The Meaning of Matthew 27:19 Explained

Matthew 27:19

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.

What does Matthew 27:19 Mean?

Verse Meaning

Pilate"s wife interrupted him as he sat on the judgment seat about to render a verdict in Jesus" case. Matthew probably recorded this incident because it is another indication of Jesus" innocence. Many of the Romans considered dreams a means of divine guidance (cf. Matthew 1:20). [1] In this case God did guide her to testify to Jesus" righteousness.
"Tradition has given her the name Procula; an Apocryphal Gospel describes her as a convert to Judaism [2]; while the Greek Church has actually placed her in the Catalogue of Saints." [3]
"Pilate"s "wife" ( Matthew 27:19) serves as a foil for Pilate himself: her warning to Pilate not to have anything to do with that innocent man (Jesus) contrasts with Pilate"s decision to accede to the Jewish demand that Jesus be put to death. "Barabbas" ( Matthew 27:15-26) serves as foil for Jesus; a notorious prisoner is set free, whereas an innocent man is delivered up to be crucified." [4]

Context Summary

Matthew 27:11-21 - Barabbas Or Christ?
The vacillation of Pilate made him a criminal. Weakness becomes sin. At first he evidently meant to release Jesus, but instead of saying so outright, he strove to bring about His release by indirect means and without committing himself.
First, he sent Him to Herod, Luke 23:17, thinking that a Jew would view favorably the position of a fellow-Jew. Then he sought to touch the springs of pity by the anguish of scourging. Finally, he gave the people the choice between Barabbas and Christ, feeling sure that they must choose the liberation of a lover of men rather than that of an outlaw.
None of these expedients succeeded, and he drifted into the very act which his conscience had condemned from the first. He is a specimen of those weak men who want the right thing to be done, but will not adventure their own interests to get it done. There is no chance of such men coming out right. The one hope for us all is to declare ourselves for the right and true, at once and from the start. [source]

Chapter Summary: Matthew 27

1  Jesus is delivered bound to Pilate
3  Judas hangs himself
19  Pilate, admonished of his wife,
20  and being urged by the multitude, washes his hands, and releases Barabbas
27  Jesus is mocked and crowned with thorns;
33  crucified;
39  reviled;
50  dies, and is buried;
62  his tomb is sealed and watched

Greek Commentary for Matthew 27:19

His wife [η γυνη αυτου]
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

John 2:4 What have I to do with thee [τί ἐμοὶ καὶ σοὶ]
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]
John 19:1 Took and scourged [ελαβεν και εμαστιγωσεν]
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]
John 19:8 He was the more afraid [μαλλον εποβητη]
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]
John 2:4 Woman [γυναι]
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]
Acts 25:6 Sat on the judgment seat [κατισας επι του βηματος]
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]
Acts 7:5 Not so much as to set his foot on [ουδε βημα ποδος]
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]
2 Corinthians 5:10 Before the judgment-seat of Christ [εμπροστεν του βηματος του Χριστου]
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]

What do the individual words in Matthew 27:19 mean?

As was sitting now he on the judgment seat sent to him the wife of him saying [Let there be] nothing between you and the righteous [man] that many things for I suffered today in a dream because of Him
Καθημένου δὲ αὐτοῦ ἐπὶ τοῦ βήματος ἀπέστειλεν πρὸς αὐτὸν γυνὴ αὐτοῦ λέγουσα Μηδὲν σοὶ καὶ τῷ δικαίῳ ἐκείνῳ πολλὰ γὰρ ἔπαθον σήμερον κατ’ ὄναρ δι’ αὐτόν

Καθημένου  As  was  sitting 
Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Singular
Root: κάθημαι  
Sense: to sit down, seat one’s self.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
βήματος  judgment  seat 
Parse: Noun, Genitive Neuter Singular
Root: βῆμα  
Sense: a step, pace, the space which a foot covers, a foot-breath.
ἀπέστειλεν  sent 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἀποστέλλω 
Sense: to order (one) to go to a place appointed.
γυνὴ  wife 
Parse: Noun, Nominative Feminine Singular
Root: γυνή  
Sense: a woman of any age, whether a virgin, or married, or a widow.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
λέγουσα  saying 
Parse: Verb, Present Participle Active, Nominative Feminine Singular
Root: λέγω 
Sense: to say, to speak.
Μηδὲν  [Let  there  be]  nothing 
Parse: Adjective, Nominative Neuter Singular
Root: μηδείς 
Sense: nobody, no one, nothing.
σοὶ  between  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular
Root: σύ  
Sense: you.
δικαίῳ  righteous  [man] 
Parse: Adjective, Dative Masculine Singular
Root: δίκαιος  
Sense: righteous, observing divine laws.
ἐκείνῳ  that 
Parse: Demonstrative Pronoun, Dative Masculine Singular
Root: ἐκεῖνος  
Sense: he, she it, etc.
πολλὰ  many  things 
Parse: Adjective, Accusative Neuter Plural
Root: πολύς  
Sense: many, much, large.
ἔπαθον  I  suffered 
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.
σήμερον  today 
Parse: Adverb
Root: σήμερον  
Sense: this (very) day).
ὄναρ  a  dream 
Parse: Noun, Accusative Neuter Singular
Root: ὄναρ  
Sense: a dream.
δι’  because  of 
Parse: Preposition
Root: διά  
Sense: through.