John 2:4
Verse (Click for Chapter)
New International Version
"Woman, why do you involve me?" Jesus replied. "My hour has not yet come."

New Living Translation
"Dear woman, that's not our problem," Jesus replied. "My time has not yet come."

English Standard Version
And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come.”

Berean Study Bible
“Woman, why does this concern us?” Jesus replied. “My hour has not yet come.”

Berean Literal Bible
And Jesus says to her, "What to Me and to you, woman? My hour is not yet come."

New American Standard Bible
And Jesus said to her, "Woman, what does that have to do with us? My hour has not yet come."

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

Christian Standard Bible
"What does that have to do with you and me, woman?" Jesus asked. "My hour has not yet come."

Contemporary English Version
Jesus replied, "Mother, my time hasn't yet come! You must not tell me what to do."

Good News Translation
"You must not tell me what to do," Jesus replied. "My time has not yet come."

Holman Christian Standard Bible
"What has this concern of yours to do with Me, woman?" Jesus asked. "My hour has not yet come.""

International Standard Version
"How does that concern us, dear lady?" Jesus asked her. "My time hasn't come yet."

NET Bible
Jesus replied, "Woman, why are you saying this to me? My time has not yet come."

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

Aramaic Bible in Plain English
Yeshua said to her, “What do we have in common, woman? My hour has not quite yet come.”

GOD'S WORD® Translation
Jesus said to her, "Why did you come to me? My time has not yet come."

New American Standard 1977
And Jesus said to her, “Woman, what do I have to do with you? My hour has not yet come.”

Jubilee Bible 2000
Jesus said unto her, Woman, what have I to do with thee? My hour is not yet come.

King James 2000 Bible
Jesus said unto her, Woman, what have I to do with you? my hour has not yet come.

American King James Version
Jesus said to her, Woman, what have I to do with you? my hour is not yet come.

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

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

Darby Bible Translation
Jesus says to her, What have I to do with thee, woman? mine hour has not yet come.

English Revised Version
And Jesus saith unto her, Woman, what have I to do with thee? mine 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.

Weymouth New Testament
"Leave the matter in my hands," He replied; "the time for me to act has 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."

Young's Literal Translation
Jesus saith to her, 'What -- to me and to thee, woman? not yet is mine hour come.'
Study Bible
The Wedding at Cana
3When the wine ran out, Jesus’ mother said to Him, “They have no more wine.” 4“Woman, why does this concern us? Jesus replied. “My hour has not yet come.” 5His mother said to the servants, “Do whatever He tells you.”…
Cross References
1 Kings 17:18
"O man of God," said the woman to Elijah, "what have you done to me? Have you come to remind me of my iniquity and cause the death of my son?"

Matthew 8:29
"What do you want with us, Son of God?" they shouted. "Have You come here to torture us before the proper time?"

John 2:3
When the wine ran out, Jesus' mother said to Him, "They have no more wine."

John 7:6
Therefore Jesus told them, "Although your time is always at hand, My time has not yet come.

John 7:8
Go up to the feast on your own. I am not going up to this feast, because My time has not yet come."

John 8:20
He spoke these words while teaching in the temple courts, near the treasury. Yet no one seized Him, because His hour had not yet come.

John 19:26
When Jesus saw His mother and the disciple whom He loved standing nearby, He said to His mother, "Woman, here is your son."

Treasury of Scripture

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


John 19:26,27 When Jesus therefore saw his mother, and the disciple standing by, …

John 20:13,15 And they say to her, Woman, why weep you? She said to them, Because …

Matthew 15:28 Then Jesus answered and said to her, O woman, great is your faith: …


Deuteronomy 33:9 Who said to his father and to his mother, I have not seen him; neither …

2 Samuel 16:10 And the king said, What have I to do with you, you sons of Zeruiah? …

2 Samuel 19:22 And David said, What have I to do with you, you sons of Zeruiah, …

Luke 2:49 And he said to them, How is it that you sought me? knew you not that …

2 Corinthians 5:16 Why from now on know we no man after the flesh: yes, though we have …

Galatians 2:5,6 To whom we gave place by subjection, no, not for an hour; that the …


John 7:6,30 Then Jesus said to them, My time is not yet come: but your time is …

John 8:20 These words spoke Jesus in the treasury, as he taught in the temple: …

John 12:23 And Jesus answered them, saying, The hour is come, that the Son of …

John 13:1 Now before the feast of the passover, when Jesus knew that his hour …

Ecclesiastes 3:1 To every thing there is a season, and a time to every purpose under the heaven:

(4) Woman, what have I to do with thee?--This is an old battle-ground between Protestant and Romanist expositors. The former have found in each clause of the sentence a condemnation of Mariolatry; the latter have sought explanations not inconsistent with their faith and practice. It may be hoped that the day is now past, when anything other than thoughts of reverence and honour is to be connected with the title "Woman," least of all in the words of One who claimed as His own highest dignity Sonship of, identity with, humanity; and who was here addressing the mother to whom He had been subject, and from whom His own humanity had been derived. Were proof needed of the tenderness which underlies the word as used by Him, it would be found in the other instances which the Gospels supply. . It is spoken only to the Syro-Ph?nician whose faith is great (Matthew 15:28); to the daughter of Abraham loosed from her infirmity (Luke 13:12); and, in this Gospel, to the Samaritan embracing the higher faith (John 4:21); perhaps to the sinner whom He does not condemn (John 8:10); to the same mother from the cross (John 19:26); and to Mary Magdalene in tears (John 20:13; John 20:15).

Still the second part of the sentence declares beyond all doubt that the two regarded His life-work from stand-points so different that there is nothing common between them. It is literally, What is that to me and to thee? The parallels for the form of the question are Joshua 22:24; Judges 11:12; 2Samuel 16:10; 1Kings 17:18; 2Kings 3:13; and the thrice-recorded question of the demoniac (Matthew 8:29; Mark 1:24; Luke 8:28). The real parallel is in this Gospel in John 7:6. Mother and brethren alike regarded life in its events; for Him it is an unchanging principle. For them, action is determined by the outer stimulus; for Him, by the eternal will of the Father. Their hour is always ready; His is the development of a law. His answer is another form of that question kept in her heart: "Wist ye not that I must be about My Father's business?" but "they understood not the saying which He spake unto them" (Luke 2:49).

Mine hour is not yet come--i.e., the hour for My being openly manifested as the Messiah. (Comp. especially John 2:16; John 8:20; John 12:23; John 17:1.)

Verse 4. - With this thought, the reply of Jesus to the premature suggestion of the mother becomes perfectly comprehensible. What is there to me and thee, O woman? Mine hour has not yet come. The appellation "woman" was used by him upon the cross, when he was concerned most humanly and tenderly with her great grief and desolation, and therefore had no breath of unfilial harshness in it (cf. John 19:26; Dio Cassius, 'Hist.,' 51:12, where Augustus addresses Cleopatra, Θαρσεῖ ῶ γύναι. Maldonatus admits that Catholics "in varias tamen de sensu hujus loci sententias distracti sunt"). But the proverbial Τί ἐμοὶ καὶ σοί; wheresoever the words occur, imply, if net personal estrangement, yet as to the matter in hand some divergence of feeling (see Matthew 8:29; Mark 1:24; Luke 8:28; see also 2 Samuel 16:10; 1 Kings 17:18; 2 Chronicles 35:21). Almost all commentators seem to suggest that our Lord refused to be guided by a mother's direction; that he wished her to understand that he was breaking off from her control and from that silent submission which he had hitherto willingly yielded (so Meyer, Hengstenberg, Godet, Westcott, Tholuck, Ebrard, and Lange). Schaff has quoted from the Fathers before the Nestorian controversy dear proof that they admitted censure, and therefore blame, in the blessed Virgin Mary. Still, it seems to me that the cause of the censure, coupled with an immediate response to her special request about the wine, has not been sufficiently appreciated, he said, "Mine hour is not yet come." It would have come if the provision of wine was the ground of divergence of sentiment; if the moment for the supply of these temporal wants were the point of difference between them. The "hour" for Christ to tell the world all that Mary knew had not come. The hour of the full revelation of his Messianic claims had not come, nor did it come in the temple, or by the lake, or in the feast day; not till the awful moment of rejection, when death was hovering over him, and the blow was about to fall, did he say, "The hour has come" (see John 12:23; John 17:1) - the hour of his greatest glory. "The hour had not yet come." The hour would come when rivers of living water would be supplied to all those who come to him; when the blood he would shed would be a Divine stream, clear as crystal, for the refreshment of all nations; when at another marriage supper of a saved humanity the precious blood should be an ample supply of costly wine for all the world. Moreover, the link at the present moment between our Lord and his mother must begin to shade into something more spiritual. It was not possible that he should be holden by it. A sword would pierce through her maternal heart when she became gradually alive to the fact that they that do the will of his Father, the same were his "brothers, sisters, and mother." Jesus saith unto her, woman,.... 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 (p):

"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 (q):

"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.''

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 Abraham's 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. 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 (r) 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. 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, , "what have I to do with thee?" used in 1 Kings 17:18, where the Septuagint use the same phrase as here; and such a way of speaking is common with Jewish writers (s): 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.

(p) Vet. Nizzachon, p. 222. (q) R. Isaac Chizzuk Emuna, par. 2. c. 42. p. 433. (r) Vet. Nizzachon, p. 223. (s) Vid. Kimchi in Psal. ii. 12. Bechinat Olam, p. 70. 4, 5. Woman—no term of disrespect in the language of that day (Joh 19:26).

what … to do with thee—that is, "In my Father's business I have to do with Him only." It was a gentle rebuke for officious interference, entering a region from which all creatures were excluded (compare Ac 4:19, 20).

mine hour, etc.—hinting that He would do something, but at His own time; and so she understood it (Joh 2:5).2:1-11 It is very desirable when there is a marriage, to have Christ own and 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 in fulness. There was want at a marriage feast. Those who are come to care for the things of the world, must look for trouble, and count upon disappointment. In our addresses to Christ, we must humbly spread our 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 expect 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 objected against. The beginning of Moses' miracles was turning water into blood, Ex 7:20; the beginning of Christ's miracles was turning water into wine; which may remind us of the difference between the law of Moses and the gospel of Christ. He showed that he improves creature-comforts to all true believers, and make them comforts indeed. And Christ's works are all for use. Has he turned thy water into wine, given thee knowledge and grace? it is to profit withal; therefore draw out now, and use it. It was the best wine. Christ's works commend themselves 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 right use of wine, he does not in the least do away his own caution, which is, that our hearts be not at any time overcharged with surfeiting and drunkenness, Lu 21:34. Though we need not scruple to feast with our friends on proper occasions, yet every social interview should be so 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.
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