The Meaning of Acts 2:24 Explained

Acts 2:24

KJV: Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it.

YLT: whom God did raise up, having loosed the pains of the death, because it was not possible for him to be held by it,

Darby: 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;

ASV: whom God raised up, having loosed the pangs of death: because it was not possible that he should be holden of it.

KJV Reverse Interlinear

Whom  God  hath raised up,  having loosed  the pains  of death:  because  it was  not  possible  that he  should be holden  of  it. 

What does Acts 2:24 Mean?

Verse Meaning

God, a higher Judges , reversed the decision of Jesus" human judges by resurrecting Him. God released Jesus" from the pangs of death (Gr. odinas tou thanatou), namely, its awful clutches (cf. 2 Samuel 22:6; Psalm 18:4-6; Psalm 116:3). A higher court in heaven overturned the decision of the lower courts on earth. It was impossible for death to hold Jesus because He had committed no sins Himself. He had not personally earned the wages of sin ( Romans 6:23), but He voluntarily took upon Himself the sins of others.

Context Summary

Acts 2:14-24 - The Outpoured Spirit
The exulting joy of these Spirit-anointed people was accounted for by some through charging them with drunkenness. Peter dismissed the charge as absurd, seeing that the day was yet young. With a readiness that the Spirit had inspired, he declared it to be a partial fulfillment of Joel's prophecy. This is that, Acts 2:16. Alas, we cannot say as much! This might be that; this shall be that-these are all that we can affirm. Shall we ever be able to say, This is that?
In the pre-Christian times the Spirit was given to mountain-top saints, but from Pentecost onward, sons and daughters, old and young, servants and hand-maidens, were to participate in His gracious influences. It is for the democracy of the Church, for the whosoevers who call on the name of the Lord, for the valleys as well as the hills.
Notice that God's determinate counsel and pre-arrangement did not take away the guilt that lay upon the murderers of the Christ. The hands that slew Him were wicked ones, Acts 2:23. But God vindicated Jesus by the Resurrection, which reversed the judgment of men and proved Him the Son of God with power, Romans 1:4. [source]

Chapter Summary: Acts 2

1  The apostles, filled with the Holy Spirit, and speaking various languages,
12  are admired by some, and derided by others;
14  whom Peter disproves;
37  he baptizes a great number who were converted;
41  who afterwards devoutly and charitably converse together;
43  the apostles working many miracles,
46  and God daily increasing his church

Greek Commentary for Acts 2:24

God raised up [ο τεος ανεστησεν]
Est hoc summum orationis (Blass). Apparently this is the first public proclamation to others than believers of the fact of the Resurrection of Jesus. “At a time it was still possible to test the statement, to examine witnesses, to expose fraud, the Apostle openly proclaimed the Resurrection as a fact, needing no evidence, but known to his hearers” (Furneaux). [source]
The pangs of death [τας ωδινας του τανατου]
Codex Bezae has “Hades” instead of death. The lxx has ωδινας τανατου — ōdinas thanatou in Psalm 18:4, but the Hebrew original means “snares” or “traps” or “cords” of death where sheol and death are personified as hunters laying snares for prey. How Peter or Luke came to use the old Greek word ωδινας — ōdinas (birth pangs) we do not know. Early Christian writers interpreted the Resurrection of Christ as a birth out of death. “Loosing” This old conjunction (κατα οτι — kataκρατεισται αυτον — hoti) occurs in the N.T. only in Luke‘s writings. That he should be holden Infinitive present passive with accusative of general reference and subject of λυσας — ēn adunaton The figure goes with “loosed” (lusas) above. [source]
Because [κατοτι]
This old conjunction (κατα οτι — kataκρατεισται αυτον — hoti) occurs in the N.T. only in Luke‘s writings. [source]
That he should be holden [ην αδυνατον]
Infinitive present passive with accusative of general reference and subject of λυσας — ēn adunaton The figure goes with “loosed” (lusas) above. [source]

Reverse Greek Commentary Search for Acts 2:24

Matthew 16:18 The gates of Hades [πυλαι αιδου]
Each word here creates difficulty. Hades is technically the unseen world, the Hebrew Sheol, the land of the departed, that is death. Paul uses τανατε — thanate in 1 Corinthians 15:55 in quoting Hosea 13:14 for αιδη — hāidē It is not common in the papyri, but it is common on tombstones in Asia Minor, “doubtless a survival of its use in the old Greek religion” (Moulton and Milligan, Vocabulary). The ancient pagans divided Hades Christ was in Hades (Acts 2:27, Acts 2:31), not in Gehenna. We have here the figure of two buildings, the Church of Christ on the Rock, the House of Death (Hades). “In the Old Testament the ‹gates of Hades‘ (Sheol) never bears any other meaning (Isaiah 38:10; Wisd. 16:3; 3 Maccabees 5:51) than death,” McNeile claims. See also Psalm 9:13; Psalm 107:18; Job 38:17 It is not the picture of Hades attacking Christ‘s church, but of death‘s possible victory over the church. “The εκκλησια — ekklēsia is built upon the Messiahship of her master, and death, the gates of Hades, will not prevail against her by keeping Him imprisoned. It was a mysterious truth, which He will soon tell them in plain words (Matthew 16:21); it is echoed in Acts 2:24, Acts 2:31 ” (McNeile). Christ‘s church will prevail and survive because He will burst the gates of Hades and come forth conqueror. He will ever live and be the guarantor of the perpetuity of His people or church. The verb κατισχυω — katischuō (literally have strength against, ισχυω — ischuō from ισχυς — ischus and κατ — kaṫ) occurs also in Luke 21:36; Luke 23:23. It appears in the ancient Greek, the lxx, and in the papyri with the accusative and is used in the modern Greek with the sense of gaining the mastery over. The wealth of imagery in Matthew 16:18 makes it difficult to decide each detail, but the main point is clear. The εκκλησια — ekklēsia which consists of those confessing Christ as Peter has just done will not cease. The gates of Hades or bars of Sheol will not close down on it. Christ will rise and will keep his church alive. Sublime Porte used to be the title of Turkish power in Constantinople. [source]
Matthew 24:8 The beginning of travail [αρχη οδινων]
The word means birth-pangs and the Jews used the very phrase for the sufferings of the Messiah which were to come before the coming of the Messiah (Book of Jubilees, 23:18; Apoc. of Baruch 27-29). But the word occurs with no idea of birth as the pains of death (Psalm 18:5; Acts 2:24). These woes, says Jesus, are not a proof of the end, but of the beginning. [source]
Matthew 16:18 On this rock [επι ταυτηι τηι πετραι]
What did Jesus mean by this word-play?I will build my church (οικοδομησω μου την εκκλησιαν — oikodomēsō mou tēn ekklēsian). It is the figure of a building and he uses the word εκκλησιαν — ekklēsian which occurs in the New Testament usually of a local organization, but sometimes in a more general sense. What is the sense here in which Jesus uses it? The word originally meant “assembly” (Acts 19:39), but it came to be applied to an “unassembled assembly” as in Acts 8:3 for the Christians persecuted by Saul from house to house. “And the name for the new Israel, εκκλησια — ekklēsia in His mouth is not an anachronism. It is an old familiar name for the congregation of Israel found in Deut. (Deuteronomy 18:16; Deuteronomy 23:2) and Psalms (Psalm 22:25), both books well known to Jesus” (Bruce). It is interesting to observe that in Psalms 89 most of the important words employed by Jesus on this occasion occur in the lxx text. So οικοδομησω — oikodomēsō in Psalm 89:5; εκκλησια — ekklēsia in Psalm 89:6; κατισχυω — katischuō in Psalm 89:22; Χριστος — Christos in Psalm 89:39, Psalm 89:52; αιδης — hāidēs in Psalm 89:49 (εκ χειρος αιδου — ek cheiros hāidou). If one is puzzled over the use of “building” with the word εκκλησια — ekklēsia it will be helpful to turn to 1 Peter 2:5. Peter, the very one to whom Jesus is here speaking, writing to the Christians in the five Roman provinces in Asia (1 Peter 1:1), says: “You are built a spiritual house” (οικοδομειστε οικος πνευματικος — oikodomeisthe oikos pneumatikos). It is difficult to resist the impression that Peter recalls the words of Jesus to him on this memorable occasion. Further on (1 Peter 2:9) he speaks of them as an elect race, a royal priesthood, a holy nation, showing beyond controversy that Peter‘s use of building a spiritual house is general, not local. This is undoubtedly the picture in the mind of Christ here in Matthew 16:18. It is a great spiritual house, Christ‘s Israel, not the Jewish nation, which he describes. What is the rock on which Christ will build his vast temple? Not on Peter alone or mainly or primarily. Peter by his confession was furnished with the illustration for the rock on which His church will rest. It is the same kind of faith that Peter has just confessed. The perpetuity of this church general is guaranteed.The gates of Hades Each word here creates difficulty. Hades is technically the unseen world, the Hebrew Sheol, the land of the departed, that is death. Paul uses τανατε — thanate in 1 Corinthians 15:55 in quoting Hosea 13:14 for αιδη — hāidē It is not common in the papyri, but it is common on tombstones in Asia Minor, “doubtless a survival of its use in the old Greek religion” (Moulton and Milligan, Vocabulary). The ancient pagans divided Hades Christ was in Hades (Acts 2:27, Acts 2:31), not in Gehenna. We have here the figure of two buildings, the Church of Christ on the Rock, the House of Death (Hades). “In the Old Testament the ‹gates of Hades‘ (Sheol) never bears any other meaning (Isaiah 38:10; Wisd. 16:3; 3 Maccabees 5:51) than death,” McNeile claims. See also Psalm 9:13; Psalm 107:18; Job 38:17 It is not the picture of Hades attacking Christ‘s church, but of death‘s possible victory over the church. “The εκκλησια — ekklēsia is built upon the Messiahship of her master, and death, the gates of Hades, will not prevail against her by keeping Him imprisoned. It was a mysterious truth, which He will soon tell them in plain words (Matthew 16:21); it is echoed in Acts 2:24, Acts 2:31 ” (McNeile). Christ‘s church will prevail and survive because He will burst the gates of Hades and come forth conqueror. He will ever live and be the guarantor of the perpetuity of His people or church. The verb κατισχυω — katischuō (literally have strength against, ισχυω — ischuō from ισχυς — ischus and κατ — kaṫ) occurs also in Luke 21:36; Luke 23:23. It appears in the ancient Greek, the lxx, and in the papyri with the accusative and is used in the modern Greek with the sense of gaining the mastery over. The wealth of imagery in Matthew 16:18 makes it difficult to decide each detail, but the main point is clear. The εκκλησια — ekklēsia which consists of those confessing Christ as Peter has just done will not cease. The gates of Hades or bars of Sheol will not close down on it. Christ will rise and will keep his church alive. Sublime Porte used to be the title of Turkish power in Constantinople. [source]
Matthew 16:18 shall not prevail against it [ου κατισχυσουσιν αυτης]
Each word here creates difficulty. Hades is technically the unseen world, the Hebrew Sheol, the land of the departed, that is death. Paul uses τανατε — thanate in 1 Corinthians 15:55 in quoting Hosea 13:14 for αιδη — hāidē It is not common in the papyri, but it is common on tombstones in Asia Minor, “doubtless a survival of its use in the old Greek religion” (Moulton and Milligan, Vocabulary). The ancient pagans divided Hades Christ was in Hades (Acts 2:27, Acts 2:31), not in Gehenna. We have here the figure of two buildings, the Church of Christ on the Rock, the House of Death (Hades). “In the Old Testament the ‹gates of Hades‘ (Sheol) never bears any other meaning (Isaiah 38:10; Wisd. 16:3; 3 Maccabees 5:51) than death,” McNeile claims. See also Psalm 9:13; Psalm 107:18; Job 38:17 It is not the picture of Hades attacking Christ‘s church, but of death‘s possible victory over the church. “The εκκλησια — ekklēsia is built upon the Messiahship of her master, and death, the gates of Hades, will not prevail against her by keeping Him imprisoned. It was a mysterious truth, which He will soon tell them in plain words (Matthew 16:21); it is echoed in Acts 2:24, Acts 2:31 ” (McNeile). Christ‘s church will prevail and survive because He will burst the gates of Hades and come forth conqueror. He will ever live and be the guarantor of the perpetuity of His people or church. The verb κατισχυω — katischuō (literally have strength against, ισχυω — ischuō from ισχυς — ischus and κατ — kaṫ) occurs also in Luke 21:36; Luke 23:23. It appears in the ancient Greek, the lxx, and in the papyri with the accusative and is used in the modern Greek with the sense of gaining the mastery over. The wealth of imagery in Matthew 16:18 makes it difficult to decide each detail, but the main point is clear. The εκκλησια — ekklēsia which consists of those confessing Christ as Peter has just done will not cease. The gates of Hades or bars of Sheol will not close down on it. Christ will rise and will keep his church alive. Sublime Porte used to be the title of Turkish power in Constantinople. [source]
Acts 2:32 This Jesus [τουτον τον Ιησουν]
Many of the name “Jesus,” but he means the one already called “the Nazarene” (Acts 2:22) and foretold as the Messiah in Psalm 16:1-11 and raised from the dead by God in proof that he is the Messiah (Acts 2:24, Acts 2:32), “this Jesus whom ye crucified” (Acts 2:36). Other terms used of him in the Acts are the Messiah, Acts 2:31, the one whom God “anointed” (Acts 10:38), as in John 1:41, Jesus Christ (Acts 9:34). In Acts 2:36 God made this Jesus Messiah, in Acts 3:20 the Messiah Jesus, in Acts 17:3 Jesus is the Messiah, in Acts 18:5 the Messiah is Jesus, in Acts 24:24 Christ Jesus. [source]
1 Thessalonians 5:3 Travail [ὠδὶν]
Birth-throe. Only here in its literal sense. Elsewhere as a strong figure of sorrow or pain. See Matthew 24:8; Mark 13:8; Acts 2:24. For the figure in O.T. see Isaiah 13:6-8; Isaiah 37:3; Micah 4:9; Hosea 13:3; Jeremiah 13:21. [source]
Hebrews 7:26 Became us [ημιν επρεπεν]
Imperfect active indicative of πρεπω — prepō as in Hebrews 2:10, only there it was applied to God while here to us. “Such” Saintly, pious, as already noted. Cf. Acts 2:24; Acts 13:35. Guileless Without malice, innocent. In N.T. only here and Romans 16:18. Undefiled Untainted, stainless. In the papyri. Not merely ritual purity (Leviticus 21:10-15), but real ethical cleanness. Separated from sinners Perfect passive participle. Probably referring to Christ‘s exaltation (Hebrews 9:28). Made higher than the heavens “Having become higher than the heavens.” Ablative case (ουρανων — ouranōn) after the comparative adjective (υπσηλοτερος — hupsēloteros). [source]
Revelation 12:2 Travailing in birth [ὠδίνουσα]
See on sorrows, Mark 13:9, and see on pains, Acts 2:24. [source]
Revelation 1:5 The first-begotten of the dead [ὁ πρωτότοκος ἐκ τῶν νεκρῶν]
Rev., the first-born. The best texts omit ἐκ fromCompare Colossians 1:18. The risen Christ regarded in His relation to the dead in Christ. He was not the first who rose from the dead, but the first who so rose that death was thenceforth impossible for Him (Romans 6:9); rose with that resurrection-life in which He will finally bring with Him those who sleep in Him (1 Thessalonians 4:14). Some interpreters, rendering first-born, find in the phrase the metaphor of death as the womb which bare Him (see on Acts 2:24). Others, holding by the rendering first-begotten, connect the passage with Psalm 2:7, which by Paul is connected with the resurrection of Christ (Acts 13:32, Acts 13:33). Paul also says that Jesus “was declared to be the Son of God with power by the resurrection from the dead” (Romans 1:4). The verb τίκτω which is one of the components of πρωτότοκος first-begottenor born, is everywhere in the New Testament used in the sense of to bear or to bring forth, and has nowhere the meaning beget, unless James 1:15be an exception, on which see note. In classical Greek the meaning beget is common. [source]

What do the individual words in Acts 2:24 mean?

whom - God raised up having loosed the agony of death inasmuch as not it was possible [for] to be held Him by it
ὃν Θεὸς ἀνέστησεν λύσας τὰς ὠδῖνας τοῦ θανάτου καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι αὐτὸν ὑπ’ αὐτοῦ

ὃν  whom 
Parse: Personal / Relative Pronoun, Accusative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεὸς  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἀνέστησεν  raised  up 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἀναπηδάω 
Sense: to cause to rise up, raise up.
λύσας  having  loosed 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: λύω  
Sense: to loose any person (or thing) tied or fastened.
ὠδῖνας  agony 
Parse: Noun, Accusative Feminine Plural
Root: ὠδίν  
Sense: the pain of childbirth, travail pain, birth pangs.
θανάτου  death 
Parse: Noun, Genitive Masculine Singular
Root: θάνατος 
Sense: the death of the body.
καθότι  inasmuch  as 
Parse: Adverb
Root: καθότι  
Sense: according to what.
ἦν  it  was 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
δυνατὸν  possible 
Parse: Adjective, Nominative Neuter Singular
Root: δυνατός  
Sense: able, powerful, mighty, strong.
κρατεῖσθαι  [for]  to  be  held 
Parse: Verb, Present Infinitive Middle or Passive
Root: κρατέω  
Sense: to have power, be powerful.