“23 And when He was in Jerusalem on the feast of Passover, many, seeing the miracles that He performed, believed in His name” – oh, the author suddenly remembered and realized that Jesus was still an unknown beggar, a vagabond, and decided to add His fame and glory immediately, without leaving Jerusalem – He, it turns out, is a well-known miracle worker, and in the temple he did not just misbehave, but acted as one who has authority – look how many people, whole Jerusalem with was persuaded by His MIRACLES (I don’t know what miracles, the false “evangelist” does not bother to clarify the details) and converted into faith into Him, either the Son of God, or the Messiah expected by the Jews – go and figure it out into whom they suddenly believed, the author of this whole mixture is modestly silent about it this time, just in case.
“24 But Jesus Himself did not entrust Himself to them, because He knew everyone25 and did not need anyone to testify about a man, for He Himself knew what was in a man” – and here is a belated explanation for you why Jesus did not lose his head in the temple, right there and then. It turns out that He Himself knew to whom he could be fearlessly rude, and who could be trolled without consequences for Himself – such a trick, and foresight was given to Him from God solely in order to mock people with impunity.
In general, when you begin to gaze intently at the “sacred” texts and fearlessly ask questions that are inconvenient for believers, clumsy insertions, absurdities and rude interference into the text by editing with scissors and glue creep out in their shameless nakedness and propaganda stupidity. It’s obvious – isn’t it?
This ends the second chapter of the Gospel of John, completely unexpectedly and indistinctly. And for the reader who is not engaged in the ideologue of “correct faith”, it becomes clear that the second part of the second chapter is sowed to the first part, which ended with the miracle in Cana of Galilee, not only with white threads (in other words, too obviously), but worse than that – with coarse rope of shameless propaganda. The absurdity of this shameless intrusion into the text is too obvious to take on faith all this fantasy of deceitful Jewish enthusiasm.
So, we select from the second chapter:
1 On the third day there was a marriage in Cana of Galilee, and the Mother of Jesus was there. 2 Jesus was also invited. 3 And as there was a lack of wine, the mother of Jesus said to him: they have no wine. 4 Jesus said to her: what is to me and you, wife? My hour has not yet come. 5 His mother said to the attendants, Whatever He says to you, do it. 6 And there were six stone waterpots, which stood according to the custom of cleansing, and contained two or three measures. 7 Jesus says to them: Fill the vessels with water. And they filled them to the top. 8 And he saith unto them, Draw now, and take it to the chief of the feast. And they carried it. 9 When the steward had tasted the water that had become wine – and he did not know where the wine came from, only the servants who drew the water knew – then the steward calls the bridegroom10 and says to him: every man serves good wine first, and when they get drunk, then the worst; and you have kept good wine until now. 11 So Jesus started miracles in Cana of Galilee and showed His glory; and his disciples believed in him. “Period. The rest of the second chapter – to the dump, to the dustbin of the history of propaganda and manipulation.
John, Chapter 3
The next, third, chapter of ev. John begins with a very important episode in terms of comprehending the Teachings of Jesus: a conversation with Nicodemus about the Birth from Above.
But this episode itself, taken from unknown source, is very roughly attached to His allegedly first visit to Jerusalem as a prophet and wonderworker, which we have analyzed in Ch. 2. One gets the impression that another compiler of the Gospel was simply looking for a place to cram this episode into – and on the formal basis of Nicodemus, as a Pharisee and Jewish teacher, he put it together with Jesus’ stay in Jerusalem. Or he simply came up with the entourage of a Jewish teacher in a fabricated dialogue in order to bring the words of Jesus, His important words about the Birth from Above by the Holy Spirit. The trick, by the way, is constantly encountered and repeated in the gospels.
In general, upon careful reading of Ev. John, emerges the structure of multiple iterations of its compilation, at first by authors unknown to us, but, apparently, first made from the words of a living witness of Jesus, who remembered some important events that actually took place in his presence. We supposedly consider the younger disciple of Jesus, one of the first two called by Him, John Zebedee, who was later named John the Theologian. That is, people surrounding him (he himself was most likely illiterate) recorded in the form of notes the memories of individual events that he himself witnessed, and secondly, scattered sayings of Jesus, remembered by him. Then, apparently, this initial circle of authors came up with the idea to combine records on topics into some extensive monologues of Jesus and His dialogues with someone: with the disciples, with the Jews, and so on. These were subsequently repeatedly supplemented with new “utterances” in order to advance their understanding of the Teachings of Jesus, and then simply to establish their own ideas backed by His authority, presenting them as His utterances. The artificiality of this construct is noticeable in the complete contradiction and even opposition of Jesus’ statements, often in the neighboring records of the constructed dialogue. Later, someone apparently came up with the idea of combining these disparate passages into a single narrative, assembled from events and lengthy discourses, for which it was necessary to arrange them supposedly in chronological order and fill in the time gaps with fictional events, which are sharply different in form from vivid memories of “John” by the obsession of the propaganda component. All this multi-stage editing was carried out very roughly due to the technology available at that time: the text could only be cut into fragments, compiled again from the cut and added, something from oneself and then rewrite from scratch – a truly titanic work that took years. At the same time, it was too late to remove the absurdities and inconsistencies that escaped the attention of the editors, and, as such, they remained to be the evidence of deliberate rude interference in the previous version of the text. Later, previous versions were destroyed, or simply no longer rewritten and disappeared in the abyss of time. And so the generally accepted church canon gradually developed, including John (and others) gospel, which is a very distant and distorted version of what could be considered the Teachings of Jesus, and filled with numerous layers of sewage sediments of other religions and philosophical and religious ideas, introduced into the gospel by those in whose hands the original versions turned out.
Therefore, when reading Ev. Jn. you need to be aware that this is an artificial narrative construct with a conditional chronology, some of the events of which are fictitious for the sake of chronological coherence, and at the same time – there is a purpose of introduction into the mind of the reader of that image of Jesus and His Teachings, which was beneficial to the next editors and compilers, and was imposed by them on the reader. Which is very rude and reckless of inconsistencies, full of obvious absurdity of the insoluble logical contradictions that arise in the text. With such an approach to the compilation of the gospels, one can only be surprised that at least something of what really related to Jesus, His Teachings, His words and events connected with Him could reach us. With the help of God, we will pull all such artificial inserts” into the sun.”
So, the third chapter of ev. John, a meeting with Nicodemus, which is not clear when and where it took place, and whether it took place at all – but is still a very important and living testimony about Jesus and His Teachings.
“1 Among