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[[File:Gottvater thronend Westfalen 15 Jh.jpg|thumb|left|150px|[[Allah Bapa]] bersemayam di atas [[takhta Tuhan|singgasana]], [[Westfalen]], Jerman, akhir abad ke-15]]
Pernyataan "Allah Hakimhakim sarwa sekalian alam" di dalam [[Perjanjian Lama]] dan gagasan bahwa segenap umat manusia pada akhirnya akan [[pengadilan Terakhir|dihakimi]] yang juga terkandung di dalam Perjanjian Lama, merupakan salah satu unsur asasi ajaran agama Kristen.<ref name="Millard391">''Introducing Christian Doctrine'' (Edisi ke-2) oleh Millard J. Erickson (2001) {{ISBN|0801022509}} hlmn. 391–392</ref> [[Syahadat Nikea]], yang berasaskan beberapa nas Perjanjian Lama, menunjukkan bahwa tugas untuk menghakimi dilimpahkan kepada Yesus.<ref name="Millard391" /><ref name="Pann390">''Systematic Theology'' Jil. 2 oleh Wolfhart Pannenberg (2004) {{ISBN|0567084663}} hlmn. 390–391</ref><!--
NoBelum overallada agreementmufakat onyang themenyeluruh theologicalmengenai interpretationtafsir ofteologis dari "KingdomKerajaan of GodAllah" hasdi emergedkalangan among scholarssarjana. WhileMeskipun asejumlah numbertafsir ofteologis theologicaldari interpretationsistilah ofKerajaan theAllah termsudah Kingdomdiketengahkan ofdi Goddalam have appeared in itskonteks [[EschatologyEskatologi|eschatologicaleskatologis]] contextnya, e.g.misalnya eskatologi [[apocalypticismapokaliptisisme|apocalypticapokaliptis]], [[realizedeskatologi eschatology|realizedterealisasi]], ormaupun [[Inauguratedeskatologi eschatology|Inauguratedterinagurasi]] eschatologies, nobelum ada consensuskonsensus hasdi emergedkalangan amongpara scholarssarjana.<ref name=familiar77>''Familiar Stranger: An Introduction to Jesus of Nazareth'' byoleh Michael James McClymond (2004) {{ISBN|0802826806}} pphlmn. 77–79</ref><ref name=Chil255>''Studying the Historical Jesus: Evaluations of the State of Current Research'' byoleh Bruce Chilton anddan Craig A. Evans (1998) {{ISBN|9004111425}} phlm. 255–257</ref><!--
[[R. T. France]] points out that while the concept of "Kingdom of God" has an intuitive meaning to lay Christians, there is hardly any agreement among scholars about its meaning in the New Testament.<ref name=FranceK1>''Divine Government: God's Kingship in the Gospel of Mark'' by R.T. France (2003) {{ISBN|1573832448}} pp. 1–3</ref> Some scholars see it as a Christian lifestyle, some as a method of world evangelization, some as the rediscovery of charismatic gifts, others relate it to no present or future situation, but the [[world to come]].<ref name=FranceK1/> France states that the phrase Kingdom of God is often interpreted in many ways to fit the theological agenda of those interpreting it.<ref name=FranceK1/>
InDi thedalam [[NewPerjanjian TestamentBaru]], the [[Thronetakhta ofTuhan|Takhta GodAllah]] is alluded to in several forms.<ref name= "Kittel p. 164-166">{{cite book |last=Kittel |first=Gerhard |title=Theological Dictionary of the New Testament, Volumes 3-4 |year=1966 |publisher=Wm. B. Eerdmans Publishing |isbn=0-8028-2245-2 |pages=164–166}}</ref> Among these are [[Heaven (Christianity)|Heaven]] as the Throne of God, The Throne of [[David]], The Throne of Glory, The Throne of [[Grace (Christianity)|Grace]] and many more.<ref name= "Kittel p. 164-166"/> The New Testament continues Jewish identification of heaven itself as the "throne of God",<ref>William Barclay ''The Gospel of Matthew: Chapters 11–28 '' p. 340 Matthew 23:22 "And whoever swears by heaven swears by the throne of God and by him who sits upon it."</ref> but also locates the throne of God as "in heaven" and having a second subordinate seat at the [[Right Hand of God]] for the [[Session of Christ]].<ref>[[Philip Edgecumbe Hughes]] ''A Commentary on the Epistle to the Hebrews'' p. 401 1988 "The theme of [[Session of Christ|Christ's heavenly session]], announced here by the statement he sat down at the [[right hand of God]], .. Hebrews 8:1 "we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven"</ref> -->
== Agama Islam ==
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