Cana ofGalilee (Ancient Greek:Κανὰ τῆς Γαλιλαίας;Arabic:قانا الجليل,romanized: Qana al-Jalil,lit. 'Qana of the Galilee') is the location of theWedding at Cana, at which themiracle of turning water into wine took place in theGospel of John.
The location is disputed, with the four primary locations beingKafr Kanna,Khirbet Qana andReineh inLower Galilee andQana inUpper Galilee in Lebanon. The Arabic name "Qana al-Jalil" has been said to apply to a number of sites.[1]The name possibly derives from theHebrew orAramaic word forreeds.[2]
Among Christians and other students of theNew Testament, Cana is best known as the place where, according to theFourth Gospel,Jesus performed "the first of his signs", his first publicmiracle, 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 thesynoptic 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 atCapernaum; andJohn 21 (John 21:2), where it is mentioned thatNathanael (sometimes identified with theBartholomew included in the synoptic gospels' lists of apostles) comes from Cana.[4]
TheBook 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]
In secular history, theannals of Assyrian kingTiglath-Pileser III, who conquered the Galilee in a 733 BC campaign, contain a badly preserved list of cities[5] that had been thought to mention a certainKana.[6][7] It relates that six hundred fifty captives were taken there. However, a revised transliteration revealed the one well-preserved syllable to beKu, notKa.[8]
Flavius Josephus mentions more than one place named Cana.[2][9] In the context of the Galilee, there are two mentions in hisLife: one is a place on the road fromIulias,[10] and the other is a place where he resided, about a day's walk fromTiberias.[2][11]
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;[according to whom?] 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[weasel words] is that the Fourth Gospel was addressed to a group of Jewish Christians, and very possibly a group living inJudea province; so it is unlikely that the evangelist would have mentioned a place that did not exist.[citation needed] There is a minority view that the gospel was written for agentile 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 theritual washing habits among Jews at the time,[12] is specifically for a gentile audience, who would not know thetopography of theHoly Land. On this hypothesis, the name "Cana" might have some purely symbolic significance.[citation needed]
There are four primary locations which have been under consideration as the New Testament Cana:[13]
The village ofQana, about 18 miles (29 km) fromTyre, Lebanon, is traditionally held to be the correct site by most Christians, and is Eusebius's pick in his 4th centuryOnomasticon.[2][15][16] It is a popular tourist site commemorating the miracle.[17]
The first time this site is associated with New Testament Cana is in a mid-17th century report to the Pope byFrancesco Quaresimo, the papal emissary to Palestine, where he noted there were two possible candidates: Khirbet Qana and Kafr Kanna.[18] According to theCatholic Encyclopedia, a tradition dating back to the 8th century[19] identifies Cana with the modernArab town ofKafr Kanna, at the foot of the Nazareth range, about 7 kilometres (4.3 mi) northeast ofNazareth.
Some scholars believe, according to archaeological evidence, that the identification of Kafr Kanna was the result of the decline of Khirbet Qana beginning in theMamluk 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.[18]
Karm er-Ras, the western part of Kafr Kanna, was recently excavated by Israeli archaeologistYardenna 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.[17]
Another possible candidate is the ruined village ofKhirbet Qana, meaning "the ruins of Cana." Overlooking theBeit 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.[20] However, this could either be an ancient retention, asEdward Robinson maintained,[20] 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) fromNazareth and 5 miles (8.0 km) northeast ofSepphoris in lower Galilee. It also has long been identified as the true location of New Testament Cana. Excavations by archaeologist Douglas Edwards of theUniversity of Puget Sound and archaeologist Tom McCollough reveal architectural andnumismatic remains demonstrating that the site contained a modest-sized village from theHellenistic period onward (c. 200 BCE–650 CE), including a structure that bears similarities to Roman-period synagogues, and severalmikveh pools for Jewish ceremonial bathing.[21] 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 asarcophagus lid or altar and a shelf that held two stone vesselsin 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.[citation needed]
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 titledThe Layout of the Holy Land identifies Khirbet Kana and indicates that two of the vessels were still at the location. A pilgrim account written bySaewulf in 1101 to 1103 CE also identifies the site, as doBelard of Ascoli (c. 1155 CE) and Dominican friarBurchard of Mount Sion (1283 CE), and a map by noted cartographerPetrus 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."[21]
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Just about 1.5 miles northeast fromNazareth is the Arab town ofReineh, and on the way out of it towardMount Tabor there is a small spring named 'Ain Kânah, which was identified byClaude Reignier Conder hisTent Work in Palestine (1878) as the better candidate for the location of Cana, based onetymological grounds.[22] Some early Christian pilgrim reports mention a spring in association with the Cana of Galilee, but no excavations have been conducted there yet.[17]
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