How does the Divine communicate with the human? How can we recognise the face of God? In order to be able to give answers to all these relevant questions, it is necessary to dedicate ourselves in this study to a symbolic reading of the Holy Bible. The world of the symbol and the symbolic language shows us the world beyond; the symbol itself can talk to the reader especially due to human´s personal involvement into it. By using the symbolic language, the Gospel of John shows the genious of God´s plan of revelation of his love for man. (Jn 3,16). Jesus himself reveals this God´s plan in a human aspect through persons, relationships, deeds and through the creation. In the language of The Gospel of John, the symbolic language represents a bridge, connecting the divine – that from ¨ the above¨, from the Spirit, and the earthly – that from¨ the below¨, from water. The main message of John´s symbolism is God – Father revelation through the Son. Jesus´ acts themselves in the Gospel are difficult to understand from the point of human logic, while for the Judean religious world are oft on the brink of the scandalous. The symbolic language leads into the background of historic events, helping to decipher their deeper message.
This diplomma deals specifically with the water symbolism, which is frequently present in the Holy Bible. It can be found within the history of the salvation of the Israeli people, while also representing one of the presymbolic elements, as it is already present at creation.
In the Gospel of John, water is always given the earthly origin, meaning that in itself, it cannot give life on its own, as life itself in all its fulness can only be given by the living water, having its origin in the Spirit. Within the Gospel of John, following places mention water: in the Witness of John the Baptist (Jn 1,19-34), the Wedding at Cana (Jn,2,1-11), Jesus´ discussion / meeting with Nicodemus (Jn 3,12), Jesus´ meeting the Samaritan woman (Jn 4,1-26), at the baths in Bethesda (Jn 5,1-18), within the Feast of Tabernacles in Jerusalem (Jn 7,38), in the story about a man born blind (Jn 9,1-12), in the hall of the last supper (Jn 13,5), and finally, on the cross (Jn 19,34). Water in all the aforementioned places indicates a path to life in His name (Jn 21,30-31).
This diplomma also wishes to clear the theme of irony in Jn, which has not been quite often studied so far. The results, which have been created regarding this field, are quoted in the article by R. Alan Culpepper, which has been thoroughly examined and whose conclusions have been included into this diplomma. Culpepper, referring Muecke and Booth, interprets irony in Jn as covert but stable. The main effect of Johannine irony is in the manner in which it offers the reader a refined, but strong encouragement towards the faith.
The diplomma ends with the actualisation in Jn 5,1-18. While following a paralysed man in a dialogue with Jesus, we find out that his actions and words are almost entirely ironic and thus expressive for us. Jesus thus addresses the paralysed man with words encouraging him to actions. He heals him, telling him to get up and walk. The introductory question of the diplomma how Jesus reacts to the despondent waiting on ˝the couches˝, finds its resolution in this place, getting its answer in these words: ¨Rise, take up thy bed, and walk˝ (Jn 5,8). Jesus talks to us through the paralysed man to accept life, which is full and takes place away from sitting and fruitless waiting.
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