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  • PARALLEL BIBLE - John 2:4

    CHAPTERS: John 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25




    King James Bible - John 2:4

    Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.

    World English Bible

    Jesus said to her, "Woman, what does that have to do with you and me? My
    hour has not yet come."

    Douay-Rheims - John 2:4

    And Jesus saith to her: Woman, what is that to me and to thee? my
    hour is not yet come.

    Webster's Bible Translation

    Jesus saith to her, Woman, what have I to do with thee? my
    hour is not yet come.

    Greek Textus Receptus

    3004 5719 V-PAI-3S αυτη 846 P-DSF ο 3588 T-NSM ιησους 2424 N-NSM τι 5101 I-NSN εμοι 1698 P-1DS και 2532 CONJ σοι 4671 P-2DS γυναι 1135 N-VSF ουπω 3768 ADV ηκει 2240 5719 V-PAI-3S η 3588 T-NSF ωρα 5610 N-NSF μου 3450 P-1GS

    Treasury of Scriptural Knowledge

    VERSE (4) -
    Joh 19:26,27; 20:13,15 Mt 15:28

    SEV Biblia, Chapter 2:4

    Y le dice Jess: ¿Qu tengo yo contigo, mujer? An no ha venido mi hora.

    Clarke's Bible Commentary - John 2:4

    Verse 4.
    Woman, what have I to do with thee?] ti emoi kai soi, gunai: O, woman, what is this to thee and me? This is an abrupt denial, as if he had said: "WE are not employed to provide the necessaries for this feast: this matter belongs to others, who should have made a proper and sufficient provision for the persons they had invited." The words seem to convey a reproof to the virgin, for meddling with that which did not particularly concern her. The holiest persons are always liable to errors of judgment: and should ever conduct themselves with modesty and humility, especially in those things in which the providence of God is particularly concerned. But here indeed there appears to be no blame. It is very likely the bride or bridegroom's family were relatives of the blessed virgin; and she would naturally suppose that our Lord would feel interested for the honour and comfort of the family, and, knowing that he possessed extraordinary power, made this application to him to come forward to their assistance. Our Lord's answer to his mother, if properly translated, is far from being disrespectful. He addresses the virgin as he did the Syrophoenician woman, Matt. xv. 28; as he did the Samaritan woman, chap. iv. 21, as he addressed his disconsolate mother when he hung upon the cross, chap. xix. 26; as he did his most affectionate friend Mary Magdalene, chap. xx. 15, and as the angels had addressed her before, chap. xx. 13; and as St. Paul does the believing Christian woman, 1 Cor. vii. 16; in all which places the same term, gunai which occurs in this verse, is used; and where certainly no kind of disrespect is intended, but, on the contrary, complaisance, affability, tenderness, and concern and in this sense it is used in the best Greek writers.

    Mine hour is not yet come.] Or, my time, for in this sense the word wra is often taken. My time for working a miracle is not yet fully come. What I do, I do when necessary, and not before. Nature is unsteady-full of haste; and ever blundering, in consequence. It is the folly and sin of men that they are ever finding fault with the Divine providence. According to them, God never does any thing in due time-he is too early or too late: whereas it is utterly impossible for the Divine wisdom to forestall itself; or for the Divine goodness to delay what is necessary.

    John Gill's Bible Commentary

    Ver. 4. Jesus saith unto her, woman , etc.] Calling her woman, as it was no ways contrary to her being a virgin, ( Galatians 4:4), so it was no mark of disrespect; it being an usual way of speaking with the Jews, when they showed the greatest respect to the person spoken to; and was used by our Lord when he addressed his mother with the greatest tenderness, and strongest affection, ( John 19:26). The Jews frequently object this passage to us Christians: one of their writers his objection in this manner f85 : they (the Christians) say, the mother of Jesus is never called a woman their law; but here her son himself calls her a man.

    Another puts it thus f86 : it is their (the Christians) belief, that Mary, even after she brought forth Jesus, was a virgin; but if she was, as they say, why does not her son call her by the name of virgin? but he calls her a woman, which signifies one known by man, as appears from ( John 2:4 8:10).

    To which may be replied, that the mother of Jesus is never called a woman in the New Testament, is not said by us Christians: it is certain she is so called, both here, and elsewhere; but then this is no contradiction to her being a virgin; one, and the same person, may be a virgin, and a woman: the Abrahams servant was sent to take for wife for his son Isaac, is called a woman, though a virgin that had never known any man, ( Genesis 24:5,8,14,16,43,44). Besides, we do not think ourselves obliged to maintain the perpetual virginity of Mary, the mother of our Lord; it is enough that she was a virgin when she conceived, and when she brought forth her firstborn: and as the Jews endeavour to take an advantage of this against the character of Mary, the Papists are very solicitous about the manner in which these words are said, lest they should be thought to contain a reproof, which they cannot bear she should be judged worthy of; or suggest any thing to her dishonour, whom they magnify as equal to her son: but certain it is, that the following words, what have I to do with thee ? show resentment and reproof. Some render the words, what is it to thee and me? and give this as the sense; what concern is this of ours? what business have we with it? let them look to it, who are the principal in the feast, and have the management of it. The Jew objects to this sense of the words, but gives a very weak reason for it: but I say, (says he,) who should be concerned but the master of the feast? and he was the master of the feast: whereas it is a clear case that he was one of the guests, one that was invited, ( John 2:2), and that there was a governor or ruler of the feast, who might be more properly called the master of it than Jesus, ( John 2:8,10). However, since Christ afterwards did concern himself in it, it looks as if this was not his meaning. Others render it to the sense we do, what have I with thee? as the Ethiopic version; or what business hast thou with me? as the Persic version; and is the same with, lw yl hm , what have I to do with thee? used in ( 1 Kings 17:18 2 Kings 3:13), where the Septuagint use the same phrase as here; and such a way of speaking is common with Jewish writers f88 : hereby signifying, that though, as man, and a son of hers, he had been subject to her, in which he had set an example of obedience to parents; yet, as God, he had a Father in heaven, whose business he came to do; and in that, and in his office, as Mediator, she had nothing to do with him; nor was he to be directed by her in that work; or to be told, or the least hint given when a miracle should be wrought, by him in confirmation of his mission and doctrine. Moreover, he adds, mine hour is not yet come : meaning not the hour of his sufferings and death, in which sense he sometimes uses this phrase; as if the hint was, that it was not proper for him to work miracles as yet, lest it should provoke his enemies to seek his life before his time; but rather the time of his public ministry and miracles, which were to go together, and the one to be a proof of the other; though it seems to have a particular regard to the following miracle, the time of doing that was not yet come; the proper juncture, when all fit circumstances meeting together, it would be both the more useful, and the more illustrious: or his meaning is, that his time of doing miracles in public was not yet; and therefore, though he was willing to do this miracle, yet he chose to do it in the most private manner; so that only a few, and not the principal persons at the feast should know it: wherefore the reproof was not so much on the account of the motion itself, as the unseasonableness of it; and so his mother took it.

    Matthew Henry Commentary

    Verses 1-11 - It is very desirable when there is a marriage, to have Christ own an bless it. Those that would have Christ with them at their marriage must invite him by prayer, and he will come. While in this world we sometimes find ourselves in straits, even when we think ourselves i fulness. There was want at a marriage feast. Those who are come to car for the things of the world, must look for trouble, and count upo disappointment. In our addresses to Christ, we must humbly spread ou case before him, and then refer ourselves to him to do as he pleases In Christ's reply to his mother there was no disrespect. He used the same word when speaking to her with affection from the cross; yet it is a standing testimony against the idolatry of after-ages, in giving undue honours to his mother. His hour is come when we know not what to do. Delays of mercy are not denials of prayer. Those that expec Christ's favours, must observe his orders with ready obedience. The way of duty is the way to mercy; and Christ's methods must not be objecte against. The beginning of Moses' miracles was turning water into blood Ex 7:20; the beginning of Christ's miracles was turning water int wine; which may remind us of the difference between the law of Mose and the gospel of Christ. He showed that he improves creature-comfort to all true believers, and make them comforts indeed. And Christ' works are all for use. Has he turned thy water into wine, given the knowledge and grace? it is to profit withal; therefore draw out now and use it. It was the best wine. Christ's works commend themselve even to those who know not their Author. What was produced by miracles always was the best in its kind. Though Christ hereby allows a righ use of wine, he does not in the least do away his own caution, whic is, that our hearts be not at any time overcharged with surfeiting an drunkenness, Lu 21:34. Though we need not scruple to feast with ou friends on proper occasions, yet every social interview should be s conducted, that we might invite the Redeemer to join with us, if he were now on earth; and all levity, luxury, and excess offend him.

    Greek Textus Receptus

    3004 5719 V-PAI-3S αυτη 846 P-DSF ο 3588 T-NSM ιησους 2424 N-NSM τι 5101 I-NSN εμοι 1698 P-1DS και 2532 CONJ σοι 4671 P-2DS γυναι 1135 N-VSF ουπω 3768 ADV ηκει 2240 5719 V-PAI-3S η 3588 T-NSF ωρα 5610 N-NSF μου 3450 P-1GS

    Vincent's NT Word Studies

    Woman. Implying no severity nor disrespect. Compare xx. 13, 15. It was a highly respectful and affectionate mode of address.

    What have I to do with thee (ti emoi kai soi). Literally, what is there to me and to thee. See on Mark v. 7, and compare Matt. viii. 29; xxvii. 19; Mark i. 24; Luke viii. 28. It occurs often in the Old Testament, 2 Samuel xvi. 10; 1 Kings xvii. 18, etc. Though in a gentle and affectionate manner, Jesus rejects her interference, intending to supply the demand in His own way. Compare John vi. 6. Wyc., What to me and to thee, thou woman?

    Mine hour is not yet come. Compare viii. 20; xii. 23; xiii. 1. In every case the coming of the hour indicates some crisis in the personal life of the Lord, more commonly His passion. Here the hour of His Messianic manifestation (ver. 11).

    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25


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