Luke 9:2

9:2 and he sent ¹  them out to proclaim ²  the kingdom of God ³  and to heal the sick. ⁴ 

Luke 10:9

10:9 Heal ⁵  the sick in that town ⁶  and say to them, ‘The kingdom of God ⁷  has come upon ⁸  you!’

Luke 10:11

10:11 ‘Even the dust of your town ⁹  that clings to our feet we wipe off ¹⁰  against you. ¹¹  Nevertheless know this: The kingdom of God has come.’ ¹² 

Matthew 3:2

3:2 “Repent, ¹³  for the kingdom of heaven is near.”

Matthew 4:17

4:17 From that time Jesus began to preach this message: ¹⁴  “Repent, for the kingdom of heaven is near.”

Matthew 10:7

10:7 As you go, preach this message: ‘The kingdom of heaven is near!’

Mark 1:14

Preaching in Galilee and the Call of the Disciples

1:14 Now after John was imprisoned, ¹⁵  Jesus went into Galilee and proclaimed the gospel ¹⁶  of God. ¹⁷ 

[9:2]  ¹ sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.

[9:2]  ² tn Or “to preach.”

[9:2]  ³ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[9:2]  ⁴ sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.

[10:9]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:9]  ⁶ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ⁷ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[10:9]  ⁸ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[10:11]  ⁹ tn Or “city.”

[10:11]  ¹⁰ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ¹¹ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ¹² tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[3:2]  ¹³ tn Grk “and saying, ‘Repent.’” The participle λέγων (legwn) at the beginning of v. 2 is redundant in English and has not been translated.

[4:17]  ¹⁴ tn Grk “and to say.”

[1:14]  ¹⁵ tn Or “arrested,” “taken into custody” (see L&N 37.12).

[1:14]  ¹⁶ tc Most witnesses, especially later ones (A D W Ï lat), have τῆς βασιλείας (ths basileias) between τὸ εὐαγγέλιον (to euangelion) and τοῦ θεοῦ (tou qeou): “the gospel of the kingdom of God.” On the one hand, it is perhaps possible that τῆς βασιλείας was omitted to conform the expression to that which is found in the epistles (cf. Rom 1:1; 15:16; 2 Cor 11:7; 1 Thess 2:2, 8, 9; 1 Pet 4:17). On the other hand, this expression, “the gospel of God,” occurs nowhere else in the Gospels, while “the gospel of the kingdom” is a Matthean expression (Matt 4:23; 9:35; 24:14), and “kingdom of God” is pervasive in the synoptic Gospels (occurring over 50 times). Scribes would thus be more prone to add τῆς βασιλείας than to omit it. Further, the external support for the shorter reading (א B L Θ Ë^1,13 28* 33 565 579 892 2427 sa) is significantly stronger than that for the longer reading. There is little doubt, therefore, that the shorter reading is authentic.

[1:14]  ¹⁷ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.