THE KINGDOM OF HEAVEN

[douge]

Matthew 4:17 From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

The kingdom of heaven is not in heaven, it is the thousand year reign of Christ on earth (Revelation 20:4-6).

1 Chronicles 29:11 Thine, O LORD is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all.

The kingdom of God includes heaven and earth. The body of Christ will be in the heavenly places (Ephesians 2:6), and Israel will be on earth in the kingdom (Revelation 5:10 Deuteronomy 4:40).

Matthew 5:20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

The kingdom of heaven promised Israel had requirements for entrance.

Matthew 7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

For believing Israel to enter the kingdom on earth, they had to do his will (John 6:40 Revelation 22:14).

Matthew 10:5 These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:

10:6 But go rather to the lost sheep of the house of Israel.

10:7 And as ye go, preach, saying, The kingdom of heaven is at hand.

The twelve were sent to preach the gospel of the kingdom to Israel, that the kingdom of heaven was at hand (Mark 1:14-15 Matthew 4:23 Luke 9:6).

Matthew 13:11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

The twelve, the disciples, were given understanding in regard to the kingdom, which was conveyed by Jesus in parables (Matthew 13:24).

Ephesians 1:10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:

All things will be gathered in Christ; All things in heaven and earth. If it were already just one kingdom in heaven, what would be gathered together?

[Justin Adams]

22 minutes ago, douge said:

The kingdom of heaven is not in heaven, it is the thousand year reign of Christ on earth

Sez you and a bunch of others.

It may just mean 'a long time' and we may be in it now. Think big and wide. The prophecy pundits may have got it all wrong you know...

[Retrobyter]

On 4/3/2020 at 9:54 AM, douge said:

Matthew 4:17 From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

The kingdom of heaven is not in heaven, it is the thousand year reign of Christ on earth (Revelation 20:4-6).

1 Chronicles 29:11 Thine, O LORD is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all.

The kingdom of God includes heaven and earth. The body of Christ will be in the heavenly places (Ephesians 2:6), and Israel will be on earth in the kingdom (Revelation 5:10 Deuteronomy 4:40).

Matthew 5:20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

The kingdom of heaven promised Israel had requirements for entrance.

Matthew 7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

For believing Israel to enter the kingdom on earth, they had to do his will (John 6:40 Revelation 22:14).

Matthew 10:5 These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:

10:6 But go rather to the lost sheep of the house of Israel.

10:7 And as ye go, preach, saying, The kingdom of heaven is at hand.

The twelve were sent to preach the gospel of the kingdom to Israel, that the kingdom of heaven was at hand (Mark 1:14-15 Matthew 4:23 Luke 9:6).

Matthew 13:11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

The twelve, the disciples, were given understanding in regard to the kingdom, which was conveyed by Jesus in parables (Matthew 13:24).

Ephesians 1:10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:

All things will be gathered in Christ; All things in heaven and earth. If it were already just one kingdom in heaven, what would be gathered together?

Shalom, douge.

First of all, (despite Justin Adams' response), you are right that the kingdom of heaven is still in the future and is to be realized starting with the 1,000 years typically called the "Millennium" (Latin for "a thousand years").

However, there's no difference between the "kingdom of heaven" and the "kingdom of God." There are SEVERAL passages in Matthew and in Mark and Luke that show that the two phrases are synonymous.

For instance, look at the Matthew passage you cited above:

Matthew 4:12-17 (KJV)

12 Now when Jesus had heard that John was cast into prison, he departed into Galilee; 13 And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: 14 That it might be fulfilled which was spoken by Esaias the prophet, saying,

15 "The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; 16 The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up."

17 From that time Jesus began to preach, and to say,

"Repent: for the kingdom of heaven is at hand."

Mark 1:14-15 (KJV)

14 Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, 15 And saying,

"The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel."

These are clearly two perspectives of the same event. So, when Yeshua` ("Jesus") began to herald the good news of the kingdom, Matthew's report that He said, "the kingdom of heaven is at hand" IS THE SAME AS Mark's report that He said, "the kingdom of God is at hand." ("At hand," btw, means "within one's grasp"; it does NOT mean that "it's here.")

Now, let me share with you a little information about the Greek language: In biblical Koinee Greek, we're taught that there were eight (8) cases: nominative, genitive, ablative, locative, instrumental, dative, accusative, and vocative. However, classical Greek has five (5) cases: nominative, genitive, dative, accusative, and vocative. (Compare the Beginner's Grammar of the Greek New Testament by William Hersey Davis to the Oxford Grammar of Classical Greek by James Morwood.) In Koinee Greek, one will notice that the genitive case and the locative case look like each other. Also, the dative case, the locative case, and the instrumental case all look like each other. So, there are really just 5 cases in Koinee Greek, as well, except that the various cases follow different rules for the different prepositions.

Now, let's talk about what some of these cases mean:

The nominative case is like our subject in English. It performs the action of the sentence (or has the action performed upon it, if the action is "passive" instead of "active" [or in the "middle" voice]).

The genitive case is the Greek way of showing the possession of the noun. Therefore, its translation includes word "of" prior to the noun. Therefore, "ho logos Theou" is translated as "the word of-God." It may also be translated as "God's word."

The ablative case is the Greek way of showing origin. Therefore, its translation includes the word "from" prior to the noun. Therefore "hee doorea tou anthroopou" is translated as "the gift from-the man."

HOWEVER, note this: The genitive and ablative cases LOOK THE SAME! So, it may be difficult to know whether something like "hee basileia tou ouranou" means "the kingdom OF-the heaven/sky" or "the kingdom FROM-the heaven/sky," especially if the context is unclear on the matter! So, is it "heaven's kingdom," or is it "the kingdom from the sky?"

We know that Yeshua` came from God, His Father. That's clear:

John 8:21-23 (KJV)

21 Then said Jesus again unto them,

"I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come."

22 Then said the Jews,

"Will he kill himself?" because he saith, "Whither I go, ye cannot come." 

23 And he said unto them,

"Ye are from beneath; I am from above: ye are of this world; I am not of this world."

John 16:25-28 (KJV)

25 "These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father. 26 At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: 27 For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. 28 I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father."

We also know, from the Scriptures, that the presence of the King is a prerequisite for the presence of the Kingdom. Yeshua` taught us that in a parable:

Luke 19:11-15 (KJV)

11 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...."

Thus, the "Kingdom" is DIRECTLY LINKED with the "King!" The Kingdom is not here until the KING is here!

And, we know how the King shall come:

Acts 1:6-11 (KJV)

6 When they therefore were come together, they asked of him, saying,

"Lord, wilt thou at this time restore again the kingdom to Israel?"

7 And he said unto them,

"It is not for you to know the times or the seasons, which the Father hath put in his own power. 8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth."

9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. 10 And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; 11 Which also said,

"Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven."

In other words, Yeshua` shall return from the heaven/sky! Since the King comes from the heaven/sky, so will the Kingdom come from the heaven/sky! Therefore, it is not a stretch to say that "hee basileia tou ouranou" means "the kingdom FROM the sky."

Next time, I'll talk about Ephesians 2:6. (Hint: One MUST take it in its context!)

[douge]

8 hours ago, Retrobyter said:

Shalom, douge.

First of all, (despite Justin Adams' response), you are right that the kingdom of heaven is still in the future and is to be realized starting with the 1,000 years typically called the "Millennium" (Latin for "a thousand years").

However, there's no difference between the "kingdom of heaven" and the "kingdom of God." There are SEVERAL passages in Matthew and in Mark and Luke that show that the two phrases are synonymous.

For instance, look at the Matthew passage you cited above:

Matthew 4:12-17 (KJV)

12 Now when Jesus had heard that John was cast into prison, he departed into Galilee; 13 And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: 14 That it might be fulfilled which was spoken by Esaias the prophet, saying,

15 "The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; 16 The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up."

17 From that time Jesus began to preach, and to say,

"Repent: for the kingdom of heaven is at hand."

Mark 1:14-15 (KJV)

14 Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, 15 And saying,

"The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel."

These are clearly two perspectives of the same event. So, when Yeshua` ("Jesus") began to herald the good news of the kingdom, Matthew's report that He said, "the kingdom of heaven is at hand" IS THE SAME AS Mark's report that He said, "the kingdom of God is at hand." ("At hand," btw, means "within one's grasp"; it does NOT mean that "it's here.")

Now, let me share with you a little information about the Greek language: In biblical Koinee Greek, we're taught that there were eight (8) cases: nominative, genitive, ablative, locative, instrumental, dative, accusative, and vocative. However, classical Greek has five (5) cases: nominative, genitive, dative, accusative, and vocative. (Compare the Beginner's Grammar of the Greek New Testament by William Hersey Davis to the Oxford Grammar of Classical Greek by James Morwood.) In Koinee Greek, one will notice that the genitive case and the locative case look like each other. Also, the dative case, the locative case, and the instrumental case all look like each other. So, there are really just 5 cases in Koinee Greek, as well, except that the various cases follow different rules for the different prepositions.

Now, let's talk about what some of these cases mean:

The nominative case is like our subject in English. It performs the action of the sentence (or has the action performed upon it, if the action is "passive" instead of "active" [or in the "middle" voice]).

The genitive case is the Greek way of showing the possession of the noun. Therefore, its translation includes word "of" prior to the noun. Therefore, "ho logos Theou" is translated as "the word of-God." It may also be translated as "God's word."

The ablative case is the Greek way of showing origin. Therefore, its translation includes the word "from" prior to the noun. Therefore "hee doorea tou anthroopou" is translated as "the gift from-the man."

HOWEVER, note this: The genitive and ablative cases LOOK THE SAME! So, it may be difficult to know whether something like "hee basileia tou ouranou" means "the kingdom OF-the heaven/sky" or "the kingdom FROM-the heaven/sky," especially if the context is unclear on the matter! So, is it "heaven's kingdom," or is it "the kingdom from the sky?"

We know that Yeshua` came from God, His Father. That's clear:

John 8:21-23 (KJV)

21 Then said Jesus again unto them,

"I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come."

22 Then said the Jews,

"Will he kill himself?" because he saith, "Whither I go, ye cannot come." 

23 And he said unto them,

"Ye are from beneath; I am from above: ye are of this world; I am not of this world."

John 16:25-28 (KJV)

25 "These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father. 26 At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: 27 For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. 28 I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father."

We also know, from the Scriptures, that the presence of the King is a prerequisite for the presence of the Kingdom. Yeshua` taught us that in a parable:

Luke 19:11-15 (KJV)

11 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...."

Thus, the "Kingdom" is DIRECTLY LINKED with the "King!" The Kingdom is not here until the KING is here!

And, we know how the King shall come:

Acts 1:6-11 (KJV)

6 When they therefore were come together, they asked of him, saying,

"Lord, wilt thou at this time restore again the kingdom to Israel?"

7 And he said unto them,

"It is not for you to know the times or the seasons, which the Father hath put in his own power. 8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth."

9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. 10 And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; 11 Which also said,

"Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven."

In other words, Yeshua` shall return from the heaven/sky! Since the King comes from the heaven/sky, so will the Kingdom come from the heaven/sky! Therefore, it is not a stretch to say that "hee basileia tou ouranou" means "the kingdom FROM the sky."

Next time, I'll talk about Ephesians 2:6. (Hint: One MUST take it in its context!)

Yes, the kingdom of heaven and the kingdom of God could be used interchangeably. The kingdom of God includes heaven and earth. In the 4 gospels it was the kingdom on earth offered to Israel. The kingdom of heaven is exclusively used in Matthew. The body of Christ is given the heavenly kingdom in heaven 2 Timothy 4:18.

[Retrobyter]

21 hours ago, douge said:

Yes, the kingdom of heaven and the kingdom of God could be used interchangeably. The kingdom of God includes heaven and earth. In the 4 gospels it was the kingdom on earth offered to Israel. The kingdom of heaven is exclusively used in Matthew. The body of Christ is given the heavenly kingdom in heaven 2 Timothy 4:18.

Shalom, douge, and Happy Passover! Chag Pesach Sameach!

2 Timothy 4:18 is in an interesting context:

2 Timothy 4:1-18 (KJV)

1 I charge thee therefore before God, and the Lord Jesus Christ (the Master Yeshua` the Messiah), who shall judge the quick (the living) and the dead at his appearing and (that of) his kingdom; 2 Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. 3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; 4 And they shall turn away their ears from the truth, and shall be turned unto fables. 5 But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.

6 For I am now ready to be offered, and the time of my departure is at hand. 7 I have fought a good fight, I have finished my course, I have kept the faith: 8 Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.

9 Do thy diligence to come shortly unto me: 10 For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. 11 Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry. 12 And Tychicus have I sent to Ephesus. 13 The cloke that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments. 14 Alexander the coppersmith did me much evil: the Lord reward him according to his works: 15 Of whom be thou ware also; for he hath greatly withstood our words.

16 At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge. 17 Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion. 18 And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen.

What is "that day?" It is the day that he just mentioned: "His appearing!" Notice, too, that it is not just HIS appearing but is also that of His Kingdom's appearing, as well! So, now, let's look at the Greek of verse 18. 

If one goes to BibleHub.com and looks up the book and chapter and chooses a version of the Bible with which one is most comfortable, one must just choose the verse that he or she would like to investigate (by clicking on the verse number in blue) and then select the word "Greek" from the list of tabs above the text. Not only does this provide the Strong's number for the word, the Greek spelling of the word, and the English translation of that word, but it also provides the "Morphology" of the word; that is, it provides a description of how that word fits in the sentence, what part of speech it serves.

The Greek of 2 Timothy 4:18 is this:

Pros Timotheon B 4:18 (UBS Greek New Testament)

18 Hrusetai me ho Kurios apo pantos ergou poneerou kai soosei eis teen basileian autou teen epouranion: hoo hee doxa eis tous aioonas toon aioonoon, ameen.

18 Hrusetai = 18 Shall deliver
me = me
ho = the
Kurios = Lord/Master
apo = away-from
pantos = every
ergou = work
poneerou = evil
kai = and/also
soosei = shall-rescue
eis = into
teen = the
basileian = kingdom
autou = of-Him/His
teen = the-[one]
epouranion: = above-the-sky:
hoo = to-whom-[is]
hee = the
doxa = glory/fame
eis = into
tous = the
aioonas = ages
toon = of-the
aioonoon, = ages,
ameen. = (Hebrew) truth.

18 Shall deliver me the Lord/Master away-from every work evil and/also shall-rescue into the kingdom of-Him/His the-[one] above-the-sky: to-whom-[is] the glory/fame into the ages of-the ages, truth.

So, this passage is talking about the coming of the Kingdom of the Messiah which is CURRENTLY above the sky, but shall appear with the King when He appears!

Now, regarding Ephesians 2:6, again, one must look at its context!

Ephesians 2:1-22 (KJV)

1 And you hath he quickened (made alive), who were dead in trespasses and sins; 2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. 4 But God, who is rich in mercy, for his great love wherewith he loved us, 5 Even when we were dead in sins, hath quickened (brought us to life) us together with Christ (with the Messiah), (by grace ye are saved;) 6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: 7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. 8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called "Uncircumcision" by that which is called the "Circumcision" in the flesh made by hands; 12 That at that time ye were without (outside of) Christ (the Messiah), being aliens from the commonwealth (citizenship) of Israel, and strangers from the covenants of promise, having no hope, and without (outside of) God in the world: 13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; 16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: 17 And came and preached peace to you which were afar off, and to them that were nigh. 18 For through him we both have access by one Spirit unto the Father.

19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints (the holy ones; the children of Israel), and of the household (the family) of God; 20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone (head stone of the angle or the capstone); 21 In whom all the building fitly framed together groweth unto an holy temple in the Lord: 22 In whom ye also are builded together for an habitation of God through the Spirit.

So, the first thing one should get from this passage is that Paul is here talking to the Gentiles at Ephesus.

The second thing one should get is that the children of Israel ARE the "holy ones." That doesn't mean that they are righteous or that they are special in and of themselves in any way. It means that they, as a people, were selected by God and that they were cleansed by Him for His own purpose.

The third thing one should get is that the children of Israel and the Gentiles (particularly from Ephesus here) are ONE PEOPLE, indicating that their futures are ONE! And, it was the GENTILES who moved, not the children of Israel! Once, they were outside of the Messiah Yeshua`, aliens, strangers, foreigners; now, they have become fellowcitizens with the children of Israel, part of God's family, part of the holy temple being built!

Out of time tonight; next time, I'll talk about the Greek of verse 6.

Edited April 8, 2020 by Retrobyter
adding necessary commas for clarification

[Retrobyter]

Shalom, douge. Chag Sameach! It's the Feast of Unleavened Bread!

Okay, let's look at verse 6. It's truly a remarkable verse in a remarkable passage; however, it is difficult to translate correctly into English!

First, let's look at its context in Greek:

Pros Efesious 2:1-10 (UBS Greek New Testament)

1 Kai humas ontas nekrous tois paraptoomasin kai tais hamartiais humoon,
2 en hais pote periepateesate kata ton aioona tou kosmou toutou, kata ton archonta tees exousias tou aeros, tou pneumatos tou nun energountos en tois huiois tees apeitheias:
3 en hois kai heemeis pantes anestrafeemen pote en tais epithumiais tees sarkos heemoon, poiountes ta theleemata tees sarkos kai toon dianoioon, kai eemetha tekna fusei orgees hoos kai hoi loipoi:
4 Ho de Theos plousios oon en ele-ei, dia teen polleen agapeen autou heen eegapeesen heemas,
5 kai ontas heemas nekrous tois paraptoomasin sunezoo-opoieesen [en] too Christoo, - chariti este sesoosmenoi, - 
6 kai suneegeiren kai sunekathisen en tois epouraniois en Christoo Ieesou,
7 hina endeixeetai en tois aioosin tois eperchomenois to huperballon ploutos tees charitos autou en chreestoteeti ef' heemas en Christoo Ieesou.
8 Tee gar chariti este sesoosmenoi dia pisteoos: kai touto ouk ex humoon, Theou to dooron:
9 ouk ex ergoon, hina mee tis kaucheeseetai.
10 Autou gar esmen poieema, ktisthentes en Christoo Ieesou epi ergois agathois, hois proeetoimasen ho Theos hina en autois peripateesoomen.

1 Kai = 1 And/Also
humas = you (plural)
ontas = being
nekrous = dead-ones
tois = in-the
paraptoomasin = deviations
kai = and/also
tais = in-the
hamartiais = sins
humoon, = of-you (plural), And you being dead-ones in your deviations and sins,
2 en = 2 in
hais = which
pote = once
periepateesate = you-walked
kata = down/according-to
ton = the
aioona = age
tou = of-the
kosmou = world
toutou, = this-one, in which you once walked according to the age of this world,
kata = down/according-to
ton = the
archonta = ruler
tees = with-the
exousias = authority
tou = of-the
aeros, = air, according to the ruler with the authority of the air,
tou = of-the
pneumatos = spirit
tou = of-the-[one]
nun = now
energountos = working
en = in
tois = the
huiois = sons/children
tees = of-the
apeitheias: = disobedience: of the spirit of the one now working in the children of the disobedience:
3 en = 3 in
hois = whom
kai = and/also
heemeis = we
pantes = all
anestrafeemen = turned-back
pote = once
en = in
tais = the
epithumiais = desires/passionate-longings/lusts
tees = of-the
sarkos = flesh/meat
heemoon, = of-us/our, and in whom we all turned back once in the desires of our flesh,
poiountes = doing/working
ta = the
theleemata = willful-choices
tees = of-the
sarkos = flesh/meat
kai = and/also
toon = the
dianoioon, = thoughts/looking-at-both-sides, working the willful choices of the flesh and the thoughts,
kai = and/also
eemetha = we-were
tekna = children
fusei = inherently-given
orgees =of-impulse/of-wrath/of-settled-anger and we were children inherently given of [God's] wrath
hoos = like/as
kai = and/also
hoi = the
loipoi: = rest-of-them/remaining-ones: like also the rest of them:
4 Ho = 4 The
de = but
Theos = God
plousios =rich
oon = being
en = in
ele-ei, = mercy, But God being rich in mercy,
dia = through/because
teen = of-the
polleen = great
agapeen = love
autou = of-Him/His
heen = with-which
eegapeesen = He-loved
heemas, = us, through His great love with which He loved us,
5 kai = 5 and/also
ontas = being
heemas = we
nekrous = dead
tois = for-the
paraptoomasin = deviations and we being dead for the deviations
sunezoo-opoieesen = made-[us]-alive-with
[en = in]
too = to-the/for-the
Christoo, - = Messiah/Christ, - made us alive with [and] for the Messiah, -
chariti = by-grace
este = you-are
sesoosmenoi, - = rescued-ones/delivered-ones/saved-ones, - by grace you are rescued ones, -

6 kai = 6 and/also {Conj}
suneegeiren = we-are-raised-with {V-AIA-3S}
kai = and/also {Conj}
sunekathisen = we-are-seated-with {V-AIA-3S}
en = in {Prep}
tois = the {Art-DNP}
epouraniois = places-above-the-sky {Adj-DNP}
en = in {Prep}
Christoo = Messiah {N-DMS}
Ieesou, = Yeshua`/Jesus, {N-DNS} and we are raised and are seated in/at the places above the sky in the Messiah Yeshua`,

Within the curly braces of each word here, one will find the morphology of that word in the sentence, according to BibleHub.com. HOWEVER, according to Beginner's Grammar of the New Testament by William Hersey Davis (on page 43), the preposition "en" is "used with the locative only." When one digs deeper into the morphology key in BibleHub, one will find that there are only five cases listed (as the first letter after the dash)...

Quote

N = Nominative
V = Vocative
A = Accusative
G = Genitive
D = Dative

Remember above I had said,

On 4/7/2020 at 12:20 AM, Retrobyter said:

In Koinee Greek, one will notice that the genitive case and the locative case look like each other. Also, the dative case, the locative case, and the instrumental case all look like each other. So, there are really just 5 cases in Koinee Greek, as well, except that the various cases follow different rules for the different prepositions.

I should have said, that "the various cases follow different rules for THE TRANSLATION OF the different prepositions." So, this "D" really applies to the LOCATIVE case within this verse! That means that its translation should either be "in" or "at" the following word. As the word "locative" implies, it refers to a LOCATION where someone or something would go: "In a particular city," "At a particular location." In this case, it's "in/at the places above the sky" and it's "in/at Messiah Yeshua`." "IN Messiah Yeshua`" makes sense, but it may be translated as either "IN" or "AT" when referring to "the places above the sky."

And, remember that the "Kingdom" is DIRECTLY LINKED with the "King!"

And, NOW is a good time to remember what the word "Messiah" or the Hebrew word "Maashiyach" means: Yeshua` is the ANOINTED ONE TO BE KING! And, not just any "king," He is the ULTIMATE King of Israel, who shall be the King of kings or the World Emperor, a "greater than Shlomoh or Solomon" (Matthew 12:42; Luke 11:31), and He, being the Son of God, shall be second only to YHWH God, His Father!

Paul is not saying that we are GOING to the "places above the sky"; he's saying that WE'RE ALREADY THERE within the Messiah Yeshua`, that is, within the Kingdom He shall bring with Him when He returns! Our names are written down as "pre-subjects" for His Kingdom!

7 hina = 7 so-that
endeixeetai = He-might-prove
en = in
tois = the
aioosin = ages
tois =the-ones-that
eperchomenois = are-coming  so that He might prove in the ages that are coming...
to = the
huperballon = over-throwing/surpassing/overwhelming
ploutos = riches
tees = of-the
charitos = grace
autou = of-Him/His
en = in
chreestoteeti = kindness
ef' = above/upon
heemas = us
en = in
Christoo = Messiah/Christ
Ieesou. = Yeshua`/Jesus. the overwhelming riches of His grace in kindness upon us in Messiah Yeshua.
8 Tee = 8 To/The
gar = for
chariti = by-grace
este = you-are
sesoosmenoi = rescued-ones/delivered=ones/saved-ones
dia = through
pisteoos: = faith/trust: For by grace you are rescued ones through trust:
kai = and/also
touto = this-[faith-is]
ouk = not
ex = out-of
humoon, = us,
Theou = of-God-[is]
to = the
dooron: = gift: and this trust is not out of us, of God is the gift:
9 ouk = 9 not
ex = out-of
ergoon, = works/deeds,
hina = so-that
mee = not
tis = anyone
kaucheeseetai. = may-boast. not out of [good] deeds, so that no one may boast.
10 Autou = 10 Of-Him
gar = for
esmen = we-are
poieema, = a-workmanship/masterpiece, For of Him we are a masterpiece,
ktisthentes = having-been-created
en = in
Christoo = Messiah/Christ
Ieesou = Yeshua`/Jesus
epi = above/upon
ergois = works/deeds
agathois, = good, having been created in Messiah Yeshua above good deeds,
hois = which
proeetoimasen = prepared-beforehand
ho = the
Theos = God
hina = so-that
en = in
autois = them
peripateesoomen. = we-should-walk-around/we-should-complete-our-cycle.
which God prepared beforehand so that we should walk around (complete our cycle) in them.

So, one last time, we put all this together:

And you being dead-ones in your deviations and sins, in which you once walked according to the age of this world, according to the ruler with the authority of the air, of the spirit of the one now working in the children of the disobedience: and in whom we all turned back once in the desires of our flesh, working the willful choices of the flesh and the thoughts, and we were children inherently given of [God's] wrath like also the rest of them:

But God being rich in mercy, through His great love with which He loved us, and we being dead for the deviations made us alive with [and] for the Messiah, - by grace you are rescued ones, - and we are raised and are seated in/at the places above the sky in the Messiah Yeshua`, so that He might prove in the ages that are coming the overwhelming riches of His grace in kindness upon us in Messiah Yeshua. For by grace you are rescued ones through trust: and this trust is not out of us, of God is the gift: not out of [good] deeds, so that no one may boast.

For of Him we are a masterpiece, having been created in Messiah Yeshua above good deeds, which God prepared beforehand so that we should walk around (complete our cycle) in them.