¹ tn Grk “and Jesus said to her.”

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.

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).

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

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.

⁵ tn Grk “answered and said to them.”

⁶ tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”

⁷ tn Grk “answered and said.”

⁸ tn Grk “answered and said to her.”

⁹ tn Grk “will thirst.”

¹⁰ tn Grk “answered and said to them.”

¹¹ tn Grk “the work.”

¹² tn Grk “This is the work of God.”

¹³ tn Grk “that one” (i.e., God).

¹⁴ tn Grk “Then Jesus said to them.”

¹⁵ tn Or “my opportunity.”

¹⁶ tn Or “is not yet here.”

¹⁷ tn Grk “your time is always ready.”

¹⁸ tn Grk “So Jesus answered and said to them.”

¹⁹ tn The phrase “the one who sent me” refers to God.

²⁰ tn Grk “Jesus answered and said to them.”

²¹ tn Grk “I did one deed.”

²² sn The “one miracle” that caused them all to be amazed was the last previous public miracle in Jerusalem recorded by the author, the healing of the paralyzed man in John 5:1-9 on the Sabbath. (The synoptic gospels record other Sabbath healings, but John does not mention them.)

²³ tn Grk “Then the Jews.” See the note on this term in v. 31. Here, as in vv. 31, 48, and 52, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They have now become completely hostile, as John 8:59 clearly shows.

²⁴ tn Grk “said to him.”

²⁵ tn Grk ‘You do not yet have fifty years” (an idiom).

²⁶ tn Grk “And have.”

²⁷ tn Grk “And they said.”

²⁸ tn Grk “that one.” “Man” is more normal English style for the referent.

²⁹ tn Grk “He said.”

³⁰ tn Grk “That one.”

³¹ tn Grk answered and said.” This has been simplified in the translation to “replied.”

³² tn Or “And who is he, sir? Tell me so that…” Some translations supply elliptical words like “Tell me” (NIV, NRSV) following the man’s initial question, but the shorter form given in the translation is clear enough.

³³ tn Grk “Then the disciples said to him.”

³⁴ tn Grk “And he said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

³⁵ tn Or “Where have you placed him?”

³⁶ tn Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons.

³⁷ tn Grk “Jesus answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

³⁸ tn Grk “the hour.”

³⁹ sn Jesus’ reply, the time has come for the Son of Man to be glorified, is a bit puzzling. As far as the author’s account is concerned, Jesus totally ignores these Greeks and makes no further reference to them whatsoever. It appears that his words are addressed to Andrew and Philip, but in fact they must have had a wider audience, including possibly the Greeks who had wished to see him in the first place. The words the time has come recall all the previous references to “the hour” throughout the Fourth Gospel (see the note on time in 2:4). There is no doubt, in light of the following verse, that Jesus refers to his death here. On his pathway to glorification lies the cross, and it is just ahead.