Matthew 27:34
Matthew 27:34 in Multiple Translations
they offered Him wine to drink, mixed with gall; but after tasting it, He refused to drink it.
¶ They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.
they gave him wine to drink mingled with gall: and when he had tasted it, he would not drink.
They gave him wine mixed with bitter drink: and after tasting it, he took no more.
they gave him wine mixed with gall. But having tasted it, he refused to drink it.
They gaue him vineger to drinke, mingled with gall: and when he had tasted thereof, he would not drinke.
they gave him to drink vinegar mixed with gall, and having tasted, he would not drink.
they gave him sour wine to drink mixed with gall. When he had tasted it, he would not drink.
They gave him vinegar to drink, mingled with gall: and when he had tasted of it , he would not drink.
And they gave him wine to drink mingled with gall. And when he had tasted, he would not drink.
When they got there, they mixed with wine something that tasted very bitter. They gave it to Jesus to drink so that he would not feel so much pain when they nailed him on the cross. But when he tasted it, he refused to drink it. Some soldiers took his clothes.
Berean Amplified Bible — Matthew 27:34
BAB
Word Study
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Matthew 27:34 Interlinear (Deep Study)
BIB
GRK
εδωκαν
αυτω
πιειν
οξος
μετα
χολης
μεμιγμενον
και
γευσαμενος
ουκ
ηθελεν
πιειν
εδωκαν
didōmi
G1325
to give
Verb-AAI-3P
αυτω
autos
G846
it/s/he
Pron-DSM
πιειν
pinō
G4095
to drink
Verb-2AAN
οξος
oxos
G3690
vinegar
Noun-ASN
μετα
meta
G3326
with/after
Prep
χολης
cholē
G5521
gall
Noun-GSF
μεμιγμενον
mignumi
G3396
to mix
Verb-RPP-ASN
και
kai
G2532
and
Conj
γευσαμενος
geuō
G1089
to taste
Verb-ADP-NSM
ουκ
ou
G3756
no
Particle-N
ηθελεν
thelō
G2309
to will/desire
Verb-IAI-3S
πιειν
pinō
G4095
to drink
Verb-2AAN
Greek Word Study
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Greek Word Reference — Matthew 27:34
εδωκαν
didōmi
G1325
"to give"
Verb-AAI-3P
To give, as seen in Matthew 4:9 and John 1:12, means to bestow or grant something to someone, often with a sense of generosity or sacrifice, like God giving his only son in John 3:16
Definition: δίδωμι, [in LXX chiefly for נָתַן (53 words in all) ;] to give—in various senses, accusative to context—bestow, grant, supply, deliver, commit, yield: absol., Act.20:35; with accusative of thing(s) and dative of person(s), Mat.4:9 5:31, Jhn.1:12, al. mult.; with dative of person(s), before ἐκ, Mat.25:8; id. with genitive part.. Rev.2:17; with accusative of person(s), Jhn.3:16, Rev.20:13, al.; δεξιάς, Gal.2:9; φίλημα, Luk.7:45; γνῶσιν, Luk.1:77; κρίσιν, Jhn.5:22; of seed yielding fruit, Mrk.4:7, 8; ἐργασίαν (Deiss., LAE, 117f.), Luk.12:58; with inf. fin., Mat.27:34, Mrk.5:43, Luk.8:55, Jhn.6:52, al.; with dative of person(s) and inf., Luk.1:74, al.; with accusative and inf., Act.2:27, Rev.3:9; with dupl. accusative, Mat.20:28, Mrk.10:45, Eph.1:22 4:11, 2Th.3:9, 1Ti.2:6, al.; ἑαυτὸν δ. εἰς (Polyb., al.), Act.19:31; with dative of person(s), before κατά (MM, Exp., xi), Rev.2:28 (LXX); δ. ἵνα, Rev.3:9; δέδωκα ἐνώπιόν σου θύραν ἀνεῳγμένην, Rev.3:8. SYN.: δωρέομαι. (AS)
Usage: Occurs in 380 NT verses. KJV: adventure, bestow, bring forth, commit, deliver (up), give, grant, hinder, make, minister, number, offer, have power, put, receive, set, shew, smite (+ with the hand), strike (+ with the palm of the hand), suffer, take, utter, yield See also: 1 Corinthians 1:4; Galatians 1:4; 1 Peter 1:21.
αυτω
autos
G846
"it/s/he"
Pron-DSM
This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.
Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)
Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.
πιειν
pinō
G4095
"to drink"
Verb-2AAN
To drink means to swallow a liquid, like water or wine. In the Bible, drinking is often used as a symbol, like in John 6:53-54, where Jesus says to drink his blood. The word is used in many stories, including Luke 2:19 and Romans 14:21.
Definition: πίνω [in LXX chiefly for שָׁתָה ;] to drink: absol., Luk.2:19, Jhn.4:7, al.; with accusative of thing(s), Mat.6:26, 31 Mrk.14:25, al.; of habitual use, Luk.1:15, Rom.14:21, al.; by meton., τὸ ποτήριον, 1Co.10:21, al.; of the earth absorbing rain (Hdt., al.), Heb.6:7; spiritually, of the blood of Christ, Jhn.6:53-54, 56; before ἐκ (of the vessel), Mat.26:27, al.; id. (of the drink; Bl., § 36, 1), Mat.26:29, Jhn.4:13-14 Rev.14:10, al.; ἀπό, Luk.22:18 (cf. ἀπο-, συν-πίνω; on the form πίεσαι, Luk.17:8, see Bl., § 21, 8, and on the contr. aor. πεῖν, M, Pr., 44 f., Thackeray, Gr., 63 f.) (AS)
Usage: Occurs in 65 NT verses. KJV: drink See also: 1 Corinthians 9:4; Luke 7:34; Hebrews 6:7.
οξος
oxos
G3690
"vinegar"
Noun-ASN
Vinegar is a type of sour wine, often given to laborers and soldiers, like when it was offered to Jesus on the cross in Matthew 27:48 and Mark 15:36.
Definition: ὄξος, -εος (-ους), τό (ὄξύς), [in LXX: Num.6:3, Rut.2:14, Psa.69:21, Pro.25:20 (חֹמֶץ)* ;] sour wine (posca, vin-Deu pays), the ordinary drink of labourers and common soldiers: Mat.27:48, Mrk.15:36, Luk.23:36, Jhn.19:29-30.† (AS)
Usage: Occurs in 6 NT verses. KJV: vinegar See also: John 19:29; Mark 15:36; Matthew 27:48.
μετα
meta
G3326
"with/after"
Prep
Means with or after, showing accompaniment, as in being among a group or following someone, like Jesus with his disciples in Mark 1:13. It can also show cause and effect. The KJV translates it as after, among, or with. It is used in many New Testament books, including Matthew and Luke.
Definition: μετά (before vowel μετ᾽; on the neglect of elision in certain cases, V. WH, App., 146 b), prep. with genitive, accusative (in poet, also with dative), [in LXX for אַחַד ,עִם ,אֵת, etc.]. __I. C. genitive, __1. among, amid: Mrk.1:13, Luk.22:37 (LXX, ἐν) 24:5, Jhn.18:5, al.; διωγμῶν, Mrk.10:30. __2. Of association and companionship, with (in which sense it gradually superseded σύν, than which it is much more frequently in NT; cf. Bl., §42, 3): with genitive of person(s), Mat.8:11 20:20 Mrk.1:29 3:7 Luk.5:30, Jhn.3:22, Gal.2:1, al. mult.; εἶναι μετά, Mat.5:25, Mrk.3:14, al.; metaphorically, of divine help and guidance, Jhn.3:2, Act.7:9, Php.4:9, al.; opposite to εἶναι κατά, Mat.12:30, Luk.11:23; in Hellenistic usage (but see M, Pr., 106, 246f.), πολεμεῖν μετά = cl. π., with dative, to wage war against (so LXX for נִלְחַם עִם, 1Ki.17:33), Rev.2:16, al.; with genitive of thing(s), χαρᾶς, Mat.13:20, Mrk.4:16, al.; ὀργῆς, Mrk.3:5, al. __II. C. accusative, __1. of place, behind, after: Heb.9:3. __2. Of time, after: Mat.17:1, Mrk.14:1, Luk.1:24, Act.1:5, Gal.1:18, al.; μετὰ τοῦτο, Jhn.2:12, al.; ταῦτα, Mrk.16:[12], Luk.5:27, Jhn.3:22, al; with inf. artic. (BL, §71, 5; 72, 3), Mat.26:32, Mrk.1:14, al. __III. In composition, __1. of association or community: μεταδίδωμι, μετέχω, etc. __2. Exchange or transference: μεταλλάσσω, μετοικίζω, etc. __3. after: μεταμέλομαι. (AS)
Usage: Occurs in 444 NT verses. KJV: after(-ward), X that he again, against, among, X and, + follow, hence, hereafter, in, of, (up-)on, + our, X and setting, since, (un-)to, + together, when, with (+ -out) See also: 1 Corinthians 6:6; Acts 25:12; 1 Peter 1:11.
χολης
cholē
G5521
"gall"
Noun-GSF
Gall refers to bile or a bitter substance, used in Matthew 27:34 to describe a drink given to Jesus before his crucifixion.
Definition: χολή, -ῆς, ἡ [in LXX for רֹאשׁ, לַעֲנָה, מְרֵרָה ;] gall: Mat.27:34 (here prob. = myrrh, cf. Mrk.15:23, see Swete, in l; DCG, i, 634); metaphorically, Act.8:23.† (AS)
Usage: Occurs in 2 NT verses. KJV: gall See also: Acts 8:23; Matthew 27:34.
μεμιγμενον
mignumi
G3396
"to mix"
Verb-RPP-ASN
To mix or mingle is the meaning of this word, as in Revelation 15:2 where it describes people mixing with others. It involves combining things together.
Definition: μίγνυμι (on the spelling μείγ-, ν. B)., § 3, 5) [in LXX for עָרַב hith., etc. ;] to mix, mingle: with accusative and dative, Rev.15:2; with accusative before ἐν, Rev.8:7; before μετά, Mat.27:34, Luk.13:1.† SYN.: κεράννυμι, q.v (AS)
Usage: Occurs in 4 NT verses. KJV: mingle See also: Luke 13:1; Revelation 8:7; Revelation 15:2.
και
kai
G2532
"and"
Conj
And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.
Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)
Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.
γευσαμενος
geuō
G1089
"to taste"
Verb-ADP-NSM
This word means to taste or eat something, and can also mean to experience good or bad things. It is used in the Bible to describe people eating or tasting food, like in Matthew 27:34. It can also be used figuratively, like in Hebrews 6:4.
Definition: γεύω, γεύομαι, [in LXX chiefly for טעם ;] to make to taste. Mid., to taste eat: absol., Act.10:10 20:11, Col.2:21; with genitive, Mat.27:34, Luk.14:24, Act.23:14; with accusative (not cl., but see Westc, Heb., l.with; M, Pr., 66, 245), Jhn.2:9. Metaphorical, Heb.6:4; ῥῆμα θεοῦ, Heb.6:5 (on case, see supr., and cf. Milligan, NTD, 68) θανάτου (cf. Talmudic טַעַם מִיתָה), Mat.16:28, Mrk.9:1, Luk.9:27, Jhn.8:52, Heb.2:9; before ὅτι, 1Pe.2:3 (Cremer, 148).† (AS)
Usage: Occurs in 15 NT verses. KJV: eat, taste See also: 1 Peter 2:3; Hebrews 6:5; Hebrews 2:9.
ουκ
ou
G3756
"no"
Particle-N
This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.
Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)
Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.
ηθελεν
thelō
G2309
"to will/desire"
Verb-IAI-3S
To will or desire something, as seen in Romans 9:16 and 1 Corinthians 12:6, where it describes a person's intentional choice or preference. This word is about making a conscious decision.
Definition: θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). (AS)
Usage: Occurs in 200 NT verses. KJV: desire, be disposed (forward), intend, list, love, mean, please, have rather, (be) will (have, -ling, - ling(-ly)) See also: 1 Corinthians 4:19; Luke 12:49; 1 Peter 3:10.
πιειν
pinō
G4095
"to drink"
Verb-2AAN
To drink means to swallow a liquid, like water or wine. In the Bible, drinking is often used as a symbol, like in John 6:53-54, where Jesus says to drink his blood. The word is used in many stories, including Luke 2:19 and Romans 14:21.
Definition: πίνω [in LXX chiefly for שָׁתָה ;] to drink: absol., Luk.2:19, Jhn.4:7, al.; with accusative of thing(s), Mat.6:26, 31 Mrk.14:25, al.; of habitual use, Luk.1:15, Rom.14:21, al.; by meton., τὸ ποτήριον, 1Co.10:21, al.; of the earth absorbing rain (Hdt., al.), Heb.6:7; spiritually, of the blood of Christ, Jhn.6:53-54, 56; before ἐκ (of the vessel), Mat.26:27, al.; id. (of the drink; Bl., § 36, 1), Mat.26:29, Jhn.4:13-14 Rev.14:10, al.; ἀπό, Luk.22:18 (cf. ἀπο-, συν-πίνω; on the form πίεσαι, Luk.17:8, see Bl., § 21, 8, and on the contr. aor. πεῖν, M, Pr., 44 f., Thackeray, Gr., 63 f.) (AS)
Usage: Occurs in 65 NT verses. KJV: drink See also: 1 Corinthians 9:4; Luke 7:34; Hebrews 6:7.
Study Notes — Matthew 27:34
Show Verse Quote Highlights
- Context
- Cross References
- Matthew 27:34 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Matthew 27:34
- Jamieson-Fausset-Brown on Matthew 27:34
- Matthew Poole's Commentary on Matthew 27:34
- Trapp's Commentary on Matthew 27:34
- Ellicott's Commentary on Matthew 27:34
- Adam Clarke's Commentary on Matthew 27:34
- Cambridge Bible on Matthew 27:34
- Barnes' Notes on Matthew 27:34
- Whedon's Commentary on Matthew 27:34
- Sermons on Matthew 27:34
Context — The Crucifixion
32Along the way they found a man from Cyrene, named Simon, and they forced him to carry the cross of Jesus.
33And when they came to a place called Golgotha, which means The Place of the Skull,
34they offered Him wine to drink, mixed with gall; but after tasting it, He refused to drink it.
35When they had crucified Him, they divided up His garments by casting lots. 36And sitting down, they kept watch over Him there.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalms 69:21 | They poisoned my food with gall and gave me vinegar to quench my thirst. |
| 2 | Mark 15:23 | There they offered Him wine mixed with myrrh, but He did not take it. |
| 3 | Matthew 27:48 | One of them quickly ran and brought a sponge. He filled it with sour wine, put it on a reed, and held it up for Jesus to drink. |
| 4 | John 19:28–30 | After this, knowing that everything had now been accomplished, and to fulfill the Scripture, Jesus said, “I am thirsty.” A jar of sour wine was sitting there. So they soaked a sponge in the wine, put it on a stalk of hyssop, and lifted it to His mouth. When Jesus had received the sour wine, He said, “It is finished.” And bowing His head, He yielded up His spirit. |
Matthew 27:34 Summary
[Jesus was offered a drink of wine mixed with gall to help with the pain of crucifixion, but He refused it, showing His commitment to fulfilling God's plan and taking the full burden of our sins upon Himself, as seen in Matthew 27:34 and supported by the prophecy in Psalm 69:21. This event reminds us of Jesus' love and sacrifice for us, and encourages us to trust in His power and provision, even in the midst of suffering, as seen in Romans 5:8 and 2 Corinthians 12:9.]
Frequently Asked Questions
Why was Jesus offered wine mixed with gall in Matthew 27:34?
The wine mixed with gall was likely a painkiller offered to Jesus to help numb the pain of crucifixion, but after tasting it, He refused to drink it, possibly to ensure He remained fully aware and in control during His suffering, as seen in Matthew 27:34 and supported by the prophecy in Psalm 69:21.
What is the significance of gall in the Bible?
Gall is mentioned in the Bible as a bitter substance, often symbolizing suffering, bitterness, or judgment, as seen in Deuteronomy 29:18 and Acts 8:23, and in this context, it may represent the bitter cup of God's wrath that Jesus was about to drink on behalf of humanity.
Why did Jesus refuse to drink the wine mixed with gall?
Jesus refused to drink the wine mixed with gall to fulfill the scripture and ensure that His sacrifice was complete and effective, as seen in John 19:28-30, where Jesus says 'It is finished' after drinking from a sponge filled with wine vinegar, signifying the completion of His work on the cross.
Is there any other biblical account of Jesus being offered a drink during His crucifixion?
Yes, in John 19:28-30, Jesus is offered a drink of wine vinegar on a sponge, which He accepts, in contrast to the wine mixed with gall in Matthew 27:34, highlighting the different purposes and contexts of these two events.
Reflection Questions
- What does Jesus' refusal to drink the wine mixed with gall reveal about His character and mission?
- How does this event relate to the larger narrative of Jesus' crucifixion and resurrection, and what does it teach us about God's plan of salvation?
- In what ways can we, like Jesus, choose to endure suffering and hardship for the sake of others, and what does this look like in our daily lives?
- What role does trust and obedience play in our relationship with God, and how can we learn from Jesus' example in this verse?
Gill's Exposition on Matthew 27:34
They gave him vinegar to drink,.... It was a custom with the Jews (o) when "a man went out to be executed, to give him to drink a grain of frankincense in a cup of wine, that his understanding might
Jamieson-Fausset-Brown on Matthew 27:34
They gave him vinegar to drink mingled with gall: and when he had tasted thereof he would not drink They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.
Matthew Poole's Commentary on Matthew 27:34
Ver. 32-34. Mark saith, , And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross. And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull. And they gave him to drink wine mingled with myrrh: but he received it not. Luke is larger in his account of the passages between his condemnation and crucifixion, . And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus. And there followed him a great company of people, and of women, which also bewailed and lamented him. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For, behold, the days are coming, in the which they shall say Blessed are the barren, and the wombs that never bare, and the paps which never gave suck. Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.
For if they do these things in a green tree, what shall be done in the dry? And there were also two other, malefactors, led with him to be put to death. , saith no more than, And he bearing his cross went forth unto a place called the place of a skull, which is called in the Hebrew Golgotha. Matthew, and Mark, and Luke say, that a countryman, one Simon a Cyrenian, (compelled to it by the soldiers), carried the cross after Christ. John saith, that he himself bare it. Both were doubtless true. Some say that Christ himself did carry it through the city, and when he was out of the city this Simon carried it. Others think, that Christ being wearied, Simon took it. But reason will tell us, that the cross was too heavy a piece of timber for one to bear, and therefore Simon was compelled to bear the hinder part; therefore Luke saith, he bare it after Jesus. The dispute whether this Simon was a native Jew, though an inhabitant of Cyrene, or a proselyted Cyrenian, or as yet a pagan, and whether this Cyrene was one of the ten cities comprehended in the name Decapolis, is not worth spending any words about. All the evangelists agree, that he was crucified at Golgotha; Luke calls it Calvary; they are both names of the same signification, the place of a skull; the one is the Hebrew term, the other Latin.
They gave him vinegar to drink, mingled with gall. Mark saith, wine mingled with myrrh. There is so great a cognation between wine and vinegar, that it is no wonder if one evangelist calls it vinegar, another wine, which, if it be acid, is vinegar. The word translated gall signifies all bitterness, whether it be caused from gall or myrrh.
Trapp's Commentary on Matthew 27:34
34 They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. Ver. 34. They gave him vinegar, &c.] Cold comfort to a dying man; but they did it in derision, q.d. Thou art a King, and must have generous wines. Here’ s for thee therefore. It were happy if this vinegar given our Saviour might melt our adamantine hearts into sorrow.
Ellicott's Commentary on Matthew 27:34
(34) Vinegar to drink mingled with gall.—In Mark 15:23, “wine mingled with myrrh.” The animal secretion known as “gall” is clearly out of the question, and the meaning of the word is determined by its use in the Greek version of the Old Testament, where it stands for the “wormwood” of Proverbs 5:4, for the poisonous herb joined with “wormwood” in Deuteronomy 29:18. It was clearly something at once nauseous and narcotic, given by the merciful to dull the pain of execution, and mixed with the sour wine of the country and with myrrh to make it drinkable. It may have been hemlock, or even poppy-juice, but there are no materials for deciding. It is probable that the offer came from the more pitiful of the women mentioned by St. Luke (Luke 23:27) as following our Lord and lamenting. Such acts were among the received “works of mercy” of the time and place. The “tasting” implied a recognition of the kindly purpose of the act, but a recognition only. In the refusal to do more than taste we trace the resolute purpose to drink the cup which His Father had given Him to the last drop, and not to dull either the sense of suffering nor the clearness of His communion with His Father with the slumberous potion. The same draught was, we may believe, offered to the two criminals who were crucified with Him.
Adam Clarke's Commentary on Matthew 27:34
Verse 34. They gave him vinegar - mingled with gall] Perhaps χολη, commonly translated gall, signifies no more than bitters of any kind. It was a common custom to administer a stupefying potion compounded of sour wine, which is the same as vinegar, from the French vinaigre, frankincense, and myrrh, to condemned persons, to help to alleviate their sufferings, or so disturb their intellect that they might not be sensible of them. The rabbins say that they put a grain of frankincense into a cup of strong wine; and they ground this on Proverbs 31:6: Give strong drink unto him that is ready to perish, i.e. who is condemned to death. Some person, out of kindness, appears to have administered this to our blessed Lord; but he, as in all other cases, determining to endure the fulness of pain, refused to take what was thus offered to him, choosing to tread the winepress alone. Instead of οξος, vinegar, several excellent MSS. and versions have οινον, wine; but as sour wine is said to have been a general drink of the common people and Roman soldiers, it being the same as vinegar, it is of little consequence which reading is here adopted. This custom of giving stupefying potions to condemned malefactors is alluded to in Proverbs 31:6: Give strong drink, שקר shekar, inebriating drink, to him who is ready to PERISH, and wine to him who is BITTER of soul - because he is just going to suffer the punishment of death. And thus the rabbins, as we have seen above, understand it. See Lightfoot and Schoettgen. Michaelis offers an ingenious exposition of this place: "Immediately after Christ was fastened to the cross, they gave him, according to Matthew 27:34, vinegar mingled with gall; but, according to Mark, they offered him wine mingled with myrrh.
That St. Mark's account is the right one is probable from this circumstance, that Christ refused to drink what was offered him, as appears from both evangelists. Wine mixed with myrrh was given to malefactors at the place of execution, to intoxicate them, and make them less sensible to pain. Christ, therefore, with great propriety, refused the aid of such remedies. But if vinegar was offered him, which was taken merely to assuage thirst, there could be no reason for his rejecting it. Besides, he tasted it before he rejected it; and therefore he must have found it different from that which, if offered to him, he was ready to receive. To solve this difficulty, we must suppose that the words used in the Hebrew Gospel of St. Matthew were such as agreed with the account given by St. Mark, and at the same time were capable of the construction which was put on them by St. Matthew's Greek translator.
Suppose St.
Cambridge Bible on Matthew 27:34
34. vinegar … mingled with gall] “Wine mingled with myrrh” (Mark). Vinegar = “sour wine” (vinaigre), or posca, such as was ordinarily drunk by the Roman soldiers. The potion was a stupefying draught given to criminals to deaden the sense of pain. “Some of the wealthy ladies of Jerusalem charged themselves with this office of mercy.” (Lightfoot, ad loc.) Jesus refuses this alleviation of His sufferings.
Barnes' Notes on Matthew 27:34
They gave him vinegar ... - Mark says that, “they gave him to drink wine mingled with myrrh.” The two evangelists mean the same thing.
Whedon's Commentary on Matthew 27:34
34. Vinegar to drink — The fainting prisoner was brought to the place of execution, and the cross was taken from the shoulder of the bearer preparatory to driving the nails into his limbs; and they
Sermons on Matthew 27:34
| Sermon | Description | |
|---|---|---|
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(Guidelines) Fulfilled Prophecy by J. Vernon McGee | In this sermon, the speaker presents fulfilled prophecy as the conclusive proof that the Bible is the Word of God. He explains that one fourth of the Bible is prophetic, denouncing |
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Sunday Night Meditations 40 Message and Song - 1950's by Welcome Detweiler | In this sermon, the preacher emphasizes the sacrifice and love of God displayed at Calvary. He describes Jesus willingly taking on the bitter cup of suffering for the sake of human |
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Seven Perspectives of the Cross by John Follette | In this sermon, the preacher focuses on the crucifixion of Jesus as described in Matthew 27:34-36. He highlights the significance of the actions and reactions of different people w |
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Every Christian a Teacher. by Horatius Bonar | The preacher delves into the meaning of 'tasted' (geuomai) in the Bible, which can refer to physically tasting something or figuratively experiencing or coming to know something. T |
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Jesus' First Three Hours on the Cross Matthew 27:32-44 by David Servant | David Servant preaches on the crucifixion of Jesus, highlighting the intense suffering He endured, His refusal to lessen the pain as He bore the weight of our sins, and His ultimat |
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The Flood by Bill Randles | In this sermon, the preacher emphasizes that the world, despite its glitter and glamour, is under judgment and wrath. He warns against getting too excited about worldly things, suc |
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The Burning Hell That Jesus Preached by Ian Paisley | In this sermon, the preacher addresses the topic of hell and responds to a television program that ridiculed the teaching of the Word of God. He emphasizes the eternal nature of he |