| John prepares the way of Yahweh (1:23)–and hence of Jesus–and testifies of Jesus» preexistence (1:30). Jesus proves to be one greater than Moses (2:1–11). Jesus would come down from heaven more like divine Wisdom or Torah than like Moses (3:13, 31). Like Torah or Wisdom, Jesus is the bread of life (6:48). He existed as divine before Abraham existed (8:56–59). Jesus is far greater than the «gods» to whom God " s Word came at Sinai (10:33–39). Repeatedly in John the Scriptures testify to Jesus» identity and mission, but the climax of this motif appears when we learn that Isaiah spoke of Jesus when he beheld his glory in the theophany of Isa 6 ( John 12:39–41 ). Jesus is the perfect revelation of the Father (14:8–10) and shared the Father " s glory before the world existed (17:5,24). His self-revelation can induce even involuntary prostration (18:6), and confession of his deity becomes the ultimately acceptable level of faith for disciples (20:28–31). Where Jesus parallels Moses, he is greater than Moses (e.g., 9:28–29), as he is greater than Abraham and the prophets (8:52–53) or Jacob (4:12). Elsewhere, however, Jesus parallels not Moses but what Moses gave (3:14; 6:31), and even here, Moses should not get too much credit for what was «given through» (cf. 1:17) him (6:32; 7:22). Moses may have given water in the wilderness from the rock, but Jesus is the rock himself, the foundation stone of the new temple (7:37–39). How do Jesus» «signs» contribute to this high Christology (as they clearly must– 20:30–31)? Even though John has specifically selected them (21:25), most signs in the Fourth Gospel are of the same sort as found in the Synoptic tradition, which often applies them to the messianic era (Isa 35:5–6 in Matt 11/Luke 7:22). As in the Synoptics, the closest biblical parallels to Jesus» healing miracles are often the healing miracles of Elijah and Elisha. But in some other signs, John clearly intends Jesus to be greater than Moses: for his first sign he turns water to wine instead of to blood (2:1–11; cf. Rev 8:8). Later he feeds a multitude in the wilderness and, when they want to make him a prophet-king like Moses (6:15), he indicates that he is the new manna that Moses could not provide (6:32). The walking on water sign (6:19–21) probably reflects faith in Jesus» deity even in Mark. In this broader Johannine context, the healing miracles themselves may further evoke one story about Moses: people who beheld the serpent he lifted up would be healed. Yet Jesus parallels not Moses but the serpent, through which healing came directly (see 3:14, in a context addressing Wisdom, Torah, and Moses). Those who «see» him (parallel Johannine language to «believe» and «know» him) are healed. |
| Although tribulation is occasionally a punishment for errorists (Rev 2:22), it usually applies to believers (Rev 1:9; 2:9–10; 7:14; John 16:21, 33 ). Perseverance (Rev 2:3,19; 3:10; 13:10; 14:12) and endurance (Rev 2:3, 25), are at least implied for both. In Revelation believers are overcomes (2:7,11,17,26; 3:5,12,21; 12:11; 17:14; 21:7; cf. 11:7; 13:7; cf. «make war» in 2:16; 11:7; 12:11, 17; 17:14; 19:11, 19; 20:8); in 1 John, believers are overcomers (5:4–5) through a decided event (2:14; 4:4), the finished work of Christ (also John 16:33 ). Both documents have «descent» language (Rev 3:12; John passim) and are permeated by an overriding vertical dualism. Opened heavens signify revelation (Rev 4:1; 11:19; 19:11; cf. 3:20; 5:2–3; 15:5; 20:12; John 1:51 ). Jesus wipes away tears (Rev 7:17; 21:4; 1107 cf. John 20:15–16 ); his followers «go out» (Rev 3:12; John 10:9 ); the righteous eat eschatological food (Rev 2:7, 17; 3:20, 19; cf. John 2, 6, 21 ). The true rest (Rev 14vs. 14:11) of the eschatological Sabbath (Rev 20:2–6; 1108 cf. 1:10; 1109 John 5 ), the eschatological hour (Rev 3:3,10; 14:7, 15; 17:12; 18:10,17, 19; ; vs. Jesus» hour in John, e.g., 2:4), 1110 and the eschatological inversion of the true and false (Rev 2:9, 3:17–18; John 9:39, 41 ) are developed in different directions but found in both. The wilderness motif of the new exodus is also common to both works and seems to cover the entire period between Jesus» first and second comings (Rev 12:5–6; John 1:23; 3:14; 6:31 ; cf. 11:54). Glasson notes the wilderness parallels, and lists the tabernacle, water and light, manna (Rev 2:17; John 6:31–33 ), and palms (Rev 7:9; John 12:13 ); but he also observes that these motifs are present in John but future in Revelation. 1111 While the wilderness itself certainly refers to the present rather than the future age in Revelation (12:6,14), and his contrast between John " s past antichrist (17:12) and Revelation " s future one (Rev 13) is questionable, 1112 Glasson is not mistaken about the different orientation; as he points out, Zech 12applies to the cross in John 19:37 , but to the second coming in Rev 1:7. 1113 The two books are relatively consistent in their different orientations, despite the presence of some future es-chatology in John; but as we have argued above, these differences of orientation need not be (though could be) a decisive argument for separate authors. |
| 6676 Brown, John, 1:349, thinks that 8:21–22 preserves another form of the scene reported in 7:33–36. The debate structure in 8:25–35 also bears resemblances to 6:30–40; 10:24–28 (Von Wahlde, «Structure,» 576–77); such parallels may, however, stem from Johannine editing. 6677 Jesus would not have been the first to apply the image of «going away» to suicide (see Appian R.H. 12.9.60). 6678 Also, e.g., Brown, John, 1:349; Haenchen, John, 2:27. 6679 Acts 16:27; Sophocles Track 721–722; Demosthenes 3 Philippic62; Diodorus Siculus 2.6.10; 12.19.2; 16.45.4–5; 20.71.4; 25.17.1; Tacitus Ann. 1.61; 3.42; 4.25; 6.23–26,38–40; 11.37–38; 12.8,22; 13.1,25,30; 15.57,63–64,69; 16.11,14–15,17; Suetonius Aug. 27,53,67; Tib. 45,61; Nero 49; Otho 9, 11 ; Dio Cassius R.H. 17.15.4; 18.4.6; 19, frg. in Zonaras 9.21 ; 48.44.1 ; 51.15.3; 57.18.10; Appian C. W 1.8.74; 1.10.94; 2.14.98–99; Livy 26.15.13–15; 41.11.4–6; Cornelius Nepos 20 (Timoleon), 1.6; 23 (Hannibal), 12.5; Epictetus Diatr. 2.1.19; 3.8.6; Pausanias 9.17.1–2; 9.25.1; Apuleius Metam. 1.16; Philo Names 62; Josephus Ag. Ap. 1.236. 6680 4 Macc 17:1; Josephus Life 137; the Sicarii at Masada (Josephus War 7.320–406); cf. Goodblatt, «Suicide.» 6681 So Seneca Controv. 2.3.10. 6682 Schnackenburg, John, 2:198. Beasley-Murray, John, 130, provides some evidence for the Jewish expectation of judgment on those who committed suicide. 6683 Barrett, John, 341, citing m. Hag. 2:1; b. Hag. 14b, bar. 6684 See our discussion of vertical dualism in our introduction. The attribution of vertical dualism to gnostic redaction (Westermann, John, 87) reflects inadequate sensitivity to its presence in apocalyptic. Antithesis was also a standard category in rhetoric (Dionysius of Halicarnassus Lysias 14). 6685 E.g., Homer II. 3.276–278; Virgil Aen. 12.199; Livy 31.31.3; Pausanias 2.2.8; Chariton 5.7.10; PGM 1.264, 315–316; 17a.2–3; 117.frg. 14; PDM Sup. 131–134; Josephus Ag. Ap. 2.240; cf. the subterranean dead in Hesiod Op. 141; Dionysius of Halicarnassus R.A. 11.37.6. The Jewish worldview also could accommodate a three-tiered universe (Pr. Jos. 11; " Abot R. Nat. 2A; Phil 2:10 ; Rev 5:13). |
| 1313 Smith, Johannine Christianity, 25, whose notes provide a survey of scholars in the earlier camps. Sloyan, «Adoption,» thinks the corrective of 1 John helped preserved the Gospel for the church. 1314 Kysar, Maverick Gospel, 49; Tenney, John, 51; cf. Becker, Evangelium, 1:147–58. Contrast provides a useful literary and rhetorical tool (see, e.g., Anderson, Glossary, 110–11; and comment on John 13:23 ). 1315 «Descending» (1:32–33, 51; 3:13; 6:38, 41–42, 50–51; etc.); «ascending» (1:51; 3:13; 6:62); «above» (=God, as in some other early Jewish texts) (1:51; 3:3, 7, 12–13, 27, 31; 6:31, 38, 41–42, 50–51,58; 8:23; 19:11); in later Jewish Christianity, see Daniélou, Theology, 248–63. Cf. J. N. Sanders, John, 223; Ladd, Theology, 291. 1318 E.g., Philo Flight 71; Maximus of Tyre Or. 11.10; Gamble, «Philosophy,» 56–58, understands John in terms of Platonic dualism; see Finegan, World Religions, 90–92; Gordon, Civilizations, 190. Contrast Pétrement, Dualisme, 216–19, on Philo; see comment on John 3:13 . 1319 See Duhaime, «Dualisme»; Brown, Essays, 141–47. Berger, «Bedeutung,» finds gnostic tendencies in what appears to be an early Jewish wisdom text. 1321 See Boismard, «Epistle,» 156–57; Arrington, Theology, 69; Charlesworth, «Comparison,» 409; idem, «Qumran and Odes»; Fritsch, Community, 117–18; Albright, «Discoveries» 168; Bruce, «Jesus,» 79; Painter, John, 6; Black, Scrolls, 171; Kysar, Evangelist, 131–37. Johns dualism is not metaphysical (against Käsemann, Testament, 72), but moral (Boismard, «Epistle»), a demand for decision (Manson, Paul and John, 89). 1322 Spatial dualism occurs in b. Ber. 17a; Gen. Rab. 12:8, 27:4, 38:6; Pesiq. Rab. 25:2; Moses is also portrayed as an ascending/descending redeemer (e.g., Lev. Rab. 1:15), and the ascent/descent language is used of God himself (e.g., Gen. Rab. 38:9); see also Bowman, Gospel, 45–55. For the heaven/earth spatial dualism in Wisdom literature, see Gammie, «Dualism.» 1323 Cf. also the frequent «earth-dwellers» (Rev 3:10; 6:10; 8:13; 11:10; 12:12; 13:8, 12, 14; 17:2, 8). The Gospel tradition already borrows the familiar Jewish image of God " s presence in heaven (e.g., Matt 6:9; Mark 6:41; 7:34; 11:25; 15:38 ). |
| 9992 «Purple» could mean scarlet (e.g., Rev 17:4; 18:16; Appian C.W. 2.21.150; cited in Brown, Death, 866; cf. Dupont, Life, 260), though the Gospel tradition probably preserves it for its symbolic value, both to the soldiers and to Jesus» later followers. Egyptian gentry in nome capitals purchased green, red, and especially blue outer apparel (Lewis, Life, 52–53). 9994 For its association with wealth, see, e.g., Lucretius Nat. 5.1423; Horace Carm. 1.35.12, 2.18.7–8; Cicero Sen. 17.59; Athenaeus Deipn. 4.159d; Diogenes Laertius 8.2.73; 1Macc 10:20, 62, 64, 14:43–44; lQapGen 20.31; Sib. Or. 3.389, 658–659; 8.74; Petronius Sat. 38, 54; Epictetus frg. 11; Martial Epigr. 5.8.5; 8.10; Juvenal Sat. 1.106; 4.31; Apuleius Metam. 10.20; Chariton 3.2.17; Pesiq. Rab Kah. 2:7, 15:3; T. Ab. 4:2A; Jos. Asen. 2:2/3, 8/14–15; 5:5/6. Some writers complained about its extravagance (Seneca Dia1. 12.11.2; Plutarch T.T. 3.1.2, Mor. 646B; 1 En. 98MSS). 9995 Cf. Brown, John, 2:875. Derrett, «Ruber,» suggests that the red alludes to Isa 1and (somewhat less unlikely) 63:1–2; Lukés white robe in Luke 23characterized Jewish kings as well (Hill, Prophecy, 52). 10003 Flusser, Judaism, 600 (cf. Suggit, «Man»); Flusser argues (Judaism, 602) that on the historical level it is perfectly in character to suppose that Pilate joined in the ridicule of Jesus. Cf. Smith, John, 346. 10006 For the emphasis on Jesus» humanity here, see also Sevenster, «Humanity»; Koester, Symbolism, 187; Smith, John, 346. Schwank, «Ecce Homo,» finds an answer to Pilatés own question in 18:38; but the connection, while possible, is unclear. 10007 John elsewhere juxtaposes announcements of Jesus» humanity with his messianic identity (4:29; cf. 5:27) though more often those who do not recognize Jesus» fuller identity call him «human» (5:12; 7:46, 51; 9:16,24; 10:33; 11:47,50; 18:17,29); he may link his humanity and mortality in 3:14; 6:53; 8:40; 12:23, 34; 13:31. 10010 A familiar accusation; they may allude in part to Jesus» claims to authority to revise the Sabbath law (5:18; cf. Wead, «Law»); but cf. esp. 10:33. Less probably, Barrett, John, 541, thinks the law of blasphemy is particularly in view. |
| 5842 Though ργον is a common term (over 130 occurrences in the LXX of the Pentateuch alone) it is significant here that it can apply to God " s act of creation ( Gen 2:2–3 LXX; Wis 13:1; Sib. Or. 1.22; cf. the verb in Philostratus Hrk. 25.8). Less likely is the proposal of Manns, «Oeuvres,» that Jesus carries out Jewish tradition " s «works of mercy.» 5843 For a probable implicit traditional link between Gen 2and Ezek 37 , see comment on John 20:22 . 5844 E.g., L.A.E. 51:1–2; 2 En. 33:1–2 J; Barn. 15.8; possibly T. Ab. 19:7A; 7:16B; see further the comment on John 5:25–30 . 5845 It may be associated with the feast in 7and perhaps identified as the (partly realized) eschatological «day» in John 8:56; 9:4; 11:9; 14:20; 16:23,26 ), perhaps partly associated with the cross (12:7; 19:31) and/or resurrection (the first day, 20:1,19). 5846 John 6does not count because «make» is properly attached to «sit down.» 5847 Elsewhere God «made» the human mouth, a synecdoche for God making people in various physical conditions (Exod 4:11). 5848 Such a relationship often invited reciprocity: Israel must love God ( ; Josh 22:5; 23:11; Neh 1:5; Dan 9:4 ). 5849 Possibly Ign. Magn. 7.1 (δι» εαυτο) alludes to John here (even in the shorter recension), especially in view of Ignatius " s νευ του πατρς οδν εποησεν. 5850 Meeks, «Agent,» 55. On the activity of the agent, see «agency» under Christology in our introduction, pp. 310–17. 5851 E.g., Epictetus Diatr. 1.9.32, εξ εμαυτο (John consistently prefers π, as in, e.g., Aelius Aristides Defense of Oratory 396, §135D). In John 10it indicates Jesus» independence from those who want him dead, but explicitly not independence from the Father; cf. 18:34. 5852 Sipre Deut. 5.1.1; 19.1.1; 25.5.1. 5853 Talbert, John, 125–26, takes the language of honor here as cultic (citing Josephus Ant. 1.156; 6.21; 1Tim 1:17; 6:16 ; Rev 4:9, 11; 5:12). On the early Christian understanding of Jesus receiving worship within the identity of the one God, see Bauckham, God Crucified, 34–35. |
| By Jesus» day, however, a nearer context for a Galilean teacher was certainly early Judaism, and whatever the measure of Greek influence on its preference for the language, its most direct source was the Hebrew Bible. The Hebrew Bible recognized God as Israel " s father by adoption in redemption 7904 and Jewish literature in general continued this tradition (e.g., Wis 2:16; 3Macc 5:7; 7:6). Jewish literature regularly calls God Israel " s (occasonally in Diaspora Judaism, humanity " s) «father.» 7905 Jewish tradition also employed this biblical image in prayer, though in a relatively restrained manner (3Macc 6:8). 7906 The form of synagogue Judaism we know from later rabbinic literature commonly calls God «our Father in heaven,» 7907 as scholars conversant in the material regularly point out. 7908 But even Jewish texts not intended for corporate use only rarely designate God as personally «my Father,» 7909 whereas Jesus nearly ahvays did. 7910 Matthew and John, the most explicitly Jewish of the extant gospels, also emphasize Jesus» use of «Father» most frequently. But while «Father» should be clear to John " s primarily Jewish audience and its peripheral Gentile adherents, the titlés significance should have been lost on anyone in the story world. For John, their failure to understand emphasizes their denseness, and appears to stem from a failure to believe. The voice came for their sakes (12:30; cf. 11:42); Jesus did not doubt his own identity (11:42), but they needed testimony and signs to believe (5:34; 10:38). Now the climactic time of Jesus» glorification had come; at the very point where the world system would seem to crush Jesus (12:32–33), the spiritual ruler of the world would be convicted and cast out (12:31). 2D. Judgment on the World " s Ruler (12:31) Jesus came not to judge the world (3:17; 12:47), but the moment of judgment nevertheless arrived in him. The world " s judgment was at hand: the context is Jesus going to the cross (12:32–33); that judgment was coming «now» (12:31) revealed the eschatological significance of the cross in history (cf. 12:27; 13:31, 36; 16:5, 22; 17:5, 13). Jesus» death signaled defeat for the «prince of the world» (12:31; cf. 14:30; 16:11). Another document probably circulating in the same circle of believers as this Gospel depicts Satan being «cast out» from heaven in strikingly similar language, at the time of Jesus» exaltation (possibly on the cross; Rev 12:4, 9). |
| 9309 Cf. Schlier, «Begriff,» 269, who says that the Spirit illuminates the work of Jesus in his glory. In Wis 8:3, Wisdom δοξζει, but the object is her own nobility. 9310 John Chrysostom believed that the Spirit would glorify Jesus by performing greater miracles, as in 14(Hom. Jo. 78). 9313 E.g., 1 En. 1:2; 72:1; 74:2; 75:3; Jub. 32:21; 3 Bar. 1:8; 5:1; 6:1; 4 Ezra 4:1; Rev 1:1; b. Ber. 51a; Ned. 20ab; cf. gnostic traditions in Paraphrase of Shem (NHL 308–28) and Hypsiphrone (NHL 453). It also appears in negative polemic ( Gal 1:8 ; Col 2:18), some of which reflects the Prometheus myth (b. Sabb. 88a; Gen. Rab. 50:9; 68:12; 78:2). 9314 T. Mos. 1:14; 3:12; Sipra Behuq. pq. 8.269.2.15; b. Ned. 38a; Acts 7:38; cf. Isaacs, Spirit, 130. Aelius Aristides claimed that Athena passed on what she received from her Father (37.4–7, in Van der Horst, «Acts,» 57). 9316 Cf., e.g., Diogenes Laertius 6.1.11 (Antisthenes); Achilles Tatius 3.10.4; 1Macc 12:23; T. Job 18(OTP 1:847)/18(ed. Kraft, 40). 9317 Diogenes Laertius 6.2.37 (LCL); cf., e.g., Crates Ep. 26–27 (to the Athenians); Anacharsis Ep. 9:12–14 (to Croesus). In early Christian literature, see, e.g., Sent. Sext. 228. See further the comment on 15:15. 9321 In the Q tradition cf. Matt 11:27; Luke 10:22; for Jesus passing to the disciples what he received from the Father, cf., e.g., Luke 22:29. 9322 Cf., e.g., Holwerda, Spirit, 132. Brown (John, 2:728) divides 16:16–33 into a chiasmus: prediction of a test and subsequent consolation (16:16, 31–33); intervening remarks of disciples (16:17–19,29–30); and promise of blessings to be enjoyed by disciples (16:20–23a, 23b-28). But the structure is too general to be clear, and remarks about a test and consolation appear elsewhere in the section (16:20–21). 9324 Pass, Glory, 233 (cf. also Westcott, John, 231–32; Phillips, «Faith,» 89; Derrett, «Seeing»), tentatively suggests a distinction between the two terms here «behold» (for bodily sight) and «see» (for spiritual vision); in view of Johannine usage, however, the terminological distinction cannot hold (see «vision» in our introduction; also Sanchez Navarro, «Acerca»). |
| 6949 In the Scrolls, overseers should be between thirty and fifty (CD 14.8–9); Buchanan, «Age,» cites also lQSa 1.13–21. This was the age range for temple service ( Num 4:35 ; cf. 8:24; t. Šeqa1. 3:26); thirty (Luke 3:23) held wider precedent as a transition age ( Gen 41:46 ; 2Sam 5:4 ; Gaius Inst. 1.20); forty was the minimum for a chorgos so that he could be trusted not to corrupt children (Aeschines Timarchus 11–12). 6950 Or at least surprise (Philostratus Hrk. 21.6). 6951 On controversia, see Black, «Oration at Olivet,» 88 (Quintilian 9.2.65–95). 6952 E.g., T. Job 27:2/3 (of Satan); an angelic annunciation in Tob 12:15; T. Ab. 16:11; 17:5A; 13(Death). 6953 E.g., Τ Job 29:4; 31:6/7. 6954 See Painter, John, 37–38; cf. Rabiej, «Jestem»; Probst, «Jésus»; Gwynne, «Invisible Father»; Okorie, «Self-Revelation.» 6955 «I am» appears predicatively in divine (Rev 1:8; 21:6) and equivalent christological (1:17; 2:23; 22:16) speech in Revelation, but never absolutely (Hill, Prophecy, 81). 6956 E.g., Nicholson, Death, 112–13. 6957 E.g., ibid., 112–13; Pancaro, Law, 60; Bell, I Am, 195–98. Some (e.g., Schnackenburg, John, 2:88) take this only as a claim that God utters himself through Jesus the eschatological revealer. 6958 Cf. Harner, I Am, 49–50, noting the use of the definite article in these predicate nominatives despite its relative rareness in Greek. 6959 See further Reinhartz, Word, 34–35. 6960 See most fully Bell, I Am, 27–32. 6961 E.g., Betz and Smith, «De Iside,» 45; Kysar, Maverick Gospel, 42. Some (e.g., Aune, Environment, 52) acknowledge Hermetic and gnostic parallels, but these may depend on Johns language. 6962 Horsley, Documents, 1:19–20, §2; Boring et a1., Commentary, 272–73; Kee, Origins, 62, comparing Isis with the figure of Wisdom; more extensively, Kee, «Isis.» 6963 CIJ 2:54, §802: γ εμι μγας èv ορανω καθμενος. 6964 Carson, John, 58 n. 1. 6965 See Aune, Prophecy, 41,65, and esp. 71. 6966 See in fuller detail Harner, I Am, 18–21 (also, e.g., Pesiq. Rab. 33:7–8); against a Hellenistic origin, see ibid., 26–30. Those who cite Hellenistic backgrounds usually also recognize the Jewish background (Kysar, Maverick Gospel, 43). |
| Again the text is laden with John " s irony: Satan would be defeated and dislodged from his place of authority (12:31) and Jesus glorified and exalted (12:32) through the cross (12:33). 7926 Satan " s activity (13:2,27) would undermine the devil himself. 2E. Jesus» Exaltation by the Cross (12:32–34) God could accomplish his purposes even through acts of human rebellion or folly. 7927 It was not through an act of brutal force but through submission to such force, through his death on the cross, that Jesus would «draw» all humanity (12:32). 7928 His language refers not to the salvation of all individuals (cf. 3:36), but representatives among all peoples (cf. Rev 5:9; 13:7); the context is the Pharisaic complaint that «the world» was now following him (12:19), and Gentiles were now ready to approach Jesus (12:20). Only the cross could make Jesus available to all by means of the Spirit (7:39; 15:26–27; 16:7; 17:20). This is truly Johannine paradox: «exaltation» and «glorification» in their positive sense hardly fit the shame of the cross, even the thought of which typically evoked horror. 7929 An ancient audience would readily grasp the wordplay involved; writers could speak of raising one up on a cross. 7930 A writer could also tell that Alexander promised that whoever had killed Darius would be rewarded by being «lifted up»; when the murderers came forward, he fulfilled his words literally by crucifying them. 7931 More importantly, the Hebrew Bible already played on the double meaning of exalted or hanged ( Gen 40:13, 19–22 ). On «lifting up,» see comments on 3:14; 8:28; on «drawing,» see comment on 6:43–44. Jesus used this «lifting up» to «signify» (σημανων, function as a sign; cf. 2:18–19) the kind of death which he was going to die (12:33; also 18:32); this language could apply to prophetic or apocalyptic symbolism (Rev 1:1; Acts 11:28), 7932 but in the Fourth Gospel (if one accepts our argument that John 21 is part of the Gospel) it applies especially to indicating the manner of impending death, Peter " s as well as Jesus» (21:19). |
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