A historian and archaeologist believes he may have uncovered the true site of one of Christianity’s most renowned miracles — where Jesus is said to have turned water into wine.

Tom McCollough, a retired professor who led decades-long excavations in northern Israel, claims the biblical event took place in Khirbet Qana, not the traditionally identified village of Kafr Kanna, Fox News reported.

The Gospel of John describes Jesus performing his first miracle at a wedding in Cana, where he transformed jars of water into wine. For centuries, Christian tradition has associated this event with Kafr Kanna in the Galilee region. This identification was formally endorsed by publications such as the 1914 Catholic Encyclopedia.

New findings challenge the traditional Cana location

McCollough, formerly of Centre College, contends that archaeological discoveries at Khirbet Qana, located five miles north of Kafr Kanna, offer a more historically consistent location with both biblical texts and early records. His team has been excavating the site for years, uncovering features that suggest strong Christian veneration dating back more than a millennium.

The settlement of Khirbet Qana was known to be a Jewish village from 323 B.C. to 324 A.D., aligning with descriptions from both religious scripture and historical accounts. Within this ancient village, researchers discovered a substantial cave complex used by pilgrims, beginning in the late fifth or early sixth century and continuing until the time of the Crusades.

McCollough said the complex contained distinctive Christian inscriptions, including invocations such as “Kyrie Iesou” written in Koine Greek, meaning “Lord Jesus.” Numerous crosses and other faith-associated symbols suggest the cave had religious importance for Christian visitors.

Cave complex matches biblical details

In addition to symbols and inscriptions, archaeologists found stone vessels and an altar within the cave, echoing descriptions from the Gospel’s narrative. A shelf and designated placement area suggest there may have originally been six large stone jars — a detail specifically mentioned in the Gospel of John.

“Nearby stood six stone water jars, the kind used by the Jews for ceremonial washing,” the scripture reads. “Jesus said to the servants, ‘Fill the jars with water,’ so they filled them to the brim.” The alignment between this passage and the archaeological features has sparked renewed debate over the site’s authenticity.

McCollough argued this alignment is more than coincidental. “We have uncovered a large Christian veneration cave complex that was used by Christian pilgrims who came to venerate the water-to-wine miracle,” he said. He notes that discovered artifacts support early pilgrim accounts describing what they observed and practiced at the site.

Support from ancient historian Josephus

The historian also drew on writings by Flavius Josephus, a first-century Jewish scholar who references a location called Cana. According to McCollough, Josephus’ geographical description points more accurately to Khirbet Qana than to Kafr Kanna.

“His references to Cana align geographically with the location of Khirbet Qana and align logically with his movements,” McCollough said. He added that Khirbet Qana’s identification as a Jewish village near the Sea of Galilee meets the textual standards required by biblical and rabbinic sources.

“The reference to Cana in Josephus, the New Testament, and in the rabbinic texts would argue the village was a Jewish village, near the Sea of Galilee and in the region of lower Galilee,” he stated. “Khirbet Qana fulfills all of these criteria.”

Pilgrimage practices questioned

Despite the long-held tradition of Kafr Kanna as Cana, McCollough said this identification lacks ancient support. He asserted that Kafr Kanna only became widely recognized as a pilgrimage destination in the 18th century under Franciscan direction.

“At this point, the Franciscans were managing Christian pilgrimage and facilitating easy passage rather than historical accuracy,” he claimed. The modern popularity of Kafr Kanna may have more to do with accessibility than genuine historical linkage, according to McCollough.

With this latest discovery, he suggests that scholars and believers alike might take a new look at the Gospel of John’s account. “Our excavations have shown that this was a thriving Jewish village located in the heart of much of Jesus’ life and ministry,” he said.

New insight into Jesus’ movements

McCollough also proposed that Cana held significance not only as the setting for a miracle, but possibly as a secure base for Jesus and his disciples during periods of tension. “For the Gospel of John,” he explained, “Cana [was] in some ways Jesus’ safe place or operational center.”

“It is a place he and his disciples return to when they encounter resistance in Judea,” McCollough added. This interpretation, he said, is consistent with repeated mentions of the village throughout the Gospel narrative.

Archaeological work in regions tied to biblical stories continues to reshape our understanding of religious history. Recent discoveries in places like Jerusalem’s Church of the Holy Sepulchre and the ancient city of Megiddo further demonstrate the value of ongoing exploration.

As for Khirbet Qana, McCollough believes that “[no other village] has the ensemble of evidence that makes such a persuasive case.” Whether his findings will shift the religious and cultural consensus remains to be seen, but the evidence is prompting fresh discussions among scholars and theologians alike.