Yohanes 2:4

2:4 Jesus replied, ¹  “Woman, ²  why are you saying this to me? ³  My time ⁴  has not yet come.”

Yohanes 2:17

2:17 His disciples remembered that it was written, “Zeal ⁵  for your house will devour me.” ⁶ 

Yohanes 5:47

5:47 But if you do not believe what Moses ⁷  wrote, how will you believe my words?”

Yohanes 7:16

7:16 So Jesus replied, ⁸  “My teaching is not from me, but from the one who sent me. ⁹ 

Yohanes 15:21

15:21 But they will do all these things to you on account of ¹⁰  my name, because they do not know the one who sent me. ¹¹ 

Yohanes 16:14

16:14 He ¹²  will glorify me, ¹³  because he will receive ¹⁴  from me what is mine ¹⁵  and will tell it to you. ¹⁶ 

[2:4]  ¹ tn Grk “and Jesus said to her.”

[2:4]  ² sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? It probably indicates that a new relationship existed between Jesus and his mother once he had embarked on his public ministry. He was no longer or primarily only her son, but the “Son of Man.” This is also suggested by the use of the same term in 19:26 in the scene at the cross, where the beloved disciple is “given” to Mary as her “new” son.

[2:4]  ³ tn Grk “Woman, what to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί, γύναι (ti emoi kai soi, gunai) is Semitic in origin. The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) implies merely disengagement. Mere disengagement is almost certainly to be understood here as better fitting the context (although some of the Greek Fathers took the remark as a rebuke to Mary, such a rebuke is unlikely).

[2:4]  ⁴ tn Grk “my hour” (referring to the time of Jesus’ crucifixion and return to the Father).

[2:4]  sn The Greek word translated time (ὥρα, Jwra) occurs in John 2:4; 4:21, 23; 5:25, 28, 29; 7:30; 8:20; 12:23, 27; 13:1; 16:25; and 17:1. It is a reference to the special period in Jesus’ life when he was to leave this world and return to the Father (13:1); the hour when the Son of man is glorified (17:1). This is accomplished through his suffering, death, resurrection (and ascension – though this last is not emphasized by John). John 7:30 and 8:20 imply that Jesus’ arrest and death are included. John 12:23 and 17:1, referring to the glorification of the Son, imply that the resurrection and ascension are included as part of the “hour.” In John 2:4 Jesus’ remark to his mother indicates that the time for this self-manifestation has not yet arrived; his identity as Messiah is not yet to be publicly revealed.

[2:17]  ⁵ tn Or “Fervent devotion to your house.”

[2:17]  ⁶ sn A quotation from Ps 69:9.

[5:47]  ⁷ tn Grk “that one” (“he”); the referent (Moses) has been specified in the translation for clarity.

[7:16]  ⁸ tn Grk “So Jesus answered and said to them.”

[7:16]  ⁹ tn The phrase “the one who sent me” refers to God.

[15:21]  ¹⁰ tn Or “because of.”

[15:21]  ¹¹ tn Jesus is referring to God as “the one who sent me.”

[16:14]  ¹² tn Grk “That one.”

[16:14]  ¹³ tn Or “will honor me.”

[16:14]  ¹⁴ tn Or “he will take.”

[16:14]  ¹⁵ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:14]  ¹⁶ tn Or “will announce it to you.”