Jesus’ Teachings about the Father. Reconstruction of early Christian teaching based on a comparative analysis of the oldest gospels

John, chapter 4

The next, fourth, chapter begins with a very truthful remark that fully confirms our doubts about the events in chapter 3 – however, it is not clear, again, to what time and place this remark refers. So.

“1 When Jesus learned about the rumor that reached the Pharisees that He makes disciples and baptizes more than John,”. Interesting -the Pharisees got worried, their “chosen prophet” was offended, a competitor appeared. But what about the fact that John led a sermon against the official church, and took away from its legal income by baptizing for the forgiveness of sins instead of through sacrifice? Is it okay that everyone went to him to be baptized for the remission of sins, all the people – and did not want to go to church any more? Moreover, he preached some other god, his own, not Jehovah – for this they stoned in Judea without further clarification.

“2 although Jesus Himself did not baptize, but His disciples” – and here is the moment of Truth: Jesus Himself did not baptize anyone because he did not see the point in pouring water from the river. God forgives because he is the Father, and not because someone doused himself with water or, worse, sacrificed someone else’s life for his sin. This is a fundamental difference between the teaching of love and ordinary ancient paganism.

The disciples, who before Jesus were mantas and disciples of John, baptized: they followed, as they say, in the footsteps of their (former) teacher, deciding that this would attract more people to Jesus. He, as usual, did not mind, until, in fact, the crowds went to them to be baptized – and then He just got up and silently left the Jordan, where apparently his disciples were training for the baptists – and they sadly trailed after him, leaving their water entertainments.

“3 that he left Judea and went back to Galilee. 4 He had to go through Samaria” – but He did not go to any Judea, we have already clarified this above, and began his sermon in his homeland, in Galilee, which is confirmed by Marcion in his much more logical novel “The Gospel of the Lord”. But for further narration, the return home from the pilgrimage to Jerusalem is simply necessary, since the path from Jerusalem (and not from the Jordan, where he allegedly baptized) lies through Samaria, where He was destined for, as arranged by authors of gospel of John, an important meeting.

“5 So He comes to a city of Samaria, which is called Sychar, near the parcel of land that Jacob gave to his son Joseph. 6 Jacob’s well was there. Jesus, tired from the journey, sat down by the well. It was about six o’clock. 7 A woman from Samaria comes to fetch water. Jesus says to her: give me a drink. 8 For His disciples have gone into the city to buy food”. The whole crowd went, leaving Him alone? Did each of them buy food for himself alone? Well, if they had sent Judas with a box of money, he would have hired a trolley and rolled food lope while everyone was resting.

And – the main question – if everyone went to the city, who recorded the conversation with the Samaritan woman? Jesus himself would not paint the details for the disciples, it is specifically said about this that none of them asked Him what the conversation was about. This is indicated in order to show their shock: because supposedly they are Jews and so for them she is untouchable, and He is talking to her. But unexpectedly, this propaganda of the disciples’ Judaism turns against itself: it means that there were simply no witnesses of this story, nor his story about speaking with the Samaritan woman simply did not happen. And the evangelist has nowhere to take the material for this conversation from. The “evangelists” have done this more than once, and we will return to this argument more than once. This means that the whole subsequent story about the conversation with the Samaritan woman should go to the dump, it is made up by someone unknown, again. However, it is still worth dwelling on a couple of points to highlight the crude and shameless Judeo propaganda:

“How are you, being a Jew…”; “I know that the Messiah is coming, that is, Christ is I who speak to you”; “Isn’t He the Christ?” – the deliberate obsessive propaganda of Jesus’ Judaism. The cherry on top is: 21 Jesus says to her: Believe me that the time is coming when you will not worship the Father either on this mountain nor in Jerusalem.

“22 You do not know what you bow down to, but we know what we bow down to, for salvation is from the Jews. 23 But the time will come, and has already come, when the true worshipers will worship the Father in spirit and truth, for the Father seeks such worshipers for Himself24 God is spirit, and those who worship Him must worship in spirit and truth.”

That is they first corrected the actual record of Jesus: “the time is coming when you will not worship the Father either on this mountain nor in Jerusalem. The time will come and has already come when true worshipers will worship the Father in spirit and truth because the Father is looking for such worshipers”– so this is forged to fit Judaism because the middle is simply inserted “we know what we bow to, for salvation is from the Jews,‘and it doesn’t matter that this blunt insert looks like a saddle on a cow. And then all this Judaized construction is recognized as suitable for the fictional event of the meeting of a Jew with a Samaritan woman – the people are stupid and still will not understand anything about the spirit, nor the truth, nor about the Father, Whom they cleverly substituted for the same ancient pagan idol. And then all this already Judaized construction is recognized as suitable for the fictional event of the meeting of Jesus the ‘Jew’ with the Samaritan woman. For the sake of this single genuine phrase ‘the time is coming and it has already come when true worshipers will worship the Father in spirit and truth, for the Father is looking for such worshipers,’ its consistent multi-level distortion in the spirit of Jesus’ commitment to Judaism in order to hide its truly epochal revolutionary significance, Jesus’ key statement. The whole story of the Samaritan woman was invented. And the whole conversation was built around this phrase, in order to disguise and hide its true meaning as much as possible. They could not just throw out this greatly important, and, apparently, widely known among the disciples utterance of Jesus, the Judaizers still did not dare. Instead, they took a long detour, by which they took Jesus first to Jerusalem and then back to Galilee through Samaria.

It is pertinent to note here that the philosophical concept of “Salvation”, developed in Hellenic Christianity much later, was generally absent in Judaism of that time: salvation from what if in Jewish religion the very concept of the afterlife of the soul was absent?

Let’s go further. She left and meanwhile the disciples came with food. And then Jesus throws a capricious fit – why would he?

“31 Meanwhile the disciples asked Him, saying: Rabbi! Eat 32 But He said to them: I have food which you do not know. 33 Therefore the disciples said among themselves, Has anyone brought Him to eat? 34 Jesus says to them: My food is to do the will of Him who sent Me and to complete His work. 35 Do you say that there are still four months and the harvest will come? But I say to you: lift up your eyes and look at the fields, how they have become white and ripe for the harvest. 36 He who reaps receives a reward and gathers fruit for eternal life, so that he who sows and he who reaps will rejoice together, 37 for in this case the saying is true: one sows, and the other reaps. 38 I sent you to reap what you did not work for: others worked, but you entered into their labor”

This is here just in order to somehow fit here a piece of Jesus’ words, stylistically very close to Jewish parables, midrash.

“39 And many Samaritans from that city believed in Him because of the word of the woman, who testified that He had told her everything that she had done. 40 And therefore, when the Samaritans came to Him, they asked Him to stay with them; and He stayed there two days.41 And even more people believed in His word.42 And to that woman they said: We no longer believe according to your words, for we ourselves have heard and learned that He is truly the Savior of the world, Christ”– well, of course, The pagan Samaritans became convinced that He is the very Mashiach whom the Jews are so impatiently awaiting and were terribly happy that He decided to remain with them for a couple of days.

“43 After two days had elapsed, He left there and went to Galilee, 44 for Jesus Himself testified that the prophet had no honor in his own country” – that is, among those who believed Him and glorified Him, he did not stay and did not begin to preach around the whole vast Samaria, in which the convincing beginning, seemingly, has already been made – but stubbornly flopped again to where he was not accepted, because he is known there as the son of a carpenter, and he himself says that they will not accept him there – why did he go? Indeed, he is not looking for easy ways. In fact, this is just an unsuccessful gluing of two adjacent pieces, nothing more. But it is necessary to somehow fix it – and the compiler of this compost immediately, not in the least ashamed, comes up with a whole new story.

“45 When He came to Galilee, the Galileans received Him, seeing everything that He did in Jerusalem on the feast – for they went to the feast too” – oh, that’s it, it turns out not only Jesus and not even with his disciples, but all Galileans with all the people, a crowd went to the holiday and there they saw some (still unknown to us) miracles of Jesus, and were surprised, moved, repented of their unbelief and, after returning from the party, accepted him as a true miracle worker, in a unites fashion with a dear soul. That is, a miracle in Cana seemed to them not enough, but in Jerusalem – just right.

“46 So Jesus again came to Cana of Galilee, where he turned water into wine” – and finally – again – the moment of Truth: the whole story, which developed over two and a half chapters of the gospel, is a fiction entirely and completely for the sake of the Judaization of Jesus and ends with a return… to Cana of Galilee! Why? Because the entire previous piece is simply inserted into the body of the gospel from the miracle in Cana, and now, in order to continue the gospel story already written by someone, you need to somehow manage to return Jesus to that very Cana. After all, it would seem: where to go after such a difficult and long journey “back and forth”, except to refresh at his home and take a rest from the road, especially since from Samaria to Cana, the road passes exactly through Nazareth (his home town). Wouldn’t he stop there? No he passed right through his own house and covered another ten extra kilometers to Cana, where no one is waiting for Him, because the marriage is long over? No, they are waiting, and impatiently. An important man, the father of a sick boy, is waiting for him there.

“46 In Capernaum there was a certain nobleman whose son was sick. 47 When he heard that Jesus had come from Judea to Galilee, he came to Him and asked Him to come and heal his son, who was dying” – but Jesus did not leave from Cana actually. The wedding was celebrated for more than one day, and Mary simply stayed for another couple of days with her relatives, Jesus also stayed with his mother, whom he could not just leave to get home alone. The disciples, perhaps as uninvited guests, returned home before Him and spread the amazing news of the Miracle at the wedding – and they are not alone, such rumors quickly spread even in the absence of a telephone, telegraph and Internet. I think a day or two is a very realistic time for the rumor to reach Capernaum, where the child of the courtier was dying, who, having heard about this, without hesitation, began to run with a request for a miracle to the miracle worker.

“48 Jesus said to him: you will not believe if you do not see signs and wonders” – Jesus does not need this glory of a magician, He did not come for this, does not preach miracles – but, seeing genuine grief, he cannot refuse. Well, he grumbled…

“49 The courtier says to him: Lord! come before my son is dead. 50 Jesus saith unto him, Go, thy son is well. He believed the word that Jesus had spoken to him, and went.51 On the way his servants met him and said, Your son is well. 52 He asked them: At what time did it feel better? They said to him: yesterday, at the seventh hour, the fever left him.53 From this, the father learned that this was the hour at which Jesus said to him: Your son is healthy, and he and all his house have believed”– the journey from Cana to Capernaum is not a short distance, 40 kilometers, even on a horse on a bright day you can’t turn around – that’s why “the next day”.

AND! Finally! You can’t hide an awl in a sack, and the truth about the falsification of the previous two chapters of the Gospel text comes out into the light of God in all its ugliness.

“54 This is the second miracle Jesus performed when he returned from Judea to Galilee” – so, wait a minute, but what was the first? That is, either he performed a second miracle in his life right now, having returned to Galilee – but then what about the miracles performed in Jerusalem, which were mentioned so many times above; or did he perform a second miracle on his return from Galilee – but then why do we learn about the second, not knowing about the first, what is the first? Why wasn’t it mentioned? Because of the INSERT – two and a half chapters in the text, which tells only about the stay in Cana and two miracles in it: the first at the wedding, the second – the remote healing of the child. And we will have to admit that this miracle is overall the second, and not the second upon arrival in Galilee. But how can this be? But what about the great miracles in Jerusalem, which even dispelled all the skepticism of Jesus’ fellow countrymen? By what count are they between the two? Well, by no count – there was none: no miracles, no sudden travel to Jerusalem for Easter, no life in Judea with baptism of those who come, no return to Galilee, no meeting with a Samaritan woman – nothing! Everything is LIE! Lies for propaganda purposes and nothing more.

It should be recalled that the Galileans, from the point of view of the Jews, are terry pagans, communication with them is defiled, and for this a special sacrifice was required in the temple. The Galileans were recognized by a special dialect, and in this regard, all the stories about Jesus’ campaigns in Jerusalem on Jewish holidays look especially funny, because Jesus was not a Jew by faith in the slightest degree.

Let’s summarize. The dry residue washed by us looks pretty modest:

– Jesus Himself did not baptize, but His disciples

– the time will come, and has already come, when the true worshipers will worship the Father in spirit and truth, for the Father is looking for such worshipers. God is spirit, and those who worship Him must worship in spirit and truth

– In Capernaum there was a certain nobleman whose son was sick. 47 When he heard that Jesus had come from Judea to Galilee, he came to Him and asked Him to come and heal his son, who was dying. 48 Jesus said to him: You will not believe unless you see signs and wonders. 49 The courtier says to him: Lord! come before my son is dead. 50 Jesus saith unto him, Go, thy son is well. He believed the word that Jesus had spoken to him, and went.51 On the way his servants met him and said, Your son is well. 52 He asked them: At what time did it feel better? They said to him: Yesterday at the seventh hour the fever left him.53 From this the father learned that this was the hour at which Jesus said to him: Your son is healthy, and he and all his house have believed. 54 This is the second miracle that Jesus performed.

John, chapter 5

“1 After this there was a feast of the Jews, and Jesus came to Jerusalem” – Lord, how, again? You might think that Jesus was doing nothing but walking back to Jerusalem 200 km away through the mountains on foot, off-road. As if it was smeared with honey there.

What for? Well, to prove that He preached only to the Jews: it is amazing that the Jews who rejected Him go out of their way to prove to the whole world that He is a Jew and was sent by their Jewish God to preach only to them.

In general, this whole chapter looks like a denture, written by someone using some of the words of Jesus in the name of the same Judaization, in order to firmly bind him to Jewry and Jewish faith in the ancestral god Yahweh. But in this chapter, the Judaizers jumped over their heads, contriving to carry out all this Judaizing editing twice, adding a later version on the second floor over the first one. However, in a conversation with a Samaritan woman, we have already seen even more bold approaches.

“2 Now there is in Jerusalem by the Sheep Gate a pool, which is called in Hebrew Bethesda, having five indoor underpasses.3 In these lay a great multitude of sick, blind, lame, paralyzed, waiting for the movement of water, 4 For an angel would go down from time to time in the pool and stirred up the water, and who first entered into it after stirring of the water, he recovered, made well of whatever disease he had.”

This is the first floor of the editing added to create an impression of the authenticity of the ensuing fairy tale. Here is a description of the place of the event, and – at the same time – the Jewish legend, which later, much later, was transformed into an Orthodox way. No Angels of the Lord existed anywhere except pagan legends, and do not exist, all these are birthmarks of ancient Jewish paganism. Again, it is convenient to put into the story about Jesus the miracles of the Jewish God who sends angels to mock God’s chosen ones: let them trample and pass over each other, and we from heaven will enjoy this gladiatorial battle of the crippled – why wouldn’t the angel heal all the sick at once, with water or without water. Just because they can. But they cannot, due to the fabulousness of the angels themselves, the creations of the wild superstitious mind of the ancient pagans.

Further, the construction of the Jewish version continues.

“5 There was a man who had been sick for thirty-eight years. 6 Jesus, seeing him lying down and knowing that he had been lying for a long time, said to him,” Do you want to be well? “7 The sick man answered him: Yes, Lord; but I do not have a person who would put me in the pool when the water is disturbed; and when I come, another one comes down before me. 8 Jesus said to him, Get up, take your bed and walk. 9 And he immediately recovered, and took his bed and went. And it happened on the sabbath day. 10 Therefore the Jews said to the one who was healed: Today is sabbath; You must not take a bed. 11 He answered them: He who healed me, He said to me: Take your bed and walk. 12 They asked him: Who is the Man who told you, Take your bed and walk? 13 He who was healed did not know who He, for Jesus hid himself among the people that were in that place. 14 Then Jesus met him in the temple and said to him: Behold, you have recovered; sin no more, lest something worse happen to you. 15 This man went and announced to the Jews that he who healed him was Jesus.16 And the Jews began to persecute Jesus and sought to kill Him because He did such things on the Sabbath.”

It would seem that Jesus and the Jews are opposed here. But this is only at first glance. Jesus in this scene appears before us as undoubtedly a holy miracle worker, performing miracles … “in the name of Yahweh and by his name.” This follows from the first phrase addressed by Jesus to the Jews persecuting Him: “17 But Jesus said to them: My Father still does, and I do” – this is the real key to the meaning of this scene: the Father in this instance is Yahweh, who heals by the descent into the water of an angel, and Jesus also heals, and even on Saturday, because he is equal to God in his right to dispose of the Law at his own discretion, and both of them, the Yahweh Father and Jesus the Son, are equally kind and merciful to people. Mercy motivates both of them in relation to people and sometimes forces Jesus to break formalities in the name of fulfilling the true, inner meaning, the spiritual law, its core, essential part, the basis of which is the love and mercy of Jehovah to the chosen ones. – yeah, right. We know about Jehovah and his love for the folk he enslaved by the proverb: “The wolf took pity on the mare – he left his tail and mane.”

The thing is that the gospel was… intended for Christians, not for Jews, and it should have looked decent to them according to their faith in the Son of God – but then at least in the son of the Jewish Jehovah (who for the Jews cannot have any children or relatives in general, but for Christians it will do), this was the meaning of all these editors. And the fact that He violated the Sabbath is not so important, the Jews later explained it to Christians by his stricter observance of the Law, not by the letter of a formality, but by the Spirit of Jehovah’s love and mercy to his chosen ones. And of course, the necessary quotations from the Jewish Law were immediately found and were cited by the interpreters. “He said to them: “Have you never read what David did when he was in need and was hungry for himself and those with him? How he entered the house of God under the high priest Abiathar and ate the offering bread, which was not supposed to be eaten by anyone but the priests, and gave it to those with him? “And he said, “Saturday is for a man, not a man for the Sabbath. Therefore, the son of man is the lord of the sabbaths as well. “Mark 2: 23—28. It would be foolish to directly deny the Son-godhood of Jesus when addressing Christians – and having received the gospel of John, the Jewish editors “added their tar (lies) to the Christian honey” so that it was not noticeable at first glance, to a possible extent mixing in Judaism to the Gospel of John as the defining religion for Jesus. “I am the master of the Sabbath, I am the true Law” – this is what the Jewish Christians read in these lines. Jesus is shown here as… Yahweh himself.

Now let’s take a look at this scene through the eyes of an eyewitness. Overcrowding, dirt, stench – sick people rot for years in this pool by the water in the hope of healing, and there are thousands of them. Jesus came – and immediately the first question: He is the Son of God, merciful and compassionate – so WHY did He not take and heal ALL at once? That would be a great and socially significant miracle – and an act of divine mercy. Why was it necessary to look for some chosen one, no matter how good he was in himself. What, out of thousands of sufferers, only one was worthy of a divine visit?

Well, let’s say he healed. The one who had been lying paralyzed for almost forty years suddenly got up and went. – And then what? Yes, the fact that an unimaginable hubbub would have risen, and not just a hubbub, there would have begun a form of pandemonium, people, the whole thousand-strong crowd would have rushed to Jesus and would have simply trampled Him on the spot, tore him apart. And He would not go anywhere, would not dissolve in any crowd – that would be the end of Him. Let’s pay attention to a strange fact: the ill person confesses him as Lord before he was healed! Whom does he see in front of him? The ragamuffin alien who also came to be healed in the bath, is, accordingly, a competitor. And suddenly – Lord! The cart is again ahead of the horse.

So this scene is made up from start to finish.

This is followed by a long morality of Jesus, whom the Jews allegedly were eager to stone for breaking the Sabbath – and He reads a sermon to them in response, and they suddenly listen to him, obediently listen to “His voice” like sheep at His feet – amazing! It could be attributed to a miracle if they suddenly calmed down – but they continue to break off the chain and it is completely incomprehensible what keeps them from reprisal against Him on the spot, of course, for the blasphemy.

“18 And the Jews sought to kill Him even more because He not only broke the Sabbath, but also called God His Father, making Himself equal to God” – and here is the insert of the second layer, here the second editors already directly deny the Son-godhood of Jesus, without cunning approaches of the first editors

They are eager to kill Him, and He keeps speaking with them so calmly.

“19 To this Jesus said: truly, truly, I say to you: the Son can do nothing of Himself unless he sees the Father doing: for what He does, the Son also does the same” – this phrase is found in various forms in e. Jn. at least five more times. And what is it that the Father does out of what the Son does? We find the answer below.

“20 For the Father loves the Son and shows Him all that He Himself does; and he will show him deeds greater than these, so that you will be amazed.21 For just as the Father raises the dead and gives life to them, so the Son also gives life to whom he wants”– but where, whom and when did God raise from the dead? Jehovah – no one and never, and we have not yet really learned anything about the Father from Jesus. And why is it mentioned here then? Well – as a preparation in advance for the main miracle: the resurrection of Lazarus the Four-Day, the authors of the Gospel are impatient to tell about it and they run ahead. But the Judaizers are on guard, and immediately this impatience is suppressed.

“22 For the Father does not judge anyone, but has given all judgment to the Son, 23 so that all may honor the Son as they honor the Father” – the judgment was taken by the Jews from biblical prophecies about the “end times”! And in the third chapter, any mention of the judgment in the teachings of Jesus, as an element of the pagan Jewish legend, is suppressed.

“He who does not honor the Son does not honor the Father who sent Him” – similar to the phrase in the authentic sermon of Jesus, but we will meet it more than once.

“24 Truly, truly, I say to you: he who hears My word and believes in Him who sent Me has eternal life, and does not come to judgment, but has passed from death to life” – impudently and unceremoniously right in the middle is inserted about judgment, which completely changes the meaning of this very important phrase, the utterance of Jesus, undoubtedly genuine, and constituting the core of his Teachings, as we will see with you in the future. This phrase should sound like this: “he who hears My word and believes in Him who sent Me has eternal life, has passed from death to life.”

In theory, this is where the chapter should end, it’s like a summing up, period.

And here the second floor of Judaization begins (or continues): it seemed to the second Judaizers that the Son of God was developed here, they, apparently, did not understand all the subtleties of the first implementation of the Jewish editing, and decided to add from themselves direct, straightforwardly, bluntly. Well, off we go, “according to the scriptures” to the end of the chapter.

25 Verily, verily, I say unto you, The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. – Well, the zombie apocalypse promised by Mashiach suddenly sounds like the voice of Jesus – all of a sudden! And then it proceeds onto covreing all points of biblical prophecy:

5:26For as the Father hath life in himself, even so gave he to the Son also to have life in himself: 5:27and he gave him authority to execute judgment, because he is a son of man. 5:28Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his voice, 5:29and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment. 5:30I can of myself do nothing: as I hear, I judge: and my judgment is righteous; because I seek not mine own will, but the will of him that sent me. 5:31If I bear witness of myself, my witness is not true. 5:32It is another that beareth witness of me; and I know that the witness which he witnesseth of me is true. 5:33Ye have sent unto John, and he hath borne witness unto the truth. 5:34But the witness which I receive is not from man: howbeit I say these things, that ye may be saved. 5:35He was the lamp that burneth and shineth; and ye were willing to rejoice for a season in his light. 5:36But the witness which I have is greater than that of John; for the works which the Father hath given me to accomplish, the very works that I do, bear witness of me, that the Father hath sent me. 5:37And the Father that sent me, he hath borne witness of me. Ye have neither heard his voice at any time, nor seen his form. 5:38And ye have not his word abiding in you: for whom he sent, him ye believe not. 5:39Ye search the scriptures, /author:, … – Oh! What are they? Torah books, I guess? Must be, because there are at least another 100 years before the written New Testament!/

…because ye think that in them ye have eternal life; and these are they which bear witness of me; 5:40and ye will not come to me, that ye may have life. 5:41I receive not glory from men. 5:42But I know you, that ye have not the love of God in yourselves. 5:43I am come in my Father’s name, and ye receive me not: if another shall come in his own name, him ye will receive. 5:44How can ye believe, who receive glory one of another, and the glory that cometh from the only God ye seek not? 5:45Think not that I will accuse you to the Father: there is one that accuseth you, even Moses, on whom ye have set your hope. 5:46For if ye believed Moses, ye would believe me; for he wrote of me. 5:47But if ye believe not his writings, how shall ye believe my words? " – another hysteria of an offended unbalanced and possibly mentally unhealthy Jew who believes in apocalyptic “prophecies” and imagines himself to be “the very” Jewish Messiah, the King of the Jews, whom the Jews were waiting for – nothing interesting for us. Digging in the trash, fishing for the insignificant words about the unity of Jesus with the Father just does not make sense – all this unintelligible preaching about this unity-identity we will encounter time and again, and may be not authentic Jesus sayings, but only gnostic reflections of the original authors of the gospels. And therefore, all this miserable semblance of a description of an event and a miracle should in the dump, except for the only phrase, in which it is still necessary to mentally separate the fairy-tale Jehovah imposed on Jesus as a father from the True Heavenly Father, which He tells us about.