KJV: When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.
YLT: And as he is sitting on the tribunal, his wife sent unto him, saying, 'Nothing -- to thee and to that righteous one, for many things did I suffer to-day in a dream because of him.'
Darby: But, as he was sitting on the judgment-seat, his wife sent to him, saying, Have thou nothing to do with that righteous man; for I have suffered to-day many things in a dream because of him.
ASV: And while he was sitting on the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with that righteous man; for I have suffered many things this day in a dream because of him.
| Καθημένου | As was sitting |
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Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Singular Root: κάθημαι Sense: to sit down, seat one’s self. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| βήματος | judgment seat |
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Parse: Noun, Genitive Neuter Singular Root: βῆμα Sense: a step, pace, the space which a foot covers, a foot-breath. |
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| ἀπέστειλεν | sent |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀποστέλλω Sense: to order (one) to go to a place appointed. |
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| γυνὴ | wife |
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Parse: Noun, Nominative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| λέγουσα | saying |
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Parse: Verb, Present Participle Active, Nominative Feminine Singular Root: λέγω Sense: to say, to speak. |
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| Μηδὲν | [Let there be] nothing |
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Parse: Adjective, Nominative Neuter Singular Root: μηδείς Sense: nobody, no one, nothing. |
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| σοὶ | between you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular Root: σύ Sense: you. |
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| δικαίῳ | righteous [man] |
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Parse: Adjective, Dative Masculine Singular Root: δίκαιος Sense: righteous, observing divine laws. |
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| ἐκείνῳ | that |
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Parse: Demonstrative Pronoun, Dative Masculine Singular Root: ἐκεῖνος Sense: he, she it, etc. |
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| πολλὰ | many things |
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Parse: Adjective, Accusative Neuter Plural Root: πολύς Sense: many, much, large. |
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| ἔπαθον | I suffered |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: πάσχω Sense: to be affected or have been affected, to feel, have a sensible experience, to undergo. |
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| σήμερον | today |
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Parse: Adverb Root: σήμερον Sense: this (very) day). |
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| ὄναρ | a dream |
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Parse: Noun, Accusative Neuter Singular Root: ὄναρ Sense: a dream. |
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| δι’ | because of |
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Parse: Preposition Root: διά Sense: through. |
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Greek Commentary for Matthew 27:19
Poor Pilate was getting more entangled every moment as he hesitated to set Jesus free whom he knew to be free of any crime against Caesar. Just at the moment when he was trying to enlist the people in behalf of Jesus against the schemes of the Jewish leaders, his wife sent a message about her dream concerning Jesus. She calls Jesus “that righteous man” (τωι δικαιωι εκεινωι tōi dikaiōi ekeinōi) and her psychical sufferings increased Pilate‘s superstitious fears. Tradition names her Procla and even calls her a Christian which is not probable. But it was enough to unnerve the weak Pilate as he sat on the judgment-seat (επι του βηματος epi tou bēmatos) up over the pavement. [source]
Reverse Greek Commentary Search for Matthew 27:19
Literally, what is there to me and to thee. See on Mark 5:7, and compare Matthew 8:29; Matthew 27:19; Mark 1:24; Luke 8:28. It occurs often in the Old Testament, 2 Samuel 16:10; 1 Kings 17:18, etc. Though in a gentle and affectionate manner, Jesus rejects her interference, intending to supply the demand in His own way. Compare John 6:6. Wyc., What to me and to thee, thou woman? [source]
First aorist active indicative of λαμβανω lambanō and μαστιγοω mastigoō (from μαστιχ mastix whip). For this redundant use of λαμβανω lambanō see also John 19:6. It is the causative use of μαστιγοω mastigoō for Pilate did not actually scourge Jesus. He simply ordered it done, perhaps to see if the mob would be satisfied with this penalty on the alleged pretender to royalty (Luke 23:22) whom Pilate had pronounced innocent (John 18:38), an illegal act therefore. It was a preliminary to crucifixion, but Jesus was not yet condemned. The Sanhedrin had previously mocked Jesus (Mark 14:65; Matthew 26:67.; Luke 22:63.) as the soldiers will do later (Mark 15:16-19; Matthew 27:27-30). This later mock coronation (Mark and Matthew) was after the condemnation. Plaited a crown of thorns Old verb πλεκω plekō to weave, in the N.T. only here, Mark 15:17; Matthew 27:19. Not impossible for the mock coronation to be repeated. Arrayed him “Placed around him” (second aorist active indicative of περιβαλλω periballō). In a purple garment Old adjective πορπυρεος porphureos from πορπυρα porphura purple cloth (Mark 15:17, Mark 15:20), dyed in purple, in the N.T. only here and Revelation 18:16. Jesus had been stripped of his outer garment ιματιον himation (Matthew 27:28) and the scarlet cloak of one of the soldiers may have been put on him (Matthew 27:28). [source]
First aorist passive indicative of ποβεομαι phobeomai He was already afraid because of his wife‘s message (Matthew 27:19). The claim of Jesus to deity excited Pilate‘s superstitious fears. [source]
Vocative case of γυνη gunē and with no idea of censure as is plain from its use by Jesus in John 19:26. But the use of γυναι gunai instead of μητερ mēter (Mother) does show her she can no longer exercise maternal authority and not at all in his Messianic work. That is always a difficult lesson for mothers and fathers to learn, when to let go. What have I to do with thee? There are a number of examples of this ethical dative in the lxx (Judges 11:12; 2Sam 16:10; 1Kings 17:18; 2Kings 3:13; 2Chron 35:21) and in the N.T. (Mark 1:24; Mark 5:7; Matthew 8:29; Matthew 27:19; Luke 8:28). Some divergence of thought is usually indicated. Literally the phrase means, “What is it to me and to thee?” In this instance F.C. Burkitt (Journal of Theol. Studies, July, 1912) interprets it to mean, “What is it to us?” That is certainly possible and suits the next clause also. Mine hour is not yet come This phrase marks a crisis whenever it occurs, especially of his death (John 7:30; John 8:20; John 12:23; John 13:1; John 17:1). Here apparently it means the hour for public manifestation of the Messiahship, though a narrower sense would be for Christ‘s intervention about the failure of the wine. The Fourth Gospel is written on the plane of eternity (W. M. Ramsay) and that standpoint exists here in this first sign of the Messiah. [source]
A legal formality to give weight to the decision. Ingressive aorist active participle. For this use of βημα bēma for judgment seat, see Matthew 27:19, John 19:13, Acts 12:21, Acts 18:12, Acts 25:10. Same phrase repeated in Acts 25:17. To be brought (αχτηναι achthēnai). First aorist passive infinitive of αγω agō after εκελευσεν ekeleusen (commanded). Same words repeated in Acts 25:17 by Festus. [source]
From Deuteronomy 2:5. Old word from βαινω bainō to go, to step. “Stepping of a foot,” only instance of this original meaning in the N.T. From this it comes to mean a platform reached by steps, official seat of a judge (Matthew 27:19). The field purchased by Abraham (Genesis 23:9-17) was not a gift from God. [source]
Old word βημα bēma a step (from βαινω bainō), a platform, the seat of the judge (Matthew 27:19). Christ is Saviour, Lord, and Judge of us all (τους παντας tous pantas the all). [source]