Where theological symbolism guides his adaptations, it is generally in the service of Christology: Jesus is the Passover lamb (cf. 9509 John's very adaptations, at least wherever they might diverge from the traditions commonly known among his ideal audience, invite his audiencés special attention. Their prior knowledge would not render John's version of the story any less intriguing to his audience, however: stories were told repeatedly in the ancient Mediterranean, and a good story could build suspense even if one knew the final outcome.
Although, on the whole, we think John essentially independent from the Synoptics, the Passion Narrative is different John's audience probably already knows the basic passion story from other sources (cf. 9508 Where John diverges from the traditions reported in the Synoptics, we do think likely that John adapts rather than contradicts the passion sequence on which they are based, probably at least sometimes on the basis of other traditions and probably at least sometimes for a measure of theological symbolism. We must address some preliminary issues concerning John's narratives and the history behind them (especially as preserved in the Synoptics) before examining the specific texts in John 18–19.
Historical Tradition in the Passion Narrative Thus Judas who went forth into «the night» in 13now returns in darkness to arrest the light of the world Pilate the governor questions if Jesus is a king when the readers know that he is Pilate demands, «What is truth?» when the readers know that Jesus is (14:6) the soldiers hail Jesus as «king of the Jews» in mockery, unaware that Jesus truly is the king of Israel (1:49), whose lifting up on the cross must introduce his reign.
More persuasive is the observation by Ellis and others that irony pervades the narrative. It does, however, evidence some patterns that point to the narrative artistry of their designer. Á Bound with burial clothes, buried in a garden (19:31–42)īecause many of the features on which he focuses to achieve this structure are so secondary and because the units may be adapted to suit the proposed structure, the suggested chiasmus ultimately proves less than persuasive. Β True high priest tried beloved disciple present (18:13–27)Ĭ Jesus, king of Israel, judged by Pilate, rejected by his people (18:28–19:16)ī» True high priest carries wood of his own sacrifice (like Isaac) beloved disciple present (19:17–30)
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Peter Ellis suggests that John's Passion Narrative fits a chiastic structure, as follows: 9506Ī Arrested in a garden, bound and led to trial (18:1–12) THE «HOUR» JESUS ANNOUNCED as early as 2has arrived Jesus is the paschal lamb that John announced in 1:29.
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