Lexical Summary basileia: Kingdom Original Word: βασιλεία Strong's Exhaustive Concordance kingdom, reign. From basileus; properly, royalty, i.e. (abstractly) rule, or (concretely) a realm (literally or figuratively) -- kingdom, + reign. see GREEK basileus HELPS Word-studies 932 basileía (from 935 /basileús, "king") – properly, kingdom; the realm in which a king sovereignly rules. A kingdom (932 /basileía) always requires a king – as the kingdom (932 /basileía) of God does with King Jesus! 932 (basileía) especially refers to the rule of Christ in believers' hearts – which is a rule that "one day will be universal on the physical earth in the Millennium" (G. Archer). [The kingdom (932 /basileía) is constantly used in connection with the rule of Christ in the hearts of believers – which also extends in various stages.] NAS Exhaustive Concordance Word Originfrom basileuó Definition kingdom, sovereignty, royal power NASB Translation kingdom (159), kingdoms (3), reigns* (1). Thayer's Greek Lexicon STRONGS NT 932: βασιλείαβασιλεία, βασιλείας, ἡ (from βασιλεύω; to be distinguished from βασιλεία a queen; cf. ἱερεία priesthood from ἱερεύω, and ἱερεία a priestess from ἱερεύς) (from Herodotus down); 1. royal power, kingship, dominion, rule: Luke 1:33; Luke 19:12, 15; Luke 22:29; John 18:36; Acts 1:6; Hebrews 1:8; 1 Corinthians 15:24; Revelation 17:12; of the royal power of Jesus as the triumphant Messiah, in the phrase ἔρχεσθαι ἐν τῇ βασαυτου, i. e. to come in his kingship, clothed with this power: Matthew 16:28; Luke 23:42 (εἰς τήν βασιλείαν L marginal reading Tr marginal reading WH text); of the royal power and dignity conferred on Christians in the Messiah's kingdom: Revelation 1:6 (according to Tr text WH marginal reading ἐποίησεν ἡμῖν or L ἡμῶν (yet R G T WH text Tr marginal reading ἡμᾶς) βασιλείαν (Rec. βασιλεῖς)); τοῦ Θεοῦ, the royal power and dignity belonging to God, Revelation 12:10. 2. a kingdom i. e. the territory subject to the rule of a king: Matthew 12:25; Matthew 24:7; Mark 3:24; Mark 6:23; Mark 13:8; Luke 11:17; Luke 21:10; plural: Matthew 4:8; Luke 4:5; Hebrews 11:33. 3. Frequent in the N. T. in reference to the Reign of the Messiah are the following phrases: ἡ βασιλεία τοῦ Θεοῦ (דֶאֱלָהָא מַלְכוּתָא, Targ. Isaiah 40:9; Micah 4:7), properly, the kingdom over which God rules; ἡ βασιλεία τοῦ Χριστοῦ (דִמְשִׁיחָא מַלְכוּת, Targ. Jonath. ad Isaiah 53:10), the kingdom of the Messiah, which will be founded by God through the Messiah and over which the Messiah will preside as God's vicegerent; ἡ βασιλεία τῶν οὐρανῶν, only in Matthew, but very frequently (some 33 times), the kingdom of heaven, i. e. the kingdom which is of heavenly or divine origin and nature (in rabbinical writings שָׁמַיִם מַלְכוּת is the rule of God, the theocracy viewed universally, not the Messianic kingdom); sometimes simply ἡ βασιλεία: Matthew 4:23, etc.; James 2:5; once ἡ βασιλεία τοῦ Δαυίδ, because it was supposed the Messiah would be one of David's descendants and a king very like David, Mark 11:10; once also ἡ βασιλεία τοῦ Χριστοῦ καί Θεοῦ, Ephesians 5:5. Relying principally on the prophecies of Daniel — who had declared it to be the purpose of God that, after four vast and mighty kingdoms had succeeded one other and the last of them shown itself hostile to the people of God, at length its despotism shoed be broken, and the empire of the world pass over for ever to the holy people of God (Daniel 2:44; Daniel 7:14, 18, 27) — the Jews were expecting a kingdom of the greatest felicity, which God through the Messiah would set up, raising the dead to life again and renovating earth and heaven; and that in this kingdom they would bear sway for ever over all the nations of the world. This kingdom was called the kingdom of God or the kingdom of the Messiah; and in this sense must these terms be understood in the utterances of the Jews and of the disciples of Jesus when conversing with him, as Matthew 18:1; Matthew 20:21; Mark 11:10; Luke 17:20; Luke 19:11. But Jesus employed the phrase "kingdom of God or of heaven to indicate that perfect order of things which he was about to establish, in which all those of every nation who should believe in him were to be gathered together into one society, dedicated and intimately united to God, and made partakers of eternal salvation". This kingdom is spoken of as now begun and actually present inasmuch as its foundations have already been laid by Christ and its benefits realized among men that believe in him: Matthew 11:12; Matthew 12:28; Matthew 13:41 (in this passage its earthly condition is spoken of, in which it includes bad subjects as well as good); Luke 17:21; 1 Corinthians 4:20; Romans 14:17 (where the meaning is, 'the essence of the kingdom of God is not to be found in questions about eating and drinking'); Colossians 1:13. But far more frequently the kingdom of heaven is spoken of as a future blessing, since its consummate establishment is to be looked for on Christ's solemn return from the skies, the dead being called to life again, the ills and wrongs which burden the present state of things being done away, the powers hostile to God being vanquished: Matthew 6:10; Matthew 8:11; Matthew 26:29; Mark 9:1; Mark 15:43; Luke 9:27; Luke 13:28; Luke 14:15; Luke 22:18; 2 Peter 1:11; also in the phrases εἰς τήν βασιλείαν τῶν οὐρανῶν or τοῦ Θεοῦ: Matthew 5:20; Matthew 7:21; Matthew 18:3; Matthew 19:23, 24; Mark 9:47; Mark 10:23, 24, 25; Luke 18:24 (T Tr text WH εἰσπορεύονται), Luke 18:25; John 3:5; Acts 14:22; κληρονόμος τῆς βασιλείας, James 2:5; κληρονομεῖν τήν βασιλείαν τοῦ Θεοῦ; see d. below. By a singular use ἡ βασιλείαν τοῦ κυρίου ἡ ἐπουράνιος God's heavenly kingdom, in 2 Timothy 4:18, denotes the exalted and perfect order of things which already exists in heaven, and into which true Christians are ushered immediately after death; cf. Philippians 1:23; Hebrews 12:22f. The phrase βασιλεία τῶν οὐρανῶν or βασειλεια τοῦ Θεοῦ, while retaining its meaning kingdom of heaven or of God, must be understood, according to the requirements of the context, a. of the beginning, growth, potency, of the divine kingdom: Matthew 13:31-33; Mark 4:30; Luke 13:18. b. of its fortunes: Matthew 13:24; Mark 4:26. c. of the conditions to be complied with in order to reception among its citizens: Matthew 18:23; Matthew 20:1; Matthew 22:2; Matthew 25:1. d. of its blessings and benefits, whether present or future: Matthew 13:44; Luke 6:20; also in the phrases ζητεῖν τήν βασιλείαν τοῦ Θεοῦ, Matthew 6:33 (L T WH omit τοῦ Θεοῦ); Luke 12:31 (αὐτοῦ L text T Tr WH); δέχεσθαι τήν βασιλείαν τοῦ Θεοῦ ὡς παιδίον, Mark 10:15; Luke 18:17; κληρονομεῖν ... τήν ... βασιλείαν τοῦ Θεοῦ, Matthew 25:34; 1 Corinthians 6:9; 1 Corinthians 15:50; Galatians 5:21; see in κληρονομέω, 2. e. of the congregation of those who constitute the royal 'city of God': ποιεῖν τινας βασιλείαν, Revelation 1:6 G T WH text Tr marginal reading (cf. 1 above); Strong’s Greek 932, βασιλεία, speaks primarily of “kingdom” in the sense of active rule or reign rather than territory alone. The term gathers together (a) the sovereign authority of God, (b) the realm where that authority is gladly received, and (c) the final order He will establish. Scripture therefore uses βασιλεία both for a present, spiritual reality (“the kingdom of God is in your midst,” Luke 17:21) and for the climactic future in-breaking (“they will see the Son of Man coming in His kingdom,” Matthew 16:28). Old Testament Background Although βασιλεία is Greek, its New Testament usage is steeped in the Hebrew concept of מַלְכוּת (malkuth), the reign of Yahweh as King (Psalm 103:19; Daniel 7:14). The prophets foresaw a day when the Lord would decisively rule the nations through His anointed Messiah (Isaiah 9:6–7; Zechariah 14:9). By the time of John the Baptist, faithful Israelites longed for that kingdom, intertwining political liberation with eschatological hope. Inauguration by John the Baptist and Jesus John announced, “Repent, for the kingdom of heaven is at hand” (Matthew 3:2). Jesus immediately adopted the same proclamation (Matthew 4:17) and authenticated it with deeds of authority—healing, exorcism, forgiving sin, commanding nature—demonstrating that in Him the expected rule of God had arrived. Yet Jesus distinguished His kingdom from earthly power structures (John 18:36) and from the domain of darkness (Matthew 12:26). Parabolic Revelation Jesus’ parables form the heart of kingdom instruction: • Growth: “The kingdom of heaven is like a mustard seed” (Matthew 13:31–32) and “like leaven” (Matthew 13:33), emphasizing hidden, pervasive expansion. These accounts maintain continuity with Old Testament expectation yet clarify that entrance depends upon repentance and faith rather than ethnicity or ritual (Matthew 21:43). Ethical Demands of the Kingdom The Sermon on the Mount sets forth kingdom character: poverty of spirit, purity, mercy, uncompromising righteousness (Matthew 5:3–10, 20). “Seek first the kingdom of God and His righteousness” (Matthew 6:33) moves kingdom allegiance from future curiosity to present priority. The kingdom ethic rejects self-promotion (Matthew 18:1–4), worldly riches (Mark 10:23–25), and hypocritical religiosity (Luke 18:9–14). The Kingdom and Discipleship Entrance requires childlike dependence (Mark 10:15), spiritual rebirth (John 3:3, 5), and perseverance in trials: “It is through many tribulations we must enter the kingdom of God” (Acts 14:22). Disciples already taste kingdom life by obeying the King’s words and manifesting Holy Spirit power (Romans 14:17; 1 Corinthians 4:20). The Kingdom in Acts After His resurrection Jesus “spoke about the kingdom of God” for forty days (Acts 1:3). The apostles continued this emphasis: Philip preached “the good news of the kingdom” (Acts 8:12); Paul in Ephesus “reasoned and persuaded them about the kingdom of God” (Acts 19:8). Luke ends Acts with Paul “proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness” (Acts 28:31). Thus kingdom preaching proves central to apostolic mission. Pauline Perspective: Already and Not Yet Paul affirms present participation—God “has delivered us from the domain of darkness and transferred us to the kingdom of His beloved Son” (Colossians 1:13)—yet also stresses future inheritance: “flesh and blood cannot inherit the kingdom of God” (1 Corinthians 15:50). The lists of vices in 1 Corinthians 6:9–10 and Galatians 5:21 warn that persistent sin disqualifies from that inheritance. Romans 14:17 locates kingdom life in “righteousness, peace, and joy in the Holy Spirit,” underscoring its spiritual nature. Petrine and Johannine Contributions Peter reminds believers that God grants “rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ” (2 Peter 1:11), fostering diligence in godliness. John, exiled on Patmos, shares “the tribulation and kingdom and patient endurance that are in Jesus” (Revelation 1:9), linking present suffering with royal solidarity. Apocalyptic Consummation Revelation unveils the final manifestation: “The kingdom of the world has become the kingdom of our Lord and of His Christ, and He will reign forever and ever” (Revelation 11:15). The beastly kingdoms of Daniel’s vision are overthrown; Satan’s counterfeit realm collapses (Revelation 16:10; 17:12–18). The saints “will reign with Him for a thousand years” (Revelation 20:6) and ultimately in the New Jerusalem, where “the throne of God and of the Lamb will be in the city” (Revelation 22:3). Kingdom and the Church The church is not identical with the kingdom, yet it is the kingdom’s present community and steward of its message. Jesus entrusted “the keys of the kingdom” (Matthew 16:19) for binding and loosing—that is, declaring the gospel, admitting believers through baptism, and exercising discipline. As the church lives under Christ’s lordship, it previews the coming reign. Relation to Israel Jesus proclaimed the kingdom first to Israel; rejection opened wider Gentile inclusion (Matthew 21:43; Acts 28:28). Yet Paul foresaw a future national turning that harmonizes with kingdom hope (Romans 11:25–27). The consummated kingdom will fulfill covenants to Abraham and David while uniting believing Jews and Gentiles under Messiah’s throne. Practical Ministry Implications 1. Evangelism: Kingdom proclamation centers on the Person and work of Jesus, calling hearers to repentance, faith, and submission. Historical Reception Early church fathers identified the kingdom with the church’s spiritual rule yet awaited Christ’s bodily return. Augustine’s “City of God” distinguished the heavenly kingdom from earthly empires. Reformers emphasized Christ’s lordship over all life, while modern missions reclaim the NT vision by planting churches and transforming cultures through gospel power. Conclusion Strong’s 932 portrays the grand narrative of Scripture: God establishes His reign, inaugurates it in Christ, advances it through the Spirit-empowered church, and will consummate it in glory. Believers today live between times—confident that “the Lord will rescue me from every evil deed and bring me safely into His heavenly kingdom” (2 Timothy 4:18) and committed to faithful witness until “the King of kings and Lord of lords” appears. Englishman's Concordance Matthew 3:2 N-NFSGRK: γὰρ ἡ βασιλεία τῶν οὐρανῶν NAS: Repent, for the kingdom of heaven KJV: for the kingdom of heaven INT: indeed the kingdom of the heavens Matthew 4:8 N-AFP Matthew 4:17 N-NFS Matthew 4:23 N-GFS Matthew 5:3 N-NFS Matthew 5:10 N-NFS Matthew 5:19 N-DFS Matthew 5:19 N-DFS Matthew 5:20 N-AFS Matthew 6:10 N-NFS Matthew 6:13 Noun-NFS Matthew 6:33 N-AFS Matthew 7:21 N-AFS Matthew 8:11 N-DFS Matthew 8:12 N-GFS Matthew 9:35 N-GFS Matthew 10:7 N-NFS Matthew 11:11 N-DFS Matthew 11:12 N-NFS Matthew 12:25 N-NFS Matthew 12:26 N-NFS Matthew 12:28 N-NFS Matthew 13:11 N-GFS Matthew 13:19 N-GFS Matthew 13:24 N-NFS Strong's Greek 932 |
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