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Cana

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Cana is located in Levant
Possible locations of Cana

Cana of Galilee (Ancient Greek: Κανὰ τῆς Γαλιλαίας, romanized: Kana tēs Galilaias) is the location of the Wedding at Cana, at which the miracle of turning water into wine took place in the Gospel of John.

The location is disputed, with the four primary locations being Kafr Kanna, Khirbet Qana and Reineh in Lower Galilee, and Qana in Upper Galilee in Lebanon. The Arabic phrase "Qana el-Jalil" has been said not to be in use as a placename other than in Gospel-related contexts.[1] The name possibly derives from the Hebrew or Aramaic word for reeds.[2]

Written references to Cana

Biblical references

Among Christians and other students of the New Testament, Cana is best known as the place where, according to the Fourth Gospel, Jesus performed "the first of his signs", his first public miracle, the turning of a large quantity of water into wine at a wedding feast (John 2, John 2:1–11) when the wine provided by the bridegroom had run out. Although none of the synoptic gospels record the event, mainstream Christian tradition holds that this is the first public miracle of Jesus.[3]

The other biblical references to Cana are also in John: John 4 (John 4:46), which mentions that Jesus is visiting Cana when he is asked to heal the son of a royal official at Capernaum; and John 21 (John 21:2), where it is mentioned that Nathanael (sometimes identified with the Bartholomew included in the synoptic gospels' lists of apostles) comes from Cana.[4]

The Book of Joshua mentions one city (19:28) and one brook (16:8; 17:9) named Kanah (Cana) – neither is likely to be the Cana of Galilee.[4]

Other references

In secular history, the annals of Assyrian king Tiglath-Pileser III, who conquered the Galilee in a 733 BCE campaign, contain a badly preserved list of cities[5] that had been thought to mention a certain Kana.[6][7] It relates that six hundred fifty captives were taken there. However, a revised transliteration revealed the one well-preserved syllable to be Ku, not Ka.[8]

Flavius Josephus mentions more than one place named Cana.[2][9] In the context of the Galilee, there are two mentions in his Life: one is a place on the road from Iulias,[10] and the other is a place where he resided, about a day's walk from Tiberias.[2][11]

Locating Cana

There has been much speculation about where Cana might be. In his Gospel, the author makes no claim to have been at the wedding. Many would regard the story of the wedding at Cana as of theological rather than historical or topographical significance; it is the first of the seven miraculous "signs" by which Jesus's divine status is attested, and around which the gospel is structured.

The consensus of modern scholarship is that the Fourth Gospel was addressed to a group of Jewish Christians, and very possibly a group living in Judea province; so it is unlikely that the evangelist would have mentioned a place that did not exist. There is a minority view that the gospel was written for a gentile audience, and those who take this view assert that the description in the passage about the marriage at Cana of "six stone water jars there for the Jewish rites of purification", in spite of reflecting good knowledge of the ritual washing habits among Jews at the time,[12] is specifically for a gentile audience, who would not know the topography of the Holy Land. On this hypothesis, the name "Cana" might have some purely symbolic significance.

There are four primary locations which have been under consideration as the New Testament Cana:[13]

Qana, Lebanon

The village of Qana, about 18 miles (29 km) from Tyre, Lebanon, is traditionally held to be the correct site by most Christians, and is Eusebius's pick in his 4th century Onomasticon.[15] It is a popular tourist site commemorating the miracle.[16]

Kafr Kanna and Karm er-Ras

The first time this site is associated with New Testament Cana is in a mid-17th century report to the Pope by Francesco Quaresmi, the papal emissary to Palestine, where he noted there were two possible candidates: Khirbet Qana and Kafr Kanna.[17] According to the Catholic Encyclopedia, a tradition dating back to the 8th century[18] identifies Cana with the modern Arab town of Kafr Kanna, at the foot of the Nazareth range, about 7 kilometres (4.3 mi) northeast of Nazareth.

Some scholars believe, according to archaeological evidence, that the identification of Kafr Kanna was the result of the decline of Khirbet Qana beginning in the Mamluk period. They note that it was a common practice for new and more affluent and easily accessible sites to be established in place of old ones to accommodate increases in pilgrim traffic, particularly in the late Medieval and Ottoman periods.[17]

Karm er-Ras, the western part of Kafr Kanna, was recently excavated by Israeli archaeologist Yardenna Alexandre.[14] The excavation revealed evidence of a substantial Roman village with a Jewish population which declined considerably in the Late Roman period, and which was finally abandoned in the Byzantine Period, explaining why the pilgrim route was shifted to Kafr Kanna. Alexandre believes the site is precisely identified by Josephus, but other scholars disagree.[16]

Khirbet Kana, Israel

Another possible candidate is the ruined village of Khirbet Qana, meaning "the ruins of Cana." Overlooking the Beit Netofa Valley from the north, it is located about 9 kilometres (5.6 mi) north of Kafr Kanna and has been noticed by pilgrims since the 12th century or earlier.[19] However, this could either be an ancient retention, as Edward Robinson maintained,[19] or may have been attached to the place in conversation with querying pilgrims.[2]

This site is located on a limestone outcropping that rises 330 feet (100 m) above the floor of the Bet Netofa Valley, 8 miles (13 km) from Nazareth and 5 miles (8.0 km) northeast of Sepphoris in lower Galilee. It also has long been identified as the true location of New Testament Cana. Excavations by archaeologist Douglas Edwards of the University of Puget Sound and archaeologist Tom McCollough reveal architectural and numismatic remains demonstrating that the site contained a modest-sized village from the Hellenistic period onward (c. 200 BCE – 650 CE), including a structure that bears similarities to Roman-period synagogues, and several mikveh pools for Jewish ceremonial bathing.[20] Most importantly, they uncovered a cave complex on the south slope of the site that showed indications of use as a center for worship, including a sarcophagus lid or altar and a shelf that held two stone vessels in situ, and space for another four vessels, suggesting that Khirbet Kana was regarded as New Testament Cana from a very early time. Remains of an Arab village and a church or monastery were also uncovered immediately south of the cave complex.

Other historical evidence from the Byzantine and Medieval periods show that Khirbet Kana was regarded as the true site of New Testament Cana from a very early period. A guidebook written by Theodosius between 517 and 527 CE titled The Layout of the Holy Land identifies Khirbet Kana and indicates that two of the vessels were still at the location. A pilgrim account written by Saewulf in 1101 to 1103 CE also identifies the site, as do Belard of Ascoli (c. 1155 CE) and Dominican friar Burchard of Mount Sion (1283 CE), and a map by noted cartographer Petrus Vesconte in 1321 CE. Burchard of Mount Sion describes a cave complex located there that was used as a veneration site: "the place is shown at this day where the six water pots stood, and the dining-room where the tables were placed."[20]

'Ain Kanah, Reineh, Israel

Just about 1.5 miles northeast from Nazareth is the Arab town of Reineh, and on the way out of it toward Mount Tabor there is a small spring named 'Ain Kânah (not to be confused with Ain Qana in Lebanon), which was identified by Claude Reignier Conder his Tent Work in Palestine (1878) as the better candidate for the location of Cana, based on etymological grounds.[21] Some early Christian pilgrim reports mention a spring in association with the Cana of Galilee, but no excavations had been conducted there yet as of 2015.[16]

See also

  • Ain Qana, municipality in South Lebanon northeast of Qana

From the 1913 Catholic Encyclopedia

A city of Galilee, Palestine, famous throughout all ages as the scene of Our Lord's first miracle, when He turned water into wine at the Marriage Feast (John, ii). It is mentioned by the same Evangelist in two other passages, once (iv, 46) in connection with another miracle, when He cured the ruler's son at a distance, and once (xxi, 2) as the birthplace of Nathaniel, or St. Bartholomew. No direct indication can be gathered of its locality, except that it was not far from either Nazareth or Capharnaum, and higher than the latter city, as indeed all the land west of the Plain of Genesareth is; and that an ordinary traveler from Jerusalem to Nazareth would pass through or near it. It is not mentioned by either of the Synoptists, nor indeed anywhere else in the Scriptures. An old tradition identifies the site of Cana with modern Kefr' Kenna, a village of about 600 inhabitants. This lies some four or five miles northeast of Nazareth, on the road from thence to Tiberias, at the foot of a short, steep hill. The tradition dates back at least to the eighth century, and probably a good deal earlier, while the site fulfills all the requisite conditions mentioned above. At the time of the Crusades, or before, there was a church which was believed to be on the spot where the miracle of Our Lord was worked. This site is now in the hands of the Franciscans, who have built a large new church. In recent years some interesting excavations have been carried out within its walls, discovering parts of the old church beneath. The Greeks also have a church close by, inside which are two large jars, said to be the original "water pots of stone" in which the water was turned into wine; but the probability of their being genuine is not great. The fountain still existing in the village, however, must have been the actual source from which the water was drawn. The inhabitants of the village are very rough and uncivilized. About one-third of them are Christians, the majority belonging to the Greek Church.

Towards the far end of the town, there is a church dedicated to St. Bartholomew, said to be on the site of his house, though this tradition cannot be traced back very far. A curious light is thrown on the ease with which such traditions used to originate by the existence of a similar church on the supposed site of the house of Simon the Cananean. The name Cananean must have deceived some, who consequently sought for the site of his house, and the demand created the supply. In reality, however, the Chanaanites were a strict national sect among the Jews, and the name is wholly unconnected with Cana. The site of Kefr' Kenna held almost undisputed possession for many centuries. It is only in recent years that its authenticity has been seriously questioned. There are now two other claimants for the site. One of these, Kenet-el-Jalil, is some six miles further north, on the slope of a hill. There is nothing there now but ruins. Some remains of cisterns have been discovered but there is no fount or spring. It se ems to have been known in quite early times as possibly the site of Cana, and has in its favor that the name is said to be a closer equivalent than that of Kefr' Kenna. Recently as third site has been put forward by Dr. Robinson, Ain Kana, which is somewhat nearer to Nazareth. The site is accepted by Dr. Condor; although the name is said to be still closer etymologically than either of the other two, there is no tradition whatever to support this hypothesis.

The miracle which has made Cana forever famous was worked by Christ before His public life had fully commenced. This is usually taken to be the meaning of the words "My hour is not yet come". He had however, already five disciples -- Sts. Peter, Andrew, John, Phillip, and Bartholomew (Nathaniel). They had followed Him from the banks of the Jordan, but had received as yet no permanent call, such as is recorded later on in the other Gospels. Our Lord was on His way back to Nazareth when He passed by Cana. From the language of the Gospel we should infer that the marriage which was taking place was that of a close relative of the Blessed Virgin, for it is said without comment that she was there; and it was no doubt in her honor that Christ was invited. Again, the cause of the shortage of wine is not explained by St. John; but it has been inferred that it may have been due to the presence of Our Lord and the five Disciples that accompanied Him, who would have made a substantial increase in a small and modest party. If this was so, it would explain the confidence with which Our Lady appealed to Him when she noticed it. The answer of Christ, which has been variously rendered, has given rise to long discussion, and cannot be said to be even yet properly understood. The Greek ti emoi kai soi, gynai; is translated in the Vulgate, "Quid mihi et tibi est mulier?" In most English Catholic Bibles this is rendered "Woman, what is it to me and to thee?" The translation adopted in the Authorized and Revised Versions, "Woman, what have I to do with thee?", even if better idiomatically conveys a wrong impression, for it gives the idea of a rebuke which is totally against the context. Father Rickaby, S.J., in his short commentary on St. John suggests as a fair English equivalent, "Leave me alone, Lady". At any rate, she at once told the waiters to take orders from Our Lord. They filled the jars with water, which Jesus converted into wine. Taking the narrative as it stands, we have one of the best authenticated of Our Lord's miracles; for, unlike the case of the cure of bodily ailments, the waiters were comparatively disinterested parties, and yet they bore witness that the water had become wine and was even the best wine of the feast. Not only the miracle but also the whole incident of Christ's attendance at the marriage feast has always been taken as setting His seal on the sanctity of marriage, and on the propriety of humble rejoicing on such occasions. And if the bride or bridegroom was, as is believed, a relative of Our Lady, we may take it as an example of the sympathy which family ties should bring in the ordinary joys, no less than in the sorrows of life.

Ewing in Hast., Dict. of the Bible, s.v.; Thompson, The Land and the Book (1876), 425; Stanley, Sinai and Palestine; Sanday, Sacred Sites of the Gospel.

References

  1. Back to citation Masterman 1910, p. 80-81: "This Khurbet Kana was reidentified by the late Dr. Robinson as Cana of Galilee, but he unfortunately reported that it was called by the natives Kana el Jalil = Cana of Galilee. Were this the universal custom it would no doubt be an important confirmation of this view, but this is far from being the case; indeed, such a name is unknown to the unsophisticated fellahin. On my recent visit there I had as guide a very intelligent native of Reineh who told me he had never heard any other name than Khurbet Kana, and whose answer to my question as to where was Kana el Jalil was "In the gospel." Far more important is the testimony of the late Rev. T. Zeller of the Church Missionary Society, who passed many years in Nazareth, that he never heard such a name. In any argument regarding this site it is better to neglect the name Kana el Jalil as of altogether doubtful authenticity. Unfortunately the discrediting of this name has been used as an argument against the site."
  2. Back to citation occurrence 2.0 Back to citation occurrence 2.1 Back to citation occurrence 2.2 Back to citation occurrence 2.3 Ewing, W. (1915). "Cana". In Orr, James (ed.). International Standard Bible Encyclopedia. Retrieved 2014-04-28 – via bibleatlas.org.
  3. Back to citation Towner, W. S. (1996), Wedding, in P. J. Achtermeier (Ed.), Harper Collins Bible dictionary (pp. 1205–1206). San Francisco: Harper
  4. Back to citation occurrence 4.0 Back to citation occurrence 4.1 Ewing, W. (1915). "Kanah". In Orr, James (ed.). International Standard Bible Encyclopedia. Retrieved 2014-05-28 – via bibleatlas.org.
  5. Back to citation Tadmor, Hayim; Yamada, Shigeo (eds.). "Tiglath-pileser III 22". RINAP: Royal Inscriptions of the Neo-Assyrian Period. ORACC. Retrieved 13 May 2014., also in ISBN 978-1-57506-220-4, p. 61 ff.
  6. Back to citation Benjamin Mazar/Maisler identifies it with Cana "without doubt": Maisler, B (April 1933). מסע תגלת פלאסר השלישי לא"י בשנת 732 [The expedition of Tiglath Pileser III to Palestine in 732 B.C.]. Bulletin of the Jewish Palestine Exploration Society (in Hebrew). 1 (1). OCLC 7858680. Archived from the original on 2014-05-17. Retrieved 2014-05-15. In Digital Library for International Research Archive, Item #1599.
  7. Back to citation The translations of the inscription by Smith, Rost and Oppenheim all sport the same name. Smith, George (1875). Assyrian Discoveries: An Account of Explorations and Discoveries on the site of Nineveh, during 1873 and 1874. New York: Scribner, Armstrong & Co. p. 283. OCLC 182847392. Retrieved 2014-05-17. Rost, Paul, chapter translator (orig. 1893). Luckenbill, Daniel David, ed. (November 1926). "§779". Historical Records of Assyria: From the Earliest Times to Sargon. Ancient records of Assyria and Babylonia. Vol. 1. Chicago: University of Chicago Press. p. 280. Retrieved 2014-05-18. A. Leo Oppenheim, chapter translator. Pritchard, James B, ed. (1969). Ancient Near Eastern Texts: Relating to the Old Testament (Third edition with supplement ed.). Princeton, N.J.: Princeton University Press. p. 283. ISBN 9780691035031.
  8. Back to citation Tadmor, Hayim (1967). "כיבוש הגליל בידי תגלת פלאסר הג'" [The conquest of Galilee by Tiglath-Pileser III]. In Hirschberg, Haïm Zeev; Aviram, Yosef (eds.). כל ארץ נפתלי / Kol erets Naftali [All the land of Naphtali: the twenty-fourth Archaeological Convention, October 1966] (in Hebrew). Jerusalem: Israel Exploration Society. pp. 63–64. OCLC 19147471.
  9. Back to citation Williams, George (1854). "Cana". In Smith, William (ed.). Dictionary of Greek and Roman Geography – via Perseus Project.
  10. Back to citation Mason, Steve (ed.). "The Life of Flavius Josephus, Niese sec. 395". Brill/PACE.
  11. Back to citation Mason, The Life of Flavius Josephus, Niese sec. 84-87
  12. Back to citation Rogan, Wil (2023). Purity in the Gospel of John: Early Jewish Tradition, Christology, and Ethics. Bloomsbury Publishing. pp. 12–13. ISBN 978-0-567-70869-4.
  13. Back to citation McCollough 2015, p. 32.
  14. Back to citation occurrence 14.0 Back to citation occurrence 14.1 Alexandre, Y. (2017). Karm er-Ras (Areas AB, AC): Final Report. Hadashot Arkheologiyot: Excavations and Surveys in Israel / חדשות ארכיאולוגיות: חפירות וסקרים בישראל, 129. Retrieved July 22, 2020, from www.jstor.org/stable/26693775
  15. Back to citation Ewing, W. (1915). "Cana". In Orr, James (ed.). International Standard Bible Encyclopedia. Retrieved 2014-04-28 – via bibleatlas.org; Eusebius of Caesarea (2006) [manuscript, 1971]. "Kappa, in Joshua". In Wolf, Carl Umhau (ed.). The Onomasticon of Eusebius Pamphili, Compared with the Version of Jerome and Annotated. tertullian.org. Retrieved 7 May 2014; Eusebius of Caesarea (1904). Klostermann, Erich (ed.). Das Onomastikon der biblischen Ortsnamen [The Onomastikon of Biblical Toponyms]. Die griechischen christlichen Schriftsteller der ersten drei Jahrhunderte (in Greek, Latin, and German). Leipzig: J. C. Hinrichs. pp. 116–117. OCLC 490976390. Retrieved 2014-05-06.
  16. Back to citation occurrence 16.0 Back to citation occurrence 16.1 Back to citation occurrence 16.2 McCollough 2015, p. 39.
  17. Back to citation occurrence 17.0 Back to citation occurrence 17.1 McCollough 2015, p. 38.
  18. Back to citation Ward, B. L. (1908). "Cana". In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 3. New York: Robert Appleton Company.
  19. Back to citation occurrence 19.0 Back to citation occurrence 19.1 Robinson, Edward; Eli Smith (1841). Biblical researches in Palestine (1st ed.). Boston: Crocker & Brewster. OCLC 586068890. Retrieved 2014-06-21. pp. 204-208.
  20. Back to citation occurrence 20.0 Back to citation occurrence 20.1 McCollough 2015.
  21. Back to citation Conder, Claude Reignier (1878). Tent Work in Palestine: A Record of Discovery and Adventure. Vol. 1. R. Bentley & Son for the Committee of the Palestine Exploration Fund. p. 154. Retrieved 14 August 2022.

Bibliography

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