Joh 2:1-12 | RWP | e4.org | The third day ( τη ημερα τη τριτη ). "On the day the third" (locative case), from the start to Galilee when Philip was found ( ), seven days since . There was a marriage ( γαμος εγενετο ). "A wedding (or marriage festival) took place." See on . In Cana of Galilee ( εν Κανα της Γαλιλαιας ). This town, the home of Nathanael ( ), is only mentioned again in as the home of the nobleman. There was a Cana in Coele-Syria. It is usually located at Kefr Kenna (3 1/2 miles from Nazareth), though Ain Kana and Khirbet Kana are also possible. Bernard thinks that it was probably on Wednesday afternoon the fourth day of the week (usual day for marriage of virgins), when the party of Jesus arrived. And the mother of Jesus was there ( κα ην η μητηρ του Ιησου εκε ). When they arrived. John does not mention her name, probably because already well known in the Synoptics. Probably Joseph was already dead. Mary may have been kin to the family where the wedding took place, an intimate friend clearly.

‏ John 2:1-12

The third day ( τη ημερα τη τριτη ). "On the day the third" (locative case), from the start to Galilee when Philip was found (1:43), seven days since 1:19.

There was a marriage ( γαμος εγενετο ). "A wedding (or marriage festival) took place." See on Mt 22:8.

In Cana of Galilee ( εν Κανα της Γαλιλαιας ). This town, the home of Nathanael (21:2), is only mentioned again in 4:46 as the home of the nobleman. There was a Cana in Coele-Syria. It is usually located at Kefr Kenna (3 1/2 miles from Nazareth), though Ain Kana and Khirbet Kana are also possible. Bernard thinks that it was probably on Wednesday afternoon the fourth day of the week (usual day for marriage of virgins), when the party of Jesus arrived.

And the mother of Jesus was there ( κα ην η μητηρ του Ιησου εκε ). When they arrived. John does not mention her name, probably because already well known in the Synoptics. Probably Joseph was already dead. Mary may have been kin to the family where the wedding took place, an intimate friend clearly.

Jesus also was bidden ( εκληθη κα ο Ιησους ). First aorist passive indicative of καλεω, "was also invited" as well as his mother and because of her presence, possibly at her suggestion.

And his disciples ( κα ο μαθητα ). Included in the invitation and probably all of them acquaintances of the family. See on 1:35 for this word applied to John's followers. This group of six already won form the nucleus of the great host of "learners" through the ages who will follow Jesus as Teacher and Lord and Saviour. The term is sometimes restricted to the twelve apostles, but more often has a wider circle in view as in Joh 6:61, 66; 20:30.

When the wine failed ( υστερησαντος οινου ). Genitive absolute with first aorist active participle of υστερεω, old verb from υστερος, late or lacking. See same use in Mr 10:21. A longer Western paraphrase occurs in some manuscripts. It was an embarrassing circumstance, especially to Mary, if partly due to the arrival of the seven guests.

They have no wine ( Οινον ουκ εχουσιν ). The statement of the fact was in itself a hint and a request. But why made by the mother of Jesus and why to Jesus? She would not, of course, make it to the host. Mary feels some kind of responsibility and exercises some kind of authority for reasons not known to us. Mary had treasured in her heart the wonders connected with the birth of Jesus (Lu 2:19, 51). The ministry of the Baptist had stirred her hopes afresh. Had she not told Jesus all that she knew before he went to the Jordan to be baptized of John? This group of disciples meant to her that Jesus had begun his Messianic work. So she dares propose the miracle to him.

Woman ( γυνα ). Vocative case of γυνη, and with no idea of censure as is plain from its use by Jesus in 19:26. But the use of γυνα instead of μητερ (Mother) does show her she can no longer exercise maternal authority and not at all in his Messianic work. That is always a difficult lesson for mothers and fathers to learn, when to let go.

What have I to do with thee? ( Τ εμο κα σοι; ). There are a number of examples of this ethical dative in the LXX (Jud 11:12; 2Sa 16:10; 1Ki 17:18; 2Ki 3:13; 2Ch 35:21) and in the N.T. (Mr 1:24; 5:7; Mt 8:29; 27:19; Lu 8:28). Some divergence of thought is usually indicated. Literally the phrase means, "What is it to me and to thee?" In this instance F.C. Burkitt (Journal of Theol. Studies, July, 1912) interprets it to mean, "What is it to us?" That is certainly possible and suits the next clause also.

Mine hour is not yet come ( ουπω ηκε η ωρα μου ). This phrase marks a crisis whenever it occurs, especially of his death (7:30; 8:20; 12:23; 13:1; 17:1). Here apparently it means the hour for public manifestation of the Messiahship, though a narrower sense would be for Christ's intervention about the failure of the wine. The Fourth Gospel is written on the plane of eternity (W. M. Ramsay) and that standpoint exists here in this first sign of the Messiah.

Unto the servants ( τοις διακονοις ). See on Mt 20:26 for this word (our "deacon," but not that sense here).

Whatsoever he saith unto you, do it ( Hοτ αν λεγη υμιν ποιησατε ). Indefinite relative sentence ( οτ αν and present active subjunctive, general statement) with aorist active imperative of ποιεω for instant execution. Mary took comfort in the "not yet" ( ουπω ) and recognized the right of Jesus as Messiah to independence of her, but evidently expected him to carry out her suggestion ultimately as he did. This mother knew her Son.

Waterpots ( υδρια ). Old word from υδωρ (water) and used in papyri for pots or pans for holding money or bread as well as water. These stone ( λιθινα as in 2Co 3:3) jars full of water were kept handy ( set there, κειμενα, present middle participle of κειμα ) at a feast for ceremonial cleansing of the hands (2Ki 3:11; Mr 7:3), "after the Jews' manner of purifying" ( κατα τον καθαρισμον των Ιουδαιων ). See Mr 1:44; Lu 2:22 for the word καθαρισμος (from καθαριζω ) which fact also raised a controversy with disciples of John because of his baptizing (Joh 3:25).

Containing ( χωρουσα ). Present active participle feminine plural of χωρεω, old verb from χωρος, place, space, having space or room for.

Two or three firkins apiece ( ανα μετρητας δυο η τρεις ). The word μετρητης, from μετρεω, to measure, simply means "measurer," an amphora for measuring liquids (in Demosthenes, Aristotle, Polybius), the Hebrew bath (2Ch 4:5), here only in N.T., about 8 1/2 English gallons. Each υδρια thus held about 20 gallons. This common distributive use of ανα occurs here only in this Gospel, but is in Re 4:8. In Joh 4:28 a much smaller υδρια was used for carrying water.

Fill ( γεμισατε ). Effective first aorist active imperative of γεμιζω, to fill full.

With water ( υδατος ). Genitive case of material.

Up to the brim ( εως ανω ). "Up to the top." See εως κατω (Mt 27:51) for "down to the bottom." No room left in the waterpots now full of water.

Draw out now ( Αντλησατε νυν ). First aorist active imperative of αντλεω, from ο αντλος, bilge water, or the hold where the bilge water settles (so in Homer). The verb occurs in Joh 4:7, 15, for drawing water from the well, and Westcott so interprets it here, but needlessly so, since the servants seem bidden to draw from the large water-jars now full of water. Apparently the water was still water when it came out of the jars (verse 9), but was changed to wine before reaching the guests. The water in the jars remained water.

Unto the ruler of the feast ( τω αρχιτρικλινω ). Dative case. The τρικλινος was a room ( οικος ) with three couches ( κλινη ) for the feast. The αρχιτρικλινος was originally the superintendent of the dining-room who arranged the couches and tasted the food, not the toast-master ( συμποσιαρχης ).

And they bare it ( ο δε ηνεγκαν ). Second aorist active indicative of φερω. Apparently not knowing at first that they bore wine.

Tasted ( εγευσατο ). First aorist middle indicative of γευομα. As it was his function to do.

The water now become wine ( το υδωρ οινον γεγενημενον ). Accusative case, though the genitive also occurs with γευομα. Perfect passive participle of γινομα and οινον, predicative accusative. The tablemaster knew nothing of the miracle, "whence it was" ( ποθεν εστιν, indirect question retaining present indicative). The servants knew the source of the water, but not the power that made the wine.

Calleth the bridegroom ( φωνε τον νυμφιον ). As apparently responsible for the supply of the wine ( thou hast kept τετηρηκας ). See Mt 9:15 for νυμφιος. When men have drunk freely ( οταν μεθυσθωσιν ). Indefinite temporal clause with οταν and first aorist passive subjunctive of μεθυσκω. The verb does not mean that these guests are now drunk, but that this is a common custom to put "the worse" ( τον ελασσω, the less, the inferior) wine last. It is real wine that is meant by οινος here. Unlike the Baptist Jesus mingled in the social life of the time, was even abused for it (Mt 11:19; Lu 7:34). But this fact does not mean that today Jesus would approve the modern liquor trade with its damnable influences. The law of love expounded by Paul in 1Co 8-10 and in Ro 14, 15 teaches modern Christians to be willing gladly to give up what they see causes so many to stumble into sin.

This beginning of his signs did Jesus ( ταυτην εποιησεν αρχην των σημειων ο Ιησους ). Rather, "this Jesus did as a beginning of his signs," for there is no article between ταυτην and αρχην. "We have now passed from the 'witness' of the Baptist to the 'witness' of the works of Jesus" (Bernard). This is John's favourite word "signs" rather than wonders ( τερατα ) or powers ( δυναμεις ) for the works ( εργα ) of Jesus. Σημειον is an old word from σημαινω, to give a sign (12:33). He selects eight in his Gospel by which to prove the deity of Christ (20:30) of which this is the first.

Manifested his glory ( εφανερωσεν την δοξαν αυτου ). First aorist (effective) active indicative of φανεροω, that glory of which John spoke in 1:14.

Believed on him ( επιστευσαν εις αυτον ). First aorist active indicative of πιστευω, to believe, to put trust in, so common in John. These six disciples (learners) had already believed in Jesus as the Messiah (1:35-51). Now their faith was greatly strengthened. So it will be all through this Gospel. Jesus will increasingly reveal himself while the disciples will grow in knowledge and trust and the Jews will become increasingly hostile till the culmination.

He went down to Capernaum ( κατεβη εις Καφαρναουμ αυτος ). Second aorist active indicative of καταβαινω. Cana was on higher ground. This brief stay ( not many days, ου πολλας ημερας ) in this important city (Tell Hum) on the north shore of Galilee was with Christ's mother, brothers (apparently friendly at first) and the six disciples, all in the fresh glow of the glory manifested at Cana. Surely Mary's heart was full.