Daniel 7:14

7:14 To him was given ruling authority, honor, and sovereignty.

All peoples, nations, and language groups were serving ¹  him.

His authority is eternal and will not pass away. ² 

His kingdom will not be destroyed. ³ 

Matius 4:17

4:17 From that time Jesus began to preach this message: ⁴  “Repent, for the kingdom of heaven is near.”

Matius 6:10

6:10 may your kingdom come, ⁵ 

may your will be done on earth as it is in heaven.

Matius 7:21

Judgment of Pretenders

7:21 “Not everyone who says to me, ‘Lord, Lord,’ ⁶  will enter into the kingdom of heaven – only the one who does the will of my Father in heaven.

Matius 25:34

25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.

Lukas 11:20

11:20 But if I cast out demons by the finger ⁷  of God, then the kingdom of God ⁸  has already overtaken ⁹  you.

Lukas 17:20-21

The Coming of the Kingdom

17:20 Now at one point ¹⁰  the Pharisees ¹¹  asked Jesus ¹²  when the kingdom of God ¹³  was coming, so he answered, “The kingdom of God is not coming with signs ¹⁴  to be observed, 17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ¹⁵  in your midst.” ¹⁶ 

Lukas 19:11

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ¹⁷  proceeded to tell a parable, because he was near to Jerusalem, ¹⁸  and because they thought ¹⁹  that the kingdom of God ²⁰  was going to ²¹  appear immediately.

Lukas 21:31

21:31 So also you, when you see these things happening, know ²²  that the kingdom of God ²³  is near.

Yohanes 3:3

3:3 Jesus replied, ²⁴  “I tell you the solemn truth, ²⁵  unless a person is born from above, ²⁶  he cannot see the kingdom of God.” ²⁷ 

Yohanes 3:5

3:5 Jesus answered, “I tell you the solemn truth, ²⁸  unless a person is born of water and spirit, ²⁹  he cannot enter the kingdom of God.

Kisah Para Rasul 1:3

1:3 To the same apostles ³⁰  also, after his suffering, ³¹  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ³²  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 1:6

1:6 So when they had gathered together, they began to ask him, ³³  “Lord, is this the time when you are restoring the kingdom to Israel?”

[7:14]  ¹ tn Some take “serving” here in the sense of “worshiping.”

[7:14]  ² tn Aram “is an eternal authority which will not pass away.”

[7:14]  ³ tn Aram “is one which will not be destroyed.”

[4:17]  ⁴ tn Grk “and to say.”

[6:10]  ⁵ sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[7:21]  ⁶ sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[11:20]  ⁷ sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

[11:20]  ⁸ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[11:20]  ⁹ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[17:20]  ¹⁰ tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

[17:20]  ¹¹ sn See the note on Pharisees in 5:17.

[17:20]  ¹² tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

[17:20]  ¹³ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[17:20]  ¹⁴ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

[17:21]  ¹⁵ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

[17:21]  ¹⁶ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

[19:11]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ¹⁹ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ²⁰ sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.

[19:11]  ²¹ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[21:31]  ²² tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[21:31]  ²³ sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.

[3:3]  ²⁴ tn Grk “answered and said to him.”

[3:3]  ²⁵ tn Grk “Truly, truly, I say to you.”

[3:3]  ²⁶ tn The word ἄνωθεν (anwqen) has a double meaning, either “again” (in which case it is synonymous with παλίν [palin]) or “from above” (BDAG 92 s.v. ἄνωθεν). This is a favorite technique of the author of the Fourth Gospel, and it is lost in almost all translations at this point. John uses the word 5 times, in 3:3, 7; 3:31; 19:11 and 23. In the latter 3 cases the context makes clear that it means “from above.” Here (3:3, 7) it could mean either, but the primary meaning intended by Jesus is “from above.” Nicodemus apparently understood it the other way, which explains his reply, “How can a man be born when he is old? He can’t enter his mother’s womb a second time and be born, can he?” The author uses the technique of the “misunderstood question” often to bring out a particularly important point: Jesus says something which is misunderstood by the disciples or (as here) someone else, which then gives Jesus the opportunity to explain more fully and in more detail what he really meant.

[3:3]  sn Or born again. The Greek word ἄνωθεν (anwqen) can mean both “again” and “from above,” giving rise to Nicodemus’ misunderstanding about a second physical birth (v. 4).

[3:3]  ²⁷ sn What does Jesus’ statement about not being able to see the kingdom of God mean within the framework of John’s Gospel? John uses the word kingdom (βασιλεία, basileia) only 5 times (3:3, 5; 18:36 [3x]). Only here is it qualified with the phrase of God. The fact that John does not stress the concept of the kingdom of God does not mean it is absent from his theology, however. Remember the messianic implications found in John 2, both the wedding and miracle at Cana and the cleansing of the temple. For Nicodemus, the term must surely have brought to mind the messianic kingdom which Messiah was supposed to bring. But Nicodemus had missed precisely this point about who Jesus was. It was the Messiah himself with whom Nicodemus was speaking. Whatever Nicodemus understood, it is clear that the point is this: He misunderstood Jesus’ words. He over-literalized them, and thought Jesus was talking about repeated physical birth, when he was in fact referring to new spiritual birth.

[3:5]  ²⁸ tn Grk “Truly, truly, I say to you.”

[3:5]  ²⁹ tn Or “born of water and wind” (the same Greek word, πνεύματος [pneumatos], may be translated either “spirit/Spirit” or “wind”).

[3:5]  sn Jesus’ somewhat enigmatic statement points to the necessity of being born “from above,” because water and wind/spirit/Spirit come from above. Isaiah 44:3-5 and Ezek 37:9-10 are pertinent examples of water and wind as life-giving symbols of the Spirit of God in his work among people. Both occur in contexts that deal with the future restoration of Israel as a nation prior to the establishment of the messianic kingdom. It is therefore particularly appropriate that Jesus should introduce them in a conversation about entering the kingdom of God. Note that the Greek word πνεύματος is anarthrous (has no article) in v. 5. This does not mean that spirit in the verse should be read as a direct reference to the Holy Spirit, but that both water and wind are figures (based on passages in the OT, which Nicodemus, the teacher of Israel should have known) that represent the regenerating work of the Spirit in the lives of men and women.

[1:3]  ³⁰ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ³¹ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ³² tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[1:6]  ³³ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.