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Acts 2:24
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God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.
Whome God hath raised vp, and loosed the sorrowes of death, because it was vnpossible that he should be holden of it.
God raised him up, ending the pains of death, because it was not possible for him to be held by death.
whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it.
Whom God has raised up, having loosed the pains of death, inasmuch as it was not possible that he should be held by its power;
Jesus suffered the pain of death, but God made him free. He raised him from death. There was no way for death to hold him.
whom God raised up, having loosed the pangs of death: because it was not possible that he should be holden of it.
But God raised Him from the dead, releasing Him from the agony of death, because it was impossible for Him to be held in its clutches.
But God set him free from death and raised him to life. Death could not hold him in its power.
"But God has raised him up and freed him from the suffering of death; it was impossible that death could keep its hold on him.
But God raised him up and destroyed the pains of death,of Hades (the realm of the dead)">[fn] since it was impossible for him to be held in its power.Acts 2:32; 3:15; 4:10; 10:40; 17:31; Romans 4:24; 8:11; 1 Corinthians 6:14; 15:15; 2 Corinthians 4:14; Galatians 1:1; Ephesians 1:20; Colossians 2:12; 1 Thessalonians 1:10; Hebrews 13:20; 1 Peter 1:21;">[xr]
But Aloha raised him, and loosed the bands of Shiul, because it was not possible that he should be holden in Shiul.
But God hath resuscitated him, and hath loosed the cords of the grave; because it could not be, that he should be held in the grave.
Whom God hath raised vp, hauing loosed the paines of death: because it was not possible that hee should be holden of it.
Whom God hath raised vp, and loosed the sorowes of death, because it was vnpossible, that he shoulde be holden of it.
whom God raised up, having loosed the pangs of death: because it was not possible that he should be holden of it.
Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it.
God raised him up, having brought to an end the pains of death, because it was not possible for him to be held by it.
But God raised Him up, loosing the throes of death, because it was not possible for Him to be held by it.
God raised Jesus from the dead and set him free from the pain of death, because death could not hold him.
But God raised him up, having released him from the pains of death, because it was not possible for him to be held in its power.
whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it.
But God released him from the horrors of death and raised him back to life, for death could not keep him in its grip.
But God raised Him up. He allowed Him to be set free from the pain of death. Death could not hold its power over Him.
But God raised him up, having freed him from death, because it was impossible for him to be held in its power.
Whom, God, raised up, loosing the pangs of death, inasmuch as it was, not possible, for him to continue held fast by it.
Whom God hath raised up, having loosed the sorrows of hell, as it was impossible that he should be holden by it.
Whom God has raised up, having loosed the pains of death: because it was not possible for the grave to hold him.
But God raised him from death, setting him free from its power, because it was impossible that death should hold him prisoner.
Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be held by it.
Whom God hath raised up, having loosed the pains of death, as it was not possible that he should be held under it.
But God has raised Him to life, having terminated the throes of death, for in fact it was not possible for Him to be held fast by death.
Whom God reiside, whanne sorewis of helle weren vnboundun, bi that that it was impossible that he were holdun of it.
whom God did raise up, having loosed the pains of the death, because it was not possible for him to be held by it,
whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it.
But God raised him up, having loosed the pangs of death, because it was not possible for him to be held by it.
whom God hath raysed vp and lowsed the sorowes of deeth because it was vnpossible that he shuld be holden of it.
whom God raised up, having loosed the pangs of death: because it was not possible that he should be held of it.
But God gave him back to life, having made him free from the pains of death because it was not possible for him to be overcome by it.
"But God raised Him from the dead, putting an end to the agony of death, since it was impossible for Him to be held in its power.
who God hath raysed vp, and lowsed the sorowes of death, for so moch as it was vnpossyble that he shulde be holden of it.
having delivered him from the pains of death: because it was not possible that he should be overpower'd by it.
But God brought him back from the dead, setting him free from the agony of the grave. Death could not hold the Top Hand.
"But God raised Him up again, putting an end to the agony of death, since it was impossible for Him to be held in its power.
But God raised Him up again, putting an end to the agony of death, since it was impossible for Him to be held in its power.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
God: Acts 2:32, Acts 3:15, Acts 3:26, Acts 10:40, Acts 10:41, Acts 13:30, Acts 13:34, Acts 17:31, Matthew 27:63, Luke 24:1-53, John 2:19-21, John 10:18, Romans 4:24, Romans 6:4, Romans 8:11, Romans 8:34, Romans 14:9, 1 Corinthians 6:14, 1 Corinthians 15:12, 2 Corinthians 4:14, Galatians 1:1, Ephesians 1:20, Colossians 2:12, 1 Thessalonians 1:10, Hebrews 13:20, 1 Peter 1:21
loosed: Psalms 116:3, Psalms 116:4, Psalms 116:16
because: Acts 1:16, Isaiah 25:8, Isaiah 26:19, Isaiah 53:10, Hosea 13:14, Luke 24:46, John 10:35, John 12:39, Hebrews 2:14, Revelation 1:18
Reciprocal: Genesis 45:5 - God Judges 16:3 - took 2 Samuel 22:6 - sorrows Psalms 18:5 - The sorrows Psalms 40:2 - brought Psalms 69:15 - pit Psalms 71:20 - quicken Psalms 142:7 - my soul Isaiah 49:8 - have I helped Mark 9:31 - The Son John 5:19 - for Acts 3:13 - whom Acts 4:10 - whom God Acts 10:39 - whom Acts 12:7 - And his Acts 13:37 - General Romans 1:4 - the Son Romans 6:9 - Christ 1 Corinthians 15:4 - he rose 1 Corinthians 15:15 - we have Colossians 2:15 - triumphing 2 Timothy 2:8 - raised
Cross-References
So the heavens and the earth were completed, and all their hosts (inhabitants).
And by the seventh day God completed His work which He had done, and He rested (ceased) on the seventh day from all His work which He had done.
So God blessed the seventh day and sanctified it [as His own, that is, set it apart as holy from other days], because in it He rested from all His work which He had created and done.
This is the history of [the origin of] the heavens and of the earth when they were created, in the day [that is, days of creation] that the LORD God made the earth and the heavens—
but a mist (fog, dew, vapor) used to rise from the land and water the entire surface of the ground—
then the LORD God formed [that is, created the body of] man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being [an individual complete in body and spirit].
And [in that garden] the LORD God caused to grow from the ground every tree that is desirable and pleasing to the sight and good (suitable, pleasant) for food; the tree of life was also in the midst of the garden, and the tree of the [experiential] knowledge (recognition) of [the difference between] good and evil.
Now a river flowed out of Eden to water the garden; and from there it divided and became four [branching] rivers.
The first [river] is named Pishon; it flows around the entire land of Havilah, where there is gold.
The gold of that land is good; bdellium (a fragrant, valuable resin) and the onyx stone are found there.
Gill's Notes on the Bible
Whom God raised up,.... From the dead; for though his life was taken away by men, he was raised to life again by God the Father, to whom the resurrection of Christ is generally ascribed, though not to the exclusion of Christ himself, and the blessed Spirit; and this being what the apostles were witnesses of, and the Jews endeavoured to stifle as much as they could, it being the sign Christ gave them of the truth of his Messiahship; and this being also a fundamental article of the Christian religion, the apostle enlarges upon it:
having loosed the pains of death; this may be understood either of what Christ had done for his people by dying for them; he had abolished death; he had took away its sting, and delivered them from the curse of it, having fulfilled the law, satisfied justice, and made full atonement for their sin; so that though they die, death is not a penal evil to them, nor shall they always continue under the power of it: or of what God did in raising Christ from the dead; he delivered him from the power of death, by which he was held in the grave, and which is expressed by a word which signifies pains and sorrows, even those of a woman in travail; which though he felt not now, he had gone through them; his low state in the grave was the effect of them; and these are said to be loosed when he was raised up, he being so entirely delivered from them, as that they should never come upon him more: and it is to be observed, that the same word in the Hebrew language, and so in the Chaldee and Syriac, in which Peter might speak, signifies both cords and sorrows; and we often read in Talmudic and Rabbinic w writings, of ×××× ×©× ×ש××, "the sorrows", or "pains" of the Messiah. The death which Christ died, being the death of the cross, was a very painful one: he endured great pains in his body, smote with rods, and buffeted with the hands of men; by being scourged and whipped, and having a crown of thorns platted on his head; but the pains of the cross were still greater, his body being stretched out upon it, and fastened to it by nails drove through his hands and feet, and then reared up, and jogged in the earth, where he hung upon it in extreme agony, till he expired: and these pains he endured, not through want of love to him in his Father, who, as he does not willingly grieve and afflict the children of men, so neither would he his own Son; nor was it on account of any sin of his, for he knew none, nor did he commit any; but he was wounded, and bruised, and endured these sorrows and pains for the sins of his people: as he was their surety, it was necessary he should die, because the wages of sin is death, and the justice and veracity of God required it; and it was proper he should die the painful death of the cross, because of the types and prophecies of it, and chiefly that he might appear to be made a curse for his people: though more must be meant here than the pains he endured in the moment and article of death, since they ceased at death, and he was then freed from them; whereas the text speaks of a loosing him from them at his resurrection, which supposes that they continued on him until that time; wherefore these pains of death also signify the power and dominion death had over him, and continued to have over him in the grave; with the cords of which he was bound and held, till he was loosed by raising him from the dead. Dr. Goodwin is of opinion, that these words are to be understood, not of the resurrection of Christ's body from the pains and power of death, but at least chiefly of the recovery and revival of his soul from those spiritual agonies which attended him, and from which he was loosed and delivered before his death; and the rather, because as before observed, at death the pains of it are gone, the bitterness of it is over, and nothing is felt in the grave; besides, the word here used signifies the pains of a woman in travail, 1 Thessalonians 5:3 and seems best to agree with those inward sufferings of Christ, which are called "the travail of his soul", Isaiah 53:11 and which, like the pangs of a woman in labour, came upon him gradually: four or five days before his death he said, "now is my soul troubled", John 12:27. The night in which he was betrayed, when he came into the garden, he began to be sorrowful, and heavy, and sore amazed; and at length he breaks out, and says, "my soul is exceeding sorrowful, even unto death", Matthew 26:37 and after some time his pains increase, and being in agony, he prayed more earnestly, and his sweat was, as it were, great drops of blood, Luke 22:44 but the sharpest pains were yet to come, and which he endured when on the cross, being forsaken by his God and Father, Matthew 27:46 and which arose partly from the sins of his people, the filth and guilt of them laid upon him, which must be very distressing to his pure and holy mind; and from the wrath of God, and curse of the law, which he sustained as the punishment for them; and it was necessary he should bear the whole punishment due to sin, the punishment of sense, or feel the wrath of God, and the strokes of divine justice, and the punishment of loss, or be deprived of the divine presence; and these sorrows of soul may be well called the pains or sorrows of death, because they were unto death, and issued in it; a corporeal death followed upon them; and when he was in the garden, and on the cross, it might be truly said, "the sorrows of death compassed him about", Psalms 18:4 but from these he was loosed just before his death, when he said, "it is finished"; the darkness was over; the light of God's countenance broke out upon him; he heard his cry, and helped him in the acceptable time, in the day of salvation; his anger, as a judge, was turned away from him, justice being entirely satisfied; and therefore it was not possible he should be held any longer with these cords and sorrows of death; for he being an infinite person, was able to bear all the wrath of God at once, which was due to sin, and therefore did not bring on him an eternal death as on the wicked, he sustaining and satisfying for all at once; and, like another Samson, broke asunder these cords like threads, and was loosed from them. But after all, though these are very great truths; yet, according to the order in which these words lie, being placed after the account of the crucifixion and death of Christ, they seem rather to respect the resurrection of his body, and the loosing it from the power and dominion of death; and in such sense as never to return to it, or any more feel the pains of it. One of Stephen's copies reads, "the pains of Hades", or the invisible state; and the Vulgate Latin version, "the pains of hell"; as in Psalms 18:5 where the grave is meant; and the Syriac version,
××××× ×ש×××, "the pains", or "cords of the grave": the word "cords", or "bands", best agrees with the word "loosing"; and the Ethiopic version renders it, "the bands of death".
Because it was not possible he should be holden of it: of death, and under the power of it; partly, because of the power and dignity of his person, as the Son of God, he being still the Prince of life, and who by dying abolished death, and him that had the power of it; and partly, because as the surety of his people, he had made full satisfaction for sin, and had brought in an everlasting righteousness, and therefore ought in justice to be discharged, and detained a prisoner no longer; as also because of the prophecies of the Old Testament concerning his resurrection, which must be fulfilled, as follows.
w T. Bab. Sabbat, fol. 118. 2. & Sanhedrin, fol. 98. 2. Alkath Rocel, l. 1. p. 1. & passim.
Barnes' Notes on the Bible
Whom God hath raised up - This was the main point, in this part of his argument, which Peter wished to establish. He could not but admit that the Messiah had been in an ignominious manner put to death. But he now shows them that God had also raised him up; had thus given his attestation to his doctrine; and had sent down his Spirit according to the promise which the Lord Jesus made before his death.
Having loosed the pains of death - The word âloosed,â Î»Ï ÌÏÎ±Ï lusas, is opposed to bind, and is properly applied to a cord, or to anything which is bound. See Matthew 21:2; Mark 1:7. Hence, it means to free or to liberate, Luke 13:16; 1 Corinthians 7:27. It is used in this sense here; though the idea of untying or loosing a band is retained, because the word translated âpainsâ often means âa cord or band.â
The pains of death - ÏÌδιÍÎ½Î±Ï ÏÎ¿Ï Í Î¸Î±ÌναÏÎ¿Ï oÌdinas tou thanatou. The word translated âpainsâ denotes properly âthe extreme sufferings of parturition, and then any severe or excruciating pangs.â Hence, it is applied also to death, as being a state of extreme suffering. A very frequent meaning of the Hebrew word of which this is the translation is cord or band. This, perhaps, was the original idea of the word; and the Hebrews expressed any extreme agony under the idea of bands or cords closely drawn, binding and constricting the limbs, and producing severe pain. Thus, death was represented under this image of a band that confined people, that pressed closely on them, that prevented escape, and produced severe suffering. For this use of the word ××× chebel, see Psalms 119:61; Isaiah 66:7; Jeremiah 22:23; Hosea 13:13. It is applied to death, Psalms 18:5, âThe snares of death prevented meâ; corresponding to the word âsorrowsâ in the previous part of the verse; Psalms 116:3, âThe sorrows of death compassed me, and the pains of hell (Hades or Sheol, the cords or pains that were binding me down to the grave) gat held on me.â
We are not to infer from this that our Lord suffered anything after death. It means simply that he could not be held by the grave, but that God loosed the bonds which had held him there; that he now set him free who had been encompassed by these pains or bonds until they had brought him down to the grave. Pain, mighty pain, will encompass us all like the constrictions and bindings of a cord which we cannot loose, and will fasten our limbs and bodies in the grave. Those bands begin to be thrown around us in early life, and they are drawn closer and closer, until we lie panting under the stricture on a bed of pain, and then are still and immovable in the grave - subdued in a manner not a little resembling the mortal agonies of the tiger in the convolutions of the boa constrictor, or like Laocoon and his sons in the folds of the serpents from the Island of Tenedos.
It was not possible - This does not refer to any natural impossibility, or to any inherent efficacy or power in the body of Jesus itself, but simply means that âin the circumstances of the case such an event could not be.â Why it could not be he proceeds at once to show. It could not be consistently with the promises of the Scriptures. Jesus was the âPrince of lifeâ Acts 3:15; he had life in himself John 1:4; John 5:26; he had power to lay down his life and to take it again Judges 10:18; and it was indispensable that he should rise. He came, also, that through death he might destroy him that had the power of death that is, the devil Hebrews 2:14; and as it was his purpose to gain this victory, he could not be defeated in it by being confined to the grave.
Clarke's Notes on the Bible
Verse Acts 2:24. Whom God hath raised up — For, as God alone gave him up to death, so God alone raised him up from death.
Having loosed the pains of death — It is generally supposed that this expression means, the dissolving of those bonds or obligations by which those who enter into the region of the dead are detained there till the day of the resurrection; and this is supposed to be the meaning of ×××× ××ת chebley maveth, in Psalms 116:3, or ×××× ×©××× chebley sheol, in Psalms 18:5, and in 2 Samuel 22:6, to which, as a parallel, this place has been referred. But Kypke has sufficiently proved that Î»Ï ÎµÎ¹Î½ ÏÎ±Ï ÏÎ´Î¹Î½Î±Ï Î¸Î±Î½Î±ÏÎ¿Ï , signifies rather to REMOVE the pains or sufferings of death. So Lucian, De Conscr. Hist., says, "a copious sweat to some, ÎµÎ»Ï Ïε Ïον ÏÏ ÏεÏον, REMOVES or carries off the fever." So STRABO, speaking of the balm of Jericho, says, Î»Ï ÎµÎ¹ δε κεÏÎ±Î»Î±Î»Î³Î¹Î±Ï Î¸Î±Ï Î¼Î±ÏÏÏÏ-it wonderfully REMOVES the headache, c. That Christ did suffer the pains and sorrows of death in his passion is sufficiently evident but that these were all removed, previously to his crucifixion, is fully seen in that calm manner in which he met it, with all its attendant terrors. If we take the words as commonly understood, they mean that it was impossible for the Prince of Life to be left in the empire of death: his resurrection, therefore, was a necessary consequence of his own Divine power.
Instead of θαναÏÎ¿Ï , of death, the Codex Bezae, Syriac, Coptic, and Vulgate, have Î±Î¹Î´Î¿Ï , of hell, or the place of separate spirits; and perhaps it was on no better authority than this various reading, supported but by slender evidence, that, He descended into hell, became an article in what is called the apostles' creed. And on this article many a popish legend has been builded, to the discredit of sober sense and true religion.
