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The use of the terms king and kingdom and the role of the Jews in using the term king to accuse Jesus are central to the discussion between Jesus and Pilate. In Matthew 27:11, Mark 15:2, and Luke 23:3 Jesus responds to Pilate, "you have said so" when asked if Jesus is the King of the Jews and says nothing further. This answer is traditionally ...
This is the second time in Matthew a Gentile has referred to Jesus as "King of the Jews." The previous time was the Magi from the East doing so at Matthew 2:2. [4] However, nowhere else in Matthew, or the other Gospels has Jesus been referred to as "King of the Jews" prior to the trial.
The Kingdom of God (and its related form the Kingdom of Heaven in the Gospel of Matthew) is one of the key elements of the teachings of Jesus in the New Testament. [ 1 ] [ 2 ] Drawing on Old Testament teachings, the Christian characterization of the relationship between God and humanity inherently involves the notion of the Kingship of God .
Thought to be the main content of Jesus's preaching in the Gospel of Matthew, the "kingdom of heaven" described "a process, a course of events, whereby God begins to govern or to act as king or Lord, an action, therefore, by which God manifests his being-God in the world of men." [1]
In the King James Version of the Bible it is translated as: Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God. The modern World English Bible translates the passage as:
Zoroastrianism, a possible influence on Abrahamic traditions, [8] includes the concept of a "kingdom of God" or of a divine kingship: . In the Gāthās Zoroaster's thoughts about khšathra as a thing turn mostly to the 'dominion' or 'kingdom' of God, which was conceived, it seems, both as heaven itself, thought of as lying just above the visible sky, and as the kingdom of God to come on earth ...
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