=Some variance of opinion= seems to exist as regards the identification of this place. There are two places, each of which is pointed out as the Cana of the Gospel. One is eight miles due north of Nazareth and the other three and a half miles northeast of it. The one is on the north side of an extensive plain and is entirely in ruins, while the other is now an inhabited village. Early tradition seems to claim the former, but the latter is now, and appears always to have been, on the direct line to Capernaum and the Sea of Galilee from Nazareth, and it may be due to this fact that many have supposed it to be the Cana of the Gospel. But the names are not exactly alike, the former having been for many centuries called Kana of Galilee and the latter only Kenna. The ruins show that the former was a much finer village than the latter in every way, and had a Roman road on its south connecting the Mediterranean with the Sea of Galilee. It is probable, therefore, that it was at this Cana that two of our Lord’s miracles were performed as stated in John 2:11 and 4:46‒54. CHAPTER III. FROM THE FIRST PASSOVER TO THE SECOND. =1. As is generally supposed=, the first miracle, at Cana, was performed during the first year of our Lord’s public ministry. His attendance upon the first Passover at Jerusalem brings us to consider the state of the city at the time of his visit. At the great event of =a Passover= the city would be crowded with visitors, not only from Judæa and the surrounding country, but from distant lands. At this time the Jews were scattered over almost every province under Roman control, and even beyond the Roman Empire. Josephus informs us that for these occasions immense preparations were made, not only to accommodate the people, but also that they might bring with them their flocks, and he estimates that at the Passover celebrated in the time of Nero the number of lambs sacrificed was 256,500.[162] =2. The presence of Jews= from so many countries would of necessity bring into the city not only purchasers, but tradesmen with various moneys requiring an exchange or brokerage; and some of the Rabbinical writers say that an immense traffic was carried on in cattle and other animals for victims and for food, and much extortion was practised, a great part of the profits of which went to the priests.[163] It was on this occasion of his first Passover that our Saviour drove out the sheep and oxen and upset the tables of the exchangers, as recorded in John 2:15, using the material with which the animals were bound for a whip or scourge.