An Exegetical Analysis of the Subjunctive Moods in Matthew 16:28
This exegetical study of “Subjunctive in Mt. 16:28” is based on a b-greek discussion from Sat Sep 19 02:01:58 EDT 1998. The initial inquiry focused on the grammatical expectation of the indicative mood for the verb γεύομαι (geuomai) in Matthew 16:28, contrasted with its actual appearance as an aorist subjunctive, γεύσωνται (geusōntai), used in conjunction with the emphatic negative particle οὐ μή (ou mē). The discussion also addressed the second subjunctive, ἴδωσιν (idōsin), found in the temporal clause introduced by ἕως ἄν (heōs an).
The primary exegetical issue revolves around the precise force and nuance of this double subjunctive construction in Matthew 16:28: οἵτινες οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ. Specifically, the scholarly discussion concerns the emphatic negative force of οὐ μή with the aorist subjunctive, which signifies absolute certainty of non-occurrence, versus an interpretation suggesting an element of doubt. Furthermore, the analysis examines the temporal contingency expressed by ἕως ἄν with the aorist subjunctive, and how these grammatical features contribute to the passage’s meaning regarding the timing of the Son of Man’s coming and the disciples’ experience of death.
Ἀμὴν λέγω ὑμῖν, ὅτι εἰσίν τινες ὧδε τῶν ἑστηκότων, οἵτινες οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ. (Nestle 1904)
Key differences with SBLGNT (2010):
- SBLGNT reads τῶν ὧδε ἑστηκότων instead of ὧδε τῶν ἑστηκότων. This involves a slight reordering of `ὧδε` (hōde, “here”) within the participial phrase, without altering the overall meaning.
- SBLGNT typically omits the comma before ὅτι (hoti), which is a stylistic convention.
Textual Criticism (NA28): The Nestle-Aland 28th edition (NA28) presents the text of Matthew 16:28 with no significant variants affecting the verbs γεύσωνται or ἴδωσιν or the particles οὐ μή and ἕως ἄν. The construction is consistently attested across major manuscripts, confirming its presence and form in the critical text. The slight difference noted with SBLGNT above (word order) is the most significant textual observation for this verse, but it does not impact the grammatical interpretation of the subjunctives.
Lexical Notes (KITTEL, BDAG):
- γεύομαι (geuomai): BDAG defines this verb primarily as “to taste,” but also extends its meaning to “to experience, to come to know.” In the context of “tasting death,” it signifies experiencing death. KITTEL (TDNT) notes its usage in both literal and figurative senses, with “tasting death” being a common idiom for experiencing mortality.
- θανάτου (thanatou): The genitive singular of θάνατος (thanatos), meaning “death.” Lexically straightforward, its theological implications in this context relate to human mortality and eschatological expectations.
- οὐ μή (ou mē): This is a strong emphatic negative construction. BDAG categorizes its use with the aorist subjunctive as expressing “a strong denial or prohibition of an action or state.” It conveys an absolute certainty that something will not happen.
- ἕως ἄν (heōs an): This conjunction, followed by the subjunctive, introduces a temporal clause indicating a future limit or condition, meaning “until” or “as long as.” It implies an anticipation of an event that must occur for the main clause’s condition to change.
- ἴδωσιν (idōsin): The aorist subjunctive of ὁράω (horaō), meaning “to see, perceive, understand.” In this context, it refers to the visual perception and recognition of the Son of Man’s coming.
Translation Variants and Grammatical & Rhetorical Analysis
The grammatical analysis of Matthew 16:28 reveals two critical subjunctive constructions. The first, οὐ μὴ γεύσωνται, combines the emphatic negative particle οὐ μή with the aorist subjunctive of γεύομαι. As noted by several contributors to the original discussion, including the scholar citing Zerwick (1963, par. 444) and another grammarian, this construction serves as an absolute assurance of a future non-happening. It functions as an emphatic negative for the future, conveying a sense of “prophetic” or “emotional” certainty, especially in the words of Jesus. An interpretation suggesting “doubt” or contingency regarding the fact of death is demonstrably incorrect; rather, it underscores the certainty of not tasting death until a specific event occurs.
The second construction, ἕως ἂν ἴδωσιν, employs ἕως ἄν followed by the aorist subjunctive of ὁράω. This is a common temporal clause signifying “until” or “as long as,” and it indicates an anticipation of an event. While the event itself (seeing the Son of Man coming) is certain to occur, the timing of its occurrence is presented with a sense of contingency or indefiniteness, characteristic of subjunctive usage in such clauses. This clause sets a temporal boundary for the emphatic negation of the first clause, meaning “they will certainly not taste death *before* this specific event has occurred.”
Rhetorically, the combination of these two constructions creates a powerful statement. The emphatic negative in the main clause (“they will certainly not taste death”) establishes a firm promise of longevity, while the temporal clause (“until they see the Son of Man coming”) defines the crucial eschatological event that marks the end of this promised waiting period. This structure builds dramatic tension and highlights the significance of the anticipated coming, framing it as a pivotal moment that redefines the disciples’ temporal experience.
Conclusions and Translation Suggestions
The exegesis of Matthew 16:28 confirms that the double subjunctive construction with οὐ μή and ἕως ἄν conveys a strong, emphatic declaration regarding future events. The phrase οὐ μὴ γεύσωνται does not introduce doubt, but rather provides an absolute assurance that the individuals referenced will certainly not experience death. This promise is temporally bounded by the subsequent clause, ἕως ἂν ἴδωσιν, which expresses a definite future condition—the seeing of the Son of Man’s arrival in his kingdom—whose exact timing is anticipated. The overall meaning is a firm statement of an assured non-event (death) until another anticipated event (the Son of Man’s coming) takes place.
Based on this analysis, the following translation suggestions are offered, each emphasizing a particular nuance of the original Greek:
- “Truly I tell you, there are some standing here who will certainly not taste death before they see the Son of Man coming in his kingdom.”
(This translation emphasizes the absolute certainty of the negation and frames the ‘seeing’ as a temporal precursor.) - “Amen, I say to you, there are some among those standing here who will by no means experience death until such a time as they see the Son of Man coming in his kingdom.”
(This version highlights the strong, emphatic nature of οὐ μή and the temporal boundary set by the second clause.) - “Verily I say to you, there are some standing here who will not die at all until they have seen the Son of Man coming in his kingdom.”
(This option offers a more colloquial rendition of the emphatic negative while retaining the sense of completion for the ‘seeing’ event before death.)