Paradigm shift in Christian thinking over 2000 years

[Retrobyter]

Shabbat shalom, to any and all.

Continuing on, I'm still addressing the second term "heaven":

Having covered the Hebrew word "shaamaayim" or "hashshaamayim" with the definite article prefix, we now need to look at the five Greek words translated as "heaven," "heavens," or "heavenly":

I say "five" because that is how the Greek dictionary in Strong's Exhaustive Concordance lists them: They are (G3772) οὐρανός or ouranos, (G3771) οὐρανόθεν or ouranothen, (G3770) οὐράνιος or ouranios, (G3321) μεσουράνημα or mesouraneema, and (G2032) ἐπουράνιος or epouranios.

As is clear from this list, the main word is "ouranos." Two, "ouranothen" and "ouranios" are an adverb and an adjective derived from this one word, and the others are combinations of this word and prefixes attached to the word.

Here's how each is defined in Strong's Greek dictionary:

3772 οὐρανός ouranós, oo-ran-os'; perhaps from the same as G3735 (through the idea of elevation); the sky; by extension, heaven (as the abode of God); by implication, happiness, power, eternity; specially, the Gospel (Christianity):
—air, heaven(-ly), sky.

The words following the colon and m-hyphen are words used within the King James Version to translate this word. Not all of the various forms of these words are included, but this entry lists "air," "heaven," "heavenly," and "sky." If one looks up each of these words in the Strong's Exhaustive Concordance, one will find verses listed with the number 3772 next to the verse to show which of the verses under this entry ("air," for instance) were translations of this particular Greek word.

One could start a list of all the English words used to translate the words also translated "heaven," "heavens," or "heavenly." For instance, from this one entry on "ouranos," we get "air, heaven, heavenly, and sky." Additional words will give MORE English words used to translate those forms of "ouranos."

(I did this as a high-school student with lots of time and came up with a tree-like chart of how all these words were related. It's important that, when you use this method, you also have the time to LOOK UP every verse that is listed under this word with that number to see how that Greek word was found within that verse. And, as with anything one might like to do, one must TAKE the time to do something important, rather than FIND the time.)

3771 οὐρανόθεν ouranóthen, oo-ran-oth'-en; from G3772 and the enclitic of source; from the sky:
—from heaven.

3770 οὐράνιος ouránios, oo-ran'-ee-os; from G3772; celestial, i.e. belonging to or coming from the sky:
—heavenly.

3321 μεσουράνημα mesouránēma, mes-oo-ran'-ay-mah; from a presumed compound of G3319 and G3772; mid-sky:
—midst of heaven.

2032  ἐπουράνιος epouránios, ep-oo-ran'-ee-os; from G1909 and G3772; above the sky:
—celestial, (in) heaven(-ly), high.

When I was young, I had read in the Scofield Reference Bible, that there were "three heavens" (as a note for 2 Corinthians 12:2 on page 1238) "1st heaven, of clouds; 2nd of stars; 3rd, God's abode." So, I expected to find at least three Greek words supporting this assumption. 

Well, I did see three words that SEEMED like they were three such comparisons: ouranos, mesouraneema, and epouranios, or "sky," "mid-sky," and "above the sky," but they are NOT "of clouds," "of stars," and "God's abode.." Indeed, the term "mesouraneema," meaning "mid-sky," is found in Revelation 19:17 to describe where the BIRDS FLY!

And, "epouranios," meaning "above the sky," is where the sun, moon, and stars are said to be in 1 Corinthians 15:40-41! And, in that context the term "celestial" is used!

There IS another passage of Scripture that defines the "three heavens":

2 Peter 3:3-13 (KJV)

3 Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, 4 And saying,

"Where is the promise of his coming? for since the fathers fell asleep, all things continue as [they were] from the beginning of the creation!"

5 For this they willingly are ignorant of, that by the word of God THE HEAVENS were of old, and the earth standing out of the water and in the water: 6 Whereby the world that then was, being overflowed with water, perished: 7 But THE HEAVENS and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.

8 But, beloved, be not ignorant of this one thing, that one day [is] with the Lord as a thousand years, and a thousand years as one day. 9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

10 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. 11 [Seeing] then [that] all these things shall be dissolved, what manner [of persons] ought ye to be in [all] holy conversation and godliness, 12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 13 Nevertheless we, according to his promise, look for NEW HEAVENS and a new earth, wherein dwelleth righteousness.

So, we have this description:

See, the description that most people put on "heaven" as "God's abode," often capitalized as "Heaven," is really the description of the NEW JERUSALEM found in Revelation 21 and 22! And, the new earth, thought to be another planet by some, will be this earth REMADE after the Fire!

Solomon (Shlomoh) said,

Ecclesiastes 1:4 (KJV)

4 One generation passeth away, and another generation cometh: but THE EARTH ABIDETH FOR EVER.

ONLY THE SURFACE OF THE EARTH SHALL BE BURNED AWAY, AND THAT JUST TO REMOVE THE WORKS OF HUMAN BEINGS!

The Greek word for "earth" both in 2 Peter 3:5, 7, and 13, are all the word "γῆ" or "gee" or "gē" (pronounced "ghay"). And, it is the word used to translate the Hebrew word אֶרֶץ or "'erets." Both words mean "the LAND!" They also mean, as does our word "earth," the DIRT or SOIL of that land!

Back to the word, "heaven," God DOESN'T HAVE a place where He has "His abode," because He is OMNIPRESENT - that is, HE is PRESENT EVERYWHERE! He is not localized and PERMEATES ALL of His Creation!

Remember what Shlomoh ("Solomon") said at the dedication of the Temple:

1 Kings 8:22-54 (KJV)

22 And Solomon stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands toward heaven: 23 And he said,

"LORD God of Israel, [there is] no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their heart: 24 Who hast kept with thy servant David my father that thou promisedst him: thou spakest also with thy mouth, and hast fulfilled [it] with thine hand, as [it is] this day. 25 Therefore now, LORD God of Israel, keep with thy servant David my father that thou promisedst him, saying,

"'There shall not fail thee a man in my sight to sit on the throne of Israel; so that thy children take heed to their way, that they walk before me as thou hast walked before me.'

26 "And now, O God of Israel, let thy word, I pray thee, be verified, which thou spakest unto thy servant David my father.

27 "BUT WILL GOD INDEED DWELL ON THE EARTH? BEHOLD, THE HEAVEN AND HEAVEN OF HEAVENS CANNOT CONTAIN THEE; HOW MUCH LESS THIS HOUSE THAT I HAVE BUILDED? 28 Yet have thou respect unto the prayer of thy servant, and to his supplication, O LORD my God, to hearken unto the cry and to the prayer, which thy servant prayeth before thee to day: 29 That thine eyes may be open toward this house night and day, [even] toward the place of which thou hast said,

"'My name shall be there':

"that thou mayest hearken unto the prayer which thy servant shall make toward this place. 30 And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place: and hear thou in heaven thy dwelling place: and when thou hearest, forgive.

31 "If any man trespass against his neighbour, and an oath be laid upon him to cause him to swear, and the oath come before thine altar in this house: 32 Then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness.

33 "When thy people Israel be smitten down before the enemy, because they have sinned against thee, and shall turn again to thee, and confess thy name, and pray, and make supplication unto thee in this house: 34 Then hear thou in heaven, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest unto their fathers.

35 "When heaven is shut up, and there is no rain, because they have sinned against thee; if they pray toward this place, and confess thy name, and turn from their sin, when thou afflictest them: 36 Then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, that thou teach them the good way wherein they should walk, and give rain upon thy land, which thou hast given to thy people for an inheritance.

37 "If there be in the land famine, if there be pestilence, blasting, mildew, locust, [or] if there be caterpiller; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness [there be]; 38 What prayer and supplication soever be [made] by any man, [or] by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house: 39 Then hear thou in heaven thy dwelling place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, [even] thou only, knowest the hearts of all the children of men;) 40 That they may fear thee all the days that they live in the land which thou gavest unto our fathers.

41 "Moreover concerning a stranger, that [is] not of thy people Israel, but cometh out of a far country for thy name's sake; 42 (For they shall hear of thy great name, and of thy strong hand, and of thy stretched out arm;) when he shall come and pray toward this house; 43 Hear thou in heaven thy dwelling place, and do according to all that the stranger calleth to thee for: that all people of the earth may know thy name, to fear thee, as [do] thy people Israel; and that they may know that this house, which I have builded, is called by thy name.

44 "If thy people go out to battle against their enemy, whithersoever thou shalt send them, and shall pray unto the LORD toward the city which thou hast chosen, and [toward] the house that I have built for thy name: 45 Then hear thou in heaven their prayer and their supplication, and maintain their cause.

46 "If they sin against thee, (for [there is] no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near; 47 [Yet] if they shall bethink themselves in the land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying,

"'We have sinned, and have done perversely, we have committed wickedness';

48 "And [so] return unto thee with all their heart, and with all their soul, in the land of their enemies, which led them away captive, and pray unto thee toward their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name: 49 Then hear thou their prayer and their supplication in heaven thy dwelling place, and maintain their cause, 50 And forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee, and give them compassion before them who carried them captive, that they may have compassion on them: 51 For they [be] thy people, and thine inheritance, which thou broughtest forth out of Egypt, from the midst of the furnace of iron: 52 That thine eyes may be open unto the supplication of thy servant, and unto the supplication of thy people Israel, to hearken unto them in all that they call for unto thee. 53 For thou didst separate them from among all the people of the earth, [to be] thine inheritance, as thou spakest by the hand of Moses thy servant, when thou broughtest our fathers out of Egypt, O Lord GOD (Adonay YHWH)."

54 And it was [so], that when Solomon had made an end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven.

[Vine Abider]

Just responding off-the-cuff here (which means I haven't taken the time to read all the copious notes you've presented in this thread). Heaven certainly is a misused word today!  The word seems now to be a blanket word for the Christian's afterlife and to me, it's used in a rather shallow way, as in, "I'm saved and know I'm going to heaven when I die!"  On one hand that's fine, as I'm all for simplicity and don't believe it's a core-essential of the faith, but . . .

My pet word that I think has a seriously degraded meaning these days is "church" which has been discussed on here to some measure already.  It really has little to do with the Greek word "ekklesia," which literally means a called-out gathering.  The etymology of "church" is pretty fascinating to me, because it goes to the root of God's eternal purpose in Christ toward us, as detailed in Ephesians. 

[Retrobyter]

Shalom, @Vine Abider.

Yes, "church" is definitely one of the seven worst degraded meanings. When one says "church" one could be talking about the building or the people or a denomination or a club or ... you name it!

The word "church" has this disambiguation page in Wikipedia: (I removed all the links by copying just the text.)

Church

Look up Church or church in Wiktionary, the free dictionary.

Church may refer to: 

Religion

Church (building), a  place/building for Christian religious activities and praying

Church (congregation), a local congregation of a Christian denomination

Church service, a formalized period of Christian communal worship

Christian denomination, a Christian organization with distinct doctrine and practice

Christian Church, either the collective body of all Christian believers, or early Christianity

Places

United Kingdom

Church (Kensington and Chelsea ward), a former electoral ward of Kensington and Chelsea London Borough Council that existed from 1964 to 2002

Church (Liverpool ward), a Liverpool City Council ward

Church (Reading ward), a Reading Borough Council ward

Church (Sefton ward), a Metropolitan Borough of Sefton ward

Church, Lancashire, England

United States

Church, Iowa, an unincorporated community

Church Lake, a lake in Minnesota

Church, Michigan, ghost town

Arts, entertainment, and media

Church magazine, a pastoral theology magazine published by the National Pastoral Life Center

Fictional entities

Church (Red vs. Blue), a fictional character in the video web series Red vs. Blue

Church, a cat in Stephen King's novel Pet Sematary

Church, a meeting of SOA members in the FX television series Sons of Anarchy

Films

The Church (1989 film), an Italian horror film directed by Michele Soavi

The Church (2018 film), an American horror film directed by Dom Franklin

Music

Groups

Chvrches, an electropop trio from Glasgow, Scotland

The Church (band), an Australian psychedelic rock band formed in Sydney in 1980

Albums

Church (album), a 2020 album by Swedish electronic dance music duo Galantis

The Church (Mr. Oizo album), a 2014 album by French electronic musician Mr. Oizo

The Church (The Church album), originally released in 1981 as Of Skins and Heart

Churches (album), a 2021 album by American singer-songwriter LP

Songs

"Church" (Alison Wonderland song)

"Church" (Coldplay song)

"Church" (T-Pain song)

"Church", a song by Aly & AJ from Sanctuary

"Church", a song by Galactic from Coolin' Off

"Church", a song by Fall Out Boy from Mania

"Church", a song by OutKast from Speakerboxxx/The Love Below

"Church", a 2021 song from Tina Arena

"The Church", a song by Hawkwind from Church of Hawkwind

Other uses

Church (programming language), a LISP-like probabilistic programming language

Church (surname), including a list of people

Church Line, San Francisco, California

The Church Studios, a recording studio in Crouch End, North London, England

The Church Studio, a recording studio in Tulsa, Oklahoma, US

See also

Church station (disambiguation)

Church's (disambiguation)

Churching (disambiguation)

This disambiguation page lists articles associated with the title Church.

You can see from the additional links after "See also" that there are even more lists of links!

The definition of the word "church" is also unsettling:

church | CHərCH | 

noun 

a building used for public Christian worship: they came to church with me. 

• (Church) a particular Christian organization, typically one with its own clergy, buildings, and distinctive doctrines: the Church of England. 

• (the Church) the hierarchy of clergy of a Christian organization, especially the Roman Catholic Church or the Church of England: Isobel would enter the Church as a deacon. 

• institutionalized religion as a political or social force: the separation of church and state. 

verb [with object] archaic 

take (a woman who has recently given birth) to church for a service of thanksgiving. 

ORIGIN 

Old English cir(i)ce, cyr(i)ce, related to Dutch kerk and German Kirche, based on medieval Greek kurikon, from Greek kuriakon (dōma) ‘Lord's (house)’, from kurios ‘master or lord’. Compare with kirk.

The etymology ("ORIGIN") is the history of this word, and it is the best way to discover the original meaning of the word.

The word "church" comes from the Greek "kuriakon" (κυριακόν).

2960 κυριακός kyriakós, koo-ree-ak-os'; from G2962; belonging to the Lord (Jehovah or Jesus):
—Lord's.

I use the "u" for the upsilon, giving "kuriakos."

So, the bottom line in all this is that "church" USED TO MEAN "belonging to the Lord."

Today, the meaning can be most anything based upon its context in the communication.

That this word was used to translate the Greek word "ekkleesia" ("ἐκκλησία"), means that this wasn't just any ol' "called-out assembly" of people, but was that "called-out assembly" "belonging to the Lord!"

The Strong's entry for "ekkleesia" is ...

1577 ἐκκλησία ekklēsía, ek-klay-see'-ah; from a compound of G1537 and a derivative of G2564; a calling out, i.e. (concretely) a popular meeting, especially a religious congregation (Jewish synagogue, or Christian community of members on earth or saints in heaven or both):
—assembly, church.

Again, I use "ee" for the Greek letter eta; so, I transliterate it "ekkleesia." As can be seen in the above definition, it is ANY "popular meeting" that can refer to a synagogue or even a political assembly, such as in Acts 19:32, 39 and 41.

Edited September 15, 2024 by Retrobyter
day late

[Vine Abider]

7 hours ago, Retrobyter said:

Shalom, @Vine Abider.

Yes, "church" is definitely one of the seven worst degraded meanings. When one says "church" one could be talking about the building or the people or a denomination or a club or ... you name it!

The word "church" has this disambiguation page in Wikipedia: (I removed all the links by copying just the text.)

Church

Look up Church or church in Wiktionary, the free dictionary.

Church may refer to: 

Religion

Church (building), a  place/building for Christian religious activities and praying

Church (congregation), a local congregation of a Christian denomination

Church service, a formalized period of Christian communal worship

Christian denomination, a Christian organization with distinct doctrine and practice

Christian Church, either the collective body of all Christian believers, or early Christianity

Places

United Kingdom

Church (Kensington and Chelsea ward), a former electoral ward of Kensington and Chelsea London Borough Council that existed from 1964 to 2002

Church (Liverpool ward), a Liverpool City Council ward

Church (Reading ward), a Reading Borough Council ward

Church (Sefton ward), a Metropolitan Borough of Sefton ward

Church, Lancashire, England

United States

Church, Iowa, an unincorporated community

Church Lake, a lake in Minnesota

Church, Michigan, ghost town

Arts, entertainment, and media

Church magazine, a pastoral theology magazine published by the National Pastoral Life Center

Fictional entities

Church (Red vs. Blue), a fictional character in the video web series Red vs. Blue

Church, a cat in Stephen King's novel Pet Sematary

Church, a meeting of SOA members in the FX television series Sons of Anarchy

Films

The Church (1989 film), an Italian horror film directed by Michele Soavi

The Church (2018 film), an American horror film directed by Dom Franklin

Music

Groups

Chvrches, an electropop trio from Glasgow, Scotland

The Church (band), an Australian psychedelic rock band formed in Sydney in 1980

Albums

Church (album), a 2020 album by Swedish electronic dance music duo Galantis

The Church (Mr. Oizo album), a 2014 album by French electronic musician Mr. Oizo

The Church (The Church album), originally released in 1981 as Of Skins and Heart

Churches (album), a 2021 album by American singer-songwriter LP

Songs

"Church" (Alison Wonderland song)

"Church" (Coldplay song)

"Church" (T-Pain song)

"Church", a song by Aly & AJ from Sanctuary

"Church", a song by Galactic from Coolin' Off

"Church", a song by Fall Out Boy from Mania

"Church", a song by OutKast from Speakerboxxx/The Love Below

"Church", a 2021 song from Tina Arena

"The Church", a song by Hawkwind from Church of Hawkwind

Other uses

Church (programming language), a LISP-like probabilistic programming language

Church (surname), including a list of people

Church Line, San Francisco, California

The Church Studios, a recording studio in Crouch End, North London, England

The Church Studio, a recording studio in Tulsa, Oklahoma, US

See also

Church station (disambiguation)

Church's (disambiguation)

Churching (disambiguation)

This disambiguation page lists articles associated with the title Church.

You can see from the additional links after "See also" that there are even more lists of links!

The definition of the word "church" is also unsettling:

church | CHərCH | 

noun 

a building used for public Christian worship: they came to church with me. 

• (Church) a particular Christian organization, typically one with its own clergy, buildings, and distinctive doctrines: the Church of England. 

• (the Church) the hierarchy of clergy of a Christian organization, especially the Roman Catholic Church or the Church of England: Isobel would enter the Church as a deacon. 

• institutionalized religion as a political or social force: the separation of church and state. 

verb [with object] archaic 

take (a woman who has recently given birth) to church for a service of thanksgiving. 

ORIGIN 

Old English cir(i)ce, cyr(i)ce, related to Dutch kerk and German Kirche, based on medieval Greek kurikon, from Greek kuriakon (dōma) ‘Lord's (house)’, from kurios ‘master or lord’. Compare with kirk.

The etymology ("ORIGIN") is the history of this word, and it is the best way to discover the original meaning of the word.

The word "church" comes from the Greek "kuriakon" (κυριακόν).

2960 κυριακός kyriakós, koo-ree-ak-os'; from G2962; belonging to the Lord (Jehovah or Jesus):
—Lord's.

I use the "u" for the upsilon, giving "kuriakos."

So, the bottom line in all this is that "church" USED TO MEAN "belonging to the Lord."

Today, the meaning can be most anything based upon its context in the communication.

That this word was used to translate the Greek word "ekkleesia" ("ἐκκλησία"), means that this wasn't just any ol' "called-out assembly" of people, but was that "called-out assembly" "belonging to the Lord!"

The Strong's entry for "ekkleesia" is ...

1577 ἐκκλησία ekklēsía, ek-klay-see'-ah; from a compound of G1537 and a derivative of G2564; a calling out, i.e. (concretely) a popular meeting, especially a religious congregation (Jewish synagogue, or Christian community of members on earth or saints in heaven or both):
—assembly, church.

Again, I use "ee" for the Greek letter eta; so, I transliterate it "ekkleesia." As can be seen in the above definition, it is ANY "popular meeting" that can refer to a synagogue or even a political assembly, such as in Acts 19:32, 39 and 41.

Indeed.  I have read in a number of sources that "church" came from an old high German word pertaining to the place of worship and appears to have been first used by Wycliffe in the 12th century.  The KJV translators were prompted to use that word by the king, rather than "congregation" or "assembly." Tyndale was correct about not using "church" but was overridden by the king's edicts to the translators. (Tyndale lost his life in some part because of his insistence on not using "church.") The KJV translators were so emphatic about using "church" as the king evidently believed a reference to property (or perhaps hierarchy) would make things easier to control (since the place of worship would be owned by the king). Some even think King James was influenced by Freemasonry to use the word (which at the time also meant "circle" . . . referencing paganism).  Here's a link by Masons as to King James originating and founding Masonic Lodges/Temples:  https://themasons.org.nz/div/johnbg/FF_King_James.html

See here for a fascinating read on "church": https://www.beinaberean.org/writings/church.html

A couple excerpts from above link:

The story gets interesting when King James I of England decided to authorize his own translation of the Bible in 1611. The other versions fell to the King's disfavour because their footnotes failed to honour the King. To correct this, he gathered fifty-four scholars and gave them fifteen edicts to follow as they translated and published his Authorized Version. This is a greater concern.

His first edict was that they use the Bishop's Bible (1568) with as few changes as possible. However, the third edict specified that, in select places where the Bishop Bible translated 'ekklesia' as "congregation," they were to use "church." His fourteenth edict stated that they could use the Tyndale, Matthew, Coverdale, the Great Bible (also called the Whitchurch, Cranmer, and Cromwell Bible), and the Geneva versions of the Bible wherever they were closer to their accessible manuscripts. The King's influence is also seen when the name of the apostle and brother of Jesus was translated as "James" rather than Jacob (Greek is Iakobos).

Why was the King so adamant about using the word "church" that he knew to mean circle rather than using the correct translation? What do we know about this King?

CONCLUSIONS

The word "church" has no foundation in scripture; it is an imposed word and not an interpretation or transliteration. We should consider that our identification with this word might have negative spiritual ramifications.

[Retrobyter]

Shalom, @Vine Abider.

Thank you for your input on this matter. Regardless how or why, the word "church" has undergone a HUGE change from the Greek word "ekkleesia." I was noticing that the definition was more about (1) the building, (2) the hierarchy, and (3) the Roman Catholic Church as an organization, than it was about an assembly of God's people..

Even well-meaning evangelicals who talk about "the church" as the "body of Christ" being an entity have gone down the wrong path!

The word "ekkleesia" is a COLLECTIVE NOUN! It's like saying a "flock" of sheep or a "school" of fish! It is a "called-out" GATHERING of believing individuals, not a "Person!"

[Retrobyter]

Shalom to any and all readers.

Going back to Maashiyach (Messiah or Christos or Christ) and its meaning that Yeeshuwa` was (and is) the One Anointed by God to be the King of Israel as the Seed of David, who was predicted in the Davidic Covenant of 2 Samuel 7 and 1 Chronicles 17, let us now turn our attention to the word "kingdom":

In Hebrew, the word for "king" is מֶלֶךְ or "melekh," pronounced with short "e's." That this word is used for any "king" is seen in the fact it was first used in Genesis 14, during the time of Avram ("Abram" pronounced "Av-ram'") and Lowt ("Lot" pronounced "Loat" rhyming with "boat"). The kings mentioned in that chapter are rulers over city-states in the Land that was promised to Avram in the "Abrahamic Covenant" of Genesis 12:1-7.

A "kingdom" is the Hebrew word מַמְלָכָה or "mamlaakhaah," which puts the "m-" prefix on "melekh," meaning "from," and tacks on the feminine ending "-aah," which also changes the vowel sounds in between. This word was first used in Genesis 10:10, speaking of מַמְלַכְתּוֹ "mamlakhtow" "his kingdom" or the kingdom of Nimrod (נִמְרֹד), בָּבֶל or "BaaVel" ("Babel," pronounced "Baw-vel'" also called  "Babylon" through the influence of the Greek language]). He was also ruler over three other cities in the area.

(All of the letters of the Hebrew "alefbet" (alphabet) are consonants and the "vowels" are simply added by common pronunciations between those consonants. For children and those not native to the language of Hebrew, vowel pointing was invented much later in history to help people learn how the "vowels" should sound.)

The first "kingdom of Israel" (מַמְלְכוּת יִשְׂרָאֵל) were the children of Israel that were led from Egypt! The LORD God (יְהוָה אֱלֹהִים or YHWH 'Elohiym) was their "King!" He was ALWAYS their king, whether they acknowledged Him as their King or not! Through the leadership of Moses, Joshua, and the judges following Joshua and the sanctification of the children of Israel through the priests of God, they had HIM as their King! After about 450 years under judges, Israel desired and demanded a king like all the other nations around them.

So, God gave them Sha'uwl ("Saul"), who was a humble man at first. Then, he grew too big for his britches and grew away from God! So, God REPLACED him (and his potential dynasty) with "a man after God's own heart," a new king, David whom He had anointed.

Consider Paul's words in Acts 13:

Acts 13:13-41 (KJV)

13 Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem. 14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down. 15 And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, 

"Ye men and brethren, if ye have any word of exhortation for the people, say on."

16 Then Paul stood up, and beckoning with his hand said,

"Men of Israel, and ye that fear God, give audience. 17 The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it. 18 And about the time of forty years suffered he their manners in the wilderness. 19 And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot. 20 And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet. 21 And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. 22 And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said,

"'I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.' (1 Samuel 13:14; 15:22-25; 16:1, 12-13; Psalm 89:20)

23 "Of this man's seed hath God according to his promise raised unto Israel a Saviour, Jesus: 24 When John had first preached before his coming the baptism of repentance to all the people of Israel. 25 And as John fulfilled his course, he said,

"'Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.' (Matthew 3:7-12; Mark 1:7-8; Luke 3:16-17; John 1:19-27)

26"Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. 27 For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. 28 And though they found no cause of death in him, yet desired they Pilate that he should be slain. 29 And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. 30 But God raised him from the dead: 31 And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. 32 And we declare unto you glad tidings, how that the promise which was made unto the fathers, 33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm,

"'Thou art my Son, this day have I begotten thee.' (Psalm 2:7)

34 "And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise,

"'I will give you the sure mercies of David.' (Isaiah 55:3)

35 "Wherefore he saith also in another psalm,

"'Thou shalt not suffer thine Holy One to see corruption.' (Psalm 16:10)

36 "For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: 37 But he, whom God raised again, saw no corruption. 38 Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: 39 And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. 40 Beware therefore, lest that come upon you, which is spoken of in the prophets;

41"'Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.' (Habakkuk 1:5)"

(To be continued ...)

[Retrobyter]

Shalom to any and all readers.

Continuing on with the concept of the "kingdom," the children of Israel as led by YHWH God, fresh out of Egypt, was the "kingdom of God." Later, after David becomes "king," he acknowledged that the true King was (and is) really YHWH God and that he, David, was merely His subject and servant.

Psalm 5:1-12 (KJV)

1 [[To the chief Musician upon Nehiloth, A Psalm of David.]]

Give ear to my words, O LORD, consider my meditation. 2 Hearken unto the voice of my cry, MY KING, AND MY GOD: for unto thee will I pray. 3 My voice shalt thou hear in the morning, O LORD; in the morning will I direct [my prayer] unto thee, and will look up.

4 For thou [art] not a God that hath pleasure in wickedness: neither shall evil dwell with thee. 5 The foolish shall not stand in thy sight: thou hatest all workers of iniquity. 6 Thou shalt destroy them that speak leasing (a lie): the LORD will abhor the bloody and deceitful man.

7 But as for me, I will come [into] thy house in the multitude of thy mercy: [and] in thy fear will I worship toward thy holy temple. 8 Lead me, O LORD, in thy righteousness because of mine enemies; make thy way straight before my face.

9 For [there is] no faithfulness (trustworthiness) in their mouth; their inward part [is] very wickedness; their throat [is] an open sepulchre; they flatter with their tongue. 10 Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee.

11 But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee. 12 For thou, LORD, wilt bless the righteous; with favour wilt thou compass (surround) him as [with] a shield.

And, after the Davidic Covenant found in 2 Samuel 7, David responded this way:

2 Samuel 7:18-29 (KJV)

18 Then went king David in, and sat before the LORD, and he said,

"Who [am] I, O Lord GOD? and what [is] my house, that thou hast brought me hitherto? 19 And this was yet a small thing in thy sight, O Lord GOD; but thou hast spoken also of THY SERVANT'S house for a great while to come. And [is] this the manner of man, O Lord GOD? 20 And what can David say more unto thee? for thou, Lord GOD, knowest THY SERVANT. 21 For thy word's sake, and according to thine own heart, hast thou done all these great things, to make THY SERVANT know [them]. 22 Wherefore thou art great, O LORD God: for [there is] none like thee, neither [is there any] God beside thee, according to all that we have heard with our ears.

23 "And what one nation in the earth [is] like thy people, [even] like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, before thy people, which thou redeemedst to thee from Egypt, [from] the nations and their gods? 24 For thou hast confirmed to thyself thy people Israel [to be] a people unto thee for ever: and thou, LORD, art become their God.

25 "And now, O LORD God, the word that thou hast spoken concerning thy servant, and concerning his house, establish [it] for ever, and do as thou hast said. 26 And let thy name be magnified for ever, saying, The LORD of hosts [is] the God over Israel: and let the house of thy servant David be established before thee. 27 For thou, O LORD of hosts, God of Israel, hast revealed to thy servant, saying,

"'I will build THEE an house':

"therefore hath thy servant found in his heart to pray this prayer unto thee.

28 "And now, O Lord GOD, thou [art] that God, and thy words be true, and thou hast promised this goodness unto thy servant: 29 Therefore now let it please thee to bless the house of thy servant, that it may continue for ever before thee: for thou, O Lord GOD, hast spoken [it]: and with thy blessing let the house of thy servant be blessed for ever."

Regarding this next psalm, the Jews have historically acknowledged that this is a Messianic psalm. One can see this at Psalm 45: A Song of Love for Moshiach by Chaya Rivka Zwolinski.

Psalm 45:1-17 (KJV)

1 [[To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves.]]

My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue [is] the pen of a ready writer.

(To Maashiyach:)

2 Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever. 3 Gird thy sword upon [thy] thigh, O [most] mighty, with thy glory and thy majesty. 4 And in thy majesty ride prosperously because of truth and meekness [and] righteousness; and thy right hand shall teach thee terrible things. 5 Thine arrows [are] sharp in the heart of the king's enemies; [whereby] the people fall under thee.

(To YHWH God:)

6 Thy throne, O God, [is] for ever and ever: the sceptre of thy kingdom [is] a right sceptre.

(To Maashiyach:)

7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. 8 All thy garments [smell] of myrrh, and aloes, [and] cassia, out of the ivory palaces, whereby they have made thee glad. 9 Kings' daughters [were] among thy honourable women: upon thy right hand did stand the queen in gold of Ophir.

(To the queen:)

10 Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house; 11 So shall the king greatly desire thy beauty: for he [is] thy Lord; and worship thou him.

(To the Maashiyach:)

12 And the daughter of Tyre [shall be there] with a gift; [even] the rich among the people shall intreat thy favour. 13 The king's daughter [is] all glorious within: her clothing [is] of wrought gold. 14 She shall be brought unto the king in raiment of needlework: the virgins her companions that follow her shall be brought unto thee. 15 With gladness and rejoicing shall they be brought: they shall enter into the king's palace. 16 Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth. 17 I will make thy name to be remembered in all generations: therefore shall the people praise thee for ever and ever.

And, one more psalm:

Psalm 145:1-21 (KJV)

1 [[David's [Psalm] of praise.]]

"I will extol thee, my God, O KING; and I will bless thy name for ever and ever. 2 Every day will I bless thee; and I will praise thy name for ever and ever. 3 Great [is] the LORD, and greatly to be praised; and his greatness [is] unsearchable. 4 One generation shall praise thy works to another, and shall declare thy mighty acts. 5 I will speak of the glorious honour of thy majesty, and of thy wondrous works. 6 And [men] shall speak of the might of thy terrible acts: and I will declare thy greatness. 7 They shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness. 8 The LORD [is] gracious, and full of compassion; slow to anger, and of great mercy. 9 The LORD [is] good to all: and his tender mercies [are] over all his works. 10 All thy works shall praise thee, O LORD; and thy saints shall bless thee. 11 They shall speak of the glory of thy kingdom, and talk of thy power; 12 To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom. 13 Thy kingdom [is] an everlasting kingdom, and thy dominion [endureth] throughout all generations. 14 The LORD upholdeth all that fall, and raiseth up all [those that be] bowed down. 15 The eyes of all wait upon thee; and thou givest them their meat (food) in due season. 16 Thou openest thine hand, and satisfiest the desire of every living thing. 17 The LORD [is] righteous in all his ways, and holy in all his works. 18 The LORD [is] nigh unto all them that call upon him, to all that call upon him in truth. 19 He will fulfil the desire of them that fear him: he also will hear their cry, and will save them. 20 The LORD preserveth all them that love him: but all the wicked will he destroy. 21 My mouth shall speak the praise of the LORD: and let all flesh bless his holy name for ever and ever."

The gist of the whole matter is this: YHWH God is the King of Israel, and shall be the King of the whole world. However, to acquire this, He shall send His Maashiyach ("Moshiach" or "Messiah" or "Christ") to subdue the nations through truth and humility, but also with strength and valor.

Paul said,

1 Corinthians 15:20-28 (KJV)

20 But now is Christ (the Messiah) risen from the dead, [and] become the firstfruits (singular) of them that slept. 21 For since by man [came] death, by man [came] also the resurrection of the dead. 22 For as in Adam all die, even so in Christ (in the Messiah) shall all be made alive. 23 But every man in his own order:

(0) Christ (the Messiah) the firstfruits (singular);
(1) afterward they that are Christ's at his coming (the coming of the Messiah).
24 (2) Then [cometh] the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.

25 For he (the Messiah) must reign, till he (God) hath put all enemies under his (the Messiah's) feet. 26 The last enemy [that] shall be destroyed [is] death. 27 For he hath put all things under his feet. {But when he saith "all things are put under [him," it is] manifest that "he" (God) is excepted, which did "put all things under him."} 28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.

Edited September 18, 2024 by Retrobyter
to correct the coloring of David's words

[Retrobyter]

Shalom, again, to any and all readers.

The problem is found in the DEFINITIONS of both words and phrases as terms. 

In the Tanakh (the O.T.), the concept of the "Kingdom of God" - or "God's Kingdom" - is found in the nation of Israel.

Through men's interpretation of the New Testament, somehow, we've changed the concept to a "Kingdom of God" either found in Heaven or found in the "Church." ("Church" being a misnomer as an entity rather than the collective noun of the "called-out" GROUP of individuals.) Some will BLATANTLY (and IGNORANTLY) say that the "Church" IS "the Kingdom of God on earth!" This blatant ignorance is the basis for "Replacement Theology," the idea that somehow the "Church" has REPLACED the nation of Israel as "God's people!"

In reality, Gentile believers in the Messiah's first coming and His Sacrifice for sins are graffed into the "Olive Tree," that is, David's original Kingdom - GOD'S Kingdom administered through His Son, David's "SEED" - while "natural branches" of the "Olive Tree" were temporarily pruned or removed. (Romans 11:21, 24). In other words, many of the children of Israel were temporarily blinded to the truth of the coming of God's Maashiyach - God's Messiah - God's ANOINTED-ONE to be Israel's King, until God has worked with the Gentile nations to bring in His "other sheep not of this fold." (John 10:16).

(Please pardon the mixing of metaphors.)

The conclusion which we may take away from all this is that we are NOT currently IN God's Kingdom, although we can CONSIDER ourselves to be "subjects" in anticipation FOR His Kingdom. We can own the Messiah - the Christ - as our King BEFORE His arrival! BUT, it is ONLY in anticipation of His LITERAL, PHYSICAL arrival!

Yeeshuwa` ("Jesus") said,

Matthew 25:31 (KJV)

31 "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: ..."

and, in Luke's record of the Gospel, we read:

Luke 19:11-15 (KJV)

1 And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. 12 He said therefore,

"A certain nobleman went into a far country to receive for himself a kingdom, and to return. 13 And he called his ten servants, and delivered them ten pounds, and said unto them,

"'Occupy till I come.'

14 "But his citizens hated him, and sent a message after him, saying,

"'We will not have this [man] to reign over us!'

15 "And it came to pass, that WHEN HE WAS RETURNED, having received the kingdom, THEN he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. ..."

It should be obvious to the reader that the "certain nobleman" was Himself. So, why would He say His parable this way, if He didn't intend to "go off into a far away country to receive for Himself a Kingdom, and then to return?" When He returns, THEN shall He bring His Kingdom with Him!

We should also recognize that the Jews - the scribes and Pharisees - of His day were the "citizens" who "hated him, and sent a message after him." They rejected God's CHOICE for their King, and the King-Elect said,

Matthew 23:37-39 (KJV)

37 "O Jerusalem, Jerusalem, [thou] that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under [her] wings, and ye would not! 38 Behold, your house is left unto you desolate. 39 For I say unto you, Ye shall not see me henceforth, till ye shall say,

"Blessed [is] he that cometh in the name of the LORD." (Psalm 118:26)

Human beings have TWICE (at least) "jumped the gun" on this, just as a runner in a race might "jump the gun" when starting the race.

The first time was in the establishing of the Vatican City, claiming it to be God's Kingdom on earth!

The second time (I can think of) is when the Church of the Latter-Day Saints ("Mormons") established their colony in Utah as God's Kingdom on earth!

There may be other times, as well.

Both of these are premature. The Messiah of God must LITERALLY and PHYSICALLY RETURN BEFORE His true Kingdom will begin. The Kingdom is TIED TO the presence of the King! No King, No Kingdom!

The gifts and promises promised in the prophecies of the Tanakh (the O.T.) SHALL BE FULFILLED AND SHALL BE FULFILLED LITERALLY! God does not renege upon His gifts or His promises!

Romans 11:11-29 (KJV)

11 I say then, Have they (the children of Israel, particularly the Jews) stumbled that they should fall? God forbid! (Greek: μὴ γένοιτο = mee genoito = "not (negatively) shall-it-be!"): but [rather] through their fall salvation [is come] unto the Gentiles, for to provoke them to jealousy. 12 Now if the fall of them [be] the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?

13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: 14 If by any means I may provoke to emulation [them which are] my flesh, and might save some of them. 15 For if the casting away of them [be] the reconciling of the world, what [shall] the receiving [of them be], but LIFE FROM THE DEAD? (RESURRECTION!)

16 For if the firstfruit [be] holy, the lump [is] also [holy]: and if the root [be] holy, so [are] the branches. 17 And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; 18 BOAST NOT AGAINST THE BRANCHES! But if thou boast, thou bearest not the root, but the root thee.

19 Thou wilt say then,

"The branches were broken off, that I might be graffed in."

20 Well (Okay...); because of UNBELIEF they were broken off, and thou standest BY FAITH. Be not highminded, but FEAR!: 21 For if God spared not the natural branches, [take heed] lest he also spare not thee! 22 Behold therefore the goodness and severity of God:

on them which fell, severity;
but toward thee, goodness, IF thou continue in [his] goodness: otherwise thou also shalt be cut off!

23 And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. 24 For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural [branches], be graffed into THEIR OWN OLIVE TREE?

25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness IN PART is happened to Israel, UNTIL the fulness of the Gentiles be come in. 26 And so ALL Israel shall be saved: as it is written,

"There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: 27 For this [is] my covenant unto them, when I shall take away their sins." (Isaiah 59:20-21; 27:9; Jeremiah 31:33-34).

28 As concerning the gospel, [they are] enemies for your sakes: but as touching the election (the choosing), [they are] BELOVED for the fathers' sakes. 29 FOR THE GIFTS AND CALLING OF GOD [ARE] WITHOUT REPENTANCE. (i.e., God DOESN'T CHANGE HIS MIND about them!)

Lastly (I know, FINALLY), we Gentile believers (and those of us who are Messianic Jews, as well) ARE GIVEN THE RESPONSIBILITY to HELP the children of Israel, particularly the Jews, to RECOGNIZE their King-Elect!

Romans 11:30-32 (KJV)

30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: 31 Even so have these also now not believed, that through your mercy they also may obtain mercy. 32 For God hath concluded them all in unbelief, that he might have mercy upon all.

[Retrobyter]

Shalom, to any and all readers.

Okay, we've dealt with the Christ (the One ANOINTED to be King), the Kingdom, and of course, the Kingship of the Messiah.

Let's briefly talk about the terms "kingdom of God" and "kingdom of heaven":

The Greek of "the kingdom of God" is this: τὴν βασιλείαν τοῦ θεοῦ. This transliterates to "teen basileian tou Theou," and a word-for-word translation into English is "the kingdom of-the God." (Both "teen" and "basileian" are in the accusative case, because I pulled this statement directly from Matthew 6:33.) The words "tou Theou" are both in the genitive case, which shows possession, adding the definite article to the word for "God." Some have come to the conclusion that not every Greek word needs to be translated into English because of the liberality of the usage of the definite article in Greek, but I believe that we should AT LEAST understand that the word is there. So, it is "the kingdom of THE God." This would have been important to say to the Greek communities into which the Jews were dispersed, for many of the Greeks still believed in their pantheon of Greek mythology, and they had to learn that there was ONE God over all the Creation.

The Greek of "the kingdom of heaven" is this: ἡ βασιλεία τῶν οὐρανῶν. This transliterates to "hee basileia toon ouranoon." Now, "hee basileia" is in the nominative case which is used for the subject in a sentence, but the words "toon ouranoon," which are plural by the way, will be shown in most Greek lexicons to be as the genitive case. It's important here to understand the difference between classical Greek and koinee Greek:

Classical Greek had FIVE cases to the noun: nominative, genitive, dative, accusative, and vocative.

Koinee Greek (or "Vulgar" Greek, in the sense of the "Commoner's" Greek), later was broken down into EIGHT cases: nominative, genitive, ablative, locative, instrumental, dative, accusative, and vocative.

The difference is found more in the USAGE than in the word forms. The original "genitive" was separated into "genitive" and "ablative." Thus, they have the same spellings! Likewise, the "dative" of the classical Greek was separated into the "locative," "instrumental," and "dative" cases of the Koinee Greek. (I use "ee" in "Koinee" because the last letter is an eta rather than an epsilon.) They, too, have the same spellings.

Generally speaking, these forms show these meanings:

Nominative - subject form

Genitive - "of," showing possession
Ablative - "from," showing origin

Locative - "in, at," showing location
Instrumental - "with, by," showing association
Dative - "to, for," showing causation

Accusative - direct-object form

Vocative - used for apposition and direct addresses
 

My point is this: The ablative case and the genitive case were at one time considered the SAME genitive case in the Greek language, and while genitive shows possession, the ablative case shows ORIGIN! I believe that not every understanding of these words that LOOK LIKE the genitive case are actually genitive! Rather, they should be understood to be ablative, showing ORIGIN, instead!

If the words "toon ouranoon" were interpreted as "FROM the skies" rather than "OF (the) heaven," such a translation would make better sense in Scripture.

In both the Messiah's first advent and then in the second advent yet to come, God's Kingdom will be coming "FROM the skies!"

First, the Messiah was indeed the SON of God (2 Samuel 7:14; 1 Chronicles 17:13; Luke 1:32, 35); therefore, "the WORD (GOD) was made flesh" and "dwelt among us." (John 1:1, 14) He was named יֵשׁוּעַ or "Yeeshuwa`," for "He shall save ..." (which is what "Yeeshuwa`" means) "... His people from their sins!" (Matthew 1:21). God Himself named Him and passed that along by the angel GaVriy'Eel (גַּבְרִיאֵל, "Gabriel")  to both Miryaam (מִרְיָם, "Mary") in Luke 1:31 and later to Yowceef (יוֹסֵף, "Joseph"), possibly by the same messenger, in Matthew 1:21.

Second, the Messiah will come again - the second advent - and bring His Kingdom with Him when He comes. When He left, He ascended into the sky (εἰς τὸν οὐρανὸν, or "eis ton ouranon," meaning "into the sky") recorded in Luke 24:51 and Acts 1:11 and described in Acts 1:9-10. When He returns, He "shall so come in like manner," e.g., ἐκ τῶν οὐρανῶν "ek toon ouranoon" or "out of-the skies." (1 Thes. 1:10). (This latter case has "toon ouranoon" in the plural because the plural represents both the day sky and the night sky, since He will be picking up those who belong to Him from wherever they are upon the globe. Remember: In Hebrew, "shaamaayim" is a DUAL word meaning "skies.")

So, there's no real difference between the "Kingdom of God" and the "Kingdom from the skies." The only real difference it that the first shows ownership, and the second shows origin.

It IS however important to note that there ARE two different Kingdoms represented in the New Testament: The difference is found both in Matthew 13 and in 1 Corinthians 15:

Matthew 13:24-30, 36-43 (KJV)

24 Another parable put he forth unto them, saying,

"The kingdom of heaven is likened unto a man which sowed good seed in his field: 25 But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27 So the servants of the householder came and said unto him,

"'Sir, didst not thou sow good seed in thy field? from whence then hath it tares?'

28 "He said unto them,

"'An enemy hath done this.'

"The servants said unto him,

"'Wilt thou then that we go and gather them up?'

29 "But he said,

"'Nay; lest while ye gather up the tares, ye root up also the wheat with them. 30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, "Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn."' "

...

36 Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying,

"Declare unto us the parable of the tares of the field."

37 He answered and said unto them,

"He that soweth the good seed is the Son of man;
38 The field is the world;
the good seed are the children of the kingdom;
but the tares are the children of the wicked [one];
39 The enemy that sowed them is the devil;
the harvest is the end of the world;
and the reapers are the angels.

40 "As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. 41 The Son of man shall send forth his angels, and they shall gather out of HIS KINGDOM all things that offend, and them which do iniquity; 42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. 43 Then shall the righteous shine forth as the sun in THE KINGDOM OF THEIR FATHER. Who hath ears to hear, let him hear." 

and remembering that Paul is speaking about resurrections, we also read,

1 Corinthians 15:20-28 (KJV)

20 But now is Christ risen from the dead, [and] become the firstfruits of them that slept. 21 For since by man [came] death, by man [came] also the resurrection of the dead. 22 For as in Adam all die, even so in Christ shall all be made alive. 23 But every man in his own order:

(0) Christ the firstfruits;
(1) afterward they that are Christ's at his coming.
24 (2) Then [cometh] the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.

25 For HE MUST REIGN, TILL HE HATH PUT ALL ENEMIES UNDER HIS FEET. 26 The last enemy [that] shall be destroyed [is] death. 27 For he hath put all things under his feet. But when he saith all things are put under [him, it is] manifest that he is excepted, which did put all things under him. 28 And WHEN ALL THINGS SHALL BE SUBDUED UNTO HIM, THEN SHALL THE SON ALSO HIMSELF BE SUBJECT UNTO HIM THAT PUT ALL THINGS UNDER HIM, that God may be all in all.

Next, let's look at the "gospel":

[Retrobyter]

Shalom to any and all readers.

"Gospel" is an English term that has been shortened from its earlier spelling of "godspel," meaning "good news." The word was used to translate the Greek word εὐαγγέλιον which I transliterate as "euaggelion." Strong's Exhaustive Concordance, in the Greek Dictionary of the New Testament, gives us this entry:

G2098 εὐαγγέλιον euangélion, yoo-ang-ghel'-ee-on; from the same as G2097; a good message, i.e. the gospel:
—gospel.

The difference in transliteration is because the "γγ" or "gg" consonant blend gives the "ng" sound, as in "sing." I prefer to just list the actual letters, because there are other consonant blends that give the "ng" sound, as well. One may as well get used to how the letters sound and leave the consonants alone in transliteration.

Under "An Outline of Biblical Usage," BlueLetterBible.com also gives us this:

I. a reward for good tidings

II. good tidings

II. 1. the glad tidings of the kingdom of God soon to be set up, and subsequently also of Jesus the Messiah, the founder of this kingdom. After the death of Christ, the term comprises also the preaching of (concerning) Jesus Christ as having suffered death on the cross to procure eternal salvation for the men in the kingdom of God, but as restored to life and exalted to the right hand of God in heaven, thence to return in majesty to consummate the kingdom of God

II. 2. the glad tidings of salvation through Christ

II. 3. the proclamation of the grace of God manifest and pledged in Christ

II. 4. the gospel

II. 5. as the messianic rank of Jesus was proved by his words, his deeds, and his death, the narrative of the sayings, deeds, and death of Jesus Christ came to be called the gospel or glad tidings

Although informative, this HISTORY of the usage of the word "euaggelion" shows how much the term has changed in its meanings based upon one's understanding of "Kingdom of God!" 

I prefer a definition based upon the ETYMOLOGY of the word and an INTERSECTION of the meanings applied to that word, rather than a UNION of the meanings. What do all these ways of defining the word HAVE IN COMMON? THAT, to me, is the REAL definition of the word.

Strong's entry above also suggests we look at the previous entry:

G2097 εὐαγγελίζω euangelízō, yoo-ang-ghel-id'-zo; from G2095 and G32; to announce good news ("evangelize") especially the gospel:
—declare, bring (declare, show) glad (good) tidings, preach (the gospel).

This word I transliterate as "euaggelizoo," using an "oo" for the omega. G2098 is the noun form, and this G2097 is the verb. This word shows the contributing Greek words used in its formation:

G2095 εὖ eû, yoo; neuter of a primary εὖς eûs (good); (adverbially) well:
—good, well (done).

and

G32 ἄγγελος ággelos, ang'-el-os; from ἀγγέλλω aggéllō (probably derived from G71; compare G34) (to bring tidings); a messenger; especially an "angel"; by implication, a pastor:
—angel, messenger.

This shows a possible origin in ...

G71 ἄγω ágō, ag'-o; a primary verb; properly, to lead; by implication, to bring, drive, (reflexively) go, (specially) pass (time), or (figuratively) induce:
—be, bring (forth), carry, (let) go, keep, lead away, be open.

... and suggests a comparison in the noun ...

G34 ἀγέλη agélē, ag-el'-ay; from G71 (compare G32); a drove:
—herd.

related to its verb origin already listed above.

So, the word "euaggelizoo" means "to bring good tidings" or "to bring tidings of something good" ot "to bring tidings of good news."

 

Where the word's meaning and usage really comes out is how the word is used to translate a Hebrew verse from the TaNaKh (the O.T.) into the Greek: Paul used the word in Romans 10:15:

Romans 10:15 (KJV)

15 And how shall they preach, except they be sent? as it is written, 

"How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!"

10:15   πῶς δὲ κηρύξουσιν ἐὰν μὴ ἀποσταλῶσιν καθὼς γέγραπται Ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων εἰρήνην, τῶν εὐαγγελιζομένων τὰ ἀγαθά

10:15 poos de keeruxousin ean mee apostaloosin kathoos gegraptai Hoos hooraioi hoi podes toon euaggelizomenoon eireeneen, toon euaggelizomenoon ta agatha

This is a quotation of Isaiah 52:7:

Isaiah 52:7 (KJV)

7 How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!

52:7

מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ׃

52:7 Mah-naa'vuw `al-hehaariym raglay mVasseer mashmiya` shaalowm mVasseer TowV mashmiya` yshuw`aah 'omeer ltsiyyown maalakh 'Elohaayikh:

7 How-beautiful upon-the-mountains his-feet of-from-messenger that-proclaims peace of-from-messenger good that-proclaims rescue that-says to-Tsiyyown (Zion), "Reigns thy-God!"

This goes back to the time of the kings of Israel who would get messages from the battlefields by runners: These runners were selected by how fleet-of-foot they were and who would be runners of good news and who would be runners of bad news.

2 Samuel 18:1-33 (KJV)

1 And David numbered the people that [were] with him, and set captains of thousands and captains of hundreds over them. 2 And David sent forth a third part of the people under the hand of Joab, and a third part under the hand of Abishai the son of Zeruiah, Joab's brother, and a third part under the hand of Ittai the Gittite. And the king said unto the people,

"I will surely go forth with you myself also."

3 But the people answered,

"Thou shalt not go forth: for if we flee away, they will not care for us; neither if half of us die, will they care for us: but now [thou art] worth ten thousand of us: therefore now [it is] better that thou succour us out of the city."

4 And the king said unto them,

"What seemeth you best I will do."

And the king stood by the gate side, and all the people came out by hundreds and by thousands. 5 And the king commanded Joab and Abishai and Ittai, saying,

"[Deal] gently for my sake with the young man, [even] with Absalom."

And all the people heard when the king gave all the captains charge concerning Absalom. 6 So the people went out into the field against Israel: and the battle was in the wood of Ephraim; 7 Where the people of Israel were slain before the servants of David, and there was there a great slaughter that day of twenty thousand [men]. 8 For the battle was there scattered over the face of all the country: and the wood devoured more people that day than the sword devoured. 9 And Absalom met the servants of David. And Absalom rode upon a mule, and the mule went under the thick boughs of a great oak, and his head caught hold of the oak, and he was taken up between the heaven and the earth; and the mule that [was] under him went away. 10 And a certain man saw [it], and told Joab, and said,

"Behold, I saw Absalom hanged in an oak."

11 And Joab said unto the man that told him,

"And, behold, thou sawest [him], and why didst thou not smite him there to the ground? and I would have given thee ten [shekels] of silver, and a girdle!"

12 And the man said unto Joab,

"Though I should receive a thousand [shekels] of silver in mine hand, [yet] would I not put forth mine hand against the king's son: for in our hearing the king charged thee and Abishai and Ittai, saying,

"'Beware that none [touch] the young man Absalom!'

13 "Otherwise I should have wrought falsehood against mine own life: for there is no matter hid from the king, and thou thyself wouldest have set thyself against [me]!"

14 Then said Joab,

"I may not tarry thus with thee!"

And he took three darts in his hand, and thrust them through the heart of Absalom, while he [was] yet alive in the midst of the oak. 15 And ten young men that bare Joab's armour compassed about and smote Absalom, and slew him. 16 And Joab blew the trumpet, and the people returned from pursuing after Israel: for Joab held back the people. 17 And they took Absalom, and cast him into a great pit in the wood, and laid a very great heap of stones upon him: and all Israel fled every one to his tent.

18 Now Absalom in his lifetime had taken and reared up for himself a pillar, which [is] in the king's dale: for he said,

"I have no son to keep my name in remembrance": and he called the pillar after his own name: and it is called unto this day, "Absalom's place."

19 Then said Ahimaaz the son of Zadok,

"Let me now run, and bear the king tidings, how that the LORD hath avenged him of his enemies."

20 And Joab said unto him,

"Thou shalt not bear tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings, because the king's son is dead."

21 Then said Joab to Cushi,

"Go tell the king what thou hast seen."

And Cushi bowed himself unto Joab, and ran. 22 Then said Ahimaaz the son of Zadok yet again to Joab,

"But howsoever, let me, I pray thee, also run after Cushi."

And Joab said,

"Wherefore wilt thou run, my son, seeing that thou hast no tidings ready?"

23 "But howsoever," [said he], "let me run!"

And he said unto him,

"Run."

Then Ahimaaz ran by the way of the plain, and overran Cushi.

24 And David sat between the two gates: and the watchman went up to the roof over the gate unto the wall, and lifted up his eyes, and looked, and behold a man running alone. 25 And the watchman cried, and told the king. And the king said,

"If he [be] alone, [there is] tidings in his mouth."

And he came apace, and drew near. 26 And the watchman saw another man running: and the watchman called unto the porter, and said,

"Behold [another] man running alone."

And the king said,

"He also bringeth tidings."

27 And the watchman said,

"Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok."

And the king said,

"He [is] a good man, and cometh with good tidings."

28 And Ahimaaz called, and said unto the king,

"All is well!"

And he fell down to the earth upon his face before the king, and said,

"Blessed [be] the LORD thy God, which hath delivered up the men that lifted up their hand against my lord the king."

29 And the king said,

"Is the young man Absalom safe?"

And Ahimaaz answered,

"When Joab sent the king's servant, and [me] thy servant, I saw a great tumult, but I knew not what [it was]."

30 And the king said [unto him],

"Turn aside, [and] stand here."

And he turned aside, and stood still. 31 And, behold, Cushi came; and Cushi said,

"Tidings, my lord the king: for the LORD hath avenged thee this day of all them that rose up against thee."

32 And the king said unto Cushi,

"Is the young man Absalom safe?"

And Cushi answered,

"The enemies of my lord the king, and all that rise against thee to do [thee] hurt, be as [that] young man [is]."

33 And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said,

"O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!"

So, in this account, we learn that the young man, אֲחִימַעַץ "'Ahiyma`ats" or "Ahimaaz," was considered by King David to be a bearer of good news. But, the older man, כּוּשִׁי "Kuwshiy" or "Cushi," who was more tactful, was the bearer of bad news.

The younger and swifter Ahiyma`ats was not supposed to run at all, but was so excited and anxious to be useful, that he talked יוֹאָב "Yow'aaV" or "Joab" into allowing him to run, too. This led David to think that good news was coming. Then, he received the bad news that his son, אַבְשָׁלוֹם "AVshaalowm" or "Absalom," was dead.