KJV: Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.
YLT: wherefore also in another place he saith, Thou shalt not give Thy kind One to see corruption,
Darby: Wherefore also he says in another, Thou wilt not suffer thy gracious one to see corruption.
ASV: Because he saith also in another psalm , Thou wilt not give Thy Holy One to see corruption.
καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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ἑτέρῳ | another |
Parse: Adjective, Dative Masculine Singular Root: ἀλλοιόω Sense: the other, another, other. |
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λέγει | He says |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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δώσεις | You will allow |
Parse: Verb, Future Indicative Active, 2nd Person Singular Root: διδῶ Sense: to give. |
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Ὅσιόν | Holy One |
Parse: Adjective, Accusative Masculine Singular Root: ὅσιος Sense: undefiled by sin, free from wickedness, religiously observing every moral obligation, pure holy, pious. |
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σου | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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ἰδεῖν | to see |
Parse: Verb, Aorist Infinitive Active Root: εἶδον Sense: to see with the eyes. |
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διαφθοράν | decay |
Parse: Noun, Accusative Feminine Singular Root: διαφθορά Sense: corruption, destruction. |
Greek Commentary for Acts 13:35
Compound conjunction (δια οτι diaου δωσεις τον οσιον σου ιδειν διαπτοραν hoti) like our “because that.” The reason for the previous statement about “the holy things.” [source]
Quotation from Psalm 16:10 to show that Jesus did not see corruption in his body, a flat contradiction for those who deny the bodily resurrection of Jesus. [source]
Lit., give. [source]
Reverse Greek Commentary Search for Acts 13:35
Notice that ἐπίοτευσαν , believed, is used here with the simple dative, and not with the preposition εἰς , into (see on John 1:12). The meaning is, therefore, they believed that the Scripture was true. On γραφή , a passage or section of Scripture, see on Mark 12:10. In John, as elsewhere, the word almost always refers to a particular passage cited in the context. The only two exceptions are John 17:12; John 20:9. For the Old Testament, as a whole, John always uses the plural αἱ γραφαί . The passage referred to here is probably Psalm 16:10. Compare Acts 2:27, Acts 2:31; Acts 13:35. [source]
First aorist passive indicative of εγειρω egeirō to raise up. And not at first then, but only slowly after the disciples themselves were convinced. Then “they believed the Scripture” They “believed” again. Dative case γραπηι graphēi Probably Psalm 16:10 is meant (Acts 2:31; Acts 13:35). And the word which Jesus had said Dative case λογωι logōi also, but ον hon (relative) is not attracted to the dative. Clearly then John interprets Jesus to have a parabolic reference to his death and resurrection by his language in John 2:19. There are those who bluntly say that John was mistaken. I prefer to say that these scholars are mistaken. Even Bernard considers it “hardly possible” that John interprets Jesus rightly in John 1:21. “Had he meant that, He would have spoken with less ambiguity.” But how do we know that Jesus wished to be understood clearly at this time? Certainly no one understood Christ when he spoke the words. The language of Jesus is recalled and perverted at his trial as “I will destroy” (Mark 14:58), “I can destroy” (Matthew 26:61), neither of which he said. [source]
See on Luke 1:75. Always with a relation to God; never of moral excellence as related to men. Of Christ, Acts 2:27; Acts 13:35; of a bishop, Titus 1:8. [source]
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]
See on Acts 26:10. Christ is called holy, Acts 2:27; Acts 13:35; Hebrews 7:26; in all which passages the word, however, is ὅσιος , which is holy by sanction, applied to one who diligently observes all the sanctities of religion. It is appropriate to Christ, therefore, as being the one in whom these eternal sanctities are grounded and reside. Ἅγιος , the word used here, refers rather to separation from evil. [source]