The Wedding at Cana: Water Made Wine
John 2:1-11
John.2.1 - Details
Original Text
Morphology
- Και: CONJ
- τη: ART,dat,sg,f
- ημερα: NOUN,dat,sg,f
- τη: ART,dat,sg,f
- τριτη: ADJ,nom,sg,f
- γαμος: NOUN,nom,sg,m
- εγενετο: VERB,aor,mid,ind,3,sg
- εν: PREP
- Κανα: NOUN,dat,sg,f
- της: ART,gen,sg,f
- Γαλιλαιας: NOUN,gen,sg,f
- και: CONJ
- ην: VERB,impf,act,ind,3,sg
- η: ART,nom,sg,f
- μητηρ: NOUN,nom,sg,f
- του: ART,gen,sg,n
- Ιησου: NOUN,gen,sg,m
- εκει·: ADV
Parallels
- John 1:29 (structural): 'The next day' pattern in John (1:29; 1:35; 1:43) sets up Johannine chronological markers that culminate in 'on the third day' (2:1), linking narrative timing.
- John 2:11 (structural): John explicitly calls the Cana episode 'the beginning of signs,' connecting the wedding at Cana (2:1) to Jesus' inaugural sign and the unfolding of his public ministry.
- John 19:25 (thematic): Mary's presence at the crucifixion echoes her presence at Cana, creating a thematic bookend of the mother's presence at pivotal moments in Jesus' ministry.
- Isaiah 62:5 (thematic): Isaiah's nuptial imagery (YHWH rejoicing over Zion like a bridegroom) provides an Old Testament background for wedding imagery and the messianic/kingdom themes invoked by the Cana wedding.
- Revelation 19:7 (thematic): The 'wedding of the Lamb' and the eschatological marriage banquet in Revelation resonate with the wedding motif at Cana, which can be read as a foreshadowing of the Messianic banquet.
Alternative generated candidates
- On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there.
- On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there.
John.2.2 - Details
Original Text
Morphology
- εκληθη: VERB,aor,pass,ind,3,sg
- δε: CONJ
- και: CONJ
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- και: CONJ
- οι: ART,nom,pl,m
- μαθηται: NOUN,nom,pl,m
- αυτου: PRON,gen,sg,m
- εις: PREP
- τον: ART,acc,sg,m
- γαμον: NOUN,acc,sg,m
Parallels
- John 2:1 (structural): Immediate narrative context—sets the scene for the Cana episode and explains why Jesus and his disciples were present at the wedding.
- Mark 2:15-17 (thematic): Jesus accepts an invitation to a communal meal (Levi’s banquet); parallels Jesus’ participation in social/celebratory gatherings and his openness to being present at such events.
- Matthew 22:1-14 (thematic): Parable of the Wedding Banquet uses nuptial imagery to describe the kingdom of heaven; connects the wedding motif in John’s narrative to Jesus’ broader use of marriage/banquet symbolism.
- Revelation 19:7-9 (allusion): The eschatological 'marriage of the Lamb' and the messianic wedding feast echo the nuptial imagery in Cana and present a theological fulfillment of wedding symbolism associated with Christ.
- Isaiah 62:5 (verbal): The prophetic nuptial metaphor ('as a bridegroom rejoices over the bride') provides Old Testament background for Jewish wedding imagery and the theological resonance of marriage scenes like Cana.
Alternative generated candidates
- Jesus and his disciples were also invited to the wedding.
- Jesus and his disciples were also invited to the wedding.
John.2.3 - Details
Original Text
Morphology
- και: CONJ
- υστερησαντος: VERB,aor,act,part,gen,m,sg
- οινου: NOUN,gen,sg,m
- λεγει: VERB,pres,act,ind,3,sg
- η: ART,nom,sg,f
- μητηρ: NOUN,nom,sg,f
- του: ART,gen,sg,n
- Ιησου: NOUN,gen,sg,m
- προς: PREP
- αυτον·Οινον: PRON,dat,sg,m,3
- ουκ: PART,neg
- εχουσιν: VERB,pres,act,ind,3,pl
Parallels
- John 2:4 (structural): Immediate literary continuation of the Cana scene: the mother’s report that “they have no wine” is directly answered by Jesus’ response (‘Woman, what have I to do with thee?’), forming a compact dialogue unit.
- John 2:10 (verbal): The steward’s later comment (‘every man at first doth set forth good wine…’) reflects the wedding context and confirms the problem and miraculous provision introduced by the statement that there was no wine.
- Matthew 9:17 (thematic): Jesus’ teaching about new wine and new wineskins uses wine imagery to describe the new messianic order; the Cana miracle (lack of wine remedied) thematically inaugurates this new provision.
- Psalm 104:15 (thematic): A cultural/theological background for wine at a feast: wine as God’s gift that ‘maketh glad the heart of man,’ explaining why the absence of wine at a wedding is socially and theologically significant.
- Revelation 19:7-9 (allusion): The eschatological ‘marriage supper of the Lamb’ and its wedding-feast imagery cast the Cana wedding (and its provision of wine) as a typological precursor to the final messianic banquet.
Alternative generated candidates
- When the wine ran out, the mother of Jesus said to him, 'They have no wine.'
- When the wine ran out, the mother of Jesus said to him, "They have no wine."
John.2.4 - Details
Original Text
Morphology
- και: CONJ
- λεγει: VERB,pres,act,ind,3,sg
- αυτη: PRON,dat,sg,f
- ο: ART,nom,sg,m
- Ιησους·Τι: NOUN,nom,sg,m+PRON,nom,sg,n
- εμοι: PRON,dat,sg,1
- και: CONJ
- σοι: PRON,dat,sg,2
- γυναι: NOUN,voc,sg,f
- ουπω: ADV
- ηκει: VERB,pres,act,ind,3,sg
- η: ART,nom,sg,f
- ωρα: NOUN,nom,sg,f
- μου: PRON,gen,sg,1
Parallels
- Mark 5:7 (verbal): The demoniac cries out using the same formula ('Τί ἐμοὶ καὶ σοί…') addressing Jesus—verbal parallel to John 2:4's 'Τι ἐμοι και σοι'.
- John 7:6 (verbal): Jesus uses the identical phrase about timing ('οὐπῶς/οὐπω ἥκει ἡ ὥρα μου' / 'my hour has not yet come') earlier in John, showing the recurring Johannine motif of 'the hour.'
- John 12:23 (thematic): Contrasts John 2:4: here Jesus declares 'the hour is come' (Ἤκει ἡ ὥρα), thematically linking the 'hour' motif to the movement toward glorification and death.
- John 19:26 (structural): Jesus addresses his mother as 'Γύναι' at the crucifixion—parallels John 2:4's vocative 'γυναι' and connects the mother–son relationship across key Johannine scenes, culminating when Jesus' 'hour' is fully realized.
Alternative generated candidates
- Jesus said to her, 'Woman, what have I to do with you? My hour has not yet come.'
- Jesus said to her, "Woman, what have I to do with you? My hour has not yet come."
John.2.5 - Details
Original Text
Morphology
- λεγει: VERB,pres,act,ind,3,sg
- η: ART,nom,sg,f
- μητηρ: NOUN,nom,sg,f
- αυτου: PRON,gen,sg,m
- τοις: ART,dat,pl,n
- διακονοις·Ο: NOUN,dat,pl,m
- τι: PRON,int,nom,sg,n
- αν: PART
- λεγη: VERB,pres,act,subj,3,sg
- υμιν: PRON,dat,pl,2
- ποιησατε: VERB,aor,act,imp,2,pl
Parallels
- John 2:7 (structural): Immediately following Mary’s charge, Jesus tells the servants to fill the water jars—her instruction anticipates and sets up Jesus’ command to the servants.
- John 2:8 (verbal): The servants obey Jesus’ instruction and draw out the water‑turned‑wine, concretely fulfilling Mary’s directive to ‘do whatever he tells you.’
- Luke 1:38 (thematic): Mary’s earlier fiat (‘Let it be to me according to your word’) parallels her trust in Jesus here; both passages emphasize obedience and faith in God’s messenger.
- Matthew 7:24 (thematic): Jesus’ teaching that the wise person hears his words and does them echoes Mary’s imperative to obey whatever Jesus says—linking hearing Jesus to doing his will.
Alternative generated candidates
- His mother said to the servants, 'Do whatever he tells you.'
- His mother said to the servants, "Do whatever he tells you."
John.2.6 - Details
Original Text
Morphology
- ησαν: VERB,impf,act,ind,3,pl
- δε: CONJ
- εκει: ADV
- λιθιναι: ADJ,nom,pl,f
- υδριαι: NOUN,nom,pl,f
- εξ: PREP
- κατα: PREP
- τον: ART,acc,sg,m
- καθαρισμον: NOUN,acc,sg,m
- των: ART,gen,pl,m
- Ιουδαιων: NOUN,gen,pl,m
- κειμεναι: PART,pres,mid/pass,nom,pl,f
- χωρουσαι: PART,pres,act,nom,pl,f
- ανα: PREP
- μετρητας: NOUN,acc,pl,f
- δυο: NUM,acc,pl,m
- η: ART,nom,sg,f
- τρεις: NUM,acc,pl,f
Parallels
- Exodus 30:17-21 (thematic): The laver in Exodus requires priests to wash hands and feet before approaching the altar—parallel to ritual washing/cleansing associated with the Temple setting and Jewish purification practices referenced by the stone water jars.
- Numbers 19:9, 18-19 (thematic): The 'water of purification' used to cleanse those defiled by contact with a corpse—connects thematically to water's role in ritual purification that the stone jars supplied.
- Leviticus 15:5-8 (thematic): Laws prescribing washing of garments and bathing with water for ritual purification after bodily discharges—another legal context for the use of water for cleansing cited by John 2:6.
- Mark 7:3-4 (verbal): Pharisaic practices of washing cups, pitchers and kettles echo the concrete concern for cleansing vessels and ritual purity that underlies John's mention of stone water jars.
- John 4:14 (allusion): Jesus' later 'living water' language in John reinterprets water imagery: the physical water for ritual cleansing (stone jars) is contrasted with the spiritual, life-giving water Jesus offers.
Alternative generated candidates
- Now there were set there six stone water-jars for the Jewish rites of purification, each holding two or three measures.
- Now there were six stone water jars there for the Jewish rites of purification, each holding two or three measures.
John.2.7 - Details
Original Text
Morphology
- λεγει: VERB,pres,act,ind,3,sg
- αυτοις: PRO,dat,pl,3
- ο: ART,nom,sg,m
- Ιησους·Γεμισατε: NOUN,nom,sg,m;VERB,aor,act,imp,2,pl
- τας: ART,acc,pl,f
- υδριας: NOUN,acc,pl,f
- υδατος·και: NOUN,gen,sg,n;CONJ
- εγεμισαν: VERB,aor,act,ind,3,pl
- αυτας: PRON,acc,pl,f
- εως: CONJ
- ανω: ADV
Parallels
- 2 Kings 4:6 (verbal): Elisha's miracle of filling many vessels with oil—people pour into jars until they cannot pour more, closely matching the language and image of jars filled to the brim.
- 1 Kings 17:16 (thematic): Elijah's jar of meal and jug of oil that do not run out for the widow—a theme of miraculous, sustaining provision in containers.
- John 6:11-13 (thematic): Jesus multiplies loaves and the disciples gather baskets full—another Johannine and Gospel instance of miraculous abundance and provisioning for a communal meal.
- Psalm 104:15 (allusion): Wine is pictured as a divine blessing that gladdens the heart; John's water-to-wine sign evokes the gift of joyous, life-giving abundance from God.
Alternative generated candidates
- Jesus said to them, 'Fill the jars with water.' And they filled them up to the brim.
- Jesus said to them, "Fill the jars with water." So they filled them to the brim.
John.2.8 - Details
Original Text
Morphology
- και: CONJ
- λεγει: VERB,pres,act,ind,3,sg
- αυτοις·Αντλησατε: PRON,dat,pl + VERB,pres,act,imp,2,pl
- νυν: ADV
- και: CONJ
- φερετε: VERB,pres,act,imp,2,pl
- τω: ART,dat,sg,m
- αρχιτρικλινω·οι: NOUN,dat,sg,m + PRON,nom,pl,m
- δε: CONJ
- ηνεγκαν: VERB,aor,act,ind,3,pl
Parallels
- John 2:7 (verbal): Immediate prior command: Jesus tells the servants to fill the water jars and they obey — directly connected sequence (fill, draw, carry).
- John 2:9 (structural): Immediate follow-up: the steward tastes the wine the servants brought — completes the action begun in 2:8 and shows the result of the servants' obedience.
- Luke 5:5 (thematic): Simon Peter's response to Jesus' command ('at your word I will let down the nets') models faithful obedience to Jesus' instruction that yields a miraculous result, paralleling the servants' prompt action in John 2:8.
- Matthew 8:13 (thematic): Jesus grants healing 'at his word' for the centurion's servant; both passages highlight the efficacy of Jesus' word and the obedient response (either by intermediaries or by those who act on his command).
- John 4:50 (thematic): Jesus tells the official, 'Go; your son lives,' and the man departs in faith. Like John 2:8, this shows how Jesus' spoken directive produces confident action and real results through others' obedience.
Alternative generated candidates
- And he said to them, 'Now draw some out and take it to the steward of the feast.' So they took it to him.
- Then he said, "Now draw some out and take it to the steward." So they took it.
John.2.9 - Details
Original Text
Morphology
- ως: ADV
- δε: CONJ
- εγευσατο: VERB,aor,mid,ind,3,sg
- ο: ART,nom,sg,m
- αρχιτρικλινος: NOUN,nom,sg,m
- το: ART,acc,sg,n
- υδωρ: NOUN,acc,sg,n
- οινον: NOUN,acc,sg,m
- γεγενημενον: PART,perf,pass,acc,sg,n
- και: CONJ
- ουκ: PART,neg
- ηδει: VERB,impf,act,ind,3,sg
- ποθεν: ADV
- εστιν: VERB,pres,act,ind,3,sg
- οι: ART,nom,pl,m
- δε: CONJ
- διακονοι: NOUN,nom,pl,m
- ηδεισαν: VERB,impf,act,ind,3,pl
- οι: ART,nom,pl,m
- ηντληκοτες: PART,perf,act,nom,pl,m
- το: ART,acc,sg,n
- υδωρ: NOUN,acc,sg,n
- φωνει: VERB,pres,act,ind,3,sg
- τον: ART,acc,sg,m
- νυμφιον: NOUN,acc,sg,m
- ο: ART,nom,sg,m
- αρχιτρικλινος: NOUN,nom,sg,m
Parallels
- John 2:11 (structural): Immediate literary parallel: the Cana miracle is identified as the first of Jesus' signs, explaining its theological purpose (to reveal his glory and provoke belief).
- John 3:29 (allusion): Wedding imagery: John the Baptist's 'bridegroom' motif links the Cana scene's bridegroom figure to Johannine theology of Jesus as bridegroom and the eschatological joy he brings.
- Luke 5:37-39 (thematic): New wine imagery: Jesus' teaching about new wine and new wineskins echoes the theme of inaugurated newness—Cana's water→wine symbolizes the coming of a new covenantal era.
- Isaiah 25:6 (allusion): Messianic banquet motif: the prophetic image of a future feast with rich wines resonates with Cana's abundance and frames the miracle as a taste of messianic joy and restoration.
- John 6:14 (thematic): Sign-motif in John: like Cana, the feeding sign leads onlookers to identify Jesus (here as 'the Prophet' or messianic figure); both episodes function as public signs that elicit popular recognition and theological reflection.
Alternative generated candidates
- When the steward of the feast tasted the water that had become wine—though he did not know where it came from (the servants who had drawn the water knew)—he called the bridegroom
- When the steward tasted the water that had become wine—though he did not know where it came from (the servants who had drawn the water knew)—he called the bridegroom.
John.2.10 - Details
Original Text
Morphology
- και: CONJ
- λεγει: VERB,pres,act,ind,3,sg
- αυτω·Πας: PRON,dat,sg,m
- ανθρωπος: NOUN,nom,sg,m
- πρωτον: ADV
- τον: ART,acc,sg,m
- καλον: ADJ,nom/acc,sg,neut
- οινον: NOUN,acc,sg,m
- τιθησιν: VERB,pres,act,ind,3,sg
- και: CONJ
- οταν: CONJ
- μεθυσθωσιν: VERB,aor,pass,subj,3,pl
- τον: ART,acc,sg,m
- ελασσω·συ: ADJ,acc,sg,m
- τετηρηκας: VERB,perf,act,ind,2,sg
- τον: ART,acc,sg,m
- καλον: ADJ,nom/acc,sg,neut
- οινον: NOUN,acc,sg,m
- εως: CONJ
- αρτι: ADV
Parallels
- Luke 5:37-39 (verbal): Explicit contrast of old and new wine and the observation that people often prefer the older/better wine — parallels the steward’s remark about reserving the good wine until now.
- Mark 2:22 (thematic): Jesus’ teaching about new wine and new wineskins uses wine imagery to signal a new order in his ministry; thematically related to the Cana sign’s use of wine to reveal Jesus’ identity and the arrival of something new and better.
- Isaiah 25:6 (allusion): The prophetic banquet image (‘a feast of rich food and well-aged wines’) echoes the motif of a special, choice wine held for a feast, linking the Cana wedding sign to banquet/eschatological expectations.
- Revelation 19:7-9 (structural): The marriage-supper imagery of the Lamb’s wedding parallels the wedding at Cana; the provision of choice wine at Cana can be read as a foretaste of the eschatological marriage feast.
- Psalm 104:15 (thematic): Wine as a blessing that ‘gladdens the heart of man’ supports the positive value and celebratory function of good wine in the Cana narrative.
Alternative generated candidates
- and said, 'Everyone serves the good wine first, and when people have drunk freely, the inferior; but you have kept the good wine until now.'
- And he said, "Everyone serves the good wine first, and when people have drunk freely, then the inferior; but you have kept the good wine until now."
John.2.11 - Details
Original Text
Morphology
- ταυτην: PRON,acc,sg,f
- εποιησεν: VERB,aor,act,ind,3,sg
- αρχην: NOUN,acc,sg,f
- των: ART,gen,pl,m
- σημειων: NOUN,gen,pl,n
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- εν: PREP
- Κανα: NOUN,dat,sg,f
- της: ART,gen,sg,f
- Γαλιλαιας: NOUN,gen,sg,f
- και: CONJ
- εφανερωσεν: VERB,aor,act,ind,3,sg
- την: ART,acc,sg,f
- δοξαν: NOUN,acc,sg,f
- αυτου: PRON,gen,sg,m
- και: CONJ
- επιστευσαν: VERB,aor,act,ind,3,pl
- εις: PREP
- αυτον: PRON,acc,sg,m
- οι: ART,nom,pl,m
- μαθηται: NOUN,nom,pl,m
- αυτου: PRON,gen,sg,m
Parallels
- John 4:54 (structural): John explicitly numbers miracles as 'signs'; this verse calls the Cana miracle a 'beginning of signs' and 4:54 identifies another sign as 'the second sign'—same Johannine framework of signs.
- John 20:30-31 (thematic): Explains the purpose of the signs recorded in John: that readers may believe Jesus is the Christ and have life—parallels John 2:11's note that the sign at Cana revealed Jesus' glory and led the disciples to believe.
- John 11:4 (verbal): Links miraculous events to the manifestation of glory: Jesus says the illness will serve 'for the glory of God, that the Son of God may be glorified,' echoing John 2:11's claim that the Cana sign 'manifested his glory.'
- John 1:14 (thematic): 'We beheld his glory' (the glory of the incarnate Son) connects to John 2:11's language of Jesus revealing his glory through signs—both emphasize revelation of divine glory in Jesus.
- John 12:23 (allusion): Jesus speaks of his 'hour' and being glorified (through death and exaltation); this broad Johannine theme of glory revealed through Jesus' mission echoes the revelation of glory at Cana in 2:11.
Alternative generated candidates
- This, the first of the signs, Jesus performed in Cana of Galilee; he manifested his glory, and his disciples believed in him.
- This, the first of his signs, Jesus performed at Cana in Galilee; he revealed his glory, and his disciples believed in him.
On the third day there was a wedding at Cana in Galilee. The mother of Jesus was there.
Jesus and his disciples were also invited to the wedding.
When the wine ran out, the mother of Jesus said to him, "They have no wine." And Jesus said to her, "Woman, what have I to do with you? My hour has not yet come."
His mother said to the servants, "Do whatever he tells you." Now there were six stone water jars standing there for the Jewish rites of purification, each holding about twenty or thirty gallons.
Jesus said to them, "Fill the jars with water." And they filled them up to the brim. And he said to them, "Now draw some out and take it to the master of the feast." So they took it to him.
When the master of the feast tasted the water that had become wine—though he did not know where it came from (the servants who had drawn the water knew)—he called the bridegroom
and said, "Everyone serves the good wine first, and when people have drunk freely they bring out the poorer; but you have kept the good wine until now."
This, the first of his signs, Jesus did at Cana in Galilee; he thus revealed his glory, and his disciples believed in him.