Re-Examining Johannine Arrangements of Time: Shifting the Temporal Axis from Death to Resurrection of Jesus in John 19:42-20:31
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This paper investigates how the Gospel of John, 19:42-20:31 in particular employs temporal markers that incorporate Jewish and Roman perceptions of time, and outlines the ways in which the Gospel of John replaces worldly time with the calendar of Jesus Christ – a calendar that the writer regards as truly divine. The account of the crucifixion places Jesus’s death firmly within Israel’s biblical past by referring to the Passover festival. The narrator recounts the crucifixion according to a Jewish temporal frame, “the day of Preparation” (John 19:14, 42), but depicts the resurrection scene using a different temporal frame that employs the measurement of one midnight to the next – “early in the morning,” and “evening on that day” (John 20:1 and 19). This temporal transition from a Jewish festival (which follows a local lunar calendar) to a Roman day (based in the movement of the sun) does not only reinforce the chronological movement of scenes from crucifixion to resurrection, but also rhetorically resists the apparent victory of imperial power. The temporal shift at the resurrection scene highlights Jesus’s vindication by an authority superior to that of the current political regime, a shift that brings about a new “beginning.” In the analysis of each passage, I suggest that (1) the Gospel of John accentuates the supremacy of Jesus by manipulating the temporal movements; (2) the rhetoric of temporality is key to understanding John and his perception of past events related to Jesus and his teaching; and (3) the temporal strategies of the Gospel of John show that the narrator seeks to establish Jesus as the Savior of the World who, while residing in this world, transcends time.
Abstract
This paper investigates how the Gospel of John, 19:42-20:31 in particular employs temporal markers that incorporate Jewish and Roman perceptions of time, and outlines the ways in which the Gospel of John replaces worldly time with the calendar of Jesus Christ – a calendar that the writer regards as truly divine. The account of the crucifixion places Jesus’s death firmly within Israel’s biblical past by referring to the Passover festival. The narrator recounts the crucifixion according to a Jewish temporal frame, “the day of Preparation” (John 19:14, 42), but depicts the resurrection scene using a different temporal frame that employs the measurement of one midnight to the next – “early in the morning,” and “evening on that day” (John 20:1 and 19). This temporal transition from a Jewish festival (which follows a local lunar calendar) to a Roman day (based in the movement of the sun) does not only reinforce the chronological movement of scenes from crucifixion to resurrection, but also rhetorically resists the apparent victory of imperial power. The temporal shift at the resurrection scene highlights Jesus’s vindication by an authority superior to that of the current political regime, a shift that brings about a new “beginning.” In the analysis of each passage, I suggest that (1) the Gospel of John accentuates the supremacy of Jesus by manipulating the temporal movements; (2) the rhetoric of temporality is key to understanding John and his perception of past events related to Jesus and his teaching; and (3) the temporal strategies of the Gospel of John show that the narrator seeks to establish Jesus as the Savior of the World who, while residing in this world, transcends time.
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