:Greek text '''τί ἐμοὶ καὶ σοί, γύναι'''.<br> The word "'''γυναι'''," ''gynai'', in this context, is a respectful form of address to a woman, in some instances conveying even tender, loving and compassionate regard. <br>Compare [http://biblehub.com/multi/matthew/15-28.htm Matthew 15:28]; [http://biblehub.com/multi/luke/13-12.htm Luke 13:12]; [http://biblehub.com/multi/john/4-21.htm John 4:21]; [http://biblehub.com/multi/john/8-10.htm 8:10]; [http://biblehub.com/multi/john/19-26.htm 19:26]; [http://biblehub.com/multi/john/20-13.htm 20:13]; [http://biblehub.com/multi/john/20-15.htm 20:15]<br>—"woman" to the daughter of Abraham loosed from her infirmity; "woman" to the Samaritan embracing the higher faith; "woman" to the sinner whom He does not condemn; "woman" to his mother from the cross; and "woman" to Mary Magdalene in tears.
:Here, the Greek text of John 2:4 "'''τι εμοι και σοι'''" (literally, "what you and me"—"what (is this to) you and me")—is not a refusal. Nor is the situation dismissed as an irrelevant distraction, or even as a situation having nothing to do with the importance of his mission. Christian believers implicitly understand that events involving the Lord Jesus are not accidental, having no purpose, that there is nothing for which he is unprepared. This lack of wine was for the glory of God, as was the situation of the man born blind ([https://www.biblegateway.com/passage/?search=John+9%3A1-3&version=KJV John 9:1-3] and the following verses 9:4–10:21). The Lord includes his mother with him in the intimacy of their solemn consideration of the important mission before him, of which she has certainly some substantial degree of prior awareness (see [https://www.biblegateway.com/passage/?search=Luke+1%3A31-33&version=KJV Luke 1:31-33], [https://www.biblegateway.com/passage/?search=Luke+1%3A41-45&version=KJV 41-45]; [https://www.biblegateway.com/passage/?search=Luke+2%3A8-19&version=KJV 2:8-19], [https://www.biblegateway.com/passage/?search=Luke+2%3A48-51&version=KJV 48-51])—and he, already knowing what he would do (compare [https://www.biblegateway.com/passage/?search=John+6%3A5-6&version=KJV John 6:5-6]), and that his glory would on this occasion become evident ([https://www.biblegateway.com/passage/?search=John+2%3A11&version=KJV John 2:11]), in a teachable moment is asking his mother in the hearing of his disciples if she is if fact aware of how this situation does involve her and him, and is in fact actually relevant to them both and to his work (''do you understand how this concerns us? are you fully aware of what this will irrevocably set in motion?''), and in fact is indirectly and implicitly asking her if she remembers the word of the prophet Simeon to her in the temple and if she is fully aware of how much this situation will involve the beginning of the inevitable resultant reaction of the Jewish authorities to his signs and will most certainly result in anguished pain to herself (as foretold to her in [https://www.biblegateway.com/passage/?search=Luke+2%3A34-35&version=KJV Luke 2:34-35]) and the triumphant fulfillment of his final hour and the completion of his work ([https://www.biblegateway.com/passage/?search=John+12%3A27-28&version=KJV John 12:27-28]; [https://www.biblegateway.com/passage/?search=John+13%3A31-32&version=KJV 13:31-32]; [https://www.biblegateway.com/passage/?search=John+17%3A20-24&version=KJV 17:20-24]; [https://www.biblegateway.com/passage/?search=John+19%3A28-30&version=KJV 19:28-30]; [https://www.biblegateway.com/passage/?search=Luke+1%3A32-33&version=KJV Luke 1:32-33]). She immediately grasps that he is about to do something extraordinary, saying, "Do whatever he tells you." Jesus himself, being ready, does not hesitate to act.
:See [http://biblehub.com/commentaries/john/2-4.htm multiple commentaries on John 2:4.] <br>It is of interest to the honest conservative Christian historian and scholar that [[Matthew Poole]]'s Commentary on John 2:4 states, "''He hath also hereby taught us, that the blessed virgin is not to be preferred before her Son (as the papists do).''" Neutral observers of the religious scene can see that even during the historical period in which Poole wrote his Commentary this is an example of [[misrepresentation]], a misleading [[falsehood]] which he no doubt believed (see also [[polemic]] and [[libel]]). That the "papists" (Catholics) do not in fact actually "prefer Mary before Jesus" is demonstrated by the fact that even [[Fundamentalism|fundamentalists]] and [[Atheism|atheists]] are aware that [[Catholic Church|Catholic]] and [[Orthodox Church|Orthodox]] celebrations of Mary's birth (September 8) and [[Assumption of Mary]] (August 15) are minor compared to the obviously evident intensity of the worldwide international solemnities of Catholic and Orthodox celebrations of Jesus as Lord and Redeemer in [[Advent]] and [[Lent]] and at [[Christmas]] and [[Resurrection Sunday|Easter]] and [[Pentecost]]; and by the fact that even the 16th century ''Catechism of the [[Council of Trent]]'', the "Roman Catechism", emphasizes the importance of Jesus as Lord and [[Mediation|Mediator]] over Mary's role as an [[Intercession|intercessor]] with her Son