Bileam: Perbedaan antara revisi
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Baris 38:
*[[Yosua bin Nun]] mengingatkan bangsa Israel dalam pidato terakhirnya kepada mereka: "Ketika itu Balak bin Zipor, raja Moab, bangkit berperang melawan orang Israel. Disuruhnya memanggil Bileam bin Beor untuk mengutuki kamu."<ref>{{Alkitab|Yosua 24:9}}</ref>
*Dalam [[Kitab Mikha]], nabi [[Mikha]] menyampaikan Firman Tuhan yang mengingatkan bangsa Israel: "Umat-Ku, baiklah ingat apa yang dirancangkan oleh Balak, raja Moab, dan apa yang dijawab kepadanya oleh Bileam bin Beor dan apa yang telah terjadi dari Sitim sampai ke Gilgal, supaya engkau mengakui perbuatan-perbuatan keadilan dari TUHAN."<ref>{{Alkitab|Mikha 6:5}}</ref>
==Tradisi [[Kristen]]==
Dalam {{Alkitab|Wahyu 2:12-14}} [[Yesus]] [[Kristus]] menyebut nama Bileam:<br>
:"Dan tuliskanlah kepada malaikat jemaat di Pergamus: Inilah firman Dia, yang memakai pedang yang tajam dan bermata dua:Aku tahu di mana engkau diam, yaitu di sana, di tempat takhta Iblis; dan engkau berpegang kepada nama-Ku, dan engkau tidak menyangkal imanmu kepada-Ku, juga tidak pada zaman Antipas, saksi-Ku, yang setia kepada-Ku, yang dibunuh di hadapan kamu, di mana Iblis diam. Tetapi Aku mempunyai beberapa keberatan terhadap engkau: di antaramu ada beberapa orang yang menganut '''ajaran Bileam''', yang memberi nasihat kepada Balak untuk menyesatkan orang Israel, supaya mereka makan persembahan berhala dan berbuat zina."
== Nubuat ==
Semua nubuat yang diucapkan Bileam mengikuti bentuk syair (Ibrani):
* Yang pertama, {{Alkitab|Bilangan 23:7-10}}, menubuatkan kejayaan unik Kerajaan Israel, dan jumlah umat yang tak terhingga.
* Yang kedua, {{Alkitab|Bilangan 23:18-24}}, mensyukuri kebajikan moral Israel, kerajaannya, dan keberhasilan militernya.
* Yang ketiga, {{Alkitab|Bilangan 24:3-9}}, mensyukuri kejayaan dan keberhasilan kerajaan Israel.
* Yang keempat, {{Alkitab|Bilangan 24:14-19}}, menubuatkan kedatangan seorang raja yang akan menguasai Edom dan Moab
* Yang kelima, {{Alkitab|Bilangan 24:20}}, mengenai kehancuran Amalek
* Yang keenam, {{Alkitab|Bilangan 24:21-22}}, mengenai kehancuran orang Keni oleh Asyur
* Yang ketujuh, {{Alkitab|Bilangan 24:23-24}}, mengenai "kapal-kapal Kittim" yang datang dari barat untuk menyerang Asyur dan Eber
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The poems fall into three groups. The first group consists of two poems which characteristically start immediately. The third group of three poems also start immediately, but are much shorter. The second group, however, consists of two poems which both start:
Baris 66 ⟶ 67:
In the view of textual criticism{{fact|date=March 2011}}, the narrative, excepting the episode involving the donkey, is simply a framework invented in order to be able to insert much older poems. Whether the poems themselves are considered to constitute prophecies, or simply poems created after the events they appear to prophesy, tends to depend on whether the commentator is religious or not.
==Bileam dalam sastra rabinik ==
In [[rabbinic literature]] Balaam is represented as one of seven [[gentile]] [[prophet]]s; the other six being Beor (Balaam's father), [[Book of Job|Job]], and Job's four friends (Talmud, B. B. 15b). In this literature, Balaam gradually acquired a position among the non-Jews, which was exalted as much as that of Moses among the Jews (Midrash Numbers Rabbah 20); at first being a mere interpreter of dreams, but later becoming a magician, until finally the spirit of prophecy descended upon him (ib. 7).
Baris 82 ⟶ 83:
The Rabbis, playing on the name Balaam, call him "Belo 'Am" (without people; that is, without a share with the people in the world to come), or "Billa' 'Am" (one that ruined a people); and this hostility against his memory finds its climax in the dictum that whenever one discovers a feature of wickedness or disgrace in his life, one should preach about it (Sanh. 106b). In the process of killing Balaam (Num. xxxi. 8), all four legal methods of execution—stoning, burning, decapitating, and strangling—were employed (Sanh. l.c.). He met his death at the age of thirty-three (ib.); and it is stated that he had no portion in the world to come (Sanh. x. 2; 90a). The Bible devotes a special section to the remarkable history of the prophet, in order to answer the question, why God has taken away the power of prophecy from the Gentiles (Tan., Balak, 1). Moses is expressly mentioned as the author of this episode in the Pentateuch (B. B. 14b).J. Sr. H. M.
"[[
==Balaam in the New Testament, Josephus & Philo==
An interesting, but doubtful, emendation makes this poem describe the nun of Shamal, a state in northwest Syria. In the [[New Testament]], Balaam is cited as a type of avarice; for example in [[
Balaam also figures as an example of a false teacher in both [[2 Peter]] 2:15 and in [[Jude the Apostle|Jude]] 1:11. In both of these verses, Balaam is cited as an example of a false prophet motived by greed or avarice. These references harken to the Old Testament account of Balaam in Numbers 22–24 in which King Balak hires the renowned Balaam to curse his enemies (Israel). Even though God intervenes and makes Balaam deliver blessings instead of curses, it's clear that Balaam was normally a prophet for hire. The verses in 2 Peter and Jude are then warnings to the early Christians to beware of religious leaders who are enjoying financial advantages.
Baris 110 ⟶ 111:
==Arkeologi==
{{details|Inskripsi Deir Alla}}
Pada tahun 1967 [[arkeolog]] menemukan sebuah [[Inskripsi Deir Alla|"inskripsi"
==Lihat pula==
* [[Baal-Peor]]
* [[Inskripsi Deir Alla]]
* Bagian [[Alkitab]] yang berkaitan: [[Bilangan 22]], [[Bilangan 23]], [[Bilangan 24]], [[Bilangan 31]], [[Yosua 24]], [[Mikha 6]], [[Wahyu 2]]
==Referensi==
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