Now further on the water carriers. In general, even in the most remote village, you go in and see a row of buckets of water on the bench their presence in the house does not require following Jewish customs. Simply put, there were several buckets for water in the wedding hall: in case someone should wash or drink, or for household needs they did not have a plumbing in those days. So Jesus says to the servants:
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 guests get drunk, then the worse; and you have kept good wine until now.
And heres what is interesting: the servants, who scooped up wine from the waterpots, did not notice the miraculous transformation why? I realized this at the market in Cana of Galilee, buying homemade wine from the locals it was white! White wine when poured in the stone vessel looks no different than water!
11 So Jesus started miracles in Cana of Galilee and showed His glory; and His disciples believed in Him and this is the end,, the point is set it would seem. But no, the narration continues, and this sequel reminds me of the overture from the puppet show Unusual Concert, if anyone has seen it. There, this overture ends with a pretentious ending and then starts to continue again and so it does ten times over, it just wont end. So it happens here as well and this immediately suggests that the second chapter, already completed by the witnessing of a miracle at the wedding in Cana of Galilee by John, the future author of the Gospel, and thus completed; but someone really wanted to continue.
We read on.
12 After this He came to Capernaum, Himself and His mother, and His brothers, and His disciples; and stayed there for a few days so, wait a minute,, why in Capernaum? From Cana to Capernaum, passing by their house in Nazareth, there is still a good forty or fifty miles and why would you suddenly want to cover such a formiddable distance, for what need? They celebrated at the wedding and would return home to Nazareth, to rest how else? Especially with brothers? But the brothers did not go to the wedding why drag the minors along, when only Maria was invited and the eldest son to accompany the woman? There was no talk of any brothers, the brothers were at home. And Mary had nothing to do in Capernaum, especially since no relatives from Capernaum are mentioned anywhere, and a woman staying there for a few days seems unlikely where, with whom? Let us also notice how suddenly the harmonious timeline set by the evangelist, who specifically points out at the beginning of the chapter: On the third day, is suddenly broken for no reason at all, that is, it was important to show how quickly events began to develop. And suddenly they hang out in Capernaum for several days, there is a pause. That is, from this point begins a very rough and ridiculous insertion for what purpose? This becomes clear literally from the next verse.
13 The Passover of the Jews was approaching, and Jesus came to Jerusalem and so he suddenly found himself in Jerusalem, hurried to the Jewish Passover, apparently abandoning his mother with the brothers in Capernaum, and, possibly, his disciples not a word is mentioned about them further. That is, immediately after the miracle in Cana, where he manifested his glory and disciples believed in Him, he head to immediately stress His belonging to Jewry, Judaism, Jewish God, temple, holidays and customs: as soon as he performed the first miracle, he immediately rushed to Jerusalem to prove to the Jews that He is the expected Jewish Messiah and who else? That is, he abandoned his native Galilee, did not begin to convert his people to his faith, did not preach the gospel to his fellow countrymen, but rushed to preach the Heavenly Father to strangers and aliens, the Jews, that were hostile to any faith other than their own and considered even a mere mention of other gods except for Jehovah a blasphemy deserving stoning. Was he suicidal?
14 and found that oxen, sheep and pigeons were being sold in the temple, and money changers were sitting found, that is, as if he had never been to the temple and did not know the temple order, he appeared there for the first time in his life otherwise he would not be so indignant, as further described.
15 And making a whip of cords, he drove out of the temple all, also the sheep and the oxen; and he scattered the money of the money changers, and overturned their tables.16 And he said to those who sold doves: Take this from here and do not make my Fathers house a house of commerce and here is a direct forgery and substitution of the Heavenly Father of Jesus by the Jewish ancestral god Jehovah: if the Jerusalem temple is house of the Father of Jesus, it is clear that God Himself, the Heavenly Father is Jehovah, and who else? After all, the temple is his, dedicated to him and built by the Jews in time immemorial. This is how propaganda of Judaism works in the New Testament: the more monstrous the lie, the easier it is to believe in it.
Now lets imagine the described scene. Someone, a beggar, an unknown stranger, an obvious provincial, and a Galilean by the dialect, a despicable pagan, whose speech gives him away (and so far he is just that, an unknown poor man, a vagabonf from a remote province in a foreign city, in the capital of a foreign country) appeared to Jerusalem, where he has never been before, does not know anyone, and no one knows him he shows up from the street to the Temple and begins to misbehave there, engage in hooliganism and establish his own order? The temple guards simply would not let the Gentiles even enter the gates, biasedly figuring out who, where, and why it was the main state national shrine, after all. No one would have let Jesus even on the doorstep. And if he dared to make a row, he would simply be killed for blasphemy, or thrown into a dungeon to find out, under torture, what he had in mind.
It is another matter when, at the end of his sermon and earthly life, He appeared in Jerusalem in glory, and the people greeted him as King and God then he could decide on such a thing with the support of the popular crowds. But now, when no one has even heard of Him, this is pure suicide, the delirium of a madman.
17 And His disciples remembered that it is written, Zeal for your house is eating me up.
And, of course, the disciples, who, it turns out, also ended up here by magic, the illiterate Galilean fishermen and gardeners, the Manda religion followers, not Jewish faith, all of a sudden wow! they remembered a saying from Psalms 68.10, which they apparently learned by heart. For how many years I have hollowed out this psalter both at divine services, and read over the dead, and just prayed for it at home and then, after reading it, I did not remember where it came from, and I had to go into Google to remind myself.
18 To this the Jews said: by what sign will you prove to us that you have the authority to do this? 19 Jesus answered and said to them: Destroy this temple, and I will raise it up in three days. 20 The Jews said to this: This temple was built for forty-six years and in three days will you raise it up? 21 And he spoke of the temple of his body.
Well, surely a suicide he blasphemes openly, in the Temple, right in the middle of a crowd of believing fanatics, mocks the Jewish faith and the Temple, and even provokes the idea of being killed to prove and show you all. And the Jews not a word in response, as if it was business as usual.
22 When therefore he was risen from the dead, his disciples remembered that he had said this, and they believed the scripture and the word which Jesus said the scripture they believed, the great scholars of Scripture from Galilee. And what does the Scripture say about this? You will laugh NOTHING! You can check for yourself the parallel passages of the Old Testament, which the interpretation of this verse refers to: only two verses, one from Psalms 15.8: I have always seen the Lord before me, for He is at my right hand; I will not hesitate; another from Isaiah 55.3: Incline your ear and come to Me: listen, and your soul will live, and I will give you an everlasting covenant, unchanging mercies promised to David and what do these words have to do with Jesus promising to either build a new temple in three days, or to resurrect Himself? In my opinion, none. The trick, by the way, is typical, in other gospels we find it more than once to refer to Scripture, the reader will still not be able to check. Google did not exist then, and Scripture was not sold in newspaper stalls and who would go ahead and browse it all in search of the necessary link.
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 dont 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. Its obvious isnt 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.