What Does Acts 2:27 Mean in the King James?
Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The verse binds what English can separate: the living soul is not abandoned to death, and the body is not surrendered to decay.
THE MEANING
The living soul is not abandoned to the realm of the dead; the Set-Apart One does not meet decay. Death and bodily decomposition remain in view, yet neither gets the final claim.
WHAT THIS UNDOES
Death has the last word: once a person is buried, abandonment and decay are final.
THE ROOT
ἐγκαταλείψεις
egkataleipseis
GROWS FROM
λείπω (leipō), λειπ- (leip-)
To leave or be left; to lack or be absent. The compound verb means to leave behind or abandon.
“leave” in this verse is egkataleipseis. The promise denies that the living soul is left behind in the realm of the dead. The verb frames death’s threat as abandonment, then says that abandonment does not happen.
ALSO GROWS
leipō: Lack, be absent, or be left.
λείπω
The root’s sense of absence sharpens what is denied: the soul is not left without God’s keeping.
egkataleipō: Leave behind or forsake.
ἐγκαταλείπω
This is the verb family used for abandonment; here, the verse says the living soul is not forsaken to the dead’s realm.
ψυχήν
psychēn
GROWS FROM
ψυχή (psychē), ψυχ- (psych-)
The living soul or self; the person as a living being.
Psychē can name both soul and life, keeping the living person in view as the verse speaks of death. “My soul” carries the person across the boundary between life and the realm of the dead, rather than pointing only to a detachable inner part.
ALSO GROWS
psychē: Living soul or life.
ψυχή
The same word can name the living person and that person’s life, joining what death threatens.
psychai: Living souls or persons.
ψυχαί
When the word names people, it keeps the person whole in view; the verse concerns a person not abandoned to death.
διαφθοράν
diaphthoran
GROWS FROM
φθείρω (phtheirō), φθορ- (phthor-)
To spoil, destroy, or decay; the noun family names ruin and corruption.
Here corruption is bodily decay, so the verse names death’s physical work directly. The word family reaches from spoiling to ruin; what the verse denies is that decay claims the final word.
ALSO GROWS
phtheirō: Spoil, corrupt, or destroy.
φθείρω
This verb makes clear that corruption is an active ruin, not merely an abstract condition.
phthora: Decay, corruption, or ruin.
φθορά
This noun shares the decay at the center of the verse’s claim: the Holy One does not pass into ruin.
THE PATTERN
God’s keeping reaches both the person threatened by death and the body threatened by decay.
But God will redeem my soul from the power of the grave: for he shall receive me. Selah.Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:THE THREAD
For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.The Hebrew line names the person נֶפֶשׁ (nephesh, living soul), the dead’s realm שְׁאוֹל (Sheol, realm of the dead), and the pit שָׁחַת (shachat, pit or decay); it calls this one חָסִיד (chasid, faithful one). The living self is not abandoned to the realm of the dead, and the faithful one does not descend into the pit of decay.
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