Mark and John: A wedding in Kiana – where and where?

“Mark and John: Marriage in Cana: Where else?” A version of In fact, Dr. James appeared on Tabor’s famous Tabor blog, a site that discussed and reported “all things Bible” from the “Bible to the Roman Bible to the Roman world and the early Christianity beyond.

Here is a very interesting story, which is unique for the good news of John, whose marriage about Jesus and his students attended the village of Galilee village (John 2: 1-11). The story within John’s Gospel works in a religious and even ideological way – this is the “first” of the seven symbols, the story of “water in alcohol”, but that does not mean that it lacks any historical foundation.

This story is part of the previously written story, called scholars “source of symbols”, which now embedded in the gospel of life, as the cue is embedded in Matthew and Luke. Many scholars consider the gospel of the Gospel through symbols and free, before the Gospel and free, our oldest Gospels.

Most readers of John’s Gospels focus on Jesus’ long “red letter” speeches and dialogues with a high language, “Son”, who are sent in a clear light in a clear light in a universe struggle with “Jews”. Such elements are seemingly a very later religious overlash, as they are absent from this ancient story.

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At least according to this “gestures”, the work was actually written to promote the simple confirmation that Jesus was the Messiah, who was the king of David’s line, and to say that his death was part of God’s plan. This statement has been written in the Gospel of John, a very different manner in the aftermath. It moves from the scene to another with clear details and the flow of story.

The elements of Kayana’s story are interesting. Jesus and his disciples, who have come down to the Jordan Valley with John Baptist, returned to the area to join the wedding celebration. Jesus’ mother Mary (though unknown in her life) and her brothers are already there (2: 12), so it seems that this is a “family matter”.

In fact, Mary at some level is officially involved in the celebration as a co -hostess because when she plans for the occasion, it ends unexpectedly, and indicates that the crowd is larger than expected or that things have become enough festivals, or both. Mary turns to Jesus and the rest of the story is well known to everyone.

But beyond the “miracle” or “mark”, many interesting questions arise.

First of all, someone has to ask: Why is the lack of alcohol, why would Jesus’ mother worry?

And what do we know about Kana?

And the most important thing, Whose The marriage was this and why Jesus and his family were the first place?

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What do we know about Kana?

Let’s start with yourself. What do we know about it?

Most tourists are taken to the traditional location of Kana (Kafer Kenna) On the way to Tiberias near Nazrat, Francis is maintained. The problem is that there are no ruins of the Roman period at this point and of course there is no place mentioned in the Testament. His worship in the Middle Ages began at some point.

An alternative site, the melody, is 8 miles northwest of Nazareth and 12 miles west of the sea. It is high on a hill that the son is watching the NATO Valley. There is a lot of evidence in this place.

My colleague and friend, the late Professor Dog Edwards, started digging there in 1998, and Tom McCullo continued his work with time permission. What they found seems quite decisive, including other temple tomb, houses and possibly A Beth Midrash Or the synagogue. Evidence of Christian prejudice on this site is the sixth century CE

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According to John 2:12, right after the wedding, Jesus went to the keeper and accompanied him, but also his mother and his brother. I think this means that the whole family, including brothers (and so sisters) were not only married but are now traveling with her. They go to the keeper, where they set up a kind of “housing” or operational headquarters, according to the tradition that Mark has received (see Mark 2: 1; 3: 19; 9:33 and refer to home references and “at home”).

Mark Kayana knows nothing but John mentioned it again when Jesus returned from the journey to Judah, where he expressed a lot of trouble and needed some space to “stay low”. He and his disciple Go back to the cana (John 4:46). If the first visit was just for marriage and it had nothing to do, why go back there? I think it is important that it seems to be a “safe house” or operation space for Jesus when it has to retreat in Gallel like a keepernoma.

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Certainly the “Jesus” belongs to the Kana, which is parallel to him, which reports Mark on the keepernom.

Peter Richardson of the University of Toronto has written an important educational article on this point titled “What is Kanaa with a keepernom?” For,,,,,,,,,, for,, for,,,, for,,,, for,,, for,,,, for,,,, for,,,, for,,, for,,, for,,, for,,, for,,,, for,,, for,,, for,,,, for,,, for,,,, for,,, for,,, for,,,, for,,, for,,, for,,,, for,,, for,,,, for,,, for,,,, for,,, for,,,, for,,, for,,,, for,,,, for,,,, for,,,, for,,,, for,,,, for,,,, for,,, for,,, for,,, for,,, for,,,,, for,,,, for,,,, for,,,, for,, for,.New Studies of the Testament 48 (2002), PP 314-331) which I recommend. He argues that important differences on geographical issues with his sources and sources on geographical issues and his sources – especially the question of Jesus’s “place” – cannot be resolved only in favor of the mark. As a place in John, Kina Mark is just as important as the keper. In fact, Richardson argues that Kiana has served as an operational base for Jesus, according to this tradition.

Interestingly, during the Jewish uprising, Josephs, commander of the Jewish forces in Galilee, made Kana his strategic headquarters for a time ((Life 86). Its largest place, to see the cities of the BET in Sepuris and Valley, made it an ideal place. Also, in the Jewish tradition, the Pastor family of Eliasib reveals, mentioned as one of the 24 orders in 1 date 24:19 Cohinium Or the priest, as it is from Cana.

John indicates the relationship in the last chapter of his Gospel, where he says that the disciple Nathaniel, which is only mentioned in the Gospel of John. From the kana in the gallon (21: 2) Nathaniel is mentioned earlier in the Gospel of John as an early follower or student, associated with Andrew of Bethesida (1: 45). It is often identified as one of the twelve, in the name of his father, Bar Tholomio or “Bar Tolmey”, in the Iramek, in the list of Mark’s pupils (Mark 3: 18). I like this identity.

Looking at this background, what we can do is speculation. I think we can assume that Jesus’ mother Mary is somehow involved in the wedding, and since we know Jesus and her disciples – as well as her brothers – there, this is not a passing event, but a family matter. And since he returns to the place when things are heated in Judah for him and his disciples, this is a safe place for him, and with which he is connected. So who was the marriage? Or can we even guess the wild?

Whose marriage is this?

Many people have suggested that Jesus was married in Kiana. I am unlikely. Although this account is very “ideological” because it comes to us in life, and accordingly, it is difficult to derive its historical content, the way Jesus shows with his disciples, when his mother and brother are already there, indicates that the marriage is someone else.

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Why Mary is included in preparations?

My own guess is that it is the marriage of one of his brothers or sisters, since Mary is involved – no, as I read it, as a host, but is related to the wedding provisions. Since this marriage is kept in Kayana, I guess it may be very well married to a brother of Jesus, James, a sister or daughter of Nathan, thus it is held in this village. Kana then becomes a place where Jesus can return, and like a keepernoma, he worked for him a “home”.

Regardless of, in my view, as Richardson has argued, we should take references to geographical places, as is some of our early traditions that are related to Jesus’ life. Even the prediction marks.

I have been convinced late that Jesus may have a good marriage, and it represents a change in my mind that I have mentioned in our book in detail. The discovery of Jesus. If this is the case, it seems impossible to tell if he had chosen not to marry in his 20s, or in his adult life long before his life, and as a result he did only near him.

Dr. James Tabor Charlotte is a professor of Christian Organization and ancient Judaism in the Religious Sciences Department at the University of North Carolina.

Since the PhD is earning, at the University of Chicago in 1981, Tabor has connected his work on ancient texts with a wide range of archaeological fieldwork in Israel and Jordan, including work in Jordan’s Qamar, Saifuris, Masada, Valley Al -Yabis. Over the past decade, he has worked with Simon Gibson to dig the “John the Baptist” cave in Sabah, “Shroud Tomb”, discovered in 2000, with Mount Zeon and, with Rami Arao, he has been involved in the controversial “Jesus Tomb”.

Tabor is the author of the popular Tiber Blog, and many of his recent posts have been presented daily along with Bible history. Huffington Post. Their latest book, Paul and Jesus: How did the Messenger change ChristianityThe same is immediately popular with experts and experts.

You can find links to all Dr. Taber’s web pages, books and projects on Jim Staber.com.

This daily article of Bible History appeared first reproduced Bible History daily On November 16, 2015, James Tabor’s blog.

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