[Chaldea]]n origin but still in common use in Hebrew today as "son," as meaning "heir" or "son." Thus, with this word and the context there is an obvious reverence for royalty which is being portrayed in various manners. The New Testament era translation of the Old Testament, the Septuagint, gives another variation, literally "accept correction." All of these variations express the same concept- to show reverence and submission to the LORD and his anointed.

=== Mazmur 16 ===

{{main|Mazmur 16}}

 

 

 

=== Mazmur 22 ===

{{main|Mazmur 22}}

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{{quote|"From the cross, Jesus cried with a loud voice, “Eli, Eli, lema sabachthani?” which means, “My God, my God, why hast thou forsaken me?”}}

 

 

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=== Mazmur 34 ===

{{main|Mazmur 34}}

 

=== Mazmur 69 ===

{{main|Mazmur 69}}

=== Mazmur 110 ===

{{main|Mazmur 110}}

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"A royal psalm(see Ps.2 intro). It is quite difficult because v.3 is totally obscure, and the psalm speakers often. In Christian interpretation, it is understood as a reference to Jesus, as a messianic and sometimes eschatological psalm; Radak polemicizes against this view"

1. Here God is speaking to the king, called my ''lord''; Perhaps these are the words spoken by a prophet. The king is very proximate to God, in a position of privilege, imagined as being on His ''right hand'' in the [[Divine Council]]. The second-in-command was seated to the right of the king in the ancient Near East. Such images are rare in psalms, but see Ps45:7. If the king trods on the back of his enemies (see Josh. 10:24), they poetically become his "Footstool" 2. In contrast to v.1, God is spoken of in the third person. The Zion tradition (see Isa. 2:1-4; 60:1-22) and royal tradition are here connected. While v.1-2 express the great power of the king, they also emphasize it comes from God" (YHWH).<ref>The Jewish Study Bible: Featuring The Jewish Publications Society Tanakh Translation Oxford University Press / 2004</ref>

:"Aku akan menjadi Bapanya, dan ia akan menjadi anak-Ku. Apabila ia melakukan kesalahan, maka Aku akan menghukum dia dengan rotan yang dipakai orang dan dengan pukulan yang diberikan anak-anak manusia."<ref>{{Alkitab|2 Samuel 7:14}}</ref>

 

 

=== Ulangan 18:15 ===

: [Musa berkata:] "Seorang nabi dari tengah-tengahmu, dari antara saudara-saudaramu, sama seperti aku, akan dibangkitkan bagimu oleh TUHAN, Allahmu; dialah yang harus kamu dengarkan."<ref>{{Alkitab|Ulangan 18:15}}</ref>

[[Ulangan 18]] memuat salah satu nubuat paling awal yang menyatakan tentang seorang nabi yang akan dibangkitkan di antara umat Israel.

Sejumlah orang Kristen dari aliran [[Evangelikalisme]] menyatakan bahwa pada abad pertama Masehi, orang Yahudi menantikan seorang nabi yang terakhir.<ref>[[ESV Study Bible]] (komentari mengenai Ulangan 18.15-19)</ref> Nabi itu akan muncul dari "tengah-tengah" bangsa Israel, yaitu dari keturunan orang-orang yang mendengarkan perkataan Musa itu, dan seperti Musa dengan kemampuan mujizatnya serta menyampaikan Firman Allah secara langsung kepada orang Israel pada waktu yang telah ditentukan Allah. [[Injil Yohanes]] mencatat bahwa orang-orang Yahudi pada zaman Yesus bertanya kepada [[Yohanes Pembaptis]] apakah Yohanes adalah nabi yang digambarkan dalam ayat ini ({{Alkitab|Yohanes 1:19-22}}), dan ia menyangkalnya. Dalam {{Alkitab|Kisah Para Rasul 3:18-22}}, [[Simon Petrus|Petrus]] menyatakan bahwa Yesus adalah penggenapan janji ini.<ref>Lihat Kotbah Petrus pada [[Kisah Para Rasul 3]]</ref>

 

=== Yehezkiel 37:26-27 ===

 

"Tempat kediaman" ({{lang-he|mishkan}}) mengenang akan [[kemah suci]] (tabernakel) di padang gurun. "Tempat kudus" ({{lang-he|miqdash}}; {{lang-en|Sanctuary}}) menunjuk kepada Bait Suci, khususnya kepada Bait Suci yang diperbarui, yang menguasai perhatian Yehezkiel pada pasal-pasal akhir [[Yehezkiel 40|40]][[Yehezkiel 48|-48]].

 

Orang Kristen yakin bahwa Bait Suci Yehezkiel lebih mulia dari Kemah Suci Musa ([[Keluaran 25]][[Keluaran 40|-40]]) dan Bait Suci Salomo ([[1 Raja-raja 5]][[1 Raja-raja 8|-8]]), menunjuk kepada sejumlah keyakinan:

 

Orang Kristen mengutip ayat tersebut sebagai nubuat mengenai kehidupan, status dan peninggalan Yesus, sedangkan orang Yahudi berpendapat bahwa ayat tersebut bukanlah nubuat mesianik dan didasarkan atas kesalahan penafsiran atau paham atas teks Ibrani. Yudaisme berpegang bahwa Mesias belum datang karena berkeyakinan bahwa Zaman Mesianik belum dimulai. Orang Yahudi percaya bahwa Mesias akan mengubah total kehidupan di dunia dan bahwa kesakitan dan penderitaan akan diatasi, sehingga memulai [[Kerajaan Allah]] dan Zaman Mesianik di bumi. Kepercayaan Kristen berbeda-beda, di mana satu segmen berpegang bahwa Kerajaan Allah tidaklah bersifat duniawi sama sekali, sedangkan yang lain percaya bahwa Kerajaan itu bersifat rohani dan juga terjadi di dunia ini dalam suatu Zaman Mesianik di mana Yesus akan memerintah di atas tahta Daud. Kebanyakan orang Yahudi berpegang bahwa Kerajaan Allah akan berada di dunia dan sang Mesias akan menguasai tahta Daud. Orang Yahudi berpegang bahwa kehidupan di dunia tidak berubah banyak setelah kehidupan Kristus sehingga Kristus tidak bisa dianggap Mesias. Orang Kristen (terutama kaum Evangelikal) percaya bahwa hal itu terjadi pada keduanya, baik rohani maupun saat ini, secara jasmani dan nyata pada kedatangan sang Mesias.<ref>[http://www.simpletoremember.com/articles/a/jewsandjesus#1 Why Don't Jews Believe In Jesus | The difference between Judaism and Christianity]</ref>

 

{{Alkitab|Matius 2:17-18}} menyatakan bahwa pembunuhan anak-anak yang tidak bersalah oleh raja Herodes sebagai penggenapan sebuah nubuat yang dituturkan oleh nabi Yeremia pada ayat di atas:

Pada Yeremia 31:15, frasa "sebab anak-anaknya tidak ada lagi" merujuk kepada pembuangan anak-anak [[Rahel]] (suku Manasye dan suku Efraim, yaitu keturunan Yusuf putra Rahel, juga suku Benyamin) ke [[Asyur]]. Ayat-ayat selanjutnya menggambarkan kembalinya mereka ke Israel.<ref>{{Alkitab|Yeremia 31:16-17, 23}}</ref>

 

{{Main|Yesaya 7:14}}

:"Sebab itu Tuhan sendirilah yang akan memberikan kepadamu suatu pertanda: Sesungguhnya, seorang perempuan muda mengandung dan akan melahirkan seorang anak laki-laki, dan ia akan menamakan Dia Imanuel."<ref>{{Alkitab|Yesaya 7:14}}</ref>

 

{{main|Yesaya 9}}

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Menurut tafsiran Yahudi dan Kristen, nabi [[Yesaya]] diperintahkan untuk menyampaikankan suatu nubuat kepada orang Yahudi bahwa waktu penjarahan [[Sanherib]] terhadap sepuluh suku Israel ([[Kerajaan Israel Utara]]) sudah dekat, dan bahwa penjarahan [[Nebukadnezar]] terhadap [[Yerusalem]] di kemudian hari, juga akan segera datang.<ref name=SET-notesISA8-1>

|publisher=Mesorah Publications|location=Brooklyn, N.Y.

|isbn=1578191092|pages=966|edition=1st student size ed., Stone ed.}}

 

::¹“For there is no weariness to the one who oppresses her;

After this prophetic address to the people of Israel, Isaiah interrupts his prophecy and speaks to God. According to [[Rashi#Commentary_on_the_Tanakh|Jewish tradition]], the salvation of which he speaks is the miraculous end of Sennacherib's siege of Jerusalem (see Isaiah 36 and 37) in the days of the ''[[Prince of Peace]]'', King [[Hezekiah]], a child of King [[Ahaz]].

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Penafsiran Yesaya 9:1-2 menurut [[Injil Matius]] mendorong penulis-penulis Kristen untuk melihatnya dalam konteks [[Kristologi]] mesianik.<ref>J. M. Powis Smith [http://links.jstor.org/sici?sici=1062-0516(192407)40%3A4%3C252%3AIATF%3E2.0.CO%3B2-4 American Journal of Semitic Languages and Literatures, Vol. 40, No. 4 (Jul., 1924)]</ref><!--

:²“Bangsa yang berjalan di dalam kegelapan telah melihat terang yang besar;

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Ayat-ayat ini dirujuk karena [[Yesus]] [[Kristus]] memulai tahun pertama pelayanannya di [[Galilea]], sebagaimana dicatat pada [[Matius 4|Matius pasal 4:12-16]]:

::¹⁵ "Tanah Zebulon dan tanah Naftali, jalan ke laut, daerah seberang sungai Yordan, Galilea, wilayah bangsa-bangsa lain, -- ¹⁶ bangsa yang diam dalam kegelapan, telah melihat Terang yang besar dan bagi mereka yang diam di negeri yang dinaungi maut, telah terbit Terang."”<ref>{{Alkitab|Matius 4:12-16}}</ref>

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|pages=968

|edition=1st student size ed., Stone ed.}}"This wondrus salvation took place in the days of the child of [[Ahaz]], the righteous King [[Hezekiah]], whom God - the Wondrous Adviser, Mighty God, Eternal Father - called 'Prince of Peace.'"

 

This long name is the [[throne name]] of the royal child. Semitic names often consist of sentences that describe God; thus the name [[Isaiah]] in Hebrew means "Yahweh saves"; [[Hezekiah]], "Yahweh strengthens"; in [[Akkadian]], the name of the Babylonian king M'rodakh-Bal'adan ([http://www.biblestudytools.com/cjb/isaiah/39-1.html 39:1]) means "[[Marduk]] has provided an heir." These names do not describe that person who holds them but the god whom the parents worship.<ref>The Jewish Study Bible (Oxford Press); commentary on Isaiah 9.5</ref>

This verse is expressly applied to the Messiah in the [[Targum]].<ref>Alfred Edersheim The Life and Times of Jesus the Messiah 1883 "and there is a very curious comment in Debarim R. 1 (ed. Warsh., p.&nbsp;4a) in connection with a Haggadic discussion of Genesis 43:14, which, however fanciful, makes a Messianic application of this passage - also in Bemidbar R. 11." [http://philologos.org/__eb-lat/appen09.htm Philologos | The Life and Times of Jesus the Messiah | Appendix 9]</ref>

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:"Ia akan menaikkan suatu panji-panji bagi bangsa-bangsa, akan mengumpulkan orang-orang Israel yang terbuang, dan akan menghimpunkan orang-orang Yehuda yang terserak dari keempat penjuru bumi."<ref>{{Alkitab|Yesaya 11:12}}</ref>

 

 

Some Christians believe that Jesus the Messiah is the ultimate "house" or dwelling place of God, as is told in John 1:14 ("And the Word became flesh and dwelt among us, and we have seen his glory") and 2:19-21 ("Jesus answered them, “Destroy this temple, and in three days I will raise it up.” The Jews then said, “It has taken forty-six years to build this temple, and will you raise it up in three days?” But he was speaking about the temple of his body."). Through him the messianic community becomes a temple in 1 Corinthians 3:16 ("Do you not know that you all are God's temple and that God's Spirit dwells in you?"') and Ephesians 2:20-22 ("...built on the foundation of the apostles and prophets, the Messiah Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit."). It is through the Messiah's exaltation all nations are drawn to him, as in Luke 24:47 ("...and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem.").<ref name="ReferenceA"/>

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{{Main|Yesaya 53}}

:"Tetapi dia tertikam oleh karena pemberontakan kita, dia diremukkan oleh karena kejahatan kita; ganjaran yang mendatangkan keselamatan bagi kita ditimpakan kepadanya, dan oleh bilur-bilurnya kita menjadi sembuh."<ref>{{Alkitab|Yesaya 53:5}}</ref>

 

Salah satu rujukan pertama dalam [[Perjanjian Baru]] bahwa [[Yesaya 53]] merupakan [[nubuat]] mengenai [[Yesus]] [[Kristus]] dicatat dalam [[Kisah Para Rasul]], dalam bagian yang menceritakan bagaimana [[Filipus (diaken)|Filipus]] diperintahkan oleh Allah untuk mendekati seorang sida-sida [[Etiopia]] yang sedang duduk dalam kereta kudanya, membaca keras-keras dari [[Kitab Yesaya]]. Filipus segera ke situ dan mendengar sida-sida itu sedang membaca kitab nabi Yesaya. Kata Filipus: "Mengertikah tuan apa yang tuan baca itu?" Jawab sida-sida itu: "Bagaimanakah aku dapat mengerti, kalau tidak ada yang membimbing aku?" Lalu ia meminta Filipus naik dan duduk di sampingnya. Maka kata sida-sida itu kepada Filipus: "Aku bertanya kepadamu, tentang siapakah nabi berkata demikian? Tentang dirinya sendiri atau tentang orang lain?" Maka mulailah Filipus berbicara dan bertolak dari nas itu ia memberitakan Injil Yesus kepadanya. Mereka melanjutkan perjalanan mereka, dan tiba di suatu tempat yang ada air. Lalu kata sida-sida itu: "Lihat, di situ ada air; apakah halangannya, jika aku dibaptis?" Sahut Filipus: "Jika tuan percaya dengan segenap hati, boleh." Jawabnya: "Aku percaya, bahwa Yesus Kristus adalah Anak Allah." Lalu orang Etiopia itu menyuruh menghentikan kereta itu, dan keduanya turun ke dalam air, baik Filipus maupun sida-sida itu, dan Filipus membaptis dia. Dan setelah mereka keluar dari air, Roh Tuhan tiba-tiba melarikan Filipus dan sida-sida itu tidak melihatnya lagi. Ia meneruskan perjalanannya dengan sukacita.<ref>{{Alkitab|Kisah Para Rasul 8:26-39}}</ref>

 

|last=Singer

|first=Tovia

|publisher=Tovia Singer

|accessdate=2 January 2013}}"The well-worn claim frequently advanced by Christian apologists who argue that the noted Jewish commentator, Rashi (1040 CE – 1105 CE), was the first to identify the suffering servant of Isaiah 53 with the nation of Israel is inaccurate and misleading. In fact, Origen, a prominent and influential church father, conceded in the year 248 CE – eight centuries before Rashi was born – that the consensus among the Jews in his time was that Isaiah 53 “bore reference to the whole [Jewish] people, regarded as one individual, and as being in a state of dispersion and suffering, in order that many proselytes might be gained, on account of the dispersion of the Jews among numerous heathen nations.”( Origen, Contra Celsum, Chadwick, Henry; Cambridge Press, book 1, chapter 55, page 50) The broad consensus among Jewish, and even some Christian commentators, that the “servant” in Isaiah 52-53 refers to the nation of Israel is understandable. Isaiah 53, which is the fourth of four renowned Servant Songs, is umbilically connected to its preceding chapters. The “servant” in each of the three previous Servant Songs is plainly and repeatedly identified as the nation of Israel."

|last=Singer

|first=Tovia

|publisher=Rabbi Tovia Singer

|accessdate=2 January 2013}} (free mp3 audio)

 

=== Zakharia 9:9 ===

Para penulis Kristen menafsirkan Zakharia 9:9 sebagai nubuat mesianik mengenai kerendah-hatian.<ref>George Livingstone Robinson [http://links.jstor.org/sici?sici=1062-0516(189510%2F189601)12%3A1%2F2%3C1%3ATPOZWS%3E2.0.CO%3B2-0 American Journal of Semitic Languages and Literatures, Vol. 12, No. 1/2 (Oct., 1895 - Jan., 1896) ''Requires subscription for full content'']</ref>

 

 

[[Injil sinoptik]] mencatat bahwa Yesus sendiri yang merencanakan naik keledai, sehingga dengan sadar menggenapi nubuat ini,<ref>D. A. Carson, The Gospel According to John (Wm. B. Eerdmans Publishing, 1991), page 433.</ref> meskipun murid-murid-Nya baru menyadari akan penggenapan nubuat ini setelah Yesus sudah [[kebangkitan Yesus|bangkit dari kematian]].<ref>{{Alkitab|Yohanes 12:16}} mencatat: "''Mula-mula murid-murid Yesus tidak mengerti akan hal itu, tetapi sesudah Yesus dimuliakan, teringatlah mereka, bahwa nas itu mengenai Dia, dan bahwa mereka telah melakukannya juga untuk Dia.''"</ref>

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In the most ancient Jewish writings Zechariah 9:9 is applied to the Messiah. According to the Talmud, so firm was the belief in the ass on which the Messiah is to ride that "if anyone saw an ass in his dream, he will see salvation".<ref>Ber. 56b</ref> The verse is also Messianically quoted in Sanh. 98 a, in Pirqé de R. Eliez. c. 31, and in several of the [[Midrash|Midrashim]].

 

=== Zakharia 12:10 ===

:"Aku akan mencurahkan roh pengasihan dan roh permohonan atas keluarga Daud dan atas penduduk Yerusalem, dan mereka akan memandang kepada dia yang telah mereka tikam, dan akan meratapi dia seperti orang meratapi anak tunggal, dan akan menangisi dia dengan pedih seperti orang menangisi anak sulung."<ref>{{Alkitab|Zakharia 12:10}}</ref>

 

==== Metoda penafsiran ''Remez'' ====

{{see also|context (language use)}}

 

Jewish interpretive techniques often look for a "hint" at a deeper meaning; this "hint" is known as ''remez'' in Hebrew. Because the New Testament writers were fluent in [[biblical Hebrew]], sometimes they are using a play on Hebrew words in the original [[Tanach]] that is not obvious to Greek scholars and translators or to English-speaking readers. One example is Matthew saying at {{bibleref|Matthew|2:23}} "and he went and lived in a town called Nazareth. So was fulfilled what was said through the prophets: 'He will be called a Nazarene.'" The words "[[Nazareth]]" and "[[Nazarene (title)|Nazarene]]" do not occur in the Old Testament. Juster opines that Matthew is hinting at two Hebrew words: the root ''n-z-r'', meaning "branch", and "[[Nazarite]]".

* [[Pandangan Yahudi tentang Yesus]]

* [[Perjanjian Baru]]

* [[Supersesionisme]]

* [[Yudaisme Mesianik]]

 

{{Reflist|2}}

 

== Pustaka utama ==

|editor2-last = Rogerson

|editor2-first = John

}}

*: {{cite book

|editor2-last = Brettler

|editor2-first = Mark Zvi

|editor3-last = Newsom

|editor3-first = Carol Ann

}}

*: {{cite book

*: {{cite book

|editor2-last = Rogerson

|editor2-first = John

}}

*: {{cite book

* Herbert Lockyer ''All the Messianic Prophecies of the Bible'' Zondervan 1988 ISBN 0-310-28091-5

* Nelson Reference Guides ''Find It Fast Messianic Prophecies Fulfilled In Jesus Christ'' Nelson Reference 2001 ISBN 0-7852-4754-8

== Pranala luar ==

'''Jewish analysis [Non Messianic]'''

* [http://www.messiahtruth.com/response.html Messiah Truth]

* [http://www.OutreachJudaism.com/ OutreachJudaism.com]

* [http://whatjewsbelieve.org/ WhatJewsBelieve.org]

* [http://bejewish.org/index.php?option=com_content&task=view&id=12&Itemid=26 Lets Get Biblical tape series online at beJewish.org]

 

'''Evangelical Christian (including Messianic Jewish) analysis'''

* [http://www.messianicbible.com/ The Messianic Prophecy Bible Project]

* [http://www.clarifyingchristianity.com/m_prophecies.shtml Clarifying Christianity.com]

* [http://www.messiahrevealed.org/ Messiah Revealed: Over 300 Prophecies from the Hebrew Scriptures Reveal Messiah]

 

'''Skeptical and Critical analysis'''

* [http://www.infidels.org/library/modern/jim_lippard/fabulous-prophecies.html The Fabulous Prophecies of the Messiah], by [[Jim Lippard]]

* [http://www.stephenjaygould.org/ctrl/archive/till_prophecy.html Stephen Jay Gould's response to prophecy fulfillment]

* [http://www.infidels.org/library/modern/richard_carrier/virginprophecy.html The Problem of the Virgin Birth Prophecy]

* [http://www.infidels.org/library/modern/chris_sandoval/daniel.html#traditional A Critical Examination of the Seventy Weeks Prophecy]

 

{{DEFAULTSORT:Yesus dan nubuat mesianik}}