Daniélou, Jean, S.J. "Chapter Thirteen: New Testament Types." The Bible and the Liturgy." Notre Dame, IN: University of Notre Dame Press, 1956, pp. 208-221.
The Gospels, in Daniélou's view, are written on two different levels. "The realities of the life of Christ in His earthly existence become also figures of His glorious life in the Church, particularly as this is expressed in her sacramental life" (Daniélou 1956, 208). The New Testament is full of allusions to the Sacraments. In this chapter Daniélou examines two such events - the pool of Bethesda and the wedding at Cana (Daniélou 1956, 209).
The healing at Bethesda is easily seen as a type of baptism, and even becomes an aspect of some prayers to consecrate baptismal water (Daniélou 1956, 209). Daniélou takes the significance of the miracle to be a demonstration that Jesus provides forgiveness of sins, and that he does it through baptism (Daniélou 1956, 210). In contrast to baptism, the pool only brings healing to one person at a time, and that, unpredictably. In baptism all who are washed are cleansed from sin, no matter when they pass through the water (Daniélou 1956, 211). In the case of the pool of Bethesda, an angel prepares the water. In baptism, God or his servants prepare others for baptism.
The wedding feast at Cana of Galilee certainly suggests the eucharist as part of "the theme of the eschatological wedding" (Daniélou 1956, 215). Daniélou first considers the imagery of the wedding guests from Matthew 22:3, in which, though the feast is open to all, the one person who refuses to dress appropriately is thrown out (Daniélou 1956, 216). Again, there are connections to Psalm 22 and to the Canticle of Canticles. The concept of the eschatological feast is very strong. The procession to baptism, then the reception of the eucharist after baptism, is seen to be related to a marriage procession and feast, as well as to the procession of the elect to their heavenly home in the last day (Daniélou 1956, 219).
The wedding at Cana of Galilee, where Jesus turned water into wine, is full of symbolism of the eschaton. Not only is there a mention of a third day, parallel to Christ's time in the tomb, but there is water of purification and the wine which easily makes for a sacramental picture (Daniélou 1956, 220).