Professional Documents
Culture Documents
The “Kingdom of God” is widely recognized to be central to the message of Jesus, yet it is so poorly
understood by most people that they just ignore it. The approach recommended in what follows, however,
is to mention the Kingdom in translation, if this is feasible, while clarifying that aspect of the Kingdom
that is in focus, if this is necessary to ensure clarity and naturalness.
The passages in English are quoted from the RSV unless otherwise noted. The passages in italics are from
the Sharif, while those in regular script are from Smith-Van Dyck-Bustani. Square brackets [] have been
used in the English to signify the interpretation in clear, explicit language. A square bracket followed by a
slash [/ indicates that the bracketed wording is intended to replace the previous word or phrase. Otherwise,
square brackets indicate words that could be inserted to clarify the meaning. Slashes between words or
phrases separate alternatives. The subsequent rendering is not a model for translation, but should provide
an otherwise literal exegetical base on which to consider how a communicative translation could be made
in clear, natural language. Possible translations into Arabic are marked with a preceding ) إ ( = اقتراح.
The idea of the coming Messianic Kingdom is alluded to in several Old Testament passages, but it is set
forth most clearly in Daniel. In Daniel it is not just a Davidic Kingdom over the faithful remnants of the
children Abraham, but it is universal in scope, eventually replacing all other kingdoms of the earth:
And in the days of those kings the God of heaven will set up a kingdom which shall never be
destroyed, nor shall its sovereignty be left to another people. It shall break in pieces all these kingdoms
and bring them to an end, and it shall stand for ever; (Daniel 2:44)
ُوفي أيام هؤلء الملوك يُقيم اله السموات مملكة لن تنقرض أبداً وملكها ل يُترَك44 :2 دا
. لشعب آخر وتسحق وتُفني كل هذه الممالك وهي تثبت إلى البد
ُحطّمُ َوُتبِيد
َ َبلْ ُت،ُخر
َ ش ْعبٌ آ
َ س َت ْولِي عََل ْيهَا
ْ ط َأ َبدًا وَل َي
ُ سمَاءِ َممَْلكَةً ل َتسْ ُق
ّ َوفِي َأيّامِ َهؤُلءِ المُلُوكِ ُيقِي ُم إِلَهُ ال
.ِلبَد
َ َأمّا ِهيَ َف َت ْبقَى إِلَى ا،ِكُلّ تِ ْلكَ ال َممَاِلك
I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and
he came to the Ancient of Days and was presented before him. And to him was given dominion and
glory and kingdom, that all peoples, nations, and languages should serve him; his dominion is an
everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.
(Daniel 7:13-14)
َ َوجَاء.ِسمَاء
ّ سحَابِ ال
َ َل ْنسَانِ قَا ِدمًا مَع
ِ شبِهُ ابْنَ ا
ْ َفرََأ ْيتُ وَاحِدًا ُي،ِظ ْرتُ فِي الرّ ْؤيَا فِي الّل ْيل
َ وَ َن14-13 :7 دا
ِختََلف
ْ ِل َي ْع ُب ُدهُ ُكلّ النّاسِ مِنْ ُم،ًطيَ سُ ْلطَ ًة وجَللً وَ ُقوّةً مََل ِكيّة
ِعْ ُ َفأ.ُ فَ َقرّبُوهُ ِمنْه،ّلزَِلي
َ ِإلَى ا
. َو َممَْل َكتُهُ ل َت ْفنَى،ُ سُ ْلطَانُهُ سُ ْلطَانٌ َأبَ ِديّ ل َيزُول.ِلمَ ِم وَالّلغَات
ُ ب وَا
ِ شعُو
ّ ال
Unfortunately, the nature of the Kingdom has not been clearly communicated in any Arabic translation
besides the Sharif. The most common phrase has been ملكوت ال. In normal usage, however, ملكوت ال
refers to God’s sovereignty, not to a Kingdom that he is establishing. In many communities it also refers
to the unseen realm of angels and jinn. So دخول الملكوتtakes on whole new meanings! As for ملكوت
السموات, this is normally used for God’s authority over the heavens, but in the Bible it is intended to have
the same meaning as ملكوت ال, which is God’s authority. Virtually all Arabic speakers agree that God
already has full authority, and most would say that God already exercises this authority by controlling
everything. The Elegant Gospels use a variety of terms, including دار النعيمand علين. Van Dyck uses
2 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
2
مُلك and مملكةin a few passages. According to the dictionaries, مملكةhas a broad range of meaning that
includes the government, people, and land, which is what is desired in most contexts.
In Arabic, however, it is not usual to say ; مملكة فلنrather, an attributive construction is used such as
المملكة الردنية, المملكة السعودية, and المملكة المغربية. So an expression such as المملكة اللهية
might be more natural in some contexts than مملكة ال. As for ‘the Kingdom of Heaven’, this is just
Matthew’s way of translating ‘Kingdom of God’ for the Greek-speaking Jews for whom he wrote his
account of the Gospel. Jesus undoubtedly said ‘Kingdom of God’ on most occassions, and it can be
translated that way. However, there is value in variety if the meaning remains clear, and the phrase المملكة
السمائيةcould be used part of the time.
A further complication is that “the Kingdom of God” actually means the Messianic Kingdom established
by God, in which the Messiah rules on behalf of God, rather than the rule of the Father Himself. In Arabic
this could be المملكة المُقامة من ال. A short Gospel Harmony in Arabic, called يسوع ومملكته, almost
always expresses Kingdom of God as مملكة يسوع, which is actually quite accurate. However, it is not
useful as a translation, because Jesus did not declare to the public his relationship to the Kingdom he
announced, that is, that he is the Messiah King. A better rendering would be مملكة المسيح. It has also
been suggested that the phrase المملكة الربانيةbe used, but ربناusually refers to the Father rather than the
Son (who is مولناor سيدنا.)
These suggestions are listed again below:
:اقتراحات
المملكة البدية المُقامة من ال والتي/ المملكة السمائية/ مملكة المسيح/ المملكة اللهية/ مملكة ال
المملكة الربانية ؟؟/ تتوافق مع طبيعته
المملكة الربانية/ المملكة المُقامة من ال/ المملكة السمائية/ مملكة المسيح/ مملكة ال/ المملكة اللهية
With that in mind, let us turn to the Kingdom passages and consider the aspects of the Kingdom that are in
focus, if not the whole Kingdom.
1. The Kingdom concept as a whole, including most aspects
Some passages use ‘kingdom’ in a way that includes most of the components of meaning. For a worldly
example consider Lk 21:10, which reads “Nation will rise against nation, and kingdom against kingdom.”
An event such as this involves a conflict of kings, governments, and peoples, in which land, peoples, and
authority to rule are all being contested. No one aspect is in focus.
Similarly, when in Acts 1:3 it says that after his resurrection, Jesus spent forty days “speaking of the
kingdom of God” to his disciples, we can assume that this was fairly comprehensive and no particular
aspect was or is in focus, or if one was, we cannot now know which aspect it was. Examples of this may
be found in sections 1.5 (teaching about the Kingdom) and 1.6 below.
1.1. Expressions for the imminent inauguration of the (hidden) Kingdom
A big part of the Good News that Jesus proclaimed was that God was at last inaugurating the Messianic
Kingdom, the ‘Kingdom from God’. According to Matthew, John the Baptist proclaimed that people
should repent and be baptized to prepare themselves because God was about to establish his Divine
Kingdom on the earth:
Mt 3:2 “Repent, for the kingdom of heaven is at hand [/is about to be inaugurated].” (John the Baptist
speaking)
.ِ لَنّهُ َقدِ ا ْقتَرَبَ َملَكُوتُ السّماوَات،تُوبُوا 2 :3 مت
ُل أَ ْوشَك أَنْ يُقِيمَ َممَْل َكتَه
َ تُوبُوا لَنّ ا
توبوا لن ال على وشك أن يفيم مملكته على الرض/ إ
3 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
3
According to Matthew and Mark, Jesus makes a similar proclamation of the Kingdom and commissions
the twelve to do the same, using the same Greek word êngiken ‘has come near’. But is the meaning
exactly the same? At Mt 10:7 CEV translates the word as ‘will soon be here’, but in the footnote gives the
alternative ‘is already here’. What Jesus may have intended to say is that the Kingdom is in the process of
being inaugurated:
Mt 4:17 From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand
[/is being inaugurated].”
.ِتُوبُوا لَنّهُ قَدِ ا ْقتَرَبَ َملَكُوتُ السّمَاوَات 17 :4 مت
".ُن يُقِيمَ َممَْل َكتَه
ْ َشكَ أ
َ تُوبُوا لنّ الَ َأ ْو
؟؟... توبوا لن ال شرع في إقامة مملكته الموعودة/ إ
الخاصة) على الرض/الموعودة/ توبوا لن ال على وشك أن يقيم مملكته (المنتظرة/ إ
توبوا لن ال على وشك أن يقيم المملكة السماوية/ إ
Mk 1:15 and saying, “The time is fulfilled, and the kingdom of God is at hand [/is being inaugurated];
repent, and believe in the gospel.” (Jesus)
.ِ َفتُوبُوا وَآ ِمنُوا بِالِنْجِيل،َِقدْ كَ َملَ الزّمَانُ وَاقْتَرَبَ مَلَكُوتُ ال 15 :1 مر
.ِل ْنجِيل
ِ َفتُوبُوا وَآ ِمنُوا بِا،ك الُ أَنْ ُيقِيمَ َممَْل َكتَه
َشَ َوَأ ْو،ُحَانَ ا ْل َوقْت
Mt 10:7 And preach as you go, saying, ‘The kingdom of heaven is at hand [/is being inaugurated].’
(instructions to the twelve)
.ِ ِإنّهُ قَدِ ا ْقتَرَبَ مَلَكُوتُ السّمَاوَات:َوَفِيمَا أَ ْنتُمْ ذَاهِبُونَ اكْرِزُوا قَائِلِين 7 :10 مت
.ُل أَنْ ُيقِيمَ َممَْل َكتَه
ُ شكَ ا
َ َأ ْو:طرِيقِ وَقُولُوا
ّ شرُوا في ال
ّ وَ َب
1.2. Expressions for the actual inauguration of the (hidden) Kingdom
In some verses, Jesus clearly states that the Kingdom has already begun, but using two rather different
phrases:
Mt 12:28 But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come
upon you [/has been established in your midst]. ( = Lk 11:20)
!ِعلَيْكُمْ مَلَكُوتُ ال
َ َ فَقَدْ أَ ْق َبل،َوَل ِكنْ ِإنْ كُنْتُ أَنَا بِرُوحِ الِ أُخْرِجُ الشّيَاطِين28 :12 مت
.ْ ِإذَنْ فَ َقدْ َأقَامَ الُ َممَْل َكتَهُ َب ْي َن ُكم،َشيَاطِين
ّ طرُ ُد ال
ْ َلكِنْ إِنْ ُك ْنتُ ِبرُوحِ الِ َأ
Lk 17:20-21 Being asked by the Pharisees when the kingdom of God was coming [would be
inaugurated], he answered them, “The kingdom of God is not coming [/is not inaugurated] with signs
to be observed; nor will they say, ‘Lo, here it is!’ or ‘There!’ for behold, the kingdom of God is [/has
been established] in the midst of you.”
لنْ هَا
َ !َ هُ َوذَا ُهنَاك:ْ أَو، ُهوَذَا ه ُهنَا:َ وَلَ يَقُولُون،ٍلَ َي ْأتِي َملَكُوتُ الِ بِمُرَا َقبَة21 :17 لو
.َْملَكُوتُ الِ دَاخِلَكُم
َحقِيقَةُ ِهيَ أَنّ َممَْلكَةَ الِ ِهي
َ َبلِ ا ْل.َ فَل َيقُولُونَ ِإ ّنهَا ُهنَا َأوْ ُهنَاك.ٍطرِيقَةٍ َم ْنظُو َرة
َ ل ل يُقِيمُ َممَْل َكتَهُ ِب
َ إِنّ ا
.َْب ْي َن ُكم
ال قد أقام مملكته بينكم ؟؟... إن المملكة اللهية ل تأتي بطريقة منظورة/ إ
Note that the kingdom has come and been established in the person of the Messiah, but he leaves this
unstated in public, so as not to testify to Himself, and the translation should probably reflect this.
4 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
4
Although at least one secret is made clear in the following context, that most of the people will not become
citizens of the Kingdom, Jesus’ remark seems to apply more broadly, and there seems little justification to
make explicit this one aspect.
1.5. Expressions for teaching about (many aspects of) the Kingdom
A few verses report that the Kingdom was a topic of speech but do not mention which aspects of it were in
focus. It seems very likely, from the examples of the surviving sermons of Jesus, that he touched on
several different aspects of the whole Kingdom, probably using parables.
Lk 9:11 When the crowds learned it, they followed him; and he welcomed them and spoke to them of
the kingdom of God, and cured those who had need of healing.
،ِعنْ مَلَكُوتِ ال
َ ْ فَقَبِلَهُمْ وَكَلّمَ ُهم،ُعلِمُوا َتبِعُوه
َ ْفَالْجُمُوعُ ِإذ 11 :9 لو
،ِعّل َمهُمْ عَنْ َممَْلكَةِ ال
َ َ َف َرحّبَ ِب ِهمْ و،ُفَ َع َرفَ النّاسُ َو َت ِبعُوه
Ac 1:3 To them he presented himself alive after his passion by many proofs, appearing to them during
forty days, and speaking of the kingdom of God.
.ِختَصّةِ بِ َملَكُوتِ ال
ْ ُعنِ الُمُورِ الْم
َ َُويَتَكَلّم 3 :1 أع
.ِن َممَْلكَةِ ال
ْ َوَعَّل َمهُمْ ع
المملكة اللهية ؟؟/ علمهم عن أمور مملكة ال/ إ
When it says that Paul pleaded, testified, and preached about the Kingdom, it is clear that he is
evangelizing and trying to convince his listeners of the reality of the Kingdom. But given the amount of
time he spent teaching them, he must have touched on several aspects of the Kingdom:
Ac 19:8 And he entered the synagogue and for three months spoke boldly, arguing and pleading about
the kingdom of God;
ّختَص
ْ َ وَكَانَ يُجَاهِرُ ُمدّةَ ثَلَثَةِ أَشْهُرٍ مُحَاجّا وَمُ ْقنِعًا فِي مَا ي،َخلَ الْمَجْمَع
َ َ ُثمّ د8 :19 أع
.ِبِ َملَكُوتِ ال
.ِش ُهرٍ عَنْ َممَْلكَةِ ال
ْ جرَا َءةٍ ثَلثَةِ َأ
َ وَ َتكَلّمَ ُهنَاكَ ِب،ِس إِلَى َب ْيتِ ا ْل ِعبَا َدة
ُ َُوذَ َهبَ بُول
Ac 28:23 When they had appointed a day for him, they came to him at his lodging in great numbers.
And he expounded the matter to them from morning till evening, testifying to the kingdom of God and
trying to convince them about Jesus both from the law of Moses and from the prophets.
،ِفَطَفِقَ َيشْرَحُ لَ ُهمْ شَا ِهدًا ِبمَلَكُوتِ ال 23 :28 أع
ِحقَا ِئقَ َممَْلكَةِ ال
َ َْوشَرَحَ َل ُهم
Ac 28:31 preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and
unhindered. (second clause)
.ٍ بِلَ مَا ِنع،ٍ وَمُعَلّمًا ِبأَمْرِ الرّبّ َيسُوعَ الْمَسِيحِ ِب ُكلّ مُجَاهَرَة،ِ كَارِزًا بِ َملَكُوتِ ال31 :28 أع
.ِب عِيسَـى ا ْل َمسِيح
ّ ّ وَُيعَلّمُ النّاسَ عَنِ الر،ٍجرَا َءةٍ َوبِل ُمعَطّل
َ شرَى ِقيَامِ َممَْلكَةِ الِ ِب
ْ َوكَانَ ُيعْلِنُ ُب
وكان يدعو الناس إلى دخول مملكة ال ؟؟/ إ
In Ac 20:25 below, the sense of ‘preach’ must include teaching, because Paul is speaking to the Ephesian
elders, with whom he had spent a long time:
Ac 20:25 And now, behold, I know that all you among whom I have gone preaching the kingdom will
see my face no more. ... 27 for I did not shrink from declaring to you the whole counsel of God.
.ِ مَرَرْتُ َب ْينَ ُكمْ كَارِزًا بِ َملَكُوتِ ال... 25 :20 أع
.ِشرَى ِقيَا ِم َممَْلكَةِ ال
ْ َتجَوّ ْلتُ َب ْي َنكُمْ أُعْلِنُ ُب...
6 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
6
However, although the Kingdom is mentioned in Acts as a topic of preaching, in most verses of Acts and
the Epistles it is the Messiah King himself that is given as the topic. This is understandable, because
while Jesus proclaimed the Kingdom publicly without proclaiming himself to the be Messiah/King, the
apostles were under no such restriction and proclaimed the King himself. Their message focused on the
Messiah, without whom there would be no Kingdom and through whom one could be accepted into the
Kingdom. Many modern readers, however, do not understand that the word translated as ‘Christ’ is a
kingly, messianic title. For that reason, it might be appropriate to clarify the sense in some passages:
Ac 5:42 And every day in the temple and at home they did not cease teaching and preaching Jesus as
the Christ, [the righteous King that would rule forever / the King of the Kingdom that God was
establishing.]
َوَكَانُوا لَ يَزَالُونَ ُكلّ َيوْمٍ فِي الْ َهيْ َكلِ وَفِي الُْبيُوتِ مُعَلّمِينَ وَ ُمبَشّرِينَ ِبيَسُوع42 :5 أع
.ِالْمَسِيح
.ُشرُونَ أَنّ عِيسَـى هُوَ ا ْل َمسِيح
ّ ن وَُي َب
َ ُيعَّلمُو،ٍت الِ َومِنْ دَارٍ إِلَى دَار
ِ فِي َب ْي،ٍَوكَانُوا ُكلّ يَوْ ٍم بِل َتوَ ّقف
هو المسيح الملك الصالح الذي سيحكم إلى البد/ إ
هو المسيح ملك المملكة التي أقامها ال/ إ
Newman and Stine (1988) and the Good News Bible understand the Kingdom to be the topic of prophecy
in Matthew 11:
RSV Mt 11: 12 From the days of John the Baptist until now the kingdom of heaven has suffered
violence, and men of violence take it by force. 13 For all the prophets and the law prophesied until
John;
GNB Mt 11:13 Until the time of John all the prophets and the Law of Moses spoke about the
Kingdom;
َصبُون
ِ وَالْغَا،ُ وَ ِمنْ أَيّامِ يُوحَنّا الْمَعْمَدَانِ إِلَى النَ مَلَكُوتُ السّمَاوَاتِ ُيغْصَب13-12 :11 مت
.لنّ جَمِيعَ الَ ْن ِبيَاءِ وَالنّامُوسَ إِلَى يُوحَنّا َتنَـبّأُوا
َ .ُيَخْ َتطِفُونَه
ّع ْنهَا كُل
َ َ َوقَدْ َت َنبّأ.َ َومَنْ َي ْدخُُلهَا ُيوَاجِهُ ا ْل َعدَاء،ٍل َت ْنمُو ِب ُقوّة
ِ َممَْلكَةُ ا،َحيَى ا ْل ُمغَطّسِ ِإلَى الن
ْ ن َأيّامِ َي
ْ َِوم
.حيَى
ْ حتّى جَاءَ َي
َ ، وَالتّ ْورَا ُة َأ ْيضًا،ِل ْن ِبيَاء
َا
But the CEV gives a different interpretation:
CEV Mt 11:13 All the Books of the Prophets and the Law of Moses told what was going to happen up
to the time of John,
and in the parallel passage, still another:
CEV Lk 16:16 Until the time of John the Baptist, people had to obey the Law of Moses and the Books
of the Prophets. But since God's kingdom has been preached, everyone is trying hard to get in.
Compare RSV Lk 16:16 “The law and the prophets were until John; since then the good news of the
kingdom of God is preached, and every one enters it violently.
ّ وَكُل،ِ وَ ِمنْ ذلِكَ الْوَقْتِ ُي َبشّرُ بِ َملَكُوتِ ال.حنّا
َ «كَانَ النّامُوسُ وَالَ ْن ِبيَاءُ إِلَى يُو16 :16 لو
.ِحدٍ يَ ْغتَصِبُ نَفْسَهُ إَِليْه
ِ وَا
َو ُكلّ مَنْ َي ْدخُُلهَا،ِ بَدََأتِ الدّعْ َوةُ إِلَى َممَْلكَةِ ال،ِك الْوَ ْقت
َ ن ذَِل
ْ ِ َوم.حيَى
ْ ل ْن ِبيَاءِ هُوَ إِلَى َي
َ عهْ ُد التّ ْورَاةِ وَا
َ
.َيُوَاجِ ُه ا ْلعَدَاء
Matthew has evidently omitted the phrase preserved in Luke that says, “since then the good news of the
kingdom of God is preached.” If so, then the sense in both the Matthean and Lucan passages is most likely
8 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
8
that before John the Kingdom was foretold in prophecy, but John (and Jesus) proclaimed it as an actuality,
and “everyone is trying hard to get in.”
وكل، أما الن فتمّت البشارة بقيامها، موسى والنبياء أجمعين تنبأوا بشأن المملكة اللهية حتى يوحنا/ إ
.من يرجوها يجتهد ليدخلها
2. Focus on the citizenry of the Kingdom
In the sections that follow, although reference continues to be made to the Kingdom, the context of each
passage narrows the focus to one or another aspect of the kingdom. Sometimes more than one aspect is in
focus. In either case, the challenge for the translator is to communicate both the reference to the Kingdom
and the particular aspect(s) in focus.
This section includes passages which can be undertood to refer to the citizenry of the Kingdom. In a later
section we will look at passages where the reference is to the realm, which includes both the territory and
subsequently the citizenry.
2.1. Expressions for the people of the Kingdom
In two verses of Revelation, the work ‘kingdom’ is used for the citizenry without further qualification:
Re 1:6 and made us a [/the people of his] kingdom, priests to his God and Father, to him be glory and
dominion for ever and ever. Amen. (|| Re 5:10)
،ِوَجَعََلنَا مُلُوكًا وَكَهَنَةً لِ َأبِيه 6 :1 رؤ
.ُل َأبَاه
َ خدِمُ ا
ْ ن ا ْل َك َهنَةِ ِل َن
َ ِجعََلنَا َممَْلكَ ًة م
َ َو
وأدخلتهم في مملكتك ؟؟/رعية مملكتك/ وجعلتهم رعايا/ إ
Re 5:10 and hast made them a [/the people of the] kingdom and priests to our God, and they shall
reign on earth.”
.»ِ فَسَنَ ْملِكُ عَلَى الَرْض،ًوَجَعَلْتَنَا لِلهِنَا ُملُوكًا وَكَ َهنَة 10 :5 رؤ
.ِلرْض
َ س َيمِْلكُونَ عَلَى ا
َ َو،خدِمُوا إَِل َهنَا
ْ ن ا ْل َك َهنَةِ ِل َي
َ ِجعَ ْل َت ُهمْ َممَْلكَ ًة م
َ َو
وأدخلتهم في مملكتك/رعية مملكتك/ وجعلتهم رعايا/ إ
There are two other phrases with this sense which incorporate the word ‘Kingdom’, as shown below:
Mt 13:38 the field is the world, and the good seed means the sons [/subjects] of the kingdom; the
weeds are the sons [/subjects] of the evil one,
.ِ وَالزّوَانُ هُوَ َبنُو الشّرّير.ِجّيدُ هُوَ َبنُو الْمَلَكُوت
َ ْ وَالزّرْعُ ال.ُ وَالْحَ ْقلُ هُوَ الْعَاَلم38 :13 مت
.ِن ُهوَ َأ ْبنَاءُ ِإ ْبلِيسَ الشّـرّير
ُ وَالزّوَا،ِ وَالزّ ْرعُ ا ْلجَـيّدُ هُـوَ َأ ْبنَاءُ ا ْل َممَْلكَة.ُل ُهوَ الْعاَلم
ُ وَا ْلحَ ْق
الذين ينتمون إلى/ أعضاء المملكة/ رعايا المملكة/ مواطنو المملكة/ شعب المملكة/ أبناء المملكة/ إ
منتمو المملكة ؟؟/
موطنو المملكة/ أبناء المملكة/ شعب المملكة/ رعايا المملكة/ إ
Jas 2:5 Listen, my beloved brethren. Has not God chosen those who are poor in the world to be rich in
faith and heirs [/subjects] of the kingdom which he has promised to those who love him?
. ورثة الملكوت الذي وعد به الذين يحبونه... 5 :2 يع
ط َيهُمْ َنصِيبًا فِي ا ْل َممَْلكَةِ اّلتِي
ِ ن وَُي ْع
ِ غ ِنيَاءَ فِي الِيمَا
ْ َ ِل َيكُونُوا أ،ختَارَ اّلذِينَ هُمْ فُ َقرَا ُء فِي هَ ِذهِ ال ّد ْنيَا
ْلا
َ إِنّ ا
.ُحبّو َنه
ِ وَعَدَ ِبهَا مَنْ ُي
Note that although James directs his readers to the blessings of the Manifest Kingdom which they will one
day enter/inherit, they are already citizens of it and have already entered the hidden kingdom.
9 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
9
1
The RSV reads, “From the days of John the Baptist until now the kingdom of heaven has suffered violence, and men
of violence take it by force.” However, this interpretation of the first verb as a passive is poorly supported and not
widely accepted. It may have been prompted by the second half of the verse; note that in the Matthean context,
Jesus has been talking about John the Baptist, who is in prison and will soon be executed.
10 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
10
Mt 13:33 He told them another parable. “The [growth of the hidden] kingdom of heaven is like [that
of] leaven which a woman took and hid in three measures of flour, till it was all leavened.” ( || Lk
13:20)
حتّى
َ خبَّأتْهَا فِي ثَلَثَةِ أَكْيَالِ َدقِيق
َ َخذَتْهَا امْرَأَةٌ و
َ َ ُيشْبِهُ َملَكُوتُ السّمَاوَاتِ خَمِيرَةً أ33 :13 مت
.»ُاخْتَمَرَ الْجَمِيع
.ّخ َت َمرَ ا ْل ُكل
ْ حتّى ا
َ ٍل َث ِة َأ ْكيَالِ دَقِيق
َ َض َع ْتهَا فِي ث
َ خمِي َرةٍ َأخَ َذ ْتهَا ِا ْمرََأةٌ َو َو
َ ُي ِمثْل
َ سمَاءِ ِه
ّ َممَْلكَةُ ال
كاختمار الخميرة/ي مثل
ّ انتشار المملكة خف/ إنّ نمو/ إ
All three of these points are also brought out in the parable of the seed growing secretly:
Mk 4:26 And he said, “The [period of growth of the community of the hidden] kingdom of God is as if
a man should scatter seed upon the ground,
،ِ كََأنّ إِ ْنسَانًا ُيلْقِي ا ْل ِبذَارَ عَلَى الَرْض:ِه َكذَا مَلَكُوتُ ال 26 :4 مر
،ِلرْض
َ جلٍ يُلْقِي ا ْلبُذُورَ عَلَى ا
ُ ل ِهيَ ِم ْثلُ َر
ِ َممَْلكَةُ ا
أعضاء المملكة نمو البذورالتي ألقاها رجل على الرض/أفراد/أهل/ يشبه نمو جماعة/ إ
Some have taken this to be the growth of God’s rule or the Messiah’s rule, but by this they generally mean
he is ruling over more subjects, not that his authority is increasing. Others take the parable
psychologically, that the teaching of the Kingdom causes the citizens of the provisional Kingdom to grow
spiritually and eventually become fruitful. In this passage, however, the climax is not fruitfulness but the
harvest, which marks the end of the provisional kingdom, hidden as it is among the kingdoms of this
world, and the beginning of the Manifest kingdom, which is also the end of opportunities to gain
citizenship in the kingdom.
2.4. Expressions for relative status among the people of the Kingdom
In a number of pasages there is a mention of relative status within the Kingdom community. Notice that in
all of these verses, the Greek phrase used is en tê basileia ‘in the Kingdom’:
Lk 7:28 I tell you, among those born of women none is greater than John; yet he who is least in
[/among the citizens of] the kingdom of God is greater than he.” (= Mt 11:11)
Mt 11:11 Truly, I say to you, among those born of women there has risen no one greater than John the
Baptist; yet he who is least in [/among the citizens of] the kingdom of heaven is greater than he.
.ُظمُ ِمنْه
َ ْوَل ِكنّ الَصْغَرَ فِي مَلَكُوتِ السّمَاوَاتِ َأع 11 :11 مت
.ُعظَمُ ِم ْنه
ْ َص َغرَ وَاحِدٍ فِي َممَْلكَةِ الِ أ
ْ وََلكِنّ َأ
أهل المملكة أعظم منه ؟؟/ ولكن القل شأنا بين أبناء... / إ
ولكن أيّ واحدٍ في شعب مملكة ال أعظم منه/ إ
Mt 18:1 At that time the disciples came to Jesus, saying, “Who is the greatest in [/among the citizens
of] the kingdom of heaven?”
»ظمُ فِي مَلَكُوتِ السّمَاوَاتِ؟
َ ْفَ َمنْ هُوَ َأع 1 :18 مت
"عظَمُ وَاحِ ٍد فِي َممَْلكَةِ الِ؟
ْ َن ُهوَ أ
ْ َم
اللهية ؟؟/ مَن هو أعظم رعايا مواطني المملكة السمائية/ إ
Mt 18:4 Whoever humbles himself like this child, he is the greatest in [/among the citizens of] the
kingdom of heaven.
.ِظمُ فِي َملَكُوتِ السّمَاوَات
َ ْلع
َ فَ َمنْ وَضَعَ نَفْسَهُ ِم ْثلَ هذَا الْوََلدِ فَهُوَ ا 4 :18 مت
11 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
11
ُي ْدعَى أَصْغَرَ فِي،حدَى هذِهِ الْوَصَايَا الصّغْرَى َوعَّلمَ النّاسَ ه َكذَا ْ ِ فَ َمنْ نَقَضَ إ19 :5 مت
ِعظِيمًا فِي مَلَكُوت َ فَهذَا ُي ْدعَى،َ وَأَمّا َمنْ عَ ِملَ َوعَّلم.َِملَكُوتِ السّمَاوَات
.ِالسّمَاوَات
ن لَهُ َأحَطّ َمكَان ٍة في
ُ َيكُو،ُن يَ ْفعَلُوا ِمثْلَه
ْ َ وَعَلّمَ النّاسَ أ،صيّةٍ مِنْ هَ ِذهِ ا ْل َوصَايَا
ِ ص َغرَ َو
ْ فَمَنْ خَاَلفَ وََلوْ َأ
.ِن لَهُ َمكَا َنةٌ عَال َي ٌة في َممَْلكَةِ ال
ُ َتكُو،ل ِبهَا وَعَّل َمهَا
َ ِعم
َ ْ َأمّا مَن.َِممَْلكَةِ ال
شأنٍ في المملكة/ٍأدنى أحط مكانة/ يكون له أقل.../ إ
See also Mt 5:19.
2.5. Equivalent expressions
As mentioned in section 1.7 above, in the epistles the terminology shifts from mentioning the Kingdom to
mentioning the King, especially as the Annointed One, which in Greek was ‘Christ’.2 Among other
names, the subjects of the Annointed King are called “those in Christ”:
Ro 8:1 There is therefore now no condemnation for those who are in Christ Jesus.
... ،َعلَى الّذِينَ ُهمْ فِي الْمَسِيحِ َيسُوع
َ َيءَ ِمنَ الدّيْنُونَةِ الن
ْ َِإذًا لَ ش 1 :8 رو
.ُ لَنْ َيدِي َن ُهمُ ال،ن لِ ْل َمسِيحِ عِيسَـى
َ ِإذَنْ مَنْ َي ْن َتمُو
... إذَن فمواطنو مملكة المسيح/... ِ إِذَن مَن َي ْن َتمُونَ لِ ْل َمسِيح/ إ
Php 1:1 ... To all the saints in Christ Jesus who are at Philippi, ...
:ٍ مَعَ أَسَاقِفَةٍ وَشَمَا ِمسَة، الّذِينَ فِي فِيِلبّي،َ إِلَى جَمِيعِ الْ ِقدّيسِينَ فِي الْمَسِيحِ َيسُوع... 1 :1 في
.خدّا ُمهَا
ُ َو َم َعهُمْ رُعَاةُ ا ْل َكنِيسَةِ َو،جمِي ِع الْقِدّيسِينَ اّلذِينَ َي ْن َتمُونَ ِإلَى ا ْل َمسِيحِ عِيسَـى فِي فِيِلبّي
َ
... الذين في فيلبي، إلى جماعة رعايا المسيح يسوع الصالحين/ إ
1Pe 5:14 ... Peace to all of you that are in Christ.
.َ آمِين.َلمٌ لَ ُكمْ جَمِيعِكُمُ اّلذِينَ فِي الْمَسِيحِ َيسُوع
َ َ س... 14 :5 بط1
.ِن َت ْن َتمُونَ لِ ْل َمسِيح
َ جمِيعًا َأ ْن ُتمُ الّذِي
َ ْ السّلَمُ َم َعكُم...
It is possible that the phrase “in Christ” is a contraction of a phrase such as “in the Kingdom of Christ”,
but in any case the sense seems to be the same. For example, the phrase ‘fellow workers in Christ’
parallels ‘fellow workers for the Kingdom’. In such verses, translators sometimes render the sense as
‘Christian’, but in locations where ‘Christian’ is strictly an ethnic label, something else is needed, and
Kingdom terminology is one of the many options, such as “subjects of Christ.”
Many other terms are also used for those who are counted among the people of the Kingdom, including the
following:
‘believers’ ‘brethren’ ‘saints’
‘those who are accounted worthy to attain to that age and to the resurrection from the dead’
2
One reason for the decline of ‘Kingdom’ terminology could be the expansion of the Kingdom to the Greeks, who
were not waiting for a Messianic Kingdom. However, Paul is reported in Acts to have preached the Kingdom to the
Gentiles as well. It seems more likely that in his epistles, which were written and could be used as evidence in court,
he avoided words with political overtones. It should be noted that the persecutions of Christ and his followers in the
first centuries were usually incited on the charge that they were disloyal to the state and proclaimed a different King.
12 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
12
يُحسَب من رعايا المملكة/ يكون من رعايا المملكة/ ينضم إلى رعايا المملكة/ يدخل المملكة/ إ
ل يكون له نصيب في المملكة/ إ
Heb 12:28 Therefore let us be grateful for receiving [citizenship in] a kingdom that cannot be shaken,
and thus let us offer to God acceptable worship, with reverence and awe;
...،ُحنُ قَابِلُونَ مَلَكُوتًا لَ َيتَ َزعْزَع
ْ َلِذلِكَ َون 28 :12 عب
،ُحنَا َن ْن َتمِي إِلَى َممَْلكَةٍ ثَا ِبتَةٍ ل َت َتزَ ْل َزل
ْ ص َب
ْ وَ ِبمَا َأّننَا َأ
النتماء إلى مملكة ثابتة راسخة ؟؟/ قد حصلنا على حق الدخول/ إ
See also Mt 23:13 in section 3.4 below.
There are a few other verses which most likely refer to becoming citizens of the Kingdom during its
present, hidden phase, but which could possibly be interpreted in regard to being welcomed into the
Kingdom at the inception of it glorious, manifest Kingdom phase. These are listed below.
Mt 18:3 and said, “Truly, I say to you, unless you turn and become like children, you will never enter
[/gain citizenship in] the kingdom of heaven. (|| Mk 10:15 = Lk 18:17 )
َ ِإنْ لَمْ تَرْجِعُوا َوتَصِيرُوا ِم ْثلَ الَوْلَدِ فََلنْ َتدْخُلُوا َملَكُوت:ْاَلْحَقّ َأقُولُ لَكُم3 :18 مت
.ِالسّمَاوَات
.ِ لَنْ تَ ْدخُلُوا َممَْلكَةِ ال،ِلطْفَال
َلا
َ إِنْ َلمْ َت َت َغيّرُوا َو َتصِيرُوا ِم ْث،ّحق
َ َأقُولُ َل ُكمُ ا ْل
تصيروا من (رعايامواطني) المملكة/ لن تقدروا أن تنضمّوا إلى/ إ
Mk 10:15 Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter
[/gain citizenship in] it.” (including the pronoun at end)
CEV: I promise you that you cannot get into God's kingdom, unless you accept it the way a child
does.
.»ُ َمنْ لَ يَقْ َبلُ َملَكُوتَ الِ ِم ْثلَ وَلَدٍ فََلنْ َيدْخُلَه:ْاَلْحَقّ أَقُولُ لَ ُكم 15 :10 مر
".ل لَنْ َي ْدخَُلهَا
ٍ مَنْ ل َي ْقَبلُ َممَْلكَ ِة الِ َكطِ ْف:ّحق
َ وََأقُولُ َل ُكمُ ا ْل
؟؟... خضع لها/ ما من أحد يقدر أن ينضم إلى رعايا مواطني المملكة اللهية إلّ إذا قبلها/ إ
More uncertainty surrounds the comparison of rich people and camels. Luke uses a present tense while
Matthew and Mark use a future tense verb. Nevertheless, the most likely interpretation is that the
reference is to the Kingdom during its present, hidden phase.
Lk 18:24-25 Jesus looking at him said, “How hard it is for those who have riches to enter [/gain
citizenship in] the kingdom of God! For it is easier for a camel to go through the eye of a needle than
for a rich man to enter [/gain citizenship in] the kingdom of God.”
Mt 19:23-24 And Jesus said to his disciples, “Truly, I say to you, it will be hard for a rich man to
enter [/gain citizenship in] the kingdom of heaven. Again I tell you, it is easier for a camel to go
through the eye of a needle than for a rich man to enter [/gain citizenship in] the kingdom of God.” ( ||
Mk 10:23-25 )
!ِغنِيّ إِلَى مَلَكُوتِ السّمَاوَات
َ َخل
ُ ْ إِنّهُ َيعْسُرُ َأنْ َيد:ْ الْحَقّ َأقُولُ لَكُم... 23 :19 مت
!ِغ ِنيّ إِلَى َممَْلكَ ِة ال
َ َخل
ُ ْس َهلُ مِنْ أَنْ َيد
ْ ن ثَ ْقبِ ِإبْ َرةٍ َأ
ْ ِجمَلٍ م
َ َن ُمرُور
ّ َُأ َؤ ّكدُ َل ُكمْ أ
... إنه من الصعب أن ينضم غني إلى المملكة اللهية/ إ
Mt 5:20 For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never
enter [/gain citizenship in] the kingdom of heaven.
15 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
15
Mt 13:52 And he said to them, “Therefore every scribe who has [become a citizen and] been trained
for [serving] the kingdom of heaven is like a householder who brings out of his treasure what is new
and what is old.”
CEV: So he told them, “Every student of the Scriptures who becomes a disciple in the kingdom of
heaven is like someone who brings out new and old treasures from the storeroom.”
... ٍجلِ ذلِكَ ُكلّ كَاتِبٍ ُمتَ َعلّمٍ فِي مَلَكُوتِ السّمَاوَاتِ ُيشْبِهُ رَجُلً رَبّ َب ْيت ْ َ ِمنْ أ52 :13 مت
... ِص ِبحُ ِتلْمِيذًا فِي مَمْلَكَةِ السّمَاءِ ُهوَ كَصَاحِبِ الدّار
ْ ُلِذَلِكَ فَِإنّ الْمُعَّلمُ الّذِي ي
... فقال لذلك فإن كل عالم توراة تتلمذ وفهم أمور المملكة اللهية هو مثل رب بيت يقدم للناس/ إ
3.3. Expressions for granting citizenship in the Kingdom
In regard to granting Kingdom citizenship, there are few examples in which the word for ‘kingdom’ is
used. A more common expression uses the word for ‘save’, often in the passive voice. Note the
following:
Lk 12:32 “Fear not, little flock, for it is your Father's good pleasure to give you [citizenship in] the
kingdom.
.َطيَكُمُ الْمَلَكُوت
ِ ْ لَنّ َأبَا ُكمْ َقدْ سُرّ َأنْ ُيع،ُ أَيّهَا الْ َقطِيعُ الصّغِير،ْلَ تَخَف 32 :12 لو
.ِضيَ أَنْ ُي ْنعِمَ عََل ْيكُ ْم بِا ْل َممَْلكَة
ِ َفَأبُو ُكمْ َر،ُصغِير
ّ خفْ َأّيهَا الْقَطِيعُ ال
َ ل َت
أن يُدخلكم في المملكة/ ط ِنيّة في المملكة
ِ أن ينعم عليكم بال ُموَا/ رضي أن يضمّكم إلى أبناء المملكة/ إ
؟؟... رضي أن يوطّنكم في المملكة/ إ
أن يضمّكم إلى رعايا المملكة/ أن يُدخلكم في المملكة/ ط ِنيّة في المملكة
ِ أن ينعم عليكم بال ُموَا/ إ
This example from Colossians is more ambiguous:
Col 1:12 giving thanks to the Father, who has qualified us to share in the inheritance [/citizenship] of
the saints in [his Kingdom of] light. 13 He has delivered us from the dominion of darkness and
transferred us to [/given us citizenship in] the kingdom of his beloved Son,
Both verse 12 and verse 13 give expressions for granting membership/citizenship in the Kingdom. Note
that CEV adds the word ‘kingdom’ where it is implied in verse 12:
CEV Col 1:12 I pray that you will be grateful to God for letting you have part in what he has
promised his people in the kingdom of light. 13 God rescued us from the dark power of Satan and
brought us into the kingdom of his dear Son, 14 who forgives our sins and sets us free.
Free translation of Col 1:13: “God has liberated us from our former subjection to the spirits that deceive
this world and has made us free citizens of his beloved Son’s Kingdom.”
أهّلنا ليكون لنا نصيب مع عباده الصالحين في مملكته المُنوّرة لنه أعتقنا من خضوعنا لطغيان الظلم/ إ
وجعلنا رعيّة مملكة ابنه المحبوب
God’s call, when effective, is also a grant of citizenship/share/inheritance in the Kingdom:
1Th 2:12 to lead a life worthy of God, who calls you into [having a share/place in] his own kingdom
and glory.
CEV: “to live in a way that would honor God. He is the one who chose you to share in his own
kingdom and glory.”
.ِجدِه
ْ َ لِكَيْ َتسْلُكُوا كَمَا يَحِقّ لِ الّذِي َدعَا ُكمْ إِلَى َملَكُوتِهِ وَم... 12 :2 تس1
.ِق بِالِ اّلذِي يَدْعُو ُكمْ إِلَى َممَْل َك ِت ِه َوجَللِه
ُ أَنْ َتعِيشُوا َكمَا يَلِي...
فهو الذي اختاركم رعايا لمملكته المجيدة/ إ
17 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
17
3.4. Expressions for hindering people from becoming citizens in the Kingdom
Mt 23:13 “But woe to you, scribes and Pharisees, hypocrites! because you shut [citizenship in] the
kingdom of heaven against men; for you neither enter [/become subjects] yourselves, nor allow those
who would enter to go in [/ gain citizenship in it]. (first occurrence)
ِسيّونَ الْمُرَاؤُونَ! لَنّكُمْ ُتغْلِقُونَ مَلَكُوتَ السّمَاوَات
ِ ل ِكنْ وَ ْيلٌ لَكُمْ أَيّهَا الْكَتَبَةُ وَالْفَرّي13 :23 مت
.َ فَلَ َتدْخُلُونَ أَنْ ُتمْ وَلَ َت َدعُونَ الدّاخِلِينَ َيدْخُلُون،ُِقدّامَ النّاس
ْل َأ ْن ُتم
َ َ ف،ِج ِه النّاس
ْ ن بَابَ َممَْلكَ ِة الِ فِي َو
َ سيّونَ ا ْل ُمنَافِقُونَ! َفِإ ّنكُ ْم تَقْفِلُو
ِ الْ َو ْيلُ َل ُكمْ َأّيهَا ا ْل ُف َقهَاءُ وَالْ َفرّي
.ن يَ ْدخُلُوا
ْ َس َمحُونَ لِلدّاخِلِينَ ِبأ
ْ تَ ْدخُلُونَ َولَ َت
؟؟،تعرقلون دخول الناس إلى المملكة/ فإنكم تعيقون... / إ
؟؟، فإنكم تصدّون الناس عن الدخول إلى المملكة... / إ
3.5. Expressions for the kinds of people who become citizens of the Kingdom
Lk 18:16 But Jesus called them to him, saying, “Let the children come to me, and do not hinder them;
for to such belongs [citizenship in] the kingdom of God. ( || Mt 19:14 || Mk 10:14 )
.ِلءِ مَلَكُوتَ ال
َ ُ لَنّ لِ ِم ْثلِ هؤ... 14 :10 مر
.ْن هُمْ ِمثُْلهُم
ْ َل يُ ْدخِلُ إِلَى َممَْل َكتِهِ م
َ نا
ّ َ ل...
.ِلءِ مَلَكُوتَ السّمَاوَات
َ ُلنّ لِمِ ْثلِ هؤ
َ ... 14 :19 مت
.ْن ُهمْ ِمثُْل ُهم
ْ َل يُ ْدخِلُ إِلَى َممَْل َكتِهِ م
َ نا
ّ َ ل...
ِلنّ لِمِ ْثلِ هؤُلَءِ مَلَكُوتَ ال
َ ... 16 :18 لو
.ْن هُمْ ِمثُْلهُم
ْ َل يُ ْدخِلُ إِلَى َممَْل َكتِهِ م
َ نا
ّ َ ل...
.لن مواطني مملكة ال مثلهم/ ال يدخل إلى مملكته من هم مثلهم/ إ
The passage in Luke and Mark goes on to say,
Lk 18:17 Truly, I say to you, whoever does not receive [/citizenship in] the kingdom of God like a
child shall not enter it [/become a citizen of it /gain citizenship in it].” ( = Mk 10:15 )
Luke ُ َمنْ لَ يَ ْق َبلُ َملَكُوتَ الِ ِم ْثلَ وَلَدٍ فََلنْ َيدْخُلَه:ْاَلْحَقّ َأقُولُ لَكُم 17 :18 لو
18:17
". لَنْ يَ ْدخَُلهَا،ٍط ْفل
ِ َ مَنْ ل َي ْقبَلُ ممَْلكَ َة الِ ك:ّحق
َ وََأقُولُ َل ُكمُ ا ْل
؟؟. كل من ل يقبل (النضمام إلى) مملكة ال كطفلٍ لن يقدر أن ينض ّم إلى مواطنيها/ إ
... لن يدخل مملكة ال/ كل من ل يقبل مُلك ال عليه كطفلٍ لن ينضمّ إلى مواطني مملكته/ إ
The CEV translates this quite nicely as follows:
You will never get into God's kingdom unless you enter it like a child!
This interpretation is quite suitable to the context. Ott (1984) interprets ‘receive the kingdom’ here as
being obedient. I think the original intent is more likely to be on the way one accepts the gift of salvation.
The religious leaders of the time boasted of their merits and how they deserved salvation, whereas Jesus
seems to be suggesting that one should accept it humbly, the way a child receives a gift that is not
deserved.
3.6. Expressions for becoming more worthy of citizenship in the Kingdom
Paul affirms that God disciplines his people to help them mature in preparation for eternal Kingdom life:
2Th 1:5 This is evidence of the righteous judgment of God, that you may be made worthy of [your
citizenship in / your inclusion in] the kingdom of God, for which you are suffering --
18 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
18
. َأنّ ُكمْ ُتؤَهّلُونَ لِمَلَكُوتِ الِ اّلذِي لَجْلِهِ َت َتَألّمُونَ َأيْضًا،ِ َبيّنَةً عَلَى قَضَاءِ الِ الْعَا ِدل5 :1 تس2
َ وَقَصْدُهُ َأنْ ُتعْ َتبَرُوا أَهْل لِمَمْلَ َكتِهِ الّتِي َت َتأَلّمُون،ِعلَى َأنّ الَ عَا ِدلٌ فِي قَضَائِه َ ٌوَهَذَا دَلِيل
.ِمنْ أَجْلِهَا
؟؟. لن ال يُؤهّلكم لتحيوا في مملكته المجيدة/ لن ال يعدكم لمملكته الخرة/ إ
See also 1 Th 2:12 in section 3.3.
3.7. Parables about the great value of gaining citizenship in the hidden Kingdom
Both the parables of the hidden treasure and the pearl describe the surpassing value of citizenship in the
kingdom, as well as its cost, and the fact that not everyone discerns the value. The first parable hints at
the hidden nature of the provisional kingdom.
Mt 13:44 “[Citizenship in] the [hidden] kingdom of heaven is [valuable] like treasure hidden in a field,
which a man found and covered up; then in his joy he goes and sells all that he has and buys that field.
،شبِهُ مَلَكُوتُ السّمَاوَاتِ كَنْزًا مُخْفىً فِي حَقْل
ْ ُأَيْضًا ي 44 :13 مت
،ٍح ْقل
َ ن فِي
ٍ ي ِم ْثلُ َك ْنزٍ مَدْفُو
َ سمَاءِ ِه
ّ َممَْلكَةُ ال
؟؟... الدخول في المملكة اللهية مثل كنز مدفون/ إ
... الستيطان في المملكة اللهية مثل قيمة كنز مدفون/ إ
Mt 13:45 “Again, the [one who gains citizenship in the hidden] kingdom of heaven is like a merchant
in search of fine pearls,
،ً َأيْضًا ُيشْبِهُ َملَكُوتُ السّمَاوَاتِ إِ ْنسَانًا تَاجِرًا يَطْلُبُ للِئَ حَسَنَة45 :13 مت
،ِحثُ عَنِ ا ْلجَوَاهِرِ ا ْلكَرِيمَة
َ سمَاءِ ِهيَ ِم ْثلُ تَاجِ ٍر َي ْب
ّ َممَْلكَةُ ال
إن الذي يدخل مملكة ال يشبه تاجرا/ إ
3.8. Equivalent expressions
As Pope and Buth (1989) point out, in the dialog in Matthew 19:16-30 the following phrases are used to
refer to the same potential event:
have eternal life 19:16
enter life 19:17
enter the kingdom of heaven 19:23
be saved 19:25
inherit eternal life 19:29
Other passages could be added to that list, such as the offending hand, foot, and eye passage in Mark
9:43-47:
enter life 9:43, 45
enter the kingdom 9:47
(escape being) thrown into hell 9:43, 45, 47
The parallel to Mark 9:47 in Matthew 18:9 use the phrase ‘enter life’ in place of ‘enter the kingdom.’ This
suggests that translators can exercise some flexibility in their choice of these expressions. It also marks a
trend away from the phrase ‘enter the Kingdom’, which is not used in the Epistles.
Hebrews often uses the verb ‘enter’, but the complement is usually ‘rest’ or ‘sanctuary.’ Peter, James, and
Jude use ‘be save(d)’; James also uses ‘be justifed’, and John’s epistles use ‘have (eternal) life.’
Paul prefers the phrases ‘be justified’ and ‘be reconciled’ as well as ‘be saved,’ although more often he
uses ‘save(d)’ for entering the manifest Kingdom after Christ returns and for the preparation
19 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
19
(sanctification) that goes on between times. He uses the phrase ‘inherit the Kingdom’ with a mostly future
focus, as he does with ‘eternal life’, but the hope and gift of eternal life are in the present. In Ephesians
2:4-6 Paul uses several different expressions for entering the Kingdom:
Eph 2:4-6 But God ... made us alive together with Christ (by grace you have been saved), 6 and raised
us up with him, and made us sit with him in the heavenly places in Christ Jesus,
،َ وَأَجْلَسَنَا مَعَهُ فِي السّمَا ِويّاتِ فِي الْمَسِيحِ َيسُوع،ُوَأَقَا َمنَا مَعَه 6 :2 أف
.ل ّننَا َن ْن َتمِي ِل ْل َمسِيحِ عِيسَـى
َ ،ِسمَاء
ّ سنَا َمعَهُ فِي ال
َ ح وََأجَْل
ِ وََأقَا َمنَا مَعَ ا ْل َمسِي
وطّننا في المملكة السمائية مع المسيح... / إ
Revelation brings us back to kingdom terminology.
4. Focus on the opportunity to become citizens of the Kingdom (as the main focus in the
proclamation of the Kingdom)
In these passages the Kingdom is the topic of good news being proclaimed. This must include
announcement of its inauguration, but the focus seems to be on the invitation to gain citizenship in the
Kingdom.
4.1. Expressions for offering citizenship in the Kingdom
We can assume that the Good News consisted mainly of these three components:
God is establishing the righteous, Messianic Kingdom.
It will be a blessing to the people of the Kingdom. (This was demonstrated with miracles more often
than stated with words.)
There is an opportunity to qualify for citizenship in the Kingdom.
Often the word ‘kingdom’ is used as the topic of this proclamation (‘preaching’) and good news, in which
case all three aspects of the Kingdom were probably intended. However, in contexts of outreach, it seems
like the opportunity to enter (become citizens of) the Kingdom must have been the aspect most in focus.
Without that opportunity, the news is not so good. The announcement of a blessed opportunity is also a
kind of implicit invitation, and indeed, that is how we understand ‘preaching’ and ‘evangelism’ to this day.
In the following passages from Acts and Luke, it is clear that the listeners are being invited to respond to
an offer:
Ac 8:12 But when they believed Philip as he preached good news about the kingdom of God [and the
opportunity to become citizens of it] and the name [/role] of Jesus Christ, they were baptized, both
men and women.
... ِختَصّةِ ِبمَلَكُوتِ ال
ْ ُصدّقُوا فِيُلبّسَ وَهُوَ ُيبَشّرُ بِالُمُورِ الْم
َ وَل ِكنْ لَمّا 12 :8 أع
،ِشرَى ِقيَامِ َممَْلكَ ِة ال
ْ ب ُب
ُ َلكِنْ َلمّا أَعْلَنَ َلهُ ْم فِيلِي
؟؟،ِ َلكِنْ َلمّا دعاهم فِيلِيبُ للستيطان للدخول إلى َممَْلكَ ِة ال/ إ
See also Lk 16:16
In other contexts it is not so obvious that the good news included an opportunity to which people could
respond.3 The challenge is to translate in such a way that the readers/audience can understand that the
reported message announced both the Kingdom in general and the opportunity to enter it. Testing can
reveal how much needs to made explicit, if any.
3
When Jesus preached in Nazareth, (Luke 4:16-21 and parallel passages) he announced the Kingdom (without using
the word) by quoting a messianic passage from Isaiah 61:1-2a and then stating that it has been fulfilled in their
midst. But in this case, evidently because of their lack of faith, he did not invite them to enter the Kingdom, and their
response was in fact quite unwelcoming.
20 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
20
Mt 4:23 And he went about all Galilee, teaching in their synagogues and preaching the gospel of the
kingdom [and the opportunity to become citizens of it] and healing every disease and every infirmity
among the people. (|| Mt 9:35 || Lk 8:1 ; also Lk 4:43 )
. وَيَشْفِي ُكلّ مَرَضٍ وَكُلّ ضَعْفٍ فِي الشّعْب،ِ َويَكْرِزُ ِب ِبشَارَةِ الْمَلَكُوت...23 :4 مت
.ٍض َودَاء
ٍ س مِنْ كُلّ َم َر
َ شفِي النّا
ْ َو َي،ِشرَى ِقيَا ِم ا ْل َممَْلكَة
ْ وَُيعْلِنُ ُب...
] ويُعلِن بُشرى قيام المملكة [ويدعوهم للنضمام إليها/ إ
Jesus also ordered his disciples to proclaim the good news of the Kingdom (Lk 9:2, 60) until all nations
had heard (Mt 24:14), and this is what they did (Ac 20:25; 28:31).
The words Jesus told his disciples to say clearly show that what is in highest focus is the opportunity to
enter the Kingdom, while their miracles demonstrated the righteous power of the Kingdom.
Lk 10:9 heal the sick in it and say to them, ‘[The opportunity to become citizens of] the kingdom of
God has come near to you.’
اقترب منكم مُلك ال... 9 :10 لو
؟؟.ْل أَنْ ُيقِيمَ َممَْل َكتَهُ َب ْي َنكُم
ُ شكَ ا
َ َأ ْو... 9
Mt 13:47 “Again, [the invitation to gain citizenship in] the kingdom of heaven is like a net which was
thrown into the sea and gathered fish of every kind;
.ٍ وَجَامِعَةً ِمنْ ُكلّ نَوْع،ِشبَكَةً مَطْرُوحَةً فِي ا ْلبَحْر
َ ِشبِهُ مَلَكُوتُ السّمَاوَات
ْ ُأَيْضًا ي47 :13 مت
.ٍس َمكَ مِنْ ُكلّ َن ْوع
ّ َفجَ َم َعتِ ال،ِحر
ْ صيّادُونَ فِي ا ْل َب
ّ ش َبكَةٍ َرمَاهَا ال
َ ُي ِم ْثل
َ سمَاءِ ِه
ّ َممَْلكَةُ ال
ش َبكَةٍ ؟؟
َ ل
ُ سمَاءِ ِهيَ ِم ْث
ّ الدعوة إلى َممَْلكَ ُة ال/ ... إن التبشير بالمملكة يشبه إلقاء شبكة/ إ
Mt 22:2 “[The invitation to gain citizenship in] the kingdom of heaven may be compared to a king
who gave a marriage feast for his son,
،ِصنَعَ عُرْسًا ل ْبنِه
َ شبِهُ مَلَكُوتُ السّمَاوَاتِ ِإنْسَانًا مَلِكًا
ْ ُي 2 :22 مت
.ِعرْسِ ا ْبنِه
ُ ل مَِلكٍ َأقَامَ َولِيمَةً فِي
ُ ل ِهيَ ِم ْث
ِ َممَْلكَةِ ا
... الدعوة إلي مملكة ال هي مثل/ إ
In the third parable, the workers in the vineyard, everyone is awarded citizenship, but the old-timers are
jealous of the newcomers:
Mt 20:1 “For [the invitation to gain citizenship in] the kingdom of heaven is like a householder who
went out early in the morning to hire laborers for his vineyard.
ًشبِهُ رَجُلً رَبّ َبيْتٍ خَرَجَ مَعَ الصّ ْبحِ لِ َيسْ َتأْجِرَ فَعَلَة ْ فَِإنّ مَلَكُوتَ السّمَاوَاتِ ُي1 :20 مت
،ِلِكَرْمِه
.ِستَأْجِرَ عُمّال لِكَرْمِه ْ َع ْندَ الْفَجْرِ ِلي
ِ َحدٍ صَاحِبِ أَرْضٍ خَرَج ِ مَمْلَكَةِ الِ هِيَ مِ ْثلُ وَا
... إن الدعوة إلى مملكة ال/ إ
5. Focus on the code of behavior of the Kingdom
There are, of course, many passages, such as the Sermon on the Mount, that focus on the code of behavior
for the Kingdom, and there are many words used for this. We will limit the discussion to those passages
that use basileia or basilikos. The latter word is found in James:
Jas 2:8 If you really fulfil the royal law, according to the scripture, “You shall love your neighbor as
yourself,” you do well.
فَحَسَنًا.»َ «تُحِبّ قَرِيبَكَ َكنَفْسِك:ِفَِإنْ ُك ْن ُتمْ ُتكَمّلُونَ النّامُوسَ الْمُلُوكِيّ حَسَبَ الْكِتَاب8 :2 يع
.َتَفْعَلُون
َخرِين
َ حبّ ال
ِ "َأ:ُب وَالّذِي َيقُول
ِ حقّا ُت َن ّفذُونَ ا ْلقَانُونَ ا ْلمََل ِكيّ ا ْلمَ ْذكُورَ فِي ا ْل ِكتَا
َ ْسنًا إِنْ ُك ْن ُتم
َحَ ََفَأ ْن ُتمْ تَ ْفعَلُون
".َسك
َ حبّ َن ْف
ِ َكمَا ُت
قانون المملكة/ شريعة المملكة/ إ
The English translation ‘royal’ is unfortunate here, because the word is often understood as something like
‘excellent’ rather than pertaining to a kingdom or the community of royalty, and indeed the CEV translates
it as “the most important law”. It is best understood, however, as the “Kingdom law” or “law of the
Kingdom”..
Free translation: “You will be without blame in the Kingdom community if you adhere to its code, as set
forth in the Scriptures: “Have as much concern for the well-being of others as you do for yourself.”
ستكونون بل لوم بين جماعة المملكة إذا سلكتم/ إ
: بنظام المملكة الذي يرشدكم اليه الكتاب المقدس/ بسنتها المذكورة في الكتاب المقدس
.»خيرك تماما/خير الغير كحرصك على مصلحتك/«اِحرِص على مصلحة
22 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
22
This use of basileia ‘kingdom’ for the Kingdom’s code of behavior is uncommon and evidently reflects
usage by the Pharisees. The clearest example is from Paul:
Rom 14:17 For [the code of behavior of] the kingdom of God is not food and drink but righteousness
and peace and joy in the Holy Spirit;
.ِلمٌ وَفَرَحٌ فِي الرّوحِ الْقُدُس
َ َ َبلْ هُوَ بِرّ وَس،لَنْ َليْسَ َملَكُوتُ الِ أَكْلً وَشُرْبًا17 :14 رو
.ِ َبلْ صَلحًا َوسَلمًا َو َف َرحًا بِالرّوحِ ا ْل ُقدّوس،ن َممَْلكَ َة الِ َل ْيسَتْ َأكْل َوشّ ْربًا
ّ َل
؟؟... بل، مبادئ المملكة اللهية ل تتعلق بمسائل الكل والشرب/نظام/ لن شريعة/ إ
لن المملكة اللهية ل تعني قواعد الكل؟؟/ إ
For some Rabbis, the ‘yoke of the kingdom of heaven’ included a multitude of rules, a great many of
which concerned food and drink. One of these rabbis was Gamaliel (Midrash Ber. 2.5), who had been
Paul’s teacher. In this passage, Paul is dealing with quarrels about Jewish food scruples, so his usage of
the similar phrase ‘kingdom of God’ was both appropriate and comprehensible to his audience. Note that
Jesus uses the term ‘yoke’ but not ‘kingdom’ in the same way:
“Take my yoke upon you, ... For my yoke is easy, and my burden is light.” (Matthew 11:29-30)
Jesus also uses the word ‘keys’ for the authority he gave his apostles to set rules for the Kingdom:
Mt 16:19 I will give you the keys of [/the authority to determine] the [code of behavior of the]
kingdom of heaven, and whatever you bind on earth shall be bound [forbidden by God] in heaven, and
whatever you loose on earth shall be loosed [/allowed by God] in heaven.”4
علَى الَرْضِ يَكُونُ مَ ْربُوطًاَ ُ فَ ُكلّ مَا تَرْبِطُه،ِعطِيكَ مَفَاتِيحَ مَلَكُوتِ السّمَاوَات
ْ وَُأ19 :16 مت
.»ِ وَكُلّ مَا تَحُلّهُ عَلَى الَرْضِ يَكُونُ مَحْلُولً فِي السّمَاوَات.ِفِي السّمَاوَات
ح بِهِ عَلَى
ُ َ َوكُلّ مَا َتسْم،ِسمَاء
ّ لرْضِ ُي ْم َنعُ فِي ال
َ َفكُلّ مَا َت ْم َنعُهُ عَلَى ا،ِسمَاء
ّ ح َممَْلكَةِ ال
َ عطِيكَ مَفَاتِي
ْ ُوَأ
وما تسمح به. يحرمه ال،" [ أي كل ما تحرمه على الرض.ِسمَاء
ّ سمَحُ بِهِ فِي ال
ْ ل ْرضِ ُي
َا
] 18:18 أنظر. يسمح به ال،على الرض
؟؟... حق البت في أمور المملكة اللهية/ إ
The terms ‘binding’ and ‘loosing’ were widely used in Jewish jurisprudence to refer to the establishment of
rules regarding what was allowed or forbidden. Unlike the rabbis, the apostles wrote only a few rules in
the Scriptures, and these have always been accepted as binding by most Christians. But note that a similar
passage in Matthew 18:18 seems to place this authority in the local church as well. In John 20:23 the
disciples are given power to forgive sins. Presumably these are sins committed against the person doing the
forgiving, as in Matthew 18:21.
In Matthew 18:23-35 there is one parable where the focus seems to be on the code of behavior and the way
it is enforced, regarding the obligation to forgive one another:
Mt 18:23 “Therefore [(the enforcement of) the code of behavior of] the kingdom of heaven may be
compared to a king who wished to settle accounts with his servants.
.ُلِذلِكَ ُيشْبِهُ َملَكُوتُ السّمَاوَاتِ إِ ْنسَانًا َملِكًا أَرَادَ َأنْ يُحَاسِبَ عَبِيدَه 23 :18 مت
.ُعبِيدَه
َ َك َأرَا َد أَنْ ُيحَاسِب
ٍ ل ِهيَ ِم ْثلُ مَِل
ِ ن َممَْلكَةِ ا
ّ َِفإ
إن تطبيق مبادئ المملكة يشبه أسلوب ملك في تصرفه مع رعايا مملكته/ إ
4
For similar renderings see CEV, New Century, and Revised English Bible.
Although Matthew often changes ‘kingdom of God’ to ‘kingdom of Heaven’, ‘heaven’ might be the original wording in
this passage and in Matthew 18:23, in accord with rabbinical/ pharisaical usage.
23 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
23
إن الحكم في المملكة اللهية يشبه أسلوب ملك في معاملته مع رعايا مملكته/ إ
6. Focus on service on behalf of the Kingdom
This aspect is brought out by contexts that say ‘for the sake of the Kingdom’ or ‘workers for the
Kingdom’. The service could have included evangelism (promoting citizenship in the Kingdom), teaching
(training people to be good citizens of the Kingdom), helping, pastoring, or just being a faithful servant to
the King..
Mt 19:12 ... and there are eunuchs who have made themselves eunuchs for the sake of [serving] the
kingdom of heaven. ...
َستَطَاعَ َأنْ يَقْ َبل
ْ َمنِ ا.ِجلِ َملَكُوتِ السّمَاوَات
ْ َوَيُوجَدُ خِصْيَانٌ خَصَوْا أَنْفُسَ ُهمْ ل12 :19 مت
.ْفَ ْليَقْ َبل
".ْ مَنْ يَقْ ِدرْ عَلَى فَهْ ِم هَذَا فَ ْل َي ْفهَم.ِسبِيلِ َممَْلكَةِ ال
َ جدُ اّلذِينَ َي ْر ُفضُونَ الزّوَاجَ فِي
َ وَيُو
Lk 9:62 Jesus said to him, “No one who puts his hand to the plow and looks back is fit for [serving]
the kingdom of God.”
Compare CEV Lk 9:62 Jesus answered, “Anyone who starts plowing and keeps looking back isn't
worth a thing to God's kingdom!”
.ِعلَى الْمِحْرَاثِ وَ َي ْنظُرُ إِلَى الْوَرَاءِ َيصُْلحُ لِمَلَكُوتِ ال
َ َُليْسَ أَحَدٌ َيضَعُ َيدَه62 :9 لو
".ِ ل َيصْلُحُ ِل َممَْلكَ ِة ال،ِظرُ إِلَى الْ َورَاء
ُ حرَاثِ ُث ّم َي ْن
ْ ضعُ َيدَهُ عَلَى ا ْل ِم
َ ن َي
ْ َم
ل يصلح لخدمة المملكة اللهية... / إ
Col 4:11 .... These are the only men of the circumcision among my fellow workers for
[serving/promoting] the kingdom of God, and they have been a comfort to me.
.ً اّلذِينَ صَارُوا لِي َتسِْليَة،ِلءِ هُمْ وَحْدَ ُهمُ الْعَا ِملُونَ مَعِي لِمَلَكُوتِ ال
َ ُ هؤ... 11 :4 كو
. ِإ ّن ُهمْ عَـزَاءٌ َكبِيرٌ لِـي.ِسبِيلِ َممَْلكَةِ ال
َ حدَهُمْ َيخْ ِدمُونَ َمعِي فِي
ْ َهؤُلءِ َو... 11 :4 كو
5
Although space does not allow for a treatment here of basileuo ‘to reign’, it might be mentioned here that when
used of believers, the usual sense seems to be to live like kings, to be rich and full (1 Co 4:8), to be like Jesus and be
“crowned” with a share of his glory and have the mastery over sin (Re 20:6; 22:5). Note that the word is also used of
sin and death when they have the mastery (Ro 5:14, 17, 21; 6:12). In neither case does management figure
prominently. Some believers will actually rule, but the verbs used are krinô ‘to judge’ (Lk 22:30) and echô exousia ‘to
have authority (over)’ (Lk 19:17). When used of those in authority, basileuo usually means to be king (Mt 2:22) but
sometimes to actively rule as king (Re 11:17). In 1Co 15:25 it seems to have the sense of conquering and ruling.
24 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
24
،ِ لَوْ كَانَتْ مَمْلَكَتِي ِمنْ هذَا الْعَاَلم.ِ «مَمْلَكَتِي لَ ْيسَتْ ِمنْ هذَا الْعَالَم:ُ أَجَابَ َيسُوع36 :18 يو
ْ وَل ِكنِ النَ َليْسَتْ مَمْلَ َكتِي ِمن.ِلَكَانَ خُدّامِي يُجَا ِهدُونَ لِكَيْ لَ أُسَلّمَ إِلَى الْيَهُود
.»ُهنَا
َلكَانَ خُدّامِي،ِ َلوْ كَانَ مُ ْلكِي َي ْن َتمِي ِإلَى َهذَا ا ْلعَالَم.ِ "مُ ْلكِي ل َي ْن َتمِي إِلَى هَذَا ا ْلعَالَم:َأجَابَ عِيسَى
" ؟؟.ن مُ ْلكِي ل َي ْن َتمِي إِلَى ُهنَا
ّ ِ َوَلك،ّعنّي ِل َكيْ ل َي ْقبِضَ ا ْل َيهُودُ عََلي
َ َُيحَا ِربُون
مملكتي ليست من هذا العالم/ مُلكي ليس/ إ
Heb 1:8 But of the Son he says, “Thy throne, O God, is for ever and ever, the righteous scepter is the
scepter of thy kingdom [kingship / authority to rule / rule].
.َ قَضِيبُ اسْتِقَامَةٍ قَضِيبُ ُملْكِك.ِسيّكَ يَا أَلُ إِلَى دَهْرِ الدّهُور
ِ ْ«كُر:ِعنْ ال ْبن
َ وَأَمّا8 :1 عب
،ِش ْع ِبكَ بِا ْل َعدْل
َ ك عَلَى
ُ َأ ْنتَ َتمِْل،َشكَ ثَا ِبتٌ ِإلَى َأ َبدِ ال ِبدِين
ُ ع ْر
َ ،ّ "الل ُهم:ُن َفيَقُول
َ ْطبُ الب
ِ َل ِكنّهُ ُيخَا
يملك/ مُلكك/ إ
See also Col 1:13 in section 3.3.
7.2. Parable on the kingship of the king
In Luke 19 Jesus seems to suggest that he is receiving the authority to rule but will not actually rule (in
full measure) until his return. But the king did not just receive authority unconnected to any subject
people; he also received a realm and a people to govern, and these aspects might need to be mentioned as
well:
Lk 19:12 He said therefore, “A nobleman went into a far country to receive a kingdom [/authority over
a realm and its subjects] and then return.
.َ«ِإنْسَانٌ شَرِيفُ الْجِنْسِ ذَهَبَ إِلَى كُورَةٍ بَعِيدَةٍ ِليَأْخُذَ ِلنَفْسِهِ مُلْكًا َويَرْجع:َ فَقَال12 :19 لو
.َصبِحَ مَِلكًا ُث ّم َي ْرجِع
ْ ن ُي
ْ َصلَ عَلَى َقرَارٍ ِبأ
ُ ح
ْ ِل َكيْ َي،ٍل َمرَاءِ إِلَى دَوَْل ٍة َبعِيدَة
ُ "سَا َفرَ َأحَدُ ا:َفَقَال
على مملكته ؟؟/ ليُتوّج ملكا على رعيّته/ إ
Lk 19:15 When he returned, having received the kingdom [/authority over the realm and its subjects],
he commanded these servants, to whom he had given the money, to be called to him, that he might
know what they had gained by trading.
...َوَلَمّا رَجَعَ بَ ْعدَمَا أَخَذَ الْمُلْك 15 :19 لو
...،صبِحَ مَِلكًا
ْ صلَ عَلَى ا ْل َقرَارِ ِبأَنْ ُي
َ ح
َ ك
َ َو َم َع ذَِل
CEV translates this “to be crowned king” and “had been made king”, but does not mention the realm.
؟؟.... رجع،رعيته/ وبعد أن ُتوّج ملِكا على بلده/ إ
7.3. Authority of the King’s subordinates to rule
The Greek word basileia can also be used for the authority delegated by a King to his subordinates. In
fact, this usage was such that the adjectival form, basilikos, came to be used for someone of rank in a
kindom (Jn 4:46, 49).
Lk 22:29 and I assign to you, as my Father assigned to me, a kingdom [/authority to rule],
،وََأنَا أَجْعَلُ لَكُمْ كَمَا جَعَلَ لِي أَبِي مَلَكُوتًا 29 :22 لو
َلمِْلك
َ َعطَانِي َأبِي السّلْطَة
ْ َسأُعْطِيكُمْ السّ ْلطَةَ ِل َتمِْلكُوا َكمَا أ
َ
1 Co 4:20 For [authority in] the kingdom of God does not consist in talk but in power.
.ٍ َبلْ بِقُوّة،ٍلم
َ َلنّ َملَكُوتَ الِ لَ ْيسَ بِك
َ 20 :4 كو1
25 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
25
.ًل قُوّة
ْ ن َممَْلكَ َة الِ َل ْيسَتْ كَلمًا َب
ّ َل
؟؟... لنّ السلطة في/ إ
Ac 1:6 So when they had come together, they asked him, “Lord, will you at this time restore the
kingdom [/authority to rule] to Israel?”
» َهلْ فِي هذَا الْ َوقْتِ تَ ُردّ الْمُلْكَ إِلَى إِسْرَائِيلَ؟،ّ«يَارَب 6 :1 أع
"سرَائِيلَ؟
ْ ل فِي هَذَا ا ْلوَ ْقتِ َت ُر ّد ا ْلسُلْطَةَ ِل َبنِي ِإ
ْ َه،ّ"يَا َرب
الملك لبني إسرائيل/ السمطة... / إ
7.4. Examples of reference to the authority of worldly rulers
Re 17:12 And the ten horns that you saw are ten kings who have not yet received royal power
[/authority to rule], but they are to receive authority as kings for one hour, together with the beast.
ْ لكِنّ ُهم،ُوَالْعَشَرَةُ الْقُرُونِ الّتِي رََأيْتَ هِيَ عَشَرَةُ مُلُوكٍ لَمْ َيأْخُذُوا ُملْكًا بَ ْعد 12 :17 رؤ
.ِخذُونَ سُلْطَانَ ُهمْ كَمُلُوكٍ سَاعَةً وَاحِدَةً مَعَ الْوَحْشُ َْيأ
.ً َل ِك ّنهُمْ سيَملِكونَ مَعَ ا ْل َوحْش سَاعَةً وَاحِ َدة،ُك لَ ْم َيمِْلكُوا َبعْد
ٍ ش َرةُ مُلُو
َعَ َ ِهي،ش َرةُ الّتِي َرَأ ْي َتهَا
َ وَالْ ُقرُونُ ا ْل َع
يملك/ مُلك/ إ
Re 17:17 for God has put it into their hearts to carry out his purpose by being of one mind and giving
over their royal power [/authority to rule] to the beast, until the words of God shall be fulfilled.
Re 17:18 And the woman that you saw is the great city which has dominion [/authority to rule] over
the kings of the earth.”
، وََأنْ َيصْنَعُوا رَأْيًا وَاحِدًا،ُ لَنّ الَ وَضَعَ فِي قُلُوبِ ِهمْ َأنْ َيصْنَعُوا رَ ْأيَه18-17 :17 رؤ
ُ وَالْمَرْأَةُ الّتِي رَأَ ْيتَ هِيَ الْ َمدِينَة.ِوَيُعْطُوا الْوَحْشَ مُلْكَهُمْ حَتّى تُكْ َملَ أَقْوَالُ ال
.»ِالْعَظِيمَةُ الّتِي لَهَا ُملْكٌ عَلَى مُلُوكِ الَرْض
ْ َف َيتّ ِفقُوا عَلَى أَنْ ُي ْعطُوا ا ْل َوحْشَ سُ ْلطَا َنهُمُ ا ْلمََل ِكيّ إِلَى أَن،ُن ُي َن ّفذُوا َقصْدَه
ْ َن اللّ َه وَضَعَ فِي قُلُو ِب ِهمْ أ
ّ َل
».ِل ْرض
َ ِهيَ ا ْلمَدِينَةُ ا ْلعَظِيمَةُ الّتِي َت َتسَّلطُ عَلَى مُلُوكِ ا، وَا ْل َمرَْأةُ الّتِي َرَأ ْي َتهَا. ِح ّققَ كَل ُم اللّه
َ َي َت
يملك/ مُلك/ إ
8. Focus on the (period of) reign of the King
Although it is common in the Old Testament for malku(th) ‘kingdom’ to be used for the time during which
someone was king, it is uncommon in the New Testament.
Lk 1:33 and he will reign [/be king] over the house of Jacob for ever; and of his kingdom [/reign] there
will be no end.”
.»ٌ وَلَ يَكُونُ لِمُلْكِهِ نِهَايَة،ِوَيَمْلِكُ عَلَى َبيْتِ يَعْقُوبَ إِلَى الَ َبد 33 :1 لو
".ٌن َيكُونَ ِلمُ ْلكِهِ ِنهَا َية
ْ َ َول،ِلبَد
َ وَ َيمِْلكُ عَلَى َب ْيتِ َي ْعقُوبَ ِإلَى ا
عهده/ مُلكه/ إ
See also sections 10.1 and 10.2.
9. Focus on the government of the Kingdom
The use of basileia to refer to the King’s court or government is less obvious. The few passages cited
could also be translated in other ways.
26 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
26
Kingdom’ is being used for this future, glorious, phase of the Kingdom, when it has been unveiled and
fully established at the close of this age when Christ returns. In a few cases the term ‘Eternal Kingdom’ is
also used, following 2 Peter 2:11.
10.1. Expressions for the imminent appearing of the Kingdom
For some reason, commentators often use the word ‘consummation’ when they talk about the full
establishment of the Kingdom at the return of Christ, although one also reads of its “triumph” or its
“manifestation”. The usual Biblical terms are verbs rendered as ‘come’ and ‘appear’. As for Christ, the
usual word for his triumphant return is parousia, which means both coming and appearing. Since the
Kingdom is hidden now, the word ‘appearing’ is quite appropriate for the inception of its full, open phase,
as is ‘manifestation’ and ‘unveiling’.
Several different expressions are used to focus on the nearness of the time when the Kingdom will appear:
Lk 19:11 As they heard these things, he proceeded to tell a parable, because he was near to Jerusalem,
and because they supposed that the kingdom of God was to appear [/be manifested] immediately.
عتِيدٌ َأنْ يَظْهَرَ فِي
َ ِظنّونَ َأنّ َملَكُوتَ ال
ُ وَكَانُوا َي،َ لَنّهُ كَانَ قَرِيبًا ِمنْ أُورُشَلِيم... 11 :19 لو
.ِالْحَال
.ِظ َهرُ فِي ا ْلحَال
ْ س َت
َ ل
ِ ن َممَْلكَةَ ا
ّ َظنّونَ أ
ُ َوكَانُوا َي،ِب مِنَ ا ْل ُقدْس
ِ لنّهُ كَانَ بِا ْل ُق ْر
َ ...
Lk 21:31 So also, when you see these things taking place, you know that the kingdom of God is near
[to being manifested / to appearing].
.ٌعلَمُوا َأنّ َملَكُوتَ الِ قَرِيب
ْ فَا،ًشيَاءَ صَائِرَة
ْ َ َمتَى رَأَيْ ُتمْ هذِهِ ال، ه َكذَا أَنْ ُتمْ أَيْضًا31 :21 لو
.ُشكَ أَنْ ُيقِي َم ِممَْل َكتَه
َ ن الَ أَ ْو
ّ َعرَفُوا أ
ْ ِ ا،ُفَكَذَِلكَ َمتَى رََأ ْيتُمْ َهذِهِ الُمُو َر َتحْ ُدث
Translation suggestions for Luke 19:11 & 21:31:
‘... that God will soon establish/unveil/manifest his Kingdom in all the earth.’
CEV Luke 21:31: “... you know that God's kingdom will soon be here.”.
المملكة اللهية على وشك الظهور/ إ
In the passage below from Mark, the people welcome Jesus into Jerusalem as its Messianic King; They no
doubt expected, as reported in Luke 19:11 above, that Jesus would fully establish His kingdom and
destroy opposing authorities, and so they would not have had not a concept of the hidden Kingdom. So
their use of Kingdom puts their remark into this section.
Mk 11:10 Blessed is the kingdom of [the son of] our father David that is coming [/about to be
unveiled/about to appear]! Hosanna in the highest!”
.»!سمِ الرّبّ! أُوصَنّا فِي الَعَالِي
ْ ُمبَارَكَةٌ مَمْلَكَةُ أَبِينَا دَاوُدَ ال ِتيَةُ بِا 10 :11 مر
؟؟.ظرُهَا
ِ َتبَا َر َكتْ َممَْلكَ ُة َأبِينَا دَاوُ َد اّلتِي َن ْن َت
؟؟... َتبَا َر َكتْ َممَْلكَةُ ابن أبينا داود التي على وشك الظهور/ إ
10.2. Expressions for the actual appearing of the Kingdom.
In Revelation, the prophet describes the future announcement of the manifestation of the Kingdom and of
Christ:
Re 12:10 And I heard a loud voice in heaven, saying, “Now the salvation and the power and the
kingdom of [/from] our God and the authority of his Christ have come [/ appeared /been fully
established / been manifested], ....
... ِ «النَ صَارَ خَلَصُ إِل ِهنَا وَقُدْ َرتُهُ وَمُلْكُهُ وَسُلْطَانُ مَسِيحِه... 10 :12 رؤ
... ،ِ وَالسّ ْلطَانُ ِل َمسِيحِه،ك لَِل ِهنَا
ُ فَالْقُ ْد َرةُ وَا ْلمُ ْل،ُت ال ّنجَاة
ِ ّ "ا ْليَوْمَ َتم... 10 :12 رؤ
28 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
28
... سيطرة مسيحه/ والن أظهر ال نجاته و قوته ومملكته وملك/ وأخيرا... / إ
Paul reminds strengthens his command to Timothy by reminding him of the accounting that will take place
when Christ and his Kingdom appear:
2Ti 4:1 I charge you in the presence of God and of Christ Jesus who is to judge the living and the
dead, and by his appearing and [the appearing of] his kingdom:
،َ الْ َعتِيدِ َأنْ َيدِينَ الَحْيَاءَ وَالَمْوَات،ِ أَنَا ُأنَاشِدُكَ إِذًا أَمَامَ الِ وَالرّبّ َيسُوعَ الْمَسِيح1 :4 تي2
:ِع ْندَ ظُهُورِهِ وَمَلَكُوتِه
ِ
عند مجيئه وظهور مملكته/ الذي سيحاسب الحياء والموات حينما يظهر ليملك/ إ
One problem with interpreting (and translating) this as if it referred to the ‘kingship’ or ‘rule’ of Christ, is
that what is being invoked in this verse is consideration for the future judgments and rewards, whereas
Christ is already king and in possession of full authority. CEV takes this view as well, and conveniently
collapses the two phrases of Christ and the Kingdom into one clause and moves it to the beginning:
“When Christ Jesus comes as king, he will be the judge of everyone, whether they are living or dead.
So with God and Christ as witnesses, I command you” (CEV)
The time when Christ and his Kingdom appear is a time with which some other events are associated:
Lk 22:16 for I tell you I shall not eat it until it [/its meaning/everything] is fulfilled in the
[manifestation of the] kingdom of God.” ( || Mk 14:25)
.»ِحتّى ُيكْمَلَ فِي مَلَكُوتِ ال
َ ُ ِإنّي لَ آ ُكلُ ِمنْهُ بَ ْعد:ْلَنّي أَقُولُ لَكُم 16 :22 لو
".ِق َم ْعنَا ُه ا ْل َم ْقصُودُ فِي َممَْلكَةِ ال
َ حتّى َي َتحَ ّق
َ ،خرَى
ْ ل ِمنْهُ َمرّةً ُأ
َ لنّي ُأ َؤ ّكدُ َلكُمْ َأنّي لَنْ آ ُك
َ
عند ظهور المملكة ؟؟/ في عهد مملكة ال/ إ
Lk 22:18 for I tell you that from now on I shall not drink of the fruit of the vine until [the time when]
the kingdom of God comes [/is manifested / appears].”
.ِ إِنّي لَ أَشْرَبُ ِمنْ ِنتَاجِ الْكَرْمَةِ حَتّى يَ ْأتِيَ َملَكُوتُ ال:ْلَنّي َأقُولُ لَكُم 18 :22 لو
".ُحتّى ُيقِي َم الُ َممَْل َكتَه
َ خرَى
ْ عصِيرِ ا ْل َك ْرمَةِ َمرّةً ُأ
َ ْش َربَ مِن
ْ لنّي َأ َؤ ّكدُ َلكُمْ َأنّي لَنْ َأ
َ
)ً حتى تظهر المملكة اللهية (كاملة/ إ
عندما يُتم ال تأسيس مملكته على الرض/ إ
Mk 14:25 Truly, I say to you, I shall not drink again of the fruit of the vine until that day when I drink
it new in [/when] the kingdom of [/from] God [has been manifested].”
ُ إِنّي لَ أَشْرَبُ َب ْعدُ ِمنْ ِنتَاجِ الْكَرْمَةِ إِلَى ذلِكَ الْيَ ْومِ حِينَمَا أَشْرَبُه:ْ اَلْحَقّ َأقُولُ لَ ُكم25 :14 مر
.»ِجَدِيدًا فِي َملَكُوتِ ال
ِإلَى ا ْليَوْ ِم الّذِي فِيهِ َأشْـ َربُهُ جَدِيدًا،خرَى
ْ عصِي ِر ا ْل َك ْرمَةِ َمرّةً ُأ
َ ْ ِإنّي لَنْ َأشْـ َربَ مِن،ّحق
َ وََأقُولُ َل ُكمُ ا ْل
".ِفِي َممَْلكَةِ ال
في (عهد) مملكة ال (المجيدة) ؟؟/ إ
10.3. A parable about being ready for the appearing of the King and the Kingdom
The parable of the ten maidens describes the return of the King at an unexpected time and the importance
of being ready to welcome him without shame.
Mt 25:1 “Then the [appearing / manifestation of the] kingdom of heaven shall be compared to ten
maidens who took their lamps and went to meet the bridegroom.
29 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
29
َجن
ْ َ أَخَ ْذنَ مَصَابِيحَ ُهنّ وَخَر،عذَارَى
َ َ«حِي َن ِئذٍ ُيشْبِهُ مَلَكُوتُ السّمَاوَاتِ عَشْر 1 :25 مت
.ِلِلِقَاءِ الْعَرِيس
.ِخ َرجْنَ لِِلقَاءِ ا ْل َعرِيس
َ ن َو
ّ ُحه
َ ت َأخَذْنَ َمصَابِي
ٍ شرِ َبنَا
ْعَ َل ِم ْثل
ِ ظهُورُ َممَْلكَةِ ا
ُ ن
ُ َيكُو،ِفِي ذَِلكَ ا ْل َوقْت
10.4. Expressions for admittance to the Manifest Kingdom
The verb for ‘inherit’ is used with reference to taking one’s place in the Manifest Kingdom at its
consummation:
Mt 25:34 Then the King will say to those at his right hand, ‘Come, O blessed of my Father, inherit the
[eternal / manifest] kingdom prepared for you from the foundation of the world;
.ِ رِثُوا الْمَلَكُوتَ الْمُعَدّ لَكُمْ ُم ْنذُ َت ْأسِيسِ الْعَالَم،تَعَالَوْا يَا مُبَارَكِي أَبِي 34 :25 مت
.َ ا ْلمُ ْلكُ ا ْل ُمعَ ّد لكم ُم ْنذُ خَ ْلقِ ا ْلعَاَلمِين:ْ خُذُوا َنصِي َب ُكم،َتعَاَلوْا يَا مَنْ بَا َر َكهُمْ َأبِي
تبوّأوا مقاعدكم في مملكة الخرة ال ُمعَدّة لكم ؟؟/ خذوا نصيبكم/ إ
46 And they will go ... into eternal life.
.»ٍحيَاةٍ أَ َب ِديّة
َ إِلَى... َفيَمْضِــي 46 :25 مت
" ؟؟.ِحيَاةِ ا ْلخُلُود
َ ل ْت ِقيَاءُ َفإِلَى
َ َأمّا ا،ّلبَ ِدي
َ َفيَذْ َهبُونَ إِلَى ا ْلعِقَابِ ا
حياة الخلود/ إلي دار الخلود... فيدخلون/ إ
prepare the way for his return and the consummation of the Kingdom. So an ideal translation of this
passage should at least imply a request for God to do or hasten all that is needed to bring in the Kingdom
in full.6
10.6. Seek first the Kingdom
The two parallel passages on seeking the Kingdom present to my mind the greatest exegetical difficulties
of any of the Kingdom passages.
Lk 12:31 Instead, seek his kingdom, and these things shall be yours as well.
Mt 6:33 But seek first his kingdom and his righteousness, and all these things shall be yours as well.
... ِل ِكنِ اطُْلبُوا أَوّلً َملَكُوتَ ال 33 :6 مت
؟؟... َِبلِ اطُْلبُوا َأوّل أَنْ َت ْم َت ّد َممَْلكَةُ ال
اجتهدوا قبل كل شيء على أن يكون لكم نصيب في المملكة (اللهية) ؟؟/اِحرصوا/ اِسعوا/ إ
***They have often been interpreted as a call to obedience or service to God, as in the CEV:
CEV Mt 6:33 But more than anything else, put God's work first and do what he wants. ...
The problem with this is that there are much more natural ways to tell people to serve and obey God than
to say ‘seek the Kingdom’.7 Furthermore, if this were the meaning here, then it would not be talking about
the Kingdom of God that Jesus usually preached, but is using the word in a unique way.
Three preferable interpretations are the following:
1 Seek to enter the Kingdom (i.e., to gain citizenship in it)
2 Seek the establishment of the Kingdom (i.e., to serve and promote it)
3 Seek to qualify for rewards/blessings in the manifest Kingdom by your faithful service to the
King.
Quite obviously, option 1 applies to those outside the Kingdom, while the other two apply to those already
inside. The contexts in both Matthew and Luke, although they represent different occasions, indicate that
Jesus is addressing his disciples in the presence of a crowd, but his remarks are clearly intended to apply
to the disciples. In Luke, the very next verse assures the “little flock” that they will have a share in the
Kingdom, so he is clearly addressing his remarks to his disciples. So option 1 seems rather untenable.
Option 2 fits well with the interpretation given to the Lord’s prayer in Mt 6:10 and Lk 11:2, except that
there the disciples are told at ask the Father to establish the manifest Kingdom, whereas here it would be
up to the disciples to work for it. However, the service interpretation is compatible with the Kingdom
passages in section 6 that deal with serving the Kingdom.
Option 3 clearly fits the following context in Luke, where Jesus goes on to say,
12:33 Sell your possessions, and give alms; provide yourselves ...with a treasure in the heavens... 35
Let your loins be girded and your lamps burning, 36 and be like men who are waiting for their master
to come home from the marriage feast, ... 37 Blessed are those servants whom the master finds awake
when he comes; ... 40 You also must be ready; for the Son of man is coming at an unexpected hour.
He is telling them to be ready for his return, when he will unveil his Divine Kingdom and reward his
people according to the loyalty and integrity of their service. This interpretation also fits the prior context
in both Matthew and Luke, where Jesus is urging his disciples not to seek after worldly things, because the
Father will provide what they need. That yields the following sense for the verse in Luke:
6
As for the ending of the Lord’s prayer as it exists in the Byzantine text, the phrase ‘for thine is the kingdom’ can
only refer to God’s sovereignty. Since none of the other 100+ occurrences of ‘kingdom’ in the New Testament clearly
refers to God’s sovereignty, this does cast some further doubt on the authenticity of this verse.
7
Note that the translators of RSV added the word ‘his’ before ‘kingdom’ in Matthew. Later manuscripts added the
words ‘of God’ afterwards.
31 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
31
Lk 12:31 Instead, seek [the blessings of] the kingdom [through faithful service to the King], and [your
havenly Father shall ensure that] these [earthly] things [you need] shall be yours as well.
Both of the tenable interpretations involve service. The question is whether the Matthean version (Mt
6:33)also includes the idea of working for treasure in heaven, to be awarded when Jesus returns. The idea
fits the preceding context well, but is not demanded by it. The interpretation hinges on the intent of the
phrase ‘his righteousness’ in the verse. Bratcher (1989) argues that the meaning of the phrase
‘righteousness of God’ in Matthew, where it occurs seven times, is the same as in the Old Testament.
There the usual reference of the phrase is not to God’s standard of judgment but to his benevolent care and
protection towards his people, especially those in need. Consider, for example, Ps 24:5-6:
Ps 24:5-6 He will receive blessing from the LORD, and vindication [lit., righteousness] from the God
of his salvation. Such is the generation of those who seek him, who seek the face of the God of Jacob.
Here, as in Matthew, seeking leads to blessing and righteousness from God, a kind of salvation. Compare
the CEV:
CEV Ps 24:5-6: The LORD God, who saves them, will bless and reward them, because they worship
and serve the God of Jacob.
As the CEV words it, serving leads to blessing and reward, where the word for righteousness is translated
as reward. This fits our text in Matthew, as does this somewhat eschatological passage from Isaiah:
Isa 51:6 ... for the heavens will vanish like smoke, the earth will wear out like a garment, ... but my
salvation will be for ever, and my deliverance [lit., righteousness] will never be ended
In this and other passages in Isaiah, God’s righteousness is parallel to his saving care.8
All this fits the Matthean context, in which people are told to seek the Kingdom rather than the worldly
things, and then “these things shall be yours as well”. The implication of the whole context is that if one
enters the Messianic Kingdom, then one will enjoy the Lord’s righteousness, meaning his benevolent care
for his people.***
10.7. The hope of Joseph of Arimathea
A less difficult passage to exegete is this:
Mk 15:43 Joseph of Arimathea, a respected member of the council, who was also himself looking for
the [manifestation of the] kingdom of God, took courage and went to Pilate, and asked for the body of
Jesus.(|| Lk 23:51)
،ِ وَكَانَ هُوَ أَيْضًا مُنْتَظِرًا َملَكُوتَ ال،ٌ مُشِيرٌ شَرِيف،ِجَاءَ يُوسُفُ الّذِي ِمنَ الرّامَة43 :15 مر
.َسدَ يَسُوع
َ َخلَ إِلَى بِيلَطُسَ وَطَلَبَ ج
َ ََفتَجَاسَرَ وَد
،ِظهُورَ َممَْلكَ ِة ال
ُ َظرُون
ِ َومِنَ اّلذِينَ َي ْن َت،ضوٌ َكبِي ٌر فِي ا ْل َمجْلِسِ الْعْلِى
ْ ع
ُ َ وهُو،ّسفُ الرّا ِمي
ِ جَاءَ يُو
.ج ْثمَانَ عِيسَى
ُ َ َوطََلب،َجرَا َءةٍ إِلَى بِيلطُس
َ َوذَ َهبَ ِب
من الذين ينتظرون ظهور مملكة ال/ إ
The exegetical question is, what aspect of the Kingdom is in focus here? The phrase translated ‘looking
for’ suggests something that will come, so the object of hope seems to be the manifestation of the
Kingdom. But sinse most of the Jews were looking for the messianic kingdom, there is nothing special in
Joseph’s hope unless it is directed towards Jesus. In fact, the parallel passages in Matthew and John use
the phrase “a disciple of Jesus” rather than one “who was also himself looking for the kingdom” as in
Mark and Luke. Furthermore, the description is made in the context of Joseph’s brave service to Jesus, so
the phrase must be intended to signify that like the thief on the cross, Joseph believed that the kingdom
would come through Jesus, in spite of the crucifixion. In the Luke parallel, CEV reads: “he was eager for
8
It is possible that this is the intent of the word in Daniel 9:24 as well, which says that the Messiah age will “bring in
everlasting righteousness.” It is not clear, however, whether this righteousness is that of the community or the
annointed ruler.
32 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
32
God's kingdom to come.” This is suitable to the context, as long as the reader understands the connection
with Jesus.
Translation suggestion:
‘...continued to hope that Jesus would establish the Divine Kingdom.’
‘... was eager for Jesus to return and unveil/manifest his Kingdom.’
10.8. Equivalent expressions
The Kingdom is hidden during the present age, but Jesus will come at the close of this age and inaugurate
“the age to come,” during which his kingdom will be manifest. So the phrase ‘the age to come’ is
sometimes used as an equivalent for the Manifest Kingdom:
Heb 6:5 have tasted the goodness of the word of God and the powers of the [Kindom to be manifested
in the] age to come,
،وَذَاقُوا كَ ِل َمةَ الِ الصّالِحَةَ وَقُوّاتِ الدّهْرِ التِي 5 :6 عب
،ِجدِي َدة
َ حيَاةِ ا ْل
َ ت ا ْل
ِ جزَا
ِ َو ُم ْع،َِوذَاقُوا حَل َوةَ كَِلمَةِ ال
الدار الخرة ؟؟/ وعجائب الحياة الخرة/ إ
The translation should leave it clear, though, that that Kingdom has already begun in part in this age and
Jesus has full authority now:
Eph 1:21 far above all rule and authority and power and dominion, and above every name that is
named, not only in this age but also in that which is to come;
،ستَقْ َبلِ أَيْضًا
ْ ُ لَ ْيسَ فِي هذَا الدّهْرِ فَقَطْ َبلْ فِي الْم... 21 :1 أف
.خ َرةِ َأ ْيضًا
ِ َبلْ فِي ال،ْ ل فِي هَذَا ال ّزمَنِ فَ َقط...
ليس في الحياة الدنيا فقط ولكن في الخرة أيضا/ إ
In Mark 10:30 below, the phrase ‘receive eternal life in the age to come’ is equivalent to being admitted to
the Future Kingdom.
Mk 10:30 who will not receive a hundredfold now in this time, houses and brothers and sisters and
mothers and children and lands, with persecutions, and in the age to come eternal life.
ٍ ُبيُوتًا وَإِخْوَةً وَأَخَوَاتٍ وَأُمّهَات،ِإِلّ َويَأْخُذُ ِمئَةَ ضِعْفٍ النَ فِي هذَا الزّمَان30 :10 مر
.َحيَاةَ الَ َبدِيّة
َ ْ وَفِي الدّهْرِ التِي ال،ٍ مَعَ اضْطِهَادَات،ًلدًا وَحُقُول
َ ْوَأَو
ِل ّمهَات
ُ ت وَا
ِ خوَا
َ َض ْعفٍ مِنَ ال ّديَا ِر وَالخْ َوةِ وَال
ِ ِم َئ َة،ِطهَادَات
ِضْ حتّى َم َع ال
َ ،َينَالُ فِي َه ِذهِ ال ّد ْنيَا
.ِحيَاةَ ا ْلخُلُود
َ ُخ َرةِ َينَال
ِ وَفِي ال،ِحقُول
ُ لوْلدِ وَا ْل
َ وَا
وفي الخر ِة ينالُ حيا َة الخلو ِد في النعيم/ إ
وفي الخرة يعيش خالدا في النعيم/ إ
وأخيرا حياة النعيم/ إ
In Matthew 25, where Jesus discusses the separation of “sheep” and “goats” at his return, he interchanges
‘inheriting the kingdom’ and ‘entering eternal life’:
Mt 25:34 Then the King will say to those at his right hand, ‘Come, O blessed of my Father, inherit the
kingdom prepared for you from the foundation of the world;
46 And they will go ... into eternal life.
.ِ ِرثُوا الْمَلَكُوتَ الْمُ َعدّ لَ ُكمْ ُم ْنذُ َتأْسِيسِ الْعَالَم... 34 :25 مت
.َك ا ْل ُمعَ ّد لكم ُم ْنذُ خَ ْلقِ ا ْلعَاَلمِين
ُ ا ْلمُ ْل:ْ خُذُوا َنصِي َب ُكم...
33 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
33
.»ٍحيَاةٍ أَ َب ِديّة
َ إِلَى... َفيَمْضِــي 46 :25 مت
".ِحيَاةِ ا ْلخُلُود
َ ل ْت ِقيَاءُ َفإِلَى
َ َأمّا ا،ّلبَ ِدي
َ َفيَذْ َهبُونَ إِلَى ا ْلعِقَابِ ا
حياة الخلود/ إلي دار الخلود... فيدخلون/ إ
In fact, receiving eternal life is generally equivalent to being in the eternal Manifest Kingdom:
Rom 2:7 to those who by patience in well-doing seek for glory and honor and immortality, he will give
eternal life;
ِحيَاة
َ ْ فَبِال،َطلُبُونَ الْمَجْدَ وَالْكَرَامَةَ وَالْبَقَاء
ْ صبْرٍ فِي الْعَمَلِ الصّاِلحِ َي َ ِأَمّا الّذِينَ ب7 :2 رو
.ِالَ َبدِيّة
ِ َيسْعَ ْونَ إِلَى الْجَللِ وَالْكَرَامَةِ وَالْحَيَاة،ِ الّذِينَ بِالْمُثَابَرَةِ فِي الْعَمَلِ الصّاِلح:ٍفَ ِمنْ نَاحِيَة
.ِ يُ ْعطِي ُهمْ حَيَاةَ الْخُلُود،ِالْبَاقِيَة
In the Epistles, the common phrases for entering the Manifest Kingdom include being given ‘eternal life’
(Rom 2:7; Tit 3:7), ‘inherit the Kingdom’, ‘be glorified’ (Rom 8:30) ,and ‘be saved’:
Heb 9:28 so Christ, having been offered once to bear the sins of many, will appear a second time, not
to deal with sin but to save those who are eagerly waiting for him.
َسيَظْهَرُ ثَا ِنيَةً بِل
َ ،َ َب ْعدَمَا ُقدّمَ مَرّةً لِكَيْ يَحْ ِملَ خَطَايَا َكثِيرِين،ه َكذَا الْمَسِيحُ أَيْضًا28 :9 عب
ُخَطِيّةٍ لِلْخَلَصِ لِّلذِينَ َي ْن َتظِرُونَه
، ل ِلُيزِيلَ ُذنُوبًا،ًس َي ْأتِي َمرّ ًة ثَا ِن َية
َ َو.َب َكثِيرِين
َ حدَةً ِل َكيْ ُيزِيلَ ُذنُو
ِ حيّ ًة َمرّ ًة وَا
ِضَ َُكذَِلكَ قَدّ َم ا ْل َمسِيحُ َن ْفسَه
.ُظرُونَه
ِ َبلْ ِلُينْقِذَ اّلذِينَ َي ْن َت
ليدخل الذين ينتظرونه إلي مملكته/ لينقذ/ ينجي/ إ
Rom 5:10 For if while we were enemies we were reconciled to God by the death of his Son, much
more, now that we are reconciled, shall we be saved by his life.
ُحن
ْ َ فَبِالَوْلَى َكثِيرًا وَن،ِحنُ َأعْدَاءٌ قَدْ صُولِحْنَا مَعَ الِ ِبمَوْتِ ا ْبنِه
ْ َ لَنّهُ ِإنْ ُكنّا َون10 :5 رو
!ِحيَاتِه
َ ِمُصَالَحُونَ نَخْلُصُ ب
The phrase ‘be saved’ sometimes focuses on being saved from God’s rejection, which entails exclusion
from the Kingdom:
Rom 5:9 Since, therefore, we are now justified by his blood, much more shall we be saved by him
from the wrath of God. (See also 1Co 5:5)
!ِ نَخْلُصُ بِهِ ِمنَ الْغَضَب... رو 9 :5
.ِ َننْجُو ِمنْ غَضَبِ الِ ِبوَاسِطَةِ الْمَسِيح...
Paul often notes that believers already have a position “in the heavenly places”, and once he uses the verb
‘save’ for going there at death:
2Ti 4:18 The Lord will rescue me from every evil and save me for [Greek eis ‘into’] his heavenly
kingdom. ...
ُ الّذِي لَه.ّ وَسَُينْ ِقذُنِي الرّبّ ِمنْ ُكلّ عَمَل رَدِيءٍ َويُخَلّصُنِي لِمَلَكُوتِهِ السّمَا ِوي18 :4 تي2
.َ آمِين.ِجدُ إِلَى دَهْرِ الدّهُور
ْ َالْم
ِ لَهُ ا ْلجَللُ إِلَى َأ َبد.ِسمَاء
ّ ض َرنِي إِلَى َممَْل َكتِهِ فِي ال
ِ ح
ْ حتّى ُي
َ ظنِي
ُ ح َف
ْ َو َي،ّشر
َ ل
ّ ن ُك
ْ َِوسَ ْوفَ ُي َنجّينِي الرّبّ م
.َ آمِـين.َال ِبدِين
ويحفظني حتى أصل لمملكته في السماء/ إ
34 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
34
11.2. The earthly realm of the Kingdom in its present, hidden phase
In the parable of the weeds in the field, the field represents the realm:
Mt 13:24 Another parable he put before them, saying, “[The realm of] the kingdom of heaven may be
compared to [the land of] a man who sowed good seed in his field;
شبِهُ مَلَكُوتُ السّمَاوَاتِ إِ ْنسَانًا زَرَعَ زَ ْرعًا جَ ّيدًا فِي
ْ « ُي:ً َقدّمَ لَهُمْ َمثَلً آخَرَ قِائِل24 :13 مت
.ِحَقْلِه
.ِ "مَمْلَكَةُ السّمَاءِ هِيَ مِ ْثلُ رَجُلٍ زَرَعَ زَ ْرعًا جَيّدا فِي حَقْلِه:َوَضَرَبَ لَهُمْ َمثَل آخرَ فَقَال
. حقل لنسان زرع فيها زرعا طيبا/ مملكة ال مثل أرض/ إ
Mt 13:41 The Son of man will send his angels, and they will gather out of his kingdom [/realm] all
causes of sin and all evildoers,
ِلئِ َكتَهُ َفيَجْمَعُونَ ِمنْ مَلَكُوتِهِ جَمِيعَ الْمَعَاثِر
َ َسلُ ا ْبنُ الِنْسَانِ م
ِ ْيُر 41 :13 مت
َخطِـيئَة
َ ل مَا ُيسَـبّبُ ا ْل
ّ ن َممَْل َك ِت ِه ُك
ْ ِ َف َي ْنزِعُونَ م،ُل ِئ َكتَه
َ َل ْنسَـانِ م
ِنا
ُ ْل اب
ُ ُي ْرسِـ
مملكته/ إ
It is clear that this is referring to the present world as the realm of the hidden kingdom, and that the realm
in this sense includes the people on it, whether citizens or not. At the coming of Christ this realm will be
incorporated into the realm of the Manifest Kingdom, and objectors will be excluded.9
11.3. The earthly realm of the Kingdom in its future, manifest phase
In almost every one of the following passages, the reference is not just to the realm of the kingdom but also
to the community. Since the realm of the Manifest Kingdom will exclude those outside the Kingdom
community, location within the realm and inclusion within the community become logically equivalent. So
it would be possible to substitute ‘community’ for ‘realm’ in most of these verses, or to use both.
Mt 13:43 Then the righteous will shine like the sun in the kingdom [/eternal realm] of their Father. He
who has ears, let him hear.
.ْ فَلْ َيسْمَع،ِ َمنْ لَهُ أُ ُذنَانِ لِلسّمْع.ْحِي َن ِئذٍ يُضِيءُ الَبْرَارُ كَالشّ ْمسِ فِي مَلَكُوتِ أَبِيهِم43 :13 مت
ْشمْسِ فِي َممَْلكَةِ َأبِي ِهم
ّ ل ال
َ َف ُيضِيئُونَ ِم ْث،ََأمّـا الصّاِلحُـون
خالدين في دار ربهم ؟؟/ في مملكة أبيهم/ إ
Mt 26:29 I tell you I shall not drink again of this fruit of the vine until that day when I drink it new
with you in my Father's kingdom [/eternal realm].” ***
ِإنّي ِمنَ النَ لَ أَشْرَبُ ِمنْ ِنتَاجِ الْكَرْمَةِ هذَا إِلَى ذلِكَ الْيَ ْومِ حِينَمَا:ْ وَأَقُولُ لَكُم29 :26 مت
.»جدِيدًا فِي مَلَكُوتِ أَبِي
َ ْأَشْرَبُهُ مَعَ ُكم
جدِيدًا َم َعكُمْ فِي
َ ش َر ُب ُه
ْ إِلَى ا ْل َي ْومِ اّلذِي َأ،خرَى
ْ عصِي ِر ا ْل َك ْرمَةِ هَذَا َمرّةً ُأ
َ ْش َربَ مِن
ْ ُأ َؤ ّكدُ َل ُكمْ َأنّي لَنْ َأ
".َممَْلكَةِ َأبِي
في الدار الخرة/ في مملكة ربي/ إ
Lk 14:15 When one of those who sat at table with him heard this, he said to him, “Blessed is he who
shall eat bread in the kingdom [/eternal realm] of God!” ***
ِ «طُوبَى لِ َمنْ يَأْ ُكلُ خُبْزًا فِي مَلَكُوت:ُ فَلَمّا سَمِعَ ذلِكَ وَاحِدٌ ِمنَ الْ ُمتّكِئِينَ قَالَ لَه15 :14 لو
.»ِال
".ِطعَامَ فِي َممَْلكَ ِة ال
ّ " َهنِيئًا ِلمَنْ َي َتنَا َولُ ال:ُل لَه
َ قَا،َسمِعَ َأحَدُ ا ْلمَ ْوجُودِينَ َهذَا ا ْلكَلم
َ وََلمّا
9
Note that this is clearly stated in Rev 11:15 above, but there the present land is called ‘the realm of the world’.
36 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
36
2Ti 4:18 The Lord will rescue me from every evil and save me for his heavenly kingdom [/realm]. To
him be the glory for ever and ever. Amen.
ُ الّذِي لَه.ّصنِي لِمَلَكُوتِهِ السّمَا ِوي
ُ ّ وَسَُينْ ِقذُنِي الرّبّ ِمنْ ُكلّ عَمَل رَدِيءٍ َويُخَل18 :4 تي2
.َ آمِين.ِجدُ إِلَى دَهْرِ الدّهُور
ْ َالْم
ِل إِلَى َأبَد
ُ لَهُ ا ْلجَل.ِسمَاء
ّ ض َرنِي إِلَى َممَْل َكتِهِ فِي ال
ِ ح
ْ حتّى ُي
َ ظنِي
ُ ح َف
ْ َو َي،ّشر
َ ل
ّ ن ُك
ْ َِوسَ ْوفَ ُي َنجّينِي الرّبّ م
؟؟.َ آمِـين.َال ِبدِين
ويحفظني حتى أصل لمملكته في السماء ؟؟/ إ
وينقذني إلى مملكته في السماء/ إ
The intended reference seems to be heaven itself in the present age, rather than the Manifest Kingdom yet
to be unveiled on the earth. This is supported by many passages from Paul’s epistles. In 2 Cor 5:1-8, Paul
affirms that we the saints/citizens die, they go to be with Christ in heaven, where they are given “heavenly”
bodies. He notes in Php 1:23 that his desire is to depart this world and go to be with Christ. In fact, the
saints on earth have already been given given a position with Christ in the heavenlies (Eph 1:20; 2:6).
Jesus himself said, “you will have treasure in heaven” (Mt 19:21; see also Mt 6:20 || Lk 12:33), and in
John 14:2-3 he mentions that he will prepare a place for his disciples in his Father’s house. He told the
thief on the cross, “Today you will be with me in paradise.” Consistent with this is the petition in the
Lord’s prayer (Mt 6:10) that God’s kingdom would come and his will be done on earth, as it already is in
heaven.
The implication of these passages is that the Kingdom exists now on earth in hidden form, and is present in
heaven in full form, and is yet to be established on the earth in full form.
11.5. The request of the thief on the cross
The request of the thief on the cross is subject to more than one interpretation:
Lk 23:42-43 And he said, “Jesus, remember me when you come into your kingdom {/ when you come
as king to unveil your kingdom / when you enter your eternal realm}.” And he said to him, “Truly, I
say to you, today you will be with me in Paradise.”
.»َ«اذْكُ ْرنِي يَارَبّ َمتَى جِئْتَ فِي مَلَكُو ِتك:َُثمّ قَالَ لِ َيسُوع 42 :23 لو
" ؟؟.َع ْن َدمَا َت ْأتِي فِي مُ ْل ِكك
ِ اِ ْف َت ِك ْرنِي، "يَا عِيسَـى:َثُ ّم قَال
متى ترجع لتملك/ إ
صدقني اليوم ستكون معي في/ً فعل...اذكرني عندما تدخل مملكتك في السماء/ افتكرني، يا مولي/ إ
الجنة ؟؟/الفردوس
The CEV translates the kingdom phrase here as “when you come into power”, in which case the word for
‘kingdom’ is being interpreted as authority to rule. Ott (1984) and Pope and Buth (1987) take a similar
interpretation, as does the Byzantine Text, which has the preposition en ‘in’ rather than eis ‘into’.
However, the King had already demonstrated his power and authority on several occasions. Furthermore,
he was born King of the Jews, and at his baptism his Sonship (Messiah-ship) had already been announced
from above. So this interpretation seems to be poorly supported.
Most significantly, the response of Jesus himself to the thief’s request is not to talk to him of his power,
but to assure him a place with him in paradise. If Jesus is answering the thief’s question directly, then he
must have understood it to mean, “when you enter your realm” (i.e., heaven). This is not an impossible
interpretation, because John reports that Jesus himself stated publicly that he was from above and was
going out of this world at death (8:21-23), and his departure is mentioned in Luke as well (9:31).
Furthermore, Jews of that time already hoped for a place in heaven, so it be odd if the thief would simply
38 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
38
ignored the issue when he was at the point of death. It might be objected that the word erchomai ‘come’
suggests a return to earth rather than a departure to heaven, but erchomai eis ‘come into’, which we have
here, just means to enter, and is translated in RSV as ‘go into’ (Mt 2:11) and ‘enter’ (Mt 8:14; Mk 1:29)
and ‘come to’ (Mt 9:1; Mk 5:38; Jn 11:30; in all of which the translation ‘enter’ would be more suitable).
A more common interpretation, however, is that the thief was requesting a resurrection into the Kingdom
when Jesus returned. In this interpretation, Jesus did not address the question directly, but assures the
believing thief of a place in heaven anyway. This is a possible interpretation.
11.6. The eternal realm of the Kingdom (whether in heaven or manifested on the earth)
Although the “blessed hope” (Titus 2:13) of the saints is for the appearing of Christ and the Kingdom, as
well as the manifestation of the saints as the Sons of God (Rom 8:19), in a sense they enter the glorious
Kingdom at death when they go to heaven, even before the resurrection. In some passages, there seems to
be little or no intent to distinguish between the Kingdom in its realm in heaven and the Kingdom
manifested on earth, and even less need to distinguish it in translation. Peter seems to use the term ‘eternal
kingdom’ in this regard, although his focus is probably on heaven:
2 Pe 1:11 so there will be richly provided for you an entrance [/welcome /admittance] into the eternal
kingdom [/realm] of our Lord and Savior Jesus Christ.
NLT: And God will open wide the gates of heaven for you to enter into the eternal Kindom of our Lord
and Savior Jesus Christ.
CEV: Then our Lord and Savior Jesus Christ will give you a glorious welcome into his kingdom that
will last forever.
ِصنَا َيسُوعَ الْمَسِيح
ِ ّ لَنّهُ ه َكذَا يُ َقدّمُ لَكُمْ ِبسِعَةٍ دُخُولٌ إِلَى َملَكُوتِ رَبّنَا وَمُخَل11 :1 بط2
.ّالَ َب ِدي
.ِ َممَْلكَةِ َرّبنَا َو ُم ْن ِق ِذنَا عِيسَى ا ْل َمسِيح،ِل َب ِديّة
َ عنْ َدمَا تَ ْدخُلُونَ إِلَى ا ْل َممَْلكَ ِة ا
ِ عظِيمًا
َ َبلْ تَ ْل َقوْنَ َت ْرحِيبًا
مملكة مولنا ومنجينا عيسى المسيح ؟؟، تلقون ترحيبا كريما عند دخولكم مملكة الخلد/ سيستقبلوكم/ إ
In discussing the resurrection in 1 Cor 15, Paul mentions in verse 48 the heavenly bodies of the citizens of
heaven, something he states more clearly in 2 Cor 5:1. The relationship between these heavenly bodies
and the resurrection bodies is unclear, in spite of the volumes that have been written on these passages.11
But in neither case can it be flesh and blood of the earthly, perishable sort, and Paul’s remark in verse 50
could be taken to apply to the “Eternal Kingdom” after this life, whether in heaven or after the
resurrection:
1 Co 15:50 I tell you this, brethren: flesh and blood cannot inherit [/ be admitted to /enter] the
[eternal] kingdom [/realm] of God, nor does the perishable inherit the imperishable.
CEV: My friends, I want you to know that our bodies of flesh and blood will decay. This means that
they cannot share in God's kingdom, which lasts forever.
ُ وَلَ يَرِث،ِ ِإنّ لَحْمًا وَدَمًا لَ يَ ْقدِرَانِ َأنْ يَ ِرثَا َملَكُوتَ ال:ُفََأقُولُ هذَا أَيّهَا الِخْوَة50 :15 كو1
.ِع َدمَ الْفَسَاد
َ ُالْفَسَاد
ُ الْفَا ِنيَ ل ُي ْم ِكنُه،ِس لَهُ َنصِيبٌ فِي َممَْلكَةِ ال
َ ْجسْ َم الّذِي مِنْ َلحْمٍ َودَ ٍم َلي
ِ ن ا ْل
ّ ِل إ
َ ن أَقُو
ْ َصدُ أ
ِ خ َوتِي َأنَا أَ ْق
ْ يَا ِا
؟؟.ِأَنْ َيمِْلكَ فِي عَدَمِ الْ َفنَاء
. ل يمكن لجسادنا هذه الدخول في مملكة الخلود لنها فانية من لحم ودم فل فناء في مملكة الخلود/ إ
11
For a discussion of Paul’s eschatology and notes on important books on the subject, see chapter 27 in Bruce
(1977).
39 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
39
A particular distinction of passages focusing on the eternal Realm is that the phrase ‘enter the Kingdom’
takes on a more literal, locative meaning. In this case, it does not mean to become a citizen or gain
citizenship in the Kingdom, which is possible during its hidden phase, but to enter the pure, manifest
Kingdom realm in which Christ openly reigns, whether in heaven or after his return. This is the most
likely meaning of the passage below from Acts:
Ac 14:22 strengthening the souls of the disciples, exhorting them to continue in the faith, and saying
that through many tribulations we must enter the [eternal] kingdom [/realm] of God.
NLT: “... reminding them that they must enter into the Kingdom of God through many tribulations.”
.ِوَأَنّهُ ِبضِيقَاتٍ َكثِيرَةٍ َينْبَغِي َأنْ َندْخُلَ مَلَكُوتَ ال 22 :14 اع
؟؟.َِيجِبُ أَنْ َن َتأَّلمَ َكثِيرًا ِلنَ ْدخُلَ َممَْلكَةِ ال
؟؟. مملكة الخرة طريق مملوء محن وآلم/ أنّ الوصول إلي المملكة اللهية/ إ
A different interpretation is that this verse refers to the inevitable difficulties faced in this life by those who
become citizens/members of the Kingdom.
أن دخول المملكة اللهية تصحبه محن كثيرة ؟؟/ إ
12. Focus on the eternal kingdom community at “the end”
In 1 Corinthians 15, Paul describes the stages in eschatology:
1Co 15:22-24 For as in Adam all die, so also in Christ shall all be made alive. But each in his own
order: Christ the first fruits, then at his coming those who belong to Christ. Then comes the end, when
he delivers the kingdom to God the Father after destroying every rule and every authority and power.
For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is
death.*******
Pope and Buth (1989) suggest that the time of delivering the kingdom is “when he will hand over his
kingship/chieftaincy to God the Father.” However, this is probably not the primary focus. Note that the
book of revelation describes an outline of events compatible with Paul’s:
Re 20:4b They came to life, and reigned with Christ a thousand years.
... 4 :20 رؤ
.ٍفَعَاشُوا وَمَلَكُوا مَعَ الْمَسِيحِ أَلْفَ سَنَة
Re 20:10a and the devil who had deceived them was thrown into the lake of fire and sulphur where the
beast and the false prophet were.
Re 20:14a Then Death and Hades were thrown into the lake of fire.
Re 20:15 and if any one's name was not found written in the book of life, he was thrown into the lake
of fire.
Re 21:1 Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed
away, and the sea was no more.
Re 21:2-3 And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as
a bride adorned for her husband; and I heard a loud voice from the throne saying, “Behold, the
dwelling of God is with men. He will dwell with them, and they shall be his people, and God himself
will be with them;
Re 21:9-10 Then came one of the seven angels ... saying, “Come, I will show you the Bride, the wife
of the Lamb.” ... and showed me the holy city Jerusalem coming down out of heaven from God,.
Re 22:3 There shall no more be anything accursed, but the throne of God and of the Lamb shall be in
it, and his servants shall worship him;
40 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
40
ّحشُ وَالنّبِي ْ َ حَيْثُ الْو،ِوَِإ ْبلِيسُ اّلذِي كَانَ ُيضِلّهُمْ طُرِحَ فِي بُحَيْرَةِ النّارِ وَالْكِبْرِيت10 :20 رؤ
...ُالْكَذّاب
...ِوَطُرِحَ الْمَوْتُ وَالْهَا ِويَةُ فِي بُحَيْرَةِ النّار 14 :20 رؤ
.ِجدْ مَكْتُوبًا فِي سِفْرِ الْحَيَاةِ طُرِحَ فِي بُحَيْرَةِ النّار َ وَ ُكلّ َمنْ َلمْ يُو 15 :20 رؤ
، لَنّ السّمَاءَ الُولَى وَالَرْضَ الُولَى مَضَتَا،ً ُثمّ رَأَيْتُ سَمَاءً جَدِيدَةً وَأَرْضًا جَدِيدَة1 :21 رؤ
.ُوَا ْلبَحْرُ لَ يُوجَدُ فِي مَا بَ ْعد
ِجدِيدَةَ نَازِلَةً ِمنَ السّمَاءِ ِمنْ عِ ْندِ ال َ ْوََأنَا يُوحَنّا رََأيْتُ الْمَدِينَةَ الْمُقَدّسَةَ أُورُشَلِيمَ ال3-2 :21 رؤ
« ُهوَذَا:ًعظِيمًا ِمنَ السّمَاءِ قَائِل َ وَسَمِعْتُ صَوْتًا.مُ َهيّأَةً كَعَرُوسٍ مُزَيّنَةٍ لِرَجُلِهَا
ُ وَالُ نَفْسُه، وَ ُهمْ يَكُونُونَ لَهُ شَعْبًا،ْ وَهُوَ سَيَسْ ُكنُ مَعَهُم،ِمَسْ َكنُ الِ مَعَ النّاس
.ْيَكُونُ مَعَهُمْ إِلهًا لَهُم
َ « َهلُمّ فَأُ ِريَكَ الْعَرُوسَ امْرَأَة:ً قَائِل... ِلئِكَة َ َ ُثمّ جَاءَ إِلَيّ وَاحِدٌ ِمنَ السّبْعَةِ الْم10-9 :21 رؤ
ْ وَأَرَانِي الْمَدِينَةَ الْ َعظِيمَةَ أُورُشَلِيمَ الْمُقَدّسَةَ نَازِلَةً ِمنَ السّمَاءِ ِمن... .»ِالْخَرُوف
،ِع ْندِ ال
ِ
.ُعبِيدُهُ يَخْدِمُونَه َ َ و، َوعَ ْرشُ الِ وَالْخَرُوفِ يَكُونُ فِيهَا.ُوَلَ َتكُونُ لَ ْعنَةٌ مَا فِي مَا بَ ْعد3 :22 رؤ
In Revelation, once all opposition and sin and death have been eliminated from the Kingdom community,
God makes his dwelling among the Kingdom community, and shares the throne, so to speak, with the
Lamb. What Christ presents to God is not just his authority, but the whole Kingdom, perfect in every
way; mission accomplished. As for the Son, he ceases to have a role highly distinct from the Father’s.
They have one throne, because they are one. This seems to be suggested in Corinthians 15 as well:
1 Co 15:28 When all things are subjected to him [Christ], then the Son himself will also be subjected
to him who put all things under him, that God may be everything to every one.
،ّ فَحِي َن ِئذٍ ال ْبنُ نَفْسُهُ َأيْضًا سَيَخْضَعُ لِلّذِي أَخْضَعَ لَهُ الْ ُكل،ّوَ َمتَى أُخْضِعَ لَهُ الْ ُكل28 :15 كو1
.ّكَيْ يَكُونَ الُ الْ ُكلّ فِي الْكُل
ْ ِل َكي،ُشيْءٍ َله
َ ّخضَعَ ُكل
ْ ضعُ لِلّهِ اّلذِي َأ
َ خ
ْ ن ا ْل َمسِيحَ َن ْفسَهُ َي
ّ ِ َفإ،ِي ٍء لِ ْل َمسِيح
ْ ش
َ ّخضَاعُ ُكل
ْ ع ْن َدمَا َي ِت ّم ِإ
ِ َو
.ّك الُ َتمَامًا عَلَى ا ْل ُكل
َ َيمِْل
So while kingship is delivered in a sense, that is not the primary focus. Nor is the land in focus, since
several passages speak of a new heaven and a new earth. Rather, it is the people, the bride of Christ, that
is the primary focus. Christ will present his perfected people to his Father, and God will make his throne
among them, and they will be his people. Since Christ is said to turn over his realm (actually, his subjects)
to God, this already implies that God will rule them directly, and there might be no need to state it in the
translation:
1 Co 15:24 Then comes the end [/final goal], when he delivers [/ presents /turns over] the [perfected]
kingdom [people] to God the Father after destroying every rule and every authority and power.
CEV: Then after Christ has destroyed all powers and forces, the end will come, and he will give the
kingdom to God the Father.
َ وَيُسَّلمُ الْمُلْك،ِِّ فَيَهْزِمُ الْمَسِيحُ ُكلّ ِرئَاسَةٍ وَسُلْطَةٍ وَقُوّةٍ مُعَادِيَةٍ ل،ُ ُثمّ تَ ْأتِي الخِرَة24 :15 كو1
.ِلِّ الَب
؟؟.ِك لِلّهِ الَب
َ وَُيسَلّمُ ا ْلمُ ْل،ِ َف َي ْه ِزمُ ا ْل َمسِيحُ ُكلّ ِرئَاسَ ٍة َوسُ ْلطَةٍ َوقُوّةٍ ُمعَا ِديَ ٍة لِلّه،ُخ َرة
ِ ثُ ّم تَ ْأتِي ال
؟؟. ويُقدّم المملكة ل العلي، بعد أن يقضي المسيح على كل القوات الشيطانية، حينئذِ تكون الخرة/ إ
41 Arabic Translations of Key Biblical Terms ترجمات المصتلحات الكتابية العربـية
41
References
Bratcher, R.G. 1989. “Righteousness” in Matthew. The Bible Translator. 40(2):228-235.
Bruce, F. F. 1977. Paul, Apostle of the Heart Set Free. Grand Rapids: Eerdmans. ( = Paul, Apostle of
the Free Spirit. Exeter: Paternoster Press)
Danby, Herbert. 1933. The Mishnah, translated from the Hebrew with introduction and brief
explanatory notes. Oxford University Press.
Newman, Barclay M., and Philip Stine. 1988. A Handbook on the Gospel of Matthew. New York:
United Bible Societies.
Ott, W. 1984. A New Look at the Concept of the Kingdom of God. Notes on Translation, Special
Edition 2(March):2-81
Pope, T., and R. Buth. 1987. Kingdom of God, Kingdom of Heaven. Notes on Translation 119:1-31.
CEV Contemporary English Version. 1991. New York: American Bible Society.
NCV New Century Version (also published as the Everyday Bible). Word incorporated.
REB Revised English Bible. 1989. Oxford University Press. (NEB revised)
RSV Revised Standard Version. 2nd edition 1971. New York: American Bible Society.
GNB Today’s English Version (Good News Bible). 1976. American Bible Society.