Apokalips: Perbedaan antara revisi

<!--{{Wiktionary|Apocalypse}}-->▼

'''Apokalips''' ([[bahasa Yunani]]: αποκαλυψις -[[transliterasi]]: "Apokalypsis"), secara harafiah berarti: penyingkapan kain penutup atau cadar), adalah sebuah istilah yang diartikan sebagai penyingkapan kepada orang-orang tertentu yang mendapatkan hak istimewa tentang sesuatu yang tersembunyi dari umat manusia pada umumnya. Akar kata Yunaninya di dalam [[Septuaginta]] sama dengan kata dalam [[bahasa Ibrani]] ''galah'' (גלה), "menyingkapkan". Kitab terakhir dari [[Perjanjian Baru]] dalam bahasa Yunani berjudul Αποκαλυψις Ιωαννου (Penyingkapan kepada Yohanes), dan seringkali diterjemahkan sebagai [[Wahyu]] kepada [[Santo Yohanes]], atau [[Kitab Wahyu]]. Sebelumnya di antara orang-orang Yahudi helenistik, istilah ini digunakan untuk sejumlah tulisan yang menggambakan dalam cara nubuat dan perumpamaan, akhir atau keadaan dunia yang akan datang (mis. ''Apokalips Barukh''). Kini seluruh karya tulis seperti ini biasanya dikenal sebagai '[[sastra Apokaliptik]]'. Namun demikian, Apokalips secara teknis merujuk kepada penyingkapan Allah, dalam penyamarannya sebagai sang Mesias, dan bukan kepada seluruh kehancuran dunia yang akan menyertai Penyataan Diri Allah sendiri kepada umat manusia. ▼

In the typical compositions of this class the chief concern of the writer is with the future. The Apocalypse is primarily a Prophecy usually with a distinctly religious aim, intended to show God's way of dealing with men, and His ultimate purposes. The writer presents, sometimes very vividly, a picture of coming events, especially those connected with the end of the present age. Thus, in certain of these writings the subject-matter is vaguely described as "that which shall come to pass in the latter days" (Dan. 2:28; compare verse 29); similarly Dan. 10:14, "to make thee understand what shall befall thy people in the latter days"; compare Enoch, i.1, 2; x.2ff. So, too, in Rev. 1:1 (compare the [[Septuagint]] translation of Dan. 2:28ff), "Revelation . . . that which must shortly come to pass." Past history is often included in the vision, but usually only in order to give force and the proper historical setting to the prediction, as the panorama of successive events passes over imperceptibly from the known to the unknown. Thus, in the eleventh chapter of Daniel, the detailed history of the Greek empire in the East, from the conquest of Alexander down to the latter part of the reign of [[Antiochus Epiphanes]] (verses 3-39, all presented in the form of a prediction), is continued, without any break, in a scarcely less vivid description (verses 40-45) of events which had not yet taken place, but were only expected by the writer: the wars which should result in the death of Antiochus and the fall of his kingdom. All this, however, serves only as the introduction to the remarkable eschatological predictions in the twelfth chapter, in which the main purpose of the book is to be found. Similarly, in the dream recounted in 2 Esd. 11 and 12, the eagle, representing the [[Roman Empire]], is followed by the lion, which is the promised [[Messiah]], who is to deliver the chosen people and establish an everlasting kingdom. The transition from history to prediction is seen in xii.28, where the expected end of [[Domitian]]'s reign -- and with it the end of the world -- is foretold. Still another example of the same kind is Sibyllines, iii.608-623. Compare perhaps also ''Assumptio Mosis'', vii-ix. In nearly all the writings which are properly classed as apocalyptic the eschatological element is prominent. In fact, it was the growth of speculation regarding the age to come and the hope for the chosen people which more than anything else occasioned the rise and influenced the development of this sort of literature.▼