Shortly before His crucifixion, HaMashiach (Christ) entered Yerushalayim (Jerusalem) in a triumphant procession during which citizens, as a high tribute, laid their clothing in his path along with branches cut from nearby trees. 195-204. God's kingly rule or sovereignty. 51, s.v. The bold prophecies of the Brit Yashana (Old Testament), combined with the Besorat (Gospels) and shlichim ketuvim (apostolic writings) of the New, show that Meshichim (Messianics) and Notsrim (Christians) ought to understand HaMashiach (Christ) both as Moshia (Savior) and as returning Melek (King) (Daniel 7:13-14; Revelation 11:15; Acts 1:1-11). They are not selected or validated by us and can contain inappropriate terms or ideas. , The Aramaic Targums, paraphrase-translations of the Hebrew Bible for use in Palestinian synagogues, contain several expansions and additional references to "the kingdom of God" not emphasized in the Hebrew Masoretic Text.
 Kingdom of God is translated to Latin as Regnum Dei and Kingdom of Heaven as Regnum caelorum. Daniel 7:16, 18, 22 and 27 record the promise, not only of a Malkut (kingdom), but that Elohim (God) would give ma'aminim (believers) a part of it. Where it does occur, such as in the Psalms of Solomon and the Wisdom of Solomon, it usually refers "to God's reign, not to the realm over which he reigns, nor to the new age, [nor to ...] the messianic order to be established by the Lord's Anointed. This became the focus of the soldiers’ ridicule and torture (John 19:1-3). Scripture shows that the Malkut Ha'Elohim (Kingdom of God) is yet to come, and the world will see an obvious, dramatic occurrence when it is established.
"Behold, the kingdom of God is within you."  Among these are Heaven as the Throne of God, The Throne of David, The Throne of Glory, The Throne of Grace and many more. While a number of theological interpretations of the term Kingdom of God have appeared in its eschatological context, e.g. Few religions, however, believe this.
When Pilate questioned Him about His kingship, HaMashiach (Christ) replied, “For this cause I was born” (verse 37). 313); each proselyte, in joining Judaism, "takes upon himself the yoke of God's Kingdom (Tan., Lek Leka, ed. Yet there is even more to HaMashiach's (Christ’s) kingship than ruling in the minds of ma'aminim (believers). Kingdom of "heaven" appears in Matthew's gospel due primarily to Jewish sensibilities about uttering the "name" (God). The Hebrew slave who declares his wish to be a slave for life has his ear pierced, because "he casts off the yoke of God's Kingdom to bend to the yoke of another sovereignty" (Tosef., B. Ḳ. vii. 4). The concept of kingship of God appears in the Hebrew Bible with references to "his Kingdom" and "your Kingdom" while the term "kingdom of God" is not directly used. These statistics show the great importance of the concept in the teachings of Yahshua (Jesus) . 59b). Yours is the kingdom, O Lord" is used in 1Chronicles 29:10-12 and "His kingdom is an everlasting kingdom" in Daniel 4:3 , for example. , Listings of kingdom references in the Mishnah and subsequent rabbinic literature can be found in Dalman, Words of Jesus, pages 96–101, and Hermann Leberecht Strack, Paul Billerbeck Kommentar zum Neuen Testament aus Talmud und Midrasch (1965).
, "Abrahamic Faiths, Ethnicity and Ethnic Conflicts" (Cultural Heritage and Contemporary Change. The love of God enfolds within itself God's purpose for the world, to be realized in time; and this progressive realization is the kingdom of God. ", In the Synoptic Gospels, Jesus speaks frequently of God's kingdom. , The term "kingdom of the LORD" appears twice in the Hebrew Bible, in 1 Chronicles 28:5 and 2 Chronicles 13:8. The term pertains to the kingship of Christ over all creation. 1, § 1, 6; comp. xxii. The Besorat (Gospels) frequently summarize Yahshua's (Jesus’) teachings with the same terminology: “the Besorat Ha'Malkut (gospel of the kingdom)” (Matthew 4:23; 9:35; 24:14).  The New Testament continues Jewish identification of heaven itself as the "throne of God", but also locates the throne of God as "in heaven" and having a second subordinate seat at the Right Hand of God for the Session of Christ. In these cases, "God's Kingdom is not the new age but the effective manifestation of his rule in all the world so that the eschatological order is established. 3); Tobit, xiii. ", ©2019 by Messianic Hebrew Ministries. , Within the non-canonical, yet contemporary Gnostic Gospel of Thomas, Jesus is quoted as saying, "If those who lead you say to you: ‘Look, the kingdom is in the sky!’ then the birds of the sky will precede you. The Old Testament contains no references to the kingdom of God. But do they consider its content? 17a). Few even acknowledge the word kingdom except in an ethereal sense. The Zondervan Pictorial Encyclopedia of the Bible says this about the Malkut Ha'Elohim (Kingdom of God): “The word ‘kingdom’ is found fifty-five times in Matthew; twenty times in Mark, forty-six times in Luke and five times in John. The notion of God's kingship goes back to the Hebrew Bible, which refers to "his kingdom" but does not include the term "Kingdom of God". It is the approach of this Kingdom of Heaven, in opposition to the Kingdom of Rome, which John the Baptist announced (Matt. The derisive comments made to Yahshua (Jesus) as He was crucified further confirm He was killed because He claimed to be the Mashiach-Melek (Messiah King) (Mark 15:31-32). The yoke of God's Kingdom—the yoke of the Torah—grants freedom from other yokes (Abot iii. 10), and with special emphasis in the later Psalms (xciii.-xcix.). The "enthronement psalms" (Psalms 45, 93, 96, 97-99) provide a background for this view with the exclamation "The Lord is King". 21, Syriac version), he meant, "It does not come through rebellion or by force" (see Jew.
Twice in this prayer outline Yahshua (Jesus) refers to the Malkut Ha'Elohim (Kingdom of God) First is a plea for that kingdom to “come”; then follows an acknowledgment that Elohim (God) indeed has a kingdom. Polos (Paul) again uses this language, in 1 Corinthians 15:50-52, a powerful reference to HaMashiach's (Christ’s) return, revealing that flesh-and-blood believers must be changed to ruach (spirit) to inherit the Malkut (Kingdom). 1; Song of the Three Holy Children, 33; Enoch, lxxxiv. ii. In the Second Temple period the commandment against taking the LORD’s name in vain was so strictly interpreted that people used euphemisms to avoid unintentionally misusing his name. xv.  France states that the phrase Kingdom of God is often interpreted in many ways to fit the theological agenda of those interpreting it. for, behold, the kingdom of God is among [not within] you" (Luke xvii. Yahshua (Jesus) Himself summarizes much of the teaching of the Navi'im (prophets) and Shali'chim (apostles): “Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world” (Matthew 25:34).
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