Chapter XV: Appendix: ΕΥΑΓΓΕΛΙΟΝ ΚΑΤΑ ΠΕΤΡΟΝ

(1) ... τῶν δὲ Ἰουδαίων οὐδεὶς ἐνίψατο τὰς χεῖρας, οὐδὲ Ἡρῴδης οὐδ᾽ εἷς τῶν κριτῶν αὐτοῦ; καὶ μὴ βουληθέντων νίψασθαι ἀνέστη Πειλᾶτος. (2) καὶ τότε κελεύει Ἡρῴδης ὁ βασιλεὺς παραλημφθῆναι τὸν κύριον, εἰπὼν αὐτοῖς ὅτι Ὅσα ἐκέλευσα ὑμῖν ποιῆσαι αὐτῷ, ποιήσατε. (3) Ἱστήκει δὲ ἐκεῖ Ἰωσὴφ ὁ φίλος Πειλάτου καὶ τοῦ κυρίου, καὶ ἐιδὼς ὅτι σταυρίσκειν αὐτὸν μέλλουσιν, ἦλθεν πρὸς τὸν Πειλᾶτον καὶ ᾔτησε τὸ σῶμα τοῦ κυρίου πρὸς ταφήν. (4) καὶ ὁ Πειλᾶτος πέμψας πρὸς Ἡρῴδην ᾔτησεν αὐτοῦ τὸ σῶμα. (5) καὶ ὁ Ἡρῴδης ἔφη Ἀδελφὲ Πειλᾶτε, εἰ καὶ μή τις αὐτὸν ᾐτήκει, ἡμεῖς αὐτὸν ἐθάπτομεν, ἐπεὶ καὶ σάββατον ἐπιφώσκει; γέγραπται γὰρ ἐν τῷ νόμῳ ἧλιον μὴ δῦναι ἐπὶ πεφονευμένῳ.

(6) Καὶ παρέδωκεν αὐτὸν τῷ λαῷ πρὸ μιᾶς τῶν ἀζύμων, τῆς ἑορτῆς αὐτῶν. οἱ δὲ λαβόντες τὸν κύριον ὤθουν αὐτὸν τρέχοντες, καὶ ἔλεγον Σύρωμεν τὸν υἱὸν τοῦ θεοῦ, ἐξουσίαν αὐτοῦ ἐσχηκότες. (7) καὶ πορφύραν αὐτὸν περιέβαλλον, καὶ ἐκάθισαν αὐτὸν ἐπὶ καθέδραν κρίσεως, λέγοντες Δικαίως κρῖνε, βασιλεῦ τοῦ Ἰσραήλ. (8) καὶ τις αὐτῶν ἐνενκὼν στέφανον ἀκάνθινον ἔθηκεν ἐπὶ τῆς κεφαλῆς τοῦ κυρίου. (9) καὶ ἕτεροι ἑστῶτες ἐνέπτυον αὐτοῦ ταῖς ὄψεσι, καὶ ἄλλοι τὰς σιαγόνας αὐτοῦ ἐράπισαν; ἕτεροι καλάμῳ ἔνυσσον αὐτόν, καί τινες αὐτὸν ἐμάστιζον λέγοντες Ταύτῃ τῇ τιμῇ τιμήσωμεν τὸν υἱὸν τοῦ θεοῦ.

(10) Καὶ ἤνενκον δύο κακούργους, καὶ ἐσταύρωσαν ἀνὰ μέσον αὐτῶν τὸν κύριον; αὐτὸς δὲ ἐσιώπα, ὡς μηδὲν πόνον ἔχων. (11) καὶ ὅτε ὤρθωσαν τὸν σταυρόν, ἐπέγραψαν ὅτι Οὗτός ἐστίν ὁ βασιλεὺς τοῦ Ἰσραήλ. (12) καὶ τεθεικότες τὰ ἐνδύματα ἔμπροσθεν αὐτοῦ διεμερίσαντο, καὶ λαχμὸν ἔβαλον ἐπ᾽ αὐτοῖς. (13) εἷς δέ τις τῶν κακούργων ἐκείνων ὠνείδισεν αὐτοὺς λέγων Ἡμεῖς διὰ τὰ κακὰ ἃ ἐποιήσαμεν οὕτω πεπόνθαμεν, οὗτος δὲ σωτὴρ γενόμενος τῶν ἀνθρώπων τί ἠδίκησεν ὑμᾶς? (14) καὶ ἀγανακτήσαντες ἐπ᾽ αὐτῷ ἐκέλευσαν, ἵνα μὴ σκελοκοπηθῇ, ὅπως βασανιζόμενος ἀποθάνοι.

(15) Ἦν δὲ μεσημβρία, καὶ σκότος κατέσχε πᾶσαν τὴν Ἰουδαίαν; καὶ ἐθορυβοῦντο, καὶ ἠγωνίων μή ποτε ὁ ἥλιος ἔδυ, ἐπειδὴ ἔτι ἔζη; γέγραπται γὰρ αὐτοῖς ἥλιον μὴ δῦναι ἐπὶ πεφονευμένῳ. (16) καί τις αὐτῶν εἶπεν Ποτίσατε αὐτὸν χολὴν μετὰ ὄξους; (17) καὶ κεράσαντες ἐπότισαν. καὶ ἐπλήρωσαν πάντα, καὶ ἐτελείωσαν κατὰ τῆς κεφαλῆς αὐτῶν τὰ ἁμαρτήματα. (18) περιήρχοντο δὲ πολλοὶ μετὰ λύχνων, νομίζοντες ὅτι νύξ ἐστίν; [τινὲς δὲ] ἐπέσαντο.

(19) καὶ ὁ κύριος ἀνεβόησε λέγων Ἡ δύναμίς μου, ἡ δύναμις κατέλειψάς με; καὶ εἰπὼν ἀνελήφθη. (20) καὶ αὐτῆς ὥρας διεράγη τὸ καταπέτασμα τοῦ ναοῦ τῆς Ἰερουσαλὴμ εἰς δύο.

(21) Καὶ τότε ἀπέσπασαν τοὺς ἥλους ἀπὸ τῶν χειρῶν τοῦ κυρίου, καὶ ἔθηκαν αὐτὸν ἐπὶ τῆς γῆς; καὶ ἡ γῆ πᾶσα ἐσείσθη, καὶ φόβος μέγας ἐγένετο. (22) τότε ἥλιος ἔλαμψε καὶ εὑρήθη ὥρα ἐνάτη. (23) ἐχάρησαν δὲ οἱ Ἰουδαῖοι καὶ δεδώκασι τῷ Ἰωσὴφ τὸ σῶμα αὐτοῦ ἵνα αὐτὸ θάψῃ,

(24) ἐπειδὴ θεασάμενος ἦν ὅσα ἀγαθὰ ἐποίησεν. λαβὼν δὲ τὸν κύριον ἔλουσε καὶ εἴλησε σινδόνι καὶ εἰσήγαγεν εἰς ἴδιον τάφον καλούμενον Κῆπον Ἰωσήφ.

(25) Τότε οἱ Ἰουδαῖοι καὶ οἱ πρεσβύτεροι καὶ οἱ ἱερεῖς, γνόντες οἷον κακὸν ἑαυτοῖς ἐποίησαν, ἤρζαντο κόπτεσθαι καὶ λέγειν Οὐαὶ ταῖς ἁμαρτίαις ἡμῶν; ἤγγισεν ἡ κρίσις καὶ τὸ τέλος Ἰερουσαλήμ. (26) ἐγὼ δὲ μετὰ τῶν ἑταίρων μου ἐλυπούμην, καὶ τετρωμένοι κατὰ διάνοιαν ἐκρυβόμεθα; ἐζητούμεθα γὰρ ὑπ᾽ αὐτῶν ὡς κακούργοι καὶ ὡς τὸν ναὸν θέλοντες ἐμπρῆσα. (27) ἐπὶ δὲ τούτοις πᾶσιν ἐνηστεύομεν, καὶ ἐκαθεζόμεθα πενθοῦντες καὶ κλαίοντες νυκτὸς καὶ ἡμέρας ἕως τοῦ σαββάτου.

(28) Συναχθέντες δέ οἱ γραμματεῖς καὶ Φαρισαῖοι καὶ πρεσβύτεροι πρὸς ἀλλήλους, ἀκούσαντες ὅτι ὁ λαὸς ἅπας γογγύζει καὶ κόπτεται τὰ στήθη λέγοντες ὅτι Εἰ τῷ θανάτῳ αὐτοῦ ταῦτα τὰ μέγιστα σημεῖα γέγονεν, ἴδετε ὅτι πόσον δίκαιός ἐστιν; (29) ἐφοβήθησαν οἱ πρεσβύτεροι, καὶ ἦλθον πρὸς Πειλᾶτον δεόμενοι αὐτοῦ καὶ λέγοντες Παράδος ἡμῖν στρατιώτας, (30) ἵνα φυλάξω[μεν] τὸ μνῆμα αὐτοῦ ἐπὶ τρεῖς ἡμέρας, μήποτε ἐλθόντες οἱ μαθηταὶ αὐτοῦ κλέψωσιν αὐτὸν καὶ ὑπολάβῃ ὁ λαὸς ὅτι ἐκ νεκρῶν ἀνέστη, καὶ ποιήσωσιν ἡμῖν κακά. (31) ὁ δὲ Πειλᾶτος παραδέδωκεν αὐτοῖς Πετρώνιον τὸν κεντυρίωνα μετὰ στρατιωτῶν φυλάσσειν τὸν τάφον. καὶ σὺν αὐτοῖς ἦλθον πρεσβύτεροι καὶ γραμματεῖς ἐπὶ τὸ μνῆμα. (32) καὶ κυλίσαντες λίθον μέγαν κατὰ τοῦ κεντυρίωνος καὶ τῶν στρατιωτῶν ὁμοῦ πάντες οἱ ὄντες ἐκεῖ ἔθηκαν επὶ τῇ θύρᾳ τοῦ μνήματος.

(33) καὶ ἐπέχρισαν ἑπτὰ σφραγῖδας, καὶ σκηνὴν ἐκεῖ πήξαντες ἐφύλαξαν. (34) πρωίας δέ, ἐπιφώσκοντος τοῦ σαββάτου, ἦλθεν ὄχλος ἀπὸ Ἰερουσαλὴμ καὶ τῆς περιχώρου ἵνα ἴδωσι τὸ μνημεῖον ἐσφραγισμένον.

(35) Τῇ δὲ νυκτὶ ᾗ ἐπέφωσκεν ἡ κυριακή, φυλασσόντων τῶν στρατιωτῶν ἀνὰ δύο δύο κατὰ φρουράν, μεγάλη φωνὴ ἐγένετο ἐν τῷ οὐρανῷ. (36) και εἶδον ἀνοιχθέντας τοὺς οὐρανοὺς καὶ δύο ἄνδρας κατελθόντας ἐκεῖθεν, πολύ φέγγος ἔχοντας καὶ ἐγγίσαντας τῷ τάφῳ. (37) ὁ δὲ λίθος ἐκεῖνος ὁ βεβλημένος ἐπὶ τῇ θύρᾳ ἀφ᾽ ἑαυτοῦ κυλισθεὶς ἐπεχώρησε παρὰ μέρος, καὶ ὁ τάφος ἠνοίγη καὶ ἀμφότεροι οἱ νεανίσκοι εἰσῆλθον. (38) ἰδόντες οὖν οἱ στρατιῶται ἐκεῖνοι ἐξύπνισαν τὸν κεντυρίωνα καὶ τοὺς πρεσβυτέρους, παρῆσαν γὰρ καὶ αὐτοὶ φυλάσσοντες; (39) καὶ ἐξηγουμένων αὐτῶν ἃ εἶδον, πάλιν ὁρῶσιν ἐξελθόντας ἀπὸ τοῦ τάφου τρεῖς ἄνδρας, καὶ τοὺς δύο τὸν ἕνα ὑπορθοῦντας, καὶ σταυρὸν ἀκολουθοῦντα αὐτοῖς; (40) καὶ τῶν μὲν δύο τὴν κεφαλὴν χωροῦσαν μέχρι τοῦ οὐρανοῦ, τοῦ δὲ χειραγωγουμένου ὑπ᾽ αὐτῶν ὑπερβαίνουσαν τοὺς οὐρανούς. (41) καὶ φωνῆς ἤκουον ἐκ τῶν οὐρανών λεγούσης Ἐκήρυξας τοῖς κοιμωμένοις? (42) καὶ ὑπακοὴ ἠκούετο ἀπὸ τοῦ σταυροῦ ὅτι Ναί. (43) Συνεσκέπτοντο οὖν ἀλλήλοις ἐκεῖνοι ἀπελθεῖν καὶ ἐνφανίσαι ταῦτα τῷ Πειλάτῳ.

(44) καὶ ἔτι διανοουμένων αὐτῶν φαίνονται πάλιν ἀνοιχθέντες οἱ οὐρανοὶ καὶ ἄνθρωπός τις κατελθὼν καὶ εἰσελθὼν εἰς τὸ μνῆμα.

(45) Ταῦτα ἰδόντες οἱ περὶ τὸν κεντυρίωνα νυκτὸς ἔσπευσαν πρὸς Πειλᾶτον, ἀφέντες τὸν τάφον ὃν ἐφύλασσον, καὶ ἐξηγήσαντο πάντα ἅπερ εἶδον, ἀγωνιῶντες μεγάλως καὶ λέγοντες Ἀληθώς υἱὸς ἦν θεοῦ. (46) ἀποκριθεὶς ὁ Πειλᾶτος ἔφη Ἐγώ καθαρεύω τοῦ αἵματος τοῦ υἱοῦ τοῦ θεοῦ, ὑμῖν δε τοῦτο ἔδοζεν. (47) εἶτα προσελθόντες πάντες ἐδέοντο αὐτοῦ καὶ παρεκάλουν κελεῦσαι τῷ κεντυρίωνι καὶ τοῖς στρατιώταις μηδὲν εἰπεῖν ἃ εἶδον; (48) συμφέρει γάρ, φασίν, ἡμῖν ὀφλῆσαι μεγίστην ἁμαρτίαν ἔμπροσθεν τοῦ θεοῦ, καὶ μὴ ἐμπεσεῖν εἰς χεῖρας τοῦ λαοῦ τῶν Ἰουδαίων καὶ λιθασθῆναι. (49) ἐκέλευσεν οὖν ὁ Πειλᾶτος τῷ κεντυρίωνι καὶ τοῖς στρατιώταις μηδὲν εἰπεῖν.

(50) Ὄρθρου δὲ τῆς κυριακῆς Μαριὰμ ἡ Μαγδαληνή, μαθήτρια τοῦ κυρίου (φοβουμένη διὰ τοὺς Ἰουδαίους, ἐπειδὴ ἐφλέγοντο ὑπὸ τῆς ὀργῆς, οὐκ ἐποίησεν ἐπὶ τῷ μνήματι τοῦ κυρίου ἃ εἰώθεσαν ποιεῖν αἱ γυναῖκες ἐπὶ τοῖς ἀποθνήσκουσι καὶ τοῖς ἀγαπωμένοις αὐταῖς;) (51) λαβοῦσα μεθ᾽ ἑαυτῆς τὰς φίλας ἦλθε ἐπὶ τὸ μνημεῖον ὅπου ἦν τεθείς. (52) καὶ ἐφοβοῦντο μὴ ἴδωσιν αὐτὰς οἱ Ἰουδαῖοι, και ἔλεγον Εἰ καὶ μὴ ἐν ἐκείνῇ τῇ ἡμέρᾳ ᾗ ἐσταυρώθη ἐδυνήθημεν κλαῦσαι καὶ κόψασθαι, καὶ νῦν ἐπὶ τοῦ μνήματος αὐτοῦ ποιήσωμεν ταῦτα. (53) τίς δὲ ἀποκυλίσει ἡμῖν καὶ τὸν λίθον τὸν τεθέντα ἐπὶ τῆς θύρας τοῦ μνημείου, ἵνα εἰσελθοῦσαι παρακαθεσθῶμεν αὐτῷ καὶ ποιήσωμεν τὰ ὀφειλόμενα? (54) μέγας γὰρ ἦν ὁ λίθος, καὶ φοβοῦμεθα μή τις ἡμᾶς ἴδῃ. καὶ εἰ μὴ δυνάμεθα, κἂν ἐπὶ τῆς θύρας βάλωμεν ἃ φέρομεν εἰς μνημοσύνην αὐτοῦ, κλαύσομεν καὶ κοψόμεθα ἕως ἔλθωμεν εἰς τὸν οἶκον ἡμων.

(55) Καὶ ἀπελθοῦσαι εὗρον τὸν τάφον ἠνεῳγμένον; καὶ προσελθοῦσαι παρέκυψαν ἐκεῖ, καὶ ὁρῶσιν ἐκεῖ τινα νεανίσκον καθεζόμενον μέσῳ τοῦ τάφου, ὡραῖον καὶ περιβεβλημένον στολὴν λαμπροτάτην, ὅστις ἔφη αὐταῖς Τί ἤλθατε? τίνα ζητεῖτε? (56) μὴ τὸν σταυρωθέντα ἐκεῖνον? ἀνέστη καὶ ἀπηλθεν; εἰ δὲ μὴ πιστεύετε, παρακύψατε καὶ ἴδατε τὸν τόπον ἔνθα ἔκειτο, ὅτι οὐκ ἔστιν; ἀνέστη γὰρ καὶ ἀπῆλθεν ἐκεῖ ὅθεν ἀπεστάλη. (57) τότε αἱ γυναῖκες φοβηθεῖσαι ἔφυγον.

(58) Ἦν δὲ τελευταία ἡμέρα τῶν ἀζύμων, καὶ πολλοί τινες ἐξήρχοντο, ὑποστρέφοντες εἰς τοὺς οἴκους αὐτῶν, τῆς ἑορτῆς παυσαμένης. (59) ἡμεῖς δὲ οἱ δώδεκα μαθηταὶ τοῦ κυρίου ἐκλαίομεν καὶ ἐλυπούμεθα, καὶ ἕκαστος λυπούμενος διὰ τὸ συμβὰν ἀπηλλάγη εἰς τὸν οἶκον αὐτοῦ. (60) ἐγὼ δὲ Σίμων Πέτρος καὶ Ἀνδρέας ὁ ἀδελφός μου λαβόντες ἡμῶν τὰ λίνα ἀπήλθαμεν εἰς τὴν θάλασσαν; καὶ ἦν σὺν ἡμῖν Λευεὶς ὁ τοῦ Ἀλφαίου, ὅν Κύριος ...

FOOTNOTES

_ 1 Fragments grecs du Livre d’Enoch_, &c., publiés par les membres de
la Mission archéol. française à Caire, Fasc. 3, 1893.

2 1 Fasc.

3 3 Fasc.

4 The Greek Text will be found in the Appendix.

5 The text of this sentence is faulty.

6 ἡμεῖς γάρ, ἀδελφοί, καὶ Πέτρον καὶ τοὺς ἄλλους ἀποστόλους
ἀποδεχόμεθα ὡς Χριστόν; τὰ δὲ ὀνόματι αὐτῶν ψευδεπίγραφα ὡς ἔμπειροι
παραιτούμεθα, γινώσκοντες ὅτι τὰ τοιαῦτα οὐ παρελάβομεν. ἐγὼ γὰρ
γενόμενος παρ᾽ ὑμῖν ὑπενόουν τοὺς πάντας ὀρθῇ πίστει προσφέρεσθαι;
καὶ μὴ διελθὼν τὸ ὑπ᾽ αὐτῶν προφερόμενον ὀνόματι Πέτρου εὐαγγέλιον,
εἶπον ὅτι Εἰ τοῦτό ἐστι μόνον τὸ δοκοῦν ὑμῖν παρέχειν μικροψυχίαν,
ἀναγινωσκέσθω. νῦν δὲ μαθὼν ὅτι αἱρέσει τινὶ ὁ νοῦς αὐτῶν ἐνεφώλευεν
ἐκ τῶν λεχθέντων μοι, σπουδάσω πάλιν γενέσθαι πρὸς ὑμάς; ὥστε,
ἀδελφοί, προσδοκᾶτέ με ἐν τάχει. ἡμεῖς δέ, ἀδελφοί, καταλαβόμενοι
ὁποίας ἦν αἱρέσεως ὁ Μαρκιανός, ὡς καὶ ἑαυτῷ ἠναντιοῦτο μὴ νοῶν ἃ
ἐλάλει, ἃ μαθήσεσθε ἐξ ὧν ὑμῖν ἐγράφη. ἐδυνήθημεν γὰρ παρ᾽ ἄλλων τῶν
ἀσκησάντων αὐτὸ τοῦτο τὸ εὐαγγέλιον, τουτέστι παρὰ τῶν διαδόχων τῶν
καταρξαμένων αὐτοῦ, οὓς Δοκητὰς καλοῦμεν (τὰ γὰρ φρονήματα τὰ
πλείονα ἐκείνων ἐστὶ τῆς διδασκαλίας), χρησάμενοι παρ᾽ αὐτῶν
διελθεῖν καὶ εὐρεῖν τὰ μὲν πλείονα τοῦ ὀρθοῦ λόγου τοῦ σωτῆρος, τινὰ
δὲ προσδιεσταλμένα, ἃ καὶ ὑπετάξαμεν ὑμῖν.—Euseb. H. E. vi. 12.

7 Lods, _De Evang. secundum Petrum_, 1892, pp. 8 ff.; Harnack,
_Bruchstücke d. Evang. u.s.w. des Petrus_, zweite Aufl. 1893, p. 41;
Zahn, _Das Ev. des Petrus_, 1893, pp. 5 f., 70 ff.; Kunze, _Das neu
aufgef. Bruchstück des sogen. Petrusev_. 1893, pp. 10 f.; Swete,
_The Akhmîm Fragment of the Apocr. Gospel of St. Peter_, 1893, pp.
xii f., xliv f.; Hilgenfeld, Zeitschr. wiss. Theol. 1893, ii. Heft.
pp. 221 f., 239 ff.; J. Armitage Robinson, B.D., _The Gospel
according to Peter, &c._, 1892, pp. 15 ff.; Martineau, _The
Nineteenth Century_, 1893, pp. 906 ff.; J. R. Harris, _Contemp._
Rev. August 1893, p. 236; van Manen, _Theol. Tijdschr_. Juli 1893,
p. 385.

_ 8 L.c._ p. 4 f.

_ 9 H. E._ iii. 16.

_ 10 H. E._ iii. 3.

11 Sozom. _H. E._ vii. 19; _Canon Murat._ Tregelles, p. 65.

_ 12 H. E._ iii. 27.

_ 13 H. E._ iii. 3.

_ 14 Comm. in Matt._ T. x. 17: τοὺς δὲ ἀδελφοὺς Ἰησοῦ φασί τινες εἶναι,
ἐκ παραδόσεωσ ὁρμώμενοι τοῦ ἐπιγεγραμμένου κατὰ Πέτρον ἐυαγγελίου,
)ὴ τῆσ βίβλου Ἰακώβου, υἱοὺς Ἰῳσὴφ ἐκ προτέρας γυναικὸς συνῳκηκυίας
αὐτῷ πρὸ τῆς Μαρίας.

15 Cf. Murray, _Expositor_, January, 1893, pp. 55 ff.

_ 16 De Vir. illustr._ i.

17 οἳ δὲ Ναζωραῖοι Ἰουδαῖοί εἰσιν τὸν Χριστὸν τιμῶντες ὡς ἄνθρωπον
δίκαιον καὶ τῷ καλουμένῳ κατὰ Πέτρον ἐυαγγελίῳ κεχρημένοι. _Haer.
Fab._ ii. 2.

18 Zahn, _Gesch. des N. T. Kanons_, ii. 742 f.; Lods, _l.c._ pp. 14 ff.
Zahn, however, admits that Theodoret’s statement may at least be
taken as testimony that the Gospel was in use amongst a sectarian
community in Syria. _Das Ev. d. Petrus_, pp. 70 f.

19 Harnack, _l.c._ pp. 40 ff.; Zahn, _l.c._ pp. 57 ff.; J. O. F.
Murray, _The Expositor_, January 1893, pp. 55 ff.; Kunze, _l.c._ pp.
35 ff.; Hilgenfeld, _l.c._ pp. 242 ff.; Bernard, _Academy_, December
1892, September 30, 1893; Swete, _l.c._ p. xxxi.

_ 20 Academy_, October 21, December 23, 1893.

_ 21 Guardian_, November 29, 1893.

_ 22 Academy_, December 23, 1893, p. 568.

23 The detailed statement of the case may be found in _Supernatural
Religion_, complete ed. 1879, i. 283 ff. Hort (_Journal of
Philology_, iii. 155 ff.) places it as early as A.D. 148.

24 Καὶ τὸ εἰπεῖν μετωνομακέναι αὐτὸν Πέτρον ἕνα τῶν ἀποστόλων, καὶ
γεγράφθαι ἐν τοῖς ἀπομνημονεύμασιν αὐτοῦ γεγενημένον καὶ τοῦτο, μετὰ
τοῦ καὶ ἄλλους δύο ἀδελφούς, υἱοὺς Ζεβεδαίου ὄντας, μετωνομακέναι
ὀνόματι τοῦ Βοανεργές, ὅ ἐστιν υἱοὶ βροντῆς, κ.τ.λ. _Dial._ cvi. The
whole argument may be found in detail in _Supernatural Religion_,
1879, i. 416 ff.

25 See the argument, _Supernatural Religion_, i. 448 ff.

26 Οἱ γὰρ ἀπόστολοι ἐν τοῖς γενομένοις ὑπ᾽ αὐτῶν ἀπομνημονεύμασιν, ἂ
καλεῖται εὐαγγέλια, κ.τ.λ. _Apol._ i. 66.

27 Eusebius, _H. E._ iii. 39.

_ 28 Dial._ xxiii., xliii. twice, xlv. thrice, c. twice, ci., cxx.;
_Apol._ i. 32 cf. _Supernatural Religion_, i. 300 f.

29 Luke ii. 4.

_ 30 Dial._ lxxviii.

_ 31 Protevang. Jacobi_, x.; Tischendorf, _Evang. Apocr._ p. 19 f.

32 Cf. _Supernatural Religion_, i. 304 f.

_ 33 Apol._ i. 40.

34 The word used in the Gospel is σύρω, to drag along, but Justin’s
word is merely the same verb with the addition of δια, διασύρω, to
worry, or harass with abuse. Although the English equivalent is thus
changed, and conceals the analogy of the two passages, the addition
of δια, strictly considered, cannot so change the meaning of σύρω,
but rather should imply a continuance of the same action. This is
also Dr. Martineau’s view.

35 Καὶ γάρ, ὡς εἶπεν ὁ προφήτης, διασύροντες αὐτὸν ἐκάθισαν ἐπὶ βήματος
καὶ εἶπον; Κρῖνον ἡμῖν. _Apol._ i. 35.

36 Ἔλεγον, Σύρωμεν τὸν υἱὸν τοῦ θεοῦ, ... καὶ ἐκάθισαν αὐτὸν ἐπὶ
καθέδραν κρίσεως, λέγοντες Δικαίως κρῖνε, βασιλεῦ τοῦ Ἰσραήλ.
_Evang. Petri_, 6. Hilgenfeld says regarding this, “Was fehlt noch
zu dem Beweise, dass Justinus, wie ich schon 1850 ausgeführt habe,
das Petrus-Evg. benutzt hat?” _Zeitschr._ 1893, ii. 251.

37 This passage has been discussed at some length by Dr. Martineau
(_Nineteenth Century_, October 1893, pp. 647 ff.), in controversy
with Mr. T. Rendel Harris (_Contemp. Rev._ August 1893, pp. 234
ff.), as it has frequently before been. Dr. Martineau seems to be in
the right upon all points in connection with it.

38 Hilgenfeld, _Zeitschr. wiss. Theol._ 1893, pp. 249 ff.; cf. Lods,
_De Evang. sec. Petrum_, pp. 12 f.; Harnack, _l.c._ pp. 38 f., 63
f.; Martineau, _Nineteenth Century_, October 1893, pp. 650 f.; cf.
Swete, _l.c._ p. xxxiv.

_ 39 Dial._ xcvii.

40 Swete, _l.c._ p. xxxiv. Mr. Rendel Harris says: “I regard it as
certain that the reading λαχμὸς implies connection between Justin
and Peter, either directly or through a third source accessible to
both.” _Contemp. Rev._ August 1893, p. 231.

_ 41 Apol._ i. 50.

42 Μετὰ γὰρ τὸ σταυρωθῆναι αὐτὸν οἱ σὺν αὐτῷ ὄντες μαθηταὶ αὐτοῦ
διεσκεδάσθησαν, μέχρις ὅτου ἀνέστη ἐκ νεκρῶν. _Dial._ liii.; cf.
_Supernatural Religion_, i. 330 ff.

_ 43 Dial._ ciii.

_ 44 Dial._ cviii.

45 Cf. _Supernatural Religion_, i. 339.

46 Cf. Irenaeus, _Adv. Haer._ iii. 12.

_ 47 Dial._ lxxxviii.; cf. _Supernatural Religion_, i. 316 ff.

_ 48 Dial._ ciii. There is another passage in _Dial._ cxxv., which may
be compared: Ἀλλ᾽ ἐπεὶ καὶ ναρκᾶν ἔμελλε, τουτέστιν ἐν πόνῳ καὶ ἐν
ἀντιλήψει τοῦ πάθους, ὅτε σταυροῦσθαι ἔμελλεν, ὁ Χριστὸς ὁ ἡμέτερος,
κ.τ.λ.

49 Mr. Murray, for instance, quotes a passage from Origen, using a
similar expression to that in our fragment, that Jesus was silent as
suffering no pain, with a comment which shows that he did not
suspect a Docetic interpretation. _Expositor_, January 1893, pp. 55
f.

50 Harnack, _l.c._ pp. 38 ff.; Lods, _l.c._ pp. 12 f.; Hilgenfeld,
_Zeitschr. wiss. Theol._ 1893, pp. 221, 241, 267; van Manen, _Theol.
Tijdschrift_, 1893, pp. 385 f., 551 ff.; Martineau, _Nineteenth
Century_, June 1893, p. 910, October, pp. 643 f.; cf. J. Rendel
Harris, _Contemp. Rev._ August 1893, pp. 227 ff., 231.

51 Cf. Swete, _l.c._ pp. xxxiii. ff.

52 Verse 16.

53 Verse 27.

54 Verse 28.

55 Mr. Murray points out that Origen likewise regards the “gall” as
baleful, as he likewise represents with our fragment the breaking of
the limbs as an act of mercy (_Expositor_, January 1892, pp. 56 f.).
Hilgenfeld is quite convinced that the Epistle derives the passage
from Peter (_Zeitschr._ 1893, ii. 255 f.).

56 The whole passage may be given here, as arguments are founded upon
it: Ἀλλὰ καὶ σταυρωθεὶς ἐποτίζετο ὄξει καὶ χολῇ; ἀκούσατε πῶς περὶ
τούτου πεφανέρωκαν οἱ ἱερεῖς τοῦ ναοῦ. γεγραμμένης ἐντολῆς; Ὅς ἂν μὴ
νηστεύσῃ τὴν νηστείαν, θανάτῳ ἐξολεθρευθήσεται, ἐνετείλατο κύριος,
ἐπεὶ καὶ αὐτὸς ὑπὲρ τῶν ἡμετέρων ἁμαρτιῶν ἔμελλεν τὸ σκεῦος τοῦ
πνεύματος προσφέρειν θυσίαν, ἵνα καὶ ὁ τύπος ὁ γενόμενος ἐπὶ Ἰσαὰκ
τοῦ προσενεχθέντος ἐπὶ τὸ θυσιαστήριον τελεσθῇ. τί οὖν λέγει ἐν τῷ
προφήτῃ? Καὶ φαγέτωσαν ἐκ τοῦ τράγου τοῦ προσφερομένου τῇ νηστείᾳ
ὑπὲρ πασῶν τῶν ἁμαρτιῶν. προσέχετε ἀκριβῶς καὶ φαγέτωσαν οἱ ἱερεῖς
μόνοι πάντες τὸ ἔντερον ἄπλυτον μετὰ ὄξους. πρὸς τί? ἐπειδὴ ἐμέ,
ὑπὲρ ἁμαρτιῶν μέλλοντα τοῦ λαοῦ μοῦ τοῦ καινοῦ προσφέρειν τὴν σάρκα
μου, μέλλετε ποτίζειν χολὴν μετὰ ὄξους, φάγετε ὑμεῖς μόνοι, τοῦ λαοῦ
νηστεύοντος καὶ κοπτομένου ἐπὶ σάκκου καὶ σποδοῦ, κ.τ.λ. (vii. 3-5).

57 Harnack finds it almost certain that the _Didache_ made use of this
Gospel (_l.c._ pp. 58 f., 80); so also van Manen (_Theol. Tijdschr._
September 1893, pp. 353 f.) and others.

_ 58 L.c._ pp. xxi f.

_ 59 L.c._ pp. xxii f.

_ 60 L.c._ p. xxii, _n._ 1.

_ 61 L.c._ p. xxiv.

_ 62 A Popular Account of the newly recovered Gospel of Peter_, 1893,
pp. v, f.

_ 63 Ib._ p. 75.

_ 64 Ib._ p. 76. It should be stated that the Syriac version of Cureton
to Luke xxiii. 48 gives nearly this sentence, and that the old Latin
Codex of St. Germain reads: “dicentes: Vae nobis, quae facta sunt
hodie propter peccata nostra; appropinquavit enim desolatio
Hierusalem.” Mr. Harris of course refers to these passages. Harnack
considers that this passage is derived from our Gospel according to
Peter (_l.c._ p. 57).

_ 65 L.c._ p. 81. It may be well to give the passage now in Moesinger’s
work: “ ‘_Vae fuit, vae fuit nobis, Filius Dei erat hic._’ Quum
autem eis sol naturalis defecisset, tunc per istas tenebras eis
lucidum fiebat, excidium urbis suae advenisse: ‘venerunt, ait,
judicia dirutionis Jerosolymorum.’ Quia itaque haec urbs non recepit
eum qui eam aedificaverat, restabat ei ut ruinam suam videret.”
_Evang. Concord. Expositio_, 1876, pp. 245 f.

_ 66 L.c._ p. 78.

_ 67 L.c._ pp. 81 f.

_ 68 L.c._ pp. 83 f. Cf. Zahn, _l.c._ p. 65. Zahn considers it in the
highest degree improbable that this was taken by Tatian from Peter,
but the improbability is by no means made out.

_ 69 L.c._ pp. 82 f.

_ 70 Contemp. Rev._ August 1893, p. 236.

_ 71 Ev. Concor. Expos._ p. 245.

72 Lods (before A.D. 150), _Ev. sec. Petrum_, 1893, pp. 26 f.; Robinson
(before A.D. 160), _The Gospel according to Peter_, &c., 1892, p.
32; Harnack (beginning of second century), _l.c._ p. 80; Zahn (A.D.
140-145), _Das Ev. des Petrus_, 1893, p. 75; Kunze (about A.D. 170),
_Das neu aufgefund. Bruchstück des sogen. Petrusev._ 1893, p. 47;
Hilgenfeld (end of first century), _Zeitschr._ 1893, pp. 266 f.;
Swete (A.D. 150-165), _The Akhmîm Fragment_, 1893, p. xlv; von
Schubert (soon after middle of second century), _Die Comp. des
Pseudopetr. Ev. Fragments_, 1893, p. 195; W. C. van Manen (older,
rather than later, than our Gospels), _Theol. Tijdschr. 5de Stuk_,
1893, pp. 565 ff.; Martineau (A.D. 130), _Nineteenth Century_, June
1893, p. 925, September, p. 633; J. Rendel Harris (no objection to
A.D. 130), _Contemp. Rev._ August 1893, p. 236.

73 Zahn, _l.c._ pp. 18 ff.; Swete, _l.c._ pp. xliii, f.

74 Zahn considers ὁ κύριος inauthentic in this place, but it stands in
A C D, and many other codices, and it is adopted by the Revisers of
the N. T.

75 Although this is not part of the Gospel, it is very ancient.

_ 76 L.c._ p. xliii.

_ 77 L.c._ pp. xliii, f.

_ 78 Magn._ ix.

79 Cf. Ἀναστὰς δὲ ἀπὸ τοῦ βήματος ἐζήτει ἐξελθεῖν. _Evang. Nicod._ Pars
1. A. ix. 3; Tischendorf, _Evang. Apocr._ 1853, p. 229.

80 For the sake of brevity these Gospels will be called simply Matthew,
Mark, Luke, and John.

81 Hilgenfeld conjectures that this abrupt mention of Joseph indicates
that he must already have been mentioned in the Gospel of Peter.
_Zeitschr._ 1893, 11. Heft, pp. 244 f.

82 Cf. προσελθὼν τῷ Πιλάτῳ ᾐτήσατο τὸ σῶμα τοῦ Ἰησοῦ._ Evang. Nicod._
Pars I. A. xi. 3; Tischendorf, _Evang. Apocr._ 1853, p. 234.

_ 83 L.c._ pp. 26 f.

84 Zahn, of course, argues that the commands of Herod can only have
been given to the previously named Jews, the judges of Jesus, “and
perhaps to their servants” (_und etwa deren Diener_), and he finds
fault with Harnack for here bringing in “soldiers” from the
canonical Gospels, without warrant from the text. He declares them
to be directly excluded by the leading tendency of the Gospel of
Peter (_l.c._ p. 27). This supposed “leading tendency,” of hatred of
the Jews, is a good deal exaggerated.

_ 85 Zeitschr._ 1893, ii. 248 f.

86 Murray, _Expositor_, January 1893, pp. 55 f.

87 Van Manen conjectures that the author got this “King of Israel” from
the independent use of some Hebrew or Aramaic source. _Tijdschr._
Juli 1893, p. 408.

88 So, for instance, Swete, J. Rendel Harris, Robinson, and others.
Others distinctly identify the αὐτῷ with the malefactor: as, for
instance, Kunze, _l.c._ p. 22; Von Schubert, _l.c._ pp. 28 f.; cf.
Lods, _l.c._ p. 21.

_ 89 L.c._ p. 26.

90 “Wer anderer Meinung ist, sollte sie für sich behalten” (_l.c._ p.
55).

_ 91 Zeitschr._ 1893, ii. 254.

92 Van Manen, _Theol. Tijdschrift_, 4de Stuk, 1893, pp. 408 f.;
Martineau, _Nineteenth Century_, June 1893, p. 911.

93 In the apocryphal work called _Anaphora Pilati_, an account of the
crucifixion supposed to be sent by Pilate to the Emperor Tiberius,
Pilate is represented as describing the darkness which comes over
the whole earth, and saying that the Emperor could not be ignorant
“that in all the world they lighted lamps from the sixth hour until
evening” (ὅτι ἐν παντὶ τῷ κόσμῳ ἧψαν λύχνους ἀπὸ ἕκτης ὥρας ἕως
ὀψίας). _Anaphora Pilati_, B. 7; Tischendorf, _Evang. Apocr._ 1853,
p. 423.

94 With regard to this addition of Luke, we may refer to a very
interesting letter of Dr. Abbott’s in the _Spectator_ of October 21,
1893, from which we take the liberty of extracting the following
passage: “In Luke (xxiii. 45) the correct reading is τοῦ ἡλίου
ἐκλειπόντος, of which the natural interpretation is, _the sun being
eclipsed_. Now, as it was well known that an eclipse could only
happen at _new_ moon, and as Passover was at _full_ moon, this would
involve a portentous miracle. The probability is that Luke, who was
by no means afraid of miracles, meant a miracle here. Not content
with saying (with the Synoptics) ‘darkness came over all the land,’
he adds, in order to show that the darkness was miraculous, ‘the sun
_being eclipsed_.’ But is this eclipse ‘an invention of a conscious
or unconscious romancer’? An examination of the parallel passages in
Mark and Matthew will show that it is not. There we find that Jesus
uttered a cry to God as abandoning Him. These words caused
difficulty from the first. The words ‘my God’ were rendered by some
(_e.g._ the Gospel of Peter) ‘my Power;’ by the fourth Gospel the
words were omitted; our oldest manuscripts exhibit many variations:
ἠλι, ἠλει, ἐλωι; the very bystanders are said to have interpreted
the words as referring to Elias failing to help. Now ‘_Elias failing
to help_’ might be, in Greek, ἡλείου ἐκλειπόντος, or quite as often
ἡλίου ἐκλειπόντος, _i.e._ _the sun being eclipsed_. It seems
extremely probable, then, that Luke is not here ‘_inventing_’ a
miracle, but suggesting, or adopting, an edifying and miraculous
interpretation of what seemed to him a non-edifying tradition” (pp.
546 f.).

95 Or “Why didst thou forsake me?”

_ 96 Dem. Ev._ x. 8, p. 494.

97 It is suggested that these words must be taken as sarcasm on the
part of those who give the body to Joseph.

98 Harnack suggests that perhaps in the author’s time Joseph’s garden
was a known locality (_l.c._ p. 28).

99 The Syriac version of Cureton has nearly the same reading.

_ 100 Zeitschr._ 1893, ii. 246.

101 It will be remembered that the same accusation is brought against
Stephen in Acts. The mockery of the passers-by (Matt. xxvii. 40),
“Thou that destroyest the temple, and buildest it in three days,
save thyself,” is also in the same vein.

102 There is an interesting discussion of the question by Van Manen,
_Theol. Tijdschr._ 1893, 4de Stuk, pp. 423 ff.

_ 103 L.c._ p. 28.

104 Dr. Swete also takes this view of the passage, _l.c._ p. 15, _n._ 4.

105 There are, of course, many instances of such exaggeration: Apoc. x.
1 f.; Hermas, Sim. ix. 6; 4 Esdras, ii. 43; _Passio Perp._ c. 10.

_ 106 L.c._ p. 70.

107 Cf. Justin, _Apol._ i. 55: _Dial._ lxxxvi. xci.; Irenaeus, _C.
Haer._ ii. 24, 4; v. 17, 3 f. In the _Ev. Nicod._ ii. (Lat. B), in
which the descent is fully treated, Jesus Christ is begged to make
the sign of the cross: “Et factum est ita, posuitque dominus crucem
suam in medio inferni, quae est signum victoriae et usque in
aeternum permanebit” (_Evang. Nicodemi_, Pars ii. Latine B. cap. x.
(xxvi.); Tischendorf, _Evang. Apocr._ 1853, p. 409; _Ep. Barn._ c.
12; Greg. Nyss. _Adv. Jud._ c. 7).

_ 108 Constitt. App._ viii. 12, pp. 259, 13 f.

109 The expression is so peculiar that we give it in the original.

_ 110 L.c._ pp. 263 f. Dr. Martineau translates the passage: “Hast thou
preached obedience to them that sleep?” _Nineteenth Century_, June
1893, pp. 917 f.

111 Harnack, _l.c._ pp. 68 f.; Lods, _l.c._ p. 48, although with a ?;
Zahn, _l.c._ pp. 22 f.; Robinson, _l.c._ pp. 24 f.; Swete, _l.c._
pp. xiv. 19. (Dr. Swete considers any reference to 1 Pet. iii. 19
improbable.) J. Rendel Harris, _l.c._ pp. 51 f., 89; von Schubert,
_l.c._ pp. 101 f.; cf. van Manen, _l.c._ pp. 522 f.; Martineau,
_l.c._ pp. 917 f.

_ 112 Dem. Ev._ 500. This is referred to by Dr. Swete, _l.c._ p. 19, _n._
2.

113 For instance, Ignat. _Ep. Magn._ 9; Hermas, Sim. ix. 16.

_ 114 Dial._ lxxii.

_ 115 Haer._ iii. 20, 4; iv. 22, 1; 33, 1, 12; v. 31, 1.

_ 116 L.c._ p. 52.

117 Westcott and Hort put these words between double brackets, as almost
certain interpolations, through the action of “Western influences.”

_ 118 The Gospel according to Peter_, p. 29, n. 1.

119 In the passage 1 Cor. xi. 23 mention is made of a betrayal: “in the
night in which he was betrayed,” but without further detail, and it
is quite consistent to suppose that the “betrayal” is not attributed
to one of the Twelve. However, there is considerable reason for
believing that this passage is an interpolation. It is a fact that a
betrayal is not alluded to in any other place where we might expect
to find it in these Epistles; _e.g._ Rom. iv. 25; viii. 32; Gal. ii.
20.

120 Harnack argues at considerable length that the Gospel according to
Peter must have contained the episode of the woman taken in
adultery, inserted into the fourth Gospel.

_ 121 Contemp. Rev._ August 1893, p. 217.

_ 122 L.c._ pp. 213 f.

_ 123 L.c._ p. 215.

_ 124 L.c._ p. 216.

_ 125 L.c._ p. 216.

_ 126 Dial._ lxiv.

_ 127 L.c._ pp. 219 ff.

_ 128 L.c._ pp. 221 ff.

_ 129 E.g._ Matt. xii. 45; xv. 34, 37; xxii. 25 f.; Mark viii. 5, 8; xii.
20 ff.; xvi. 9; Luke ii. 36; viii. 2; xi. 26; xx. 29 f.

_ 130 L.c._ p. 222.

_ 131 Apoc._ v. 1 ff.

_ 132 L.c._ p. 224.

_ 133 Ibid._

134 This is not expressed in the text, which Mr. Harris rather strains
for his purpose. The correct reading is: “We were fasting, and we
sat mourning and weeping,” καὶ ἐκαθεζόμεθα πενθοῦντες καὶ κλαίοντες.

_ 135 L.c._ pp. 224 f.

136 Barnabas, 7.

_ 137 L.c._ p. 226.

_ 138 L.c._ pp. 315 f.

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