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  • PARALLEL BIBLE - John 2:1


    CHAPTERS: John 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21     

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    King James Bible - John 2:1

    And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:

    World English Bible

    The
    third day, there was a marriage in Cana of Galilee. Jesus' mother was there.

    Douay-Rheims - John 2:1

    AND the
    third day, there was a marriage in Cana of Galilee: and the mother of Jesus was there.

    Webster's Bible Translation

    And the
    third day there was a marriage in Cana of Galilee; and the mother of Jesus was there.

    Greek Textus Receptus


    και
    2532 CONJ τη 3588 T-DSF ημερα 2250 N-DSF τη 3588 T-DSF τριτη 5154 A-DSF γαμος 1062 N-NSM εγενετο 1096 5633 V-2ADI-3S εν 1722 PREP κανα 2580 N-PRI της 3588 T-GSF γαλιλαιας 1056 N-GSF και 2532 CONJ ην 2258 5713 V-IXI-3S η 3588 T-NSF μητηρ 3384 N-NSF του 3588 T-GSM ιησου 2424 N-GSM εκει 1563 ADV

    Treasury of Scriptural Knowledge

    VERSE (1) -
    Joh 1:43

    SEV Biblia, Chapter 2:1

    ¶ Y al tercer día se hicieron unas bodas en Can de Galilea; y estaba allí la madre de Jess.

    Clarke's Bible Commentary - John 2:1

    Verse 1.
    Cana of Galilee] This was a small city in the tribe of Asher, Josh. xix. 28, and by saying this was Cana of Galilee, the evangelist distinguishes it from another Cana, which was in the tribe of Ephraim, in the Samaritan country. See Josh. xvi. 8; xvii. 9.

    Some suppose that the third day, mentioned here, refers to the third day of the marriage feast: such feasts lasting among the Jews seven days. See Judg. xiv. 12, 17, 18, and Bishop Pearce.

    The mother of Jesus was there] Some of the ancients have thought that this was the marriage of John the evangelist, who is supposed to have been a near relative of our Lord. See the sketch of his life prefixed to these notes.


    John Gill's Bible Commentary

    Ver. 1. And the third day there was a marriage , etc.] Either from the second testimony bore by John the Baptist concerning Christ, and from the call of Simon Peter, which seem to be of the same date; (see John 1:35,36,42,43), or from Christs coming into Galilee; or from the conversation he had with Nathanael; from either of which the date is taken, it matters not; the first is as agreeable and plain, as any. There is much dispute, and many rules with the Jews about the times, and days of marriage: a virgin, (they say f70 ,) marries on the fourth day (of the week), and a widow on the fifth, because the sanhedrim sit in the cities twice in the week, on the second, and on the fifth days; so that if there is any dispute about virginity, he (the husband) may come betimes to the sanhedrim.

    This was a law that obtained since the times of Ezra; for it is said f71 , before the order of Ezra, a woman might be married on any day; but in after times, feast days, and sabbath days, were particularly excepted.

    One of their canons is f72 they do not marry women on a feast day, neither virgins, nor widows: The reason of it was, that they might not mix one joy with another; and lest a man should leave the joy of the feast, for the joy of his wife. The account Maimonides gives of these several things is this; it is lawful to espouse on any common day, even on the ninth of Ab, whether in the day, or in the night; but they do not marry wives neither on the evening of the sabbath, nor on the first of the week: the decree is, lest the sabbath should be profaned by preparing the feast; for the bridegroom is employed about the feast: and there is no need to say, that it is unlawful to marry a wife on the sabbath day; and even on the common day of a feast they do not marry wives, as we have explained; because they do not mix one joy with another, as it is said in ( Genesis 29:27), fulfil her week, and we will give thee this also: but on the rest of the days it is lawful to marry a wife, any day a man pleases; for he must be employed in the marriage feast three days before the marriage. A place in which the sanhedrim do not sit, but on the second and fifth days only, a virgin is married on the fourth day; that if there is any objection to her virginity, he (her husband) may come betimes to the sanhedrim: and it is a custom of the wise men, that he that marries one that has been married, he may marry her on the fifth day, that so he may rejoice with her on the fifth day, and on the evening of the sabbath, (i.e. the sixth,) and on the sabbath day, and may go forth to his work on the first day.

    But elsewhere it is said f74 , that now they are used to marry on the sixth day of the week.

    Yea f75 , that it is lawful to marry, and to make the feast on the sabbath day.

    But whether this marriage was of a virgin, or a widow, cannot be known; nor with certainty can it be said on what day of the week it was: if that day was a sabbath day on which the disciples abode with Christ, as Dr.

    Lightfoot conjectures, then it must be on the first day that Christ went into Galilee, and found Philip, and conversed with Nathanael; and if this third day is reckoned from Johns second testimony, it must be on a Tuesday, the third day of the week; but if from Christs going into Galilee, then it must be on a Wednesday, the fourth day of the week, the day fixed by the Jewish canon for the marriage of a virgin. This marriage was in Cana of Galilee . The Syriac and Persic versions, read, in Kotne, a city of Galilee; and which, in the Jewish map, is called lylgb anjq , Katna in Galilee, and is placed in the tribe of Zebulun, which was in Galilee, and not far from Nazareth; and bids fair to be the same place with this; though it is more generally thought f76 , that Cana, in the tribe of Asher, mentioned in ( Joshua 19:28), which was also in Galilee, is here meant; and is so called to distinguish it from another Kanah, in the tribe of Ephraim, ( Joshua 16:8 17:9). Josephus speaks of a town, or village, of Galilee, called Cana, which was a days march from it to Tiberias, and seems to be the same place: and another Jewish writer says, to me it appears that Cepher Chanania, is Copher Cana; or the village of Cans, as is clear in Misna Sheviith, c. 9. sect. 1. for there is the beginning of lower, Galilee, which also accords with this. Now in the case of marriage, there was some difference between Judea and Galilee, and certain rules were laid down relating thereunto: and it is said f79 , there are three countries, for the celebration of marriages; Judea, the country beyond Jordan, and Galilee; that is, that were obliged to marry among themselves; so that if any one married a wife out of any of these countries, she was not obliged to go along with him from one country to another f80 : hence it follows, they do not bring them out from city to city, (i.e. oblige them to go with them from city to city,) nor from town to town; but in the same country they bring them out from city to city, and from town to town.

    And it is elsewhere observed f81 , that in Judea, at first, they joined the bridegroom and bride together an hour before they went into the bride chamber, that so his heart might be lifted up in her; but in Galilee they did not do so: in Judea, at first, they appointed for them two companions, one for him, and another for her, that they might minister to, or wait on the bridegroom, and bride, when they went into the bride chamber; but in Galilee they did not do so: in Judea, at first, the companions slept in the house where the bridegroom and bride slept; but in Galilee they did not do so.

    Next we have an account of the persons that were present at this marriage: and the mother of Jesus was there ; who seems to have been a principal person at this wedding, and was very officious; when wine was wanted, she signified it to her son, and ordered the servants to do whatever he bid them: and since she, and Jesus, and his brethren, were all here, it looks as if it was a relation of hers that was now married: and since these brethren were the kinsmen of Christ, Simon, Judas, and Joses, the sons of Cleophas or Alphaeus, whose wife was sister to the mother of our Lord; and since one of them, to distinguish him from Simon Peter, is called Simon the Canaanite, or an inhabitant of Cana, as some have thought; hence it is conjectured by Dr. Lightfoot, that Alphaeus had an house in Cana, and that his family dwelt there, and that it was for one of his family that this marriage feast was made; (see John 2:2,3,5,12 19:25 Matthew 13:55 10:4). Joseph, the husband of Mary, perhaps, was now dead, since no mention is made of him here, nor any where else, as alive, after Christ had entered on his public ministry.


    Matthew Henry Commentary

    Verses 1-11 - It is very desirable when there is a marriage, to have Christ own an bless it. Those that would have Christ with them at their marriage must invite him by prayer, and he will come. While in this world we sometimes find ourselves in straits, even when we think ourselves i fulness. There was want at a marriage feast. Those who are come to car for the things of the world, must look for trouble, and count upo disappointment. In our addresses to Christ, we must humbly spread ou case before him, and then refer ourselves to him to do as he pleases In Christ's reply to his mother there was no disrespect. He used the same word when speaking to her with affection from the cross; yet it is a standing testimony against the idolatry of after-ages, in giving undue honours to his mother. His hour is come when we know not what to do. Delays of mercy are not denials of prayer. Those that expec Christ's favours, must observe his orders with ready obedience. The way of duty is the way to mercy; and Christ's methods must not be objecte against. The beginning of Moses' miracles was turning water into blood Ex 7:20; the beginning of Christ's miracles was turning water int wine; which may remind us of the difference between the law of Mose and the gospel of Christ. He showed that he improves creature-comfort to all true believers, and make them comforts indeed. And Christ' works are all for use. Has he turned thy water into wine, given the knowledge and grace? it is to profit withal; therefore draw out now and use it. It was the best wine. Christ's works commend themselve even to those who know not their Author. What was produced by miracles always was the best in its kind. Though Christ hereby allows a righ use of wine, he does not in the least do away his own caution, whic is, that our hearts be not at any time overcharged with surfeiting an drunkenness, Lu 21:34. Though we need not scruple to feast with ou friends on proper occasions, yet every social interview should be s conducted, that we might invite the Redeemer to join with us, if he were now on earth; and all levity, luxury, and excess offend him.


    Greek Textus Receptus


    και
    2532 CONJ τη 3588 T-DSF ημερα 2250 N-DSF τη 3588 T-DSF τριτη 5154 A-DSF γαμος 1062 N-NSM εγενετο 1096 5633 V-2ADI-3S εν 1722 PREP κανα 2580 N-PRI της 3588 T-GSF γαλιλαιας 1056 N-GSF και 2532 CONJ ην 2258 5713 V-IXI-3S η 3588 T-NSF μητηρ 3384 N-NSF του 3588 T-GSM ιησου 2424 N-GSM εκει 1563 ADV

    Vincent's NT Word Studies

    1. The
    third day. Reckoning from the last day mentioned (i. 43).

    A marriage (gamov). Or marriage festival, including a series of entertainments, and therefore often found in the plural. See on Matthew xxii. 2.

    Cana of Galilee. To distinguish it from Cana in Coelo-Syria.

    Mother of Jesus. Her name is never mentioned by John.

    Was there. When Jesus arrived. Probably as an intimate friend of the family, assisting in the preparations.



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