Discovery BoxMatthew 16:28 
Context16:28 I tell you the truth, 1 there are some standing here who will not 2 experience 3 death before they see the Son of Man coming in his kingdom.” 4
Matthew 17:17
Context17:17 Jesus answered, 5 “You 6 unbelieving 7 and perverse generation! How much longer 8 must I be with you? How much longer must I endure 9 you? 10 Bring him here to me.”
Matthew 22:12
Context22:12 And he said to him, ‘Friend, how did you get in here without wedding clothes?’ But he had nothing to say. 11
Matthew 26:36
Context26:36 Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.”
Matthew 26:38
Context26:38 Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.”
Matthew 26:50
Context26:50 Jesus 12 said to him, “Friend, do what you are here to do.” Then they came and took hold 13 of Jesus and arrested him.
Matthew 28:6
Context28:6 He is not here, for he has been raised, 14 just as he said. Come and see the place where he 15 was lying.
1 tn Grk “Truly (ἀμήν, amhn), I say to you.”
2 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
3 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
4 sn Several suggestions have been made as to the referent for the phrase the Son of Man coming in his kingdom: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Christ’s role in the Church; (5) the destruction of Jerusalem; (6) Jesus’ second coming and the establishment of the kingdom. The reference to six days later in 17:1 seems to indicate that Matthew had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration would be a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (in vv. 21-23), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.
5 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
6 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
7 tn Or “faithless.”
sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
8 tn Grk “how long.”
9 tn Or “put up with.” See Num 11:12; Isa 46:4.
10 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
11 tn Grk “he was silent.”
12 tn Here δέ (de) has not been translated.
13 tn Grk “and put their hands on Jesus.”
14 tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.
15 tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (Jo kurio", “the Lord”; A C D L W 0148 Ë1,13 Ï lat), τὸ σῶμα τοῦ κυρίου (to swma tou kuriou, “the body of the Lord”; 1424 pc), and ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* pc co.
