SEV Biblia, Chapter 2:27
que no dejars mi alma en el infierno, ni dars a tu Santo que vea corrupcin.
Clarke's Bible Commentary - Acts 2:27
Verse 27. Thou wilt not leave my soul in hell] eiv aidou, 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 note on Matt. xi. 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.
John Gill's Bible Commentary
Ver. 27. Because thou wilt not leave my soul in hell , etc.] 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 pn sometimes signifies; (see Leviticus 19:28, 21:1 Numbers 9:10, 19:11,13) in the grave; which is no unusual sense of lwa ; (see Genesis 42:38, Isaiah 38:18) 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 f118 ) dwell in eternal glory, and there is no h[lwtw hmr , 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, ( Psalm 16:1-11), 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 f119 , 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.
Matthew Henry Commentary
Verses 22-36 - From this gift of the Holy Ghost, Peter preaches unto them Jesus: an here is the history of Christ. Here is an account of his death an sufferings, which they witnessed but a few weeks before. His death is considered as God's act; and of wonderful grace and wisdom. Thus Divin justice must be satisfied, God and man brought together again, an Christ himself glorified, according to an eternal counsel, which coul not be altered. And as the people's act; in them it was an act of awfu sin and folly. Christ's resurrection did away the reproach of his death; Peter speaks largely upon this. Christ was God's Holy One sanctified and set apart to his service in the work of redemption. Hi death and sufferings should be, not to him only, but to all his, the entrance to a blessed life for evermore. This event had taken place a foretold, and the apostles were witnesses. Nor did the resurrectio rest upon this alone; Christ had poured upon his disciples the miraculous gifts and Divine influences, of which they witnessed the effects. Through the Saviour, the ways of life are made known; and we are encouraged to expect God's presence, and his favour for evermore All this springs from assured belief that Jesus is the Lord, and the anointed Saviour.
Greek Textus Receptus
οτι 3754 CONJ ουκ 3756 PRT-N εγκαταλειψεις 1459 5692 V-FAI-2S την 3588 T-ASF ψυχην 5590 N-ASF μου 3450 P-1GS εις 1519 PREP αδου 86 N-GSM ουδε 3761 ADV δωσεις 1325 5692 V-FAI-2S τον 3588 T-ASM οσιον 3741 A-ASM σου 4675 P-2GS ιδειν 1492 5629 V-2AAN διαφθοραν 1312 N-ASF
Vincent's NT Word Studies
27. Leave (egkataleiyeiv). Lit., leave behind.Suffer (dwseiv). Lit., give.
Robertson's NT Word Studies
2:27 {In Hades} (eis haiden). Hades is the unseen world, Hebrew Sheol, but here it is viewed as death itself "considered as a rapacious destroyer" (Hackett). It does not mean the place of punishment, though both heaven and the place of torment are in Hades (#Lu 16:23). "Death and Hades are strictly parallel terms: he who is dead is in Hades" (Page). The use of eis here=en is common enough. The Textus Receptus here reads eis haidou (genitive case) like the Attic idiom with domon (abode) understood. "Hades" in English is not translation, but transliteration. The phrase in the Apostles' Creed, "descended into hell" is from this passage in Acts (Hades, not gehenna). The English word "hell" is Anglo-Saxon from helan, to hide, and was used in the Authorized Version to translate both Hades as here and gehenna as in #Mt 5:22. {Thy Holy One} (ton hosion sou). Peter applies these words to the Messiah. {Corruption} (diafqoran). The word can mean destruction or putrefaction from diafqeirw, old word, but in N.T. only here and #Ac 13:34-37. The Hebrew word in #Ps 16 can mean also the pit or the deep.
