John 2

what do I have to do with you?
The Greek Τί ἡμῖν καὶ σοί (Ti hēmin kai soi; lit. “What to us and to You”) is a representation of the Hebrew idiom, מַה־לִּי וָלָךְ (mh-ly walakh; “what to me and to you”; see Judg 11:12; 1 Kgs 17:18; 2 Kgs 3:13; 2 Chr 35:21). It occurs six times in the New Testament, and is translated consistently as “what do I/we have to do with you” (here; Matt 8:29; Mark 5:7; Luke 4:34; 8:28; John 2:4). This idiom is often used when the interests or intentions of two people conflict, and depending on the context, the level of intensity can fluctuate. Here Jesus uses the phrase, not harshly, to demonstrate that His purpose for helping with the wine situation is different from Mary’s. What He is about to do is not to satisfy His earthly mother, but to engage in the work of His heavenly Father (cf. 6:29). The miracle is not merely to provide wine for wedding guests, but to display His glory so that His disciples would believe in Him (cf. v. 11).

Whatever He says to you, do it.
Mary’s instruction here reflects the similar wording of the Hebrew of Genesis 41:55, where Pharaoh points the famished people to Joseph for provision, saying, “Whatever he says to you, you shall do.” The connection is even clearer when comparing the Hebrew wording of Genesis 41:55 and the Greek wording of John 2:5:

Genesis 41:55– אֲשֶׁר־יֹאמַ֥ר לָכֶ֖ם תַּעֲשֽׂו (asher-yomar lakhem ta’asu)
John 2:5– Ὅ τι ἂν λέγῃ ὑμῖν ποιήσατε (Ho ti an legē hymin poiēsate)

There is not a nearer way to convey in Greek what Pharaoh said in Genesis 41:55 than how John has worded the statement here. He even communicates the sense of the Hebrew imperfect יֹאמַ֥ר (yomar) more precisely than the LXX translators by using the Greek present λέγῃ (legē) in contrast to the LXX rendering with the aorist εἴπῃ (eipē). The language of this statement points back to that provision of God through Joseph and thus communicates settled confidence in Jesus’ ability to provide here.

water jars
The Greek word ὑδρία (hydria) refers most properly to a tall water jar, as opposed to a water pot, which might suggest something more stout. Thus, it has been translated as “water jar” in this context and elsewhere (cf. v. 7; 4:28).

two or three measures
Several translations calculate the Greek into measurements more familiar to English readers, but the Greek phrase here is literally “two or three measures” (μετρητὰς δύο ἢ τρεῖς; metrētas duo ē treis). This provides the clearest window into the actual Greek text here without adding interpretive terminology. However, an accurate understanding of how much two or three measures comprise is not lost, as this is explained in the footnote to be twenty or thirty gallons (130 or 150 liters).

water jars
Refer to the discussion on verse 6 above.

inferior
The translation “inferior” provides a straightforward and accurate translation of ἐλάσσων (elassōn), which indicates that something is lesser or worse in some way (usually age, rank, or quality). Here, the headwaiter recognizes that this wine is “good,” in fact, much better than the wine which was served earlier. This demonstrates Jesus’ divine creative power as everything that God creates is “good” (cf. Gen 1:4, 10, 12, 18, 21, 25, 31). Thus, the headwaiter’s recognition that the previous “inferior” wine pales in comparison to Jesus’ “good” wine serves to demonstrate Jesus’ power as the Creator Himself. Only Jesus can create what is “good.” Everything else is “inferior.” Jesus’s miracle here is a sign of His deity and a display of His glory (cf. v. 11).

the beginning of His signs
While John fronts this phrase in the Greek for emphasis, it is translated here with a slightly different word order for smoothness and clarity. If translated at the outset of the sentence, it might indicate that these are the beginning of His signs in Cana only, whereas the context of John indicates this as the beginning of several signs that Jesus will display during His ministry on earth, demonstrating His deity.

sanctuary
The word for “sanctuary” here is νάος (naos). It is an important and specific word in the New Testament referring to the innermost and most sacred part of the temple where the altar, holy place, and holy of holies were located. As such, it is more specific than the term ἱερόν (hieron; “temple,” cf. v. 14 above), which usually refers to the entire temple complex. Thus, the translation “sanctuary” accurately captures the meaning of νάος (naos) and properly differentiates it from ἱερόν (hieron).

sanctuary
Refer to the discussion on verse 19 above.

about
“About” reflects the Greek preposition περί (peri), which indeed primarily communicates the idea of “about” or “concerning.” It is slightly more specific than the use of a simple genitive construction like “of the sanctuary,” as Jesus is not speaking generally “of” Himself, but making a definite and specific prediction “about” His bodily resurrection.

sanctuary
Refer to the discussion on verse 19 above.

when
The phrase “when they saw” translates the Greek present participle θεωροῦντες (theōrountes), which John uses here to closely link the sight of Jesus’ sign with belief in Him as the Son of God. John’s intent is to show that the disciples were believing in Jesus “when” they saw the signs He was doing because these signs are what demonstrated His divine glory as the Son of God. This is precisely what Jesus’ signs were meant to do, and John shows explicitly here that they were achieving their intended purpose.

saw
The term “saw” translates the Greek word θεωρέω (theōreō), which refers to looking at something as a spectator. Its appearance in this context helps to show how many people saw the works that Jesus was doing and believed because of how those works aligned with Scripture (cf. v. 22).

He had no need
“He had no need” is a literal translation of the Greek phrase οὐ χρείαν εἶχεν (ou chreian eichen). The language of what Jesus “has” serves to highlight His own sufficiency to know man’s nature, because of His deity.

bear witness
The phrase “bear witness” translates the Greek verb μαρτυρέω (martyreō). In context, whereas mankind needed someone to bear witness about Jesus so that they might believe (cf. 1:7, 8, 15, 32, 34), Jesus does not need an informant to tell Him about mankind because He already has such knowledge as God.