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Extras

Via Dolorosa

Jerusalem

Via Dolorosa

First Station: Pilgrims carry a cross through the courtyard of the Al-Omariyyeh College (© Custodia Terrae Sanctae)

Chapel of the Flagellation

Chapel of the Condemnation

Ecce Homo Arch

 

Every Friday afternoon hundreds of Christians join in a procession through the Old City of Jerusalem, stopping at 14 Stations of the Cross as they identify with the suffering of Jesus on his way to crucifixion.

Their route is called the Via Dolorosa (Way of Sorrows). This is also the name of the principal street they follow, a narrow marketplace abustle with traders and shoppers, most likely similar to the scene on the first Good Friday.

It is unlikely that Jesus followed this route on his way to Calvary. Today’s Via Dolorosa originated in pious tradition rather than in certain fact, but it is hallowed by the footsteps of the faithful over centuries.

 

Franciscans lead procession

Via Dolorosa

First Station: Franciscan friars begin the Friday observance in the courtyard of the Al-Omariyyeh College (Seetheholyland.net)

The Friday procession is led by Franciscan friars, custodians of most of the holy places since the 13th century.

It starts at 4pm — 3pm in winter, from late October till late March — at an Islamic college, Umariyya School, just inside St Stephen’s or Lions’ Gate. Pilgrims wind their way westward to the Church of the Holy Sepulchre, where the last five Stations are located.

Each procession is accompanied by Muslim escorts, in Ottoman uniforms of red fez, gold-embroidered waistcoat and baggy blue trousers, who signify their authority by banging silver-topped staves on the ground.

Many other pilgrims, individually or in groups with guides, follow the same 500-metre route during the week.

Via Dolorosa

Route of the Via Dolorosa (© Custodia Terrae Sanctae)

For those walking the Via Dolorosa on their own, the route is not easy to follow.

A simple map is available from the Christian Information Centre, Omar Ibn el-Khattab Square, Jaffa Gate (closed on Sundays, Christian holidays and Saturday afternoons). The PlanetWare travel guide also has a map.

 

Number of Stations has varied

While scholars disagree on the path Jesus took on Good Friday, processions in the 4th and 5th centuries from the Mount of Olives to Calvary followed more or less along the route taken by modern pilgrims (but there were no stops for Stations).

The practice of following the Stations of the Cross appears to have developed in Europe among Christians who could not travel to the Holy Land. The number of Stations varied from 7 to 18 or more.

Today’s Via Dolorosa route was established in the 18th century, with the present 14 Stations, but some of the Stations were given their present location only in the 19th century.

Via Dolorosa

Bronze discs mark Stations on the Via Dolorosa; the crossed arms are a Franciscan symbol (Seetheholyland.net)

Nine of the 14 stations are based on Gospel references. The other five — Jesus’ three falls, his meeting with his Mother, and Veronica wiping his face — are traditional.

 

Place of judgement unknown

The chief difficulty in determining Jesus’ path to Calvary is that nobody knows the site of Pontius Pilate’s Praetorium, where Jesus was condemned to death and given the crossbeam of his cross to carry through the streets.

There are three possible locations:

Herod the Great’s Palace or Citadel, which dominated the Upper City. The remains of the Citadel complex, with its Tower of David (erected long after King David’s time), are just inside the present Jaffa Gate. This is the most likely location.

Via Dolorosa

Second Station: Ecce Homo Arch over Via Dolorosa, with Sisters of Zion convent at right (Seetheholyland.net)

• The Antonia Fortress, a vast military garrison built by Herod the Great north of the Temple compound and with a commanding view of the Temple environs. The Umariyya School, now the location of the first Station of the Cross, is believed to stand on part of its site.

• The Palace of the Hasmoneans, built before Herod’s time to house the rulers of Judea. It was probably located midway between Herod’s Palace and the Temple, in what is today the Jewish Quarter.

In the immediate area of the Antonia Fortress is the Ecce Homo Arch, reaching across the Via Dolorosa. It is named after the famous phrase (“Behold the Man” in Latin) spoken by Pilate when he showed the scourged Jesus to the crowd (John 19:5). But the arch was built after Jesus stood before Pilate.

Adjacent to the arch is the Ecce Homo Convent of the Sisters of Our Lady of Zion (the entrance is near the corner of the Via Dolorosa and a narrow alley called Adabat el-Rahbat, or The Nuns Ascent).

Via Dolorosa

Second Station: Roman soldiers’ game in Lithostrotos pavement under Zion Sisters convent (© Custodia Terrae Sanctae)

Underneath the convent, pilgrims can visit stone pavings which were once claimed to be the Stone Pavement (Lithostrotos) where Pilate had his judgement seat (John 19:13).

Markings in the paving stones, indicating a dice game known as the King’s Game, suggested this was where Jesus was mocked by the soldiers (John 19:2-3). Yet this pavement is also from a later date.

Chapels worth visiting

Several of the chapels at the various Stations of the Cross are not often open to the public. Two at the beginning of the Via Dolorosa are open daily (8-12am, 2-5pm) and are worth visiting before starting the Way of the Cross.

Across the street from Umariyya School is a Franciscan compound containing the Chapel of the Flagellation and the Chapel of the Condemnation and Imposition of the Cross.

Via Dolorosa

Second Station: Jesus takes up his cross, in Chapel of the Condemnation (Tom Callinan/Seetheholyland.net)

The Chapel of the Flagellation is notable for its stained-glass windows behind the altar and on either side of the sanctuary. They show Pilate washing his hands; Jesus being scourged; and Barabbas expressing joy at his release. On the ceiling above the altar, a mosaic on a golden background depicts the crown of thorns pierced by stars.

The Flagellation Museum, displaying archaeological artifacts from several Holy Land sites, including Nazareth, Capernaum and the Mount of Olives, is open daily (except Sunday and Monday), 9am-1pm and 2-4pm.

The Chapel of the Condemnation and Imposition of the Cross is topped by five white domes. Artwork includes papier-mâché figures enacting some of the events of Jesus’ Passion.

Paving stones at the back of the chapel are part of the pavement that extends under the Ecce Homo Convent.

Via Dolorosa

Third Station: Relief depicting Jesus’ first fall (Seetheholyland.net)

Opposite the chapel entrance is a model of Jerusalem in the first century AD, showing how the sites of Calvary and the Holy Sepulchre were outside the city walls.

 

The 14 Stations

Numbering of the Stations of the Cross along the Via Dolorosa traditionally uses Roman numerals:

I: Jesus is condemned to death

Via Dolorosa

Fourth Station: Sculpture depicting Jesus meeting his Mother (Seetheholyland.net)

About 300 metres west of St Stephen’s or Lions’ Gate, steps lead up to the courtyard of Umariyya School (open Monday-Thursday and Saturday, 2.30-6pm, Friday 2.30-4pm; entry with caretaker’s permission).

Here the First Station is commemorated. The southern end of the courtyard offers a view overlooking the Temple Mount.

II: Jesus carries his cross

Across the street, near where an arch stretches over the Via Dolorosa, the Second Station is marked by the words “II Statio” on the wall of the Franciscan Friary.

III: Jesus falls the first time

Down the Via Dolorosa, under the Ecce Homo Arch and about 100 metres along, a sharp left turn into Al-Wad Road brings pilgrims to a small chapel on the left, belonging to the Armenian Catholic Patriarchate.

Via Dolorosa

Fifth Station: Pilgrims on the Way of the Cross (Seetheholyland.net)

Above the entrance, a stone relief of Jesus falling with his cross marks the Third Station. Inside, a similar image is watched by shocked angels.

IV: Jesus meets his Mother

The Fourth Station is now commemorated adjacent to the Third Station. Until 2008 this Station was commemorated a further 25 metres along Al-Wad Road.

The stone relief marking the Station is over the doorway to the courtyard of an Armenian Catholic church. In the crypt are a strikingly attractive adoration chapel and part of a mosaic floor from a 5th-century church. In the centre of the mosaic is depicted a pair of sandals, said to represent the spot where the suffering Mary was standing.

Via Dolorosa

Sixth Station: Column imbedded in wall recalls tradition that Veronica wiped Jesus’ face here (Seetheholyland.net)

V: Simon of Cyrene helps Jesus carry his cross

About 25 metres further along Al-Wad Road, the Via Dolorosa turns right. At the corner, the lintel over a doorway bears a Latin inscription marking the site where Simon, a visitor from present-day Libya, became involved in Jesus’ Passion.

The Franciscan chapel here, dedicated to Simon the Cyrenian, is on the site of the Franciscans’ first house in Jerusalem, in 1229.

VI: Veronica wipes the face of Jesus

The Via Dolorosa now becomes a narrow, stepped street as it wends its way uphill. About 100 metres on the left, a wooden door with studded metal bands indicates the Greek Catholic (Melkite) Church of St Veronica.

According to tradition, the face of Jesus was imprinted on the cloth she used to wipe it. A cloth described as Veronica’s veil is reported to have been kept in St Peter’s Basilica in Rome since the 8th century.

VII: Jesus falls the second time

Via Dolorosa

Seventh Station: Relief depicting Jesus’ second fall, in one of the chapels at the Station (Seetheholyland.net)

About 75 metres further uphill, at the junction of the Via Dolorosa with Souq Khan al-Zeit, two Franciscan chapels, one above the other, mark the Seventh Station.

Inside the lower chapel is a large stone column, part of the colonnaded Cardo Maximus, the main street of Byzantine Jerusalem, which ran from north to south.

The position of this Station marks the western boundary of Jerusalem in Jesus’ time. It is believed he left the city here, through the Garden Gate, on his way to Calvary.

VIII: Jesus consoles the women of Jerusalem

Across Souq Khan al-Zeit and about 20 metres up a narrower street, the Eighth Station is opposite the Station VIII Souvenir Bazaar.

On the wall of a Greek Orthodox monastery, beneath the number marker is a carved stone set at eye level. It is distinguished by a Latin cross flanked by the Greek letters IC XC NI KA (meaning “Jesus Christ conquers”).

Via Dolorosa

Eighth Station: Stone in wall, carved with Latin cross (Seetheholyland.net)

IX: Jesus falls the third time

Now it is necessary to retrace one’s steps back towards the Seventh Station, and turn right along Souq Khan al-Zeit.

Less than 100 metres on the right is a flight of 28 wide stone steps. At the top, a left turn along a winding lane for about 80 metres leads to the Coptic Orthodox Patriarchate, where the shaft of a Roman pillar to the left of the entrance marks Jesus’ third fall. Nearby is the Coptic Chapel of St Helen.

To the left of the pillar, three steps lead to a terrace that is the roof of the Chapel of St Helena in the Church of the Holy Sepulchre. Here, in a cluster of primitive cells, live a community of Ethiopian Orthodox monks.

X: Jesus is stripped of his garments

The last five Stations of the Cross are situated inside the Church of the Holy Sepulchre.

Via Dolorosa

Ninth Station: Roman pillar in far corner marks Jesus’ third fall (Seetheholyland.net)

If the door to the roof of the church is open, a short cut is possible.

On the terrace, the second small door on the right leads into the Ethiopians’ upper chapel. Steps at the back descend to their lower chapel, where a door gives access to the courtyard of the Holy Sepulchre basilica.

The Friday procession, however, returns along the winding lane and stone steps to Souq Khan al-Zeit, turning right after about 40 metres into Souq al-Dabbagha.

After about 80 metres, bearing to the right, a small archway with the words “Holy Sepulchre” leads into the church courtyard.

To the right inside the main door of the church, 19 steep and curving steps lead up to the chapels constructed above the rock of Calvary.

The five Stations inside the church are not specifically marked.

Via Dolorosa

Tenth Station: Interior of Chapel of the Franks, where the Tenth Station is located (Seetheholyland.net)

After ascending the steps inside the door, immediately on the right is a window looking into a small worship space called the Chapel of the Franks (a name traditionally given to the Franciscans). Here, in what was formerly an external entrance to Calvary, the Tenth Station is located.

XI: Jesus is nailed to the cross

The Catholic Chapel of the Nailing to the Cross, in the right nave on Calvary, is the site of the Eleventh Station.

On its ceiling is a 12th-century medallion of the Ascension of Jesus — the only surviving Crusader mosaic in the church.

Via Dolorosa

Eleventh Station: Catholic chapel on Calvary floor commemorates the nailing of Jesus to the cross (Seetheholyland.net)

XII: Jesus dies on the cross

The much more ornate Greek Orthodox Chapel of the Crucifixion, in the left nave of Calvary, is the Twelfth Station.

A silver disc beneath the altar marks the place where it is believed the cross of Christ stood. The limestone rock of Calvary may be touched through a round hole in the disc.

XIII: Jesus is taken down from the cross

Between the Catholic and Greek chapels, a Catholic altar of Our Lady of Sorrows, depicting Mary with a sword piercing her heart, commemorates the Thirteenth Station.

XIV: Jesus is laid in the tomb

Via Dolorosa

Twelfth Station: Close-up of figure of Christ in Chapel of the Crucifixion (Picturesfree.org)

Another flight of steep stairs at the left rear of the Greek chapel leads back to the ground floor.

Downstairs and to the left, under the centre of the vast dome of the church, is a stone monument called an edicule (“little house”), its entrance flanked by rows of huge candles.

This is the Tomb of Christ, the Fourteenth Station of the Cross.

This stone monument encloses the tomb (sepulchre) where it is believed Jesus lay buried for three days — and where he rose from the dead on Easter Sunday morning.

 

Related articles:

Church of the Holy Sepulchre

Church of the Holy Sepulchre Chapels

 

Via Dolorosa

Fourteenth Station: Edicule over the Tomb of Jesus (© Custodia Terrae Sanctae)

In Scripture:

The crucifixion: Matthew 27:24-61; Mark 15:15-47; Luke 23:24-56; John 18:13—19:42

Via Dolorosa

Resurrected Christ behind ornate lamps above the door of the edicule (© Custodia Terrae Sanctae)

The empty tomb: Matthew 28:1-10; Mark 16:1-8; Luke: 24:1-12; John 20:1-10

Administered by: Franciscan Custody of the Holy Land

Tel.: 972-2-6272692

 

 

References

Bar-Am, Aviva: Beyond the Walls: Churches of Jerusalem (Ahva Press, 1998)
Beitzel, Barry J.: Biblica, The Bible Atlas: A Social and Historical Journey Through the Lands of the Bible (Global Book Publishing, 2007)
Brownrigg, Ronald: Come, See the Place: A Pilgrim Guide to the Holy Land (Hodder and Stoughton, 1985)
Freeman-Grenville, G. S. P.: The Holy Land: A Pilgrim’s Guide to Israel, Jordan and the Sinai (Continuum Publishing, 1996)
Gonen, Rivka: Biblical Holy Places: An illustrated guide (Collier Macmillan, 1987)
Hibbs, Jon: “Jerusalem: Pilgrims and Playboys”, The Telegraph, April 3, 1999
Jacobs, Daniel: Jerusalem: The Mini Rough Guide (Rough Guides, 1999)
Mackowski, Richard M.: Jerusalem: City of Jesus (William B. Eerdmans, 1980)
Murphy-O’Connor, Jerome: Keys to Jerusalem (Oxford University Press, 2012)
Murphy-O’Connor, Jerome: The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700 (Oxford University Press, 2005)
Pixner, Bargil: With Jesus in Jerusalem – his First and Last Days in Judea (Corazin Publishing, 1996)
Walker, Peter: In the Steps of Jesus (Zondervan, 2006)
Zohar, Gil: “X Marks the Spot”, Associated Christian Press Bulletin, January-February 2009

External links

Way of the Cross (Catholic Encyclopedia)
The Way of the Cross (Christus Rex)
The Meaning of the Way of the Cross (Franciscan Cyberspot)

 

Tomb of King David

Jerusalem

 

One of the holiest sites for Jews is the building on Mount Zion known as the Tomb of King David — the celebrated Old Testament warrior king of Israel who is traditionally credited with composing many of the Psalms.

King David's Tomb after extensive renovations were completed in 2014 (Seetheholyland.net)

King David’s Tomb after extensive renovations were completed in 2013 (Seetheholyland.net)

The Old Testament clearly indicates that David was buried somewhere else. However, the site — directly underneath the Cenacle, where Christians commemorate the Last Supper — remains a place of pilgrimage for Jews, Muslims and Christians.

David’s death at the end of his 40-year reign is recorded in 1 Kings 2:10: “Then David slept with his ancestors and was buried in the city of David.”

Archaeologists have shown that the City of David, also called Zion (or Sion), was the low spur south of the Temple Mount and east of the present Mount Zion.

This area, also known as Ophel, is now known to have been the original Jerusalem — making it much older than what is now called the Old City.

But excavations here since the 1800s have failed to identify the royal tomb. (Another tradition places the burial of David in Bethlehem, but excavations have not revealed the tomb there either.)

 

Temple Mount moved across the valley

Tomb of King David

Statue of King David outside the Tomb of King David (Seetheholyland.net)

How did the confusion over David’s burial place arise? There are two likely reasons.

• First, perhaps at the time Solomon built his Temple, the Temple Mount came to be called Mount Zion. In the first century AD, following the Roman destruction of Jerusalem, the name was transferred to its present location across the Tyropoeon Valley.

Until excavations in the 19th century, archaeologists believed that the city of David was on this hill too.

• In the 10th century a belief that David’s tomb was on the present Mount Zion began to develop among Christian pilgrims, who celebrated David’s memory along with that of St James, the first bishop of Jerusalem.

It was actually the Christian Crusaders who built the present Tomb of David with its large stone cenotaph. However, three of the walls of the room where the cenotaph stands are much older — apparently from a synagogue-church used by first-century Judaeo-Christians, which became known as the Church of the Apostles.

Gradually this memorial came to be accepted as David’s tomb, first by the Jews and later also by Muslims.

Sarcophagus is empty

Tomb of King David

Torah case in niche over Tomb of King David (Picturesfree.org)

Entry to the Tomb of David is through a courtyard which is part of a former Franciscan monastery that was closed in 1551.

The complex has three simple rooms, all without furniture except for wooden benches.

The entrance hall is used as a synagogue. There is a Christian tradition that this is where Christ washed his disciples’ feet during the Last Supper.

The massive cenotaph stands in front of a niche blackened by pilgrims’ candles. Over it is draped a velvet cloth with embroidered stars of David and inscriptions from the Jewish Scriptures. On it are scrolls of the Torah (the first five books of the Hebrew Bible) in ornate cases.

The cenotaph is an empty sarcophagus. In 1859 an Italian engineer, Ermete Pierotti, investigated the tomb and reported that underneath was a small, shallow and empty cave.

 

Special significance until 1967

The Tomb of David was of special significance to Jews between 1948, when the state of Israel was founded, and 1967.

During this period the Old City was under Jordanian control and there was no access to the Western Wall of the Temple Mount. Since Mount Zion was in Israeli control, Jews would come to the Tomb of David to pray.

 

In Scripture:

King David’s last words: 2 Samuel 23:1-7

King David’s death: 1 Kings 2:10

King David’s reign: 1 Chronicles 29:26-30

 

Administered by: Israel Ministry of Religious Services

Tel.: 972-2-5388605

Open: 8am-sunset (closes on Fridays at 2pm Apr-Sep and 1pm Oct-Mar). Men and women are separated. Men should cover their heads (kippahs are provided).

 

 

 

References

Gonen, Rivka: Biblical Holy Places: An illustrated guide (Collier Macmillan, 1987)
Inman, Nick, and McDonald, Ferdie (eds): Jerusalem & the Holy Land (Eyewitness Travel Guide, Dorling Kindersley, 2007)
Mackowski, Richard M.: Jerusalem: City of Jesus (William B. Eerdmans, 1980)
Poni, Shachar: “Renovating Royal Tomb” (The Jewish Voice, February 5, 2010)
Wareham, Norman, and Gill, Jill: Every Pilgrim’s Guide to the Holy Land (Canterbury Press, 1996)

 

External links

King David’s Traditional Tomb (CenturyOne Foundation)
King David’s Tomb (Mount Zion foundation)
Church of the Apostles found on Mt Zion (Century One Foundation)

Milk Grotto

West Bank

Milk Grotto

Inside the Milk Grotto church (© Custodia Terrae Sanctae)

A short distance south of the Church of the Nativity in Bethlehem is a shrine called the Milk Grotto, on a street of the same name.

An irregular grotto hollowed out of soft white rock, the site is sacred to Christian and Muslim pilgrims alike. It is especially frequented by new mothers and women who are trying to conceive.

By mixing the soft white chalk with their food, and praying to Our Lady of the Milk, they believe it will increase the quantity of their milk or enable them to become pregnant.

Rows of framed letters and baby pictures sent from around the world to the Milk Grotto testify to the effectiveness of the “milk powder” and prayer. (The powder is available only at the shrine; it may not be ordered from overseas.)

Spilt milk turned stone white, tradition says

According to tradition, while Mary and Joseph were fleeing Herod’s soldiers on their way to Egypt, they stopped in this cave while Mary nursed the baby Jesus. A drop of Mary’s milk fell upon the stone and it turned white.

Milk Grotto

Milk Grotto church (Seetheholyland.net)

The grotto has been a site of veneration since the 4th century, the first structure being built over it around AD 385.

From as early as the 7th century, fragments from the cave were sent to churches in Europe. The site was recognised by a proclamation of Pope Gregory XI in 1375.

The Franciscans erected a church around the Milk Grotto in 1872. The people of Bethlehem and local artisans expressed their love for the site by decorating the shrine with mother-of-pearl carvings.

In 2007 a modern chapel dedicated to the Mother of God was opened. It is connected to the Milk Grotto church by a tunnel, which enabled the addition of a further chapel in the basement.

Other sites in the Bethlehem area:

Bethlehem

Church of the Nativity

Grotto of the Nativity

St Jerome’s Cave

Church of St Catherine of Alexandria

Shepherds’ Field

Tomb of Rachel

Field of Boaz

Herodium

In Scripture:

The escape to Egypt: Matthew 2:13-15

 

Administered by: Franciscan Custody of the Holy Land

Tel.: 972-2-2743867

Open: 8am-5pm (Sun closed noon-2pm)

 

 

References

Gonen, Rivka: Biblical Holy Places: An illustrated guide (Collier Macmillan, 1987)
Inman, Nick, and McDonald, Ferdie (eds): Jerusalem & the Holy Land (Eyewitness Travel Guide, Dorling Kindersley, 2007)

 

External links

The Church on the Milk Grotto (Custodia Terrae Sanctae)

Cana

Israel

Cana

View of modern Cana (© Welcometohosanna.com)

Cana in Galilee is celebrated as the scene of Jesus’ first miracle. It is actually the place of his first two public miracles in Galilee — the changing of water into wine and the remote healing of an official’s son 32km away in Capernaum.

On the first occasion, Jesus and his first disciples turned up at a wedding feast, possibly that of a close relative of his mother Mary. The wine ran out — perhaps because those additional guests had not been catered for — and Mary turned to her Son to overcome the embarrassment (John 2: 1-11).

“Woman, what concern is that to you and to me?” he responded. “My hour has not yet come.” But she persisted and her Son turned six jars holding more than 550 litres of water (equivalent to more than 730 bottles) into fine wine.

This miracle is significant for Christian pastoral theology. Christ’s attendance at the wedding feast, and his divine intervention to rescue the hosts from embarrassment, are taken as setting his seal on the sanctity of marriage and, as the Catholic Encyclopedia puts it, “on the propriety of humble rejoicing on such occasions”. The incident is also seen as an argument against teetotalism.

Jesus’ newest disciple at the time of the wedding was Nathaniel, who actually came from Cana of Galilee.

Location remains uncertain

Cana’s actual location is uncertain, with at least three possible candidates. But the commemoration of the miracle of the wine is traditionally fixed at Kefer-Kenna (also known as Kefr Kana and Kfar-Cana), about 5km north-east of Nazareth on the road to Tiberias.

Here the Franciscans, relying on the testimony of early pilgrims including St Jerome, established themselves in 1641. And here streetside vendors sell Cana wine.

Cana

Franciscan Church at Cana (Tom Callinan/Seetheholyland.net)

The Franciscans believe excavations beneath their present church, dating from the early 1900s, confirm the existence of an early place of worship, perhaps a Jewish-Christian synagogue, on the site.

Beneath the sacristy of the present Franciscan church were found remains of dwellings dated back to the 1st century and an ancient basilica with three apses in cross-like form. In a crypt a small stone cistern was found fitted into a flagstone floor.

Not far from the Franciscan church is the Greek Orthodox Church of the Marriage Feast, with two large stone jars claimed to be two of the original water pots. But archaeologist Rivka Gonen says “they seem to be old baptismal fonts”.

The town also has a chapel dedicated to St Bartholomew, who some scholars identify with Nathanael of Cana.

 

Second miracle brought healing

Cana

Cana wine on sale (David Poe)

The second time Jesus visited Cana, he was met by a distressed official of the court of Herod Antipas (John 4:46-49). The official lived at Capernaum — which Jesus was soon to make his home town — and he had come to plead for his son, who was dying.

Jesus, who had earlier proved he could make good wine from water, now showed he could heal from 30km away. “Go; your son will live,” he told the official.

One of the early pilgrims to Cana, the Anonymous Pilgrim of Piacenza, confessed in 570 to an act of religious graffiti. “Our Lord was at the wedding,” he wrote, “and we reclined upon his very couch upon which I, unworthy that I am, wrote the names of my parents.”

Another possible site for Cana, preferred by many modern scholars, is the ruined village of Khirbet Kana (Khirbet Qana), 12km northwest of Nazareth.

In Scripture

The miracle at the wedding feast: John 2:1-11

Jesus heals the official’s son: John 4:46-54

Administered by: Franciscan Custody of the Holy Land

Tel: 972-4-6517011

Open: Apr-SepMon-Sat 8am-noon, 2-5.30pm, Sun 8am-noon; Oct-Mar Mon-Sat 8am-noon, 2-5pm, Sun 8am-noon

 

References

Alliata, Eugenio, OFM: “Archaeological Excavations at Cana of Galilee”, Holy Land, summer 2004
Gonen, Rivka: Biblical Holy Places: An illustrated guide (Collier Macmillan, 1987)
Mancini, Ignatius: “New Archaeological Discoveries at Cana of Galilee”, Holy Land, autumn 1998
Rainey, Anson F., and Notley, R. Steven: The Sacred Bridge: Carta’s Atlas of the Biblical World (Carta, 2006)
Ward, Bernard:  “Cana”, The Catholic Encyclopedia (Robert Appleton Company, 1908)

 

External links

Cana (Wikipedia)
Archaeological Excavations at Cana of Galilee (Studium Biblicam Franciscanum)
Khirbet Cana (BibleWalks)

 

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