[1734] Not a few such instances of riotous merriment, and even dubious jokes, on the part of the greatest Rabbis are mentioned, to check which some were wont to adopt the curious device of breaking valuable vases, &c.
[1735] Comp. Ber. 6 b.
[1736] Comp. Kethub. 12 a; Jer. Kethub, i. p. 25 a.
[1737] This, and the other great differences in favour of morality and decency which distinguished the customs of Galilee from those of the rest of Palestine, are enumerated in Jer. Kethub. i. 1, p. 25 a, about the middle.
[1738] Comp. St. Matt. ix. 15.
[1739] Two such sites have been proposed, that by Dr. Robinson being very unlikely to represent the ancient Cana of Galilee.'
[1740] Comp. the memoir on the subject by Zeller in the Quarterly Report of the Palestine Explor. Fund (for 1869, No. iii., and for April 1878, by Mr. Hepworth Dixon); and Lieut. Conder, Tent-Work in Palestine, vol. i. pp. 150-155. Zeller makes it five miles from Nazareth, Conder only three and three-quarters.
[1741] St. John ii. 13-17, and vv. 18-23.
[1742] Comp. St. Mark vii. 1-4.
[1743] The whole Mishnah is divided into six Sedarim (Orders), of which the last is the Seder Tohoroth, treating of purifications.' It consists of twelve tractates (Massikhtoth), 126 chapters (Peraqim), and contains no fewer than 1001 separate Mishnayoth (the next largest Seder - Neziqin - contains 689 Mishnayoth). The first tractate in this Order of Purifications' treats of the purification of vessels (Kelim), and contains no fewer than thirty chapters; Yadayim' (hands') is the eleventh tractate, and contains four chapters.
[1744] Comp. St. Mark vii. 2-5; St. Matt. xxiii. 25, 26; St. Luke xi. 38, 39.
[1745] Sanh. 17 a.
[1746] These stone-vessels' (Keley Abhanim) are often spoken of (for example, Chel. x. 1). In Yaday. i. 2 they are expressly mentioned for the purification of the hands.
[1747] Jos. Ant. viii. 2. 9.
[1748] For further details we refer to the excursus on Palestinian money, weights, and measures, in Herzfeld's Handelsgesch. d. Juden, pp. 171-185.
[1749] Shabb. 77 b. So Lightfoot in loc.
[1750] The Teraqlin, from which the other side-rooms opened (Jer. Rosh haSh. 59 b; Yoma 15 b). From Baba B. vi. 4 we learn, that such an apartment was at least 15 feet square and 15 feet high. Height of ceiling was characteristic of Palestinian houses. It was always half the breadth and length put together. Thus, in a small house consisting of one room: length, 12 feet, breadth, 9 feet, the height would be 10 ½ feet. In a large house: length, 15 feet, breadth, 12 feet, the height would be 13 ½ feet. From Jer. Kethub. p. 28 d we learn, that the bride was considered as actually married the moment she had entered the Teraqlin, before she had actually gone to the Chuppah.
[1751] Pas. 18 b.
[1752] Thus it was customary, and deemed meritorious, to sing and perform a kind of play with myrtle branches (Jer. Peah 15 d); although one Rabbi was visited with sudden death for excess in this respect.
[1753] St. John ii. 3, A.V.: when they wanted wine.'
[1754] Baba B ix.
[1755] This is the view of many commentators, ancient and modern.
[1756] Tholuck and Lücke, however, hold the opposite view.
[1757] Luthardt rightly calls it the commencement of a very painful education, of which the next stage is marked in St. Luke viii. 19, and the last in St. John xix. 26.
[1758] This meets the objection of Strauss and others, that Mary could not have expected a miracle. It is scarcely conceivable, how Calvin could have imagined that Mary had intended Jesus to deliver an address with the view of turning away thought from the want of wine; or Bengel, that she intended to give a hint that the company should break up.
[1759] Godet aptly says. His motto henceforth is: My Father and I.'