On the third day there was a marriage in Cana £ of Galilee, and the mother of Jesus was there. Should the supposed discovery of Bethabara or Bethany beyond Jordan, at a spot a short distance south of the Lake of Gennesareth, be verified, then there is no difficulty in accepting the view of Baur as to the identity of the "third day," reckoning it as the morrow of the day on which Nathanael was called to be a disciple.
The first day mentioned would be John 1:29; the second day, John 1:35; and the third identical with the day mentioned in John 1:43, John 1:45. There would be time for the rapid journey from the Jordan to Cana.
But if the third day be interpreted more naturally, as the third after the day mentioned in John 1:44-51, time is given for the journey from the traditional site near Jericho to either of the sites which claim to be the scene of this earliest miracle.
It is a march of twenty hours, which would occupy two or three days. Moreover, as wedding feasts often occupied in Palestine seven or even fourteen days (Genesis 29:27; 14:15; Tobit 8:19; 9:4; 10:1), the festivities may have been advanced, and some explanation be thus given of the exhaustion of the supply of wine.
Consequently, there are several justifications and explanations of that which is condemned by Baur and others as an unhistorical element. It' the first day was that on which John bore his testimony before the Sanhedrin; the second, John 1:29; the third, John 1:35; the fourth, John 1:43, John 1:45;—the day of the wedding at Cana would be the seventh, and thus a sacred week, corresponding with the solemn week that terminated with Easter Day, would be seen to have found place in the earliest periods of the ministry.
The mother of Jesus was there. Since Nathanael of Cana was summoned as a friend, and since the first group of the disciples were familiar with each other and him, the inference is that the bride or bridegroom was an intimate friend of the entire party.
Weiss claims the reference to the little town of Cana "as another of those recollections, which testify indubitably to the historical character of the Gospel". The presence of the mother of the Lord at Cana makes it also probable that she had, after the death of Joseph, removed from Nazareth to Cana.
This is confirmed by the casual remark in Mark 6:3 that his sisters only were still resident in their former home. Moreover, it would explain the return of Jesus from the scene of his baptism to his temporary home.
The traditional Kefr Kenneh is situated on rising ground four miles and a half northeast of Nazareth, and the remains of a Greek church are still to be seen there. The site is not inconsistent with the conditions.
We may suppose it to be called "of Galilee" to distinguish it from a Cana in Peraea mentioned by Josephus; but more probably from the Kanah in the tribe of Asher, mentioned in Joshua 19:28. The situation of this town in Phoenicia may have been so far from Galilee proper as to have rendered the expression desirable.
Dr. Robinson believed that he had hit more certainly upon the site by finding a small village bearing the name Cana el Djelil, or Khurbet Kana, which lies some seven miles northeast from Nazareth beyond Sepphoris.
The adjunct, el Djelil, suggested the preservation of the old designation drawn from this very narrative. This identification was accepted by Ritter and Meyer; Stanley considered it very doubtful, and so do Westcott ('Comm.
,' in loc.) and Dr. Selah Merrill, in 'Pict. Palestine,' 2, pp. 59-63. The more recent investigations of the Palest. Expl. Society have led once more to the recognition of the traditional site, independently maintained by Hengstenberg, Godet, Moulton, and others.
Its site is picturesque, and resembles the position of many Italian towns perched on the slope of a low hill at the head of valleys forming roadways to the coast and to the lake. Its Greek name, Cana, meaning "a reed," was probably derived from the reeds which grow in the marshy plain below it (compare Cannae, Canossa, Cannes.
So Hugh Macmillan).