Deuteronomy 33:9

33:9 He said to his father and mother, “I have not seen him,” ¹ 

and he did not acknowledge his own brothers

or know his own children,

for they kept your word,

and guarded your covenant.

Luke 2:49

2:49 But ²  he replied, ³  “Why were you looking for me? ⁴  Didn’t you know that I must be in my Father’s house?” ⁵ 

John 2:4

2:4 Jesus replied, ⁶  “Woman, ⁷  why are you saying this to me? ⁸  My time ⁹  has not yet come.”

John 2:2

2:2 and Jesus and his disciples were also invited to the wedding. ¹⁰ 

Colossians 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ¹¹  whether principalities or powers – all things were created through him and for him.

[33:9]  ¹ sn This statement no doubt alludes to the Levites’ destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25-29).

[2:49]  ² tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:49]  ³ tn Grk “he said to them.”

[2:49]  ⁴ tn Grk “Why is it that you were looking for me?”

[2:49]  ⁵ tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

[2:4]  ⁶ tn Grk “and Jesus said to her.”

[2:4]  ⁷ 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]  ⁸ 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]  ⁹ tn Grk “my hour” (referring to the time of Jesus’ crucifixion and return to the Father).

[2:2]  ¹⁰ sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.

[1:16]  ¹¹ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.