Bible prophecy or biblical prophecy comprises the passages of the Bible that claim to be communications from God to humans through prophets. The Biblical prophets are usually considered by Jews and Christians to have received revelations from God, subsequently recording them in the relevant writings. Such passages are widely distributed throughout the Bible, but those most often cited appear in Ezekiel, Daniel, Matthew 24, Matthew 25, and Revelation.
Some prophecies in the Bible are conditional, with either the conditions implicitly assumed or explicitly stated. Some prophetic passages are depicted as direct statements from God, while other statements are expressed as the privileged perspective of the biblical author considered to be a prophet.
Hebrew Bible prophets often warn the Israelites to repent of their sins and idolatries, with the threat of punishment or reward. Blessings and ruinations are attributed to the deity. According to believers in Bible prophecy, many of these prophecies are viewed as having been fulfilled within later passages.
David's sphere of influence now extended from the Egyptian frontier on the Wadi el-Arish (the "brook of Egypt") to the Euphrates; and these limits remained the ideal boundaries of Israel's dominion long after David's empire had disappeared.
Corporate personality is the important Semitic complex of thought in which there is a constant oscillation between the individual and the group – family, tribe, or nation – to which he belongs, so that the king or some other representative figure may be said to embody the group, or the group may be said to sum up the host of individuals.
Hebrews 11:15–16 says that the patriarchs longed for the heavenly country which explains that Hebrews 11:13 speaks about the promise of the heavenly home.
God states that the house, throne and kingdom of David and his offspring (called "the one who will build a house for my Name" in the verse) will last forever.(2 Samuel 7:12–16, 2 Chronicles 13:5, Psalm 89:20–37) 1 Kings 9:4–7 as well as 1 Chronicles 28:5 and 2 Chronicle 7:17 state that Solomon's establishment is conditional on Solomon obeying God's commandments.
Solomon built the temple in Jerusalem (2 Chronicles 2:1; 6:7–10) and did not obey God's commandments (1 Kings 11:1–14).
Some scholars including Saul of Cyrene state that God has promised an eternal dynasty to David unconditionally.(1 Kings 11:36, 15:4, 2 Kings 8:19) They feel the conditional promise of 1 Kings 9:4–7 seems to undercut this unconditional covenant. Most interpreters have taken the expression "throne of Israel" as a reference to the throne of the United Monarchy. They see this as a conditionalization of the unconditional dynastic promise to David's house expressed in 1 Kings 11:36, 15:4 and 2 Kings 8:19. 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.
Christians believe that the promise is of surviving descendants that could fulfill the role of king rather than a permanent earthly kingship.
I am about to hand this city over to the king of Babylon, and he will burn it down. You will not escape from his grasp but will surely be captured and handed over to him. You will see the king of Babylon with your own eyes, and he will speak with you face to face. And you will go to Babylon... You will not die by the sword; you will die peacefully. (Jeremiah 34:2–5)
The Books of Kings and Jeremiah relate that Zedekiah's eyes were put out after he was taken to the King of Babylon and that he remained a prisoner in Babylon until his death (2 Kings 25:6–7 and Jeremiah 52:10–11). There is no other historical record of what happened with Zedekiah in Babylon.
God is also represented as promising Josiah that because he humbled himself before God, he would be "buried in peace" and the book goes on to say he shall not see the disaster to come on Judah (2 Kings 22:19–20).
Josiah fought against the Egyptians although the pharaoh, Necho II, prophesied that God would destroy him if he did (2 Chronicles 35:21–22)—possibly Josiah was "opposing the faithful prophetic party". Josiah was killed in battle against the Egyptians (2 Kings 23:29–30). However, Judah was in a time of peace when Josiah died, thus fulfilling the prophecy.
When the Jews heard that "Aram has allied itself with Ephraim" God is said to have told them:
It will not take place, it will not happen... Within sixty-five years Ephraim will be too shattered to be a people. (Isaiah 7:1–9)
According to 2 Chronicles 28:5–6 "God delivered the King of the Jews, Ahaz, into the hands of the King of Syria, who carried away a great multitude of them captives to Damascus. 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. This means that he should trust God and not seek military help in the Assyrians which Ahaz nevertheless did.
Christian apologists state that the prophecy in Isaiah chapters 13 and 21 could possibly have been directed originally against Assyria whose capital Nineveh was defeated in 612 BC by a combined onslaught of the Medes and Babylonians. According to this explanation the prophecy was later updated and referred to Babylon not recognizing the rising power of Persia. 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.
Instead of treating the Medes as a beaten foe and a subject nation, he had himself installed as king of Media and governed Media and Persia as a dual monarchy, each part of which enjoyed equal rights.
Damascus will become a "heap of ruins. The cities of Aroer will be deserted and left to flocks". (Isaiah 17:1–2)
The prophecy may date from 735 BC when Damascus and Israel were allied against Judah. Tiglath-Pileser took Damascus in 732, which some apologists point to as a fulfillment of this prophecy, but this campaign never reduced the city to rubble. The depiction of Damascus as a "heap of ruins" has been understood as figurative language to describe the despoiling of the city, the leading of its people as captives to Kir (an unidentified city), and the way that the city lost much of its wealth and political influence in the years following Tiglath-Pileser's attack. The prophecy is also believed by some to have a future fulfilment relating to end-time developments concerning Israel. Many terrorist groups have their bases in Damascus, and in 2007 Israel vowed to destroy Syria if Syria attacked using chemical weapons.
The passage is consistent with 2 Kings 16:9, which states that Assyria defeated the city and exiled the civilians to Kir.
The river of Ancient Egypt (identified as the Nile in RSV) shall dry up. (19:5).
"The land of Judah shall be a terror unto Egypt." (Isaiah 19:17)
"In that day there will be a highway from Egypt to Assyria. The Assyrians will go to Egypt and the Egyptians to Assyria. The Egyptians and Assyrians will worship together. 24 In that day Israel will be the third, along with Egypt and Assyria, a blessing on the earth. 25 The LORD Almighty will bless them, saying, 'Blessed be Egypt my people, Assyria my handiwork, and Israel my inheritance.'" (Isaiah 19:23–25)
Some theologians argue the statement that the "land of Judah" will terrify the Egyptians is not a reference to a large army from Judah attacking Egypt but a circumlocution for the place where God lives. They argue it is God and his plans that will cause Egypt to be terrified. They go on to argue the second "in that day" message from verse 18 announces the beginning of a deeper relationship between God and Egypt which leads to Egypt's conversion and worshiping God (verses 19–21). 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.
There are many scholars, however, who point out that the prophet himself spoke of Cyrus arguing that Deutero-Isaiah interpreted Cyrus' victorious entry into Babylon in 539 BC as evidence of divine commission to benefit Israel. The main argument against the idols in these chapters is that they cannot declare the future, whereas God does tell future events like the Cyrus predictions.
It lasted 68 years (605 BC–537 BC) from the capture of the land of Israel by Babylon and the exile of a small number of hostages including Daniel, Hananiah, Azariah, and Mishael (Daniel 1:1–4). It lasted 60 years (597–537 BC) from the deportation of the 10,000 elite (2 Kings 24:14) including Jehoiachin and Ezekiel though there is a discrepancy with Jeremiah's numbers of exiles (Jeremiah 52:28–30). It lasted 49 years (586–537 BC) from the exile of the majority of Judah (2 Kings 25:11) including Jeremiah who was taken to Egypt and leaving behind a poor remnant (2 Kings 25:12).
However, some Christian scholars try to explain the figure in a different way stating that Jeremiah gave a round number.
Christian commentaries have considered the conquering Persian force an alliance between the Persians and the Medes. One suggests the use of the term "Medes" is due to earlier recognition among the Jews and because the generals of Cyrus were apparently Medes.
Jeremiah prophesied that Babylon would be destroyed at the end of the seventy years. (25:12) (Babylon fell to the Persians under Cyrus in 539 BC (66, 58 or 47 years after the beginning of the Babylonian exile depending on how you count). According to Daniel 5:31, it was the currently unidentified "Darius the Mede" who captured Babylon.)
"The Levitical priests shall never lack a man in my presence to offer burnt offerings, to burn cereal offerings, and to make sacrifices for ever".
The destruction of temple by the Romans in 70 brought an end to the Jewish sacrificial system.(33:18) (See Korban) Christians have stated this refers to the millennium in which Christ reigns for a thousand years, since Jeremiah 33:18 goes along with the eternal reign of the line of David in verses 21–22.
God will make Jerusalem a heap of ruins, a haunt of jackals; and will lay waste the towns of Judah so no one can live there.(9:11)
God will have compassion on Israel and cause them to return to the land after scattering them among the nations (12:14, 15; 31:8–10; 33:7).
Ezekiel prophesied the permanent destruction of Tyre. (Ezekiel 26:3–14)
Tyre was an island fortress-city with mainland villages along the shore. These mainland settlements were destroyed by Nebuchadnezzar II, but after a 13-year siege from 585–573 BC, the King of Tyre made peace with Nebuchadnezzar, going into exile and leaving the island city itself intact.Alexander the Great used debris from the mainland to build a causeway to the island, entered the city, and plundered the city, sacking it without mercy. Most of the residents were either killed in the battle or sold into slavery. It was quickly repopulated by colonists and escaped citizens, and later regained its independence. Tyre did eventually enter a period of decline, being reduced to a small remnant. Echoing Ezekiel's words, historian Philip Myers writes in 1889:
The city never recovered from this blow. 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.
Older sources often refer to the locations as a "fishing village". However, the nearby area grew rapidly in the 20th century. The ruins of a part of ancient Tyre (a protected site) can still be seen on the southern half of the island whereas modern Tyre occupies the northern half and also sprawls across Alexander's causeway and onto the mainland. It is now the fourth largest city in Lebanon with a population of 14,000 people
Ezekiel then prophesies the conquest of Egypt, the scattering of its entire population (it was to be uninhabited for 40 years), and Nebuchadnezzar plundering Egypt (Ezekiel 29:3 – Ezekiel 30:26).
This includes the claim that God will make Egypt so weak that it will never again rule over other nations. Pharaoh Amasis II (who drove off Nebuchadnezzar) also conquered Cyprus, ruling it until 545 BC. Despite being a powerful nation in ancient times, Egypt has since been ruled by the Persians, Greeks, Romans, Byzantine Empire, Ottomans, British and the French, and has also enjoyed periods of independence from external rule. 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. (see also History of Ptolemaic Egypt and Ptolemaic kingdom).
There is some uncertainty among modern scholars regarding when (and by whom) various portions of the Book of Ezekiel were written, making the timing of prophecies difficult to unravel (see Book of Ezekiel).
Nebuchadnezzar invaded Egypt around 568 BC. However, the armies of Pharaoh Amasis II defeated the Babylonians (though the author did not elaborate and there are no known detailed accounts of this invasion). Herodotus reports that this Pharaoh had a long and prosperous reign. The Egyptians were conquered by the Persians in 525 BC.
Haggai prophesied; "In a little while God will shake the heavens, and the earth, and the sea, and the dry land." (Haggai 2:6)
Malachi prophesied that God would send Elijah before "the great and dreadful day of the LORD" in which the world will be consumed by fire. (Malachi 3:1, 4:1, 5) (In Mark 9:13 and Matthew 17:11–13, Jesus states that John the Baptist fulfilled the prophecy, despite John's apparent denial in John 1:21.)
In Matthew 10, when Jesus sent forth the twelve disciples, he told them:
"When you are persecuted in one place, flee to another. I tell you the truth, you will not finish going through the cities of Israel before the Son of Man comes." (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. Jesus could overtake them. Possibly so, but it is by no means clear. Some refer it to the Transfiguration, others to the coming of the Holy Spirit at Pentecost, others to the Second Coming. Some hold that Matthew has put the saying in the wrong context. Others bluntly say that Jesus was mistaken, a very serious charge to make in his instructions to these preachers. The use of ἑως [heōs] with aorist subjunctive for a future event is a good Greek idiom.
Preterist scholars explain this verse as referring to the destruction of the Jerusalem temple in 70 AD with the phrase "before the Son of Man comes" meaning before judgment comes upon the nation of Israel and the city of Jerusalem for rejecting Jesus Christ as The Messiah. They reject to refer Matthew 10:23 to the second coming of Jesus because Jesus speaks to his disciples about the towns of Israel:
Such a view completely divorces the passage from its immediate and localized context, such as the fact that this was an admonition to the apostles – and not directed to a generation several millennia removed from the first century.
The Wycliffe Bible Commentary disagrees with this view:
In the similar context of Mt 24:8–31 the great tribulation and the second advent are in view. Hence, the "coming of the Son of man" is probably eschatological here also. This would have been more readily understood by the disciples, who would hardly have thought to equate this "coming" with the destruction of Jerusalem in A.D. 70.
In Matthew 12:40 Jesus says:
"as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth." (See also Matthew 16:21, 20:19, Mark 8:31, 9:31, 10:34, Luke 11:29–30 and John 2:19) According to Mark 15:42–46, Jesus was buried in Friday night and according to Matthew 28:1–6 and John 20:1, Jesus' tomb was found empty on Sunday dawn.
It is customary for eastern nations to count part of a day as a whole 24-hour day.
Jesus prophesies in Matthew 16:27–28:
For the Son of Man is going to come in his Father's glory with his angels, and then he will reward each person according to what he has done. I tell you the truth, some who are standing here will not taste death before they see the Son of Man coming in his kingdom.
Christian responses have been varied:
Some of them that stand here (τινες των ὁδε ἑστωτων [tines tōn hode hestōtōn]). A crux interpretum in reality. Does Jesus refer to the transfiguration, the resurrection of Jesus, the great day of Pentecost, the destruction of Jerusalem, the second coming and judgment? We do not know, only that Jesus was certain of his final victory which would be typified and symbolized in various ways.
Preterists respond that Jesus did not mean His second coming but a demonstration of His might when He says "coming in his kingdom". 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. Others argue it refers to the Transfiguration. 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. But referring it to the Transfiguration meets the requirements of the context (all Synoptists follow this statement with the Transfiguration, Mk 9:1; Lk 9:27). Furthermore, Peter, who was one of those standing here, referred to the Transfiguration in the same words (II Pet 1:16–18). Chafer calls the Transfiguration a "preview of the coming kingdom on earth" (L. S. Chafer, Systematic Theology, V, 85).
He also prophesies to Caiaphas (Matthew 26:64, KJV):
Hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven.
The word "you will see" is in Greek "ὄψεσθε" [opheste, from the infinitive optomai] which is plural. Jesus meant that the Jews, and not just the high priest, will see his coming.
Jesus declared in Gospel accounts of Matthew, Luke and John that Peter would deny him three times before cock-crow. Mark states that the cock crowed after the first denial as well as after the third denial. (First crow is not found in the NIV version)
Christians argue that the first cock-crow is simply missing from Matthew, Luke, and John. In Matthew (Matthew 26:34), Luke (Luke 22:34), and John (John 13:38), Jesus foretells three denials of Peter before cock-crow. Matthew 26:69–75, Luke 22:54–62, John 18:15–27 report the fulfillment of this prophecy. In Mark 14:30, Jesus speaks of two cock-crows, which is mentioned in Mark 14:66–72 as having taken place. Christians argue that Matthew, Luke, and John removed the first cock-crow and diminished (Luke even eliminated) the partial exit by Peter after the first denial (which Mark reports). If Mark was the "interpreter of Peter", he would have gotten his information directly and thus would be considered the more reliable source.
Matthew 24:1,2 states (cf Luke 21:6):
Jesus left the temple and was walking away when his disciples came up to him to call his attention to its buildings. "Do you see all these things?" he asked. "I tell you the truth, not one stone here will be left on another; every one will be thrown down."
Preterists claim these verses are metaphorical. Others claim that the destruction of the temple in A.D. 70 fulfilled this despite the existence of the wailing wall. 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. 70.
The parts of the wall Jesus refers to in the verse may not have included the wailing wall. Recent archaeological evidence suggest that the wailing wall part of the temple complex was not completed until an uncertain date in or after 16 A.D.
Matthew 24:7–8 is part of Jesus response to the disciples in verse 5 asking, "when will this happen, and what will be the sign of your coming and of the end of the age?" It states:
Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places. All these are the beginning of birth pains.
The famines part of this verse has often been associated with the third seal of Revelation (Rev. 6:5–6), and the pestilences and earthquakes aspect has often been associated with the fourth seal of Revelation (Rev. 6:7–8). The presence of the term birthpains could be representative of better times ahead. Scholars point out that these events have always been on earth, so the verse must refer to a significant increase in the intensity of them.
There are also instances of erroneous, or untraceable, quotations from the prophets cited by the early Christians:
Matthew 27:9 paraphrases Zechariah 11:12 and 13 in relation to buying a field for 30 pieces of silver, but attributes it as a saying of Jeremiah. Jeremiah is described as buying a field (Jeremiah 32:6–9) but for seventeen shekels of silver rather than 30.
Christian writers have given several responses. First is that the use of Jeremiah is meant to refer to all the books of prophecy. Second is that although Jeremiah said this, any record has not survived. Third is this was the result of a scribal error because of the single letter difference in the abridged versions of the names.
Matthew 2:23 refers to a prophecy being fulfilled by Jesus living in Nazareth which is not found in the Old Testament.
Christians have given several responses. First is that this prophecy has not survived to the present day. Second is the Greek word nazaret does not mean Nazarene but is related to the Hebrew word netzer which can be translated as 'branch'. Third is that the verse is not a prophetic saying but simply reflects an Old Testament requirement for the Messiah to be held in contempt, (Psalm 22:6–8; 69:9–11, 19–21; Isaiah 53:2–4, 7–9) which they argue Nazarenes were (John 1:46; John 7:52).
Some scholars respond that this is because the Malachi reference was just an introduction, which made it significantly less important than Isaiah 40:3, leading to the whole being attributed to the prophet Isaiah. Other reasons given are Isaiah's authority was considered higher than Malachi and the Isaiah text was better known.
...we tell you that we who are still alive, who are left till the coming of the Lord, will certainly not precede those who have fallen asleep. 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. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. (1 Thessalonians 4:15–17)
Christians argue that Paul speaks about his own presence at the last day only hypothetically. They point out Paul later states the Day of the Lord comes like a thief (1 Thessalonians 5:1–2) which is a word Jesus uses himself (Matthew 24:43–44) expressing the impossibility of predicting His second coming (Matthew 24:36).
Paul prophesied in 1 Thessalonians 5:2–11: "For you know very well that the day of the Lord will come like a thief in the night. While people are saying, Peace and safety, destruction will come on them suddenly, as labor pains on a pregnant woman, and they will not escape."
There are different attempts to explain the term "to take his seat in the temple of God". Some understand it as a divine attribute which the man of lawlessness arrogates to himself and hence no conclusion can be drawn for time and place. Many in the early Church, such as Irenaeus, Hippolytus of Rome, Origen and Cyril of Jerusalem, believed a literal Temple would be rebuilt by the Antichrist before the Lord's Second Coming whereas Jerome and John Chrysostom referred the Temple to the Church. Also some today's scholars refer the phrase "God's temple" to the Church pointing out that Paul used this term five other times outside 2 Thessalonians and does not refer it to a literal temple.
1 Timothy 4:1–3 says "in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their conscience seared with a hot iron; Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth".
Paul wrote in Romans 13:11,12: "...our salvation is nearer now than when we first believed. The night is nearly over; the day is almost here."
Some Christian scholars believe the verses 11–14 refer to the era of salvation beginning with Christ's resurrection and its coming fulfillment on the last day. Thus, they think that the claim Paul makes here about salvation is a claim every Christian and not only Paul in his time can affirm. Some see this verse as indicating that there are no prophesied or salvation events before the Lord comes. 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. They also point to Paul's plan to visit Rome and more wester places in Romans 15 as indicating that he did not believe Christ's return would be soon enough to simply wait for it.
The word "soon" (other translations use "shortly" or "quickly") does not have to be understood in the sense of close future. The Norwegian scholar Thorleif Boman explained that the Israelites, unlike Europeans or people in the West, did not understand time as something measurable or calculable according to Hebrew thinking but as something qualitative:
We have examined the ideas underlying the expression of calculable time and more than once have found that the Israelites understood time as something qualitative, because for them time is determined by its content. 
...the Semitic concept of time is closely coincident with that of its content without which time would be quite impossible. The quantity of duration completely recedes behind the characteristic feature that enters with time or advances in it. Johannes Pedersen comes to the same conclusion when he distinguishes sharply between the Semitic understanding of time and ours. According to him, time is for us an abstraction since we distinguish time from the events that occur in time. The ancient Semites did not do this; for them time is determined by its content.
In this way, the use of "soon" may mean this will be the next significant event which will take place with certainty.
The following are the scriptural requirements in Judaism concerning the Messiah, his actions, and his reign. Jewish sources insist that the Messiah will fulfill the prophecies outright. Some Christians maintain that some of these prophecies are associated with a putative second coming while Jewish scholars state there is no concept of a second coming in the Hebrew Bible.
While Christian biblical scholars have cited the following as prophecies referencing the life, status, and legacy of Jesus, Jewish scholars maintain that these passages are not messianic prophecies and are based on mistranslations/misunderstanding of the Hebrew texts.
Isaiah 7:14 – Matthew 1:22,23 states "The virgin will be with child and will give birth to a son, and they will call him Immanuel" — which means, "God with us". However the Jewish translation of that passage reads "Behold, the young woman is with child and will bear a son and she will call his name Immanuel." Isaiah chapter 7 speaks of a prophecy made to the Jewish King Ahaz to allay his fears of two invading kings (those of Damascus and of Samaria) who were preparing to invade Jerusalem, about 600 years before Jesus’ birth. Isaiah 7:16: "For before the boy will know enough to refuse evil and choose good, the land whose two kings you dread will be forsaken."
Isaiah 53 – According to many Christians, the suffering servant mentioned in this chapter is actually a reference to the crucifixion and suffering of Jesus on the cross to atone for the sins of mankind. However according to the Bible commentator Rashi, the suffering servant described in Isaiah chapter 53 is actually the Jewish people; sometimes Isaiah mentions groups of people as if they were one person.
Isaiah 9:1,2 – In Isaiah, the passage describes how Assyrian invaders are increasingly aggressive as they progress toward the sea, while Matthew 4:13–15 has re-interpreted the description as a prophecy stating that Jesus would progress (without any hint of becoming more aggressive) toward Galilee. While Matthew uses the Septuagint rendering of Isaiah, in the Masoretic text it refers to the region of the gentiles rather than Galilee of the nations.
Daniel 9:24–27 – King James Version puts a definite article before "Messiah the Prince". (Daniel 9:25) The original Hebrew text does not read "the Messiah the Prince", but, having no article, it is to be rendered "a mashiach, a prince". The word mashiach["anointed one", "messiah"] is nowhere used in the Jewish Scriptures as a proper name, but as a title of authority of a king or a high priest. Therefore, a correct rendering of the original Hebrew should be: "an anointed one, a prince." 
Hosea 11:1 – Matthew 2:14 states, "So he got up, took the child and his mother during the night and left for Egypt, where he stayed until the death of Herod. And so was fulfilled what the Lord had said through the prophet: 'Out of Egypt I called my son.'" However, that passage reads, "When Israel was a child, I loved him, and out of Egypt I called my son."
Isaiah 9:6 – The verse reads: "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace."
Psalm 110:1 – Matthew 22:44 states "The Lord said to my Lord: Sit at my right hand until I put your enemies under your feet." 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.
Micah 5:2 – Matthew 2:6 quotes this prophecy as fulfillment of the prophecy: "But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for out of you will come a ruler who will be the shepherd of my people Israel." The verse in the Old Testament reads "But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times." It describes the clan of Bethlehem, who was the son of Caleb's second wife, Ephrathah. (1 Chr. 2:18, 2:50–52, 4:4)
Zechariah 12:10 – According to many Christians this passage predicts the people looking on the Messiah whom they have pierced, while God's grace is being poured out on the House of David (Israel) and the city of Jerusalem.
Zechariah 9:9 – The Gospel of Matthew describes Jesus' triumphant entry on Palm Sunday as a fulfillment of this verse in Zechariah. Matthew describes the prophecy in terms of a colt and a separate donkey, whereas the original only mentions the colt. Matthew 21:1–5 reads:
Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass
. The Hebrew translation of the prophecy reads:
Rejoice greatly, O Daughter of Zion!/Shout, Daughter of Jerusalem/See, your king comes to you/righteous and having salvation/gentle and riding on a donkey/on a colt, the foal of a donkey.
The gospels of Mark, Luke, and John state Jesus sent his disciples after only one animal. (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. A response is that the text allows for Jesus to have ridden on a colt that was accompanied by a donkey, perhaps its mother.
Matthew 2:17,18 gives the killing of innocents by Herod as the fulfillment of a prophecy in Jeremiah 31:15–23: "A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted because they are no more. (The phrase "because her children are no more" refers to the captivity of Rachel's children. The subsequent verses describe their return to Israel.)
II Samuel 7:14 – Hebrews 1:5 quotes this verse as, "I will be his Father, and he will be my Son.".
These passages have been interpreted by some Muslim scholars as prophetic references to Muhammad. This claim has always been unacceptable to most Bible scholars. All the following are Muslim scholars' interpretations of various Biblical passages.
Genesis 21:13,18 – God promises to make Ishmael a great nation. Ishmael is the half brother of Isaac, the father of the Jews.
Deuteronomy 18:18 and 33:1,2 – God promises to raise a prophet who would be among the brethren of the Jews and like unto Moses. Muslim scholars interpret "brethren" as a reference to Ishmaelites, the ancestors of Muhammad. Muslims believe that Muhammad resembled Moses as a married father; warrior; law-giver; who was forced to immigrate; and raised by non-parents.
Habakkuk 3:3 – Muhammad's migration from Mecca to Medina. Since according to Genesis 21:21 the wilderness of Paran was the place where Ishmael settled (i.e. Arabia, specifically Mecca).
Isaiah 29:12 confirms the way Muhammad first received his revelation from the angel Gabriel 
John 1:19–25 has John the Baptist being asked if he was "the Prophet" after denying he was the Messiah or Elijah. Islamic preacher Ahmed Deedat said this was a prophecy of Muhammad.
John 14:16, 15:26, 16:7 and John 18:36 – These verses describe a Paraclete or comforter. John 14:26, identifies it as the Holy Ghost, while Muslim scholars doubt the underlying meaning of the term.
John 16:12–14 – Comforter was to bring complete teachings. Christians actually believe this prophecy was the outpouring of the holy spirit on the day of Pentecost.
Matthew 21:42–44 – The rejected stone according to Islamic understanding of these passages is the nation of Ishmael's descendants which was victorious against all super-powers of its time. "The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder."
Baha'is believe that Bahá'u'lláh is the return of Christ "in the glory of the Father" and that the passages below were fulfilled by the coming of the Báb and Bahá'u'lláh, the two most recent Manifestations of God, in 1844 AD and 1863 AD, respectively.
Daniel 8:14 – According to the day-year principle, this period of 2300 days is interpreted as 2300 years. Beginning in the year of an edict by Artaxerxes to rebuild Jerusalem (457 B.C.), this period ends in the year 1844 AD.
Micah 7:12–15 – Prophesies the place of the second appearance of Christ. Bahá'u'lláh proclaimed He was the Promised One in Baghdad, one of the main centers of the Assyrian Empire.
Revelation 11 – Refers to a period of 1260 years, "the cycle of the Qur’án," which ends in the year 1844 AD (the year 1260 of the Islamic calendar).
Revelation 12:1–6 – Refers again to a period of 1260 years according to the day-year principle (see above).
Mormons believe that the following biblical passages prophesy or otherwise support the provenance of the Book of Mormon:
(Gold plates to come out of the earth) – Truth shall spring out of the earth; and righteousness shall look down from heaven. (Psalm 85:11)
(Book of Mormon = Stick of Joseph; the Bible = Stick of Judah) – The word of the LORD came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes.(Ezekiel 37: 15–20)
(Moroni thought to be the angel bringing the gospel in the form of the Book of Mormon) – "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters." (Revelations 14:6,7)
Biblical prophecy is believed to be literally true by a number of conservative Christians.[who?] Interpreters uphold this principle by providing details of prophecies that have been fulfilled. In this view it is usually maintained that no Bible prophecy has ever failed, or ever will. It is therefore up to the interpreter to find a meaning in the words that is true. They also dispute the legitimacy of non-biblical prophets and psychics. Professor Peter Stoner and Dr. Hawley O. Taylor, for example, believed the Bible prophecies were too remarkable and detailed to occur by chance.Arthur C. Custance maintained that the Ezekiel Tyre prophecy (Ezek. 26: 1–11; 29:17–20) was remarkable.
These interpretive issues are related to the more general idea of how passages should be read or interpreted—a concept known as Biblical hermeneutics. Bible prophecy is an area which is often discussed in regard to Christian apologetics. Traditional Jewish readings of the Bible do not generally reflect the same attention to the details of prophecies. Maimonides stated that Moses was the greatest of the prophets and only he experienced direct revelation. Concern with Moses' revelation involves law and ethical teaching more than predictive prophecy. According to Maimonides' Guide for the Perplexed the prophets used metaphors and analogies and, except for Moses, their words are not to be taken literally.
According to the Talmud, prophecy ceased in Israel following the rebuilding of the second temple. Nonetheless Maimonides held that a prophet can be identified if his or her predictions come true. Some Orthodox Jews[which?] believe that a future prophet, perhaps a returned Elijah, will identify the future Messiah, the correct location of the Holy of Holies, and other matters essential for the restoration of Jewish worship.
Some interpreters have argued that a prophecy may have several fulfillments. Henry Kett suggested this in his 1799 book History the Interpreter of Prophecy, in which he outlined numerous fulfillments for Antichrist prophecies, with chapters on the "Papal power", "Mahometanism" and "Infidelity" as parts of a long series of fulfillments of the prophecies.
Samuel Horsley (1733-1806) gave the precedent that "The application of the prophecy to any one of these events bears all the characteristics of a true interpretation" (as reproduced by J. W. Burgon in Appendix A of Inspiration and Interpretation, 1861).Desmond Ford uniquely terms this belief the "apotelesmatic principle".
Halley's Bible Handbook, the Scofield Reference Bible and many other Bible commentaries hold that the "little horn" of Daniel 8 is fulfilled both with Antiochus Epiphanes (reigned 175-164 BC) and with a future Antichrist. Henry Kett, taking the writings of Sir Isaac Newton, advanced to identifying three fulfillments: Antiochus Epiphanes, the Romans, and a future Antichrist. Several Historicist interpreters (Faber, Bickersteth, Keith, Elliott, etc.) proposed the same, but noted that the Roman Empire is classified in two forms, the Pagan and the Papal, and that the Roman Empire was also split (East and West), and that in the East Mohammed or his religion were also meant, and more particularly the Turks, and that the final form (particularly according to authors writing after the Crimean War of 1853-1856) was Russia.
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.” This allows for viewing some, or all of the following events as partial fulfillments of this prophecy simultaneously:
The British IsraelistHoward 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. ... Too, because of the double, triple and quadruple applications of this prophecy to world events, an enormous amount of history is involved in the cryptogrammic language of the vision.”
Among most Christian denominations, the prophecy that Jesus will return to Earth (see second coming) is a major doctrine, which can be seen by its inclusion in the Nicene Creed. Many specific timeframes for this prediction have been declared by individuals and groups, although many of these dates have expired without the occurrences predicted. An official statement of the Vatican, issued in 1993, asserted, "we are already in the last hour".
Biblical references claimed to prophesy the end times include:
Hosea 3:4–5 The Old Testament prophet Hosea indicated that in the end times Israel would return to their land and seek the Lord their God.
Matthew 24:14 This prophecy predicts that the gospel will be preached globally before the end occurs.
Acts 2:17–20 The Apostle Peter said that in the end times, God would pour out His spirit on all people and show signs in the heaven and on the earth before the coming great and dreadful Day of the Lord.
2 Timothy 3:1–13 The Apostle Paul wrote that there would be terrible times in the end times. People would have a form of godliness but denying its power and moral decay will increase.
Hebrews 1:2 The author of Hebrews wrote that the world was already in the end times.
James 5:3–5 James wrote that people would hoard wealth in the end times to their destruction.
2 Peter 3:3–8 The Apostle Peter indicated that in the end times even religious people would dismiss the idea of Christ's return.
^Richards, L. O. (1991; Published in electronic form by Logos Research Systems, 1996). The Bible readers companion (electronic ed.) (468). Wheaton: Victor Books.
^Henry, M. (1996, c1991). Matthew Henry's commentary on the whole Bible : Complete and unabridged in one volume (Je 33:17). Peabody: Hendrickson.
^Smith, J. E. (1992). The Major Prophets (Je 33:14–26). Joplin, Mo.: College Press.
^Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-c1985). The Bible knowledge commentary : An exposition of the scriptures (1:1176). Wheaton, Illinois: Victor Books.
^Siegfried Herrmann, A history of Israel in Old Testament times, London, 1981, SCM Press Ltd, page 284.
^F.F. Bruce, Israel and the nations, Michigan, 1981, page 84.
^F.F. Bruce, Israel and the nations, Michigan, 1981, pages 62–67.
^New Jerusalem Bible, Standard Edition published 1985, introductions and notes are a translation of those which appear in La Bible de Jerusalem – revised edition 1973, Bombay 2002; footnote to Isaiah 21:1.
^F.F. Bruce, Israel and the nations, Michigan, 1981, page 96.
^ abNew Jerusalem Bible, Standard Edition published 1985, introductions and notes are a translation of those which appear in La Bible de Jerusalem – revised edition 1973, Bombay 2002; footnote to Isaiah 17:1.
^New Jerusalem Bible, Standard Edition published 1985, introductions and notes are a translation of those which appear in La Bible de Jerusalem – revised edition 1973, Bombay 2002; footnote to Isaiah 45:1–7.
^Harbin, Michael A. (2005). The Promise and the Blessing. Grand Rapids: Zondervin. pp. 308–309. ISBN0-310-24037-9.
^ abHarbin, Michael A. (2005). The Promise and the Blessing. Grand Rapids: Zondervin. p. 309. ISBN0-310-24037-9.
^Harbin, Michael A. (2005). The Promise and the Blessing. Grand Rapids: Zondervin. p. 313. ISBN0-310-24037-9.
^New Jerusalem Bible, Standard Edition published 1985, introductions and notes are a translation of those which appear in La Bible de Jerusalem – revised edition 1973, Bombay 2002; footnote to Jeremiah 25:11.
^Wallace B. Fleming. The History of Tyre. New York: Columbia University Press; 1915. p. 64. "The city did not lie in ruins long. Colonists were imported and citizens who had escaped returned. The energy of these with the advantage of the site, in a few years raised the city to wealth and leadership again."
^New Jerusalem Bible, Standard Edition published 1985, introductions and notes are a translation of those which appear in La Bible de Jerusalem – revised edition 1973, Bombay 2002; footnote to Mark 14:68
^Papias, quoted in Eusebius History of the Church, trans. G.A. Williamson (London: Penguin Books Ltd., 1965). 3.39.15 / pp. 103–4.
^John A.T., Robinson, Redating the New Testament, London, 1976, page 20, "it was the temple that perished by fire while the walls of the city were thrown down"
^Pfeiffer, C. F., & Harrison, E. F. (1962). The Wycliffe Bible commentary : New Testament (Mt 24:2). Chicago: Moody Press.
^Carson, D. A. (1994). New Bible commentary : 21st century edition. Rev. ed. of: The new Bible commentary. 3rd ed. / edited by D. Guthrie, J.A. Motyer. 1970. (4th ed.) (Mt 24:2). Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press. "But Jesus’ prophecy of not one stone left on another was to be literally fulfilled; all that survived the Roman assault was part of the platform on which they were built (including the ‘Wailing Wall’)."
^Keener, C. S., & InterVarsity Press. (1993). The IVP Bible background commentary : New Testament (Mt 24:2). Downers Grove, Ill.: InterVarsity Press.
^New Jerusalem Bible, Standard Edition published 1985, introductions and notes are a translation of those which appear in La Bible de Jerusalem – revised edition 1973, Bombay 2002; footnote to 1 Thessalonians 4:15: "Paul includes himself among those who will be present at the parousia: more by aspiration, however, than by conviction."
^New Jerusalem Bible, Standard Edition published 1985, introductions and notes are a translation of those which appear in La Bible de Jerusalem—revised edition 1973, Bombay 2002; footnote to Romans 13:11.
^"Moses was superior to all prophets, whether they preceded him or arose afterwards. Moses attained the highest possible human level. He perceived God to a degree surpassing every human that ever existed....God spoke to all other prophets through an intermediary. Moses alone did not need this; this is what the Torah means when God says "Mouth to mouth, I will speak to him." "Maimonides' Principles: The Fundamentals of Jewish Faith", in The Aryeh Kaplan Anthology, Volume I, Mesorah Publications 1994