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{{Perjanjian Baru|expanded=apocalypse}}
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<!--{{Wiktionary|Apocalypse}}-->▼
[[Berkas:Apocalypse_vasnetsov.jpg|250px|thumb|right|Sebuah lukisan karya [[Victor Vasnetsov]] berjudul [[Four Horsemen of the Apocalypse (1887)]].]]▼
{{Eskatologi}}
▲[[Berkas:Apocalypse_vasnetsovApocalypse vasnetsov.jpg|250px|thumbjmpl|rightka|Sebuah lukisan karya [[Victor Vasnetsov]] berjudul [[Four Horsemen of the Apocalypse (1887)]].]]
'''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.<ref name="Oxford English Dictionary p. 386">''Oxford English Dictionary'', Oxford University Press, Vol. A, p. 386</ref> 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 seringkalisering kali diterjemahkan sebagai [[Wahyu kepada Yohanes|Wahyu]] kepada [[Yohanes|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.
 
Dalam terminologi literatur [[Yudaisme|Yahudi]] dan [[Kristen]] perdana, istilah ini merujuk pada penyingkapan tentang hal-hal yang tersembunyi yang diberikan oleh [[Allah]] kepada seorang nabi pilihan. Istilah ini lebih sering digunakan untuk menggambarkan laporan tertulis tentang penyingkapan tersebut. [[Sastra apokaliptik]] cukup penting dalam sejarah tradisi [[Yudaisme|Yahudi]]-[[Kristen]]-[[Islam]], sebagai keyakinan seperti misalnya kebangkitan orang yang sudah mati, [[Penghakiman Terakhir|hari penghakiman]], surga dan neraka dijelaskan secara eksplisit di dalamnya. Keyakinan apokaliptik telah ada sebelum hadirnya [[agama Kristen|Kekristenan]]. Ia muncul dalam agama-agama lain, dan telah bergabung ke dalam masyarakat sekularsekuler pada masa kini, khususnya melalui budaya populer (lih.lihat [[Apokaliptisisme]]). Keyakinan-keyakinan seperti apokalips juga muncul dalam sistem-sistem keagamaan lainnya. Contohnya adalah konsep Hindu tentang [[pralaya]].
 
Dari abad kedua, istilah "Apokalips" diberlakukan kepada sejumlah buku, baik [[Yahudi]] dan [[Kristen]], yang memperlihatkan ciri-ciri khas yang sama. Selain Apokalips Yohanes (yang kini biasanya disebut [[Kitab Wahyu]]) termasuk dalam [[Perjanjian Baru]], [[fragmen MuratoriaMuratori]], [[Klemens dari Alexandria]], dan lain-lainnya menyebutkan [[Apokalips Petrus]]. Apokalips [[Adam dan Hawa|Adam]] dan [[Abraham]] (Epifanius) dan [[Elias]] ([[Hieronimus]]) juga disebutkan; lihat, misalnya, keenam judul seperti ini dalam "Daftar ke-60 Kitab Kanonik".
 
Jadi, penggunaan kata benda Yunani untuk menunjuk kepada tulisan-tulisan yang tergolong pada kelompok produk sastra tertentu berasal dari orang-orang [[Kristen]], dengan menggunakan [[Kitab Wahyu]] dalam [[Perjanjian Baru]] sebagai norma aslinya. Pada 1832 [[Gottfried Christian Friedrich Lücke]] menjajaki kata "Apokalips" sebagai deskripsi untuk Kitab Wahyu. Penggunaannya diambil dari kata-kata pembukaan kitab ini yang merujuk kepada sebuah apokalips (nubuat) Yesus Kristus yang diberikan kepada Yohanes, yang menuliskan teksnya. Dalam bahasa Yunani kata-kata pembukaannya berbunyi 'Aπōκάλυψις 'Iησōῦ Χριστōῦ.<ref>{{Alkitab|Wahyu 1:1}}</ref>
 
== Ciri-ciri khas ==
Literatur keagamaan apokaliptik dianggap sebagai sebuah cabang yang khas dari sebuah literatur terlarang. Genre ini mempunyai sejumlah ciri khas.
 
=== Wahyu tentang hal-hal yang misterius ===
[[Berkas:BambergApocalypseFolio019v7AngelsWith7TrumpetsAnd1WithCenser.JPG|thumbjmpl|leftkiri|150px|Tujuh sangkakalanyasangkakala dari [[Wahyu kepada Yohanes|Wahyu]]]]
Apokalips memuat pewahyuan tentang hal-hal yang misterius, hal-hal yang berada di luar jangkauan pengetahuan biasa manusia. Allah memberikan kepada para nabi, atau orang-orang kudus pengajaran sehubungan dengan hal-hal yang tersembunyi, baik hal-hal yang sama sekali asing bagi pengalaman manusia, atau kejadian-kejadian dalam sejarah manusia yang belum terjadi, atau keduanya.
 
Beberapa dari rahasia-rahasia surga diugnkapkandiungkapkan, secara lebih atau kurang terinci: maksud-maksud rencana Allah bagi umat manusia; perbuatan dan ciri-ciri para malaikat dan roh-roh jahat; penjelasan tentang fenomena alam; kisah tentang [[Penciptaan (teologi)|Penciptaan]] dan sejarah tentang umat manusia yang awal; kejadian-kejadian yang belum terjadi, khususnya yang berkaitan dengan masa depan Israel; akhir dunia; [[Pengadilan Terakhir|penghakiman terakhir]], dan nasib umat manusia; zaman mesianik. Dalam [[Kitab Henokh]], apokalips Yahudi yang paling lengkap, wahyu ini mencakup semua unsur yang beraneka ragam ini.
 
=== Pernyataan melalui mimpi atau penglihatan ===
Hikmat yang tersembunyi dinyatakan melalui penglihatan atau mimpi. Berhubung sifatnya yang tidak lazim, bentuk sastranya tergolong yang paling alamiah. Lagi pula, cara pengilhaman dan pengalaman orang yang menerimanya pada umumnya menjadi penting. Biasanya, meskipun tidak selalu, hal itu dikisahkan dari sudut pandang orang pertama. Ada suatu unsur kebanggaan dalam kondisi ini, sehubungan dengan pentingnya rahasia yang akan dinyatakan. Unsur-unsur misteri, seringkalisering kali paling utama dalam penglihatan tersebut, diindikasikan dalam peristiwa-peristiwa yang mendahuluinya. Sejumlah ciri khas dari "tradisi apokaliptik" dikaitkan dengn keadaan penglihatan dan pengalaman pribadi orang yang mengalaminya.
 
Contoh utama dari sastra apokaliptik dalam [[Alkitab Ibrani]] adalah dalam [[Kitab Daniel]]. Setelah berpuasa lama dan berdiri di tepi sungai, Daniel mendapat penglihatan makhluk ilahi menghampirinya dan diikuti pernyataan yang dicatat dalam [[Daniel 10|Kitab Daniel pasal 10 dan seterusnya]]. Rasul [[Yohanes]] mendapat penglihatan dengan pengalaman yang mirip, dicatat dalam [[Perjanjian Baru]] di [[Alkitab]] [[Kristen]] dalam [[Kitab Wahyu]]. Ada pula catatan-catatan lain yang di luar Alkitab, misalnya ''Greek Apocalypse of Baruch''; dan ''Syriac Apocalypse''. Juga terjadi ketika sang nabi berbaring di tempat tidurnya, menguatirkan masa depan umatnya, ia berada dalam suatu keadaan ''trance'' dan muncullah penglihatan di kepalanya mengenai masa yang datang. Ini dicatat misalnya dalam [[Daniel 7|Kitab Daniel pasal 7]], [[Kitab 2 Esdras]] 3:1-3; dan dalam [[Kitab Henokh]] 1:2 dan seterusnya. Gambaran dampak dari penglihatan atas pelihatnya, lihat {{Alkitab|Daniel 8:27}}; Henokh 60:3; 2 Esdras 5:14.
 
=== Malaikat membawa pernyataan ===▼
Malaikat sering menjadi pembawa wahyu. Allah tidak berkata secara langsung, melainkan memberikan instruksi-Nya melalui medium makhluk-makhluk sorgawi, yang menjadi penuntun dalam penglihatan penulis.
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▲=== Malaikat membawa pernyataan ===
The introduction of Angels as the bearers of the revelation is a standing feature. God does not speak in person, but gives His instruction through the medium of heavenly messengers, who act as the seer's guide.
 
There is hardly an example of a true Apocalypse in which the instrumentality of angels in giving the message is not made prominent. In the Assumption of [[Moses]], which consists mainly of a detailed prediction of the course of Israelite and Jewish history, the announcement is given to Joshua by Moses, just before the death of the latter. So, too, in the ''[[Sibylline Oracles]]'', which are for the most part a mere foretelling of future events, the [[Sibyl]] is the only speaker. But neither of these books can be called truly representative of apocalyptic literature in the narrower sense (see below). In another writing which has sometimes been classed as apocalyptic, the book of [[Jubilees]], an angel is indeed the mediator of the revelation, but the vision or dream element is wanting. In this case, however, the book is not at all apocalyptic in its nature.
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=== DealsBerkaitan withdengan themasa futuredepan ===
Dalam komposisi umum kelompok ini perhatian utama penulis adalah pada masa depan. Apokalips terutama adalah suatu nubuat dengan tujuan agamawi tertentu, bermaksud menunjukkan cara Allah bertindak terhadap manusia dan tujuan akhir-Nya. Penulis membeberkan, kadang sangat detail, gambaran masa datang, khususnya yang berhubungan dengan akhir zaman ini.
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.▼
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▲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.
=== The mysterious or fantastic ===
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[[Berkas:Duerer-apocalypse.png|thumb|left|[[Albrecht Dürer]]'s woodcut, ''[[The Four Horsemen of the Apocalypse]]'']]
=== Hal misterius atau fantastis ===
The element of the mysterious, apparent in both the matter and the manner of the writing, is a marked feature in every typical Apocalypse. The literature of visions and dreams has its own traditions, which are remarkably persistent; and this fact is unusually well illustrated in the group of Jewish (or Jewish-Christian) writings under consideration.
[[Berkas:Apocalypse vasnetsov.jpg|jmpl|kiri|[[Viktor Vasnetsov]], ''The Four Horsemen of the Apocalypse'' ("Empat penunggang kuda dari [[Kitab Wahyu]]]]
 
Elemen yang misterius, tampak pada hal-hal isi dan cara penulisan, adalah ciri khas dalam setiap karya jenis Apokalips. Literatur tentang penglihatan dan mimpi mempunyai tradisinya sendiri, yang sangat persisten, dan fakta ini dilukiskan dengan sangat baik dalam kelompok tulisan Yahudi (atau Yahudi-Kristen) yang sedang dibahas.
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This apocalyptic quality appears most plainly (a) in the use of fantastic imagery. The best illustration is furnished by the strange living creatures which figure in so many of the visions--"beasts" in which the properties of men, animals, birds, reptiles, or purely imaginary beings are combined in a way that is startling and often grotesque. How characteristic a feature this is may be seen from the following list of the most noteworthy passages in which such creatures are introduced: Dan. 7:1-8, 8:3-12 (both passages of the greatest importance for the history of apocalyptic literature); Enoch, lxxxv.-xc.; 2 Esd. 11:1-12:3, 11-32; ''Greek Apoc. of Bar.'' ii, iii; Hebrew Testament, Naphtali's, iii.; Rev. 6:6ff (compare ''Apoc. of Bar.'' [Syr.] li.11), ix.7-10, 17-19, xiii.1-18, xvii.3, 12; [[the Shepherd of Hermas]], "Vision," iv.1. Certain mythical or semimythical beings which appear in the Old Testament are also made to play a part of increasing importance in these books. Thus "Leviathan" and "Behemoth" (Enoch, lx.7, 8; 2 Esd. 6:49-52; ''Apoc. of Bar.'' xxix.4); "Gog and Magog" (Sibyllines, iii.319ff, 512ff; compare Enoch, lvi.5ff; Rev. 20:8). As might be expected, foreign mythologies are also occasionally laid under contribution (see below).
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=== MysticalSimbolisme symbolismmistik ===
TheKualitas apocalypticsuatu qualityapokalips isdapat seendilihat againdalam (b)seringnya inpenggunaan thesimbolisme frequentmistik. useIni ofdapat adilihat mystifyingdalam symbolism.hal This[[gematria]] isyang mostdigunakan strikinglyuntuk illustratedmengaburkan inmakna the wellsebenarnya.<!--known cases where [[gematria]] is employed for the sake of obscuring the writer's meaning; thus, the mysterious name "Taxo," ''Assumptio Mosis'', ix. 1; the "number of the beast," [[Number of the Beast|666]], of Rev. 13:18; the number 888 ('Iησōῦς), ''Sibyllines'', i.326-330. Very similar to this is the frequent enigmatic prophecy of the length of time which must elapse before the events predicted come to pass; thus, the "time, times, and a half," Dan. 12:7; the "fifty-eight times" of Enoch, xc.5, ''Assumptio Mosis'', x.11; the announcement of a certain number of "weeks" or days (without specifying the starting-point), Dan. 9:24ff, 12:11, 12; Enoch xciii.3-10; 2 Esd. 14:11, 12; ''Apoc. of Bar.'' xxvi-xxviii; Rev. 11:3, 12:6; compare ''Assumptio Mosis'', vii.1. The same tendency is seen also in the employment of symbolical language in speaking of certain persons, things, or events; thus, the "horns" of Dan. 7 and 8; Rev. 17 and following; the "heads" and "wings" of 2 Esd. xi and following; the seven seals of chapter 6 of Revelation; trumpets, 8; bowls, 16; the dragon, Rev. 12:3-17, 20:1-3; the eagle, ''Assumptio Mosis'', x.8; and so on.
 
As typical examples of more elaborate allegories -- aside from those in Dan. 7, 8 and 2 Esd. 11, 12, already referred to-may be mentioned: the vision of the bulls and the sheep, Enoch, lxxxv and following; the forest, the vine, the fountain, and the cedar, ''Apoc. of Bar.'' xxxvi and following; the bright and the black waters, ibid. liii and following; the willow and its branches, Hermas, "Similitudines," viii. To this description of the literary peculiarities of the Jewish Apocalypse might be added that in its distinctly eschatological portions it exhibits with considerable uniformity the diction and symbolism of the classical Old Testament passages. As this is true, however, in like degree of the bulk of late Jewish and early Christian eschatological literature, most of which is not apocalyptic in the proper sense of the word, it can hardly be treated as a characteristic on a par with those described above.
 
== TheKiamat end of the worlddunia ==
In recent times the designation apocalyptic literature, or apocalyptic, has commonly been used to include all the various portions of the Jewish and Christian Scriptures, whether canonical or apocryphal, in which eschatological predictions are given in the form of a revelation. That the term is at present somewhat loosely used, and often made to include what is not properly apocalyptic, is due in part to the fact that the study of this literature as a distinct class is comparatively recent.
 
Baris 52 ⟶ 53:
 
The history of Christianity is peppered with [[Millennial]] sects almost from its very beginning. The modern Christian movements are concentrated in the 18th and 19th Centuries and include the rise of Apocalyptic sects such as the [[Christadelphians]] of note.
-->
 
== TheApokalips Apocalypse as thesebagai "end of theakhir agezaman" ==
Kata '''apokalips''' dalam bahasa Yunani bermakna "pembukaan selubung" (''unveiling''). Dalam apokalips Yohanes, kitab [[Wahyu kepada Yohanes]], ia merujuk kepada "pembukaan selubung" atau "pernyataan" dari [[Yesus Kristus]] sebagai [[Mesias]]. Istilah ini kemudian diturunkan maknanya dalam penggunaan umum untuk merujuk kepada [[Eskatologi|kiamat dunia]]. Namun lebih tepat untuk menafsirkan istilah "kiamat dunia" sebagaimana yang dibaca dalam [[Alkitab]] [[Versi Raja James]] sebagai "akhir zaman". Kata "dunia" di sini sebenarnya adalah terjemahan dari kata Yunani "eon" atau "zaman".
The word '''apocalypse''' in Greek means "unveiling". And in John's apocalypse, the book of Revelation, he refers to the "unveiling" or "revelation" of [[Jesus Christ]] as [[Messiah]]. This term has been downgraded in common usage to refer to the [[Eschatology|end of the world]]. But it is more accurate to interpret the term "end of the world" as we see in the [[King James Version]] of the [[Bible]] as the "end of the age". The word "world" is actually the Greek word "eon" or "age".
 
Gambaran eskatologis akhir zaman pada [[Perjanjian Lama]] adalah lukisan penghakiman untuk orang fasik, juga kebangkitan kembali dan pemuliaan mereka yang saleh di hadapan Allah. [[Kitab Ayub]] dan [[kitab Mazmur]] menggambarkan orang mati diam dalam "[[Hades]]" menantikan penghakiman terakhir, dari mana orang jahat akan dibuang ke siksaan kekal dalam api "''[[Sheol]]''" atau [[neraka]].
The eschatological pictures of the end of the age in the Old Testament were images of judgment of the wicked, as well as the resurrection and glorification of those who were righteous before God. The book of Job and in the Psalms the dead are seen as being in [[Hades]] awaiting the final judgement from whence the wicked will be consigned to eternal torment in the fires of [[Sheol]] or [[hell]].
 
Surat-surat [[Perjanjian Baru]] yang ditulis oleh [[Rasul Paulus]] mengembangkan tema penghakiman orang fasik dan pemuliaan mereka yang menjadi milik [[Kristus]] atau [[Mesias]]. Dalam surat-suratnya kepada jemaat di [[Korintus]] dan [[Tesalonika]], Paulus menjabarkan lebih lanjut nasib orang saleh. Ia berbicara mengenai kejadian bersama-sama suatu kebangkitan kembali dan penjemputan mereka yang ada di dalam Kristus, (atau Mesias). Ini dilihat sebagai gabungan peristiwa apokaliptik yang terjadi pada akhir zaman ini dan sebelum kedatangan zaman Seribu Tahun Mesias.
The [[New Testament]] letters written by the [[Apostle Paul]] expand on this theme of judgment of the wicked and glorification of those who belong to [[Christ]] or [[Messiah]]. In his letters to the [[Corinthians]] and the [[Thessalonians]] Paul expounds further on the destiny of the righteous. He speaks of the simultaneous [[resurrection]] and [[rapture]] of those who are in Christ, (or Messiah). This is a combined apocalyptic event that comes at the end of this age and before the coming [[Millennium]] of [[Messiah]].
 
[[Kekristenan]] mempunyai harapan "Millennial" (Seribu Tahun) untuk pemuliaan orang saleh sejak muncul dalam [[Yudaisme]] dan menyebar ke seluruh dunia pada abad ke-1 M. Literatur puitis dan nubuatan Perjanjian Lama, khususnya dalam [[Kitab Yesaya]] kaya dengan gambaran "Milenial". Jemaat [[Perjanjian Baru]] setelah [[Pentakosta]] sekadar meneruskan tema ini. Rasul Yohanes, ketika dipenjarakan oleh orang Romawi di pulau [[Patmos]], mendapatkan penglihatan dan menulis kitab [[Wahyu kepada Yohanes]] di mana pada [[Wahyu 20|pasal 20]] ditulis sejumlah Referensi kepada suatu masa pemerintahan seribu tahun Kristus/Mesias di atas bumi ini.<ref>{{cite book|title =The Revelation Record|year =1983|url =https://archive.org/details/revelationrecord0000morr|author =Henry M. Morris|publisher =Tyndale House Publishers, Inc. (1983) and Creation Life Publishers|copyright =1985}}</ref>
[[Christianity]] had a [[Millennial]] expectation for glorification of the righteous from the time it emerged from [[Judaism]] and spread out into the world in the first century. Old Testament poetic and prophetic literature, particularly in Isaiah, were rich in [[Millennial]] imagery. The [[New Testament]] Congregation after [[Pentecost]] simply carried on with this theme. The Apostle John, whilst imprisoned by the Romans on the Island of Patmos, saw visions and wrote the Book of Revelation. [[Revelation]] chapter 20 contains several reference to a thousand year reign of Christ/Messiah upon this earth.
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Throughout Church history the kings and princes of [[Europe]] had traditionally viewed with extreme disfavor the idea of a judgement at the end of this age and a Millennium to follow. King Henry VIII was very angry when he heard that his subjects were reading smuggled copies of [[William Tyndale]]'s New Testament. Upon hearing that they were discussing the judgement at the end of the age he flew into a rage. Archibishop Wolsey was summoned and questioned about this. A series of events then led to [[William Tyndale]] being hunted down, captured, condemned, and burned at the stake. To this day there are no liturgical readings of the Apocalyptic biblical scriptures in the Church of England or in the Episcopal Church in America. Discussion of the Apocalypse or the Second Coming of Messiah is similarly very rare in the Reformed Church tradition. Preaching or teaching on end time apocalytic themes in the "Three Self" government church in China is strictly forbidden.
 
Modern Christian movements in the 18th and 19th Centuries were characterized by a rise of [[Millennialism]]. Christian Apocalyptic eschatology was a continuation of the same two themes referred to throughout all of scripture as "this age" and "the age to come". Evangelicals have led the way in rediscovering and popularizing the biblical prophecy of a showdown between good and evil at the end of this age and a coming Millennium to follow. Most evangelicals have been taught a form of [[Millennialism]] known as [[Dispensationalism]] which arose in the 19th century. [[Dispensationalism]] sees separate destinies for the [[Church]] and [[Israel]]. Its concept of a special Pre Tribulation Rapture of the Church has become extremely popular. This is the central thesis of the [[Left Behind]] books and films. Recently, however, [[Dispensationalism]] has been enduring some stiff opposition from those who embrace what is termed '''Traditional Millennialism'''. Prominent among them are those who hold to a [[Post Tribulation Rapture]].-->
Baris 72 ⟶ 74:
* [[Apokaliptisisme]]
* [[Armagedon]]
* [[Dajjal]] dalam teologi Islam
* [[Eskatologi]]
* [[Hari penghakiman]]
* [[Kali Yug]] – pandangan Hindu
* [[Kalki]] – tokoh kenabian Hindu
* [[Kiamat]]
* [[Milenarianisme]]
* [[Milenialisme]]
Baris 87 ⟶ 89:
* [[Ragnarok]]
 
== RujukanReferensi ==
* {{1911}}
{{reflist}}
 
== Pranala luar ==
* {{en}} [http://what-the-hell-is-hell.com Good News Eschatology] {{Webarchive|url=https://web.archive.org/web/20201109021506/http://what-the-hell-is-hell.com/ |date=2020-11-09 }} Kita semua menang.
* {{en}} [http://www.al-islam.com/maknazlatin/Hits.asp?l=eng&p=0-0-1-0-0-4-&subjno=6&pathCount=5 Belief in the last days] {{Webarchive|url=https://web.archive.org/web/20080121212511/http://www.al-islam.com/maknazlatin/Hits.asp?l=eng&p=0-0-1-0-0-4-&subjno=6&pathCount=5 |date=2008-01-21 }}
* {{en}} [http://info.bahai.org/article-1-3-1-3.html 'Lifting of the Veil']
* {{en}} [http://www.islamsummitofreligiousevolution.com/chap7.htm Islam and Second Coming] {{Webarchive|url=https://web.archive.org/web/20070310233415/http://www.islamsummitofreligiousevolution.com/chap7.htm |date=2007-03-10 }}
* {{en}} [http://www.abhota.info/index.htm A Brief History of the Apocalypse] - Garis waktu ramalan apokaliptis yang sangat luas
* {{en}} [http://www.revelation13.net Revelation13.net] Kitab Wahyu, [[Antikristus]], dan Apokalips mungkin akan segera datang.
* {{en}} [http://endtimepilgrim.org The End Time Pilgrim] - Pedoman kitab suci ke dalam tujuh tahun terakhir dari masa ini.
* {{en}} [http://www.patmos.me.uk/patmos-cave.html the Apocalypse cave] {{Webarchive|url=https://web.archive.org/web/20061014131741/http://www.patmos.me.uk/patmos-cave.html |date=2006-10-14 }} Gua Apokalips di Pulau Patmos.
* {{en}} http://www.biblaridion-online.net/zine-online/zine06q2/bibzine06q2_p5.html {{Webarchive|url=https://web.archive.org/web/20060627142059/http://www.biblaridion-online.net/zine-online/zine06q2/bibzine06q2_p5.html |date=2006-06-27 }} ''Biblaridion magazine'':] Wahyu: Penelitian historis dan penafsiran
 
▲<!--{{Wiktionary|Apocalypse}}-->
{{Authority control}}
 
[[Kategori:Eskatologi]]
Baris 105 ⟶ 111:
[[Kategori:Agama]]
 
{{Link FA|es}}
 
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[[he:אפוקליפסה]]
[[hr:Kraj svijeta]]
[[it:Apocalisse]]
[[ja:黙示]]
[[kn:ಅಪೋಕ್ಯಾಲಿಪ್ಸ್]]
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[[ta:திருவெளிப்பாடு]]
Diperoleh dari "https://wiki-indonesia.club/wiki/Apokalips"