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Mark 9:1 [study!]

American Standard Version (ASV 1901) [2]
— And he said unto them, Verily I say unto you, There are some here of them that stand [by], who shall in no wise taste of death, till they see the kingdom of God come with power.
King James Version (KJV 1769)
— And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.
New American Standard Bible (NASB ©1995)
— And Jesus was saying to them, “Truly I say to you, there are some of those who are standing here who will not taste death until they see the kingdom of God after it has come with power.”
Webster's Revision of the KJB (WEB 1833)
— And he said to them, Verily I say to you, that there are some of them that stand here who shall not taste death, till they have seen the kingdom of God come with power.
Darby's Translation (DBY 1890)
— And he said to them, Verily I say unto you, There are some of those standing here that shall not taste death until they shall have seen the kingdom of God come in power.
Rotherham's Emphasized Bible (EBR 1902)
— And he was saying to them: Verily, say unto you—There, are, certain of those here standing, who shall in nowise taste of death, until they see the kingdom of God, already come in power.
Young's Literal Translation (YLT 1898)
— And he said to them, 'Verily I say to you, That there are certain of those standing here, who may not taste of death till they see the reign of God having come in power.'
Douay-Rheims Challoner Revision (DR 1750)
— And he said to them: Amen I say to you, that there are some of them that stand here, who shall not taste death, till they see the kingdom of God coming in power.
Original King James Bible (AV 1611) [2]
— And hee said vnto them, Uerely I say vnto you, that there be some of them that stand here, which shal not taste of death, till they haue seene the kingdome of God come with power.
John Etheridge Peshitta-Aramaic NT (1849)
— AND he said to them, Amen I say to you, There are some who are standing here, who shall not taste death, until they shall have seen the kingdom of Aloha come with power.
James Murdock Peshitta-Aramaic NT (1852)
— And he said to them: Verily I say to you, There are some standing here, who will not taste of death, until they shall see the kingdom of God to be coming with power.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
And 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
he said 3004
{3004} Prime
λέγω
lego
{leg'-o}
A primary verb; properly to 'lay' forth, that is, (figuratively) relate (in words [usually of systematic or set discourse; whereas G2036 and G5346 generally refer to an individual expression or speech respectively; while G4483 is properly to break silence merely, and G2980 means an extended or random harangue]); by implication to mean.
z5707
<5707> Grammar
Tense - Imperfect (See G5775)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 855
unto them, 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
Verily 281
{0281} Prime
ἀμήν
amen
{am-ane'}
Of Hebrew origin [H0543]; properly firm, that is, (figuratively) trustworthy; adverbially surely (often as interjection so be it).
I say 3004
{3004} Prime
λέγω
lego
{leg'-o}
A primary verb; properly to 'lay' forth, that is, (figuratively) relate (in words [usually of systematic or set discourse; whereas G2036 and G5346 generally refer to an individual expression or speech respectively; while G4483 is properly to break silence merely, and G2980 means an extended or random harangue]); by implication to mean.
z5719
<5719> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 3019
unto you, 5213
{5213} Prime
ὑμῖν
humin
{hoo-min'}
Irregular dative case of G5210; to (with or by) you.
That 3754
{3754} Prime
ὅτι
hoti
{hot'-ee}
Neuter of G3748 as conjugation; demonstrative that (sometimes redundant); causatively because.
there be 1526
{1526} Prime
εἰσί
eisi
{i-see'}
Third person plural present indicative of G1510; they are.
z5748
<5748> Grammar
Tense - Present (See G5774)
Voice - No Voice Stated (See G5799)
Mood - Indicative (See G5791)
Count - 1612
some 5100
{5100} Prime
τὶς
tis
{tis}
An enclitic indefinite pronoun; some or any person or object.
of them that stand 2476
{2476} Prime
ἵστημι
histemi
{his'-tay-mee}
A prolonged form of a primary word στάω [[stao]], {stah'-o} (of the same meaning, and used for it in certain tenses); to stand (transitively or intransitively), used in various applications (literally or figuratively).
z5761
<5761> Grammar
Tense - Perfect (See G5778)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 193
here, 5602
{5602} Prime
ὧδε
hode
{ho'-deh}
From an adverb form of G3592; in this same spot, that is, here or hither.
which 3748
{3748} Prime
ὅστις
hostis
{hos'-tis}
From G3739 and G5100; which some, that is, any that; also (definitely) which same.
shall y1089
[1089] Standard
γεύομαι
geuomai
{ghyoo'-om-ahee}
A primary verb; to taste; by implication to eat; figuratively to experience (good or ill).
z0
<0000> Grammar
The original word in the Greek or Hebrew is translated by more than one word in the English. The English translation is separated by one or more other words from the original.
not 3364
{3364} Prime
οὐ με
ou me
{oo may}
That is, G3756 and G3361; a double negative strengthening the denial; not at all.
taste 1089
{1089} Prime
γεύομαι
geuomai
{ghyoo'-om-ahee}
A primary verb; to taste; by implication to eat; figuratively to experience (good or ill).
z5667
<5667> Grammar
Tense - Aorist (See G5777)
Voice - Middle Deponent (See G5788)
Mood - Subjunctive (See G5792)
Count - 55
of death, 2288
{2288} Prime
θάνατος
thanatos
{than'-at-os}
From G2348; (properly an adjective used as a noun) death (literally or figuratively).
till 2193
{2193} Prime
ἕως
heos
{heh'-oce}
Of uncertain affinity; a conjugation, preposition and adverb of continuance, until (of time and place).
302
{0302} Prime
ἄν
an
{an}
A primary particle, denoting a supposition, wish, possibility or uncertainty.
they have seen 1492
{1492} Prime
εἰδῶ
eido
{i-do'}
A primary verb; used only in certain past tenses, the others being borrowed from the equivalent, G3700 and G3708; properly to see (literally or figuratively); by implication (in the perfect only) to know.
z5632
<5632> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Subjunctive (See G5792)
Count - 449
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
kingdom 932
{0932} Prime
βασιλεία
basileia
{bas-il-i'-ah}
From G0935; properly royalty, that is, (abstractly) rule, or (concretely) a realm (literally or figuratively).
of God 2316
{2316} Prime
θεός
theos
{theh'-os}
Of uncertain affinity; a deity, especially (with G3588) the supreme Divinity; figuratively a magistrate; by Hebraism very.
come 2064
{2064} Prime
ἔρχομαι
erchomai
{er'-khom-ahee}
Middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred [middle voice] word, ἐλεύθομαι [[eleuthomai]], {el-yoo'-thom-ahee}; or [active] ἔλθω [[eltho]], {el'-tho}; which do not otherwise occur); to come or go (in a great variety of applications, literally and figuratively).
z5756
<5756> Grammar
Tense - Second Perfect (See G5782)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 43
with 1722
{1722} Prime
ἐν
en
{en}
A primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), that is, a relation of rest (intermediate between G1519 and G1537); 'in', at, (up-) on, by, etc.
power. 1411
{1411} Prime
δύναμις
dunamis
{doo'-nam-is}
From G1410; force (literally or figuratively); specifically miraculous power (usually by implication a miracle itself).
Jamieson-Fausset-Brown Commentary

Mark 9:1-13

_ _ Mark 9:1-13. Jesus is transfigured — Conversation about Elias. ( = Matthew 16:28-17:13; Luke 9:27-36).

_ _ See on Luke 9:27-36.

Matthew Henry's Commentary

Mark 9:1-13

_ _ Here is, I. A prediction of Christ's kingdom now near approaching, Mark 9:1. That which is foretold, is, 1. That the kingdom of God would come, and would come so as to be seen: the kingdom of the Messiah shall be set up in the world by the utter destruction of the Jewish polity, which stood in the way of it; this was the restoring of the kingdom of God among men, which had been in a manner lost by the woeful degeneracy both of Jews and Gentiles. 2. That it would come with power, so as to make its own way, and bear down the opposition that was given to it. It came with power, when vengeance was taken on the Jews for crucifying Christ, and when it conquered the idolatry of the Gentile world. 3. That it would come while some now present were alive; There are some standing here, that shall not taste of death, till they see it; this speaks the same with Matthew 24:34, This generation shall not pass, till all these things be fulfilled. Those that were standing here with Christ, should see it, when the others could not discern it to be the kingdom of God, for it came not with observation.

_ _ II. A specimen of that kingdom in the transfiguration of Christ, six days after Christ spoke that prediction. He had begun to give notice to his disciples of his death and sufferings; and, to prevent their offence at that, he gives them this glimpse of his glory, to show that his sufferings were voluntary, and what a virtue the dignity and glory of his person would put into them, and to prevent the offence of the cross.

_ _ 1. It was on the top of a high mountain, like the converse Moses had with God, which was on the top of mount Sinai, and his prospect of Canaan from the top of mount Pisgah. Tradition saith, It was on the top of the mount Tabor that Christ was transfigured; and if so, the scripture was fulfilled, Tabor and Hermon shall rejoice in thy name, Psalms 89:12. Dr. Lightfoot, observing that the last place where we find Christ was in the coasts of Caesarea-Philippi, which was far from mount Tabor, rather thinks it was a high mountain which Josephus speaks of, near Caesarea.

_ _ 2. The witnesses of it were Peter, James, and John; these were the three that were to bear record on earth, answering to Moses, Elias, and the voice from heaven, the three that were to bear record from above. Christ did not take all the disciples with him, because the thing was to be kept very private. As there are distinguishing favours which are given to disciples and not to the world, so there are to some disciples and not to others. All the saints are a people near to Christ, but some lie in his bosom. James was the first of all the twelve that died for Christ, and John survived them all, to be the last eyewitness of this glory; he bore record (John 1:14); We saw his glory: and so did Peter, 2 Peter 1:16-18.

_ _ 3. The manner of it; He was transfigured before them; he appeared in another manner than he used to do. This was a change of the accidents, the substance remaining the same, and it was a miracle. But transubstantiation, the change of the substance, all the accidents remaining the same, is not a miracle, but a fraud and imposture, such a work as Christ never wrought. See what a great change human bodies are capable of, when God is pleased to put an honour upon them, as he will upon the bodies of the saints, at the resurrection. He was transfigured before them; the change, it is probable, was gradual, from glory to glory, so that the disciples, who had their eye upon him all the while, had the clearest and most certain evidence they could have, that this glorious appearance was no other than the blessed Jesus himself, and there was no illusion in it. John seems to refer to this (1 John 1:1), when he speaks of the word of life, as that which they had seen with their eyes, and looked upon. His raiment became shining; so that, though probably, it was sad-coloured, if not black, yet it was now exceeding white as snow, beyond what the fuller's art could do toward whitening it.

_ _ 4. His companions in this glory were Moses and Elias (Mark 9:4); They appeared talking with him, not to teach him, but to testify to him, and to be taught by him; by which it appears that there are converse and intercourse between glorified saints, they have ways of talking one with another, which we understand not. Moses and Elias lived at a great distance of time one from another, but that breaks no squares in heaven, where the first shall be last, and the last first, that is, all one in Christ.

_ _ 5. The great delight that the disciples took in seeing this sight, and hearing this discourse, is expressed by Peter, the mouth of the rest; He said, Master, it is good for us to be here, Mark 9:5. Though Christ was transfigured, and was in discourse with Moses and Elias, yet he gave Peter leave to speak to him, and to be as free with him as he used to be. Note, Our Lord Jesus, in his exaltation and glory, doth not at all abate of his condescending kindness to his people. Many, when they are in their greatness, oblige their friends to keep their distance; but even to the glorified Jesus true believers have access with boldness, and freedom of speech with him. Even in this heavenly discourse there was room for Peter to put in a word; and this is it, “Lord, it is good to be here, it is good for us to be here; here let us make tabernacles; let this be our rest for ever.” Note, Gracious souls reckon it good to be in communion with Christ, good to be near him, good to be in the mount with him, though it be a cold and solitary place; it is good to be here retired from the world, and alone with Christ: and if it is good to be with Christ transfigured only upon a mountain with Moses and Elias, how good it will be to be with Christ glorified in heaven with all the saints! But observe, While Peter was for staying here, he forgot what need there was of the presence of Christ, and the preaching of his apostles, among the people. At this very time, the other disciples wanted them greatly, Mark 9:14. Note, When it is well with us, we are apt to be mindless of others, and in the fulness of our enjoyments to forget the necessities of our brethren; it was a weakness in Peter to prefer private communion with God before public usefulness. Paul is willing to abide in the flesh, rather than depart to the mountain of glory (though that be far better), when he sees it needful for the church, Philippians 1:24, Philippians 1:25. Peter talked of making three distinct tabernacles for Moses, Elias, and Christ, which was not well-contrived; for such a perfect harmony there is between the law, the prophets, and the gospel, that one tabernacle will hold them all; they dwell together in unity. But whatever was incongruous in what he said, he may be excused, for they were all sore afraid; and he, for his part, wist not what to say (Mark 9:6), not knowing what would be the end thereof.

_ _ 6. The voice that came from heaven, was an attestation of Christ's mediatorship, Mark 9:7. There was a cloud that overshadowed them, and was a shelter to them. Peter had talked of making tabernacles for Christ and his friends; but while he yet spoke, see how his project was superseded; this cloud was unto them instead of tabernacles for their shelter (Isaiah 4:5); while he spoke of his tabernacles, God created his tabernacle not made with hands. Now out of this cloud (which was but a shade to the excellent glory Peter speaks of, whence this voice came) it was said, This is my beloved Son, hear him. God owns him, and accepts him, as his beloved Son, and is ready to accept of us in him; we must then own and accept him as our beloved Saviour, and must give up ourselves to be ruled by him.

_ _ 7. The vision, being designed only to introduce the voice, when that was delivered, disappeared (Mark 9:8); Suddenly when they had looked round about, as men amazed to see where they were, all was gone, they saw no man any more. Elias and Moses were vanished out of sight, and Jesus only remained with them, and he not transfigured, but as he used to be. Note, Christ doth not leave the soul, when extraordinary joys and comforts leave it. Though more sensible and ravishing communications may be withdrawn, Christ's disciples have, and shall have, his ordinary presence with them always, even to the end of the world, and that is it we must depend upon. Let us thank God for daily bread and not expect a continual feast on this side of heaven.

_ _ 8. We have here the discourse between Christ and his disciples, as they came down from the mount.

_ _ (1.) He charged them to keep this matter very private, till he was risen from the dead, which would complete the proof of his divine mission, and then this must be produced with the rest of the evidence, Mark 9:9. And besides, he, being now in a state of humiliation, would haves nothing publicly taken notice of, that might be seen disagreeable to such a state; for to that he would in every thing accommodate himself. This enjoining of silence to the disciples, would likewise be of use to them, to prevent their boasting of the intimacy they were admitted to, that they might not be puffed up with the abundance of the revelations. It is a mortification to a man, to be tied up from telling of his advancements, and may help to hide pride from him.

_ _ (2.) The disciples were at a loss what the rising from the dead should mean; they could not form any notion of the Messiah's dying (Luke 18:34), and therefore were willing to think that the rising he speaks of, was figurative, his rising from his present mean and low estate to the dignity and dominion they were in expectation of. But if so, here is another thing that embarrasses them (Mark 9:11); Why say the Scribes, that before the appearing of the Messiah in his glory, according to the order settled in the prophecies of the Old Testament, Elias must first come? But Elias was gone, and Moses too. Now that which raised this difficulty, was, the scribes taught them to expect the person of Elias, whereas the prophecy intended one in the spirit and power of Elias. Note, The misunderstanding of scripture is a great prejudice to the entertainment of truth.

_ _ (3.) Christ gave them a key to the prophecy concerning Elias (Mark 9:12, Mark 9:13); “It is indeed prophesied that Elias will come, and will restore all things, and set them to rights; and (though you will not understand it) it is also prophesied of the Son of man, that he must suffer many things, and be set at nought, must be a reproach of men, and despised of the people: and though the scribes do not tell you so, the scriptures do, and you have as much reason to expect that as the other, and should not make so strange of it; but as to Elias, I tell you he is come; and if you consider a little, you will understand whom I mean, it is one to whom they have done whatsoever they listed;” which was very applicable to the ill usage they had given John Baptist. Many of the ancients, and the Popish writers generally, think, that besides the coming of John Baptist in the spirit of Elias, himself in his own person is to be expected, with Enoch, before the second appearance of Christ, wherein the prophecy of Malachi will have a more full accomplishment than it had in John Baptist. But it is groundless fancy; the true Elias, as well as the true Messiah promised, is come, and we are to look for no other. These words as it is written of him, refer not to their doing to him whatever they listed (that comes in a parenthesis), but only to his coming. He is come, and hath been, and done, according as was written of him.

John Wesley's Explanatory Notes

Mark 9:1

Till they see the kingdom of God coming with power — So it began to do at the day of pentecost, when three thousand were converted to God at once.

Geneva Bible Translation Notes

Mark 9:1

And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the (a) kingdom of God come with power.

(a) When he will begin his kingdom through the preaching of the gospel: that is to say, after the resurrection.

Cross-Reference Topical ResearchStrong's Concordance
That:

Matthew 16:28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.
Luke 9:27 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.

taste:

Luke 2:26 And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ.
John 8:51-52 Verily, verily, I say unto you, If a man keep my saying, he shall never see death. ... Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.
Hebrews 2:9 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

the kingdom:

Matthew 24:30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.
Matthew 25:31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:
Luke 22:18 For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.
Luke 22:30 That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.
John 21:23 Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what [is that] to thee?
Acts 1:6-7 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? ... And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.
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Mt 16:28; 24:30; 25:31. Lk 2:26; 9:27; 22:18, 30. Jn 8:51; 21:23. Ac 1:6. He 2:9.

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