John 2:1

As usual John specifies time and place and circumstance. The time was τῇ ἡμέρᾳ τῇ τρίτῃ. The Greeks reckoned σήμερον, αὔριον, τῇ τρίτῃ ἡμέρᾳ. So Luke 13:32, ἰάσεις επιτελῶ σήμερον καὶ αὔριον, καὶ τῇ τρίτη τελειοῦμαι. The “third day” was therefore what we call “the day after to-morrow”. From what point is this third day calculated? From John 1:41 or John 1:44 ? Probably the latter. Naturally one refers this exact specification of time to the circumstance that the writer was present. The place was ἐν Κανᾷ τῆς Γαλιλαίας, “of Galilee” to distinguish it from another Cana, as in all countries the same name is borne by more than one place (Newcastle; Tarbet; Cleveland, Ohio, and Cleveland, N.Y.; Freiburg). This other Cana, however, was not the Cana of Joshua 19:28 in the tribe of Asher (Weiss, Holtzmann); but more probably Cana in Judaea (cf. Henderson's Palestine, p. 152; Josephus, Antiq., xiii., 15, 1; and Lightfoot's Disq. Chorog. Johan. praemissa). Opinion is now in favour of identifying “Cana” with Kefr Kenna, five miles north-east of Nazareth on the road to the Sea of Galilee. Robinson (Researches, iii., 108 and ii., 346) identified it with Khurbet Kâna, three hours north of Nazareth, because ruins there were pointed out to him as bearing the name Kâna el Jelil, Cana of Galilee. Dr. Zeller, however, who resided at Nazareth, declares that Khurbet Kâna is not known to the natives as Kâna el Jelil. Major Conder (Tent Work, i., 153), although not decided in favour of Kefr Kenna, shows that the alteration in the form of the name can be accounted for, and that its position is in its favour (Henderson's Palestine, 151 3). γάμος ἐγένετο, a marriage took place. Jewish marriage customs are fully described in Trumbull's Studies in Oriental Social Life. καὶ ἦν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ. This is noticed to account for the invitation given to Jesus and His disciples. Joseph is not mentioned, probably because already dead. Certainly he was dead before the crucifixion.