534 Lars Kierspel “artistic balance with Holy Week at the end of the ministry” (see 12,1, six days plus passover) (34) or, more often, as an echo of the creation-week in Genesis 1, implying an emphasis on a new creation through Jesus’ work (see ajrchvn in 2,11; see 2 Cor 5,17) or a new Sabbath through Jesus’ revelation (see Heb 4,9). (b) While the “day” mentioned in 2,1 does suggest continuity with the preceding days in John 1, it is called the “third day” which does not make the allusion to days number six or seven of Genesis 1 obvious (35). Furthermore, Schnackenburg points out the lack of similarity to Genesis 1 when he observes that in contrast to God in the creation of the earth, Jesus does not begin to speak until the third day (1,38) and to act until the seventh day of the new creation (the miracle in Cana) (36). We will later turn to explicit indicators that tie 2,1-12 closer to John 2–4 than to the first chapter. Dodd interprets the “third day” in 2,1 as a symbolical reference to Jesus’ resurrection, by which the author means to say that “the whole of the incarnate ministry of the Word should have the character of the ‘third day’ of His glory” (37). We might more simply understand “third day” without any theological meaning as an indicator of time that provides a plausible chronological frame for the journey from Transjordan (see 1,28) to Cana in Galilee (38) and for the fulfillment of the prophecy given in 1,50-51 (39). John 2,1-11 is placed then, among other reasons, as a “bridge-passage” that transitions the reader from the extended (34) Ibid., 128. BARRETT, The Gospel, 190. (35) More than thirty years after Boismard wrote a whole book on the alleged imitation of the first week of creation in 1,19-2,11 (ID., Du Baptême à Cana [1956] see n. 23), he disqualifies his own seven-day scheme as an “artificial chronological division” and now reads Jesus’ provision of wine more as a parallel to the patriarch Joseph’s provision with bread (Gen 41,55). M.-E. BOISMARD, Moses or Jesus. An Essay in Johannine Christology (BEThL 84-A; Leuven 1993) 23, 32-33. Boismard’s “septenary structure” of the whole Gospel has been reviewed and evaluated recently by M.A. DAISE, Feasts in John. Jewish Festivals and Jesus’ ‘Hour’ in the Fourth Gospel (WUNT 2.229; Tübingen 2007) 32-47. (36) SCHNACKENBURG, Das Johannesevangelium, I, 330-331. (37) C.H. DODD, The Interpretation of the Fourth Gospel (Cambridge 1953) 300. So also BARROSSE (“The Seven Days”, 514) who nevertheless finds that the Cana miracle is also the “climactic event of the week”. According to MOLONEY (“From Cana to Cana”, 206, n. 22) the mentioning of the “days” in 2,1 and also in 4,43 relates the Cana-miracles to the resurrection. (38) FREY, Die johanneische Eschatologie, II, 192. (39) So already W. BAUER, Das Johannesevangelium (HNT 6; Tübingen 1933) 44.