The concept of the kingship of God appears in all Abrahamic religions, where in some cases the terms Kingdom of God and Kingdom of Heaven are used. The notion of God's kingship goes back to the Hebrew Bible, which refers to "his kingdom" but does not include the term "Kingdom of God"; the "Kingdom of God" and its equivalent form "Kingdom of Heaven" in the Gospel of Matthew is one of the key elements of the teachings of Jesus in the New Testament. The Gospel of Mark indicates; the term pertains to the kingship of Christ over all creation. Kingdom of "heaven" appears in Matthew's gospel due to Jewish sensibilities about uttering the "name". Jesus did not teach the kingdom of God per se so much as the return of that kingdom; the notion of God's kingdom returning became an agitation in "knaan" 60 years before Jesus was born, continued to be a force for nearly a hundred years after his death. Drawing on Old Testament teachings, the Christian characterization of the relationship between God and humanity inherently involves the notion of the "Kingship of God".
The Quran does not include the term "kingdom of God", but includes the Throne Verse which talks about the throne of Allah encompassing the heavens and the Earth. The Quran refers to Abraham seeing the "Kingdom of the heavens". Bahá'í writings use the term "kingdom of God"; the term "kingdom of the LORD" appears twice in the Hebrew Bible, in 1 Chronicles 28:5 and 2 Chronicles 13:8. In addition, "his kingdom" and "your kingdom" are sometimes used. "Yours is the kingdom, O Lord" is used in 1 Chronicles 29:10–12 and "His kingdom is an everlasting kingdom" in Daniel 3:33, for example."The Hebrew word malkuth refers first to a reign, dominion, or rule and only secondarily to the realm over which a reign is exercised. When malkuth is used of God, it always refers to his authority or to his rule as the heavenly King." The "enthronement psalms" provide a background for this view with the exclamation "The Lord is King".1 Kings 22:19, Isaiah 6, Ezekiel 1 and Daniel 7:9 all speak of the Throne of God, although some philosophers such as Saadia Gaon and Maimonides interpreted such mention of a "throne" as allegory.
The phrase the Kingdom of God is not common in intertestamental literature. Where it does occur, such as in the Psalms of Solomon and the Wisdom of Solomon, it refers "to God's reign, not to the realm over which he reigns, nor to the new age, the messianic order to be established by the Lord's Anointed."The term does however, denote "an eschatological event," such as in the Assumption of Moses and the Sibylline Oracles. In these cases, "God's Kingdom is not the new age but the effective manifestation of his rule in all the world so that the eschatological order is established." Along these lines was the more "national" view in which the awaited messiah was seen as a liberator and the founder of a new state of Israel. The Gospel of Luke records Jesus' description of the Kingdom of God, "The kingdom of God does not come with observation. For indeed, the kingdom of God is within you." The Apostle Paul defined the Kingdom of God in his letter to the church in Rome: "For the kingdom of God is not a matter of eating and drinking, but of righteousness and joy in the Holy Spirit."In the Synoptic Gospels, Jesus speaks of God's kingdom.
However within the New Testament, nowhere does Jesus appear to define the concept. Within the Synoptic Gospel accounts, the assumption appears to have been made that, "this was a concept so familiar that it did not require definition." Karen Wenell wrote, "Mark's Gospel provides for us a significant place of transformation for the space of the Kingdom of God because it can be understood as a kind of birthplace for the Kingdom of God, the beginning of its construction...". Within the non-canonical, yet contemporary Gnostic Gospel of Thomas, Jesus is quoted as saying, "If those who lead you say to you: ‘Look, the kingdom is in the sky!’ the birds of the sky will precede you. If they say to you: ‘It is in the sea,’ the fishes will precede you. Rather, the kingdom is outside of you; when you come to know yourselves you will be known, you will realize that you are the children of the living Father." This same Gospel of Thomas further describes Jesus as implying that the Kingdom of God is present, saying, "The kingdom of the Father is spread out upon the earth, people do not see it.”The Kingdom of God is one of the key elements of the teachings of Jesus in the New Testament.
Drawing on Old Testament teachings, the Christian characterization of the relationship between God and humanity inherently involves the notion of the "Kingship of God". Most of the uses of the Greek word, basileia, in the New Testament involve Kingdom of God. Matthew is to have instead used the term heaven because the background of his Jewish audience imposed restrictions on the frequent use of the name of God. However, Dr. Chuck Missler asserts that Matthew intentionally differentiated between the kingdoms of God and Heaven: "Most commentators presume that these terms are synonymous. However, Matthew uses Kingdom of Heaven 33 times, but uses Kingdom of God five times in adjacent verses, which indicates that these are not synonymous: he is using a more denotative term." Kingdom of God is translated to Latin as Regnum Kingdom of Heaven as Regnum caelorum. The Old Testament refers to "God the Judge of all" and the notion that all humans will "be judged" is
Cyttaria gunnii known as the myrtle orange or beech orange, is an orange-white coloured and edible ascomycete fungus native to Australia. It is a specific parasite of myrtle beech trees. English botanist Miles Joseph Berkeley described the beech orange in 1848. In 1886, a New Zealand fungus similar to the beech orange was described as Cyttaria purdiei. A molecular study has now found the Australian and New Zealand fungi known as C. gunnii to be two distinct species. New Zealand populations are restricted to Nothofagus menziesii while the Australian ones are only found on Nothofagus cunninghamii and are hence found in southern Victoria and Tasmania; the 1889 book'The Useful Native Plants of Australia records that "This edible fungus is found on the branches of Fagus Cunnittghamii, or native Beech. Tasmania."The evolution of the genus parallels that of the host genus Nothofagus. Ancestors of the two species are thought to have diverged from the South American and New Zealand Cyttaria species between 28 and 44 million years ago.
The fungi form globose woody galls on their host trees, though they do not appear to spread through them. They are perennial and produce crops of fruit bodies annually. Said to resemble bunches of grapes, the fruit bodies appear in clusters in late summer. Globular or pear-shaped, these can reach 2.5 cm in diameter. They are covered by a membrane; the spore print is black and the spores measure 12 by 7–12 μm. Aborigines have used the fruit bodies as food; the fruits have a consistency akin to jelly and are pleasant-tasting
Donald Herbert Louis Gollan was a British rower who competed in the 1928 Summer Olympics. Gollan was born in Paddington, the son of Spencer Gollan a racehorse owner and sportsman, he was mute. He was a member of both Thames Rowing Vesta Rowing Club, he was a single sculler and first entered the Wingfield Sculls in 1914. In 1920 Gollan was runner up to Jack Beresford in the Diamond Challenge Sculls at Henley Royal Regatta. and in the Wingfield Sculls. From 1920 he was Beresford's toughest competitor in the Wingfield Sculls which in 1921 were decided on a foul after Beresford's boat was holed in a clash with Gollan. Both scullers were being steered by their fathers and so in 1922 it was decided that fathers of competitors should not act as pilots or steer the cutters. Gollan was again runner up to Beresford in that year. In 1923 Gollan won the London Cup at the Metropolitan Regatta but was runner up in the Diamonds to M K Morris, to Beresford in the Wingfield Sculls. In 1925 he was again runner-up to Beresford at Henley.
In 1928 Gollan was a member of the Thames eight. The crew represented Great Britain rowing at the 1928 Summer Olympics and won the silver medal. Gollan died at Worthing, West Sussex, at the age of 75. Deaf people in the Olympics profile