Kingdom 1

1

Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 1

‫ملكوت ال‬Kingdom of God // Le Royaume de Dieu The “Kingdom of God” is widely recognized to be central to the message of Jesus, yet it is so poorly understood by most people that they just ignore it. The approach recommended in what follows, however, is to mention the Kingdom in translation, if this is feasible, while clarifying that aspect of the Kingdom that is in focus, if this is necessary to ensure clarity and naturalness. The passages in English are quoted from the RSV unless otherwise noted. The passages in italics are from the Sharif, while those in regular script are from Smith-Van Dyck-Bustani. Square brackets [] have been used in the English to signify the interpretation in clear, explicit language. A square bracket followed by a slash [/ indicates that the bracketed wording is intended to replace the previous word or phrase. Otherwise, square brackets indicate words that could be inserted to clarify the meaning. Slashes between words or phrases separate alternatives. The subsequent rendering is not a model for translation, but should provide an otherwise literal exegetical base on which to consider how a communicative translation could be made in clear, natural language. Possible translations into Arabic are marked with a preceding ‫) إ ( = اقتراح‬. The idea of the coming Messianic Kingdom is alluded to in several Old Testament passages, but it is set forth most clearly in Daniel. In Daniel it is not just a Davidic Kingdom over the faithful remnants of the children Abraham, but it is universal in scope, eventually replacing all other kingdoms of the earth: And in the days of those kings the God of heaven will set up a kingdom which shall never be destroyed, nor shall its sovereignty be left to another people. It shall break in pieces all these kingdoms and bring them to an end, and it shall stand for ever; (Daniel 2:44)

ُ‫وفي أيام هؤلء الملوك يُقيم اله السموات مملكة لن تنقرض أبداً وملكها ل يُترَك‬44 :2 ‫دا‬ . ‫لشعب آخر وتسحق وتُفني كل هذه الممالك وهي تثبت إلى البد‬

ُ‫حطّمُ َوُتبِيد‬ َ ‫ َبلْ ُت‬،ُ‫خر‬ َ ‫ش ْعبٌ آ‬ َ ‫س َت ْولِي عََل ْيهَا‬ ْ ‫ط َأ َبدًا وَل َي‬ ُ ‫سمَاءِ َممَْلكَةً ل َتسْ ُق‬ ّ ‫َوفِي َأيّامِ َهؤُلءِ المُلُوكِ ُيقِي ُم إِلَهُ ال‬ .ِ‫لبَد‬ َ ‫ َأمّا ِهيَ َف َت ْبقَى إِلَى ا‬،ِ‫كُلّ تِ ْلكَ ال َممَاِلك‬

I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed. (Daniel 7:13-14)

َ‫ َوجَاء‬.ِ‫سمَاء‬ ّ ‫سحَابِ ال‬ َ َ‫ل ْنسَانِ قَا ِدمًا مَع‬ ِ ‫شبِهُ ابْنَ ا‬ ْ ‫ َفرََأ ْيتُ وَاحِدًا ُي‬،ِ‫ظ ْرتُ فِي الرّ ْؤيَا فِي الّل ْيل‬ َ ‫وَ َن‬14-13 :7 ‫دا‬ ِ‫ختََلف‬ ْ ‫ ِل َي ْع ُب ُدهُ ُكلّ النّاسِ مِنْ ُم‬،ً‫طيَ سُ ْلطَ ًة وجَللً وَ ُقوّةً مََل ِكيّة‬ ِ‫ع‬ ْ ُ‫ َفأ‬.ُ‫ فَ َقرّبُوهُ ِمنْه‬،ّ‫لزَِلي‬ َ ‫ِإلَى ا‬

.‫ َو َممَْل َكتُهُ ل َت ْفنَى‬،ُ‫ سُ ْلطَانُهُ سُ ْلطَانٌ َأبَ ِديّ ل َيزُول‬.ِ‫لمَ ِم وَالّلغَات‬ ُ ‫ب وَا‬ ِ ‫شعُو‬ ّ ‫ال‬

Unfortunately, the nature of the Kingdom has not been clearly communicated in any Arabic translation besides the Sharif. The most common phrase has been ‫ ملكوت ال‬. In normal usage, however, ‫ملكوت ال‬ refers to God’s sovereignty, not to a Kingdom that he is establishing. In many communities it also refers to the unseen realm of angels and jinn. So ‫ دخول الملكوت‬takes on whole new meanings! As for ‫ملكوت‬ ‫ السموات‬, this is normally used for God’s authority over the heavens, but in the Bible it is intended to have the same meaning as ‫ ملكوت ال‬, which is God’s authority. Virtually all Arabic speakers agree that God already has full authority, and most would say that God already exercises this authority by controlling everything. The Elegant Gospels use a variety of terms, including ‫ دار النعيم‬and ‫ علين‬. Van Dyck uses

Arabic Translations of Key Biblical Terms

2

‫ترجمات المصتلحات الكتابية العربـية‬ 2

‫مُلك‬

and ‫ مملكة‬in a few passages. According to the dictionaries, ‫ مملكة‬has a broad range of meaning that includes the government, people, and land, which is what is desired in most contexts.

In Arabic, however, it is not usual to say ‫ ; مملكة فلن‬rather, an attributive construction is used such as ‫ المملكة الردنية‬, ‫ المملكة السعودية‬, and ‫ المملكة المغربية‬. So an expression such as ‫المملكة اللهية‬ might be more natural in some contexts than ‫ مملكة ال‬. As for ‘the Kingdom of Heaven’, this is just Matthew’s way of translating ‘Kingdom of God’ for the Greek-speaking Jews for whom he wrote his account of the Gospel. Jesus undoubtedly said ‘Kingdom of God’ on most occassions, and it can be translated that way. However, there is value in variety if the meaning remains clear, and the phrase ‫المملكة‬ ‫ السمائية‬could be used part of the time. A further complication is that “the Kingdom of God” actually means the Messianic Kingdom established by God, in which the Messiah rules on behalf of God, rather than the rule of the Father Himself. In Arabic this could be ‫المملكة المُقامة من ال‬. A short Gospel Harmony in Arabic, called ‫ يسوع ومملكته‬, almost always expresses Kingdom of God as ‫ مملكة يسوع‬, which is actually quite accurate. However, it is not useful as a translation, because Jesus did not declare to the public his relationship to the Kingdom he announced, that is, that he is the Messiah King. A better rendering would be ‫ مملكة المسيح‬. It has also been suggested that the phrase ‫ المملكة الربانية‬be used, but ‫ ربنا‬usually refers to the Father rather than the Son (who is ‫ مولنا‬or ‫ سيدنا‬.) These suggestions are listed again below:

:‫اقتراحات‬

‫ المملكة البدية المُقامة من ال والتي‬/ ‫ المملكة السمائية‬/ ‫ مملكة المسيح‬/ ‫ المملكة اللهية‬/ ‫مملكة ال‬ ‫ المملكة الربانية ؟؟‬/ ‫تتوافق مع طبيعته‬

‫ المملكة الربانية‬/‫ المملكة المُقامة من ال‬/ ‫ المملكة السمائية‬/ ‫ مملكة المسيح‬/ ‫ مملكة ال‬/ ‫المملكة اللهية‬ With that in mind, let us turn to the Kingdom passages and consider the aspects of the Kingdom that are in focus, if not the whole Kingdom. 1. The Kingdom concept as a whole, including most aspects Some passages use ‘kingdom’ in a way that includes most of the components of meaning. For a worldly example consider Lk 21:10, which reads “Nation will rise against nation, and kingdom against kingdom.” An event such as this involves a conflict of kings, governments, and peoples, in which land, peoples, and authority to rule are all being contested. No one aspect is in focus. Similarly, when in Acts 1:3 it says that after his resurrection, Jesus spent forty days “speaking of the kingdom of God” to his disciples, we can assume that this was fairly comprehensive and no particular aspect was or is in focus, or if one was, we cannot now know which aspect it was. Examples of this may be found in sections 1.5 (teaching about the Kingdom) and 1.6 below. 1.1. Expressions for the imminent inauguration of the (hidden) Kingdom A big part of the Good News that Jesus proclaimed was that God was at last inaugurating the Messianic Kingdom, the ‘Kingdom from God’. According to Matthew, John the Baptist proclaimed that people should repent and be baptized to prepare themselves because God was about to establish his Divine Kingdom on the earth: Mt 3:2 “Repent, for the kingdom of heaven is at hand [/is about to be inaugurated].” (John the Baptist speaking)

.ِ‫ لَنّهُ َقدِ ا ْقتَرَبَ َملَكُوتُ السّماوَات‬،‫تُوبُوا‬

2 :3

‫مت‬

ُ‫ل أَ ْوشَك أَنْ يُقِيمَ َممَْل َكتَه‬ َ ‫تُوبُوا لَنّ ا‬

‫ توبوا لن ال على وشك أن يفيم مملكته على الرض‬/ ‫إ‬

3

Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 3

According to Matthew and Mark, Jesus makes a similar proclamation of the Kingdom and commissions the twelve to do the same, using the same Greek word êngiken ‘has come near’. But is the meaning exactly the same? At Mt 10:7 CEV translates the word as ‘will soon be here’, but in the footnote gives the alternative ‘is already here’. What Jesus may have intended to say is that the Kingdom is in the process of being inaugurated: Mt 4:17 From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand [/is being inaugurated].”

.ِ‫تُوبُوا لَنّهُ قَدِ ا ْقتَرَبَ َملَكُوتُ السّمَاوَات‬

17 :4

‫مت‬

".ُ‫ن يُقِيمَ َممَْل َكتَه‬ ْ َ‫شكَ أ‬ َ ‫تُوبُوا لنّ الَ َأ ْو‬

‫ ؟؟‬... ‫ توبوا لن ال شرع في إقامة مملكته الموعودة‬/ ‫إ‬

‫الخاصة) على الرض‬/‫الموعودة‬/‫ توبوا لن ال على وشك أن يقيم مملكته (المنتظرة‬/ ‫إ‬

‫ توبوا لن ال على وشك أن يقيم المملكة السماوية‬/ ‫إ‬

Mk 1:15 and saying, “The time is fulfilled, and the kingdom of God is at hand [/is being inaugurated]; repent, and believe in the gospel.” (Jesus)

.ِ‫ َفتُوبُوا وَآ ِمنُوا بِالِنْجِيل‬،ِ‫َقدْ كَ َملَ الزّمَانُ وَاقْتَرَبَ مَلَكُوتُ ال‬

15 :1

.ِ‫ل ْنجِيل‬ ِ ‫ َفتُوبُوا وَآ ِمنُوا بِا‬،‫ك الُ أَنْ ُيقِيمَ َممَْل َكتَه‬ َ‫ش‬ َ ‫ َوَأ ْو‬،ُ‫حَانَ ا ْل َوقْت‬

‫مر‬

Mt 10:7 And preach as you go, saying, ‘The kingdom of heaven is at hand [/is being inaugurated].’ (instructions to the twelve)

.ِ‫ ِإنّهُ قَدِ ا ْقتَرَبَ مَلَكُوتُ السّمَاوَات‬:َ‫وَفِيمَا أَ ْنتُمْ ذَاهِبُونَ اكْرِزُوا قَائِلِين‬

7 :10

‫مت‬

.ُ‫ل أَنْ ُيقِيمَ َممَْل َكتَه‬ ُ ‫شكَ ا‬ َ ‫ َأ ْو‬:‫طرِيقِ وَقُولُوا‬ ّ ‫شرُوا في ال‬ ّ ‫وَ َب‬

1.2. Expressions for the actual inauguration of the (hidden) Kingdom In some verses, Jesus clearly states that the Kingdom has already begun, but using two rather different phrases: Mt 12:28 But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you [/has been established in your midst]. ( = Lk 11:20)

!ِ‫علَيْكُمْ مَلَكُوتُ ال‬ َ َ‫ فَقَدْ أَ ْق َبل‬،َ‫وَل ِكنْ ِإنْ كُنْتُ أَنَا بِرُوحِ الِ أُخْرِجُ الشّيَاطِين‬28 :12 ‫مت‬ .ْ‫ ِإذَنْ فَ َقدْ َأقَامَ الُ َممَْل َكتَهُ َب ْي َن ُكم‬،َ‫شيَاطِين‬ ّ ‫طرُ ُد ال‬ ْ ‫َلكِنْ إِنْ ُك ْنتُ ِبرُوحِ الِ َأ‬

Lk 17:20-21 Being asked by the Pharisees when the kingdom of God was coming [would be inaugurated], he answered them, “The kingdom of God is not coming [/is not inaugurated] with signs to be observed; nor will they say, ‘Lo, here it is!’ or ‘There!’ for behold, the kingdom of God is [/has been established] in the midst of you.”

‫لنْ هَا‬ َ !َ‫ هُ َوذَا ُهنَاك‬:ْ‫ أَو‬،‫ ُهوَذَا ه ُهنَا‬:َ‫ وَلَ يَقُولُون‬،ٍ‫لَ َي ْأتِي َملَكُوتُ الِ بِمُرَا َقبَة‬21 :17 ‫لو‬ .ْ‫َملَكُوتُ الِ دَاخِلَكُم‬

َ‫حقِيقَةُ ِهيَ أَنّ َممَْلكَةَ الِ ِهي‬ َ ‫ َبلِ ا ْل‬.َ‫ فَل َيقُولُونَ ِإ ّنهَا ُهنَا َأوْ ُهنَاك‬.ٍ‫طرِيقَةٍ َم ْنظُو َرة‬ َ ‫ل ل يُقِيمُ َممَْل َكتَهُ ِب‬ َ ‫إِنّ ا‬ .ْ‫َب ْي َن ُكم‬

‫ ال قد أقام مملكته بينكم ؟؟‬... ‫ إن المملكة اللهية ل تأتي بطريقة منظورة‬/ ‫إ‬ Note that the kingdom has come and been established in the person of the Messiah, but he leaves this unstated in public, so as not to testify to Himself, and the translation should probably reflect this.

4

Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 4

1.3. Expressions for perceiving the hidden Kingdom It was not at all obvious to people that the Kingdom had been inaugurated, even if the demons were being cast out, because it seemed that the old political order still remained in power. Just before his transfiguration, Jesus said of his disciples would perceive the power of the King and his Kingdom. It seems likely that Luke has preserved Jesus’ words most literally in this case, and that Mark and Matthew have tried to translate the sense: Lk 9:27 But I tell you truly, there are some standing here who will not taste death before they see [the reality of] the kingdom of God.”

.ِ‫حتّى يَرَوْا مَلَكُوتَ ال‬ َ َ‫ ِإنّ ِمنَ الْ ِقيَامِ ه ُهنَا قَوْمًا لَ َيذُوقُونَ الْمَوْت‬:ْ‫حَقّا أَقُولُ لَكُم‬27 :9 ‫لو‬ .ِ‫حتّى َي َروْا َممَْلكَةَ ال‬ َ ‫ن َيمُوتُوا‬ ْ َ‫ن َبعْضَ ا ْل َم ْوجُودِينَ ُهنَا ل‬ ّ ِ‫ إ‬،ّ‫حق‬ َ ‫وََأقُولُ َل ُكمُ ا ْل‬

Mk 9:1 And he said to them, “Truly, I say to you, there are some standing here who will not taste death before they see that the kingdom of God has [indeed] come with power.”

.ٍ‫حتّى يَرَوْا مَلَكُوتَ الِ َقدْ َأتَى بِقُوّة‬ َ َ‫ِإنّ ِمنَ الْ ِقيَامِ ه ُهنَا قَوْمًا لَ َيذُوقُونَ الْمَوْت‬1 :9 ‫مر‬ .ٍ‫حتّى َي َروْا َممَْلكَةَ الِ َتظْ َه ُر بِقُوّة‬ َ ‫إِنّ َبعْضَ ا ْلمَ ْوجُودِينَ ُهنَا لَنْ َيمُوتُوا‬

Mt 16:28 Truly, I say to you, there are some standing here who will not taste death before they see the Son of man coming in his kingdom.”

‫ِإنّ ِمنَ الْقِيَامِ ه ُهنَا قَوْمًا لَ َيذُوقُونَ الْمَوْتَ حَتّى يَرَوُا ا ْبنَ الِنْسَانِ آ ِتيًا فِي‬28 :16 ‫مت‬ .ِ‫َملَكُوتِه‬ ِ‫ل ْنسَانِ آ ِتيًا فِي َممَْل َكتِه‬ ِ ‫حتّى َي َروُا ابْنَ ا‬ َ ‫إِنّ َبعْضَ ا ْلمَ ْوجُودِينَ ُهنَا لَنْ َيمُوتُوا‬

‫ حتى يروا ابن النسان ظاهرا في (جلل) مُلكه‬/ ‫إ‬

Some commentators have interpreted John 3:3 as spiritual perception as well: Jn 3:3 Jesus answered him, “Truly, truly, I say to you, unless one is born anew, he cannot see [/perceive the reality of] the kingdom of God.”

.»ِ‫لَ يَ ْقدِرُ َأنْ يَرَى َملَكُوتَ ال‬

3:3

.ِ‫ل يَقْ ِدرُ أَنْ َيرَى َممَْلكَةَ ال‬

‫يو‬

‫ ل يقدر أن يرى المملكة اللهية‬/ ‫إ‬ Others take it as equivalent to John 3:5, meaning to enter [/gain citizenship in] the Kingdom. It seems reasonable, however, to assume the perception precedes belief and entry. 1.4. Expressions for confidential or hidden aspects of the Kingdom In one case Jesus has told a parable to the effect that although he was announcing the Kingdom to the Jews and offering citizenship in it, many or most of those who hear will fail to qualify. But Jesus does not want to reveal this disturbing fact to the doubters in his audience, and his message is so vague and implicit that even his own disciples fail to understand it. So he says to them, Mt 13:11 And he answered them, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. ( || Mk 4:11 || Lk 8:10)

،ِ‫عطِيَ لَكُمْ َأنْ َتعْ ِرفُوا أَسْرَارَ َملَكُوتِ السّمَاوَات‬ ْ ‫لَنّهُ َقدْ ُأ‬

11 :13

‫مت‬

.‫طهِ ْم هَذَا‬ ِ ْ‫ َأمّا ُهمْ فَلَمْ أُع‬،ِ‫سمَاء‬ ّ ‫سرَارَ َممَْلكَةِ ال‬ ْ ‫ط ْي ُت ُكمْ َأ ْنتُمْ أَنْ َت ْعرِفُوا َأ‬ َ‫ع‬ ْ َ‫أ‬

‫السمائية‬/‫ إن ال أعطى لكم أن تعرفوا الوجه الغامضة للمملكة اللهية‬/ ‫إ‬

‫؟؟‬.‫ ولكن ليس لغيركم‬،‫ يمكنني توضيح بعض جوانب المملكة اللهية لكم يا أتباعي‬/ ‫إ‬

5

Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 5

Although at least one secret is made clear in the following context, that most of the people will not become citizens of the Kingdom, Jesus’ remark seems to apply more broadly, and there seems little justification to make explicit this one aspect. 1.5. Expressions for teaching about (many aspects of) the Kingdom A few verses report that the Kingdom was a topic of speech but do not mention which aspects of it were in focus. It seems very likely, from the examples of the surviving sermons of Jesus, that he touched on several different aspects of the whole Kingdom, probably using parables. Lk 9:11 When the crowds learned it, they followed him; and he welcomed them and spoke to them of the kingdom of God, and cured those who had need of healing.

،ِ‫عنْ مَلَكُوتِ ال‬ َ ْ‫ فَقَبِلَهُمْ وَكَلّمَ ُهم‬،ُ‫علِمُوا َتبِعُوه‬ َ ْ‫فَالْجُمُوعُ ِإذ‬

11 :9

،ِ‫عّل َمهُمْ عَنْ َممَْلكَةِ ال‬ َ َ‫ َف َرحّبَ ِب ِهمْ و‬،ُ‫فَ َع َرفَ النّاسُ َو َت ِبعُوه‬

‫لو‬

Ac 1:3 To them he presented himself alive after his passion by many proofs, appearing to them during forty days, and speaking of the kingdom of God.

.ِ‫ختَصّةِ بِ َملَكُوتِ ال‬ ْ ُ‫عنِ الُمُورِ الْم‬ َ ُ‫َويَتَكَلّم‬

3 :1

.ِ‫ن َممَْلكَةِ ال‬ ْ َ‫وَعَّل َمهُمْ ع‬

‫أع‬

‫ المملكة اللهية ؟؟‬/ ‫ علمهم عن أمور مملكة ال‬/ ‫إ‬ When it says that Paul pleaded, testified, and preached about the Kingdom, it is clear that he is evangelizing and trying to convince his listeners of the reality of the Kingdom. But given the amount of time he spent teaching them, he must have touched on several aspects of the Kingdom: Ac 19:8 And he entered the synagogue and for three months spoke boldly, arguing and pleading about the kingdom of God;

ّ‫ختَص‬ ْ َ‫ وَكَانَ يُجَاهِرُ ُمدّةَ ثَلَثَةِ أَشْهُرٍ مُحَاجّا وَمُ ْقنِعًا فِي مَا ي‬،َ‫خلَ الْمَجْمَع‬ َ َ‫ ُثمّ د‬8 :19 ‫أع‬ .ِ‫بِ َملَكُوتِ ال‬ .ِ‫ش ُهرٍ عَنْ َممَْلكَةِ ال‬ ْ ‫جرَا َءةٍ ثَلثَةِ َأ‬ َ ‫ وَ َتكَلّمَ ُهنَاكَ ِب‬،ِ‫س إِلَى َب ْيتِ ا ْل ِعبَا َدة‬ ُ ُ‫َوذَ َهبَ بُول‬

Ac 28:23 When they had appointed a day for him, they came to him at his lodging in great numbers. And he expounded the matter to them from morning till evening, testifying to the kingdom of God and trying to convince them about Jesus both from the law of Moses and from the prophets.

،ِ‫فَطَفِقَ َيشْرَحُ لَ ُهمْ شَا ِهدًا ِبمَلَكُوتِ ال‬

23 :28

ِ‫حقَا ِئقَ َممَْلكَةِ ال‬ َ ْ‫َوشَرَحَ َل ُهم‬

‫أع‬

Ac 28:31 preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered. (second clause)

.ٍ‫ بِلَ مَا ِنع‬،ٍ‫ وَمُعَلّمًا ِبأَمْرِ الرّبّ َيسُوعَ الْمَسِيحِ ِب ُكلّ مُجَاهَرَة‬،ِ‫ كَارِزًا بِ َملَكُوتِ ال‬31 :28 ‫أع‬ .ِ‫ب عِيسَـى ا ْل َمسِيح‬ ّ ّ‫ وَُيعَلّمُ النّاسَ عَنِ الر‬،ٍ‫جرَا َءةٍ َوبِل ُمعَطّل‬ َ ‫شرَى ِقيَامِ َممَْلكَةِ الِ ِب‬ ْ ‫َوكَانَ ُيعْلِنُ ُب‬

‫ وكان يدعو الناس إلى دخول مملكة ال ؟؟‬/ ‫إ‬

In Ac 20:25 below, the sense of ‘preach’ must include teaching, because Paul is speaking to the Ephesian elders, with whom he had spent a long time: Ac 20:25 And now, behold, I know that all you among whom I have gone preaching the kingdom will see my face no more. ... 27 for I did not shrink from declaring to you the whole counsel of God.

.ِ‫ مَرَرْتُ َب ْينَ ُكمْ كَارِزًا بِ َملَكُوتِ ال‬...

25 :20

.ِ‫شرَى ِقيَا ِم َممَْلكَةِ ال‬ ْ ‫ َتجَوّ ْلتُ َب ْي َنكُمْ أُعْلِنُ ُب‬...

‫أع‬

6

‫ترجمات المصتلحات الكتابية العربـية‬

Arabic Translations of Key Biblical Terms

6

1.6. Examples with reference to worldly kingdoms as a whole As noted in my previous article in this issue, the use of the word ‘kingdom’ in these more worldly examples shows how comprehensive the concept of Kingdom can be. In the example of war between kingdoms, the kings, governments, and peoples fight to gain or defend authority, land, people, and perhaps life itself: Lk 21:10 Then he said to them, “Nation will rise against nation, and kingdom against kingdom; ( || Mt 24:7 || Mk 13:8) Mt 24:7 For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places:

،ٍ‫لَنّهُ تَقُومُ أُمّةٌ عَلَى أُمّةٍ وَمَمْلَكَةٌ عَلَى مَمْلَكَة‬

7 :24

‫مت‬

،ٍ‫ َو َممَْلكَ ٌة ضِ ّد َممَْلكَة‬،ٍ‫ض ّد ُأمّة‬ ِ ٌ‫َفتَقُومُ ُأمّة‬

Heb 11:33 who through faith conquered kingdoms, enforced justice, received promises, stopped the mouths of lions,

،ٍ‫ سَدّوا َأفْوَاهَ أُسُود‬،َ‫ نَالُوا مَوَاعِيد‬،‫صنَعُوا بِرّا‬ َ ،َ‫ قَهَرُوا مَمَالِك‬:ِ‫الّذِينَ بِالِيمَان‬33 :11 ‫عب‬

َ‫ وَبِالِيمَانِ سَدّوا أَفْوَاه‬.ُ‫عدَهُمْ بِهِ اللّه‬ َ َ‫ َونَالُوا مَا و‬،ِ‫ح َكمُوا بِا ْلعَدْل‬ َ ،َ‫اّلذِينَ بِالِيمَانِ َق َهرُوا ا ْل َممَاِلك‬33 :11 ‫عب‬ ،ِ‫لسُود‬ ُ‫ا‬

In the temptation, it seems likely that the vision included kings, their courts, their power, and all the land and people they ruled: Mt 4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and the glory of them; (|| Lk 4:5)

،‫وَأَرَاهُ جَمِيعَ مَمَالِكِ الْعَاَلمِ وَمَجْدَهَا‬

8 :4

‫مت‬

،ٍ‫ظمَة‬ َ َ‫جمِيعَ َممَاِلكِ ال ّد ْنيَا َومَا فِيهَا مِنْ ع‬ َ ُ‫وََأرَاه‬

‫ ممالك‬/ ‫إ‬

1.7. Equivalent expressions There are other passages where the topic of the proclamation is not explicitly mentioned but could be inferred to be the Kingdom: Mk 4:14 The sower sows the word. CEV Mk 4:14 What the farmer is spreading is really the message about the kingdom.

.َ‫اَلزّارِعُ يَزْرَعُ الْكَلِمَة‬

14 :4

.ِ‫ع كلمةَ ال‬ ُ ‫ع يزر‬ ُ ‫الزار‬

‫مر‬

‫الرسالة الخاصة بمملكة ال ؟؟‬/‫التعليم‬/‫ إن ما ينشره الزارع هو البشرى‬/ ‫إ‬ Acts might provide another example: Ac 8:25 Now when they had testified and spoken the word of the Lord, they returned to Jerusalem, preaching the gospel [of the Kingdom] to many villages of the Samaritans.

ً‫ رَجَعَا إِلَى أُورُشَلِيمَ َوبَشّرَا قُرىً َكثِيرَة‬،ّ‫ ُثمّ ِإنّهُمَا بَ ْعدَ مَا شَ ِهدَا وَتَكَلّمَا بِكَلِمَةِ الرّب‬25 :8 ‫أع‬ .َ‫لِلسّامِرِيّين‬

ِ‫ل ْنجِيل‬ ِ ‫طرِيقِ َبشّرَا بِا‬ ّ ‫ َوفِي ال‬.ِ‫جعَا إِلَى الْقُدْس‬ َ ‫ َر‬،ّ‫شهَا َد َت ُهمَا وَأَعَْلنَا كَِلمَةَ الرّب‬ َ ‫حنّا‬ َ ‫طرُسُ ويُو‬ ْ ‫وَ َبعْدَ مَا قَدّمَ ُب‬ .ِ‫طقَةِ السّا ِم َرة‬ َ ‫فِي ُقرًى َكثِي َرةٍ فِي ِم ْن‬

‫أعلنا الناس عن بشارة المملكة‬/‫ أخبارا‬/ ‫ وبشّرا الناس بالمملكة اللهية‬/ ‫إ‬

7

Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 7

However, although the Kingdom is mentioned in Acts as a topic of preaching, in most verses of Acts and the Epistles it is the Messiah King himself that is given as the topic. This is understandable, because while Jesus proclaimed the Kingdom publicly without proclaiming himself to the be Messiah/King, the apostles were under no such restriction and proclaimed the King himself. Their message focused on the Messiah, without whom there would be no Kingdom and through whom one could be accepted into the Kingdom. Many modern readers, however, do not understand that the word translated as ‘Christ’ is a kingly, messianic title. For that reason, it might be appropriate to clarify the sense in some passages: Ac 5:42 And every day in the temple and at home they did not cease teaching and preaching Jesus as the Christ, [the righteous King that would rule forever / the King of the Kingdom that God was establishing.]

َ‫وَكَانُوا لَ يَزَالُونَ ُكلّ َيوْمٍ فِي الْ َهيْ َكلِ وَفِي الُْبيُوتِ مُعَلّمِينَ وَ ُمبَشّرِينَ ِبيَسُوع‬42 :5 ‫أع‬ .ِ‫الْمَسِيح‬

.ُ‫شرُونَ أَنّ عِيسَـى هُوَ ا ْل َمسِيح‬ ّ ‫ن وَُي َب‬ َ ‫ ُيعَّلمُو‬،ٍ‫ت الِ َومِنْ دَارٍ إِلَى دَار‬ ِ ‫ فِي َب ْي‬،ٍ‫َوكَانُوا ُكلّ يَوْ ٍم بِل َتوَ ّقف‬

‫ هو المسيح الملك الصالح الذي سيحكم إلى البد‬/ ‫إ‬ ‫ هو المسيح ملك المملكة التي أقامها ال‬/ ‫إ‬

Newman and Stine (1988) and the Good News Bible understand the Kingdom to be the topic of prophecy in Matthew 11: RSV Mt 11: 12 From the days of John the Baptist until now the kingdom of heaven has suffered violence, and men of violence take it by force. 13 For all the prophets and the law prophesied until John; GNB Mt 11:13 Until the time of John all the prophets and the Law of Moses spoke about the Kingdom;

َ‫صبُون‬ ِ ‫ وَالْغَا‬،ُ‫ وَ ِمنْ أَيّامِ يُوحَنّا الْمَعْمَدَانِ إِلَى النَ مَلَكُوتُ السّمَاوَاتِ ُيغْصَب‬13-12 :11 ‫مت‬ .‫لنّ جَمِيعَ الَ ْن ِبيَاءِ وَالنّامُوسَ إِلَى يُوحَنّا َتنَـبّأُوا‬ َ .ُ‫يَخْ َتطِفُونَه‬ ّ‫ع ْنهَا كُل‬ َ َ‫ َوقَدْ َت َنبّأ‬.َ‫ َومَنْ َي ْدخُُلهَا ُيوَاجِهُ ا ْل َعدَاء‬،ٍ‫ل َت ْنمُو ِب ُقوّة‬ ِ ‫ َممَْلكَةُ ا‬،َ‫حيَى ا ْل ُمغَطّسِ ِإلَى الن‬ ْ ‫ن َأيّامِ َي‬ ْ ِ‫َوم‬ .‫حيَى‬ ْ ‫حتّى جَاءَ َي‬ َ ،‫ وَالتّ ْورَا ُة َأ ْيضًا‬،ِ‫ل ْن ِبيَاء‬ َ‫ا‬

But the CEV gives a different interpretation: CEV Mt 11:13 All the Books of the Prophets and the Law of Moses told what was going to happen up to the time of John, and in the parallel passage, still another: CEV Lk 16:16 Until the time of John the Baptist, people had to obey the Law of Moses and the Books of the Prophets. But since God's kingdom has been preached, everyone is trying hard to get in. Compare RSV Lk 16:16 “The law and the prophets were until John; since then the good news of the kingdom of God is preached, and every one enters it violently.

ّ‫ وَكُل‬،ِ‫ وَ ِمنْ ذلِكَ الْوَقْتِ ُي َبشّرُ بِ َملَكُوتِ ال‬.‫حنّا‬ َ ‫ «كَانَ النّامُوسُ وَالَ ْن ِبيَاءُ إِلَى يُو‬16 :16 ‫لو‬ .ِ‫حدٍ يَ ْغتَصِبُ نَفْسَهُ إَِليْه‬ ِ ‫وَا‬

‫ َو ُكلّ مَنْ َي ْدخُُلهَا‬،ِ‫ بَدََأتِ الدّعْ َوةُ إِلَى َممَْلكَةِ ال‬،ِ‫ك الْوَ ْقت‬ َ ‫ن ذَِل‬ ْ ِ‫ َوم‬.‫حيَى‬ ْ ‫ل ْن ِبيَاءِ هُوَ إِلَى َي‬ َ ‫عهْ ُد التّ ْورَاةِ وَا‬ َ .َ‫يُوَاجِ ُه ا ْلعَدَاء‬

Matthew has evidently omitted the phrase preserved in Luke that says, “since then the good news of the kingdom of God is preached.” If so, then the sense in both the Matthean and Lucan passages is most likely

8

Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 8

that before John the Kingdom was foretold in prophecy, but John (and Jesus) proclaimed it as an actuality, and “everyone is trying hard to get in.”

‫ وكل‬،‫ أما الن فتمّت البشارة بقيامها‬،‫ موسى والنبياء أجمعين تنبأوا بشأن المملكة اللهية حتى يوحنا‬/ ‫إ‬ .‫من يرجوها يجتهد ليدخلها‬

2. Focus on the citizenry of the Kingdom In the sections that follow, although reference continues to be made to the Kingdom, the context of each passage narrows the focus to one or another aspect of the kingdom. Sometimes more than one aspect is in focus. In either case, the challenge for the translator is to communicate both the reference to the Kingdom and the particular aspect(s) in focus. This section includes passages which can be undertood to refer to the citizenry of the Kingdom. In a later section we will look at passages where the reference is to the realm, which includes both the territory and subsequently the citizenry. 2.1. Expressions for the people of the Kingdom In two verses of Revelation, the work ‘kingdom’ is used for the citizenry without further qualification: Re 1:6 and made us a [/the people of his] kingdom, priests to his God and Father, to him be glory and dominion for ever and ever. Amen. (|| Re 5:10)

،ِ‫وَجَعََلنَا مُلُوكًا وَكَهَنَةً لِ َأبِيه‬

6 :1

‫رؤ‬

.ُ‫ل َأبَاه‬ َ ‫خدِمُ ا‬ ْ ‫ن ا ْل َك َهنَةِ ِل َن‬ َ ِ‫جعََلنَا َممَْلكَ ًة م‬ َ ‫َو‬

‫ وأدخلتهم في مملكتك ؟؟‬/‫رعية مملكتك‬/‫ وجعلتهم رعايا‬/ ‫إ‬ Re 5:10 and hast made them a [/the people of the] kingdom and priests to our God, and they shall reign on earth.”

.»ِ‫ فَسَنَ ْملِكُ عَلَى الَرْض‬،ً‫وَجَعَلْتَنَا لِلهِنَا ُملُوكًا وَكَ َهنَة‬

10 :5

‫رؤ‬

.ِ‫لرْض‬ َ ‫س َيمِْلكُونَ عَلَى ا‬ َ ‫ َو‬،‫خدِمُوا إَِل َهنَا‬ ْ ‫ن ا ْل َك َهنَةِ ِل َي‬ َ ِ‫جعَ ْل َت ُهمْ َممَْلكَ ًة م‬ َ ‫َو‬

‫ وأدخلتهم في مملكتك‬/‫رعية مملكتك‬/‫ وجعلتهم رعايا‬/ ‫إ‬

There are two other phrases with this sense which incorporate the word ‘Kingdom’, as shown below: Mt 13:38 the field is the world, and the good seed means the sons [/subjects] of the kingdom; the weeds are the sons [/subjects] of the evil one,

.ِ‫ وَالزّوَانُ هُوَ َبنُو الشّرّير‬.ِ‫جّيدُ هُوَ َبنُو الْمَلَكُوت‬ َ ْ‫ وَالزّرْعُ ال‬.ُ‫ وَالْحَ ْقلُ هُوَ الْعَاَلم‬38 :13 ‫مت‬ .ِ‫ن ُهوَ َأ ْبنَاءُ ِإ ْبلِيسَ الشّـرّير‬ ُ ‫ وَالزّوَا‬،ِ‫ وَالزّ ْرعُ ا ْلجَـيّدُ هُـوَ َأ ْبنَاءُ ا ْل َممَْلكَة‬.ُ‫ل ُهوَ الْعاَلم‬ ُ ‫وَا ْلحَ ْق‬

‫ الذين ينتمون إلى‬/ ‫ أعضاء المملكة‬/ ‫ رعايا المملكة‬/ ‫ مواطنو المملكة‬/ ‫ شعب المملكة‬/ ‫ أبناء المملكة‬/ ‫إ‬ ‫منتمو المملكة ؟؟‬/

‫ موطنو المملكة‬/ ‫ أبناء المملكة‬/ ‫ شعب المملكة‬/ ‫ رعايا المملكة‬/ ‫إ‬ Jas 2:5 Listen, my beloved brethren. Has not God chosen those who are poor in the world to be rich in faith and heirs [/subjects] of the kingdom which he has promised to those who love him?

.‫ ورثة الملكوت الذي وعد به الذين يحبونه‬...

5 :2

‫ط َيهُمْ َنصِيبًا فِي ا ْل َممَْلكَةِ اّلتِي‬ ِ ‫ن وَُي ْع‬ ِ ‫غ ِنيَاءَ فِي الِيمَا‬ ْ َ‫ ِل َيكُونُوا أ‬،‫ختَارَ اّلذِينَ هُمْ فُ َقرَا ُء فِي هَ ِذهِ ال ّد ْنيَا‬ ْ‫لا‬ َ ‫إِنّ ا‬

‫يع‬

.ُ‫حبّو َنه‬ ِ ‫وَعَدَ ِبهَا مَنْ ُي‬

Note that although James directs his readers to the blessings of the Manifest Kingdom which they will one day enter/inherit, they are already citizens of it and have already entered the hidden kingdom.

9

Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 9

2.2. Expressions for the persistent growth of the Kingdom community In the book of Acts one finds many references to the growth of the body of believers, but the word ‘Kingdom of God’ is not used to describe it. Instead, it reports that “the Word of God” grew and multiplied. In the Gospels, however, the term ‘Kingdom’ is often used in parables describing the growth of the body of believers, those who are willingly subject to the King, but only rarely outside a parable: Mt 11:12 From the days of John the Baptist until now, the kingdom of heaven has been forcefully advancing, and forceful men lay hold of it. (NIV1 || Lk 16:16)

ُ‫مَلَكُوتُ السّمَاوَاتِ ُيغْصَب‬

12 :11

‫مت‬

ٍ‫ل َت ْنمُو ِب ُقوّة‬ ِ ‫َممَْلكَةُ ا‬

‫ والناس يجتهدون‬،‫ رعايا المملكة يزدادون رغما عن المقاومة‬/ ‫ المملكة اللهية تزداد ُنمُوا‬... / ‫إ‬ ‫ ليحوزوا على نصيب فيها ؟؟‬/ ‫ لينضمّوا إليها‬/‫ليدخلوها‬

The similar passage at Luke 16:16 reads in the RSV, “... and every one enters it violently” and in the NIV, “... and everyone is forcing his way into it.” It seems most likely that ‘kingdom’ refers to the community of believers and that the topic is the growth of the community in the face of opposition. Certainly it is not the authority of Jesus that is growing, but rather the size of the population that truly accepts his kingship. 2.3. Parables for the growth of the Kingdom community Most Gospel passages about Kingdom growth are in parables: Mt 13:31 Another parable he put before them, saying, “[(The growth of) the community of] the kingdom of heaven is like [(that of)] a grain of mustard seed which a man took and sowed in his field;

،ِ‫ ُيشْبِهُ َملَكُوتُ السّمَاوَاتِ حَبّةَ خَ ْردَل أَخَذَهَا إِنْسَانٌ وَزَ َرعَهَا فِي حَقْلِه‬31 :13 ‫مت‬ .ِ‫عهَا فِي حَقِْله‬ َ َ‫جلٌ َو َزر‬ ُ ‫خ ْردَلٍ َأخَذَهَا َر‬ َ ِ‫حبّة‬ َ ُ‫سمَاءِ ِهيَ ِم ْثل‬ ّ ‫َممَْلكَةُ ال‬

‫ ؟؟‬... ‫ظهور المملكة اللهية يشبه تنامي حبة الخردل‬/‫تنامي أهل‬/‫ إن ازدياد‬/ ‫إ‬ Mk 4:30 And he said, “With what can we compare the kingdom of God, or what parable shall we use for it? (mustard seed) ( || Lk 13:18)

...،‫شبّهُ مَلَكُوتَ الِ؟ أَوْ بَِأيّ مَثَل نُ َمّثلُهُ؟ ِم ْثلُ حَبّةِ خَرْدَل‬ َ ‫ِبمَاذَا ُن‬ ِ‫خ ْردَل‬ َ ‫حبّةِ ا ْل‬ َ ُ‫ِإّنهَا ِم ْثل‬

31

30 :4

‫مر‬

‫حهَا؟‬ ُ‫ض‬ ّ ‫ل نُ َو‬ ٍ ‫شبّهُ َممَْلكَةَ الِ؟ َوِبَأيّ َم َث‬ َ ‫يءٍ ُن‬ ْ ‫ش‬ َ ‫ي‬ ّ ‫ِبَأ‬

... ‫ إن نمو أهل المملكة اللهية يشبه نمو حبة الخردل‬... / ‫إ‬

Ott (1984) takes the seed to be either the teaching of Jesus or his recognition and rule. The fact is, it was expected that everyone would rally behind the Messiah when he came, but Jesus had only a few steady followers. His kingdom appeared small indeed in terms of populace. But in the parable, he assures his followers that this is indeed the awaited Kingdom and that it will grow with time and at some future time be complete. Free translation: “The population of the heavenly kingdom starts out small, but it is like a mustard seed which ...” The parable of the leaven is similar in intent to that of the mustard seed, except that it adds a hint of the hidden nature of the present kingdom as well as its growth and future completion.

1

The RSV reads, “From the days of John the Baptist until now the kingdom of heaven has suffered violence, and men of violence take it by force.” However, this interpretation of the first verb as a passive is poorly supported and not widely accepted. It may have been prompted by the second half of the verse; note that in the Matthean context, Jesus has been talking about John the Baptist, who is in prison and will soon be executed.

10

Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 10

Mt 13:33 He told them another parable. “The [growth of the hidden] kingdom of heaven is like [that of] leaven which a woman took and hid in three measures of flour, till it was all leavened.” ( || Lk 13:20)

‫حتّى‬ َ ‫خبَّأتْهَا فِي ثَلَثَةِ أَكْيَالِ َدقِيق‬ َ َ‫خذَتْهَا امْرَأَةٌ و‬ َ َ‫ ُيشْبِهُ َملَكُوتُ السّمَاوَاتِ خَمِيرَةً أ‬33 :13 ‫مت‬ .»ُ‫اخْتَمَرَ الْجَمِيع‬ .ّ‫خ َت َمرَ ا ْل ُكل‬ ْ ‫حتّى ا‬ َ ٍ‫ل َث ِة َأ ْكيَالِ دَقِيق‬ َ َ‫ض َع ْتهَا فِي ث‬ َ ‫خمِي َرةٍ َأخَ َذ ْتهَا ِا ْمرََأةٌ َو َو‬ َ ُ‫ي ِمثْل‬ َ ‫سمَاءِ ِه‬ ّ ‫َممَْلكَةُ ال‬

‫كاختمار الخميرة‬/‫ي مثل‬ ّ ‫انتشار المملكة خف‬/‫ إنّ نمو‬/ ‫إ‬

All three of these points are also brought out in the parable of the seed growing secretly: Mk 4:26 And he said, “The [period of growth of the community of the hidden] kingdom of God is as if a man should scatter seed upon the ground,

،ِ‫ كََأنّ إِ ْنسَانًا ُيلْقِي ا ْل ِبذَارَ عَلَى الَرْض‬:ِ‫ه َكذَا مَلَكُوتُ ال‬

26 :4

،ِ‫لرْض‬ َ ‫جلٍ يُلْقِي ا ْلبُذُورَ عَلَى ا‬ ُ ‫ل ِهيَ ِم ْثلُ َر‬ ِ ‫َممَْلكَةُ ا‬

‫مر‬

‫أعضاء المملكة نمو البذورالتي ألقاها رجل على الرض‬/‫أفراد‬/‫أهل‬/‫ يشبه نمو جماعة‬/ ‫إ‬ Some have taken this to be the growth of God’s rule or the Messiah’s rule, but by this they generally mean he is ruling over more subjects, not that his authority is increasing. Others take the parable psychologically, that the teaching of the Kingdom causes the citizens of the provisional Kingdom to grow spiritually and eventually become fruitful. In this passage, however, the climax is not fruitfulness but the harvest, which marks the end of the provisional kingdom, hidden as it is among the kingdoms of this world, and the beginning of the Manifest kingdom, which is also the end of opportunities to gain citizenship in the kingdom. 2.4. Expressions for relative status among the people of the Kingdom In a number of pasages there is a mention of relative status within the Kingdom community. Notice that in all of these verses, the Greek phrase used is en tê basileia ‘in the Kingdom’: Lk 7:28 I tell you, among those born of women none is greater than John; yet he who is least in [/among the citizens of] the kingdom of God is greater than he.” (= Mt 11:11) Mt 11:11 Truly, I say to you, among those born of women there has risen no one greater than John the Baptist; yet he who is least in [/among the citizens of] the kingdom of heaven is greater than he.

.ُ‫ظمُ ِمنْه‬ َ ْ‫وَل ِكنّ الَصْغَرَ فِي مَلَكُوتِ السّمَاوَاتِ َأع‬

11 :11

‫مت‬

.ُ‫عظَمُ ِم ْنه‬ ْ َ‫ص َغرَ وَاحِدٍ فِي َممَْلكَةِ الِ أ‬ ْ ‫وََلكِنّ َأ‬

‫أهل المملكة أعظم منه ؟؟‬/‫ ولكن القل شأنا بين أبناء‬... / ‫إ‬ ‫ ولكن أيّ واحدٍ في شعب مملكة ال أعظم منه‬/ ‫إ‬

Mt 18:1 At that time the disciples came to Jesus, saying, “Who is the greatest in [/among the citizens of] the kingdom of heaven?”

»‫ظمُ فِي مَلَكُوتِ السّمَاوَاتِ؟‬ َ ْ‫فَ َمنْ هُوَ َأع‬

1 :18

‫مت‬

"‫عظَمُ وَاحِ ٍد فِي َممَْلكَةِ الِ؟‬ ْ َ‫ن ُهوَ أ‬ ْ َ‫م‬

‫اللهية ؟؟‬/‫ مَن هو أعظم رعايا مواطني المملكة السمائية‬/ ‫إ‬ Mt 18:4 Whoever humbles himself like this child, he is the greatest in [/among the citizens of] the kingdom of heaven.

.ِ‫ظمُ فِي َملَكُوتِ السّمَاوَات‬ َ ْ‫لع‬ َ ‫فَ َمنْ وَضَعَ نَفْسَهُ ِم ْثلَ هذَا الْوََلدِ فَهُوَ ا‬

4 :18

‫مت‬

Arabic Translations of Key Biblical Terms

11

‫ترجمات المصتلحات الكتابية العربـية‬ 11

.ِ‫حدٍ فِي َممَْلكَ ِة ال‬ ِ ‫ هُ َو أَعْظَ ُم وَا‬،ِ‫ضعُ ِل َيكُونَ ِم ْثلَ هَذَا الطّ ْفل‬ َ ‫فَمَنْ َيتَوَا‬

‫اللهية ؟؟‬/‫هو من أعظم مواطني رعايا المملكة السمائية‬... / ‫إ‬

‫ ُي ْدعَى أَصْغَرَ فِي‬،‫حدَى هذِهِ الْوَصَايَا الصّغْرَى َوعَّلمَ النّاسَ ه َكذَا‬ ْ ِ‫ فَ َمنْ نَقَضَ إ‬19 :5 ‫مت‬ ِ‫عظِيمًا فِي مَلَكُوت‬ َ ‫ فَهذَا ُي ْدعَى‬،َ‫ وَأَمّا َمنْ عَ ِملَ َوعَّلم‬.ِ‫َملَكُوتِ السّمَاوَات‬ .ِ‫السّمَاوَات‬

‫ن لَهُ َأحَطّ َمكَان ٍة في‬ ُ ‫ َيكُو‬،ُ‫ن يَ ْفعَلُوا ِمثْلَه‬ ْ َ‫ وَعَلّمَ النّاسَ أ‬،‫صيّةٍ مِنْ هَ ِذهِ ا ْل َوصَايَا‬ ِ ‫ص َغرَ َو‬ ْ ‫فَمَنْ خَاَلفَ وََلوْ َأ‬ .ِ‫ن لَهُ َمكَا َنةٌ عَال َي ٌة في َممَْلكَةِ ال‬ ُ ‫ َتكُو‬،‫ل ِبهَا وَعَّل َمهَا‬ َ ِ‫عم‬ َ ْ‫ َأمّا مَن‬.ِ‫َممَْلكَةِ ال‬

‫شأنٍ في المملكة‬/ٍ‫أدنى أحط مكانة‬/‫ يكون له أقل‬.../ ‫إ‬

See also Mt 5:19. 2.5. Equivalent expressions As mentioned in section 1.7 above, in the epistles the terminology shifts from mentioning the Kingdom to mentioning the King, especially as the Annointed One, which in Greek was ‘Christ’.2 Among other names, the subjects of the Annointed King are called “those in Christ”: Ro 8:1 There is therefore now no condemnation for those who are in Christ Jesus.

... ،َ‫علَى الّذِينَ ُهمْ فِي الْمَسِيحِ َيسُوع‬ َ َ‫يءَ ِمنَ الدّيْنُونَةِ الن‬ ْ َ‫ِإذًا لَ ش‬

1 :8

‫رو‬

.ُ‫ لَنْ َيدِي َن ُهمُ ال‬،‫ن لِ ْل َمسِيحِ عِيسَـى‬ َ ‫ِإذَنْ مَنْ َي ْن َتمُو‬

... ‫ إذَن فمواطنو مملكة المسيح‬/... ِ‫ إِذَن مَن َي ْن َتمُونَ لِ ْل َمسِيح‬/ ‫إ‬ Php 1:1 ... To all the saints in Christ Jesus who are at Philippi, ...

:ٍ‫ مَعَ أَسَاقِفَةٍ وَشَمَا ِمسَة‬،‫ الّذِينَ فِي فِيِلبّي‬،َ‫ إِلَى جَمِيعِ الْ ِقدّيسِينَ فِي الْمَسِيحِ َيسُوع‬... 1 :1 ‫في‬ .‫خدّا ُمهَا‬ ُ ‫ َو َم َعهُمْ رُعَاةُ ا ْل َكنِيسَةِ َو‬،‫جمِي ِع الْقِدّيسِينَ اّلذِينَ َي ْن َتمُونَ ِإلَى ا ْل َمسِيحِ عِيسَـى فِي فِيِلبّي‬ َ

...‫ الذين في فيلبي‬،‫ إلى جماعة رعايا المسيح يسوع الصالحين‬/ ‫إ‬

1Pe 5:14 ... Peace to all of you that are in Christ.

.َ‫ آمِين‬.َ‫لمٌ لَ ُكمْ جَمِيعِكُمُ اّلذِينَ فِي الْمَسِيحِ َيسُوع‬ َ َ‫ س‬...

14 :5

‫بط‬1

.ِ‫ن َت ْن َتمُونَ لِ ْل َمسِيح‬ َ ‫جمِيعًا َأ ْن ُتمُ الّذِي‬ َ ْ‫ السّلَمُ َم َعكُم‬...

It is possible that the phrase “in Christ” is a contraction of a phrase such as “in the Kingdom of Christ”, but in any case the sense seems to be the same. For example, the phrase ‘fellow workers in Christ’ parallels ‘fellow workers for the Kingdom’. In such verses, translators sometimes render the sense as ‘Christian’, but in locations where ‘Christian’ is strictly an ethnic label, something else is needed, and Kingdom terminology is one of the many options, such as “subjects of Christ.” Many other terms are also used for those who are counted among the people of the Kingdom, including the following: ‘believers’

‘brethren’

‘saints’

‘those who are accounted worthy to attain to that age and to the resurrection from the dead’ 2

One reason for the decline of ‘Kingdom’ terminology could be the expansion of the Kingdom to the Greeks, who were not waiting for a Messianic Kingdom. However, Paul is reported in Acts to have preached the Kingdom to the Gentiles as well. It seems more likely that in his epistles, which were written and could be used as evidence in court, he avoided words with political overtones. It should be noted that the persecutions of Christ and his followers in the first centuries were usually incited on the charge that they were disloyal to the state and proclaimed a different King.

Arabic Translations of Key Biblical Terms

12

‫ترجمات المصتلحات الكتابية العربـية‬ 12

‘those who are being saved’

‘disciples’

‘Christians’

‘obedient to the faith’

‘belonging to the Way’

‘fellow workers in Christ (= ‘fellow workers for the Kingdom’) ‘heirs of eternal life’ (= ‘heirs of the Kingdom’) 3. Focus on citizenship in the Kingdom The passages of this section include contexts in which the intended meaning of basileia is most likely that of citizenship in the Kingdom, whether holding it, gaining it, or granting it. 3.1. Expressions for having Kingdom citizenship ( = being citizens) There are several phrases that are used somewhat synonymously, often in the same paragraph, for being accepted as one of the people of the Kingdom. These include the following: ‘inherit the Kingdom’ ‘inherit eternal life’ ‘enter the Kingdom’ ‘enter eternal life’ ‘be saved’ Similarly, several different phrases are used to say that someone has citizenship in the Kingdom: ‘have one’s name written in heaven’ or ‘in the book of life’ ‘be enrolled in heaven’ ‘have citizenship in heaven’ ‘have an inheritance in the Kingdom’ The words oftened rendered as ‘heir’ and ‘inherit’ and ‘inheritance’ often provide problems for translators. Recall that the Biblical words translated ‘inherit’ generally mean to take permanent possession of one’s rightful place or property, which is called his ‘inheritance’. Similarly an ‘heir’ is someone who has taken his permanent portion or is going to; that is, he is the rightful and permanent owner. The meaning is not very close to the English sense of the word, since in English an ‘inheritance’ requires a death and a bequest and it is not in any case permanent. An example is Eph 5:5: Eph 5:5 Be sure of this, that no fornicator or impure man, or one who is covetous (that is, an idolater), has any inheritance [/share /citizenship] in the kingdom of Christ and of God.

ُ‫جسٍ أَوْ طَمّاعٍ الّذِي ُهوَ عَا ِبدٌ لِلَوْثَانِ لَ ْيسَ لَه‬ ِ َ‫ فَِإنّ ُكمْ تَ ْعلَمُونَ هذَا َأنّ ُكلّ زَانٍ أَوْ ن‬5 :5 ‫أف‬ .ِ‫مِيرَاثٌ فِي مَلَكُوتِ الْمَسِيحِ وَال‬ ُ‫طمّاعَ َي ْعبُد‬ ّ ‫ لَنّ ال‬،ٍ‫طمّاع‬ َ ْ‫ليّ وَاحِدٍ زَانٍ َأوْ َنجِسٍ أَو‬ َ ِ‫ح وَال‬ ِ ‫ب فِي َممَْلكَةَ ا ْل َمسِي‬ َ ‫َتَأ ّكدُوا َأنّهُ ل َنصِي‬ .َ‫صنْام‬ َ ‫ل‬ َ‫ا‬

Of course, the full benefits of this citizenship will not be realized until the appearance of Christ and the consummation of his Manifest Kingdom or until the citizen dies and enters the Kingdom in heaven. This is the element of future blessings. But believers nevertheless have the citizenship now (Php 3:20), because they are “enrolled in heaven” (Heb 12:23) and are “heirs” awaiting the inheritance. In the beatitudes, Jesus describes poetically the blessings that await his poor followers. The blessings all follow from the first one: having a share/citizenship in the Kingdom. Mt 5:3 “Blessed are the poor in spirit, for theirs is [citizenship in] the kingdom of heaven. (|| Lk 6:20 )

.ِ‫ لَنّ لَهُمْ مَلَكُوتَ السّمَاوَات‬،ِ‫«طُوبَى لِلْمَسَاكِينِ بِالرّوح‬

3 :5

‫مت‬

.ِ‫ن َلهُمْ َممَْلكَةَ ال‬ ّ َ‫ ل‬،ِ‫َهنِيئًا لِ ْل َمسِاكِينِ فِي الرّوح‬

Arabic Translations of Key Biblical Terms

13

‫ترجمات المصتلحات الكتابية العربـية‬ 13

.ِ‫ن َلهُمْ نصيب في َممَْلكَةِ ال‬ ّ َ‫ ل‬، ‫ َهنِيئًا للمتواضعين‬/ ‫إ‬

‫ ؟؟‬.ِ‫سكنة َممَْلكَةِ ال‬/‫موطنو‬/‫ل ّن ُهمْ شعب‬ َ ، ‫ َهنِيئًا لهَؤُلءِ المتواضعين‬/ ‫إ‬ Mt 5:10 “Blessed are those who are persecuted for righteousness' sake, for theirs is [citizenship in] the kingdom of heaven.

.ِ‫لنّ لَهُمْ َملَكُوتَ السّمَاوَات‬ َ ،ّ‫جلِ الْبِر‬ ْ َ‫طُوبَى لِلْمَطْرُودِينَ ِمنْ أ‬

10 :5

‫مت‬

.ِ‫ن َل ُهمْ َممَْلكَةَ ال‬ ّ َ‫ ل‬،ِ‫جلِ الصّلَح‬ ْ ‫طهِدُهُ ُم النّاسُ مِنْ َأ‬ َ‫ض‬ ْ ‫َهنِيئًا ِلمَنْ َي‬

In Revelation, John seems to refer to the shared priviledge of belonging to the Kingdom: Re 1:9 I John, your brother, who share with you in Jesus the tribulation and [citizenship in] the kingdom and the patient endurance, was on the island called Patmos on account of the word of God and the testimony of Jesus.

... ِ‫صبْرِه‬ َ َ‫ أَنَا يُوحَنّا أَخُوكُمْ وَشَرِيكُ ُكمْ فِي الضّيقَةِ وَفِي مَلَكُوتِ َيسُوعَ الْمَسِيحِ و‬9 :1 ‫رؤ‬

...‫ شريككم في المملكة ولي الثبات في‬،‫ أحد المتألمين معكم‬... / ‫إ‬ ...‫ وأتألّم بصبر مثلكم من أجل مملكة يسوع‬... / ‫إ‬

3.2. Expressions for gaining citizenship ( = becoming citizens) Several expressions are used somewhat synonymously: ‘enter the Kingdom’ ‘enter eternal life’ ‘live’ ‘be saved’ ‘be discipled in the Kingdom / become a disciple of the Kingdom’ In Aramaic, the word for ‘be saved’ is simply the word for ‘live’, and the phrase for ‘eternal life’ is basically ‘life for an age’, namely the Messianic age to come. Similarly, the Greek phrase for eternal life is literally ‘age life’, again with a focus on the age to come, when the Kingdom is consummated (see especially Mark 10:30). Yet the believer enters both eternal life and the Kingdom, in that he or she receives the promise of them. The term for salvation enjoys a similar usage, both present and future. So in some verses, it can be difficult to ascertain whether the intended meaning of ‘entering the Kingdom’ is on receiving citizenship in the Kingdom (the promise) or on being welcomed into the manifest Kingdom after the coming of Christ. For examples of the latter, see section 10.4. For clear examples of entering the Kingdom in the present age, consider the following: Mt 21:31 Which of the two did the will of his father?” They said, “The first.” Jesus said to them, “Truly, I say to you, the tax collectors and the harlots go into [/gain citizenship in / become citizens of /enter the citizenry of ] the kingdom of God before you.

،ِ‫ِإنّ الْعَشّارِينَ وَالزّوَانِيَ َيسْبِقُونَ ُكمْ إِلَى َملَكُوتِ ال‬

31 :21

‫مت‬

.ْ‫جبَاةَ الضّرَا ِئبِ وَالزّوَانِي َيدْخُلُونَ ِإلَى َممَْلكَ ِة الِ َقبَْلكُم‬ ُ ّ‫إِن‬

‫ ينضمّون إلى مواطني المملكة ؟؟‬/ ‫ يدخلون ضمن مواطني المملكة‬... ‫الخائنين‬/‫ إنّ الخونة‬/ ‫إ‬ Jn 3:5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter [/gain citizenship in] the kingdom of God.

َ‫حدٌ لَ يُولَدُ ِمنَ الْمَاءِ وَالرّوحِ ل‬ َ َ‫ ِإنْ كَانَ أ‬:َ‫ «الْحَقّ الْحَقّ َأقُولُ لَك‬:ُ‫ أَجَابَ َيسُوع‬5 :3 ‫يو‬ ».ِ‫خلَ مَلَكُوتَ ال‬ ُ ْ‫يَ ْقدِرُ َأنْ َيد‬

.ِ‫ل َممَْلكَةَ ال‬ َ ُ‫ ل يَقْ ِدرُ أَنْ يَ ْدخ‬،ِ‫ل ْنسَانُ مِنَ ا ْلمَا ِء وَالرّوح‬ ِ ‫ إِنْ َلمْ يُولَ ِد ا‬،ّ‫حق‬ َ ‫ "أَقُولُ َلكَ ا ْل‬:‫َأجَابَهُ عِيسَى‬5 :3 ‫يو‬

14

Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 14

‫ يُحسَب من رعايا المملكة‬/ ‫ يكون من رعايا المملكة‬/ ‫ ينضم إلى رعايا المملكة‬/ ‫ يدخل المملكة‬/ ‫إ‬ ‫ ل يكون له نصيب في المملكة‬/ ‫إ‬

Heb 12:28 Therefore let us be grateful for receiving [citizenship in] a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe;

...،ُ‫حنُ قَابِلُونَ مَلَكُوتًا لَ َيتَ َزعْزَع‬ ْ َ‫لِذلِكَ َون‬

28 :12

‫عب‬

،ُ‫حنَا َن ْن َتمِي إِلَى َممَْلكَةٍ ثَا ِبتَةٍ ل َت َتزَ ْل َزل‬ ْ ‫ص َب‬ ْ ‫وَ ِبمَا َأّننَا َأ‬

‫النتماء إلى مملكة ثابتة راسخة ؟؟‬/‫ قد حصلنا على حق الدخول‬/ ‫إ‬ See also Mt 23:13 in section 3.4 below. There are a few other verses which most likely refer to becoming citizens of the Kingdom during its present, hidden phase, but which could possibly be interpreted in regard to being welcomed into the Kingdom at the inception of it glorious, manifest Kingdom phase. These are listed below. Mt 18:3 and said, “Truly, I say to you, unless you turn and become like children, you will never enter [/gain citizenship in] the kingdom of heaven. (|| Mk 10:15 = Lk 18:17 )

َ‫ ِإنْ لَمْ تَرْجِعُوا َوتَصِيرُوا ِم ْثلَ الَوْلَدِ فََلنْ َتدْخُلُوا َملَكُوت‬:ْ‫اَلْحَقّ َأقُولُ لَكُم‬3 :18 ‫مت‬ .ِ‫السّمَاوَات‬ .ِ‫ لَنْ تَ ْدخُلُوا َممَْلكَةِ ال‬،ِ‫لطْفَال‬ َ‫لا‬ َ ‫ إِنْ َلمْ َت َت َغيّرُوا َو َتصِيرُوا ِم ْث‬،ّ‫حق‬ َ ‫َأقُولُ َل ُكمُ ا ْل‬

‫تصيروا من (رعايامواطني) المملكة‬/‫ لن تقدروا أن تنضمّوا إلى‬/ ‫إ‬

Mk 10:15 Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter [/gain citizenship in] it.” (including the pronoun at end) CEV: I promise you that you cannot get into God's kingdom, unless you accept it the way a child does.

.»ُ‫ َمنْ لَ يَقْ َبلُ َملَكُوتَ الِ ِم ْثلَ وَلَدٍ فََلنْ َيدْخُلَه‬:ْ‫اَلْحَقّ أَقُولُ لَ ُكم‬

15 :10

".‫ل لَنْ َي ْدخَُلهَا‬ ٍ ‫ مَنْ ل َي ْقَبلُ َممَْلكَ ِة الِ َكطِ ْف‬:ّ‫حق‬ َ ‫وََأقُولُ َل ُكمُ ا ْل‬

‫مر‬

‫؟؟‬... ‫خضع لها‬/‫ ما من أحد يقدر أن ينضم إلى رعايا مواطني المملكة اللهية إلّ إذا قبلها‬/ ‫إ‬ More uncertainty surrounds the comparison of rich people and camels. Luke uses a present tense while Matthew and Mark use a future tense verb. Nevertheless, the most likely interpretation is that the reference is to the Kingdom during its present, hidden phase. Lk 18:24-25 Jesus looking at him said, “How hard it is for those who have riches to enter [/gain citizenship in] the kingdom of God! For it is easier for a camel to go through the eye of a needle than for a rich man to enter [/gain citizenship in] the kingdom of God.” Mt 19:23-24 And Jesus said to his disciples, “Truly, I say to you, it will be hard for a rich man to enter [/gain citizenship in] the kingdom of heaven. Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter [/gain citizenship in] the kingdom of God.” ( || Mk 10:23-25 )

!ِ‫غنِيّ إِلَى مَلَكُوتِ السّمَاوَات‬ َ َ‫خل‬ ُ ْ‫ إِنّهُ َيعْسُرُ َأنْ َيد‬:ْ‫ الْحَقّ َأقُولُ لَكُم‬... 23 :19 ‫مت‬ !ِ‫غ ِنيّ إِلَى َممَْلكَ ِة ال‬ َ َ‫خل‬ ُ ْ‫س َهلُ مِنْ أَنْ َيد‬ ْ ‫ن ثَ ْقبِ ِإبْ َرةٍ َأ‬ ْ ِ‫جمَلٍ م‬ َ َ‫ن ُمرُور‬ ّ َ‫ُأ َؤ ّكدُ َل ُكمْ أ‬

...‫ إنه من الصعب أن ينضم غني إلى المملكة اللهية‬/ ‫إ‬

Mt 5:20 For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter [/gain citizenship in] the kingdom of heaven.

15

Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 15

.ِ‫سيّينَ َلنْ َتدْخُلُوا مَلَكُوتَ السّماوَات‬ ِ ‫علَى الْكَ َتبَةِ وَالْفَرّي‬ َ ْ‫ إِنّ ُكمْ ِإنْ لَمْ يَ ِزدْ بِرّكُم‬... 20 :5 ‫مت‬ .ِ‫ فَلَنْ تَ ْدخُلُوا َممَْلكَةِ ال‬،َ‫سيّين‬ ِ ‫ل يَزِيدُ عَنْ صَلَحِ ا ْل ُف َقهَاءِ وَال َفرّي‬ َ ‫حكُ ْم‬ ُ‫ل‬ َ َ‫ إِنْ كَانَ ص‬...

‫ لن تقدروا أن تنضمّوا إلى رعايا المملكة‬/ ‫إ‬

See also Mt 5:20; 7:21; 9:47; Jn 3:3. As was mentioned in section 3.2 above, while the inheritance/citizenship in the Kingdom is not fully enjoyed in this life, but only tasted, the saints do have an inheritance and are the heirs who will possess a place/share in the future Kingdom. In that sense, the usage of the word for ‘inherit’ could be better understood in some contexts to mean becoming heirs to the Kingdom, i.e., citizens, as well as to eventually enjoying the full blessings of that status. 1 Co 6:9-10 Do you not know that the unrighteous will not inherit [/become citizens of] the kingdom of God? Do not be deceived; neither the immoral, nor idolaters, nor adulterers, nor sexual perverts, nor thieves, nor the greedy, nor drunkards, nor revilers, nor robbers will inherit the kingdom of God. CEV: Don't you know that evil people won't have a share in the blessings of God's kingdom? ...

... ‫أَمْ لَسْ ُتمْ َتعْلَمُونَ َأنّ الظّالِمِينَ لَ يَ ِرثُونَ َملَكُوتَ الِ؟‬

9 :6

‫كو‬1

.ِ‫شرَارِ فِي َممَْلكَةِ ال‬ ْ‫ل‬ َ ِ‫ب ل‬ َ ‫شكّ َتعَْلمُونَ َأنّهُ ل َنصِي‬ َ ‫َأ ْن ُتمْ بِل‬

Ga 5:21 envy, drunkenness, carousing, and the like. I warn you, as I warned you before, that those who do such things shall not inherit the kingdom of God. (See also 1 Co 6:9-10) CEV: ... No one who does these things will share in the blessings of God's kingdom.

.ِ‫ِإنّ اّلذِينَ يَفْعَلُونَ ِم ْثلَ هذِهِ لَ يَ ِرثُونَ َملَكُوتَ ال‬

21 :5

‫غل‬

.ِ‫ب فِي َممَْلكَةِ ال‬ ٌ ‫ن َيكُونَ َلهُمْ َنصِي‬ ْ َ‫إِنّ اّلذِينَ َي ْفعَلُونَ َه ِذهِ ل‬

Another interpretation is that 1 Co 6:9-10 and Gal 5:21 refer to one-time citizens being rejected at the last minute. Since many evangelical scholars would disagree with this interpretation in view of their understanding of Paul’s teaching in other passages, it would seem better to translate these passages in the less specific way (not becoming citizens/heirs). In a few contexts the word for ‘entering’ seems to have been left implicit: Mk 12:34 And when Jesus saw that he answered wisely, he said to him, “You are not far from {entering / becoming a citizen of / gaining citizenship in} the kingdom of God.” And after that no one dared to ask him any question.

.ِ‫عنْ َملَكُوتِ ال‬ َ ‫لَسْتَ بَعِيدًا‬

34 :12

.ِ‫ت َبعِيدًا عَنْ َممَْلكَةِ ال‬ َ ‫س‬ ْ ‫َأ ْنتَ َل‬

‫مر‬

‫ لستَ بعيدا عن الدخول في المملكة ؟؟‬/ ‫إ‬ In Luke 18:29 below, the immediate context is a dialogue about being saved / entering the Kingdom, so entering the Kingdom is almost certainly the intended focus of the verse, although the sense of service might not be excluded. Lk 18:29 And he said to them, “Truly, I say to you, there is no man who has left house or wife or brothers or parents or children, for the sake of {entering / becoming a citizen of / gaining citizenship in} the kingdom of God,

‫ في سبيل (دخول) المملكة‬/ ‫ من أجل (دخول) المملكة‬/ ‫إ‬ In Matthew 13:52, the verb used could refer to becoming a citizen or to becoming a well-trained citizen. There is a possibility that service to the Kingdom is also intended, particularly the service of teaching:

16

Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 16

Mt 13:52 And he said to them, “Therefore every scribe who has [become a citizen and] been trained for [serving] the kingdom of heaven is like a householder who brings out of his treasure what is new and what is old.” CEV: So he told them, “Every student of the Scriptures who becomes a disciple in the kingdom of heaven is like someone who brings out new and old treasures from the storeroom.”

... ٍ‫جلِ ذلِكَ ُكلّ كَاتِبٍ ُمتَ َعلّمٍ فِي مَلَكُوتِ السّمَاوَاتِ ُيشْبِهُ رَجُلً رَبّ َب ْيت‬ ْ َ‫ ِمنْ أ‬52 :13 ‫مت‬ ... ِ‫ص ِبحُ ِتلْمِيذًا فِي مَمْلَكَةِ السّمَاءِ ُهوَ كَصَاحِبِ الدّار‬ ْ ُ‫لِذَلِكَ فَِإنّ الْمُعَّلمُ الّذِي ي‬

...‫ فقال لذلك فإن كل عالم توراة تتلمذ وفهم أمور المملكة اللهية هو مثل رب بيت يقدم للناس‬/ ‫إ‬

3.3. Expressions for granting citizenship in the Kingdom In regard to granting Kingdom citizenship, there are few examples in which the word for ‘kingdom’ is used. A more common expression uses the word for ‘save’, often in the passive voice. Note the following: Lk 12:32 “Fear not, little flock, for it is your Father's good pleasure to give you [citizenship in] the kingdom.

.َ‫طيَكُمُ الْمَلَكُوت‬ ِ ْ‫ لَنّ َأبَا ُكمْ َقدْ سُرّ َأنْ ُيع‬،ُ‫ أَيّهَا الْ َقطِيعُ الصّغِير‬،ْ‫لَ تَخَف‬ .ِ‫ضيَ أَنْ ُي ْنعِمَ عََل ْيكُ ْم بِا ْل َممَْلكَة‬ ِ ‫ َفَأبُو ُكمْ َر‬،ُ‫صغِير‬ ّ ‫خفْ َأّيهَا الْقَطِيعُ ال‬ َ ‫ل َت‬

32 :12

‫لو‬

‫ أن يُدخلكم في المملكة‬/ ‫ط ِنيّة في المملكة‬ ِ ‫ أن ينعم عليكم بال ُموَا‬/ ‫ رضي أن يضمّكم إلى أبناء المملكة‬/ ‫إ‬ ‫؟؟‬... ‫ رضي أن يوطّنكم في المملكة‬/ ‫إ‬

‫ أن يضمّكم إلى رعايا المملكة‬/ ‫ أن يُدخلكم في المملكة‬/ ‫ط ِنيّة في المملكة‬ ِ ‫ أن ينعم عليكم بال ُموَا‬/ ‫إ‬ This example from Colossians is more ambiguous: Col 1:12 giving thanks to the Father, who has qualified us to share in the inheritance [/citizenship] of the saints in [his Kingdom of] light. 13 He has delivered us from the dominion of darkness and transferred us to [/given us citizenship in] the kingdom of his beloved Son, Both verse 12 and verse 13 give expressions for granting membership/citizenship in the Kingdom. Note that CEV adds the word ‘kingdom’ where it is implied in verse 12: CEV Col 1:12 I pray that you will be grateful to God for letting you have part in what he has promised his people in the kingdom of light. 13 God rescued us from the dark power of Satan and brought us into the kingdom of his dear Son, 14 who forgives our sins and sets us free. Free translation of Col 1:13: “God has liberated us from our former subjection to the spirits that deceive this world and has made us free citizens of his beloved Son’s Kingdom.”

‫ أهّلنا ليكون لنا نصيب مع عباده الصالحين في مملكته المُنوّرة لنه أعتقنا من خضوعنا لطغيان الظلم‬/ ‫إ‬ ‫وجعلنا رعيّة مملكة ابنه المحبوب‬

God’s call, when effective, is also a grant of citizenship/share/inheritance in the Kingdom: 1Th 2:12 to lead a life worthy of God, who calls you into [having a share/place in] his own kingdom and glory. CEV: “to live in a way that would honor God. He is the one who chose you to share in his own kingdom and glory.”

.ِ‫جدِه‬ ْ َ‫ لِكَيْ َتسْلُكُوا كَمَا يَحِقّ لِ الّذِي َدعَا ُكمْ إِلَى َملَكُوتِهِ وَم‬...

12 :2

‫تس‬1

.ِ‫ق بِالِ اّلذِي يَدْعُو ُكمْ إِلَى َممَْل َك ِت ِه َوجَللِه‬ ُ ‫ أَنْ َتعِيشُوا َكمَا يَلِي‬...

‫ فهو الذي اختاركم رعايا لمملكته المجيدة‬/ ‫إ‬

Arabic Translations of Key Biblical Terms

17

‫ترجمات المصتلحات الكتابية العربـية‬ 17

3.4. Expressions for hindering people from becoming citizens in the Kingdom Mt 23:13 “But woe to you, scribes and Pharisees, hypocrites! because you shut [citizenship in] the kingdom of heaven against men; for you neither enter [/become subjects] yourselves, nor allow those who would enter to go in [/ gain citizenship in it]. (first occurrence)

ِ‫سيّونَ الْمُرَاؤُونَ! لَنّكُمْ ُتغْلِقُونَ مَلَكُوتَ السّمَاوَات‬ ِ ‫ل ِكنْ وَ ْيلٌ لَكُمْ أَيّهَا الْكَتَبَةُ وَالْفَرّي‬13 :23 ‫مت‬ .َ‫ فَلَ َتدْخُلُونَ أَنْ ُتمْ وَلَ َت َدعُونَ الدّاخِلِينَ َيدْخُلُون‬،ِ‫ُقدّامَ النّاس‬ ْ‫ل َأ ْن ُتم‬ َ َ‫ ف‬،ِ‫ج ِه النّاس‬ ْ ‫ن بَابَ َممَْلكَ ِة الِ فِي َو‬ َ ‫سيّونَ ا ْل ُمنَافِقُونَ! َفِإ ّنكُ ْم تَقْفِلُو‬ ِ ‫الْ َو ْيلُ َل ُكمْ َأّيهَا ا ْل ُف َقهَاءُ وَالْ َفرّي‬ .‫ن يَ ْدخُلُوا‬ ْ َ‫س َمحُونَ لِلدّاخِلِينَ ِبأ‬ ْ ‫تَ ْدخُلُونَ َولَ َت‬

‫؟؟‬،‫تعرقلون دخول الناس إلى المملكة‬/‫ فإنكم تعيقون‬... / ‫إ‬ ‫ ؟؟‬،‫ فإنكم تصدّون الناس عن الدخول إلى المملكة‬... / ‫إ‬

3.5. Expressions for the kinds of people who become citizens of the Kingdom Lk 18:16 But Jesus called them to him, saying, “Let the children come to me, and do not hinder them; for to such belongs [citizenship in] the kingdom of God. ( || Mt 19:14 || Mk 10:14 )

.ِ‫لءِ مَلَكُوتَ ال‬ َ ُ‫ لَنّ لِ ِم ْثلِ هؤ‬...

14 :10

.ْ‫ن هُمْ ِمثُْلهُم‬ ْ َ‫ل يُ ْدخِلُ إِلَى َممَْل َكتِهِ م‬ َ ‫نا‬ ّ َ‫ ل‬...

‫مر‬

.ِ‫لءِ مَلَكُوتَ السّمَاوَات‬ َ ُ‫لنّ لِمِ ْثلِ هؤ‬ َ ... 14 :19 ‫مت‬ ِ‫لنّ لِمِ ْثلِ هؤُلَءِ مَلَكُوتَ ال‬ َ ...

.ْ‫ن ُهمْ ِمثُْل ُهم‬ ْ َ‫ل يُ ْدخِلُ إِلَى َممَْل َكتِهِ م‬ َ ‫نا‬ ّ َ‫ ل‬...

16 :18

.ْ‫ن هُمْ ِمثُْلهُم‬ ْ َ‫ل يُ ْدخِلُ إِلَى َممَْل َكتِهِ م‬ َ ‫نا‬ ّ َ‫ ل‬...

‫لو‬

.‫لن مواطني مملكة ال مثلهم‬/ ‫ ال يدخل إلى مملكته من هم مثلهم‬/ ‫إ‬ The passage in Luke and Mark goes on to say, Lk 18:17 Truly, I say to you, whoever does not receive [/citizenship in] the kingdom of God like a child shall not enter it [/become a citizen of it /gain citizenship in it].” ( = Mk 10:15 ) Luke

ُ‫ َمنْ لَ يَ ْق َبلُ َملَكُوتَ الِ ِم ْثلَ وَلَدٍ فََلنْ َيدْخُلَه‬:ْ‫اَلْحَقّ َأقُولُ لَكُم‬

17 :18

‫لو‬

18:17

".‫ لَنْ يَ ْدخَُلهَا‬،ٍ‫ط ْفل‬ ِ َ‫ مَنْ ل َي ْقبَلُ ممَْلكَ َة الِ ك‬:ّ‫حق‬ َ ‫وََأقُولُ َل ُكمُ ا ْل‬

‫؟؟‬.‫ كل من ل يقبل (النضمام إلى) مملكة ال كطفلٍ لن يقدر أن ينض ّم إلى مواطنيها‬/ ‫إ‬

...‫ لن يدخل مملكة ال‬/ ‫ كل من ل يقبل مُلك ال عليه كطفلٍ لن ينضمّ إلى مواطني مملكته‬/ ‫إ‬ The CEV translates this quite nicely as follows: You will never get into God's kingdom unless you enter it like a child! This interpretation is quite suitable to the context. Ott (1984) interprets ‘receive the kingdom’ here as being obedient. I think the original intent is more likely to be on the way one accepts the gift of salvation. The religious leaders of the time boasted of their merits and how they deserved salvation, whereas Jesus seems to be suggesting that one should accept it humbly, the way a child receives a gift that is not deserved. 3.6. Expressions for becoming more worthy of citizenship in the Kingdom Paul affirms that God disciplines his people to help them mature in preparation for eternal Kingdom life: 2Th 1:5 This is evidence of the righteous judgment of God, that you may be made worthy of [your citizenship in / your inclusion in] the kingdom of God, for which you are suffering --

Arabic Translations of Key Biblical Terms

18

‫ترجمات المصتلحات الكتابية العربـية‬ 18

.‫ َأنّ ُكمْ ُتؤَهّلُونَ لِمَلَكُوتِ الِ اّلذِي لَجْلِهِ َت َتَألّمُونَ َأيْضًا‬،ِ‫ َبيّنَةً عَلَى قَضَاءِ الِ الْعَا ِدل‬5 :1 ‫تس‬2 َ‫ وَقَصْدُهُ َأنْ ُتعْ َتبَرُوا أَهْل لِمَمْلَ َكتِهِ الّتِي َت َتأَلّمُون‬،ِ‫علَى َأنّ الَ عَا ِدلٌ فِي قَضَائِه‬ َ ٌ‫وَهَذَا دَلِيل‬ .‫ِمنْ أَجْلِهَا‬ ‫ ؟؟‬. ‫ لن ال يُؤهّلكم لتحيوا في مملكته المجيدة‬/ ‫ لن ال يعدكم لمملكته الخرة‬/ ‫إ‬

See also 1 Th 2:12 in section 3.3. 3.7. Parables about the great value of gaining citizenship in the hidden Kingdom Both the parables of the hidden treasure and the pearl describe the surpassing value of citizenship in the kingdom, as well as its cost, and the fact that not everyone discerns the value. The first parable hints at the hidden nature of the provisional kingdom. Mt 13:44 “[Citizenship in] the [hidden] kingdom of heaven is [valuable] like treasure hidden in a field, which a man found and covered up; then in his joy he goes and sells all that he has and buys that field.

،‫شبِهُ مَلَكُوتُ السّمَاوَاتِ كَنْزًا مُخْفىً فِي حَقْل‬ ْ ُ‫أَيْضًا ي‬

44 :13

‫مت‬

،ٍ‫ح ْقل‬ َ ‫ن فِي‬ ٍ ‫ي ِم ْثلُ َك ْنزٍ مَدْفُو‬ َ ‫سمَاءِ ِه‬ ّ ‫َممَْلكَةُ ال‬

‫؟؟‬... ‫ الدخول في المملكة اللهية مثل كنز مدفون‬/ ‫إ‬

...‫ الستيطان في المملكة اللهية مثل قيمة كنز مدفون‬/ ‫إ‬ Mt 13:45 “Again, the [one who gains citizenship in the hidden] kingdom of heaven is like a merchant in search of fine pearls,

،ً‫ َأيْضًا ُيشْبِهُ َملَكُوتُ السّمَاوَاتِ إِ ْنسَانًا تَاجِرًا يَطْلُبُ للِئَ حَسَنَة‬45 :13 ‫مت‬ ،ِ‫حثُ عَنِ ا ْلجَوَاهِرِ ا ْلكَرِيمَة‬ َ ‫سمَاءِ ِهيَ ِم ْثلُ تَاجِ ٍر َي ْب‬ ّ ‫َممَْلكَةُ ال‬

‫ إن الذي يدخل مملكة ال يشبه تاجرا‬/ ‫إ‬

3.8. Equivalent expressions As Pope and Buth (1989) point out, in the dialog in Matthew 19:16-30 the following phrases are used to refer to the same potential event: have eternal life

19:16

enter life

19:17

enter the kingdom of heaven

19:23

be saved

19:25

inherit eternal life

19:29

Other passages could be added to that list, such as the offending hand, foot, and eye passage in Mark 9:43-47: enter life

9:43, 45

enter the kingdom

9:47

(escape being) thrown into hell 9:43, 45, 47 The parallel to Mark 9:47 in Matthew 18:9 use the phrase ‘enter life’ in place of ‘enter the kingdom.’ This suggests that translators can exercise some flexibility in their choice of these expressions. It also marks a trend away from the phrase ‘enter the Kingdom’, which is not used in the Epistles. Hebrews often uses the verb ‘enter’, but the complement is usually ‘rest’ or ‘sanctuary.’ Peter, James, and Jude use ‘be save(d)’; James also uses ‘be justifed’, and John’s epistles use ‘have (eternal) life.’ Paul prefers the phrases ‘be justified’ and ‘be reconciled’ as well as ‘be saved,’ although more often he uses ‘save(d)’ for entering the manifest Kingdom after Christ returns and for the preparation

19

Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 19

(sanctification) that goes on between times. He uses the phrase ‘inherit the Kingdom’ with a mostly future focus, as he does with ‘eternal life’, but the hope and gift of eternal life are in the present. In Ephesians 2:4-6 Paul uses several different expressions for entering the Kingdom: Eph 2:4-6 But God ... made us alive together with Christ (by grace you have been saved), 6 and raised us up with him, and made us sit with him in the heavenly places in Christ Jesus,

،َ‫ وَأَجْلَسَنَا مَعَهُ فِي السّمَا ِويّاتِ فِي الْمَسِيحِ َيسُوع‬،ُ‫وَأَقَا َمنَا مَعَه‬

6 :2

‫أف‬

.‫ل ّننَا َن ْن َتمِي ِل ْل َمسِيحِ عِيسَـى‬ َ ،ِ‫سمَاء‬ ّ ‫سنَا َمعَهُ فِي ال‬ َ ‫ح وََأجَْل‬ ِ ‫وََأقَا َمنَا مَعَ ا ْل َمسِي‬

‫ وطّننا في المملكة السمائية مع المسيح‬... / ‫إ‬

Revelation brings us back to kingdom terminology. 4. Focus on the opportunity to become citizens of the Kingdom (as the main focus in the proclamation of the Kingdom) In these passages the Kingdom is the topic of good news being proclaimed. This must include announcement of its inauguration, but the focus seems to be on the invitation to gain citizenship in the Kingdom. 4.1. Expressions for offering citizenship in the Kingdom We can assume that the Good News consisted mainly of these three components: God is establishing the righteous, Messianic Kingdom. It will be a blessing to the people of the Kingdom. (This was demonstrated with miracles more often than stated with words.) There is an opportunity to qualify for citizenship in the Kingdom. Often the word ‘kingdom’ is used as the topic of this proclamation (‘preaching’) and good news, in which case all three aspects of the Kingdom were probably intended. However, in contexts of outreach, it seems like the opportunity to enter (become citizens of) the Kingdom must have been the aspect most in focus. Without that opportunity, the news is not so good. The announcement of a blessed opportunity is also a kind of implicit invitation, and indeed, that is how we understand ‘preaching’ and ‘evangelism’ to this day. In the following passages from Acts and Luke, it is clear that the listeners are being invited to respond to an offer: Ac 8:12 But when they believed Philip as he preached good news about the kingdom of God [and the opportunity to become citizens of it] and the name [/role] of Jesus Christ, they were baptized, both men and women.

... ِ‫ختَصّةِ ِبمَلَكُوتِ ال‬ ْ ُ‫صدّقُوا فِيُلبّسَ وَهُوَ ُيبَشّرُ بِالُمُورِ الْم‬ َ ‫وَل ِكنْ لَمّا‬

12 :8

،ِ‫شرَى ِقيَامِ َممَْلكَ ِة ال‬ ْ ‫ب ُب‬ ُ ‫َلكِنْ َلمّا أَعْلَنَ َلهُ ْم فِيلِي‬

‫أع‬

‫ ؟؟‬،ِ‫ َلكِنْ َلمّا دعاهم فِيلِيبُ للستيطان للدخول إلى َممَْلكَ ِة ال‬/ ‫إ‬ See also Lk 16:16 In other contexts it is not so obvious that the good news included an opportunity to which people could respond.3 The challenge is to translate in such a way that the readers/audience can understand that the reported message announced both the Kingdom in general and the opportunity to enter it. Testing can reveal how much needs to made explicit, if any.

3

When Jesus preached in Nazareth, (Luke 4:16-21 and parallel passages) he announced the Kingdom (without using the word) by quoting a messianic passage from Isaiah 61:1-2a and then stating that it has been fulfilled in their midst. But in this case, evidently because of their lack of faith, he did not invite them to enter the Kingdom, and their response was in fact quite unwelcoming.

20

Arabic Translations of Key Biblical Terms

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Mt 4:23 And he went about all Galilee, teaching in their synagogues and preaching the gospel of the kingdom [and the opportunity to become citizens of it] and healing every disease and every infirmity among the people. (|| Mt 9:35 || Lk 8:1 ; also Lk 4:43 )

.‫ وَيَشْفِي ُكلّ مَرَضٍ وَكُلّ ضَعْفٍ فِي الشّعْب‬،ِ‫ َويَكْرِزُ ِب ِبشَارَةِ الْمَلَكُوت‬...23 :4 ‫مت‬ .ٍ‫ض َودَاء‬ ٍ ‫س مِنْ كُلّ َم َر‬ َ ‫شفِي النّا‬ ْ ‫ َو َي‬،ِ‫شرَى ِقيَا ِم ا ْل َممَْلكَة‬ ْ ‫ وَُيعْلِنُ ُب‬...

]‫ ويُعلِن بُشرى قيام المملكة [ويدعوهم للنضمام إليها‬/ ‫إ‬

Jesus also ordered his disciples to proclaim the good news of the Kingdom (Lk 9:2, 60) until all nations had heard (Mt 24:14), and this is what they did (Ac 20:25; 28:31). The words Jesus told his disciples to say clearly show that what is in highest focus is the opportunity to enter the Kingdom, while their miracles demonstrated the righteous power of the Kingdom. Lk 10:9 heal the sick in it and say to them, ‘[The opportunity to become citizens of] the kingdom of God has come near to you.’

‫ اقترب منكم مُلك ال‬...

9 :10

‫ ؟؟‬.ْ‫ل أَنْ ُيقِيمَ َممَْل َكتَهُ َب ْي َنكُم‬ ُ ‫شكَ ا‬ َ ‫ َأ ْو‬...

‫لو‬ 9

‫ إن (فرصة) دخول المملكة اللهية في متناول يدكم‬/ ‫إ‬ Lk 10:11 ‘Even the dust of your town that clings to our feet, we wipe off against you; nevertheless know this, that [the opportunity to gain citizenship in] the kingdom of God has come near.’

ُ‫ وَلكِنِ اعَْلمُوا هذَا إنّهُ قَدِ ا ْقتَ َربَ ِم ْنكُمْ مََلكُوت‬.ْ‫صقَ ِبنَا مِنْ مَدِي َن ِتكُ ْم َن ْن ُفضُهُ َلكُم‬ ِ ‫حتّى ا ْل ُغبَارَ اّلذِي َل‬ َ 11 :10 ‫لو‬ .ِ‫ال‬

َ‫شكَ الُ أَنْ يُقِيم‬ َ ‫ أَ ْو‬،‫ ِإ ّنمَا اعَْلمُوا َهذَا‬.ْ‫ضهُ عََل ْيكُم‬ ُ ‫ َنحْنُ َن ْن ُف‬،‫صقَ ِبأَ ْرجُِلنَا‬ ِ ‫غبَارُ بَ ْل َد ِتكُ ُم الّذِي َل‬ ُ ‫حتّى‬ َ ‫ ؟؟؟؟‬.ُ‫َممَْل َكتَه‬

‫ إن (فرصة) دخول المملكة كانت في متناول يدكم‬... / ‫إ‬

‫أعطيت لكم الفرصة للدخول إلى مملكة ال ؟؟‬/ )‫ قد فاتتكم (اقتربت منكم‬/ ‫إ‬ It would be possible to interpret and translate the verses above, or at least the second one, as ‘the power of the Divine Kingdom has come near’. However, the pasage above goes on to foretell the judgment that will befall the people for rejecting the Kingdom, which implies that they had some opportunity to accept it. In one or two cases, this opportunity and its loss is the only aspect in focus: Mt 21:43 Therefore I tell you, [the opportunity to become citizens of] the kingdom of God will be taken away from you and given to a nation producing the fruits of it [/kingdom citizenship].” (See also Mt 13:19.)

.ُ‫ ِإنّ مَلَكُوتَ الِ ُينْزَعُ ِمنْ ُكمْ وَيُ ْعطَى لُمّةٍ َتعْ َملُ َأثْمَارَه‬:ْ‫ لِذلِكَ أَقُولُ لَكُم‬43 :21 ‫مت‬

.ُ‫شعْبٍ َي ْعمَلُ مَا يَطُْلبُهُ ال‬ َ ‫س َتضِيعُ عََل ْيكُمْ َوُت ْعطَى ِل‬ َ ِ‫ل َلكُمْ إِنّ ُف ْرصَةَ ُدخُوِل ُكمْ إِلَى َممَْلكَةِ ال‬ ُ ‫ك أَقُو‬ َ ‫ِلذَِل‬

‫فرصة دخول المملكة ويمنحه لمن يستحقونه‬/‫ سينزع ال منكم حق‬/ ‫إ‬

See the discussion on Mt 8:11-12 in section 11.3 for more on the Jews having first priority to respond to the opportunity and missing it. 4.2. Parables about the invitation to become citizens of the Kingdom These three parables deal mainly with the offer of citizenship in the Kingdom and responses to it. The first two of them, the net and the marriage feast, also deal with the fact that some people seek citizenship or presume they are citizens but actually fail to qualify:

21

Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 21

Mt 13:47 “Again, [the invitation to gain citizenship in] the kingdom of heaven is like a net which was thrown into the sea and gathered fish of every kind;

.ٍ‫ وَجَامِعَةً ِمنْ ُكلّ نَوْع‬،ِ‫شبَكَةً مَطْرُوحَةً فِي ا ْلبَحْر‬ َ ِ‫شبِهُ مَلَكُوتُ السّمَاوَات‬ ْ ُ‫أَيْضًا ي‬47 :13 ‫مت‬ .ٍ‫س َمكَ مِنْ ُكلّ َن ْوع‬ ّ ‫ َفجَ َم َعتِ ال‬،ِ‫حر‬ ْ ‫صيّادُونَ فِي ا ْل َب‬ ّ ‫ش َبكَةٍ َرمَاهَا ال‬ َ ُ‫ي ِم ْثل‬ َ ‫سمَاءِ ِه‬ ّ ‫َممَْلكَةُ ال‬

‫ش َبكَةٍ ؟؟‬ َ ‫ل‬ ُ ‫سمَاءِ ِهيَ ِم ْث‬ ّ ‫ الدعوة إلى َممَْلكَ ُة ال‬/ ... ‫ إن التبشير بالمملكة يشبه إلقاء شبكة‬/ ‫إ‬ Mt 22:2 “[The invitation to gain citizenship in] the kingdom of heaven may be compared to a king who gave a marriage feast for his son,

،ِ‫صنَعَ عُرْسًا ل ْبنِه‬ َ ‫شبِهُ مَلَكُوتُ السّمَاوَاتِ ِإنْسَانًا مَلِكًا‬ ْ ‫ُي‬

2 :22

‫مت‬

.ِ‫عرْسِ ا ْبنِه‬ ُ ‫ل مَِلكٍ َأقَامَ َولِيمَةً فِي‬ ُ ‫ل ِهيَ ِم ْث‬ ِ ‫َممَْلكَةِ ا‬

... ‫ الدعوة إلي مملكة ال هي مثل‬/ ‫إ‬

In the third parable, the workers in the vineyard, everyone is awarded citizenship, but the old-timers are jealous of the newcomers: Mt 20:1 “For [the invitation to gain citizenship in] the kingdom of heaven is like a householder who went out early in the morning to hire laborers for his vineyard.

ً‫شبِهُ رَجُلً رَبّ َبيْتٍ خَرَجَ مَعَ الصّ ْبحِ لِ َيسْ َتأْجِرَ فَعَلَة‬ ْ ‫فَِإنّ مَلَكُوتَ السّمَاوَاتِ ُي‬1 :20 ‫مت‬ ،ِ‫لِكَرْمِه‬ .ِ‫ستَأْجِرَ عُمّال لِكَرْمِه‬ ْ َ‫ع ْندَ الْفَجْرِ ِلي‬ ِ َ‫حدٍ صَاحِبِ أَرْضٍ خَرَج‬ ِ ‫مَمْلَكَةِ الِ هِيَ مِ ْثلُ وَا‬ ... ‫ إن الدعوة إلى مملكة ال‬/ ‫إ‬

5. Focus on the code of behavior of the Kingdom There are, of course, many passages, such as the Sermon on the Mount, that focus on the code of behavior for the Kingdom, and there are many words used for this. We will limit the discussion to those passages that use basileia or basilikos. The latter word is found in James: Jas 2:8 If you really fulfil the royal law, according to the scripture, “You shall love your neighbor as yourself,” you do well.

‫ فَحَسَنًا‬.»َ‫ «تُحِبّ قَرِيبَكَ َكنَفْسِك‬:ِ‫فَِإنْ ُك ْن ُتمْ ُتكَمّلُونَ النّامُوسَ الْمُلُوكِيّ حَسَبَ الْكِتَاب‬8 :2 ‫يع‬ .َ‫تَفْعَلُون‬

َ‫خرِين‬ َ ‫حبّ ال‬ ِ ‫ "َأ‬:ُ‫ب وَالّذِي َيقُول‬ ِ ‫حقّا ُت َن ّفذُونَ ا ْلقَانُونَ ا ْلمََل ِكيّ ا ْلمَ ْذكُورَ فِي ا ْل ِكتَا‬ َ ْ‫سنًا إِنْ ُك ْن ُتم‬ َ‫ح‬ َ َ‫َفَأ ْن ُتمْ تَ ْفعَلُون‬ ".َ‫سك‬ َ ‫حبّ َن ْف‬ ِ ‫َكمَا ُت‬

‫ قانون المملكة‬/ ‫ شريعة المملكة‬/ ‫إ‬ The English translation ‘royal’ is unfortunate here, because the word is often understood as something like ‘excellent’ rather than pertaining to a kingdom or the community of royalty, and indeed the CEV translates it as “the most important law”. It is best understood, however, as the “Kingdom law” or “law of the Kingdom”.. Free translation: “You will be without blame in the Kingdom community if you adhere to its code, as set forth in the Scriptures: “Have as much concern for the well-being of others as you do for yourself.”

‫ ستكونون بل لوم بين جماعة المملكة إذا سلكتم‬/ ‫إ‬

:‫ بنظام المملكة الذي يرشدكم اليه الكتاب المقدس‬/ ‫بسنتها المذكورة في الكتاب المقدس‬

.»‫خيرك تماما‬/‫خير الغير كحرصك على مصلحتك‬/‫«اِحرِص على مصلحة‬

22

Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 22

This use of basileia ‘kingdom’ for the Kingdom’s code of behavior is uncommon and evidently reflects usage by the Pharisees. The clearest example is from Paul: Rom 14:17 For [the code of behavior of] the kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit;

.ِ‫لمٌ وَفَرَحٌ فِي الرّوحِ الْقُدُس‬ َ َ‫ َبلْ هُوَ بِرّ وَس‬،‫لَنْ َليْسَ َملَكُوتُ الِ أَكْلً وَشُرْبًا‬17 :14 ‫رو‬ .ِ‫ َبلْ صَلحًا َوسَلمًا َو َف َرحًا بِالرّوحِ ا ْل ُقدّوس‬،‫ن َممَْلكَ َة الِ َل ْيسَتْ َأكْل َوشّ ْربًا‬ ّ َ‫ل‬

‫ ؟؟‬...‫ بل‬، ‫مبادئ المملكة اللهية ل تتعلق بمسائل الكل والشرب‬/‫نظام‬/‫ لن شريعة‬/ ‫إ‬ ‫ لن المملكة اللهية ل تعني قواعد الكل؟؟‬/ ‫إ‬

For some Rabbis, the ‘yoke of the kingdom of heaven’ included a multitude of rules, a great many of which concerned food and drink. One of these rabbis was Gamaliel (Midrash Ber. 2.5), who had been Paul’s teacher. In this passage, Paul is dealing with quarrels about Jewish food scruples, so his usage of the similar phrase ‘kingdom of God’ was both appropriate and comprehensible to his audience. Note that Jesus uses the term ‘yoke’ but not ‘kingdom’ in the same way: “Take my yoke upon you, ... For my yoke is easy, and my burden is light.” (Matthew 11:29-30) Jesus also uses the word ‘keys’ for the authority he gave his apostles to set rules for the Kingdom: Mt 16:19 I will give you the keys of [/the authority to determine] the [code of behavior of the] kingdom of heaven, and whatever you bind on earth shall be bound [forbidden by God] in heaven, and whatever you loose on earth shall be loosed [/allowed by God] in heaven.”4

‫علَى الَرْضِ يَكُونُ مَ ْربُوطًا‬ َ ُ‫ فَ ُكلّ مَا تَرْبِطُه‬،ِ‫عطِيكَ مَفَاتِيحَ مَلَكُوتِ السّمَاوَات‬ ْ ‫وَُأ‬19 :16 ‫مت‬ .»ِ‫ وَكُلّ مَا تَحُلّهُ عَلَى الَرْضِ يَكُونُ مَحْلُولً فِي السّمَاوَات‬.ِ‫فِي السّمَاوَات‬ ‫ح بِهِ عَلَى‬ ُ َ‫ َوكُلّ مَا َتسْم‬،ِ‫سمَاء‬ ّ ‫لرْضِ ُي ْم َنعُ فِي ال‬ َ ‫ َفكُلّ مَا َت ْم َنعُهُ عَلَى ا‬،ِ‫سمَاء‬ ّ ‫ح َممَْلكَةِ ال‬ َ ‫عطِيكَ مَفَاتِي‬ ْ ُ‫وَأ‬

‫ وما تسمح به‬.‫ يحرمه ال‬،‫" [ أي كل ما تحرمه على الرض‬.ِ‫سمَاء‬ ّ ‫سمَحُ بِهِ فِي ال‬ ْ ‫ل ْرضِ ُي‬ َ‫ا‬ ]

18:18

‫ أنظر‬.‫ يسمح به ال‬،‫على الرض‬

‫؟؟‬... ‫ حق البت في أمور المملكة اللهية‬/ ‫إ‬

The terms ‘binding’ and ‘loosing’ were widely used in Jewish jurisprudence to refer to the establishment of rules regarding what was allowed or forbidden. Unlike the rabbis, the apostles wrote only a few rules in the Scriptures, and these have always been accepted as binding by most Christians. But note that a similar passage in Matthew 18:18 seems to place this authority in the local church as well. In John 20:23 the disciples are given power to forgive sins. Presumably these are sins committed against the person doing the forgiving, as in Matthew 18:21. In Matthew 18:23-35 there is one parable where the focus seems to be on the code of behavior and the way it is enforced, regarding the obligation to forgive one another: Mt 18:23 “Therefore [(the enforcement of) the code of behavior of] the kingdom of heaven may be compared to a king who wished to settle accounts with his servants.

.ُ‫لِذلِكَ ُيشْبِهُ َملَكُوتُ السّمَاوَاتِ إِ ْنسَانًا َملِكًا أَرَادَ َأنْ يُحَاسِبَ عَبِيدَه‬

23 :18

‫مت‬

.ُ‫عبِيدَه‬ َ َ‫ك َأرَا َد أَنْ ُيحَاسِب‬ ٍ ‫ل ِهيَ ِم ْثلُ مَِل‬ ِ ‫ن َممَْلكَةِ ا‬ ّ ِ‫َفإ‬

‫ إن تطبيق مبادئ المملكة يشبه أسلوب ملك في تصرفه مع رعايا مملكته‬/ ‫إ‬ 4

For similar renderings see CEV, New Century, and Revised English Bible. Although Matthew often changes ‘kingdom of God’ to ‘kingdom of Heaven’, ‘heaven’ might be the original wording in this passage and in Matthew 18:23, in accord with rabbinical/ pharisaical usage.

23

Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 23

‫ إن الحكم في المملكة اللهية يشبه أسلوب ملك في معاملته مع رعايا مملكته‬/ ‫إ‬ 6. Focus on service on behalf of the Kingdom This aspect is brought out by contexts that say ‘for the sake of the Kingdom’ or ‘workers for the Kingdom’. The service could have included evangelism (promoting citizenship in the Kingdom), teaching (training people to be good citizens of the Kingdom), helping, pastoring, or just being a faithful servant to the King.. Mt 19:12 ... and there are eunuchs who have made themselves eunuchs for the sake of [serving] the kingdom of heaven. ...

َ‫ستَطَاعَ َأنْ يَقْ َبل‬ ْ ‫ َمنِ ا‬.ِ‫جلِ َملَكُوتِ السّمَاوَات‬ ْ َ‫وَيُوجَدُ خِصْيَانٌ خَصَوْا أَنْفُسَ ُهمْ ل‬12 :19 ‫مت‬ .ْ‫فَ ْليَقْ َبل‬ ".ْ‫ مَنْ يَقْ ِدرْ عَلَى فَهْ ِم هَذَا فَ ْل َي ْفهَم‬.ِ‫سبِيلِ َممَْلكَةِ ال‬ َ ‫جدُ اّلذِينَ َي ْر ُفضُونَ الزّوَاجَ فِي‬ َ ‫وَيُو‬

Lk 9:62 Jesus said to him, “No one who puts his hand to the plow and looks back is fit for [serving] the kingdom of God.” Compare CEV Lk 9:62 Jesus answered, “Anyone who starts plowing and keeps looking back isn't worth a thing to God's kingdom!”

.ِ‫علَى الْمِحْرَاثِ وَ َي ْنظُرُ إِلَى الْوَرَاءِ َيصُْلحُ لِمَلَكُوتِ ال‬ َ ُ‫َليْسَ أَحَدٌ َيضَعُ َيدَه‬62 :9 ‫لو‬ ".ِ‫ ل َيصْلُحُ ِل َممَْلكَ ِة ال‬،ِ‫ظرُ إِلَى الْ َورَاء‬ ُ ‫حرَاثِ ُث ّم َي ْن‬ ْ ‫ضعُ َيدَهُ عَلَى ا ْل ِم‬ َ ‫ن َي‬ ْ َ‫م‬

‫ ل يصلح لخدمة المملكة اللهية‬... / ‫إ‬

Col 4:11 .... These are the only men of the circumcision among my fellow workers for [serving/promoting] the kingdom of God, and they have been a comfort to me.

.ً‫ اّلذِينَ صَارُوا لِي َتسِْليَة‬،ِ‫لءِ هُمْ وَحْدَ ُهمُ الْعَا ِملُونَ مَعِي لِمَلَكُوتِ ال‬ َ ُ‫ هؤ‬... 11 :4 ‫كو‬ .‫ ِإ ّن ُهمْ عَـزَاءٌ َكبِيرٌ لِـي‬.ِ‫سبِيلِ َممَْلكَةِ ال‬ َ ‫حدَهُمْ َيخْ ِدمُونَ َمعِي فِي‬ ْ ‫ َهؤُلءِ َو‬...

11 :4 ‫كو‬

‫يعملون معي في سبيل المملكة اللهية؟؟‬/‫ العاملين‬... / ‫إ‬

See also Matthew 13:52 at the end of section 3.2. See also section 10.6 for the discussion of Mt 6:33 and Lk 18:29. 7. Focus on kingship or authority to rule Jesus demonstrated his messianic kingship and authority, and hence the reality of his Kingdom, not by commanding worldly armies, but by performing miracles and conquering sin. He revealed his nobility by the perfect character of his life, rather than by covering himself with costly robes and palaces, and by letting his glory shine on the mount of transfiguration.5 7.1. Kingship of the King Jn 18:36 Jesus answered, “My kingship is not of this world; if my kingship were of this world, my servants would fight, that I might not be handed over to the Jews; but my kingship is not from the world.”

5

Although space does not allow for a treatment here of basileuo ‘to reign’, it might be mentioned here that when used of believers, the usual sense seems to be to live like kings, to be rich and full (1 Co 4:8), to be like Jesus and be “crowned” with a share of his glory and have the mastery over sin (Re 20:6; 22:5). Note that the word is also used of sin and death when they have the mastery (Ro 5:14, 17, 21; 6:12). In neither case does management figure prominently. Some believers will actually rule, but the verbs used are krinô ‘to judge’ (Lk 22:30) and echô exousia ‘to have authority (over)’ (Lk 19:17). When used of those in authority, basileuo usually means to be king (Mt 2:22) but sometimes to actively rule as king (Re 11:17). In 1Co 15:25 it seems to have the sense of conquering and ruling.

24

Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 24

،ِ‫ لَوْ كَانَتْ مَمْلَكَتِي ِمنْ هذَا الْعَاَلم‬.ِ‫ «مَمْلَكَتِي لَ ْيسَتْ ِمنْ هذَا الْعَالَم‬:ُ‫ أَجَابَ َيسُوع‬36 :18 ‫يو‬ ْ‫ وَل ِكنِ النَ َليْسَتْ مَمْلَ َكتِي ِمن‬.ِ‫لَكَانَ خُدّامِي يُجَا ِهدُونَ لِكَيْ لَ أُسَلّمَ إِلَى الْيَهُود‬ .»‫ُهنَا‬ ‫ َلكَانَ خُدّامِي‬،ِ‫ َلوْ كَانَ مُ ْلكِي َي ْن َتمِي ِإلَى َهذَا ا ْلعَالَم‬.ِ‫ "مُ ْلكِي ل َي ْن َتمِي إِلَى هَذَا ا ْلعَالَم‬:‫َأجَابَ عِيسَى‬ ‫" ؟؟‬.‫ن مُ ْلكِي ل َي ْن َتمِي إِلَى ُهنَا‬ ّ ِ‫ َوَلك‬،ّ‫عنّي ِل َكيْ ل َي ْقبِضَ ا ْل َيهُودُ عََلي‬ َ َ‫ُيحَا ِربُون‬

‫مملكتي ليست من هذا العالم‬/‫ مُلكي ليس‬/ ‫إ‬

Heb 1:8 But of the Son he says, “Thy throne, O God, is for ever and ever, the righteous scepter is the scepter of thy kingdom [kingship / authority to rule / rule].

.َ‫ قَضِيبُ اسْتِقَامَةٍ قَضِيبُ ُملْكِك‬.ِ‫سيّكَ يَا أَلُ إِلَى دَهْرِ الدّهُور‬ ِ ْ‫«كُر‬:ِ‫عنْ ال ْبن‬ َ ‫ وَأَمّا‬8 :1 ‫عب‬ ،ِ‫ش ْع ِبكَ بِا ْل َعدْل‬ َ ‫ك عَلَى‬ ُ ‫ َأ ْنتَ َتمِْل‬،َ‫شكَ ثَا ِبتٌ ِإلَى َأ َبدِ ال ِبدِين‬ ُ ‫ع ْر‬ َ ،ّ‫ "الل ُهم‬:ُ‫ن َفيَقُول‬ َ ْ‫طبُ الب‬ ِ ‫َل ِكنّهُ ُيخَا‬

‫ يملك‬/ ‫ مُلكك‬/ ‫إ‬

See also Col 1:13 in section 3.3. 7.2. Parable on the kingship of the king In Luke 19 Jesus seems to suggest that he is receiving the authority to rule but will not actually rule (in full measure) until his return. But the king did not just receive authority unconnected to any subject people; he also received a realm and a people to govern, and these aspects might need to be mentioned as well: Lk 19:12 He said therefore, “A nobleman went into a far country to receive a kingdom [/authority over a realm and its subjects] and then return.

.َ‫«ِإنْسَانٌ شَرِيفُ الْجِنْسِ ذَهَبَ إِلَى كُورَةٍ بَعِيدَةٍ ِليَأْخُذَ ِلنَفْسِهِ مُلْكًا َويَرْجع‬:َ‫ فَقَال‬12 :19 ‫لو‬ .َ‫صبِحَ مَِلكًا ُث ّم َي ْرجِع‬ ْ ‫ن ُي‬ ْ َ‫صلَ عَلَى َقرَارٍ ِبأ‬ ُ ‫ح‬ ْ ‫ ِل َكيْ َي‬،ٍ‫ل َمرَاءِ إِلَى دَوَْل ٍة َبعِيدَة‬ ُ ‫ "سَا َفرَ َأحَدُ ا‬:َ‫فَقَال‬

‫ على مملكته ؟؟‬/ ‫ ليُتوّج ملكا على رعيّته‬/ ‫إ‬

Lk 19:15 When he returned, having received the kingdom [/authority over the realm and its subjects], he commanded these servants, to whom he had given the money, to be called to him, that he might know what they had gained by trading.

...َ‫وَلَمّا رَجَعَ بَ ْعدَمَا أَخَذَ الْمُلْك‬

15 :19

...،‫صبِحَ مَِلكًا‬ ْ ‫صلَ عَلَى ا ْل َقرَارِ ِبأَنْ ُي‬ َ ‫ح‬ َ ‫ك‬ َ ‫َو َم َع ذَِل‬

‫لو‬

CEV translates this “to be crowned king” and “had been made king”, but does not mention the realm.

‫؟؟‬.... ‫ رجع‬،‫رعيته‬/‫ وبعد أن ُتوّج ملِكا على بلده‬/ ‫إ‬ 7.3. Authority of the King’s subordinates to rule The Greek word basileia can also be used for the authority delegated by a King to his subordinates. In fact, this usage was such that the adjectival form, basilikos, came to be used for someone of rank in a kindom (Jn 4:46, 49). Lk 22:29 and I assign to you, as my Father assigned to me, a kingdom [/authority to rule],

،‫وََأنَا أَجْعَلُ لَكُمْ كَمَا جَعَلَ لِي أَبِي مَلَكُوتًا‬

29 :22

َ‫لمِْلك‬ َ َ‫عطَانِي َأبِي السّلْطَة‬ ْ َ‫سأُعْطِيكُمْ السّ ْلطَةَ ِل َتمِْلكُوا َكمَا أ‬ َ

‫لو‬

1 Co 4:20 For [authority in] the kingdom of God does not consist in talk but in power.

.ٍ‫ َبلْ بِقُوّة‬،ٍ‫لم‬ َ َ‫لنّ َملَكُوتَ الِ لَ ْيسَ بِك‬ َ

20 :4

‫كو‬1

25

Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 25

.ً‫ل قُوّة‬ ْ ‫ن َممَْلكَ َة الِ َل ْيسَتْ كَلمًا َب‬ ّ َ‫ل‬

‫ ؟؟‬... ‫ لنّ السلطة في‬/ ‫إ‬

Ac 1:6 So when they had come together, they asked him, “Lord, will you at this time restore the kingdom [/authority to rule] to Israel?”

»‫ َهلْ فِي هذَا الْ َوقْتِ تَ ُردّ الْمُلْكَ إِلَى إِسْرَائِيلَ؟‬،ّ‫«يَارَب‬

6 :1

"‫سرَائِيلَ؟‬ ْ ‫ل فِي هَذَا ا ْلوَ ْقتِ َت ُر ّد ا ْلسُلْطَةَ ِل َبنِي ِإ‬ ْ ‫ َه‬،ّ‫"يَا َرب‬

‫أع‬

‫الملك لبني إسرائيل‬/‫ السمطة‬... / ‫إ‬

7.4. Examples of reference to the authority of worldly rulers Re 17:12 And the ten horns that you saw are ten kings who have not yet received royal power [/authority to rule], but they are to receive authority as kings for one hour, together with the beast.

ْ‫ لكِنّ ُهم‬،ُ‫وَالْعَشَرَةُ الْقُرُونِ الّتِي رََأيْتَ هِيَ عَشَرَةُ مُلُوكٍ لَمْ َيأْخُذُوا ُملْكًا بَ ْعد‬ .ِ‫خذُونَ سُلْطَانَ ُهمْ كَمُلُوكٍ سَاعَةً وَاحِدَةً مَعَ الْوَحْش‬ ُ ْ‫َيأ‬

12 :17

‫رؤ‬

.ً‫ َل ِك ّنهُمْ سيَملِكونَ مَعَ ا ْل َوحْش سَاعَةً وَاحِ َدة‬،ُ‫ك لَ ْم َيمِْلكُوا َبعْد‬ ٍ ‫ش َرةُ مُلُو‬ َ‫ع‬ َ َ‫ ِهي‬،‫ش َرةُ الّتِي َرَأ ْي َتهَا‬ َ ‫وَالْ ُقرُونُ ا ْل َع‬

‫ يملك‬/ ‫ مُلك‬/ ‫إ‬

Re 17:17 for God has put it into their hearts to carry out his purpose by being of one mind and giving over their royal power [/authority to rule] to the beast, until the words of God shall be fulfilled. Re 17:18 And the woman that you saw is the great city which has dominion [/authority to rule] over the kings of the earth.”

،‫ وََأنْ َيصْنَعُوا رَأْيًا وَاحِدًا‬،ُ‫ لَنّ الَ وَضَعَ فِي قُلُوبِ ِهمْ َأنْ َيصْنَعُوا رَ ْأيَه‬18-17 :17 ‫رؤ‬ ُ‫ وَالْمَرْأَةُ الّتِي رَأَ ْيتَ هِيَ الْ َمدِينَة‬.ِ‫وَيُعْطُوا الْوَحْشَ مُلْكَهُمْ حَتّى تُكْ َملَ أَقْوَالُ ال‬ .»ِ‫الْعَظِيمَةُ الّتِي لَهَا ُملْكٌ عَلَى مُلُوكِ الَرْض‬ ْ‫ َف َيتّ ِفقُوا عَلَى أَنْ ُي ْعطُوا ا ْل َوحْشَ سُ ْلطَا َنهُمُ ا ْلمََل ِكيّ إِلَى أَن‬،ُ‫ن ُي َن ّفذُوا َقصْدَه‬ ْ َ‫ن اللّ َه وَضَعَ فِي قُلُو ِب ِهمْ أ‬ ّ َ‫ل‬

».ِ‫ل ْرض‬ َ ‫ ِهيَ ا ْلمَدِينَةُ ا ْلعَظِيمَةُ الّتِي َت َتسَّلطُ عَلَى مُلُوكِ ا‬،‫ وَا ْل َمرَْأةُ الّتِي َرَأ ْي َتهَا‬. ِ‫ح ّققَ كَل ُم اللّه‬ َ ‫َي َت‬

‫ يملك‬/ ‫ مُلك‬/ ‫إ‬

8. Focus on the (period of) reign of the King Although it is common in the Old Testament for malku(th) ‘kingdom’ to be used for the time during which someone was king, it is uncommon in the New Testament. Lk 1:33 and he will reign [/be king] over the house of Jacob for ever; and of his kingdom [/reign] there will be no end.”

.»ٌ‫ وَلَ يَكُونُ لِمُلْكِهِ نِهَايَة‬،ِ‫وَيَمْلِكُ عَلَى َبيْتِ يَعْقُوبَ إِلَى الَ َبد‬

33 :1

".ٌ‫ن َيكُونَ ِلمُ ْلكِهِ ِنهَا َية‬ ْ َ‫ َول‬،ِ‫لبَد‬ َ ‫وَ َيمِْلكُ عَلَى َب ْيتِ َي ْعقُوبَ ِإلَى ا‬

‫لو‬

‫ عهده‬/ ‫ مُلكه‬/ ‫إ‬

See also sections 10.1 and 10.2. 9. Focus on the government of the Kingdom The use of basileia to refer to the King’s court or government is less obvious. The few passages cited could also be translated in other ways.

26

Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 26

9.1. Positions of authority in the government of the Kingdom In Matthew 20:21, the reference could be to the King’s court, or more broadly his realm, or even of the time of his reign: Mt 20:21 ... She said to him, “Command that these two sons of mine may sit, one at your right hand and one at your left, in (positions of authority in) the government of] your kingdom.” (or “in your realm” or “during your reign”)

.َ‫عنِ ا ْليَسَارِ فِي مَلَكُوتِك‬ َ ُ‫عنْ يَمِي ِنكَ وَالخَر‬ َ ٌ‫حد‬ ِ ‫ ُقلْ َأنْ يَجْلِسَ ا ْبنَايَ هذَانِ وَا‬...21 :20 ‫مت‬ ‫؟؟‬.َ‫شمَاِلكَ فِي مُ ْل ِكك‬ ِ ‫ن‬ ْ َ‫خرُ ع‬ َ ‫حدٌ عَنْ َيمِي ِنكَ وَال‬ ِ ‫ وَا‬،ِ‫ُأرِي ُد أَنْ َت ْأ ُمرَ ِبأَنْ َيجْلِسَ ا ْبنَايَ َهذَان‬

‫ في حكومة مملكتك‬/ ‫إ‬

‫ كحكام في مملكتك ؟؟‬/ ‫إ‬ In the example from Luke, the mention of eating at table with Jesus would seem to narrow the reference to his court: Lk 22:29-30 and I assign to you, as my Father assigned to me, a kingdom [/authority to rule], that you may eat and drink at my table in my kingdom [/court /government /realm /time of rule], and sit on thrones judging the twelve tribes of Israel. (second occurrence)

‫ ِلتَأْ ُكلُوا وَ َتشْرَبُوا عَلَى مَائِ َدتِي فِي‬،‫ وَأَنَا أَجْعَلُ لَكُمْ كَمَا جَعَلَ لِي َأبِي مَلَكُوتًا‬30-29 :22 ‫لو‬ .»َ‫علَى كَرَاسِيّ َتدِينُونَ أَسْبَاطَ إِسْرَائِيلَ الثْنَيْ عَشَر‬ َ ‫ وَتَجْلِسُوا‬،‫َملَكُوتِي‬ ‫ش َربُوا عَلَى مَائِ َدتِي فِي‬ ْ ‫ي تَ ْأكُلُوا َو َت‬ ْ ‫ ِل َك‬،َ‫عطَانِي َأبِي السّلْطَةَ لَمِْلك‬ ْ َ‫سأُعْطِيكُمْ السّ ْلطَةَ ِل َتمِْلكُوا َكمَا أ‬ َ .َ‫ش َرة‬ ْ َ‫سرَائِيلَ ال ْث َن َتيْ ع‬ ْ ‫سبُوا َقبَا ِئلَ ِإ‬ ِ ‫عرُوشٍ ِل ُتحَا‬ ُ ‫ َو َتجِْلسُوا عَلَى‬،‫َممَْل َكتِي‬

‫؟؟؟؟‬...‫ في بلط مملكتي حُكاما لقبائل‬/ ‫إ‬

In a sense, these remarks pertain to the Manifest Kingdom, but that is not focal, and it seems unlikely that the mother of James and John intended any such distinction. 9.2. Governments of other kingdoms The word ‘kingdom’ in the ‘divided kingdom’ passages below cannot refer to realm, time, kingship, or the activity of ruling, but either to the government authorities in Satan’s kingdom or to all of his subjects. Since standing and falling are generally predicated of a government rather than the subjects, that seems the most tenable interpretation. Mk 3:24 If a kingdom [/government] is divided against itself, that kingdom [/government] cannot stand. ( || Mt 12:25,26 || Lk 11:17,18 )

.َ‫علَى ذَاتِهَا لَ تَ ْقدِرُ ِتلْكَ الْمَمْلَكَةُ َأنْ َت ْثبُت‬ َ ٌ‫وَِإنِ انْقَسَمَتْ مَ ْملَكَة‬

24 :3

.ُ‫ص ُمد‬ ْ ‫ ل َت‬،‫سهَا‬ ِ ‫س َمتْ َممَْلكَةٌ عَلَى َن ْف‬ َ ‫إِنِ ا ْن َق‬

‫مر‬

‫ دولة‬/ ‫ مملكة‬/ ‫إ‬

Mt 12:26 and if Satan casts out Satan, he is divided against himself; how then will his kingdom [/government] stand?

‫ فَكَيْفَ َت ْث ُبتُ مَمْلَكَتُهُ؟‬.ِ‫فَِإنْ كَانَ الشّيْطَانُ يُخْرِجُ الشّيْطَانَ فَ َقدِ انْقَسَمَ عَلَى ذَاتِه‬26 :12 ‫مت‬ ‫صمُ ُد َممْ َلكَ ُتهُ؟‬ ْ ‫ َو َك ْيفَ َت‬،ِ‫ فَ َقدِ انْ َقسَمَ عَلَى َن ْفسِه‬،َ‫ش ْيطَان‬ ّ ‫ط ُردُ ال‬ ْ ‫ش ْيطَانُ َي‬ ّ ‫إِنْ كَانَ ال‬

‫ ملكه ؟؟‬/ ‫ حكمه‬/ ‫ مملكته‬/ ‫ سلطانه‬/ ‫إ‬

10. Focus on the Kingdom in its future, manifest phase Most references to the Kingdom of God cover both its present, hidden phase and its future, manifest phase, but in some passages the reference is limited to the latter phase. In this article the term ‘Manifest

27

Arabic Translations of Key Biblical Terms

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Kingdom’ is being used for this future, glorious, phase of the Kingdom, when it has been unveiled and fully established at the close of this age when Christ returns. In a few cases the term ‘Eternal Kingdom’ is also used, following 2 Peter 2:11. 10.1. Expressions for the imminent appearing of the Kingdom For some reason, commentators often use the word ‘consummation’ when they talk about the full establishment of the Kingdom at the return of Christ, although one also reads of its “triumph” or its “manifestation”. The usual Biblical terms are verbs rendered as ‘come’ and ‘appear’. As for Christ, the usual word for his triumphant return is parousia, which means both coming and appearing. Since the Kingdom is hidden now, the word ‘appearing’ is quite appropriate for the inception of its full, open phase, as is ‘manifestation’ and ‘unveiling’. Several different expressions are used to focus on the nearness of the time when the Kingdom will appear: Lk 19:11 As they heard these things, he proceeded to tell a parable, because he was near to Jerusalem, and because they supposed that the kingdom of God was to appear [/be manifested] immediately.

‫عتِيدٌ َأنْ يَظْهَرَ فِي‬ َ ِ‫ظنّونَ َأنّ َملَكُوتَ ال‬ ُ ‫ وَكَانُوا َي‬،َ‫ لَنّهُ كَانَ قَرِيبًا ِمنْ أُورُشَلِيم‬... 11 :19 ‫لو‬ .ِ‫الْحَال‬ .ِ‫ظ َهرُ فِي ا ْلحَال‬ ْ ‫س َت‬ َ ‫ل‬ ِ ‫ن َممَْلكَةَ ا‬ ّ َ‫ظنّونَ أ‬ ُ ‫ َوكَانُوا َي‬،ِ‫ب مِنَ ا ْل ُقدْس‬ ِ ‫لنّهُ كَانَ بِا ْل ُق ْر‬ َ ...

Lk 21:31 So also, when you see these things taking place, you know that the kingdom of God is near [to being manifested / to appearing].

.ٌ‫علَمُوا َأنّ َملَكُوتَ الِ قَرِيب‬ ْ ‫ فَا‬،ً‫شيَاءَ صَائِرَة‬ ْ َ‫ َمتَى رَأَيْ ُتمْ هذِهِ ال‬،‫ ه َكذَا أَنْ ُتمْ أَيْضًا‬31 :21 ‫لو‬ .ُ‫شكَ أَنْ ُيقِي َم ِممَْل َكتَه‬ َ ‫ن الَ أَ ْو‬ ّ َ‫عرَفُوا أ‬ ْ ِ‫ ا‬،ُ‫فَكَذَِلكَ َمتَى رََأ ْيتُمْ َهذِهِ الُمُو َر َتحْ ُدث‬

Translation suggestions for Luke 19:11 & 21:31: ‘... that God will soon establish/unveil/manifest his Kingdom in all the earth.’ CEV Luke 21:31: “... you know that God's kingdom will soon be here.”.

‫ المملكة اللهية على وشك الظهور‬/ ‫إ‬ In the passage below from Mark, the people welcome Jesus into Jerusalem as its Messianic King; They no doubt expected, as reported in Luke 19:11 above, that Jesus would fully establish His kingdom and destroy opposing authorities, and so they would not have had not a concept of the hidden Kingdom. So their use of Kingdom puts their remark into this section. Mk 11:10 Blessed is the kingdom of [the son of] our father David that is coming [/about to be unveiled/about to appear]! Hosanna in the highest!”

.»!‫سمِ الرّبّ! أُوصَنّا فِي الَعَالِي‬ ْ ‫ُمبَارَكَةٌ مَمْلَكَةُ أَبِينَا دَاوُدَ ال ِتيَةُ بِا‬

10 :11

‫؟؟‬.‫ظرُهَا‬ ِ ‫َتبَا َر َكتْ َممَْلكَ ُة َأبِينَا دَاوُ َد اّلتِي َن ْن َت‬

‫مر‬

‫؟؟‬... ‫ َتبَا َر َكتْ َممَْلكَةُ ابن أبينا داود التي على وشك الظهور‬/ ‫إ‬ 10.2. Expressions for the actual appearing of the Kingdom. In Revelation, the prophet describes the future announcement of the manifestation of the Kingdom and of Christ: Re 12:10 And I heard a loud voice in heaven, saying, “Now the salvation and the power and the kingdom of [/from] our God and the authority of his Christ have come [/ appeared /been fully established / been manifested], ....

... ِ‫ «النَ صَارَ خَلَصُ إِل ِهنَا وَقُدْ َرتُهُ وَمُلْكُهُ وَسُلْطَانُ مَسِيحِه‬...

... ،ِ‫ وَالسّ ْلطَانُ ِل َمسِيحِه‬،‫ك لَِل ِهنَا‬ ُ ‫ فَالْقُ ْد َرةُ وَا ْلمُ ْل‬،ُ‫ت ال ّنجَاة‬ ِ ّ‫ "ا ْليَوْمَ َتم‬...

10 :12

‫رؤ‬

10 :12 ‫رؤ‬

28

Arabic Translations of Key Biblical Terms

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... ‫سيطرة مسيحه‬/‫ والن أظهر ال نجاته و قوته ومملكته وملك‬/ ‫ وأخيرا‬... / ‫إ‬ Paul reminds strengthens his command to Timothy by reminding him of the accounting that will take place when Christ and his Kingdom appear: 2Ti 4:1 I charge you in the presence of God and of Christ Jesus who is to judge the living and the dead, and by his appearing and [the appearing of] his kingdom:

،َ‫ الْ َعتِيدِ َأنْ َيدِينَ الَحْيَاءَ وَالَمْوَات‬،ِ‫ أَنَا ُأنَاشِدُكَ إِذًا أَمَامَ الِ وَالرّبّ َيسُوعَ الْمَسِيح‬1 :4 ‫تي‬2 :ِ‫ع ْندَ ظُهُورِهِ وَمَلَكُوتِه‬ ِ ‫ عند مجيئه وظهور مملكته‬/ ‫ الذي سيحاسب الحياء والموات حينما يظهر ليملك‬/ ‫إ‬

One problem with interpreting (and translating) this as if it referred to the ‘kingship’ or ‘rule’ of Christ, is that what is being invoked in this verse is consideration for the future judgments and rewards, whereas Christ is already king and in possession of full authority. CEV takes this view as well, and conveniently collapses the two phrases of Christ and the Kingdom into one clause and moves it to the beginning: “When Christ Jesus comes as king, he will be the judge of everyone, whether they are living or dead. So with God and Christ as witnesses, I command you” (CEV) The time when Christ and his Kingdom appear is a time with which some other events are associated: Lk 22:16 for I tell you I shall not eat it until it [/its meaning/everything] is fulfilled in the [manifestation of the] kingdom of God.” ( || Mk 14:25)

.»ِ‫حتّى ُيكْمَلَ فِي مَلَكُوتِ ال‬ َ ُ‫ ِإنّي لَ آ ُكلُ ِمنْهُ بَ ْعد‬:ْ‫لَنّي أَقُولُ لَكُم‬

16 :22

".ِ‫ق َم ْعنَا ُه ا ْل َم ْقصُودُ فِي َممَْلكَةِ ال‬ َ ‫حتّى َي َتحَ ّق‬ َ ،‫خرَى‬ ْ ‫ل ِمنْهُ َمرّةً ُأ‬ َ ‫لنّي ُأ َؤ ّكدُ َلكُمْ َأنّي لَنْ آ ُك‬ َ

‫لو‬

‫ عند ظهور المملكة ؟؟‬/ ‫ في عهد مملكة ال‬/ ‫إ‬

Lk 22:18 for I tell you that from now on I shall not drink of the fruit of the vine until [the time when] the kingdom of God comes [/is manifested / appears].”

.ِ‫ إِنّي لَ أَشْرَبُ ِمنْ ِنتَاجِ الْكَرْمَةِ حَتّى يَ ْأتِيَ َملَكُوتُ ال‬:ْ‫لَنّي َأقُولُ لَكُم‬

18 :22

".ُ‫حتّى ُيقِي َم الُ َممَْل َكتَه‬ َ ‫خرَى‬ ْ ‫عصِيرِ ا ْل َك ْرمَةِ َمرّةً ُأ‬ َ ْ‫ش َربَ مِن‬ ْ ‫لنّي َأ َؤ ّكدُ َلكُمْ َأنّي لَنْ َأ‬ َ

‫لو‬

)ً‫ حتى تظهر المملكة اللهية (كاملة‬/ ‫إ‬

‫ عندما يُتم ال تأسيس مملكته على الرض‬/ ‫إ‬ Mk 14:25 Truly, I say to you, I shall not drink again of the fruit of the vine until that day when I drink it new in [/when] the kingdom of [/from] God [has been manifested].”

ُ‫ إِنّي لَ أَشْرَبُ َب ْعدُ ِمنْ ِنتَاجِ الْكَرْمَةِ إِلَى ذلِكَ الْيَ ْومِ حِينَمَا أَشْرَبُه‬:ْ‫ اَلْحَقّ َأقُولُ لَ ُكم‬25 :14 ‫مر‬ .»ِ‫جَدِيدًا فِي َملَكُوتِ ال‬ ‫ ِإلَى ا ْليَوْ ِم الّذِي فِيهِ َأشْـ َربُهُ جَدِيدًا‬،‫خرَى‬ ْ ‫عصِي ِر ا ْل َك ْرمَةِ َمرّةً ُأ‬ َ ْ‫ ِإنّي لَنْ َأشْـ َربَ مِن‬،ّ‫حق‬ َ ‫وََأقُولُ َل ُكمُ ا ْل‬ ".ِ‫فِي َممَْلكَةِ ال‬

‫ في (عهد) مملكة ال (المجيدة) ؟؟‬/ ‫إ‬ 10.3. A parable about being ready for the appearing of the King and the Kingdom The parable of the ten maidens describes the return of the King at an unexpected time and the importance of being ready to welcome him without shame. Mt 25:1 “Then the [appearing / manifestation of the] kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom.

29

Arabic Translations of Key Biblical Terms

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َ‫جن‬ ْ َ‫ أَخَ ْذنَ مَصَابِيحَ ُهنّ وَخَر‬،‫عذَارَى‬ َ َ‫«حِي َن ِئذٍ ُيشْبِهُ مَلَكُوتُ السّمَاوَاتِ عَشْر‬ .ِ‫لِلِقَاءِ الْعَرِيس‬

1 :25

‫مت‬

.ِ‫خ َرجْنَ لِِلقَاءِ ا ْل َعرِيس‬ َ ‫ن َو‬ ّ ُ‫حه‬ َ ‫ت َأخَذْنَ َمصَابِي‬ ٍ ‫شرِ َبنَا‬ ْ‫ع‬ َ َ‫ل ِم ْثل‬ ِ ‫ظهُورُ َممَْلكَةِ ا‬ ُ ‫ن‬ ُ ‫ َيكُو‬،ِ‫فِي ذَِلكَ ا ْل َوقْت‬

10.4. Expressions for admittance to the Manifest Kingdom The verb for ‘inherit’ is used with reference to taking one’s place in the Manifest Kingdom at its consummation: Mt 25:34 Then the King will say to those at his right hand, ‘Come, O blessed of my Father, inherit the [eternal / manifest] kingdom prepared for you from the foundation of the world;

.ِ‫ رِثُوا الْمَلَكُوتَ الْمُعَدّ لَكُمْ ُم ْنذُ َت ْأسِيسِ الْعَالَم‬،‫تَعَالَوْا يَا مُبَارَكِي أَبِي‬

34 :25

‫مت‬

.َ‫ ا ْلمُ ْلكُ ا ْل ُمعَ ّد لكم ُم ْنذُ خَ ْلقِ ا ْلعَاَلمِين‬:ْ‫ خُذُوا َنصِي َب ُكم‬،‫َتعَاَلوْا يَا مَنْ بَا َر َكهُمْ َأبِي‬

‫تبوّأوا مقاعدكم في مملكة الخرة ال ُمعَدّة لكم ؟؟‬/‫ خذوا نصيبكم‬/ ‫إ‬

46 And they will go ... into eternal life.

.»ٍ‫حيَاةٍ أَ َب ِديّة‬ َ ‫ إِلَى‬... ‫َفيَمْضِــي‬

46 :25

‫مت‬

‫" ؟؟‬.ِ‫حيَاةِ ا ْلخُلُود‬ َ ‫ل ْت ِقيَاءُ َفإِلَى‬ َ ‫ َأمّا ا‬،ّ‫لبَ ِدي‬ َ ‫َفيَذْ َهبُونَ إِلَى ا ْلعِقَابِ ا‬

‫حياة الخلود‬/‫ إلي دار الخلود‬... ‫ فيدخلون‬/ ‫إ‬

See also 1 Co 6:9-10 and Gal 5:21 in section 3.2. 10.5. The Lord’s Prayer (Our Father) The ‘Kingdom come’ phrase in the Lord’s prayer presents some exegetical difficulties. It has been common to interpret and translate ‘Thy kingdom come’ as a doublet with ‘Thy will be done.’ However, a study of phrases involving ‘kingdom’ and ‘come’ provides poor support for this view, (a view which I have held myself for most of my life). Rather, the interpretation by Earle et al (1985) in the NIV Study Bible is probably closer to the intent, that ‘Thy kingdom come’ is “a reference to the future consummation of the kingdom.” Modern dynamic translations seem to agree: CEV Mt 6:10 Come and set up your kingdom ... ( = Lk 11:2 ) New Living Trans. Mt 6:10 May your kingdom come soon ... ( = Lk 11:2 )

... .َ‫ِليَأْتِ مَلَكُو ُتك‬

10 :6

‫مت‬

.َ‫ِلتَ ْأتِ َممَْل َك ُتك‬

‫؟؟‬.‫ لينفّذ أهلها مشيئتك كما ينفّذونها أهل السماء‬،‫ َوسّع مملكتك على الرض‬/‫أظهِر‬/‫ لتظهر‬/ ‫إ‬ ‫عجّل بإظهار مملكتك البدية‬ َ /‫إ‬

There are other prayers in the Bible that are similar, notably “Our Lord, come!” (1 Cor 16:22) and “Come, Lord Jesus!” (Rev 22:20). Evidently these were formulary prayers that were frequently uttered, and this gives support to the eschatological interpretation above. There is a problem, however, with the CEV rendering, in that although the prayer is addressed to the Father, it is the Son who is to come at the end of this age. So the verse could be represented as below: RSV Mt 6:10 Thy kingdom come [/be established/manifested]... But there is also a general problem with an eschatological interpretation that is entirely futuristic. For example, there is much that Jesus said must take place before the end of this age, most notably the spread of “this Gospel of the Kingdom” to every ethnic group (Mt 24:14). So a prayer for the Kingdom to come involves more than the return of Christ; it implies the growth of his hidden Kingdom on the earth to

Arabic Translations of Key Biblical Terms

30

‫ترجمات المصتلحات الكتابية العربـية‬ 30

prepare the way for his return and the consummation of the Kingdom. So an ideal translation of this passage should at least imply a request for God to do or hasten all that is needed to bring in the Kingdom in full.6 10.6. Seek first the Kingdom The two parallel passages on seeking the Kingdom present to my mind the greatest exegetical difficulties of any of the Kingdom passages. Lk 12:31 Instead, seek his kingdom, and these things shall be yours as well. Mt 6:33 But seek first his kingdom and his righteousness, and all these things shall be yours as well.

... ِ‫ل ِكنِ اطُْلبُوا أَوّلً َملَكُوتَ ال‬

33 :6

‫مت‬

‫؟؟‬... ِ‫َبلِ اطُْلبُوا َأوّل أَنْ َت ْم َت ّد َممَْلكَةُ ال‬

‫اجتهدوا قبل كل شيء على أن يكون لكم نصيب في المملكة (اللهية) ؟؟‬/‫اِحرصوا‬/‫ اِسعوا‬/ ‫إ‬ ***They have often been interpreted as a call to obedience or service to God, as in the CEV: CEV Mt 6:33 But more than anything else, put God's work first and do what he wants. ... The problem with this is that there are much more natural ways to tell people to serve and obey God than to say ‘seek the Kingdom’.7 Furthermore, if this were the meaning here, then it would not be talking about the Kingdom of God that Jesus usually preached, but is using the word in a unique way. Three preferable interpretations are the following: 1

Seek to enter the Kingdom (i.e., to gain citizenship in it)

2

Seek the establishment of the Kingdom (i.e., to serve and promote it)

3 King.

Seek to qualify for rewards/blessings in the manifest Kingdom by your faithful service to the

Quite obviously, option 1 applies to those outside the Kingdom, while the other two apply to those already inside. The contexts in both Matthew and Luke, although they represent different occasions, indicate that Jesus is addressing his disciples in the presence of a crowd, but his remarks are clearly intended to apply to the disciples. In Luke, the very next verse assures the “little flock” that they will have a share in the Kingdom, so he is clearly addressing his remarks to his disciples. So option 1 seems rather untenable. Option 2 fits well with the interpretation given to the Lord’s prayer in Mt 6:10 and Lk 11:2, except that there the disciples are told at ask the Father to establish the manifest Kingdom, whereas here it would be up to the disciples to work for it. However, the service interpretation is compatible with the Kingdom passages in section 6 that deal with serving the Kingdom. Option 3 clearly fits the following context in Luke, where Jesus goes on to say, 12:33 Sell your possessions, and give alms; provide yourselves ...with a treasure in the heavens... 35 Let your loins be girded and your lamps burning, 36 and be like men who are waiting for their master to come home from the marriage feast, ... 37 Blessed are those servants whom the master finds awake when he comes; ... 40 You also must be ready; for the Son of man is coming at an unexpected hour. He is telling them to be ready for his return, when he will unveil his Divine Kingdom and reward his people according to the loyalty and integrity of their service. This interpretation also fits the prior context in both Matthew and Luke, where Jesus is urging his disciples not to seek after worldly things, because the Father will provide what they need. That yields the following sense for the verse in Luke:

6

As for the ending of the Lord’s prayer as it exists in the Byzantine text, the phrase ‘for thine is the kingdom’ can only refer to God’s sovereignty. Since none of the other 100+ occurrences of ‘kingdom’ in the New Testament clearly refers to God’s sovereignty, this does cast some further doubt on the authenticity of this verse. 7 Note that the translators of RSV added the word ‘his’ before ‘kingdom’ in Matthew. Later manuscripts added the words ‘of God’ afterwards.

31

Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 31

Lk 12:31 Instead, seek [the blessings of] the kingdom [through faithful service to the King], and [your havenly Father shall ensure that] these [earthly] things [you need] shall be yours as well. Both of the tenable interpretations involve service. The question is whether the Matthean version (Mt 6:33)also includes the idea of working for treasure in heaven, to be awarded when Jesus returns. The idea fits the preceding context well, but is not demanded by it. The interpretation hinges on the intent of the phrase ‘his righteousness’ in the verse. Bratcher (1989) argues that the meaning of the phrase ‘righteousness of God’ in Matthew, where it occurs seven times, is the same as in the Old Testament. There the usual reference of the phrase is not to God’s standard of judgment but to his benevolent care and protection towards his people, especially those in need. Consider, for example, Ps 24:5-6: Ps 24:5-6 He will receive blessing from the LORD, and vindication [lit., righteousness] from the God of his salvation. Such is the generation of those who seek him, who seek the face of the God of Jacob. Here, as in Matthew, seeking leads to blessing and righteousness from God, a kind of salvation. Compare the CEV: CEV Ps 24:5-6: The LORD God, who saves them, will bless and reward them, because they worship and serve the God of Jacob. As the CEV words it, serving leads to blessing and reward, where the word for righteousness is translated as reward. This fits our text in Matthew, as does this somewhat eschatological passage from Isaiah: Isa 51:6 ... for the heavens will vanish like smoke, the earth will wear out like a garment, ... but my salvation will be for ever, and my deliverance [lit., righteousness] will never be ended In this and other passages in Isaiah, God’s righteousness is parallel to his saving care.8 All this fits the Matthean context, in which people are told to seek the Kingdom rather than the worldly things, and then “these things shall be yours as well”. The implication of the whole context is that if one enters the Messianic Kingdom, then one will enjoy the Lord’s righteousness, meaning his benevolent care for his people.*** 10.7. The hope of Joseph of Arimathea A less difficult passage to exegete is this: Mk 15:43 Joseph of Arimathea, a respected member of the council, who was also himself looking for the [manifestation of the] kingdom of God, took courage and went to Pilate, and asked for the body of Jesus.(|| Lk 23:51)

،ِ‫ وَكَانَ هُوَ أَيْضًا مُنْتَظِرًا َملَكُوتَ ال‬،ٌ‫ مُشِيرٌ شَرِيف‬،ِ‫جَاءَ يُوسُفُ الّذِي ِمنَ الرّامَة‬43 :15 ‫مر‬ .َ‫سدَ يَسُوع‬ َ َ‫خلَ إِلَى بِيلَطُسَ وَطَلَبَ ج‬ َ َ‫َفتَجَاسَرَ وَد‬ ،ِ‫ظهُورَ َممَْلكَ ِة ال‬ ُ َ‫ظرُون‬ ِ ‫ َومِنَ اّلذِينَ َي ْن َت‬،‫ضوٌ َكبِي ٌر فِي ا ْل َمجْلِسِ الْعْلِى‬ ْ ‫ع‬ ُ َ‫ وهُو‬،ّ‫سفُ الرّا ِمي‬ ِ ‫جَاءَ يُو‬ .‫ج ْثمَانَ عِيسَى‬ ُ َ‫ َوطََلب‬،َ‫جرَا َءةٍ إِلَى بِيلطُس‬ َ ‫َوذَ َهبَ ِب‬

‫ من الذين ينتظرون ظهور مملكة ال‬/ ‫إ‬

The exegetical question is, what aspect of the Kingdom is in focus here? The phrase translated ‘looking for’ suggests something that will come, so the object of hope seems to be the manifestation of the Kingdom. But sinse most of the Jews were looking for the messianic kingdom, there is nothing special in Joseph’s hope unless it is directed towards Jesus. In fact, the parallel passages in Matthew and John use the phrase “a disciple of Jesus” rather than one “who was also himself looking for the kingdom” as in Mark and Luke. Furthermore, the description is made in the context of Joseph’s brave service to Jesus, so the phrase must be intended to signify that like the thief on the cross, Joseph believed that the kingdom would come through Jesus, in spite of the crucifixion. In the Luke parallel, CEV reads: “he was eager for 8

It is possible that this is the intent of the word in Daniel 9:24 as well, which says that the Messiah age will “bring in everlasting righteousness.” It is not clear, however, whether this righteousness is that of the community or the annointed ruler.

32

Arabic Translations of Key Biblical Terms

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God's kingdom to come.” This is suitable to the context, as long as the reader understands the connection with Jesus. Translation suggestion: ‘...continued to hope that Jesus would establish the Divine Kingdom.’ ‘... was eager for Jesus to return and unveil/manifest his Kingdom.’ 10.8. Equivalent expressions The Kingdom is hidden during the present age, but Jesus will come at the close of this age and inaugurate “the age to come,” during which his kingdom will be manifest. So the phrase ‘the age to come’ is sometimes used as an equivalent for the Manifest Kingdom: Heb 6:5 have tasted the goodness of the word of God and the powers of the [Kindom to be manifested in the] age to come,

،‫وَذَاقُوا كَ ِل َمةَ الِ الصّالِحَةَ وَقُوّاتِ الدّهْرِ التِي‬

5 :6

‫عب‬

،ِ‫جدِي َدة‬ َ ‫حيَاةِ ا ْل‬ َ ‫ت ا ْل‬ ِ ‫جزَا‬ ِ ‫ َو ُم ْع‬،ِ‫َوذَاقُوا حَل َوةَ كَِلمَةِ ال‬

‫ الدار الخرة ؟؟‬/ ‫ وعجائب الحياة الخرة‬/ ‫إ‬

The translation should leave it clear, though, that that Kingdom has already begun in part in this age and Jesus has full authority now: Eph 1:21 far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in that which is to come;

،‫ستَقْ َبلِ أَيْضًا‬ ْ ُ‫ لَ ْيسَ فِي هذَا الدّهْرِ فَقَطْ َبلْ فِي الْم‬...

21 :1

‫أف‬

.‫خ َرةِ َأ ْيضًا‬ ِ ‫ َبلْ فِي ال‬،ْ‫ ل فِي هَذَا ال ّزمَنِ فَ َقط‬...

‫ ليس في الحياة الدنيا فقط ولكن في الخرة أيضا‬/ ‫إ‬

In Mark 10:30 below, the phrase ‘receive eternal life in the age to come’ is equivalent to being admitted to the Future Kingdom. Mk 10:30 who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life.

ٍ‫ ُبيُوتًا وَإِخْوَةً وَأَخَوَاتٍ وَأُمّهَات‬،ِ‫إِلّ َويَأْخُذُ ِمئَةَ ضِعْفٍ النَ فِي هذَا الزّمَان‬30 :10 ‫مر‬ .َ‫حيَاةَ الَ َبدِيّة‬ َ ْ‫ وَفِي الدّهْرِ التِي ال‬،ٍ‫ مَعَ اضْطِهَادَات‬،ً‫لدًا وَحُقُول‬ َ ْ‫وَأَو‬

ِ‫ل ّمهَات‬ ُ ‫ت وَا‬ ِ ‫خوَا‬ َ َ‫ض ْعفٍ مِنَ ال ّديَا ِر وَالخْ َوةِ وَال‬ ِ ‫ ِم َئ َة‬،ِ‫طهَادَات‬ ِ‫ض‬ ْ ‫حتّى َم َع ال‬ َ ،‫َينَالُ فِي َه ِذهِ ال ّد ْنيَا‬ .ِ‫حيَاةَ ا ْلخُلُود‬ َ ُ‫خ َرةِ َينَال‬ ِ ‫ وَفِي ال‬،ِ‫حقُول‬ ُ ‫لوْلدِ وَا ْل‬ َ ‫وَا‬

‫ وفي الخر ِة ينالُ حيا َة الخلو ِد في النعيم‬/ ‫إ‬ ‫ وفي الخرة يعيش خالدا في النعيم‬/ ‫إ‬ ‫ وأخيرا حياة النعيم‬/ ‫إ‬

In Matthew 25, where Jesus discusses the separation of “sheep” and “goats” at his return, he interchanges ‘inheriting the kingdom’ and ‘entering eternal life’: Mt 25:34 Then the King will say to those at his right hand, ‘Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 46 And they will go ... into eternal life.

.ِ‫ ِرثُوا الْمَلَكُوتَ الْمُ َعدّ لَ ُكمْ ُم ْنذُ َتأْسِيسِ الْعَالَم‬...

34 :25

‫مت‬

.َ‫ك ا ْل ُمعَ ّد لكم ُم ْنذُ خَ ْلقِ ا ْلعَاَلمِين‬ ُ ‫ ا ْلمُ ْل‬:ْ‫ خُذُوا َنصِي َب ُكم‬...

33

Arabic Translations of Key Biblical Terms

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.»ٍ‫حيَاةٍ أَ َب ِديّة‬ َ ‫ إِلَى‬... ‫َفيَمْضِــي‬

46 :25

‫مت‬

".ِ‫حيَاةِ ا ْلخُلُود‬ َ ‫ل ْت ِقيَاءُ َفإِلَى‬ َ ‫ َأمّا ا‬،ّ‫لبَ ِدي‬ َ ‫َفيَذْ َهبُونَ إِلَى ا ْلعِقَابِ ا‬

‫حياة الخلود‬/‫ إلي دار الخلود‬... ‫ فيدخلون‬/ ‫إ‬

In fact, receiving eternal life is generally equivalent to being in the eternal Manifest Kingdom: Rom 2:7 to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life;

ِ‫حيَاة‬ َ ْ‫ فَبِال‬،َ‫طلُبُونَ الْمَجْدَ وَالْكَرَامَةَ وَالْبَقَاء‬ ْ ‫صبْرٍ فِي الْعَمَلِ الصّاِلحِ َي‬ َ ِ‫أَمّا الّذِينَ ب‬7 :2 ‫رو‬ .ِ‫الَ َبدِيّة‬ ِ‫ َيسْعَ ْونَ إِلَى الْجَللِ وَالْكَرَامَةِ وَالْحَيَاة‬،ِ‫ الّذِينَ بِالْمُثَابَرَةِ فِي الْعَمَلِ الصّاِلح‬:ٍ‫فَ ِمنْ نَاحِيَة‬ .ِ‫ يُ ْعطِي ُهمْ حَيَاةَ الْخُلُود‬،ِ‫الْبَاقِيَة‬ In the Epistles, the common phrases for entering the Manifest Kingdom include being given ‘eternal life’ (Rom 2:7; Tit 3:7), ‘inherit the Kingdom’, ‘be glorified’ (Rom 8:30) ,and ‘be saved’: Heb 9:28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.

َ‫سيَظْهَرُ ثَا ِنيَةً بِل‬ َ ،َ‫ َب ْعدَمَا ُقدّمَ مَرّةً لِكَيْ يَحْ ِملَ خَطَايَا َكثِيرِين‬،‫ه َكذَا الْمَسِيحُ أَيْضًا‬28 :9 ‫عب‬ ُ‫خَطِيّةٍ لِلْخَلَصِ لِّلذِينَ َي ْن َتظِرُونَه‬

،‫ ل ِلُيزِيلَ ُذنُوبًا‬،ً‫س َي ْأتِي َمرّ ًة ثَا ِن َية‬ َ ‫ َو‬.َ‫ب َكثِيرِين‬ َ ‫حدَةً ِل َكيْ ُيزِيلَ ُذنُو‬ ِ ‫حيّ ًة َمرّ ًة وَا‬ ِ‫ض‬ َ ُ‫َكذَِلكَ قَدّ َم ا ْل َمسِيحُ َن ْفسَه‬ .ُ‫ظرُونَه‬ ِ ‫َبلْ ِلُينْقِذَ اّلذِينَ َي ْن َت‬

‫ليدخل الذين ينتظرونه إلي مملكته‬/ ‫لينقذ‬/ ‫ ينجي‬/ ‫إ‬ Rom 5:10 For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.

ُ‫حن‬ ْ َ‫ فَبِالَوْلَى َكثِيرًا وَن‬،ِ‫حنُ َأعْدَاءٌ قَدْ صُولِحْنَا مَعَ الِ ِبمَوْتِ ا ْبنِه‬ ْ َ‫ لَنّهُ ِإنْ ُكنّا َون‬10 :5 ‫رو‬ !ِ‫حيَاتِه‬ َ ِ‫مُصَالَحُونَ نَخْلُصُ ب‬ The phrase ‘be saved’ sometimes focuses on being saved from God’s rejection, which entails exclusion from the Kingdom: Rom 5:9 Since, therefore, we are now justified by his blood, much more shall we be saved by him from the wrath of God. (See also 1Co 5:5)

!ِ‫ نَخْلُصُ بِهِ ِمنَ الْغَضَب‬...

9 :5

‫رو‬ .ِ‫ َننْجُو ِمنْ غَضَبِ الِ ِبوَاسِطَةِ الْمَسِيح‬...

Paul often notes that believers already have a position “in the heavenly places”, and once he uses the verb ‘save’ for going there at death: 2Ti 4:18 The Lord will rescue me from every evil and save me for [Greek eis ‘into’] his heavenly kingdom. ...

ُ‫ الّذِي لَه‬.ّ‫ وَسَُينْ ِقذُنِي الرّبّ ِمنْ ُكلّ عَمَل رَدِيءٍ َويُخَلّصُنِي لِمَلَكُوتِهِ السّمَا ِوي‬18 :4 ‫تي‬2 .َ‫ آمِين‬.ِ‫جدُ إِلَى دَهْرِ الدّهُور‬ ْ َ‫الْم‬

ِ‫ لَهُ ا ْلجَللُ إِلَى َأ َبد‬.ِ‫سمَاء‬ ّ ‫ض َرنِي إِلَى َممَْل َكتِهِ فِي ال‬ ِ ‫ح‬ ْ ‫حتّى ُي‬ َ ‫ظنِي‬ ُ ‫ح َف‬ ْ ‫ َو َي‬،ّ‫شر‬ َ ‫ل‬ ّ ‫ن ُك‬ ْ ِ‫َوسَ ْوفَ ُي َنجّينِي الرّبّ م‬ .َ‫ آمِـين‬.َ‫ال ِبدِين‬

‫ ويحفظني حتى أصل لمملكته في السماء‬/ ‫إ‬

34

Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 34

‫ وينقذني إلى مملكته في السماء‬/ ‫إ‬ 11. Focus on the realm (of the Kingdom) It is sometimes claimed that the word for ‘kingdom’ is not used to refer to territory, but this is an exaggeration. However, there is no verse where territory alone seems to be in focus, as might be the case if there was a statement about two kingdoms being large or small in area, bordering one another, and so on. However, there are several references where the word for ‘kingdom’ is used to refer to its realm. We can understand the word ‘realm’ to signify a domain of influence or rule that includes both the land and the subjects on it. To make the point, let us consider some worldly examples. 11.1. Examples of reference to worldly realms In the first example, the darkness was in the land of the kingdom, but it is clearly implied that the people suffer: Re 16:10 The fifth angel poured his bowl on the throne of the beast, and its kingdom [/realm] was in darkness; men gnawed their tongues in anguish

.ً‫ظلِمَة‬ ْ ُ‫ فَصَارَتْ مَمْلَ َكتُهُ م‬،ِ‫علَى عَرْشِ الْوَحْش‬ َ ُ‫ ُثمّ سَكَبَ الْمَلَكُ الخَا ِمسُ جَامَه‬10 :16 ‫رؤ‬ .ِ‫وَكَانُوا يَعَضّونَ عَلَى أَلْسِنَتِ ِهمْ ِمنَ الْوَجَع‬ َ‫س َن َتهُمْ مِن‬ ِ ‫ وََأخَذَ النّاسُ َي ُعضّونَ َأ ْل‬،ُ‫ َفَأظَْل َمتْ َممَْل َكتُه‬،ِ‫عرْشِ ا ْل َوحْش‬ َ ‫ك ا ْلخَامِسُ َك ْأسَهُ عَلَى‬ ُ ‫ب ا ْلمَل‬ ّ ‫َو َك‬ .ِ‫الْ َوجَع‬

‫ و صارت مملكته مظلمة‬/ ‫إ‬ In the following verse, there is a transfer of land from worldly rule to Messianic rule, but again, there are some people involved as well: Re 11:15 Then the seventh angel blew his trumpet, and there were loud voices in heaven, saying, “The kingdom [/realm] of the world has become the kingdom [/manifest realm] of our Lord and of his Christ, and he shall reign for ever and ever.” (first occurrence)

ْ‫«قَدْ صَارَت‬:ً‫حدَثَتْ أَصْوَاتٌ عَظِيمَةٌ فِي السّمَاءِ قَا ِئلَة‬ َ َ‫ ف‬،ُ‫ ُثمّ َبوّقَ الْمَلَكُ السّابِع‬15 :11 ‫رؤ‬ .»َ‫سيَمْلِكُ إِلَى أَبَدِ ال ِبدِين‬ َ َ‫ ف‬،ِ‫مَمَالِكُ الْعَالَمِ لِ َربّنَا وَمَسِيحِه‬

ِ‫ "صَا َرتْ َممَاِلكُ ا ْلعَاَلمِ َتحْتَ سُلْطَان‬:ُ‫سمَاءِ َتقُول‬ ّ ‫صوَاتٌ فِي ال‬ ْ ‫ فَا ْرتَ َف َعتْ َأ‬،ِ‫ثُ ّم نَفَخَ ا ْلمَلكُ السّا ِبعُ فِي بُوقِه‬ ".َ‫س َيمِْلكُ إِلَى َأبَدِ البِدِين‬ َ َ‫ ف‬،ِ‫َربّنَا َو َمسِيحِه‬

‫سيملك إلى البد‬/‫ قد صار كل (ممالك) العالم تحت سلطة ربنا ومسيحه وسيحكم خالدا‬/ ‫إ‬ This example from Mark suggests the transfer of land and people, but it could indicate as well a transfer of some authority. Mk 6:23 And he vowed to her, “Whatever you ask me, I will give you, even half of my kingdom [/realm].”

.»‫حتّى ِنصْفَ مَمْلَ َكتِي‬ َ ِ‫عطِيَنّك‬ ْ ُ‫وَأَقْسَمَ لَهَا َأنْ «مَهْمَا طََلبْتِ ِمنّي ل‬

23 :6

"!‫صفَ َممَْل َكتِي‬ ْ ‫حتّى ِن‬ َ ،ِ‫ " َم ْهمَا طََل ْبتِ أُعْطِيك‬:‫وََأقْسَ َم َلهَا‬

‫مر‬

‫ ما أملك ( في مملكتي) ؟‬/ ‫ مملكتي‬/ ‫إ‬

If the authority is most in focus, then Herod is offering his daughter half of his authority, but not necessarily tied to any land or people. She might be in charge of certain ministries, for example. This seems unlikely, and the traditional interpretation is to be preferred, that he is insincerely offering her half of his realm.

35

Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 35

11.2. The earthly realm of the Kingdom in its present, hidden phase In the parable of the weeds in the field, the field represents the realm: Mt 13:24 Another parable he put before them, saying, “[The realm of] the kingdom of heaven may be compared to [the land of] a man who sowed good seed in his field;

‫شبِهُ مَلَكُوتُ السّمَاوَاتِ إِ ْنسَانًا زَرَعَ زَ ْرعًا جَ ّيدًا فِي‬ ْ ‫ « ُي‬:ً‫ َقدّمَ لَهُمْ َمثَلً آخَرَ قِائِل‬24 :13 ‫مت‬ .ِ‫حَقْلِه‬ .ِ‫ "مَمْلَكَةُ السّمَاءِ هِيَ مِ ْثلُ رَجُلٍ زَرَعَ زَ ْرعًا جَيّدا فِي حَقْلِه‬:َ‫وَضَرَبَ لَهُمْ َمثَل آخرَ فَقَال‬

. ‫حقل لنسان زرع فيها زرعا طيبا‬/‫ مملكة ال مثل أرض‬/ ‫إ‬

Mt 13:41 The Son of man will send his angels, and they will gather out of his kingdom [/realm] all causes of sin and all evildoers,

ِ‫لئِ َكتَهُ َفيَجْمَعُونَ ِمنْ مَلَكُوتِهِ جَمِيعَ الْمَعَاثِر‬ َ َ‫سلُ ا ْبنُ الِنْسَانِ م‬ ِ ْ‫يُر‬

41 :13

‫مت‬

َ‫خطِـيئَة‬ َ ‫ل مَا ُيسَـبّبُ ا ْل‬ ّ ‫ن َممَْل َك ِت ِه ُك‬ ْ ِ‫ َف َي ْنزِعُونَ م‬،ُ‫ل ِئ َكتَه‬ َ َ‫ل ْنسَـانِ م‬ ِ‫نا‬ ُ ْ‫ل اب‬ ُ ‫ُي ْرسِـ‬

‫ مملكته‬/ ‫إ‬

It is clear that this is referring to the present world as the realm of the hidden kingdom, and that the realm in this sense includes the people on it, whether citizens or not. At the coming of Christ this realm will be incorporated into the realm of the Manifest Kingdom, and objectors will be excluded.9 11.3. The earthly realm of the Kingdom in its future, manifest phase In almost every one of the following passages, the reference is not just to the realm of the kingdom but also to the community. Since the realm of the Manifest Kingdom will exclude those outside the Kingdom community, location within the realm and inclusion within the community become logically equivalent. So it would be possible to substitute ‘community’ for ‘realm’ in most of these verses, or to use both. Mt 13:43 Then the righteous will shine like the sun in the kingdom [/eternal realm] of their Father. He who has ears, let him hear.

.ْ‫ فَلْ َيسْمَع‬،ِ‫ َمنْ لَهُ أُ ُذنَانِ لِلسّمْع‬.ْ‫حِي َن ِئذٍ يُضِيءُ الَبْرَارُ كَالشّ ْمسِ فِي مَلَكُوتِ أَبِيهِم‬43 :13 ‫مت‬ ْ‫شمْسِ فِي َممَْلكَةِ َأبِي ِهم‬ ّ ‫ل ال‬ َ ‫ َف ُيضِيئُونَ ِم ْث‬،َ‫َأمّـا الصّاِلحُـون‬

‫ خالدين في دار ربهم ؟؟‬/ ‫ في مملكة أبيهم‬/ ‫إ‬

Mt 26:29 I tell you I shall not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom [/eternal realm].” ***

‫ ِإنّي ِمنَ النَ لَ أَشْرَبُ ِمنْ ِنتَاجِ الْكَرْمَةِ هذَا إِلَى ذلِكَ الْيَ ْومِ حِينَمَا‬:ْ‫ وَأَقُولُ لَكُم‬29 :26 ‫مت‬ .»‫جدِيدًا فِي مَلَكُوتِ أَبِي‬ َ ْ‫أَشْرَبُهُ مَعَ ُكم‬ ‫جدِيدًا َم َعكُمْ فِي‬ َ ‫ش َر ُب ُه‬ ْ ‫ إِلَى ا ْل َي ْومِ اّلذِي َأ‬،‫خرَى‬ ْ ‫عصِي ِر ا ْل َك ْرمَةِ هَذَا َمرّةً ُأ‬ َ ْ‫ش َربَ مِن‬ ْ ‫ُأ َؤ ّكدُ َل ُكمْ َأنّي لَنْ َأ‬ ".‫َممَْلكَةِ َأبِي‬

‫ في الدار الخرة‬/ ‫ في مملكة ربي‬/ ‫إ‬ Lk 14:15 When one of those who sat at table with him heard this, he said to him, “Blessed is he who shall eat bread in the kingdom [/eternal realm] of God!” ***

ِ‫ «طُوبَى لِ َمنْ يَأْ ُكلُ خُبْزًا فِي مَلَكُوت‬:ُ‫ فَلَمّا سَمِعَ ذلِكَ وَاحِدٌ ِمنَ الْ ُمتّكِئِينَ قَالَ لَه‬15 :14 ‫لو‬ .»ِ‫ال‬ ".ِ‫طعَامَ فِي َممَْلكَ ِة ال‬ ّ ‫ " َهنِيئًا ِلمَنْ َي َتنَا َولُ ال‬:ُ‫ل لَه‬ َ ‫ قَا‬،َ‫سمِعَ َأحَدُ ا ْلمَ ْوجُودِينَ َهذَا ا ْلكَلم‬ َ ‫وََلمّا‬

9

Note that this is clearly stated in Rev 11:15 above, but there the present land is called ‘the realm of the world’.

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Arabic Translations of Key Biblical Terms

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‫ في مملكة ال القادمة ؟؟‬/ ‫إ‬ Although the passage below is talking about exclusion from the realm of the Manifest Kingdom, the real point is exclusion from the community of the Manifest Kingdom and all the attendant blessings. Mt 8:11-12 I tell you, many will come from east and west and sit at table with Abraham, Isaac, and Jacob in the kingdom of heaven [/the eternal divine realm], while the sons [/ claimants] of the kingdom [/citizenship] will be thrown into the outer darkness; there men will weep and gnash their teeth.” ( || Lk 13:28-29 )

َ‫ ِإنّ َكثِيرِينَ سَ َي ْأتُونَ ِمنَ الْمَشَارِقِ وَالْمَغَارِب وَ َيتّ ِكئُونَ مَعَ ِإبْرَاهِيم‬:ْ‫ وََأقُولُ لَ ُكم‬12-11 :8 ‫مت‬ ‫ وَأَمّا َبنُو الْمَلَكُوتِ فَ ُيطْرَحُونَ إِلَى‬،ِ‫وَإِسْحَاقَ وَيَعْقُوبَ فِي مَلَكُوتِ السّمَاوَات‬ .»ِ‫سنَان‬ ْ َ‫ ُهنَاكَ يَكُونُ الْبُكَاءُ وَصَرِيرُ ال‬.ِ‫جيّة‬ ِ ِ‫الظّلْمَةِ الْخَار‬ ‫ب‬ َ ‫ن إِلَى ا ْلمَا ِئ َدةِ مَعَ ِإ ْبرَاهِي َم وَِإسْحَاقَ َو َي ْعقُو‬ َ ‫ وَ َيجِْلسُو‬،ِ‫ق وَا ْل َغ ْرب‬ ِ ‫ش ْر‬ ّ ‫ن ال‬ َ ِ‫س َي ْأتُونَ م‬ َ َ‫ن َكثِيرِين‬ ّ َ‫ُأ َؤ ّكدُ َل ُكمْ أ‬ ُ‫ ُهنَاكَ ا ْلُبكَا ُء وَصَرِير‬،ِ‫ط َرحُونَ خَا ِرجًا فِي الظّلَم‬ ْ ‫ َأمّا مَنْ َلهُمُ ا ْل َممَْلكَةُ َف ُي‬.ِ‫فِي َممَْلكَةِ ال‬ ".ِ‫سنَان‬ ْ‫ل‬ َ‫ا‬

‫ الدار الخرة ؟؟‬/ ‫ مملكة ال القادمة‬/ ‫إ‬ Of special note above is the phrase ‘sons of the Kingdom’. In Mt 13:38 this phrase is used of those who are citizens of the (hidden) Kingdom. In the context of Mt 8:12, however, it clearly refers to the Jews, and Jesus is clearly saying that many Gentiles will become citizens of the Kingdom while many Jews will find out too late that they missed out. But there can still be two interpretations of the phrase ‘sons of the Kingdom’ in this verse. One is that Jesus is being a little sarcastic, calling the non-believing Jews “sons of the Kingdom” because they were confident of their own salvation. After all, the Jewish rabbis boasted that being circumcised and a descendent of Abraham was sufficient to qualify for salvation.10 A second interpretation is that Jesus means by the phrase that the Jews had first priority to become citizens of the Kingdom because of prior preparations and commitments. This would be consistent with many other verses. The CEV seems to express an implication of this latter view, saying the Jews should have accepted the invitation: CEV Mt 8:12 But the ones who should have been in the kingdom will be thrown out into the dark. They will cry and grit their teeth in pain.

ُ‫ هُنَاكَ يَكُونُ ا ْلبُكَاءُ وَصَرِير‬.ِ‫وَأَمّا َبنُو الْمَلَكُوتِ َفيُطْرَحُونَ إِلَى الظّلْمَةِ الْخَارِجِيّة‬12 :8 ‫مت‬ .»ِ‫الَسْنَان‬ ".ِ‫سنَان‬ ْ‫ل‬ َ ‫ ُهنَاكَ ا ْلُبكَا ُء وَصَرِيرُ ا‬،ِ‫ط َرحُونَ خَا ِرجًا فِي الظّلَم‬ ْ ‫َأمّا مَنْ َلهُمُ ا ْل َممَْلكَةُ َف ُي‬

‫ ؟؟‬... ً‫ أما اليهود الذين دعاهم ال أن يدخلوا مملكته أول‬/ ‫إ‬

Re 11:15 Then the seventh angel blew his trumpet, and there were loud voices in heaven, saying, “The kingdom [/realm] of the world has become the kingdom [/manifest realm] of our Lord and of his Christ, and he shall reign for ever and ever.” (second occurrence of ‘kingdom’)

ْ‫ « َقدْ صَارَت‬:ً‫حدَثَتْ أَصْوَاتٌ عَظِيمَةٌ فِي السّمَاءِ قَا ِئلَة‬ َ َ‫ ف‬،ُ‫ ُثمّ َبوّقَ الْمَلَكُ السّابِع‬15 :11 ‫رؤ‬ .»َ‫سيَمْلِكُ إِلَى أَبَدِ ال ِبدِين‬ َ َ‫ ف‬،ِ‫مَمَالِكُ الْعَالَمِ لِ َربّنَا وَمَسِيحِه‬ 11.4. The heavenly realm of the Kingdom In anticipation of his approaching death, Paul wrote of his confidence of entering the Lord’s “heavenly kingdom”, which is usually understood to be heaven: 10

For example in the Mishnah (Sanhedrin 10 1) it says, “All Israelites have a share in the world to come,” although Rabbi Akiba excluded “he that reads the heretical books”, and Abba Saul excluded “he that pronounces the Name with its proper letters.”

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Arabic Translations of Key Biblical Terms

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2Ti 4:18 The Lord will rescue me from every evil and save me for his heavenly kingdom [/realm]. To him be the glory for ever and ever. Amen.

ُ‫ الّذِي لَه‬.ّ‫صنِي لِمَلَكُوتِهِ السّمَا ِوي‬ ُ ّ‫ وَسَُينْ ِقذُنِي الرّبّ ِمنْ ُكلّ عَمَل رَدِيءٍ َويُخَل‬18 :4 ‫تي‬2 .َ‫ آمِين‬.ِ‫جدُ إِلَى دَهْرِ الدّهُور‬ ْ َ‫الْم‬

ِ‫ل إِلَى َأبَد‬ ُ ‫ لَهُ ا ْلجَل‬.ِ‫سمَاء‬ ّ ‫ض َرنِي إِلَى َممَْل َكتِهِ فِي ال‬ ِ ‫ح‬ ْ ‫حتّى ُي‬ َ ‫ظنِي‬ ُ ‫ح َف‬ ْ ‫ َو َي‬،ّ‫شر‬ َ ‫ل‬ ّ ‫ن ُك‬ ْ ِ‫َوسَ ْوفَ ُي َنجّينِي الرّبّ م‬ ‫ ؟؟‬.َ‫ آمِـين‬.َ‫ال ِبدِين‬

‫ ويحفظني حتى أصل لمملكته في السماء ؟؟‬/ ‫إ‬

‫ وينقذني إلى مملكته في السماء‬/ ‫إ‬

The intended reference seems to be heaven itself in the present age, rather than the Manifest Kingdom yet to be unveiled on the earth. This is supported by many passages from Paul’s epistles. In 2 Cor 5:1-8, Paul affirms that we the saints/citizens die, they go to be with Christ in heaven, where they are given “heavenly” bodies. He notes in Php 1:23 that his desire is to depart this world and go to be with Christ. In fact, the saints on earth have already been given given a position with Christ in the heavenlies (Eph 1:20; 2:6). Jesus himself said, “you will have treasure in heaven” (Mt 19:21; see also Mt 6:20 || Lk 12:33), and in John 14:2-3 he mentions that he will prepare a place for his disciples in his Father’s house. He told the thief on the cross, “Today you will be with me in paradise.” Consistent with this is the petition in the Lord’s prayer (Mt 6:10) that God’s kingdom would come and his will be done on earth, as it already is in heaven. The implication of these passages is that the Kingdom exists now on earth in hidden form, and is present in heaven in full form, and is yet to be established on the earth in full form. 11.5. The request of the thief on the cross The request of the thief on the cross is subject to more than one interpretation: Lk 23:42-43 And he said, “Jesus, remember me when you come into your kingdom {/ when you come as king to unveil your kingdom / when you enter your eternal realm}.” And he said to him, “Truly, I say to you, today you will be with me in Paradise.”

.»َ‫«اذْكُ ْرنِي يَارَبّ َمتَى جِئْتَ فِي مَلَكُو ِتك‬:َ‫ُثمّ قَالَ لِ َيسُوع‬

42 :23

‫" ؟؟‬.َ‫ع ْن َدمَا َت ْأتِي فِي مُ ْل ِكك‬ ِ ‫ اِ ْف َت ِك ْرنِي‬،‫ "يَا عِيسَـى‬:َ‫ثُ ّم قَال‬

‫لو‬

‫ متى ترجع لتملك‬/ ‫إ‬

‫صدقني اليوم ستكون معي في‬/ً‫ فعل‬...‫اذكرني عندما تدخل مملكتك في السماء‬/‫ افتكرني‬،‫ يا مولي‬/ ‫إ‬ ‫الجنة ؟؟‬/‫الفردوس‬

The CEV translates the kingdom phrase here as “when you come into power”, in which case the word for ‘kingdom’ is being interpreted as authority to rule. Ott (1984) and Pope and Buth (1987) take a similar interpretation, as does the Byzantine Text, which has the preposition en ‘in’ rather than eis ‘into’. However, the King had already demonstrated his power and authority on several occasions. Furthermore, he was born King of the Jews, and at his baptism his Sonship (Messiah-ship) had already been announced from above. So this interpretation seems to be poorly supported. Most significantly, the response of Jesus himself to the thief’s request is not to talk to him of his power, but to assure him a place with him in paradise. If Jesus is answering the thief’s question directly, then he must have understood it to mean, “when you enter your realm” (i.e., heaven). This is not an impossible interpretation, because John reports that Jesus himself stated publicly that he was from above and was going out of this world at death (8:21-23), and his departure is mentioned in Luke as well (9:31). Furthermore, Jews of that time already hoped for a place in heaven, so it be odd if the thief would simply

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Arabic Translations of Key Biblical Terms

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ignored the issue when he was at the point of death. It might be objected that the word erchomai ‘come’ suggests a return to earth rather than a departure to heaven, but erchomai eis ‘come into’, which we have here, just means to enter, and is translated in RSV as ‘go into’ (Mt 2:11) and ‘enter’ (Mt 8:14; Mk 1:29) and ‘come to’ (Mt 9:1; Mk 5:38; Jn 11:30; in all of which the translation ‘enter’ would be more suitable). A more common interpretation, however, is that the thief was requesting a resurrection into the Kingdom when Jesus returned. In this interpretation, Jesus did not address the question directly, but assures the believing thief of a place in heaven anyway. This is a possible interpretation. 11.6. The eternal realm of the Kingdom (whether in heaven or manifested on the earth) Although the “blessed hope” (Titus 2:13) of the saints is for the appearing of Christ and the Kingdom, as well as the manifestation of the saints as the Sons of God (Rom 8:19), in a sense they enter the glorious Kingdom at death when they go to heaven, even before the resurrection. In some passages, there seems to be little or no intent to distinguish between the Kingdom in its realm in heaven and the Kingdom manifested on earth, and even less need to distinguish it in translation. Peter seems to use the term ‘eternal kingdom’ in this regard, although his focus is probably on heaven: 2 Pe 1:11 so there will be richly provided for you an entrance [/welcome /admittance] into the eternal kingdom [/realm] of our Lord and Savior Jesus Christ. NLT: And God will open wide the gates of heaven for you to enter into the eternal Kindom of our Lord and Savior Jesus Christ. CEV: Then our Lord and Savior Jesus Christ will give you a glorious welcome into his kingdom that will last forever.

ِ‫صنَا َيسُوعَ الْمَسِيح‬ ِ ّ‫ لَنّهُ ه َكذَا يُ َقدّمُ لَكُمْ ِبسِعَةٍ دُخُولٌ إِلَى َملَكُوتِ رَبّنَا وَمُخَل‬11 :1 ‫بط‬2 .ّ‫الَ َب ِدي‬ .ِ‫ َممَْلكَةِ َرّبنَا َو ُم ْن ِق ِذنَا عِيسَى ا ْل َمسِيح‬،ِ‫ل َب ِديّة‬ َ ‫عنْ َدمَا تَ ْدخُلُونَ إِلَى ا ْل َممَْلكَ ِة ا‬ ِ ‫عظِيمًا‬ َ ‫َبلْ تَ ْل َقوْنَ َت ْرحِيبًا‬

‫ مملكة مولنا ومنجينا عيسى المسيح ؟؟‬، ‫ تلقون ترحيبا كريما عند دخولكم مملكة الخلد‬/ ‫ سيستقبلوكم‬/ ‫إ‬ In discussing the resurrection in 1 Cor 15, Paul mentions in verse 48 the heavenly bodies of the citizens of heaven, something he states more clearly in 2 Cor 5:1. The relationship between these heavenly bodies and the resurrection bodies is unclear, in spite of the volumes that have been written on these passages.11 But in neither case can it be flesh and blood of the earthly, perishable sort, and Paul’s remark in verse 50 could be taken to apply to the “Eternal Kingdom” after this life, whether in heaven or after the resurrection: 1 Co 15:50 I tell you this, brethren: flesh and blood cannot inherit [/ be admitted to /enter] the [eternal] kingdom [/realm] of God, nor does the perishable inherit the imperishable. CEV: My friends, I want you to know that our bodies of flesh and blood will decay. This means that they cannot share in God's kingdom, which lasts forever.

ُ‫ وَلَ يَرِث‬،ِ‫ ِإنّ لَحْمًا وَدَمًا لَ يَ ْقدِرَانِ َأنْ يَ ِرثَا َملَكُوتَ ال‬:ُ‫فََأقُولُ هذَا أَيّهَا الِخْوَة‬50 :15 ‫كو‬1 .ِ‫ع َدمَ الْفَسَاد‬ َ ُ‫الْفَسَاد‬

ُ‫ الْفَا ِنيَ ل ُي ْم ِكنُه‬،ِ‫س لَهُ َنصِيبٌ فِي َممَْلكَةِ ال‬ َ ْ‫جسْ َم الّذِي مِنْ َلحْمٍ َودَ ٍم َلي‬ ِ ‫ن ا ْل‬ ّ ِ‫ل إ‬ َ ‫ن أَقُو‬ ْ َ‫صدُ أ‬ ِ ‫خ َوتِي َأنَا أَ ْق‬ ْ ‫يَا ِا‬ ‫؟؟‬.ِ‫أَنْ َيمِْلكَ فِي عَدَمِ الْ َفنَاء‬

. ‫ ل يمكن لجسادنا هذه الدخول في مملكة الخلود لنها فانية من لحم ودم فل فناء في مملكة الخلود‬/ ‫إ‬

11

For a discussion of Paul’s eschatology and notes on important books on the subject, see chapter 27 in Bruce (1977).

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Arabic Translations of Key Biblical Terms

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A particular distinction of passages focusing on the eternal Realm is that the phrase ‘enter the Kingdom’ takes on a more literal, locative meaning. In this case, it does not mean to become a citizen or gain citizenship in the Kingdom, which is possible during its hidden phase, but to enter the pure, manifest Kingdom realm in which Christ openly reigns, whether in heaven or after his return. This is the most likely meaning of the passage below from Acts: Ac 14:22 strengthening the souls of the disciples, exhorting them to continue in the faith, and saying that through many tribulations we must enter the [eternal] kingdom [/realm] of God. NLT: “... reminding them that they must enter into the Kingdom of God through many tribulations.”

.ِ‫وَأَنّهُ ِبضِيقَاتٍ َكثِيرَةٍ َينْبَغِي َأنْ َندْخُلَ مَلَكُوتَ ال‬

22 :14

‫؟؟‬.ِ‫َيجِبُ أَنْ َن َتأَّلمَ َكثِيرًا ِلنَ ْدخُلَ َممَْلكَةِ ال‬

‫اع‬

‫؟؟‬. ‫مملكة الخرة طريق مملوء محن وآلم‬/‫ أنّ الوصول إلي المملكة اللهية‬/ ‫إ‬ A different interpretation is that this verse refers to the inevitable difficulties faced in this life by those who become citizens/members of the Kingdom.

‫ أن دخول المملكة اللهية تصحبه محن كثيرة ؟؟‬/ ‫إ‬ 12. Focus on the eternal kingdom community at “the end” In 1 Corinthians 15, Paul describes the stages in eschatology: 1Co 15:22-24 For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the first fruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death.******* Pope and Buth (1989) suggest that the time of delivering the kingdom is “when he will hand over his kingship/chieftaincy to God the Father.” However, this is probably not the primary focus. Note that the book of revelation describes an outline of events compatible with Paul’s: Re 20:4b They came to life, and reigned with Christ a thousand years.

... .ٍ‫فَعَاشُوا وَمَلَكُوا مَعَ الْمَسِيحِ أَلْفَ سَنَة‬

4 :20

‫رؤ‬

Re 20:10a and the devil who had deceived them was thrown into the lake of fire and sulphur where the beast and the false prophet were. Re 20:14a Then Death and Hades were thrown into the lake of fire. Re 20:15 and if any one's name was not found written in the book of life, he was thrown into the lake of fire. Re 21:1 Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. Re 21:2-3 And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband; and I heard a loud voice from the throne saying, “Behold, the dwelling of God is with men. He will dwell with them, and they shall be his people, and God himself will be with them; Re 21:9-10 Then came one of the seven angels ... saying, “Come, I will show you the Bride, the wife of the Lamb.” ... and showed me the holy city Jerusalem coming down out of heaven from God,. Re 22:3 There shall no more be anything accursed, but the throne of God and of the Lamb shall be in it, and his servants shall worship him;

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Arabic Translations of Key Biblical Terms

‫ترجمات المصتلحات الكتابية العربـية‬ 40

ّ‫حشُ وَالنّبِي‬ ْ َ‫ حَيْثُ الْو‬،ِ‫وَِإ ْبلِيسُ اّلذِي كَانَ ُيضِلّهُمْ طُرِحَ فِي بُحَيْرَةِ النّارِ وَالْكِبْرِيت‬10 :20 ‫رؤ‬ ...ُ‫الْكَذّاب‬ ...ِ‫وَطُرِحَ الْمَوْتُ وَالْهَا ِويَةُ فِي بُحَيْرَةِ النّار‬ 14 :20 ‫رؤ‬ .ِ‫جدْ مَكْتُوبًا فِي سِفْرِ الْحَيَاةِ طُرِحَ فِي بُحَيْرَةِ النّار‬ َ ‫وَ ُكلّ َمنْ َلمْ يُو‬ 15 :20 ‫رؤ‬ ،‫ لَنّ السّمَاءَ الُولَى وَالَرْضَ الُولَى مَضَتَا‬،ً‫ ُثمّ رَأَيْتُ سَمَاءً جَدِيدَةً وَأَرْضًا جَدِيدَة‬1 :21 ‫رؤ‬ .ُ‫وَا ْلبَحْرُ لَ يُوجَدُ فِي مَا بَ ْعد‬ ِ‫جدِيدَةَ نَازِلَةً ِمنَ السّمَاءِ ِمنْ عِ ْندِ ال‬ َ ْ‫وََأنَا يُوحَنّا رََأيْتُ الْمَدِينَةَ الْمُقَدّسَةَ أُورُشَلِيمَ ال‬3-2 :21 ‫رؤ‬ ‫ « ُهوَذَا‬:ً‫عظِيمًا ِمنَ السّمَاءِ قَائِل‬ َ ‫ وَسَمِعْتُ صَوْتًا‬.‫مُ َهيّأَةً كَعَرُوسٍ مُزَيّنَةٍ لِرَجُلِهَا‬ ُ‫ وَالُ نَفْسُه‬،‫ وَ ُهمْ يَكُونُونَ لَهُ شَعْبًا‬،ْ‫ وَهُوَ سَيَسْ ُكنُ مَعَهُم‬،ِ‫مَسْ َكنُ الِ مَعَ النّاس‬ .ْ‫يَكُونُ مَعَهُمْ إِلهًا لَهُم‬ َ‫ « َهلُمّ فَأُ ِريَكَ الْعَرُوسَ امْرَأَة‬:ً‫ قَائِل‬... ِ‫لئِكَة‬ َ َ‫ ُثمّ جَاءَ إِلَيّ وَاحِدٌ ِمنَ السّبْعَةِ الْم‬10-9 :21 ‫رؤ‬ ْ‫ وَأَرَانِي الْمَدِينَةَ الْ َعظِيمَةَ أُورُشَلِيمَ الْمُقَدّسَةَ نَازِلَةً ِمنَ السّمَاءِ ِمن‬... .»ِ‫الْخَرُوف‬ ،ِ‫ع ْندِ ال‬ ِ .ُ‫عبِيدُهُ يَخْدِمُونَه‬ َ َ‫ و‬،‫ َوعَ ْرشُ الِ وَالْخَرُوفِ يَكُونُ فِيهَا‬.ُ‫وَلَ َتكُونُ لَ ْعنَةٌ مَا فِي مَا بَ ْعد‬3 :22 ‫رؤ‬ In Revelation, once all opposition and sin and death have been eliminated from the Kingdom community, God makes his dwelling among the Kingdom community, and shares the throne, so to speak, with the Lamb. What Christ presents to God is not just his authority, but the whole Kingdom, perfect in every way; mission accomplished. As for the Son, he ceases to have a role highly distinct from the Father’s. They have one throne, because they are one. This seems to be suggested in Corinthians 15 as well: 1 Co 15:28 When all things are subjected to him [Christ], then the Son himself will also be subjected to him who put all things under him, that God may be everything to every one.

،ّ‫ فَحِي َن ِئذٍ ال ْبنُ نَفْسُهُ َأيْضًا سَيَخْضَعُ لِلّذِي أَخْضَعَ لَهُ الْ ُكل‬،ّ‫وَ َمتَى أُخْضِعَ لَهُ الْ ُكل‬28 :15 ‫كو‬1 .ّ‫كَيْ يَكُونَ الُ الْ ُكلّ فِي الْكُل‬ ْ‫ ِل َكي‬،ُ‫شيْءٍ َله‬ َ ّ‫خضَعَ ُكل‬ ْ ‫ضعُ لِلّهِ اّلذِي َأ‬ َ ‫خ‬ ْ ‫ن ا ْل َمسِيحَ َن ْفسَهُ َي‬ ّ ِ‫ َفإ‬،ِ‫ي ٍء لِ ْل َمسِيح‬ ْ ‫ش‬ َ ّ‫خضَاعُ ُكل‬ ْ ‫ع ْن َدمَا َي ِت ّم ِإ‬ ِ َ‫و‬ .ّ‫ك الُ َتمَامًا عَلَى ا ْل ُكل‬ َ ‫َيمِْل‬

So while kingship is delivered in a sense, that is not the primary focus. Nor is the land in focus, since several passages speak of a new heaven and a new earth. Rather, it is the people, the bride of Christ, that is the primary focus. Christ will present his perfected people to his Father, and God will make his throne among them, and they will be his people. Since Christ is said to turn over his realm (actually, his subjects) to God, this already implies that God will rule them directly, and there might be no need to state it in the translation: 1 Co 15:24 Then comes the end [/final goal], when he delivers [/ presents /turns over] the [perfected] kingdom [people] to God the Father after destroying every rule and every authority and power. CEV: Then after Christ has destroyed all powers and forces, the end will come, and he will give the kingdom to God the Father.

َ‫ وَيُسَّلمُ الْمُلْك‬،ِِّ‫ فَيَهْزِمُ الْمَسِيحُ ُكلّ ِرئَاسَةٍ وَسُلْطَةٍ وَقُوّةٍ مُعَادِيَةٍ ل‬،ُ‫ ُثمّ تَ ْأتِي الخِرَة‬24 :15 ‫كو‬1 .ِ‫لِّ الَب‬ ‫؟؟‬.ِ‫ك لِلّهِ الَب‬ َ ‫ وَُيسَلّمُ ا ْلمُ ْل‬،ِ‫ َف َي ْه ِزمُ ا ْل َمسِيحُ ُكلّ ِرئَاسَ ٍة َوسُ ْلطَةٍ َوقُوّةٍ ُمعَا ِديَ ٍة لِلّه‬،ُ‫خ َرة‬ ِ ‫ثُ ّم تَ ْأتِي ال‬

‫؟؟‬.‫ ويُقدّم المملكة ل العلي‬،‫ بعد أن يقضي المسيح على كل القوات الشيطانية‬،‫ حينئذِ تكون الخرة‬/ ‫إ‬

Arabic Translations of Key Biblical Terms

41

‫ترجمات المصتلحات الكتابية العربـية‬ 41

References Bratcher, R.G. 1989. “Righteousness” in Matthew. The Bible Translator. 40(2):228-235. Bruce, F. F. 1977. Paul, Apostle of the Heart Set Free. Grand Rapids: Eerdmans. ( = Paul, Apostle of the Free Spirit. Exeter: Paternoster Press) Danby, Herbert. 1933. The Mishnah, translated from the Hebrew with introduction and brief explanatory notes. Oxford University Press. Newman, Barclay M., and Philip Stine. 1988. A Handbook on the Gospel of Matthew. New York: United Bible Societies. Ott, W. 1984. A New Look at the Concept of the Kingdom of God. Notes on Translation, Special Edition 2(March):2-81 Pope, T., and R. Buth. 1987. Kingdom of God, Kingdom of Heaven. Notes on Translation 119:1-31. CEV

Contemporary English Version. 1991. New York: American Bible Society.

NCV

New Century Version (also published as the Everyday Bible). Word incorporated.

REB

Revised English Bible. 1989. Oxford University Press. (NEB revised)

RSV

Revised Standard Version. 2nd edition 1971. New York: American Bible Society.

GNB

Today’s English Version (Good News Bible). 1976. American Bible Society.