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{{main|Mazmur 110}}
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ChristianPara authorspenulis have[[Kristen]] interpretedmenafsirkan Psalm[[Mazmur 110]] asmemuat anubuat messianicmesianik passagekarena insejumlah lightkutipan ofpada several New[[Perjanjian Testament passagesBaru]].<ref>Herbert W. Bateman IV [http://faculty.gordon.edu/hu/bi/Ted_Hildebrandt/OTeSources/19-Psalms/Text/Articles/Bateman-Ps110-BS.pdf 'Psalm 110'.] ''[[Bibliotheca Sacra]]'' '''149''' (Oct. 1992)</ref> InNubuat fact,ini theydiyakini arguedigenapi thatdalam this[[Yesus]] refers[[Kristus]] toorang Jesus of Nazareth[[Nazaret]].<ref>http://www.evidenceunseen.com/mt-2241-46-is-psalm-110-a-prophecy-of-jesus/</ref>
 
“Mazmur Daud.
“A psalm of David.
 
:1. Demikianlah firman TUHAN kepada tuanku: "Duduklah di sebelah kanan-Ku, sampai Kubuat musuh-musuhmu menjadi tumpuan kakimu."
1. The Lord says to my lord: ‘Sit at my right hand, till I make your enemies your footstool.’ <br />
2. The Lord sends forth from Zion your mighty sceptre: ‘Rule in the midst of your foes! <br />
3. With you is sovereignty in the splendor of holiness on the day of your birth: before the morning star, like the dew, I have begotten you.’ <br />
4. The Lord has sworn and will not change his mind: ‘You are a priest for ever after the order of Melchizedek.’ <br />
5. The Lord is at your right hand; he will shatter kings on the day of his wrath. <br />
6. He will execute judgment among the nations, filling them with corpses; he will crush heads over the wide earth. <br />
7. He will drink from the brook by the way; therefore he will lift up his head.”
 
:2. Tongkat kekuatanmu akan diulurkan TUHAN dari Sion: memerintahlah di antara musuhmu!
Verse 1. God speaks to David. The first instance of "The LORD (Hebrew: YHWH)" in this verse is a translation of the Hebrew name of God, [[Yahweh]]. The second instance of "my lord (Hebrew: ADONI)" is David, from the viewpoint of the Psalmist. The opening phrase of Psalm 110 is [[literal translation|literally]] translated as "Regarding David, a psalm," indicating that the psalm is "of" or "about" King David, not written by him. The same introduction (τω δαυιδ ψαλμος) is used in the [[LXX]] version of Psalm 110 (which is Psalm 109 in the [[Psalm#Numbering|Greek text]]).<ref>[http://bibledatabase.net/html/septuagint/19_109.htm Online Greek OT (Septuagint/LXX) UTF8 Bible. Psalms Chapter 109:1-7]</ref>
 
:3. Pada hari tentaramu bangsamu merelakan diri untuk maju dengan berhiaskan kekudusan; dari kandungan fajar tampil bagimu keremajaanmu seperti embun.
In the New Testament, the gospel writers leave out the portion "regarding David, a psalm" and reinterprets the remaining out of context verse as a messianic prophecy: “while the Pharisees were gathered together, Jesus asked them a question, saying, ‘What do you think of the Christ? Whose son is he?’ They said to him, ‘The son of David.’ He said to them, ‘How is it then that David in the Spirit calls him Lord, saying, ''The Lord said to my Lord: Sit at my right hand, till I put thy enemies under thy feet''? If David thus calls him Lord, how is he his son?’ And no one was able to answer him a word” (Matthew 22: 41-46). The remaining portion of this verse speaks of how David shall be seated at God's right hand, with his enemies thoroughly defeated. Although Hebrew has no capital letters, the Hebrew translation of that passage reads "The Lord said to my ''lord''" indicating that it is not speaking of God.<ref>[http://www.outreachjudaism.org/psalm110.html Outreach Judaism - responds directly to the issues raised by missionaries and cults. Responds to Jews For Jesus]</ref>
 
:4. TUHAN telah bersumpah, dan Ia tidak akan menyesal: "Engkau adalah imam untuk selama-lamanya, menurut [[Melkisedek]]."
 
:5. TUHAN ada di sebelah kananmu; Ia meremukkan raja-raja pada hari murka-Nya,
 
:6. Ia menghukum bangsa-bangsa, sehingga mayat-mayat bergelimpangan; Ia meremukkan orang-orang yang menjadi kepala di negeri luas.
 
:7. Dari sungai di tepi jalan ia minum, oleh sebab itu ia mengangkat kepala.”<ref>{{Alkitab|Mazmur 110}}</ref>
Pada ayat 1. Allah berbicara kepada Daud. Sebutan pertama "TUHAN" (bahasa Ibrani: YHWH)" merupakan terjemahan dari nama Allah Israel, sedangkan sebutan kedua "tuan(ku)" (bahasa Ibrani: ADONI; dibaca "adonai") sebenarnya merujuk kepada Mesias. Sejumlah sarjana menganggapnya merujuk kepada Daud, dari sudut pandang penulis mazmur ini, karena frasa pertama itu dapat diterjemahkan secara harfiah sebagai "Mengenai Daud, sebuah mazmur", menunjukkan bahwa mazmur itu dapat "mengenai" atau "tentang" raja [[Daud]], bukan "ditulis oleh" Daud. Pembuka yang serupa digunakan pada terjemahan [[bahasa Yunani]] kuno, [[Septuaginta]] ([[LXX]]), sebagai "τω δαυιδ ψαλμος" (mazmur ini diberi nomor 109 pada Septuaginta).<ref>[http://bibledatabase.net/html/septuagint/19_109.htm Online Greek OT (Septuagint/LXX) UTF8 Bible. Psalms Chapter 109:1-7]</ref>
 
Dalam [[Perjanjian Baru]], para penulis Injil tidak mengutip frasa pembuka, melainkan langsung pada isinya sebagai nubuat mesianik. [[Injil Matius]] ([[Matius 22|22:41-46]]) mencatat:
 
: “Ketika orang-orang Farisi sedang berkumpul, [[Yesus]] bertanya kepada mereka, kata-Nya:
 
::"<font color="green">Apakah pendapatmu tentang Mesias? Anak siapakah Dia?<font>"
 
: Kata mereka kepada-Nya: "Anak Daud." 22:43 Kata-Nya kepada mereka:
 
:: "<font color="green">Jika demikian, bagaimanakah Daud oleh pimpinan Roh dapat menyebut Dia Tuannya, ketika ia berkata:
 
::: Tuhan telah berfirman kepada Tuanku: duduklah di sebelah kanan-Ku, sampai musuh-musuh-Mu Kutaruh di bawah kaki-Mu.
 
:: Jadi jika Daud menyebut Dia Tuannya, bagaimana mungkin Ia anaknya pula?</font>"
 
: Tidak ada seorangpun yang dapat menjawab-Nya, dan sejak hari itu tidak ada seorangpun juga yang berani menanyakan sesuatu kepada-Nya.”<ref>{{Alkitab|Matius 22: 41-46}}</ref>.
Bagian selanjutnya dari ayat ini menyatakan bahwa Mesias akan didudukkan di sebelah kanan Allah, sampai seluruh musuh-musuh-Nya dikalahkan. Meskipun tidak ada "[[huruf besar]]" dalam bahasa Ibrani, jelas bahwa kata "tuan" bukanlah mengenai Allah, tetapi Mesias.<ref>[http://www.outreachjudaism.org/psalm110.html Outreach Judaism - responds directly to the issues raised by missionaries and cults. Responds to Jews For Jesus]</ref>
 
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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>