# Mark 9.1

<!-- type: passage | created: 2026-05-06 | updated: 2026-05-18 -->


**Book:** [Mark](/codex/john-mark/) · NASB95

## Verse

> <span class="rl-speech">*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.'*</span> (Mark 9:1, NASB95)

## Immediate context (±2 verses)

> <span class="rl-speech">*For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels. 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.' Six days later, Jesus took with Him Peter and James and John, and brought them up on a high mountain by themselves. And He was transfigured before them...*</span> (Mark 8:38, 9:2, NASB95)

The **immediate textual sequence** is decisive for the verse's interpretation: Mk 8:38 (parousia-glory-of-the-Son-of-Man language) → Mk 9:1 (the prophecy of "some standing here who will not taste death until they see the kingdom come with power") → Mk 9:2 (*"Six days later... He was transfigured before them"*). The Transfiguration follows immediately, with explicit chronological marker ("Six days later"). The same sequence appears in Matt 16:27 → 16:28 → 17:1 ("six days later"), and Lk 9:26 → 9:27 → 9:28 ("about eight days after these sayings"). All three Synoptics treat Mk 9:1 / Mt 16:28 / Lk 9:27 as **immediately followed by** the Transfiguration.

## Setting

- **Speaker:** Jesus, addressing the disciples + the crowd at Caesarea Philippi (Mk 8:34, *"And He summoned the crowd with His disciples"*)
- **Audience:** the disciples (primary; specifically Peter + James + John named in the immediately-following Transfiguration pericope) + the surrounding crowd. The "*some of those who are standing here*" referent is identified by the immediately-following narrative
- **Location:** the region of **Caesarea Philippi**, in the Tetrarchy of Philip in the upper Jordan / Mount Hermon foothills (modern-day Banias, Golan Heights). The setting matters: the Transfiguration that follows occurs on *"a high mountain by themselves"* (Mk 9:2), traditionally identified as Mount Hermon (~9,232 ft) or Mount Tabor (~1,886 ft); the proximity to Caesarea Philippi (in the Hermon foothills) makes Hermon the more-likely candidate
- **Time period:** late in Jesus's Galilean ministry, c. AD 29-30, after the Caesarea Philippi confession (Mk 8:27-30) + the first passion-prediction (8:31-33) + the discipleship-cost teaching (8:34-38). The verse functions as the climactic prediction of the larger Caesarea Philippi pericope
- **Function in the Gospel:** Mk 9:1 is the **literary pivot** between the Caesarea Philippi messianic-disclosure (8:27-9:1) and the Transfiguration (9:2-8), the immediately-following narrative pericope. Mark's literary structure deliberately positions the prophecy + its fulfillment in adjacent pericopes. Matthew and Luke preserve the same structural-link

## Narrative and theological reading

Mark 9:1 is **the load-bearing text** for the Bart Ehrman / Albert Schweitzer / atheist-popular *"Jesus-as-failed-apocalyptic-prophet"* thesis, the supposedly-falsified prediction that the kingdom would come within the disciples' lifetimes. The verse is *also* the load-bearing text for the Christian *Transfiguration-fulfillment* reading anchored by the immediate-textual-context + 2 Peter 1:16-18's apostolic confirmation. The interpretive stakes are high: how this verse is read determines whether Jesus is read as a failed prophet or as the Christ whose prediction was fulfilled within days.

### The prophecy's structure

The Greek (Nestle-Aland 28): *Καὶ ἔλεγεν αὐτοῖς· ἀμὴν λέγω ὑμῖν ὅτι εἰσίν τινες ὧδε τῶν ἑστηκότων οἵτινες οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ ἐληλυθυῖαν ἐν δυνάμει.*

Four structural features:

1. **The solemn-assertion formula**, *amēn legō hymin* (ἀμὴν λέγω ὑμῖν), *"Truly I say to you"*, Jesus's signature solemn-prediction formula occurring 30+ times in Mark and parallels; deployed when the speaker is making a load-bearing prophetic or didactic claim. The formula marks Mk 9:1 as a *substantive prediction*, not a casual remark

2. **The "some standing here" referent**, *eisin tines hōde tōn hestēkotōn* (εἰσίν τινες ὧδε τῶν ἑστηκότων), *"there are some of those who are standing here"*. Three features: (a) *tines* ("some"), not all of the standing-here-group, just some; (b) *hestēkotōn* (perfect participle of *histēmi*), "the ones standing-and-remaining-standing", naming present-tense bystanders; (c) *hōde* ("here"), physically-present-with-Jesus-at-Caesarea-Philippi. The grammar specifies: *some of the present bystanders, not all*

3. **The "not taste death until they see" structure**, *ou mē geusōntai thanatou heōs an idōsin* (οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν), *"will absolutely not taste death until they see"*. The double-negative *ou mē* with the aorist subjunctive is the **strongest negation in Koine Greek**, emphatically denying the eventuality before the specified condition. *Geusōntai thanatou* ("taste death") is a Semitic idiom (cf. 4 Ezra 6:26; Sir 12:18; Heb 2:9; John 8:52) for dying. The structure: emphatic-denial that they will die *before* the seeing-event occurs

4. **The "kingdom of God come in power" object**, *tēn basileian tou theou elēlythuian en dynamei* (τὴν βασιλείαν τοῦ θεοῦ ἐληλυθυῖαν ἐν δυνάμει), *"the kingdom of God having come in power"*. The participle *elēlythuian* is the **perfect-tense active participle of *erchomai*** (to come), feminine accusative singular agreeing with *basileian*, specifying *the kingdom-as-having-come* (perfect-aspect = completed-action-with-continuing-results). The *en dynamei* ("in power") names the kingdom's manifestation-mode

The grammar specifies: *some of these standing-here-bystanders will see the kingdom-having-already-come-in-power before they die*. The interpretive question is **what event constitutes the kingdom-coming-in-power-they-would-see**.

### The five interpretive options (and the codex's position)

Christian and critical scholarship has proposed five major readings:

**Reading 1, Transfiguration fulfillment** (the mainstream-Christian reading from Eusebius forward)

The Transfiguration (Mk 9:2-8) is the kingdom-coming-in-power event. Peter, James, and John (the three named in the Transfiguration pericope) are the "some standing here" who witness it before tasting death. Eusebius (*Hist. Eccl.* 3.5-7) + Aquinas (*ST* III q. 45) + Calvin (*Commentary on Matthew, Mark, and Luke* 1555) + the modern critical-evangelical mainstream (Carson, France, Wessel, Brooks, Edwards, Stein) hold this reading.

**Decisive evidence:**
- **Immediate textual context**, all three Synoptics place the Transfiguration 6-8 days later with no intervening pericope; Mk 9:1-2 / Mt 16:28-17:1 / Lk 9:27-28 are explicitly chronologically-linked
- **The named witnesses match**, Peter + James + John (Mk 9:2; Mt 17:1; Lk 9:28) are the only three of "the standing here" group given the privilege of witnessing the Transfiguration; the *tines* ("some") of Mk 9:1 is specified by the immediately-following narrative
- **2 Peter 1:16-18, Peter's own apostolic confirmation**: *"For we did not follow cleverly devised tales when we made known to you the power and coming (parousia) of our Lord Jesus Christ, but we were eyewitnesses of His majesty. For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, 'This is My beloved Son with whom I am well-pleased', and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain"*. Peter explicitly identifies the Transfiguration as *parousia-foretaste* + *witness-to-the-power-and-coming-of-our-Lord*. The same Peter who heard Mk 9:1 read the Transfiguration as its fulfillment
- **The theophanic-glory language matches**, *kingdom of God come in power* + *en dynamei* (with-power, in-power, glorious-power) is precisely the theophanic-glory the Transfiguration displays (bright shining + cloud + heavenly voice + Moses + Elijah + divine-majesty). The Transfiguration is the kingdom-in-power manifestation par excellence
- **Mountain-theophany pattern**, Mt Sinai (Ex 19-24) + Mt of the Sermon (Mt 5-7) + Mt of the Transfiguration (Mk 9; Mt 17; Lk 9) + Mt of Olives (Lk 21; Acts 1) + the eschatological Mount Zion (Heb 12:22; Rev 14:1) form a theophanic-mountain pattern in biblical narrative; the Transfiguration is the climactic-revelation in this pattern

**Reading 2, Resurrection + Pentecost fulfillment**

The kingdom-coming-in-power is the resurrection-event + the Pentecost-empowerment (Acts 1:8, *"you will receive power when the Holy Spirit has come upon you"*). The witnesses are the disciples present at Pentecost (Acts 2). Some Reformed (Bavinck, Hoekema partial) + some patristic (Origen partial) hold this reading.

**Strength:** the Pentecost-power language matches *en dynamei*; the resurrection + Pentecost are *the* kingdom-inauguration events; some disciples-standing-here did witness it before tasting death.
**Weakness:** the textual-context (Mk 9:2 → Transfiguration 6 days later) is not the most-immediate referent on this reading; the reading requires bypassing the Transfiguration's textual-contiguity. Most-recent modern commentators (France 2002; Edwards 2002; Stein 2008) judge Reading 1 textually-prior.

**Reading 3, AD 70 destruction of Jerusalem (partial-preterist)**

The kingdom-coming-in-power is the AD 70 destruction of Jerusalem + the Temple (the kingdom-coming-in-judgment). Some standing here lived to AD 70 (Christ's death ~AD 30/33; AD 70 = ~37-40 years later; Peter + James-son-of-Alphaeus + John outlived this; John lived to ~AD 95). N. T. Wright (*Jesus and the Victory of God* 1996) extends partial-preterism into Mk 9:1.

**Strength:** integrates with the broader Olivet-Discourse partial-preterist reading; some-standing-here did witness AD 70.
**Weakness:** the textual-contiguity with the Transfiguration (Mk 9:2) is unbroken; Wright's reading bypasses the textual-immediate-fulfillment. The codex holds Reading 1 as the primary fulfillment of Mk 9:1 specifically + Reading 3 as the primary fulfillment of the *broader Olivet-Discourse "this generation" texts* (Mt 24:34; Mk 13:30; Lk 21:32), see [Failed Second Coming Prophecy Objection Defeater](/codex/failed-second-coming-prophecy-objection-defeater/) P3.

**Reading 4, Final Parousia / Second Coming fulfillment** (the failed-prophecy reading)

The kingdom-coming-in-power is the eschatological-final-parousia of Christ; the "some standing here will not taste death until they see it" prediction failed because the parousia did not occur in their lifetimes. **This is the Ehrman / Schweitzer / atheist-popular reading**, Jesus predicted His own return within the generation and was wrong.

**Strength:** parallel-pericope at Mt 16:28 says *"some of those who are standing here who will not taste death until they see the Son of Man coming in His kingdom"*, *"Son of Man coming in His kingdom"* sounds parousia-like.
**Weakness:** the textual-contiguity with the Transfiguration (Mt 17:1, *"Six days later"*) is the immediate-fulfillment specified by Matthew himself; the Mt 16:28 *"Son of Man coming in His kingdom"* is fulfilled in the Transfiguration's display of the Son-of-Man glory + the divine-utterance + the Father-Son Trinitarian-disclosure. The "failed prophecy" reading requires reading-against-the-immediate-textual-context across all three Synoptics + reading-against-Peter's-own-2-Pet-1:16-18 confirmation. The reading is exegetically untenable on close textual engagement.

**Reading 5, Combination / multi-fulfillment**

Some commentators (Cranfield, Marcus) hold that Mk 9:1 has *multiple fulfillments*, the Transfiguration as inaugural-foretaste + the resurrection-Pentecost as continued-inauguration + AD 70 as judicial-fulfillment + the future-parousia as final-fulfillment. Biblical prophecy often operates in multi-fulfillment patterns (cf. Isa 7:14 near-and-far fulfillment).

**Strength:** preserves multiple textual-anchors without forcing a single-fulfillment reading.
**Weakness:** can become unfalsifiable if not anchored in *primary* fulfillment. The codex's position: the **primary fulfillment is the Transfiguration** (Reading 1), with *secondary multi-fulfillment* layers (resurrection + Pentecost + AD 70 + future parousia) inhabiting the broader inaugurated-kingdom framework but not specifically fulfilling Mk 9:1's *some-standing-here* clause.

### The codex's position, Reading 1 (Transfiguration fulfillment) is load-bearing

The codex holds the **Transfiguration-fulfillment reading** (Reading 1) as the load-bearing interpretation of Mk 9:1 for the following converging reasons:

1. **Immediate textual context**, Mk 9:2 follows Mk 9:1 with no intervening pericope and explicit chronological-marker ("Six days later")
2. **Named-disciple match**, Peter + James + John are precisely the "*tines hestēkotōn*" of Mk 9:1 who witness the Transfiguration
3. **2 Peter 1:16-18 apostolic confirmation**, Peter himself reads the Transfiguration as *parousia-foretaste* + the "*power and coming*" event he witnessed
4. **Theophanic-glory match**, *kingdom of God come in power* + *en dynamei* matches the Transfiguration's display of divine-glory + theophanic-cloud + heavenly-voice
5. **Synoptic-cross-attestation**, all three Synoptics (Mark, Matthew, Luke) place the Transfiguration immediately after the prophecy

The reading **dissolves the Ehrman / Schweitzer Jesus-as-failed-apocalyptic-prophet thesis** at the lexical-textual-immediate-context level. See [Failed Second Coming Prophecy Objection Defeater](/codex/failed-second-coming-prophecy-objection-defeater/) P2 for the full apologetic deployment.

## Key words

- **G281 *amēn* (ἀμήν)**, *"truly / verily"*, Jesus's solemn-assertion formula; 30+ occurrences in Mark and parallels marking load-bearing prophetic + didactic claims
- **G2476 *histēmi* (ἵστημι)**, *"to stand / to set / to remain"*, perfect participle *hestēkotōn* names "the ones standing-and-remaining-standing"; specifies present-bystanders
- **G3756 *ou* + G3361 *mē*, the emphatic double-negative *ou mē***, strongest negation in Koine Greek; combined with aorist subjunctive *geusōntai* yields emphatic-denial of the eventuality
- **G1089 *geuomai* (γεύομαι)**, *"to taste / to experience"*, used idiomatically for "to taste death" (Heb 2:9 explicitly applies the idiom to Christ); semitic-idiom underlying the Greek text
- **G2288 *thanatos* (θάνατος)**, *"death"*, see also the [G2673 - katargeo](/codex/g2673-katargeo/) entry on the *katargizing* of death at the cross
- **G1492 *horaō* (ὁράω)**, *"to see / to behold"*, aorist subjunctive *idōsin* names the seeing-event; bodily-physical-perception not abstract-knowledge
- **[G932 - basileia](/codex/g932-basileia/)** (βασιλεία), *"kingdom / reign / royal authority"*, the central Markan-Synoptic theme; the kingdom-of-God is the inaugurated-reign of God in Christ; 162× NT-occurrence; load-bearing Synoptic-Jesus mission-vocabulary + implicit-deity-claim anchor
- **G2316 *theos* (θεός)**, *"God"*, see [G2316 - theos](/codex/g2316-theos/) lexicon hub
- **G2064 *erchomai* (ἔρχομαι)**, *"to come"*, perfect participle *elēlythuian* names the kingdom-as-already-having-come (perfect-aspect = completed-action-with-continuing-results)
- **G1411 *dynamis* (δύναμις)**, *"power / mighty work / glory"*, *en dynamei* names the kingdom's manifestation-mode; the Transfiguration's theophanic-glory matches this specification

## Cross-references

- **Transfiguration narratives:** [Matthew 17.1-3](/codex/matthew-17-1-3/) + [Matthew 17.1-8](/codex/matthew-17-1-8/) + [Matthew 17.5](/codex/matthew-17-5/) + Mark 9:2-8 + Luke 9:28-36 (the immediate-fulfillment of Mk 9:1; Peter, James, John witness the kingdom-in-power on the holy mountain)
- **Peter's apostolic confirmation:** 2 Peter 1:16-18 (plain-text reference, passage-hub not yet built; Peter explicitly reads the Transfiguration as *parousia-foretaste*)
- **Synoptic-parallel verses:** [Matthew 16.28](/codex/matthew-16-28/) (Mt parallel; "Son of Man coming in His kingdom" language) + Luke 9:27 (Lk parallel; passage-stub not yet checked)
- **Caesarea Philippi context:** Mk 8:27-30 (Peter's confession) + 8:31-33 (first passion prediction) + 8:34-38 (discipleship cost; immediate context before Mk 9:1)
- **Eschatology cluster:**
 - [Matthew 24.34](/codex/matthew-24-34/), the "this generation" Olivet verse (partial-preterist reading; see [Failed Second Coming Prophecy Objection Defeater](/codex/failed-second-coming-prophecy-objection-defeater/) P3)
 - [Mark 13.32](/codex/mark-13-32/), Jesus's "no one knows the day" disclaimer (defeater P5)
 - [2 Peter 3.9](/codex/2-peter-3-9/), the canonical self-clarification on the delay (defeater P5)
 - [Acts 1.7-8](/codex/acts-1-7-8/), the chronological-timing not given to disciples (defeater P5)
 - [1 John 2.18](/codex/1-john-2-18/), last-hour inauguration-vocabulary (defeater P4)
- **Apologetic deployment:**
 - [Failed Second Coming Prophecy Objection Defeater](/codex/failed-second-coming-prophecy-objection-defeater/), P2 anchor; Mk 9:1 → Transfiguration fulfillment + 2 Pet 1:16-18 confirmation
 - [Why Doesnt God Stop Satan Objection Defeater](/codex/why-doesnt-god-stop-satan-objection-defeater/), companion already-but-not-yet engagement
- **Theology proper:**
 - [Christology](/codex/christianity/), synthesis hub
 - [Hypostatic Union](/codex/hypostatic-union/), Christological framework
 - [Christianity](/codex/christianity/), master doctrinal hub
 - [Resurrection of the Body](/codex/resurrection-of-the-body/), eschatological-bodily framework
- **Hebrews 2:9 idiom-parallel:** [Hebrews 2.14](/codex/hebrews-2-14/), companion-rich-hub; Heb 2:9's *"so that by the grace of God He might taste death for everyone"* uses the same *geusētai thanatou* idiom

## Patristic / medieval / Reformation / modern reception

The verse has been continuously-exegeted across the Christian tradition:

- **Origen** (*Commentary on Matthew* 12.40-42, c. 240), engages Mk 9:1 / Mt 16:28 with multiple-fulfillment reading: primary Transfiguration + secondary further inaugurations; the Transfiguration as foretaste of the eschatological-glory
- **Hilary of Poitiers** (*Commentary on Matthew*, c. 350), Transfiguration-fulfillment reading; Mt 16:28's "*Son of Man coming in His kingdom*" fulfilled in the Tabor-Hermon glory
- **Eusebius** (*Historia Ecclesiastica* 3.5-7), partial-preterist reading of the broader Olivet-discourse "this generation" texts; AD 70 fulfillment for the larger pattern but Transfiguration for Mk 9:1 specifically
- **John Chrysostom** (*Homilies on Matthew* 56, c. 391), Transfiguration-fulfillment reading; emphasizes the **pedagogical purpose** of the Transfiguration as foretaste-of-glory for the disciples about to face Christ's passion
- **Augustine** (*Sermons* 78-79; *De Consensu Evangelistarum* 2.55), Transfiguration-fulfillment reading; the kingdom-coming-in-power is the divine-glory-displayed
- **Pope Leo I** (*Sermon* 51 on the Transfiguration), the Transfiguration as foretaste of the resurrection-body-glory + the *visio beata* of the eschaton
- **Thomas Aquinas** (*ST* III q. 45), extensive Transfiguration-theological-exposition; the Transfiguration as inaugural-foretaste of the kingdom-glory; Mk 9:1's fulfillment in Tabor
- **John Calvin** (*Commentary on Matthew, Mark, and Luke* 1555), Transfiguration-fulfillment reading; argues the "kingdom of God come in power" is *Christ's-glorious-self-revelation* not the eschatological-final-coming
- **John Owen** (*Christologia* 1679; *Meditations on the Glory of Christ* 1684), Reformed-Puritan Transfiguration-Christological exposition
- **Geerhardus Vos** (*The Kingdom of God and the Church* 1903), modern Reformed already-but-not-yet eschatological framework articulation; Mk 9:1 within the kingdom-inauguration cluster
- **F. F. Bruce** (*The Hard Sayings of Jesus* 1983) ch. on Mk 9:1, Transfiguration-primary + multi-fulfillment-layered reading
- **D. A. Carson** (*Matthew*, EBC 1984; rev. 2010), definitive evangelical-critical commentary on Mt 16:28; Transfiguration-fulfillment as the most-immediate textual reading
- **R. T. France** (*The Gospel of Mark*, NIGTC 2002; *The Gospel of Matthew*, NICNT 2007), Transfiguration-fulfillment as immediate textual context
- **James R. Edwards** (*The Gospel According to Mark*, PNTC 2002), Transfiguration-fulfillment + 2 Pet 1:16-18 confirmation
- **Robert Stein** (*Mark*, BECNT 2008), Transfiguration-fulfillment reading; the immediate textual context decisive
- **N. T. Wright** (*Jesus and the Victory of God* 1996; *Mark for Everyone* 2001), partial-preterist extension to Mk 9:1; the codex engages Wright's reading as legitimate-secondary but holds Transfiguration as primary-fulfillment
- **Sam Storms** (*Kingdom Come* 2013), amillennial-partial-preterist framework; Transfiguration + AD 70 multi-fulfillment

The patristic-medieval-Reformation-modern critical-evangelical mainstream reading is **Reading 1 (Transfiguration-fulfillment)**. The Wright partial-preterist extension (Reading 3) is contemporary and developed; the codex engages it as a complementary-reading not a replacement-reading.

## Apologetic deployment

Mark 9:1 is load-bearing in three major apologetic engagements:

### 1. The Ehrman / Schweitzer failed-apocalyptic-prophet thesis

The atheist popular-deployment (Bart Ehrman *Jesus, Interrupted* 2009; *How Jesus Became God* 2014; Albert Schweitzer *The Quest of the Historical Jesus* 1906) treats Mk 9:1 as the most-prominent example of Jesus's supposed *failed apocalyptic prediction*. The Transfiguration-fulfillment reading **dissolves the objection at the textual-context level**:

- The text immediately following Mk 9:1 in all three Synoptics is the Transfiguration with explicit chronological marker ("Six days later" / "About eight days after these sayings")
- The Transfiguration witnesses are precisely the "*some standing here*", Peter, James, John
- Peter's own 2 Pet 1:16-18 explicitly identifies the Transfiguration as the *parousia-foretaste* he witnessed before tasting death
- The atheist reading requires reading-against the immediate textual context + Peter's-own-apostolic-confirmation + the patristic-medieval-Reformation-modern reading

See [Failed Second Coming Prophecy Objection Defeater](/codex/failed-second-coming-prophecy-objection-defeater/) P2 for the full deployment.

### 2. The already-but-not-yet eschatological framework

Mk 9:1 is one of the load-bearing texts for the *kingdom-of-God-as-inaugurated* dimension of NT eschatology. The Transfiguration is the *inaugural-foretaste* of the kingdom-glory the disciples would later see consummated. The framework (Cullmann *Christ and Time* 1946; Ladd *The Presence of the Future* 1974; Wright *Jesus and the Victory of God* 1996) is grounded in this verse + the broader inauguration-corpus.

### 3. The Christological glory-disclosure framework

The Transfiguration's display of Christ's divine-glory + the Father's-voice + Moses (representing the Law) + Elijah (representing the Prophets) is the **canonical Christological-glory disclosure** in the gospels. Mk 9:1 is the *announcement* of the disclosure; the Transfiguration is the *event* of the disclosure. The framework is load-bearing for [Christology](/codex/christianity/) + [Hypostatic Union](/codex/hypostatic-union/) + the broader Christological-corpus. See [Hebrews 2.14](/codex/hebrews-2-14/) for the parallel Christus-Victor-via-flesh-and-blood Christological framework.

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_Scripture quotations taken from the **New American Standard Bible®** (NASB), Copyright © 1960, 1971, 1977, 1995 by **The Lockman Foundation**. Used by permission. All rights reserved. [www.lockman.org](https://www.lockman.org)_

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## Quoted in

**Arguments and defeaters:**

- [Failed Second Coming Prophecy Objection Defeater](/codex/failed-second-coming-prophecy-objection-defeater/)

**Concepts:**

- [Eschatology](/codex/eschatology/)
- [Jesus Said](/codex/jesus-said/)
- [Kingdom of God](/codex/g932-basileia/)

**Lexicon:**

- [G932 - basileia](/codex/g932-basileia/)

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