Ramalan bible adalah ramalan peristiwa yang akan datang berasaskan ayat Bible. Sebarang ayat-ayat diedarkan secara luas di sepanjang Bible, tetapi yang tersering dipetik dari Ezekiel, Daniel, dan Wahyu.
Mukmin dalam ramalan bible melibat dalam eksegesis dan hermeneutik kitab yang mereka mempercayai mengandungi penjelasan politik global, bencana alam, masa hadapan negara Israel, ketibaan seorang Masihi dan sebuah Kerajaan Messianik, dan takdir ultimate umat manusia.

Sesetengah ramalan dalam Bible adalah bersyarat, dengan sama ada keadaan dianggap atau dikatakan secara eksplisit.  Some prophetic passages are depicted as direct statements from Tuhan sementara penyataan lain dijelaskan sebagai tanggapan diutamakan pengarang bible dianggap menjadi seorang nabi. Nabi-nabi Bible biasanya dianggap menerima wahyu dari Tuhan, selanjutnya merakam mereka dalam tulisan berkaitan.

Gambaran keseluruhan
Nabi-nabi Bible Ibrani sering memberi amaran pada Bani Israel untuk mentaubatkan dosa dan keberhalaan, dengan ugutan hukuman atau anugerah. Blessings dan ruinations are attributed to the deity. Menurut dengan para mukmin pada ramalan Bible, banyak dari ramalan ini dilihat sebagai telah dipenuhi dalam lalaun kemudian.

Tema ramalan kedua adalah ketibaan seorang Masihi atau Zaman Masihi: kebanyakan umat Kristian mempercayai bahawa ramalan Masihi ini dipenuhi oleh Al-Masih Yesus sementara umat Yahudi masih menunggu kedatangan Masihi dari keturunan keluarga Daud. (Lihat Kemasihian.)

Suatu lagi tema utama berkenaan "akhir zaman", atau "hari-hari terakhir", khususnya menurut dengan Pendedahan Yahya.

Klasifikasi
Walaupun kegunaan utama istilah bahasa Ibrani dan Greek untuk ramalan dalam Bible adalah ramalan dapat diramal secara tidak bersoalan, tidak semua kenabian adalah diramal. Sesetengah hanya mengilham ulasan pada peristiwa hari ini atau mengilham pujaan.

Ramalan bukan diramal dapat termasuk:
Pendedahan benda-benda yang tersembunyi - masa lepas atau kini.
Sembah - Ramalan muzikal di kuil, 1 Chronicles 25:1-3, etc.
Mengajar di Gereja - Takrifan kemungkinan ini telah dimajukan oleh W.E. Vine tetapi dicanggahkan.

Ramalan diramal dapat dibahagikan ke dalam beberapa kelompok ramalan berkaitan mengongsi suatu tema berpusat.
General — ramalan Bible yang mengurus dengan pelbagai tempat dan kaum.
Eskatologi — Ramalan-ramalan berkenaan dengan benda-benda yang terakhir.
Eskatologi Kristian — subut pandangan Kristian pada peristiwa terakhir.
Eskatologi Yahudi - sudut pandangan Yahudi pada peristiwa yang akan datang.
Millennialisme — Kepercayaan dalam pemerintahan seribu tahun Masihi di bumi
Israel — Ramlan berkaitan dengan Israel, negaranya, rakyatnya dan orangnya.
Messianik — Ramalan berkenaan dengan Messiah.

Ramalan

Genesis
In Genesis 6, God is quoted as saying "My Spirit will not contend with man forever, for he is mortal; his days will be a hundred and twenty years."(Genesis 6:3) There is uncertainty as whether that refers to man's lifespan or to the amount of time that will elapse before the great flood.  The oldest undisputed people to have lived are a 122 year old female named Jeanne Calment and a 115 year old male named Christian Mortensen. The Book of Genesis as well as Exodus gives several people living to be older than 120 years after Genesis 6:3 (Genesis 9:29, 11:11-32, 23:1, 25:7, 25:17, 35:28, Exodus 6:16-20).

Genesis 15:18 promises Abraham and his descendants the land of Canaan from the river of Egypt to the Euphrates and Genesis 17:8 states:
The whole land of Canaan, where you are now an alien, I will give as an everlasting possession to you and your descendants after you; and I will be their God.
Verses such as Acts 7:4-5 and Hebrews 11:13 indicate this was not accomplished during Abraham's time.  F. F. Bruce argues this was accomplished during David's reign. He writes:
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.
Christian apologists point to corporate personality here to connect Abraham with the Jewish nation. H. Wheeler Robinson writes:
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.
 says that the patriaches longed for the heavenly country which explains that Hebrews 11:13 speaks about the promise of the heavenly home.

Exodus, Deuteronomy, Joshua, dan Judges
God is represented as guaranteeing that the Israelites would drive out the Amorites, Canaanites, Hittites, Perizzites, Hivites and Jebusites from their lands, which the Jews wanted to appropriate (Exodus 34:10-11). The same applies to the Girgashites (Deuteronomy 7:1-2).
In Exodus 34:10-27 this is referred to as a covenant, commandments being given. In Judges, the Israelites are described as disobeying the commandment to worship no other god (Judges 3:6) and as a result not being able to drive out the Jebusites (Joshua 15:63). The Israelites did not drive all of the Canaanite tribes out in the lifetime of Joshua.  The books of Joshua and Judges (Chapters 1) mention towns that could not be defeated. 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 his empire.(2 Sam 5:6-7), .

Diansti Daudiah

Tuhan bersabda bahawa rumah, tahta dan kerajaan Nabi Daud dan keturunannya (digelar "yang akan membina sebuah rumah untuk NamaKu" dalam ayat) akan tahan buat selamanya.(2 Sam. 7:12-16, 2 Chronicles 13:5, Psalm 89:20-37) 1 Kings 9:4-7 dan juga 1 Ch 28:5 dan 2 Ch 7:17 berkata bahawa pertubuhan Nabi Sulaiman adalah bersyarat pada Nabi Sulaiman patuh pada perintah Tuhan.

Solomon membina kuil di Jerusalem (2 Chron. 6:7-10, 2 Chronicles 2:1) dan tidak patuh pada perintah Tuhan (1 Kings 11:1-14).

Kebinasaan Kerajaan Yahuda oleh Raja Nebuchadnezzar pada 586 SM membara akhirnya pada rumah diraja Daud.

Sesetengah berkata bahawa Tuhan berjanji suatu dinasti kebadian pada Nabi Daud secara tidak bersyarat.(1 Kings 11:36, 15:4, 2 Kings 8:19) Mereka merasa janji bersyarat 1 Kings 9:4-7 kelihatan 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.

Kings
According to The Book of Kings God told Zedekiah:
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)
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). We do not have any 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, prophesied that God would destroy him if he did (2 Chronicles 35:21-22) - probably Josiah was "opposing the faithful prophetic party". Josiah was killed in battle against the Egyptians (2 Kings 23:29-30).

Isaiah

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. ()
According to  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  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.

The Book of Isaiah also foretold;
Babylon would be overthrown by the Medes. () Babylonian palaces will be taken over by wild animals.()
Christian apologists state that the prophecy in Isaiah chapter 13 and 21 could possibly have been directed originally against Assyria whose capital Ninive was defeated 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. Her towns will be deserted forever and they will be places for flocks". ()
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. Rather, the campaign temporarily forced the inhabitants to flee for a few days before returning. The city remained intact. Damascus has never become a heap of ruins and is the oldest standing city in the world.

The passage is consistent with , 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."()
"There shall be five cities in Ancient Egypt that speak the Canaanite language.()"
"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.'"()
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.

The generals of Astyages, the last king of the Medes, mutinied  at Pasargadae and the empire surrendered to the Persian Empire, which conquered Babylon in 539 BC under Cyrus the Great. The unknown second prophet (See Deutero-Isaiah) predicts the coming of Cyrus, (, ) who will liberate the Jews from their Babylonian exile and bring them to the promised land. The second Isaiah, 40-55, comes from the late exilic period, about 540 BC. Some scholars believe the reference to Cyrus is a vaticinium ex eventu or "prophecy from the event".
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.

Jeremiah
Jeremiah prophesies that;
"...all nations will gather in Jerusalem to honor the name of the Lord.".(3:17 (NIV))
Hazor will be desolated.(49:33)
The Babylonian captivity would end when the "70 years" ended. ()
It lasted 68 years (605 BCE-537 BCE) 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 (). It lasted 60 years (597-537 BCE) from the deportation of the 10,000 elite () including Jehoiachin and Ezekiel though there is a discrepancy with Jeremiah's numbers of exiles (). It lasted 49 years (586-537 BCE) from the exile of the majority of Judah () including Jeremiah who was taken to Egypt and leaving behind a poor remnant ().
However, some Christian scholars try to explain the figure in a different way stating that Jeremiah gave a round number.
The "kings of the Medes" would "take vengeance" on Babylon. ()
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 BCE (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.)
Babylon would never again be inhabited.(50:39) (Saddam Hussein began to reconstruct it in 1985, but was abruptly halted by the invasion of Iraq. Iraqi leaders and UN officials now plan to restore 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". (but the destruction of temple in 70 CE brought an end to the Jewish sacrificial system) (33:18) (See Korban)
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)

Daniel

Ezekiel
Ezekiel prophesies 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, 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 in a book published in 1891, historian Philip Myers wrote "The larger part of the site of the once great city is now as bare as the top of a rock—a place where the fishermen that still frequent the spot spread their nets to dry"., and older sources often refer to it as a "fishing village". However, it recovered and 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 4th largest city in Lebanon with a population in excess of 100,000 people (see Tyre (Lebanon)).

 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, Macedonians, 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.

Minor prophets
Amos prophesied that when Israel is restored they will possess the remnant of Edom.(9:12)
Obadiah prophesied that Israel will destroy the house of Esau in the day of the Lord.(18)
Zechariah prophesied; "Never again will an oppressor overrun my people, for now I am keeping watch."
The river of Ancient Egypt (identified as the Nile in NIV, NASB, and RSV) shall dry up.(Zechariah 10:11)
Haggai prophesied; "In a little while God will shake the heavens, and the earth, and the sea, and the dry land."(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.(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 the Baptist's denial in John 1:21.)

Gospels

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 millenia 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.
It is a misunderstanding that Jesus meant Caiphas. 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 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 (), Luke (), and John (), Jesus foretells three denials of Peter before cock-crow. , ,  report the fulfilment of this prophecy. In , Jesus speaks of two cock-crows, which is mentioned in  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 (and Luke 21:6 mirrors):
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.

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 several instances of erroneous or untraceable quotation of the prophets by the early Christians:
Matthew 27:9 paraphrase 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 in Jeremiah 32:6-9 for seventeen shekels of silver.

Christians have given several responses. First is that the use of Jeremiah is meant to refer to all the books of prophecy. Second is Jeremiah said this, but any recording of such have not survived to today. 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 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).

 quotes from both  and  but attributes to Isaiah only.
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.

Letters of Paul
Paul the apostle prophesied about the Second Coming:
...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 () which is a word Jesus uses himself () expressing the impossibility of predicting His second coming ().
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."
In , Paul prophesied that the Man of sin would sit in the temple of God declaring himself as God. The Temple in Jerusalem was destroyed in 70 CE.
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.<ref>[http://books.google.com/books?id=aogf2fT9UhoC&pg=PA141&dq=2+thessalonians+2:3+temple&lr= T. L. Frazier, A Second Look at the Second Coming, Conciliar Press Ministries, Inc., 2005, pages 141-142]</ref> 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".
The church fathers like St. Chrysostom who lived at the time of Gnostics, the Marcionites, the Encratites, the Manicheans, who rejected Christian marriage and meat-eating because they believed that all flesh was from an evil principle, asserted this text referred to such sects and that they were therefore "in the latter times".English (Douay-Rheims) The Protestant theologian John Gill believed that this refers to the Canon law of the Roman Catholic Church, particularly priestly celibacy and Lent as promulgated by the medieval church. (see Great Apostasy)
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."
Many 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 timespan 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.

Other New Testament books
 The Epistle of Jude quotes a prophecy from the pseudepigraphical Book of Enoch. () Christians have argued that a canonical book quoting from a noncanonical source does not elevate the source to the same level; doing so simply addresses a point made by the other author. They point out the Old Testament quotes books never used in the canon, such as  and  quoting from the Book of Jashar, and in the New Testament, Paul quotes pagan writers Aratus (), Menander (), and Epimenides (). It is also suggested that the author of Jude might have been aware that the text of 1 Enoch 1:9 which he was quoting is in fact a form of midrash of Deuteronomy 33:2, so the prophecy is originally that of Moses, not "Enoch the Seventh from Adam" (itself a section heading from 1En.60:8)

Revelation
In this first-century text, Jesus is spoken of as telling the Seven churches of Asia (, ) that he will come "soon". (, )(see also Four Horsemen of the Apocalypse, Two Witnesses, Woman of the Apocalypse, The Beast, Whore of Babylon, Millennialism)
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:
<blockquote>
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.
</blockquote>
...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.

Messianic prophecies in Judaism

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.

 The Sanhedrin will be re-established. (Isaiah 1:26)
 Once he is King, leaders of other nations will look to him for guidance. (Isaiah 2:4)
 The whole world will worship the One God of Israel. (Isaiah 2:17)
 Jews will return to full Torah observance and practice it.
 He will be descended from King David. (Isaiah 11:1) via Solomon (1 Chron. 22:8-10)
 The Messiah will be a man of this world, an observant Jew with "fear of God". (Isaiah 11:2)
 Evil and tyranny will not be able to stand before his leadership. (Isaiah 11:4)
 Knowledge of God will fill the world. (Isaiah 11:9)
 He will include and attract people from all cultures and nations. (Isaiah 11:10)
 All Israelites will be returned to the Land of Israel. (Isaiah 11:12)
 Death will be swallowed up forever. There will be no more hunger or illness, and death will cease. (Isaiah 25:8)
 All of the dead will rise again. According to the Zohar this will happen forty years after the arrival of the Messiah. (Isaiah 26:19)
 The Jewish people will experience eternal joy and gladness. (Isaiah 51:11)
 He will be a messenger of peace. (Isaiah 52:7)
 Nations will end up recognizing the wrongs they did to Israel. (Isaiah 52:13-53:5)
 The peoples of the world will turn to the Jews for spiritual guidance. (Zechariah 8:23)
 The ruined cities of Israel will be restored. (Ezekiel 16:55)
 Weapons of war will be destroyed. (Ezekiel 39:9)
 The Temple will be rebuilt. (Ezekiel 40) resuming many of the suspended 613 commandments.
 He will rebuild the Jewish Temple in Jerusalem. (Micah 4:1)
 He will  gather the Jewish people from exile and return them to Israel. (Isaiah 11:12, 27:12-13)
 He will bring world peace. (Isaiah 2:4, Isaiah 11:6, Micah 4:3)
 He will influence the entire world to acknowledge and serve one God. (Isaiah 11:9, Isaiah 40:5, Zephaniah 3:9)
 He will then perfect the entire world to serve God together. (Zephaniah 3:9)
 He will give you all the worthy desires of your heart. (Psalms 37:4)
 He will take the barren land and make it abundant and fruitful. (Isaiah 51:3, Amos 9:13-15, Ezekiel 36:29-30, Isaiah 11:6-9)

Jesus
While Christians 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.
Deuteronomy 18:18
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 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."
Psalm 22:16 - The NIV renders this verse as "they have pierced my hands and my feet", based on the Septuagint. However, there is some controversy over this translation, since the Hebrew Masoretic Text reads כארי ידי ורגלי ("like a lion my hands and my feet").
Psalm 16:10
Psalm 34:20
Psalm 69:21
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, Counsellor, 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 prophesy as fulfillment of the prophesy: "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 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: . The Hebrew translation of the prophecy reads:  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.". The Old Testament verse is referring to Solomon.

Muhammad
Laluan ini telah diterjemahkan oleh para cendekiawan Bible sebagai rujukan kenabian pada Muhammad.
Genesis 21:13,18 - Tuhan berjanji akan memberikan Nabi Ismail a.s. sebuah negara yang hebat. Nabi Ismail adalah saudara sebapa kepada Ishak, bapa orang Yahudi. Nabi Ismael adalah datuk moyang Muhammad, dan, menurut tradisi, adalah datuk moyang orang Arab.
Deuteronomy 18:18 and 33:1-2 - Tuhan berjanji untuk menaikkan seorang nabi yang akan menjadi kalangan saudara kepada orang Yahudi dan seperti Musa. PAra cendekiawan Islam menterjemahkan "saudara" sebagai suatu rujukan pada Ishmaelites, datuk moyang Muhammad. . Umat Islam berfikir bahawa Nabi Muhammad mencerminkan Nabi Musa sebagai seorang bapa yang sudah berkahwin; panglima; pemberi undang-undang; yang dipaksa untuk berhijrah; dan dibesarkan oleh orang yang bukan ibu bapa sedarah. .
Habakkuk 3:3 - Kehijrahan Muhammad dari Mekah ke Madinah. Sejak menurut dengan Genesis 21:21 tasnah gersang Paan adalah tempatnya di mana Nabi Ismail menetap (iaitu Semenanjung Arab, khususnya Mekah).
Song of Solomon 5:16 - Nama "Mahammadim",  dijamakkan dengan "im" untuk hormat, diramalkan dalam sebutan bahasa Ibrani. Sesetengah umat Kristian suatu ramalan untuk Nabi Isa
Isaiah 21:13-17 - Arabia adalah tanah yang dijanjikan
Isaiah 29:12 selaras engan cara Muhammad pertama kali menerima wahyunya dari malaikat Jibril
John 1:19-25 telah menyebabkan Nabi Yahya ditanya jika dia adalah "Nabi pilihan" selepas menyangkal dia adalah Masihi atau Elijah. Sarjana Islam Ahmed Deedat berkata ini adalah suatu ramalan Muhammad.
John 14:16, 15:26, 16:7 dan John 18:36 - Ayat-ayat ini menjelaskan seorang Paraclete atau penawar hati. John 14:26, mengenalinya sebagai Roh Kudus, namun cendekiawan Islam bersangsi makna disebalik istilah itu.
John 16:12-14 - Penawar hati akan membawa ajaran yang lengkap
Matthew 21:42-44 - Batu ditolak menurut dengan kefahaman Islam pada laluan ini adalah negara keturunan Ismail yang telah berjaya terhadap semua kuasa besar pada zamannya. "Kerajaan Tuhan akan diambil dari kamu, dan diberikan kepada sebuah negara membawa hadap buah-buahan dari itu. Dan sesiapa yang jatuh pada batu ini akan patah: tetapi pada sesiapa yang ia akan jatuh, ia akan mengisarnya ke serbuk."
Acts 3:20-22 - Muhammad mendatang sebelum kemunculan kedua Nabi Isa

Literalisme vs. skeptikisme
Biblical prophecy is believed to be literally true by a number of conservative Christians.  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 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.

Many academic scholars and historians who read the Bible today maintain that it contains no accurate predictions of any past or future events. Transcribers of the scriptures may have inserted prophecies or attributed work that was written much later to earlier authors. The neo-Platonist Porphyry of Tyros argued, for example, that the eleventh chapter of Daniel was written around 165 B.C. rather than at the time of the Babylonian exile period of 6th century B.C. when the book was purported to have been written (a view now shared by many modern scholars: see Book of Daniel). Gustave Holscher maintained that certain passages of the Book of Ezekiel were not written by a pre-Exilic prophet of Israel but were later added in the Persian period.
In other cases readers of the Bible create what they see as "prophecy", a tendency known as postdiction. In the last century this view has been accepted by some more liberal theologians.  Some have maintained that prophetic verses are ambiguous enough to allow flexibility of interpretation. Others say that there are prophecies which were not or could not be fulfilled within time frames which have already expired.

Masa hadapan

Akhir zaman

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 prophecy the end times include:
 The Old Testament prophet Isaiah prophesied that in the end times the Kingdom of God would be established in Jerusalem, as chief among the nations.
 The Old Testament prophet Hosea indicated that in the end times Israel would return to their land and seek the Lord their God.
 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.
 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.
 The author of Hebrews wrote that the world was already in the end times.
 James wrote that people would hoard wealth in the end times to their destruction.
 The Apostle Peter indicated that in the end times even religious people would dismiss the idea of Christ's return.

Kod bible

In the 1990s, a new way to prophetically interpret the Bible was instigated. Proposed by Eliyahu Rips, it was said that words and short phrases were hidden in the Hebrew Bible as skip-letter sequences (every 30th letter, for example). The mathematical probability for several coded words which are related to occur within the same area of the Bible was calculated by Rips to be enormously greater than chance, though mathematicians with formal training in statistical analysis place this figure at 1:2. A comprehensive explanation of how this phenomenon can occur naturally was later published in 1999 by Brendan McKay et al., although the Bible code continues to be explored and debated.

Lihat juga
Abomination of Desolation
Antichrist
Apocalyptic literature
Bible code
Unfulfilled religious prophecies
False prophet
Messianic prophecy
Messianic prophecies of Jesus
Christian apologetics
Christian eschatology
Dispensationalism
Christian Zionism
Christian theology
Covenantalism
Jewish messianism
Post Tribulation
Summary of Christian eschatological differences
Rapture
List of Biblical prophets
Gathering of Israel
New World Order (conspiracy)
Second Coming
New Covenant
Two Witnesses
Whore of Babylon

Rujukan

 D. Witztum, E. Rips and Y. Rosenberg, "Equidistant letter sequences in the Book of Genesis", Statistical Science, 9 (1994) 429-438
 B. McKay, D. Bar-Natan, M. Bar-Hillel, G. Kalai, "Solving the Bible Code Puzzle", Statistical Science, 9 (1999) 150-173
 Jeffrey, Grant R., Armageddon:Appointment With Destiny, Bantam (1988)

Bacaan lanjut
Amerding, Carl E., and W. Ward Gasque, Handbook of Biblical Prophecy, Grand Rapids, Baker, 1977.
Boyer, Paul, When Time Shall Be No More: Prophecy Belief in Modern American Culture, Cambridge, Mass., Harvard University Press, 1992.
Cross, F. L., and E. A. Livingstone, eds., The Oxford Dictionary of the Christian Church, "Prophecy," pp. 1132-1133, 2nd ed. Oxford, Oxford University Press, 1974.
Russell, D. S., Prophecy and the Apocalyptic Dream, Peabury, Mass., Hendrickson, 1994.
Stoner, Peter,  Science Speaks, Chapter 2: Prophetic Accuracy, Chicago, Moody Press, 1963. (online version available)
Taylor, Hawley O., "Mathematics and Prophecy," Modern Science and Christian Faith, Wheaton,: Van Kampen, 1948, pp. 175–183.
Wycliffe Bible Encyclopedia, (Prophecy, p. 1410, Book of Ezekiel, p. 580), Chicago, Moody Bible Press, 1986.

Pautan luar
 Prophecy Charts
Custance, Arthur, "Prophetic Fulfillments That Are Irrefutable: Or, A Tale of Two Cities"
 Bratcher, Dennis, "Doomsday Prophets: The Difference between Prophetic and Apocalyptic Eschatology" From CRI/Voice, Institute, 2006.
 Pratt, Richard L. Jr. "Historical Contingencies and Biblical Predictions" - An essay on the importance of conditionality in Bible prophecy

Christian eschatology
Abrahamic prophecy
Bible
Christian genres

Ramalan Alkitab


A taxicab number is the name given by mathematicians to a sequence of special numbers: 2, 1729 etc.  A taxicab number is the smallest number that can be expressed as the sum of two positive cubes in n distinct ways.  It has nothing to do with taxis, but the name comes from a well-known conversation that took place between two famous mathematicians: Godfrey Hardy and Srinivasa Ramanujan.

The story about Godfrey Hardy's taxi
Godfrey Hardy was a professor of mathematics at Cambridge University.  One day he went to visit a friend, the brilliant young Indian mathematician Srinivasa Ramanujan, who was ill.  Both men were mathematicians and liked to think about numbers.

When Ramanujan heard that Hardy had come in a taxi he asked him what the number of the taxi was.  Hardy said that it was just a boring number: 1729.  Ramanujan replied that 1729 was not a boring number at all: it was a very interesting one.  He explained that it was the smallest number that could be expressed by the sum of two cubes in two different ways.

This story is very famous among mathematicians.  1729 is sometimes called the "Hardy-Ramanujan number".

Explanation of the Hardy-Ramanujan's number
When a particular number is multiplied by itself the answer is called a "square", e.g. 3x3=9, so the number 9 is a square.
When a particular number is multiplied thrice by itself the answer is called a "cube", e.g. 3x3x3=27, so the number 27 is a cube.
Another example of a cube is 8, because it is 2x2x2.
27+8=35, so 35 is the "sum of two cubes" ("sum" in this sense means "numbers that are added together").

There are two ways to say that 1729 is the sum of two cubes.
1x1x1=1;  12x12x12=1728.  So 1+1728=1729
But also:  9x9x9=729;  10x10x10=1000.  So 729+1000=1729
There are other numbers that can be shown to be the sum of two cubes in more than one way, but 1729 is the smallest of them.

Known taxicab numbers
Since the famous conversation between Hardy and Ramanujan, mathematicians have tried to find other interesting numbers that are the smallest number that can be expressed by the sum of two cubes in three/four/five etc. different ways.  These numbers are very, very big, and have been found by computers.

So far, the following six taxicab numbers are known :

Number theory

Taxicab number


Fiji Football Association, Fiji me football ke governing body hae. Ii 1961 me suruu bhais, jab ke Fiji Indian Football Association ke ek multiracial body banawa gais.

Fiji me football suruu bhais
Fiji me football ke gora logan suruu kare rahin.
Football started to be played in Fiji ever since the arrival of Europeans in Fiji and establishment of towns like Levuka where significant numbers of sports enthusiasts could congregate and socialise with a friendly game. Missionaries, who established schools in Fiji, introduced football as part of the school program and football was being played in schools as early as 1889. The Suva Soccer Football Club was formed in 1905, made up of European employees of the Government and businesses and similar clubs existed in Nausori and Levuka. In 1910, a team representing Suva played a match against a team representing Nausori. Crew of visiting naval ships also entertained themselves with friendly games of football with local teams. In 1910 a team from Suva played a game against a team from HMS Powerful and won 3 goals to 1. In 1914, a team from Suva played against a team from HMS Torch, at Albert Park, and won by 2 goals to nil.

Aur bhi dekho

 Fiji me football
 Fiji Indian Football Association

Fiji me football

Fiji Football Association


Building Up And Tearing England Down (euskaraz Ingalaterra eraiki eta lurrera botatzen) Irlandako abesti herrikoi bat da. Abesti honen bertsio ezagunena The Dubliners musika taldeak abestutakoa da. Gaitzat Londres hiriburuan bizi ziren irlandar emigranteak ditu.

McAlpine and Costain, FitzMurphy Ash eta Wimpey's 1960ko hamarkadako eraikuntza enpresak ziren, aldiz New Victoria Line delakoa orduko Londresko metroaren linea berria zen.

Hitzak
I have won the hero's name
With McAlpine and Costain
FitzMurphy Ash and Wimpey's gangs
I've been often on the road
On me way to draw the dole
There's nothing left to do for Johnny Laing
I used to think that God
Made the mixer pick and hod
So that Paddy might know hell above the ground
I've had gangers big and tough
Tell me tales old and rough
When you're building up and tearing England down

In the tunnel underground
A young Limerick man was found
He was built into the New Victoria Line
When the bonus gang had past
Sticking from the concrete cast
Was the face of little Charlie Joe Devine
A ganger named McGurk
Made Paddy hate the work
When a gas-main burst he flew off the ground
Oh, they swore he said gone slack
I won't be here untill I'm back
Keep on building up and tearing England down

I remember Jack McCann
That poor old stuttering man
Felt the better for his stammer in a week
And that poor old stuttering man
He fell from a shuttering jam
And was never ever more
Inclined to speak
No more like Robin Hood will he roam down Cricklewood
Or dance around the pubs of Camden Town
Oh, let no man complain
Sure no Pat can die in vain
When you're building up and tearing England down

I remember Carrier Jack
With his hod upon his back
He swore he'd one day set the world on fire
But his face they'd never seen
Filth! his shovel it cut clean
Through the middle of a big high tension wire
I saw the big McCall
From a big flyover fall
Into a concrete mixer spinning round
Oh, it was not his intent
He got a fine head of cement
While building up and tearing England down

So come all you navvies bold
Who may think that English gold
Is just waiting to be taken from each sod
Or the likes of you and me
Would ever get an O.B.E.
Or a knighthood for good service to the hod
There's a concrete master race
To keep you in your place
And a ganger man to knock you to the ground
If you ever try to take
Part of what the bosses make
When you're building up and tearing England down
When you're building up and tearing England down

Kanpo estekak
 The Dubliners folk musika taldearen Building Up And Tearing England Down abestiaren bertsioa entzungai
 Mr. Irish Bastard punk musika taldearen Building Up And Tearing England Down abestiaren bertsioa entzungai

Irlandako abestiak
The Dubliners taldearen abestiak

Building Up And Tearing England Down


Sportsmanship is an aspiration or ethos that a sport or activity will be enjoyed for its own sake, and with proper consideration for fairness, ethics, respect, and a sense of fellowship with one's competitors. A "sore loser" refers to one who does not take defeat well, whereas a "good sport" means being a "good winner" as well as being a "good loser".

Analysis

Sportsmanship can be conceptualized as an enduring and relatively stable characteristic or disposition such that individuals differ in the way they are generally expected to behave in sports situations. Sportsmanship mainly refers to virtues such as fairness, self-control, courage, and persistence, and has been associated with interpersonal concepts of treating others and being treated fairly, maintaining self-control if dealing with others, and respect for both authority and opponents. Sportsmanship is also looked at as being the way one reacts to a sport/game/player.

Four elements of sportsmanship are good form, the will to win, equity, and fairness. All four elements are critical and a balance must be found among all four for true sportsmanship to be illustrated. These elements may also cause conflict, as a person may desire to win more than to play in equity and fairness and thus resulting in a clash within the aspects of sportsmanship. This will cause problems as the person believes they are being a good sport, but they are imbalanced. When athletes become too self-centred, the idea of sportsmanship is dismissed.

Today's sporting culture, in particular elite sport, places great importance on the idea of competition and winning and sportsmanship may take a back seat as a result. In most, if not all sports, players at the elite level set the standards on sportsmanship and whether they like it or not, they are seen as leaders and role models in society.

Since every sport is rule-driven, the most common offence of bad sportsmanship is the act of cheating or breaking the rules to gain an unfair advantage; this is called unsportsmanlike conduct. A competitor who exhibits poor sportsmanship after losing a game or contest is often called a "sore loser", while a competitor who exhibits poor sportsmanship after winning is typically called a "bad winner". Sore loser behavior includes blaming others for the loss, not accepting responsibility for personal actions that contributed to the defeat, reacting to the loss in an immature or improper fashion, making excuses for the defeat, and citing unfavorable conditions or other petty issues as reasons for the defeat. A bad winner acts in a shallow fashion after his or her victory, such as by gloating about his or her win, rubbing the win in the face(s) of the opponent(s), and lowering the opponent(s)'s self-esteem by constantly reminding the opponent(s) of their poor performance in comparison (even if the opponent(s) competed well). Not showing respect to the other team is considered as being a bad sportsman and could lead to demoralising effects; as Leslie Howe describes: "If a pitcher in baseball decides to pitch not to his maximum ability suggest that the batter is not at an adequate level, [it] could lead to the batter to have low self-confidence or worth."

Six categories relating to sportsmanship are the elements of sports, the elements of sportsmanship, clarifications, conflicts, balance, and irreducibility. All six of these characterize a person with good sportsmanship. Even though there is some affinity between some of the categories, they are distinct elements.

"In essence, play has for its directed and immediate end joy, pleasure, and delights and which is dominated by a spirit of moderation and generosity. Athletics, on the other hand, is essentially a competitive activity, which has for its end victory in the contest and which is characterized of dedication, sacrifice and intensity." Hence, the virtues of a player are radically different from the virtues of an athlete. Rudd and Stoll provide an example from 1995, when a U.S. high school athletic league banned the post-game handshake that was a part of sports such as football and basketball. The handshaking was banned because of fights that were ensuing after the handshake. Most players are influenced by the leaders around them such as coaches and older players, "if there are coaches and administrators who don't understand sportsmanship, then what about the players?"

Examples

There are various ways that sportsmanship is practiced in different sports. Being a good sport often includes treating others as you would also like to be treated, cheering for good plays (even if they are made by the opposition), accepting responsibility for your mistakes, and keeping your perspective. An example of treating others how you would like to be treated would include being respectful and polite to other team members and the opposition because in return you would also like to be treated the same way.

Some popular examples of good sportsmanship include shaking hands, helping an opponent who may have fallen over, encouraging everyone, cheering, clapping or giving high-fives, and being respectful to everyone including teammates, the opposition, parents, and officials. Most importantly it is often encouraged and said regarding sportsmanship that "It's not whether you win or lose, it's how you play the game."

Sportsmanship can be manifested in different ways depending on the game itself or the culture of the group. For example, in the sport of cricket, a player will sometimes acknowledge that he is out by walking off the field, even though the umpires (game officials) had thought that he was not out. In another example, a tennis player who sees a ball go in but is called out by the linesperson could concede the point or suggest the opponent make a challenge, as was the case with professional tennis player Jack Sock on at least two occasions.

Contributing factors

Sportsmanship can be affected by contributing factors such as the players' values and attitudes towards the sport and also on professional role models. Role models in sport are expected to act in a moral and respectful way. When elite sporting role models do not encourage sportsmanship this can encourage other people to act in similar ways to the athletes that they look up to and idolize. For example, if an individual looked up to an athlete who was drinking excessively, they may see this as acceptable behavior. The direct correlation between sportsmanship and leadership is also considered to be another contributing factor. Having a positive environment in your sporting team will therefore create good sportsmanship from the individuals. Having a positive leadership by the captains, coaches, and supporters would then encourage a positive sporting environment.

See also
 Lady Byng Memorial, trophy given by the National Hockey League to the player who shows the best sportsmanship
 Cricket: Spirit of the Game
 Pierre de Coubertin medal, a special medal handed out during the modern Olympic Games for extraordinary acts of sportsmanship in keeping with the ideals of the Games.
 Fair Play Award (disambiguation)
 Fair Play Trophy (disambiguation)
 Gamesmanship
 Football War
 Ultimate (sport)
 Unsportsmanlike conduct
 Unwritten rules of baseball

References

External links

AL Notebook, "Torre: Rodriguez Was Wrong to Distract Fielder". The Washington Post, June 2, 2007, Page E06.

Sports culture
Etiquette by situation
Interpersonal relationships
Cultural conventions
Psychological attitude

de:Fairness

Sportsmanship


Regeneration means that an organism regrows a lost part, so that the original function is restored. It is a term in  developmental biology.

The ability to regenerate differs in different groups. Whereas newts, for example, can regenerate severed limbs, mammals cannot. Limb regeneration in newts occurs in two major steps, first de-differentiation of adult cells into a stem cell state similar to embryonic cells and second, development of these cells into new tissue more or less the same way it developed the first time.

Simpler animals like flatworms can regenerate because the adults retain clusters of stem cells in their bodies. These can migrate to damaged parts of the body, then divide and differentiate to provide the missing tissue.

References

Developmental biology

Regeneration


The Celebes Sea is a sea of the western Pacific Ocean.  It is bordered on the north by the Sulu Archipelago and Sulu Sea and Mindanao Island of the Philippines.  It is bordered on the east by the Sangihe Islands chain, on the south by Sulawesi, and on the west by Kalimantan in Indonesia. It is 420 miles (675 km) north-south by 520 miles (837 km) east-west.  It has a total surface area of . The maximum depth is 20,300 feet (6,200 m). The sea opens southwest through the Makassar Strait into the Java Sea.

Marine life

The Celebes Sea is home to a wide variety of fish and aquatic creatures. The tropical setting and warm clear waters give it about 580 of the world's 793 species of reef-building corals.  There is a large amount of marine life, including whales and dolphins, sea turtles, manta rays, eagle rays, barracuda, marlin and other reef and pelagic species. Tuna and yellowfin tuna are  also abundant.

Pirates
The Celebes Sea is known for its pirates.  They prey not only on small time fishermen but also giant container ships. Nowadays, these pirates have high-tech weapons and equipment like radar and GPS navigation devices and ride on high-speed motorboats. It is the second most pirated body of water after the Gulf of Aden near Somalia.

Commercial significance
The Celebes Sea is an important sea route for regional trade. The sea is also popular for scuba diving and luxury ocean cruising.

Other websites

Seas of the Pacific Ocean
Geography of Indonesia
Geography of the Philippines
Geography of Malaysia

Celebes Sea


Juan de Esquivel (about 1480 - about 1513) was a Spanish soldier and colonial administrator (a Conquistador). He conquered and governed the island of Jamaica for Spain.

He was born in Seville, Spain, about 1480. He came with Nicolás de Ovando to America, to the Hispaniola island, in 1502. In 1503, Ovando sent him with 400 men to the eastern part of the island to fight the Taínos in that region, the Higüey region. There he founded two new towns: Santa Cruz de Hicayagua, or Icayagua, the present city of Santa Cruz del Seibo; and Salvaleón de Higüey.

In 1509, the new Governor of the Hispaniola, Diego Columbus, sent Juan de Esquivel with 70 men to Jamaica to complete the conquest of that island. He founded a town, Sevilla La Nueva (in English, "The New Seville") on the north coast.

He died in Jamaica about 1513.

References

1480s births
1510s deaths
History of Jamaica
Spanish military people

Juan de Esquivel


Variation in biology usually refers to the heritable differences within a species. This is important in genetics, and the study of evolution in natural populations. Heritable variation is ultimately caused by mutations of genes and chromosomes, and shuffled by recombination. Outcrossing keeps, and inbreeding reduces, heritable variation.

Other variations are caused during life, and are not passed on to the next generation by heredity.

Variation is also a term used in biodiversity for the variety of life forms in a given ecosystem.

Evolutionary biology
Classical genetics

Variation


Barrel is an old English word for a big holder of liquids, such as petrol, beer, wine or oil. Barrels are most commonly made of either wood or metal but many are plastic

Barrels are used to age wine, and other beverages such as whisky and beer. Most of those are made of oak wood.

A barrel is also used to measure liquids. One barrel of oil is 158.987 litres (42 US gallons). It is shortened as "bbl". This use may have come from the early Pennsylvanian oil fields where wooden barrels were used to store and move oil around. In 1866, the people of West Virginia started using it regularly. At this time, the amount was set to 42 American gallons. It was later world-wide for measuring amounts of oil and pricing it. Today, oil is rarely stored or transported in actual barrels, but the term "barrel" is still used to mean a 42-gallon measurement.

A barrel can also be used to measure dry goods. For example, a barrel can mean 196 pounds (about 89 kilograms) of flour.

Different sizes
The size of some standard barrels is not the same in all countries. Some countries have different sizes for different liquids.
In the United Kingdom, there is a standard barrel for beer. It is 36 imperial gallons (163.659 litres).
 In the United States, a standard barrel for liquids is 31.5 US gallons (about 119.2 litres). For beer, the standard barrel is 31 US gallons (117.348 litres), because of tax laws.
 A physical metal barrel for oil or chemicals usually holds 55 US gallons (208.198 litres), but the word "barrel" used as a measurement refers to a 42-gallon measurement.

History
The first people to start using barrels were the Celts about 350 BC. The Roman Empire started using barrels after trading with the Celts. Barrels remained popular for shipping items until the 20th century.

Containers
Units of volume

Barrel


Daniel Harding (born Oxford, 31 August 1975) is a British conductor.

Harding studied trumpet at Chetham's School of Music in Manchester.  When he was 13 he became a  member of the National Youth Orchestra.  When he was 17, Harding got together a group of musicians to perform Pierrot Lunaire by Arnold Schoenberg.   He sent a tape of the performance to the conductor Simon Rattle in Birmingham.  Rattle was very impressed and invited Harding to be assistant conductor to him at the City of Birmingham Symphony Orchestra for a year, from 1993-1994.   Harding then went to the University of Cambridge, but after his first year at university, he was invited by Claudio Abbado to be his assistant with the Berlin Philharmonic Orchestra.

Harding has been conductor of the Trondheim Symphony Orchestra (1997-2000), the Deutsche Kammerphilharmonie Bremen (1999-2003) and the Mahler Chamber Orchestra (since 2003).   He conducted the 2005 opening night at La Scala, Milan in Idomeneo, after Ricardo Muti had resigned.

In 2004, Harding was made guest conductor of the London Symphony Orchestra from 2006.  He became the Principal Conductor of the Swedish Radio Symphony Orchestra as of 2007.

Harding is married and has two children. His wife plays the viola.  He is a fan of the football club Manchester United.

Other websites
Daniel Harding official website

1975 births
Living people
British conductors

Daniel Harding


Cumulative voting is a system for doing an election. There are a certain number of choices. Each voter has a certain number of points he or she can spread over the choices. That way it is possible to choose more than one option, and to weigh the choices. Usually, this applies when there is more than one position being elected at the same time.  For example, it can be used to elect more than one member of a governing board.  In cumulative voting, if five positions are to be elected, a voter could cast one vote for each of five different candidates, or the voter could give all five of his votes to one candidate, or two votes to one candidate and three votes to a different candidate.  Bullet voting is giving all of the votes to one candidate.

Cumulative voting is used to elect representatives in many companies. It is also used to elect some governments. Switzerland and Germany use it for some elections.

It will lead to a proportional representation.

Voting systems

Cumulative voting


Jacques Rossi  (10 October 1909, Wrocław – 30 June 2004, Paris) was a Polish-French writer and polyglot. Rossi was best known for his books on the Gulag.

Early life

He was born as Franz Xaver Heyman and was the son of architect Martin (Marcin) Heyman and Léontine Charlotte Goyet who was for a time governess in Kalisz. In 1962, in Poland, he changed his name from Franciszek Ksawiery Heyman to Jacek Franciszek Rossi, perhaps in recognition of his real father's name.

Political associations

He was a member of the Communist Party of Poland as well as of the comintern. He participated in the Spanish Civil War. At one time, he worked for Leon Trotsky and interpreted for Stalin. In 1937, he was called to Moscow and, most likely due to his prior connection with Trotsky, was imprisoned in Soviet camps until after Stalin's death in 1953. In 1961 he returned to Warsaw with the help of his brother Piotr Heyman.

Career

A polyglot, he was a lecturer in the University of Warsaw School of Foreign Languages under the name Jacek Rossi.  He lived in Warsaw till about 1980. In 1985 he traveled to France and was naturalized as a French citizen. In the late 1980s, he spent time as a visiting scholar at Georgetown University in Washington D.C. where he wrote his memoires and an "encyclopedia on the Gulag" as he referred to it in conversation.

Publications

As Jacques Rossi he wrote about his experiences of the Gulag - The Gulag Handbook, which was originally written in Russian and was translated into French (1997), English (1987), Japanese (1996), Czech (1999), Italian (2006).

At the end of his life he recorded a series of interviews which were subsequently published as Jacques, le Français : pour mémoire du Goulag.

Bibliography
 Rossi, Jacques (Rossi, Jacek), Tableaux chronologiques et bref lexiqe d'historie de France. P. 2, Bref lexique et tableaux chronologiques d'historie de France / Jacek Rossi ; 1973, Uniwersytet Warszawski. Wydział Filologii Obcych, .
Rossi Jacek, La France et les activités des ses habitants vues par les auteurs français. Warszawa 1968 s. 231. Uniwersytet Warszawski, Wyższe Studium Językowe.
Jacques Rossi, The Gulag handbook: an encyclopedia dictionary of Soviet penitentiary institutions and terms related to the forced labor camps, New York, Paragon House, 1989,
Jacques Rossi and Sophie Benech, Qu'elle était belle cette utopie: chroniques du Goulag, illustrées par l'auteur, Paris: Cherche Midi, 2000, 234 strony, ,
Jacques Rossi and  Michèle Sarde, Jacques, le Français : pour mémoire du Goulag, Paris, Cherche midi, 2002. ,
Jacek Rossi, Les Controverses continuent autour de la Revolution francaise, Mówią Wieki, Warszawa, marzec 1972, str. 19-24.
Jacek Rossi, Controverses autour de la Commune de Paris, Mówią Wieki, grudzień 1974, Warszawa, str. 6-11.

Notes

Biographies
Pike, D. W. David Rousset and Jacques Rossi Two important onlookers on the European stage of 1936-1937, Guerres Mondiales et Conflits Contemporains, (190): 143-146, czerwiec 1998.
Kauffer R., Rossi J., Twenty-five years in the gulag: Interview with Jacques Rossi, Historia (614): 84-84,  luty 1998.
Chauvin, J. R. i Rossi, J., Interview with Rossi, Jacques on his 24 years in the Gulag'', Qunizane Litteraire, (611): 23-25, listopad 1 1992.

External links
BBC Interview Outlook, 31 October 2000 - audio version.
"Association des Amis de Jacques Rossi"

1909 births
2004 deaths
Foreign Gulag detainees
Writers from Wrocław
People from the Province of Silesia
Polish expatriates in the Soviet Union
Polish emigrants to France
French male writers
20th-century French male writers
Norillag detainees

Jacques Rossi


John Eli Ivey Jr. (January 21, 1919 – May 24, 1992) was an American educator, a proponent of regional cooperation between colleges and universities, and was best known for innovations in the use of communications technology—specifically television—in education.  He was a founder of the Southern Regional Education Board, served on the 1960 panel that recommended to John F. Kennedy the creation of the Peace Corps, and designed the University of South Florida.

Ivey was born in Raleigh, North Carolina, but from age five grew up in Auburn, Alabama, attending Auburn High School and the Alabama Polytechnic Institute, the latter from which he graduated from in 1940 with his B.S. degree.  He then studied sociology at the University of North Carolina under Howard Odum, earning his Ph.D. from that institution in 1944.  He briefly worked for the Tennessee Valley Authority, before returning to the University of North Carolina in 1947, where at 28 years old he became the youngest full professor in that institution's history.

In 1948 Ivey was called to head the nascent Southern Regional Education Board (SREB), an alliance of 16 Southern states which sought to improve education through regional cooperation.  Under Ivey, the SREB created a mechanism for colleges and universities in different states to share facilities and educational programs so that each state would not have to create duplicate programs.  At the same time, Ivey resisted attempts by segregationist politicians to turn the SREB into an instrument to circumvent racial desegregation.

In 1957, Ivey left the SREB to become executive vice–president at New York University.  After two years at NYU, Ivey left to join the faculty at Michigan State University, where he became dean of the College of Education in 1961.  While at Michigan state, he founded the Learning Resources Institute, which promoted the use of multimedia in education, and the Midwest Project on Airborne Television Instruction, which broadcast courses to rural schools via airborne transmitters in the same manner as satellite television would in the future.  Ivey remained at Michigan State until 1976, when he retired to Chapel Hill, North Carolina.

In addition to his work in educational technology and regionalism, Ivey served on the panel which made recommendations to John F. Kennedy on the creation of the Peace Corps, was the racial-integration consultant to the United States Commission on Civil Rights, was secretary of the American Council on Education, and chaired the Florida Survey of Higher Education and the Survey of Reorganization of the Atlanta Schools System.

In 1951, Ivey received the Freedom Foundation Medal and five years later he received an Eisenhower Exchange Fellowship. Today, it is known as Eisenhower Fellowships.

Selected publications
Community Resources (co-author, 1951)
  Education. The Crisis, 1950(November), 628–632.
Exploring the South (co-author, 1949)
Building Atlanta's Future (co-author, 1948)
Education for the Use of Regional Resources (1945)
Channeling Research into Education (1944)

References

Resources
John Ivey, Jr., promoted education by electronics. (Obituary) Chicago Tribune, May 31, 1992.
Barrett, E. Inventory of the Records of John E. Ivey, Jr., 1957-1959. Archives, Library. New York University, 1981.

External links
Oral History Interview with John Ivey from Oral Histories of the American South

1919 births
1992 deaths
Auburn High School (Alabama) alumni
Auburn University alumni
Michigan State University faculty
New York University faculty
University of North Carolina at Chapel Hill alumni
University of North Carolina at Chapel Hill faculty
American sociologists

John E. Ivey Jr.


Jesse Leonard Steinfeld (January 6, 1927 – August 5, 2014) was an American physician and public health official. He was appointed the eleventh surgeon general of the United States from 1969 to 1973.

Early life and education
Steinfeld was born in the Pittsburgh, Pennsylvania, suburb of West Aliquippa. He was the son of Jewish immigrants from Hungary. His father was a smoker and died when Steinfeld was 5 years of age. His mother ran a dry goods and hardware store. He received his B.S. from the University of Pittsburgh in 1945 and his M.D. degree from Western Reserve University (now called Case Western Reserve University) in 1949. Steinfeld then completed an internship at Cedars of Lebanon Hospital in Los Angeles and residencies at the Veterans Administration Hospital in Long Beach, California, and at the University of California, San Francisco in the Laboratory of Experimental Oncology.

Early career
Steinfeld became instructor in medicine at the University of California, San Francisco in 1952. From 1954 to 1958, he served as director of the radioisotope laboratory of the National Cancer Institute, National Institutes of Health, and simultaneously held an appointment as instructor in medicine at the George Washington University School of Medicine. In 1959, he joined the faculty of the University of Southern California School of Medicine as assistant professor of medicine, rising through the ranks to associate professor in 1963 and professor in 1967. His research interests focused on cancer.

In 1968, Steinfeld returned to the National Cancer Institute as associate director for programs. The following year, he was made deputy director of the institute.

Surgeon general
He was appointed deputy assistant secretary for health and scientific affairs, and surgeon general beginning December 18, 1969.

A reorganization of the Public Health Service in 1968 had transferred its leadership to the Assistant Secretary for Health and Scientific Affairs, so Steinfeld no longer had the line management authority of surgeons general in the pre-1968 period. During his tenure, there was an effort to do away with the Public Health Service Commissioned Corps, and a 1971 report made such a recommendation. The report also called the position of surgeon general "an organizational anomaly," thus calling into question the need for such a position. Steinfeld spoke on behalf of the internal opposition to the report, and thanks to strong support for the corps and the surgeon general on the part of certain members of the United States Congress, the recommendations of the report were not implemented.

During Steinfeld's tenure as surgeon general, two important new Public Health Service programs were established, the National Institute for Occupational Safety and Health and the National Health Service Corps. As a specialist in the field of cancer, Steinfeld also no doubt welcomed the passage of the National Cancer Act of 1971, which enhanced the ability of the Public Health Service to combat this deadly disease.

Later career
At the beginning of the second Richard Nixon administration, Steinfeld resigned as surgeon general effective 30 January 1973. He then served as director of the Mayo Clinic Comprehensive Cancer Center and as professor of medicine at the Mayo Medical School (1973–1974). Following that, Steinfeld was professor of medicine at the University of California, Irvine and chief of medicine at the Veterans Administration Hospital in Long Beach, California, from 1974 to 1976. He then served as dean and professor of medicine at the School of Medicine of the Medical College of Virginia from 1976 to 1983. Steinfeld became president of the Medical College of Georgia in 1983, a position that he held until his retirement in 1987.

Death
Steinfeld died on August 5, 2014, from complications from a stroke in Pomona, California, aged 87.

References

Other websites

1927 births
2014 deaths
People from Aliquippa, Pennsylvania
Surgeons General of the United States
University of Pittsburgh alumni
Pennsylvania Republicans
University of California, San Francisco faculty
20th-century American Jews
21st-century American Jews

Jesse Leonard Steinfeld


Jeff Lowe Robbins (born January 18, 1969) is an American musician and co-founder of the web development company Lullabot.

Biography
Robbins was an employee of O'Reilly & Associates in the early 1990s and participated in the development of Global Network Navigator, the first commercial web publication, before founding the web design company Liquid Media in 1994.

Also in 1994, Robbins and drummer Paul Buckley founded Orbit, a Boston-based power trio that released four CDs. Robbins left the technology industry when the band was signed to A&M Records to focus on touring and recording. Robbins' song "Medicine" appeared on the Billboard Modern Rock chart in 1997 and Orbit appeared on that year's Lollapalooza tour. After A&M Records was absorbed by Universal Music Group, Orbit was dropped and Robbins returned to web development.

In 2001, Robbins married Jennifer Niederst Robbins whom he had met at O'Reilly. The two began building websites together launching several high-profile projects including Ringo Starr's website. Around this time Robbins also began a soundtrack music company called SomeMusic, creating music for several television and radio commercials.

In 2004, Robbins began working with Drupal and became an active participant in the project's developer community. In January 2006, he and developer Matt Westgate co-founded Lullabot, a Drupal-focused consultancy. From 2006 to 2012, Robbins hosted The Lullabot Podcast, the first Drupal-focused podcast which introduced many new developers to the platform. Robbins has also spoken at tech conferences including South By Southwest and the Web 2.0 Summit and he has keynoted at many Drupal events including BADCamp, Design For Drupal, Do It With Drupal, and New England Drupal Camp.

In Robbins' current role as CEO for Lullabot, he has grown the company to over 60 employees. Some of Lullabot's most prominent projects include Grammy.com, MarthaStewart.com, WWE.com, the Sony Music artist platform, as well as major projects for Verizon, Turner Broadcasting, the Pac-12, and Intel. Lullabot also runs Drupalize.Me, a video training website with beginner to advanced Drupal training.

Over the years, Robbins has contributed theme music for several podcasts including FLOSS Weekly on the TWiT.tv network, The Linux Journal Insider, The Lullabot Podcast, The Drupalize.Me Podcast, Insert Content Here, and The Creative Process.

References

External links
Personal site
Soundtrack/Music recording
Lullabot web site
Drupalize.Me

1969 births
Living people
Web developers

Jeff Robbins


The United States Census of 1840 was the sixth census of the United States. It was completed on June 1, 1840. It found the population of the United States to be 17,069,453. This was an increase of 32.7 percent from the 1830 Census. The total population included 2,487,355 slaves. In 1840, the center of population was about 260 miles (418 km) west of Washington, D.C., near Weston, West Virginia.

1840
1840s in the United States
United States Census

1840 United States Census


Methodios I or Methodius I (), (788/800 – June 14, 847) was Ecumenical Patriarch of Constantinople from March 4, 843 to June 14, 847. He was born in Syracuse and died in Constantinople. His feast day is celebrated on June 14 in both the East and the West.

Life
Born to wealthy parents, Methodios was sent as a young man to Constantinople to continue his education and hopefully attain an appointment at court. But instead he entered a monastery in Bithynia, eventually becoming abbot.

Under Emperor Leo V the Armenian (813–820) the Iconoclast persecution broke out for the second time. In 815 Methodios went to Rome, perhaps as an envoy of the deposed Patriarch Nikephorοs.  Upon his return in 821 he was arrested and exiled as an iconodule by the Iconoclast regime of Emperor Michael II.  Methodios was released in 829 and assumed a position of importance at the court of the even more fervently iconoclast Emperor Theophilos.

Soon after the death of the emperor, in 843, the influential minister Theoktistos convinced the Empress Mother Theodora, as regent for her two-year-old son Michael III, to permit the restoration of icons by arranging that her dead husband would not be condemned.  He then deposed the iconoclast Patriarch John VII Grammatikos and secured the appointment of Methodios as his successor, bringing about the end of the iconoclast controversy.  A week after his appointment and after the Council of Constantinople (843), accompanied by Theodora, Michael, and Theoktistos, Methodios made a triumphal procession from the church of Blachernae to Hagia Sophia on March 11, 843, restoring the icons to the church.  This heralded the restoration of Catholic orthodoxy, and became a holiday in the Byzantine Church, celebrated every year on the First Sunday of Great Lent, and known as the "Triumph of Orthodoxy".

Throughout his short patriarchate, Methodios tried to pursue a moderate line of accommodation with members of the clergy who were formerly Iconoclasts.  This policy was opposed by extremists, primarily the monks of the Stoudios monastery, who demanded that the former Iconoclasts be punished severely as heretics.  To rein in the extremists, Methodios was forced to excommunicate and arrest some of the more persevering monks.

Methodios was indeed well-educated; engaged in both copying and writing of manuscripts. His individual works included polemica, hagiographical and liturgical works, sermons and poetry.

References
The Oxford Dictionary of Byzantium, Oxford University Press, 1991.
 Methodius I article in the Catholic Encyclopedia (1910)
 St Methodius the Patriarch of Constantinople Orthodox Icon and Synaxarion

See also

 Council of Constantinople (843)
 Theodora (wife of Theophilos)

847 deaths
People from Syracuse, Sicily
Byzantine saints
Byzantine Iconoclasm
Byzantine saints of the Eastern Orthodox Church
Sicilian saints
9th-century patriarchs of Constantinople
9th-century Christian saints
Year of birth unknown

Methodios I of Constantinople