Bible prophecy
According to 2 Samuel, the Israelites occupied Canaan but the complete seizure took place only when David defeated the Jebusites in Jerusalem and made it the capital of the Kingdom of Israel.
Biblical stories place the destruction of the 'Kingdom of Judah' by Nebuchadnezzar II in 586 BC and tell that this brought an end to the rule of the royal house of David.
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.
And he was also delivered into the hand of the King of Israel, who smote him with a great slaughter".In Isaiah 7:9 the prophet says clearly that a prerequisite for the fulfillment of the prophecy is that Ahaz stands firm in his faith.
On the other hand, it can be mentioned that the Persian King Cyrus after overthrowing Media in 550 BC did not treat the Medes as a subject nation.
They say the last "in that day" prophecy (verses 23–25) speaks about Israel, Assyria and Egypt as God's special people, thus, describing eschatological events.
The site of the once brilliant maritime capital is now "bare as the top of a rock," a place where the few fishermen that still frequent the spot spread their nets to dry.
During the Hellenistic period, the break-up of the empire of Alexander the Great left the Ptolemaic Dynasty (of Macedonian/Greek origin) as rulers of Egypt: the Ptolemies then conquered and ruled Cyrenaica (now northeastern Libya), Palestine, and Cyprus at various times.
(Matthew 10:23) The Christian response is varied: Moffatt puts it "before the Son of man arrives" as if Jesus referred to this special tour of Galilee.
Christian responses have been varied: Some of them that stand here (τινες των ὁδε ἑστωτων [tines tōn hode hestōtōn]).
In this view, this was accomplished by the destruction of the Jerusalem temple in 70 AD when some of the Apostles were still living and thus fulfilling the word of Jesus that only some will not have died.
[68][69] The Wycliffe Bible Commentary states: This coming of the Son of Man in his kingdom is explained by some as the destruction of Jerusalem and by others as the beginning of the Church.
[76][77] The IVP Bible Background Commentary states: Some stones were left on others (e.g., part of one wall still stands), but this fact does not weaken the force of the hyperbole: the temple was almost entirely demolished in A.D.
For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first.
(see Great Apostasy) Some Christian scholars believe the verses 11–14 refer to the era of salvation beginning with Christ's resurrection[94] and its coming fulfillment on the last day.
[97] Those holding the belief that Paul has a longer time span in view point to its context after Romans 11, which describes the repentance of all of Israel in future.
[97] They also point to Paul's plan to visit Rome and more western places in Romans 15 as indicating that he did not believe Christ's return would be soon enough to simply wait for it.
[102] In Judaism, the Messiah (משיח) (actual transliteration: "anointed") is defined as a human being (in no way correlated with divinity or being a deity), who must meet specified criteria, and bring about certain changes to the world, before they can be acknowledged as such.
And the nations will know that I am the Lord who sanctifies Israel, when My sanctuary is in their midst forever.”(Ezekiel, Chapter 37:24–28)[103]If an individual fails to fulfill even one of these conditions, he cannot be the Messiah.
(Mark 11:1–7, Luke 19:30–35, John 12: 14, 15) Critics claim this is a contradiction with some mocking the idea of Jesus riding two animals at the same time.
[107] Rashi, a 10th-century French rabbi, gave the following commentaries regarding Bible prophecies:[108] These passages have been interpreted by some Muslim scholars as prophetic references to Muhammad.
[129] Professor Peter Stoner and Dr. Hawley O. Taylor, for example, believed the Bible prophecies were too remarkable and detailed to occur by chance.
In Christian eschatology, the idea of at least a dual fulfillment is usually applied to passages in the apocalyptic books of Daniel or Revelation, and to the apocalyptic discourse of Jesus in the synoptic gospels (Matthew 24, Mark 13, Luke 21), especially in interpretations that predict a future tribulation and a future Antichrist figure.
Futurists and Historicists usually hold to variations of this view, while Preterists see the same passages as applying only to events and persecutions from the time of Daniel through the first century CE.
C. F. Keil (1807–1888) suggested in an influential commentary "this uniting together of the two events is not to be explained only from the perspective and apotelesmatic character of the prophecy, but has its foundation in the very nature of the thing itself.
The prophetic perspective, by virtue of which the inward eye of the seer beholds only the elevated summits of historical events as they unfold themselves, and not the valleys of the common incidents of history which lie between these heights, is indeed peculiar to prophecy in general, and accounts for the circumstance that the prophecies as a rule give no fixed dates, and apotelesmatically bind together the points of history which open the way to the end, with the end itself.
"[137] On the other hand, Dispensational Futurist theologian Randall Price applies the term "apotelesmatic" primarily to the sense of "prophetic postponement" or "an interruption in fulfillment" that dispensationalists hold occurs between the sixty-ninth and seventieth weeks of the seventy weeks prophecy of Daniel 9:24–27: "The technical expression for this delay in the fulfillment of the messianic program for Israel is derived from the Greek verb apotelo meaning, 'to bring to completion, finish.'
Therefore, apotelesmatic interpretation recognizes that in Old Testament texts that present the messianic program as a single event, a near and far historical fulfillment is intended, separated by an indeterminate period of time.
Henry Kett, taking the writings of Sir Isaac Newton, advanced to identifying three fulfillments: Antiochus Epiphanes, the Romans, and a future Antichrist.
[139] Methodist theologian Adam Clarke (ca 1761–1832) concurred with Anglican bishop Thomas Newton (1704–1782) that the abomination of desolation as a proverbial phrase could include multiple events “substituted in the place of, or set up in opposition to, the ordinances of God, his worship, his truth, etc.”[140] This allows for viewing some, or all of the following events as partial fulfillments of this prophecy simultaneously: The British Israelist Howard Rand (1963) wrote, “because men have been able to see one—and only one—fulfillment, they have missed the greater scope of this prophecy and their understanding of the full message has been thwarted.
