the Week of Proper 21 / Ordinary 26
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Contemporary English Version
Acts 2:27
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He will never leave me alone and let me rot in a grave. Your Top Hand will not see maggots or worms.
Because You will not forsake my soul to Hades,Nor give Your Holy One over to see corruption.
BECAUSE YOU WILL NOT ABANDON MY SOUL TO HADES, NOR ALLOW YOUR HOLY ONE TO UNDERGO DECAY.
For you will not let my soul be in hell and you will not give up your Holy One to destruction.
for thou wilt not leave my soul in hades, nor wilt thou give thy gracious one to see corruption.
For You will not leave my soul in Hades, Nor will You allow Your Holy One to see corruption.
because You will not leave me in Hades or allow Your Holy One to see decay.
Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay.
For thou wilt not leave my soul in Hades, neither wilt thou suffer thy holy one to see corruption.
For Thou wilt not leave me in the Unseen World forsaken, nor give up Thy holy One to undergo decay.
Because thou wilt not leaue my soule in hell, neither wilt thou suffer thine Holy one to see corruption.
because You will not leave My soul in Hades, nor will You give Your Holy One to see corruption.
For thou shalt not leaue my soule in hell, nether shalt thou suffer yi Holy to se corrupcion.
because thou wilt not leave my soul in the grave, nor wilt thou give thine holy one a prey to corruption.
FOR YOU WILL NOT FORSAKE ME and ABANDON MY SOUL TO HADES (the realm of the dead), NOR LET YOUR HOLY ONE UNDERGO DECAY [after death].
Because thou wilt not leave my soul unto Hades, Neither wilt thou give thy Holy One to see corruption.
For thou wilt not abandon my soul to Hades, nor let thy Holy One see corruption.
because thou wilt not leve my soul in hell nether wilt suffre thyne holye to se corrupcio.
Because you will not leave my soul to Hades, Neither will you give your Holy One to see corruption.
Because thou wilt not leave my soul in hell, neither wilt thou suffer thy Holy One to see corruption:
because Thou wilt not leave my soul to hades, nor wilt Thou give Thy Kind One to see corruption;
because you will not leave me in the grave. You will not let your Holy One rot.
because you will not leave my soul in Hades, nor permit your Holy One to experience decay .
because You will not abandon my soul to Hades, nor will You let Your Holy One see decay.
that you will not abandon me to Sh'ol or let your Holy One see decay.
For you will not abandon my soul to Hades, or let your Holy One see corruption.
Because thou wilt not leaue my soule in graue, neither wilt suffer thine Holy one to see corruption.
Because you will not leave my soul in the grave neither will you suffer your Holy One to see corruption.
Because you will not leave my soul in She'ol, Neither will you allow your Holy One to see decay.
For you will not abandon my soul to Hades[fn] or allow your Holy One to experience decay.
For thou wilt not leave my soul in Shiul, Nor give thy Saint to see corruption.
For thou wilt not leave my soul in the grave, nor wilt thou give thy pious one to see corruption.
For you will not leave my soul among the dead or allow your Holy One to rot in the grave.
You will not leave my soul in death. You will not allow Your Holy One to be destroyed.
Because thou wilt not leave my soul in Hades, Neither wilt thou give thy Holy One to see corruption.
For you will not abandon my soul to Hades, or let your Holy One experience corruption.
Because thou wilt not abandon my soul unto hades, neither wilt thou give thy man of lovingkindness to see corruption;
Because thou wilt not leave my soul in hell: nor suffer thy Holy One to see corruption.
Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.
because you will not abandon my soul in Hades, nor will you permit your Holy One to experience decay.
Because thou wylt not leaue my soule in hell, neither wylt thou suffer thyne holy one to see corruption.
because you will not leave me in the place of death. You will not let the body of your Holy One rot in the grave.
FOR YOU WILL NOT ABANDON MY SOUL TO HADES, NOR WILL YOU ALLOW YOUR HOLY ONE TO UNDERGO DECAY.
because you will not abandon me in the world of the dead; you will not allow your faithful servant to rot in the grave.
For thou schalt not leeue my soule in helle, nethir thou schalt yiue thin hooli to se corrupcioun.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
leave: Psalms 49:15, Psalms 86:13, Psalms 116:3, Luke 16:23, 1 Corinthians 15:55, Revelation 1:18, Revelation 20:13
thine: Acts 3:14, Acts 4:27, Psalms 89:19, Mark 1:24, Luke 1:35, Luke 4:34, 1 John 2:20, Revelation 3:7
to see: Acts 2:31, Acts 13:27-37, Job 19:25-27, Jonah 2:6, John 11:39, 1 Corinthians 15:52
Reciprocal: Job 17:14 - corruption Psalms 16:10 - neither Psalms 40:2 - brought Psalms 49:9 - see Psalms 89:48 - shall Jonah 2:2 - hell John 11:17 - four Acts 13:35 - in 1 Corinthians 15:42 - in corruption
Gill's Notes on the Bible
Because thou wilt not leave my soul in hell,.... This is an apostrophe, or an address to his Father, who he believed would not leave his soul, as separate from his body, in Hades, in the invisible world of souls, in the place where the souls of departed saints are, but would quickly return it to its body, and reunite them; or else, that he would not leave his dead body, for so נפש sometimes signifies; see Leviticus 19:28 in the grave; which is no unusual sense of שאול; see Genesis 42:38 that is, so long as to be corrupted and putrefy, as the next clause shows:
neither wilt thou suffer thine Holy One to see corruption. The character of an "Holy One" well agrees with Christ, both as God, or with respect to his divine nature, holiness being a perfection in it, and in which he is glorious; and as man, he being holy in his nature, harmless in his life and conversation: all his doctrines were pure and holy, and so were all his works; and all his administrations in the discharge of every of his office; and he is the efficient cause and lain of all the holiness of his people; they are sanctified in him, and by him, and have all their sanctification from him. The word may be rendered, "thy merciful", or "bountiful one"; and such Christ is, a merciful, as well as faithful high priest; and who has shown great compassion both to the bodies and souls of men, and has been very beneficent and liberal in the distributions of his grace and goodness. Now, though he died, and was laid in the grave, and buried, yet God would not suffer him to lie there so long as to be corrupted and putrefied, which is the sense of seeing corruption: and so the Jews themselves explain the last clause of the preceding verse, in connection with this, "my flesh shall rest in hope", that no worm or maggot should have power over it, or corrupt it.
"Seven fathers (they say x) dwell in eternal glory, and there is no רמה ותולעה, "worm or maggot", rules over them; and these are they, Abraham, Isaac, and Jacob, and Moses, and Aaron, and Amram their father; and there are that say also David, as it is said, Psalms 16:1, "therefore my heart is glad, and my glory rejoiceth, my flesh also shall rest in hope".''
And which sense also is mentioned by one of their commentators of note y, who thus paraphrases the words:
"whilst I am alive it shall rest safely, for thou wilt deliver me from all hurt; and in the mystical sense, or according to the Midrash, after death; intimating, that no maggot or worm should have power over him;''
which was not true of David, but is of the Messiah.
x Massecheth Derech Eretz Zuta, c. 1. fol. 19. 1. y Kimchi in Psal. xvi. 9.
Barnes' Notes on the Bible
Thou wilt not leave my soul - The word “soul,” with us, means “the thinking, the immortal part of man,” and is applied to it whether existing in connection with the body or separate from it. The Hebrew word translated “soul” here, נפשׁ nephesh, however, may mean “spirit, mind, life,” and may denote here nothing more than “me” or “myself.” It means, properly, “breath”; then “life,” or “the vital principle, a living being”; then “the soul, the spirit, the thinking part.” Instances where it is put for the individual himself, meaning “me” or “myself” may be seen in Psalms 11:1; Psalms 35:3, Psalms 35:7; Job 9:21. There is no clear instance in which it is applied to the soul in its separate state, or disjoined from the body. In this place it must be explained in part by the meaning of the word hell. If that means grave, then this word probably means “me”; thou wilt not leave me in the grave. The meaning probably is, “Thou wilt not leave me in Sheol, neither,” etc. The word “leave” here means, “Thou wilt not resign me to, or wilt not give me over to it, to be held under its power.”
In hell - - εἰς ᾅδου eis Hadou. The word “hell,” in English, now commonly denotes “the place of the future eternal punishment of the wicked.” This sense it has acquired by long usage. It is a Saxon word, derived from helan, “to cover,” and denotes literally “a covered or deep place” (Webster); then “the dark and dismal abode of departed spirits”; and then “the place of torment.” As the word is used now by us, it by no means expresses the force of the original; and if with this idea we read a passage like the one before us, it would convey an erroneous meaning altogether, although formerly the English word perhaps expressed no more than the original. The Greek word “Hades” means literally “a place devoid of light; a dark, obscure abode”; and in Greek writers was applied to the dark and obscure regions where disembodied spirits were supposed to dwell. It occurs only eleven times in the New Testament. In this place it is the translation of the Hebrew שׁאול Sheowl.
In Revelation 20:13-14, it is connected with death: “And death and hell (Hades) delivered up the dead which were in them”; “And death and hell (Hades) were cast into the lake of fire.” See also Revelation 6:8; Revelation 1:18, “I have the keys of hell and death.” In 1 Corinthians 15:55 it means the grave: “O grave (Hades), where is thy victory?” In Matthew 11:23 it means a deep, profound place, opposed to an exalted one; a condition of calamity and degradation, opposed to former great prosperity: “Thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell” (Hades). In Luke 16:23 it is applied to the place where the rich man was after death, in a state of punishment: “In hell (Hades) he lifted up his eyes, being in torments.” In this place it is connected with the idea of suffering, and undoubtedly denotes a place of punishment. The Septuagint has used this word commonly to translate the word שׁאול Shèowl.
Once it is used as a translation of the phrase “the stones of the pit” Isaiah 14:19; twice to express silence, particularly the silence of the grave Psalms 94:17; Psalms 115:17; once to express the Hebrew for “the shadow of death” Job 38:17; and sixty times to translate the word Sheol. It is remarkable that it is never used in the Old Testament to denote the word קבר qeber, which properly denotes “a grave or sepulchre.” The idea which was conveyed by the word Sheol, or Hades, was not properly a grave or sepulchre, but that dark, unknown state, including the grave, which constituted the dominions of the dead. What idea the Hebrews had of the future world it is now difficult to explain, and is not necessary in the case before us. The word originally denoting simply “the state of the dead, the insatiable demands of the grave,” came at last to be extended in its meaning, in proportion as they received new revelations or formed new opinions about the future world. Perhaps the following may be the process of thought by which the word came to have the special meanings which it is found to have in the Old Testament:
(1) The word “death” and the grave קבר qeber would express the abode of a deceased body in the earth.
(2) Man has a soul, a thinking principle, and the inquiry must arise, What will be its state? Will it die also? The Hebrews never appear to have believed that. Will it ascend to heaven at once? On that subject they had at first no knowledge. Will it go at once to a place of happiness or of torment? Of that, also, they had no information at first Yet they supposed it would live; and the word שׁאול Sheowl expressed just this state - the dark, unknown regions of the dead; the abode of spirits, whether good or bad; the residence of departed people, whether fixed in a permanent habitation, or whether wandering about. As they were ignorant of the size and spherical structure of the earth, they seem to have supposed this region to be situated in the earth, far below us, and hence, it is put in opposition to heaven, Psalms 139:8, “If I ascend up into heaven, thou art there; if I make my bed in hell (Sheol), behold, thou art there”; Amos 9:2. The most common use of the word is, therefore, to express those dark regions, the lower world, the region of ghosts, etc. Instances of this, almost without number, might be given. See a most striking and sublime instance of this in Isaiah 14:9; “Hell from beneath is moved to meet thee,” etc.; where the assembled dead are represented as being agitated in all their vast regions at the death of the King of Babylon.
(3) The inquiry could not but arise whether all these beings were happy. This point revelation decided; and it was decided in the O d Testament. Yet this word would better express the state of the wicked dead than the righteous. It conveyed the idea of darkness, gloom, wandering; the idea of a sad and unfixed abode, unlike heaven. Hence, the word sometimes expresses the idea of a place of punishment: Psalms 9:17, “The wicked shall be turned into hell,” etc.; Proverbs 15:11; Proverbs 23:14; Proverbs 27:20; Job 26:6. While, therefore, the word does not mean properly a grave or a sepulchre, it does mean often “the state of the dead,” without designating whether in happiness or woe, but implying the continued existence of the soul. In this sense it is often used in the Old Testament, where the Hebrew word is Sheol, and the Greek Hades: Genesis 37:35, “I will go down into the grave, unto my son, mourning” I will go down to the dead, to death, to my son, still there existing; Genesis 42:38; Genesis 44:29, “He shall bring down my gray hairs with sorrow to the grave; Numbers 16:30, Numbers 16:33; 1 Kings 2:6, 1 Kings 2:9; etc. etc. in the place before us, therefore, the meaning is simply, thou wilt not leave me among the dead. This conveys all the idea. It does not mean literally the grave or the sepulchre; that relates only to the body. This expression refers to the deceased Messiah. Thou wilt not leave him among the dead; thou wilt raise him up. It is from this passage, perhaps, aided by two others (Romans 10:7, and 1 Peter 3:19), that the doctrine originated that Christ “descended,” as it is expressed in the Creed, “into hell”; and many have invented strange opinions about his going among lost spirits. The doctrine of the Roman Catholic Church has been that he went to purgatory, to deliver the spirits confined there. But if the interpretation now given be correct, then it will follow:
- That nothing is affirmed here about the destination of the human soul of Christ after his death. That he went to the region of the dead is implied, but nothing further.
- It may be remarked that the Scriptures affirm nothing about the state of his soul in that time which intervened between his death and resurrection. The only intimation which occurs on the subject is such as to leave us to suppose that he was in a state of happiness. To the dying thief he said, “This day shalt thou be with me in paradise.” When Jesus died, he said, “It is finished”; and he doubtless meant by that that his sufferings and toils for man’s redemption were at an end. All suppositions of any toils or pains after his death are fables, and without the slightest warrant in the New Testament.
Thine Holy One - The word in the Hebrew which is translated here “Holy One” properly denotes “One who is tenderly and piously devoted to another,” and corresponds to the expression used in the New Testament, “my beloved Son.” It is also used, as it is here by the Septuagint and by Peter, to denote “One that is holy, that is set apart to God.” In this sense it is applied to Christ, either as being set apart to this office, or as so pure as to make it proper to designate him by way of eminence the Holy One, or the Holy One of God. It is several times used as the wellknown designation of the Messiah: Mark 1:24, “I know thee who thou art, the Holy One of God”; Luke 4:34; Acts 3:14, “But ye denied the Holy One, and the just,” etc. See also Luke 1:35, “That holy thing that is born of thee shall be called the Son of God.”
To see corruption - To see corruption is to experience it, to be made partakers of it. The Hebrews often expressed the idea of experiencing anything by the use of words pertaining to the senses, as, to taste of death, to see death, etc. Corruption here means putrefaction in the grave. The word which is used in the Psalm, שׁחת shachath, is thus used in Job 17:14, “I have said to corruption, thou art my father,” etc. The Greek word used here properly denotes this. Thus, it is used in Acts 13:34-37. This meaning would be properly suggested by the Hebrew word, and thus the ancient versions understood it. The meaning implied in the expression is, that he of whom the Psalm was written should be restored to life again; and this meaning Peter proceeds to show that the words must have.
Clarke's Notes on the Bible
Verse Acts 2:27. Thou wilt not leave my soul in hell — εις αιδου, in hades, that is, the state of separate spirits, or the state of the dead. Hades was a general term among the Greek writers, by which they expressed this state; and this HADES was Tartarus to the wicked, and Elysium to the good. See the explanation of the word in the notes, Matthew 11:23.
To see corruption. — Dust thou art, and unto dust thou shalt return, was a sentence pronounced on man after the fall: therefore this sentence could be executed on none but those who were fallen; but Jesus, being conceived without sin, neither partook of human corruption, nor was involved in the condemnation of fallen human nature; consequently, it was impossible for his body to see corruption; and it could not have undergone the temporary death, to which it was not naturally liable, had it not been for the purpose of making an atonement. It was therefore impossible that the human nature of our Lord could be subject to corruption: for though it was possible that the soul and it might be separated for a time, yet, as it had not sinned, it was not liable to dissolution; and its immortality was the necessary consequence of its being pure from transgression.
