Truly I tell you
This phrase is a solemn affirmation used by Jesus to emphasize the truth and importance of what He is about to say. The Greek word "ἀμὴν" (amen) is often translated as "truly" or "verily," and it conveys certainty and authority. In the context of Jesus' teachings, it underscores His divine authority and the reliability of His words. Historically, this phrase would have captured the attention of His listeners, indicating that a significant revelation was about to follow.

some who are standing here
This phrase indicates that Jesus is speaking directly to His disciples and possibly others present at the time. The specificity of "some" suggests that not all present would experience what He is about to describe. This has led to various interpretations, with some scholars suggesting that it refers to the inner circle of disciples who would witness significant events in Jesus' ministry. The historical context of Jesus' ministry, with its focus on preparing His followers for the coming kingdom, is crucial here.

will not taste death
The expression "taste death" is a Semitic idiom meaning to experience death. The Greek word "γεύσωνται" (geusontai) implies a sensory experience, emphasizing the reality and inevitability of death. However, Jesus assures that some will not experience this before witnessing a particular event. This promise would have been both mysterious and hopeful to His listeners, suggesting an imminent and transformative event in God's redemptive plan.

before they see
The verb "see" (Greek "ἴδωσιν," idōsin) implies a physical and spiritual perception. It suggests that the event to be witnessed is not only observable but also significant in understanding Jesus' mission. The anticipation of seeing something profound would have been a source of hope and expectation for the disciples, aligning with the prophetic visions of the Old Testament where seeing often equates to understanding God's purposes.

the Son of Man
This title, "Son of Man," is one Jesus frequently uses for Himself, drawing from Daniel 7:13-14, where it describes a messianic figure endowed with authority and glory. The term emphasizes both Jesus' humanity and His divine authority. In the historical and scriptural context, it connects Jesus to the prophetic tradition and highlights His role in God's redemptive plan, fulfilling the expectations of a coming Messiah.

coming in His kingdom
The phrase "coming in His kingdom" has been interpreted in various ways, including the transfiguration, the resurrection, the ascension, and the coming of the Holy Spirit at Pentecost. The Greek word "βασιλείᾳ" (basileia) refers to a realm or reign, indicating the establishment of God's rule through Jesus. This concept of the kingdom is central to Jesus' teaching, representing both a present reality and a future hope. Historically, this would have resonated with Jewish expectations of a messianic kingdom, though Jesus redefines it in terms of spiritual authority and transformation.

(28) There be some standing here, which shall not taste of death . . .--The immediate sequence of the vision of the Son of Man transfigured from the low estate in which He then lived and moved, into the "excellent glory" which met the gaze of the three disciples, has led not a few interpreters to see in that vision the fulfilment of this prediction. A closer scrutiny of the words must, however, lead us to set aside that interpretation, except so far as the Transfiguration bore witness to what had till then been the latent possibilities of His greatness. To speak of something that was to take place within six days as to occur before some of those who heard the words should taste of death (comp. John 8:52, Hebrews 2:9, for the form of the expression) would hardly have been natural; nor does the vision, as such, satisfy the meaning of the words "coming in His kingdom." The solution of the problem is to be found in the great prophecy of Matthew 24. In a sense which was real, though partial, the judgment which fell upon the Jewish Church, the destruction of the Holy City and the Temple, the onward march of the Church of Christ, was as the coming of the Son of Man in His kingdom. His people felt that He was not far off from every one of them. He had come to them in "spirit and in power," and that advent was at once the earnest and the foreshadowing of the "great far-off event," the day and hour of which were hidden from the angels of God, and even from the Son of Man Himself (Mark 13:32). The words find their parallel in those that declared that "This generation shall not pass away till all be fulfilled" (Matthew 24:34). That such words should have been recorded and published by the Evangelists is a proof either that they accepted that interpretation, if they wrote after the destruction of Jerusalem, or, if we assume that they were led by them to look for the "end of all things" as near at hand, that they wrote before the generation of those who then stood by had passed away; and so the very difficulty that has perplexed men becomes a proof of the early date of the three Gospels that contain the record.

Verse 28. - This verse has always been a crux to commentators, who cannot decide what is the event to which it refers. Many, taking it in connection with the preceding announcement, refer it exclusively to the day of judgment; but this idea is not compatible with Christ's assertion that some present shall see it ere they die. Nor can it refer to Christ's resurrection and ascension, and the mission of the Holy Ghost, which took place only half a year after this time, and the prediction of which so short a time before could not have been introduced in the terms here used. Other expositors, and some of great name, agree that the event to which Christ alludes is his transfiguration narrated in the next chapter. But there are insuperable objections to this view. How could Christ assert in the most solemn manner, Verily, I say unto you, that some of his hearers would tire to witness an event which was to occur only a week hence? Nor is it likely that he would thus publicly announce a transaction which was strictly private, seen only by three chosen witnesses, who were further charged not to reveal the vision till the Son of man was risen from the dead. The Lord had been telling of the final judgment; he now announces, with the formula used by him to present some revelation of Divine truth, that there was to be a coming of the Son of man at no very distant date. This advent is doubtless the destruction of Jerusalem, which, as it occurred only some forty years after this time, some of his auditors, apostles and the multitude, would live to behold. This great event was a type of the second advent, the two being closely connected by Christ himself (see ch. 24.). There is some truth in all the views that have obtained concerning this passage: "The prophecy unfolded itself by degrees; it has put forth buds and blossoms, but it will not be in its full bloom of accomplishment till the great day" (Wordsworth). There was some display of Christ's kingdom at the Transfiguration; another at his resurrection, and the events consequent thereupon; but the great one was when the overthrow of Jerusalem and its temple made way for the full establishment and development of the gospel, putting an end to the first dispensation. Some standing (of them that stand) here. Among the apostles St. John certainly survived the destruction of Jerusalem. There seems to be no recondite meaning in the term "standing," as if it signified "remaining steadfastly by me, adhering to my side;" as, taste of death is merely a periphrasis for "die," and has not the sense of tasting the bitterness of death, experiencing its sting. It appears to have been originally a metaphor derived from a nauseous draught, which every one must drain. Coming in his kingdom. Not "into his kingdom," but in the power and glory that appertain to his kingdom. Not that he will personally appear, but his mystical presence will be seen by its effects, the judgment on the Jewish nation, the establishment of a spiritual, yet visible kingdom in the place of the old covenant. There may be a similar allusion in Christ's words about St. John, "If I will that he tarry till I come" (John 21:23), and "This generation shall not pass till all these things be fulfilled" (Matthew 24:34) - where the dissolution of the Jewish polity is the event signified.

Parallel Commentaries ...

Truly
Ἀμὴν (Amēn)
Hebrew Word
Strong's 281: Of Hebrew origin; properly, firm, i.e. trustworthy; adverbially, surely.

I tell
λέγω (legō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

you,
ὑμῖν (hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

some
τινες (tines)
Interrogative / Indefinite Pronoun - Nominative Masculine Plural
Strong's 5100: Any one, some one, a certain one or thing. An enclitic indefinite pronoun; some or any person or object.

who
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

are
εἰσίν (eisin)
Verb - Present Indicative Active - 3rd Person Plural
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

standing
ἑστώτων (hestōtōn)
Verb - Perfect Participle Active - Genitive Masculine Plural
Strong's 2476: A prolonged form of a primary stao stah'-o; to stand, used in various applications.

here
ὧδε (hōde)
Adverb
Strong's 5602: From an adverb form of hode; in this same spot, i.e. Here or hither.

will not taste
γεύσωνται (geusōntai)
Verb - Aorist Subjunctive Middle - 3rd Person Plural
Strong's 1089: (a) I taste, (b) I experience. A primary verb; to taste; by implication, to eat; figuratively, to experience.

death
θανάτου (thanatou)
Noun - Genitive Masculine Singular
Strong's 2288: Death, physical or spiritual. From thnesko; death.

until
ἕως (heōs)
Conjunction
Strong's 2193: A conjunction, preposition and adverb of continuance, until.

they see
ἴδωσιν (idōsin)
Verb - Aorist Subjunctive Active - 3rd Person Plural
Strong's 3708: Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Son
Υἱὸν (Huion)
Noun - Accusative Masculine Singular
Strong's 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.

of Man
ἀνθρώπου (anthrōpou)
Noun - Genitive Masculine Singular
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

coming
ἐρχόμενον (erchomenon)
Verb - Present Participle Middle or Passive - Accusative Masculine Singular
Strong's 2064: To come, go.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

kingdom.”
βασιλείᾳ (basileia)
Noun - Dative Feminine Singular
Strong's 932: From basileus; properly, royalty, i.e. rule, or a realm.


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NT Gospels: Matthew 16:28 Most certainly I tell you there (Matt. Mat Mt)