But I tell you the truth: There are some of those who stand here who will in no way taste of death until they see God’s Kingdom.”
Parallel Translations
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But I tell you the truth: There are some of those who stand here who will in no way taste of death until they see God’s Kingdom.”
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And I tell you of a surety: There be some of the that stonde here which shall not tast of deeth tyll they se the kyngdome of god.
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And I tell you of a suretie, there be some standing here, which shall not taste of death, till they haue seene the kingdome of God.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (10)
Passages linked to Luke 9:27 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 16:28 Most certainly I tell you, there are some standing here who will in no way taste of death, until they see the Son of Man coming in his Kingdom.”
- Mark 9:1 He said to them, “Most certainly I tell you, there are some standing here who will in no way taste death until they see God’s Kingdom come with power.”
- John 21:22-23 Jesus said to him, “If I desire that he stay until I come, what is that to you? You follow me.” This saying therefore went out among the brothers, that this disciple wouldn’t die. Yet Jesus didn’t say to him that he wouldn’t die, but, “If I desire that he stay until I come, what is that to you?”
- Luke 2:26 It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord’s Christ.
- Mark 14:25 Most certainly I tell you, I will no more drink of the fruit of the vine, until that day when I drink it anew in God’s Kingdom.”
- Luke 22:18 for I tell you, I will not drink at all again from the fruit of the vine, until God’s Kingdom comes.”
- John 8:51-52 Most certainly, I tell you, if a person keeps my word, he will never see death.” Then the Jews said to him, “Now we know that you have a demon. Abraham died, as did the prophets; and you say, ‘If a man keeps my word, he will never taste of death.’
- Hebrews 2:9 But we see him who has been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for everyone.
- John 8:59 Therefore they took up stones to throw at him, but Jesus was hidden, and went out of the temple, having gone through the middle of them, and so passed by.
- John 16:7 Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don’t go away, the Counselor won’t come to you. But if I go, I will send him to you.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (8 sources)
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John Trapp 1656 · Public Domain 27 But I tell you of a truth, there…
27 But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.
Ver. 27. See Mat 16:28; Mar 9:1.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
William Burkitt 1703 · Public Domain There is a three-fold sense and interpretation of these…
There is a three-fold sense and interpretation of these words given by expositors.
1. Some refer the words to the times of the gospel after Christ’s resurrection and ascension, when the gospel was propagated far and near, and the kingdom of God came with power.
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Learn thence, that where the gospel is powerfully preached, and cheerfully obeyed, there Christ comes most gloriously in his kingdom.
2. Others understand these words of Christ’s coming and exercising his kingly power in the destruction of Jerusalem, which some of the apostles then standing by lived to see.
3. Others (as most agreeable to the context) understand the words with reference to our Saviour’s transfiguration; as if he had said, "Some of you, (meaning Peter, James, and John,) shall shortly see me upon Mount Tabor, and that in such splendor and glory, as shall be a preludium, a shadow and representation, of that glory which I shall appear in, when I shall come with power to judge the world at the great day."
And whereas our Saviour said not, there are some standing here which shall not die, but which shall not taste of death, until they have seen this glorious sight; this implies two things.
1. That after they had seen this transfiguration, they must taste of death as well as others.
2. That they should but taste of it, and no more.
From whence learn, 1. That the most renowned servants of Christ, for faith, holiness, and service, must at length, in God’s appointed time, taste and have experience of death, as well as others.
3. That although they must taste, yet they shall but taste of death; they shall not drink of the dregs of that bitter cup; though they fall by the hand of death, yet shall they not be hurt by it, but in the very fall be victorious over it.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And as he prayed, the fashion of his countenance…
And as he prayed, the fashion of his countenance was altered,.... It became exceeding bright and glorious, it shone like the sun, Mat 17:2 and hereby his prayer was answered; and thus, as Christ was heard and answered, whilst he was yet speaking, so are his people sometimes; and even their countenance is altered, when they are favoured with communion with God, and instead of a sad and dejected countenance, they have a cheerful one.
And his raiment was white and glistering; it was as white as the light, as snow, and whiter than any fuller on earth could whiten, as the other evangelists say, and so glistened exceedingly; See Gill on Mat 17:2. See Gill on Mar 9:3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Haydock's Catholic Bible Commentary 1859 · Public Domain Kingdom of God. This is generally understood of the…
Kingdom of God. This is generally understood of the transfiguration, in which Christ shewed to the three disciples an essay of his glory. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain not taste of death fill they see the kingdom…
not taste of death fill they see the kingdom of God--"see it come with power" (Mar 9:1); or see "the Son of man coming in His kingdom" (Mat 16:28). The reference, beyond doubt, is to the firm establishment and victorious progress, in the lifetime of some then present, of that new Kingdom of Christ, which was destined to work the greatest of all changes on this earth, and be the grand pledge of His final coming in glory.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 27. which shall not taste of death] In the…
27. which shall not taste of death] In the Arabian poem, Antar, Death is represented as slaying men by handing them a cup of poison. This was a common Eastern metaphor.
till they see the kingdom of God] St Mark (Mar_9:1) adds “coming in power.” St Matthew (Mat_16:28) says “till they see the Son of man coming
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain But I tell you of a truth, there he…
But I tell you of a truth, there he some standing here, which shall not taste of death, till they see the kingdom of God. This magnificent promise has always been more or less a difficulty to expositors. Two favourite explanations which
(1) in the Transfiguration mystery,
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(2) in the fall of Jerusalem and destruction of the Jewish state,
see the fulfilment of this great prediction, must be put aside as inadequate, as failing utterly to satisfy any idea of the kingdom of God. Concerning (1), it must be borne in mind that the words were addressed, not only to the disciples, but to a mixed multitude; the expression then, "there be some standing here," etc., would seem to point to more than three (Peter, James, anti John were alone present at the Transfiguration) who should, while living, see the kingdom of God. Concerning (2), those who were witnesses of the great catastrophe which resulted in the sack of Jerusalem and the ruin of the Jewish polity, can scarcely be said to have looked on the kingdom of God. It was rather a great and terrible judgment; in no way can it fairly be termed the kingdom, or even its herald; it was simply an awful event in the world"s story. But surely the Lord"s disciples, the holy women, the still larger outer circle of loving followers of Jesus, who were changed by what happened during the forty days which immediately succeeded the Resurrection morning changed from simple, loving, fearful, doubting men and women, into the brave resistless preachers and teachers of the new faith the five hundred who gazed on the risen Lord in the Galilaean mountain, these may in good earnest be said to have seen, while in life, "the kingdom of God." These five hundred, or at all events many of them, after the Resurrection, not only looked on God, but grasped the meaning of the presence and work of God on earth. The secret of the strange resistless power of these men in a hostile world was that their eyes had gazed on some of the sublime glories, and their ears had heard some of the tremendous secrets of the kingdom of God.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 9:27 This difficult verse has been interpreted as referring…
9:27 This difficult verse has been interpreted as referring to: (1) the second coming of Christ; (2) the destruction of Jerusalem in AD 70; (3) the resurrection of Jesus; or (4) the transfiguration, which follows in 9:28-36. The last possibility is the most likely.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.