D<>no,.» £P'V University Library 
 BS2860.P5 A3 1893 
 
 Euangellon kata Petron 
 
 olin 
 
 1924 031 020 187 
 
FRAGILE PAPER 
 Please handle this book 
 with care, as the paper 
 is brittle. 
 
Cornell University 
 Library 
 
 The original of tliis book is in 
 tlie Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924031020187 
 
THE APOCRYPHAL GOSPEL 
 OF ST PETER 
 

 
 'A<'*^no r*TCa>r>J *«^,>»i c5v..^f » . ! ittx*r&< r~!> 
 

 N^rVcodr>Ql:^\^^OrU^ (S^^^^^,?^ J>,Hvy^>vQ ^^^^,^_,^^;;f' 
 
 -7 
 
EYArrEAION KATA HETPON 
 
 THE AKHMIM FRAGMENT 
 
 OF THE 
 
 APOCRYPHAL GOSPEL OF ST PETER 
 
 EDITED 
 WITH AN INTRODUCTION NOTES AND INDICES 
 
 BY 
 
 H. B. SWETE, D.D. 
 
 HON. LITT.D. DUBLIN 
 
 FELLOW OF GONVILLE AND CAIUS COLLEGE 
 
 REGIUS PROFESSOR OF DIVINITY, CAMBRIDGE. 
 
 LONDON: 
 MACMILLAN AND CO. 
 
 AND NEW YORK. 
 1893 
 
 [AI/ Rights reserved i\ 
 
Camfirilje : 
 
 PRINTED BY C. J. CLAY, M.A. AND SONS, 
 AT THE UNIVERSITY PRESS. 
 
AT the end of November, 1892, shortly after the appearance 
 •^ ^ of M. Bouriant's editio princeps, I published for the use of 
 students a tentatively corrected text of the newly discovered 
 fragment of the Petrine Gospel. This reprint was issued again 
 in February, 1893, with some corrections obtained from the 
 MS. through the kindness of the late Professor Bensly, whose 
 recent death has brought upon all studies of this kind a loss 
 which it is impossible to estimate. The text which I now offer 
 to the public has been revised throughout by the aid of the 
 heliographic reproduction of the MS. just published by M. Ernest 
 Leroux of Paris. Through the courtesy of M. Leroux I am 
 able to enrich my book with a specimen of this facsimile. 
 
 The Introduction and the notes which have been added to the 
 text are based on lectures delivered in the Divinity School at 
 Cambridge during the Lent Term of the present year. The 
 results at which I have ventured to arrive were reached in- 
 dependently, but in preparing my materials for the press I have 
 freely availed myself of all the literature upon the subject which 
 has fallen into my hands. It is difficult to discriminate in all 
 cases between details which have suggested themselves directly 
 and those which have been gathered from other sources ; but I 
 have endeavoured to acknowledge, in passing, the most im- 
 portant of the debts of which I am conscious. 
 
VI 
 
 The suggestive lecture of Professor J. Armitage Robinson, 
 which appeared almost immediately after my reprint of M. 
 Bouriant's text, and Professor A. Harnack's edition of the 
 Petrine fragments, assisted me in the earlier part of my in- 
 vestigation ; if I am less indebted to Professor Th. Zahn's 
 Evangeliuvi des Petrus, it is because nearly the whole of the 
 following pages was in type before the publication of Dr Zahn's 
 work. To Mr J. Rendel Harris, Reader in Palaeography 
 at Cambridge, I owe not only many valuable suggestions 
 during the progress of my book, but much kind assistance in 
 the final correction of the proofs. 
 
 Cambridge, 
 May, 1893. 
 
CONTENTS. 
 
 Introduction page 
 
 I. Petrine writings . . ... ix 
 
 II. Relation of the fragment to the Canonical Gospels . xiii 
 
 III. Use of a harmony . . . xx 
 
 IV. Chronology of the Passion-history . xxv 
 
 V. Allusions to the Old Testaipent xxvi 
 
 VI. References to the fragment in Church-writers . xxviii 
 
 VII. Comparison with other apocrypha . ■ . xxxvi 
 
 VIII. Doctrinal tendencies of the fragment . xxxvii 
 
 IX. Literary character .... . . xliii 
 
 X. Place of origin and approximate date . . xliv 
 
 XI. Description of the MS.; its probable age xlv 
 XII. Literature of the Petrine Gospel .xlvii 
 
 Text and Notes . i 
 
 Translation 25 
 
 Indices . . 29 
 
6 TOON AnANTOON T6XNITHC AOfOC 6 KAeHMENOC Ini TOON )(epOYB'lM 
 
 KAi cyNexwN TA nANTA, (t)ANepoo9eic ToTc ANGpoonoic, 6'A(jOK€n hmTn 
 TeTpAMop4)ON TO eyAfreAiON, gn'i Ae nNefwATi cyn6)(6m6NON. 
 
IX 
 
 INTRODUCTION. 
 
 I. 
 
 Eusebius' enumerates six works attributed to St Peter — two Epistles, 
 a Gospel, an Apocalypse, a book of Acts, and a Preaching. He regards 
 the first Epistle as undoubtedly genuine, the second as not definitely 
 canonical; the rest of the Petrine writings are distinctly outside the 
 Canon, and the Gospel is of heretical origin. His judgement is based 
 on the general opinion of the Church. While the first Epistle was 
 acknowledged on all hands and the second was widely used, no Church 
 writer had appealed to the Petrine Gospel, Acts, Preaching, or 
 Apocalypse. 
 
 ^ //. E. iii. 3 n^rpou ii.kv q\}v i-maToXi} 
 fj-ia 7} Xeyo/J-iifT] avrou irporipa. dvwfjLo\6- 
 yijrai . . ttjv 5^ (pepofxiuTjv aiirov BevT^pav 
 QVK evStdOrjKOU ^kv Glvai 7rapeL\r]<pafM€v , bfxia^ 
 bk TToKKots xP'h^^f^^^ (paveia'a f^erd rC)v ixK- 
 \(j3v iairovdao'dT} ypa<pQ>v. rb ye fxiju tuv 
 iiriKeKXrffjLivwu a^rou Upd^eav Kai to Kar 
 avrbv (hvofiafffx^vov ^uayyiXiov , t6 re \fy6- 
 fxevov a{jTov KrjpvyfjLa Kai ttjv KoKovp.ivqv 
 'AiroKdXvil/Li', oud' SXws iv KadoKiKots ifffiev 
 Trapa8eSo/J.^va' otl /jL7}Te dpx<^<-(^v fx-qre tQ>v 
 Kad^ ijfids TLS eKK\7]cna(yTiKds (Tvyypa(peds 
 rats i^ ai/rdv avv€XpV(^o,To fxaprvpiais. 
 Comp. iii. 25 twv be duTiXeyofx^viav yvw- 
 pifiiov 5' o5c d'/xcjs Tols ttoWols . . ij . , 
 ILirpou b^vripa iincrToXT] — ev rots v66ols 
 KararerdxOo} ■ ■ V dTro/cdXui/'is TliTpov... 
 rbv KardXoyov 7reirOLr)fJ.€$a . . tV elbivai 
 ^Xoi^ep aiJTtis re raiSras [the canonical 
 writings, and the antilegomena\ koX rets 
 6v(i^a.Ti Tuiv diro(TT6\(i3v irpbs twv aipeTiK&v 
 
 S. P. 
 
 irpo(pepo}xivas^ jITOl u)S Hirpov /cat 0w/xa 
 Kai M.ardia, 7} Kai tlvojv irapd toijtovs aX- 
 Xwc eila77^Xta TreptexotJca? . wv oid^v 
 ov8a/j,<j3S iv avyypdfjLfxaTt rwv Kara rds dia- 
 5oxds ^KK\7}(naaTLK0jv rts duijp els p.vqfj/riv 
 dyayelv ■fj^iwcrei'. Jerome adds a seventh 
 book, the ' Judgement ' ; in his estimate of 
 the Petrine literature he follows Eusebius 
 but treads with a firmer step : de uirj: 
 illiist7'. i. Simon Petrus . . scripsit duas 
 epistolas quae catholicae nominantur, 
 quarum secunda a plerisque eius ne- 
 gatur propter stili cum priore dissonan- 
 tiam. sed et Euangelium iuxta Marcum, 
 qui auditor eius et interpres fuit, huius 
 dicitur. libri autem e quibus unus Ac- 
 torum eius inscribitur, alius Euangelii, 
 tertius Praedicationis, quartus 'ATro/caXiJ- 
 i/'ews, qumtus ludicii, inter apocryphas 
 scripturas repudiantur. 
 
X INTRODUCTION. 
 
 Of the Gospel, before the recovery of the Akhmim fragment, not a 
 single sentence was known to have survived. Origen indeed asserts 
 that those who held the Brethren of the Lord to have been sons of 
 Joseph by a first wife, based their theory upon either the Gospel of 
 Peter or the "Book of James'." Beyond this -precarious testimony 
 the only reference to the Petrine Gospel by writers earlier than Eusebius 
 is to be found in a fragment of Serapion preserved in another part of 
 the Ecclesiastical History^. Serapion was eighth Bishop of Antioch, 
 succeeding Maximinus and himself succeeded by Asclepiadesl It has 
 been shewn by Bishop Lightfoot that Serapion's episcopate began 
 between a.d. 189 and 192 : the year of his death is less certain, but he 
 seems to have been still living during the persecution of the Church by 
 Septimius Severus(A.D. 202 — 3)^ On the whole his period of episcopal 
 activity may safely be placed in the last decade of the second century. 
 This Serapion had left a treatise relating to the Gospel of Peter 
 from which Eusebius quotes a few sentences. It appears to have 
 been a pastoral letter addressed to the clergy or people of Rhosus, 
 consisting of a general criticism of the Gospel followed by extracts 
 from it. The passage preserved by Eusebius explains the circum- 
 stances under which the letter was written. In the course of a 
 visit to Rhosus the Bishop of Antioch learnt that some bitterness had 
 arisen between members of the Church upon the question of the public 
 use of the Gospel of Peter. He glanced over its pages, and not 
 suspecting the existence of any heretical tendency at Rhosus, authorised 
 the reading of the book. After his departure information reached him 
 
 ^ Contm. in Matt. t. a. 17. roi)s hi \exSivTav /loi, (TirovSicroi iraXw yeviaBai, 
 
 d5eX0o(js ^li}ffov (paal nves cXvai^ in irapa.- irphs uf/.dr tijcrTe, adeXfpoi, irpoa-doKdr^ /te 
 
 56o'€WS opfiib/j-cvoL Tov iirLyeypa/xf/^vou Kara ef rax". ^^eis {Jort. leg. {ifieis] S^, aSeXcpoi, 
 
 ILh-pov euayyeXioVj rj TTjs ^ij3\ou 'laKui^ou, /caraXa^6/xepot oTroias rjv alp^aeus 6 MapKL 
 
 vious lwff7}<p Ik TrpoT^pas yvi^atKos cvvip- av6sj Kaleavri^ rjvavTLouTo fj-i] vooiv a iXaXei 
 
 KtjKuias auTi^ irph ttjs M.apias. a pLadTrjfTco-Oe [fort. leg. ws Kal iavrt^ ijvavT, 
 
 ^ H. E. vi. 12 ^^ets 7dp, lih€K(poi^ koX /x?) v. a ^XdXet, ixa67}ae<Tde) ^^ wv viuv 4ypa' 
 
 X[^Tpov Kal Toi)s dXXoDS aVocriXoi's dirode- 077' idwrjO-rffiev yap Trap' aXXw;/ rwv d<FKT)' 
 
 x6fj.£da ujs 'KpLdrhv rd hi dvbfxajL avrdv tjavrtjov airb tovto eiayyiXiov^ TOvriaTi 
 
 •^cvheiriypa(pa ws ^/XTretpoi irapaiTO^ixeda, rrapa t(2v hiahiixiiyv tojv Karap^afiivoiv ai)' 
 
 yLVibffKovTis OTL TO, ToiavTa oi 7rap6Xd/3o- rod, ov^ AoKrjTa? KaXoOfMev — rd yap wXeiova 
 
 p.ev. iyih yap yevd/ievos Trap' vfXLv v-wevbovv (ppoPT^p-ara iKelvojv iarl ttjs StSaaKoXlas — 
 
 Toi)s TrdvTas dpOjj TriareL Trpocrcpipeadar Kal xprifTdp-^voi. Trap' avTiSv dieXdew, Kai eiipelf 
 
 fii] SteX^ti);' TO UTT auTiHv Trpo(pep6p(.evop 6v6- rd jxiv TrXeiova rod dp9ov \6yov tov Sw- 
 
 fiaTt IliTpou evayyiXiov, elTrov ihi E/ to0t6 Trjpos, TLvd di TrpoahieaTaXfi^vaf d Kal 
 
 ^aTL ixbvov t6 hoKouv ufuv irapix^^^ p.LKpo- VTreTa^ap-ev O/xiv. 
 ^j/vxiaiff dvayi.v03UKiix6(a. vdv 5e p.ad<hi' Urt ^ H. E. v. 19, 22, vi. 18. 
 
 ai/j^trei Tivi h voOs aiTwv ivefpuAeuev 4k twv * Ignatius, ii. p. 459 fF. 
 
INTR OD UCTION. x i 
 
 which threw a new light upon the matter and determined him to visit 
 Rhosus again without delay. He had learnt that the Gospel had 
 originated among a party known to Catholic Christians as the Docetae, 
 and was still in use among that party, who appear to have been led at 
 Rhosus by one Marcianus ' ; and on procuring a copy of the Gospel 
 from other members of the party and examining it in detail, he had 
 found that the book, although generally sound, contained certain 
 accretions of another character, specimens of which he proceeded to 
 give. 
 
 Rhosus was at a later date one of the sees of Cilicia Secunda'; a 
 Bishop of Rhosus signed the synodical letter of the Council of Antioch 
 in A.D. 363^ At the end of the second century the town probably had 
 no Bishop of its own; in any case it was under the authority of the 
 great neighbouring see of Antioch, whose later patriarchal jurisdiction 
 included both Cilicias*. Rhosus stood just inside the bay of Issus 
 (the modern Gulf of Iskenderun) ; to the south-west, fifty miles 
 off, lay the extremity of the long arm of Cyprus; Antioch was not 
 above thirty miles to the south east, but lofty hills, a continuation of the 
 range of Amanus, prevented direct communication with the capital. 
 It was in this obscure dependency of the great Syrian see that the 
 Petrine Gospel first attracted notice. To Serapion it was clearly 
 unknown till he saw it at Rhosus. Yet Serapion was not only Bishop of 
 the most important see in the East, but a man of considerable activity 
 in letters, and a controversialist ^ It is natural to infer that the circulation 
 of the Gospel before a.d. 190 was very hmited, and probably confined to 
 the party from which it emanated. Even at Rhosus an attempt to use 
 it as a Church book had provoked opposition. When Serapion wished 
 to procure a copy, he succeeded in doing so only through the favour or 
 indiscretion of some who belonged to the party. All this points to a 
 narrow sphere of influence, and Serapion's censure would assuredly have 
 checked the use of the book in the diocese of Antioch. This inference 
 is confirmed by the extreme scantiness of subsequent references to the 
 Petrine Gospel. It is mentioned by only four writers in the next three 
 centuries, and no personal knowledge of the book is impHed in their 
 notices. The testimony of Origen, Eusebius, and Jerome has been 
 quoted already. Theodoret must be added to them, but his statement 
 that the Gospel according to Peter was used by the Nazarenes is hard 
 to reconcile with Serapion's first-hand account of its tendencies''- There 
 
 1 The Armenian version gives jl/a?-cw» ' Socr. iii. 25. Mansi, iii. gyz. 
 
 (Robinson, p. 14), but the change has ^ Neale, Holy Eastern Church, i. x. 6. 
 
 little inherent probability. ° H. E. v. 19, vi. 12. 
 
 ' Ramsay, Asia Minor, p. 386. ^ Theodoret. haer. fabb. ii. -z oi 5e Na- 
 
 b2 
 
xii INTRODUCTION. 
 
 is a yet greater dearth of evidence in the ancient catalogues of Biblical 
 writings. Even those among them which include certain apocryphal 
 books are with one exception silent as to the Petrine Gospel. The 
 Petrine Apocalypse finds honourable mention in the Muratorian frag- 
 ment and in three other lists; the Gospel is mentioned only in the 
 notitia librorum apocryphorum attached to the Gelasian Decretum de 
 libris recipiendis et non recipiendis^. This document was first attributed 
 to Gelasius by Hincmar of Rheims, and though it probably contains 
 older elements, in its present form it cannot be placed earlier than the 
 eighth or ninth century; whether its reference to the Gospel of Peter 
 is to be traced to the words of Jerome, or points to the circulation of a 
 Latin version in Western Europe at the beginning of the middle ages, 
 must for the present remain uncertain. The latter alternative is not 
 impossible. The Manicheans of Africa and the West prided them- 
 selves on the possession of numerous apocrypha, some of which appear 
 to have belonged to the Petrine group ^ 
 
 There is no reason to doubt that the Akhniim fragment was rightly 
 assigned by M. Bouriant to the lost Gospel of Peter. It claims to 
 belong to a personal narrative by that Apostle, and it formed, so far as 
 we can judge, a part of a complete Gospel and not merely of a history of 
 the Passion, for it assumes an acquaintance on the part of its readers 
 with such circumstances as the choice of the Twelve, the names and 
 occupation of two of them, and their connexion with Galilee. Its 
 tendency is, moreover, in harmony with Serapion's account of the 
 Petrine Gospel. Our Lord is invariably called o Ku'ptos or d vios tov 
 6tov. He undergoes Crucifixion without suffering pain ; His risen 
 Body assumes supernatural proportions. These and other particulars 
 are at least consistent with a Docetic origin ; yet our fragment is 
 orthodox in its general tone, as Serapion admits the Docetic Gospel 
 
 fwpaiot ^XovboAoi elai rbv 'Kptarbv TtfxwvTe^ Se oOrot ^x^P^i tols 'lovdaiois vwdp- 
 
 ws avdpwirov dlKaioi' Kal rc^ KoKov^^ifi Kara x^^'^^^- 
 n^rpoi' eiayye\l(f) K^xm^^voi. According ^ Migne, P. L. lix. 
 
 to Epiphanius (xxix. 9) the Nazarenes ° Comp. Philastr. haer. 88 habent 
 
 used the Hebrew ' Matthew ' (ixovai. 5e Manichaei apocrypha beati Andreae apo- 
 
 TO Kara JlarSaio;/ eiayyiXiov irXripiaTaToii stoli . . et alii tales Andreae beati et 
 
 "EiPpa'Cffrl). Eusebius says of the Ebion- loannis Actus euangelistae, beati et 
 
 ites (H. E. iii. 27) ciayyeXlifi de p.6i/ifi T(f Petri similiter apostoli : Aug. c. Faust. 
 
 Kaff' 'E^palovs Xeyo/xevip xP'^AfO' rwv xxx. 4, where Faustus says, Mitto enim 
 
 XoiTrwi/ ciUKphv iwoiovvTo \6yov. If the ceteros eiusdem domini nostri apostolos 
 
 Nazarenes really circulated the Petrine Petrum et Andream, Thomam et . . lo- 
 
 Gospel, the fact was possibly due to its annem...sed hos quidem ut dixi prae- 
 
 anti-Judaic tone ; cf. Epiph. I. c. iravv tereo quia eos uos exclusistis ex canone. 
 
INTRODUCTION. xiii 
 
 to have been. Lastly, it bears internal evidence of belonging to a 
 work of the second centuiy. Its style and character resemble those of 
 other second century apocrypha, and it has a note of comparative 
 simplicity and sobriety which is wanting in apocryphal writings of a 
 later date. 
 
 II. 
 
 We may now proceed to examine the contents of the fragment. It 
 covers a portion of the Gospel history roughly corresponding to Matt, 
 xxvii. 24 — xxvin. 15 = Mark xv. 15 — xvi. 8= Luke xxm. 24 — xxiv. 
 10= John XIX. 13— XX. 12. A superficial comparison shews that the 
 Pelrine account is considerably the longest of the five, and exceeds by 
 about one fourth the average length of the four canonical narratives. 
 
 In what relation does this new and longest history of the Passion 
 stand to the Four Gospels ? For minute details the reader is referred 
 to the notes attached to the text ; for the present it will be necessary 
 only to point out the general results. 
 
 I. The Petrine Passion-history relates a large number of circum- 
 stances which are not to be found in any canonical Gospel. The 
 following are the most important of the new incidents. 
 
 (a) Herod and the Jewish judges of the Lord abstain from 
 washing their hands after Pilate's example. 
 
 (1^) The order for the Crucifixion is given by Herod. 
 
 {c) At this juncture Joseph, who is a friend of Pilate, seeks 
 permission to bury the Body and is referred by Pilate to Herod. 
 Herod replies that the Body would in any case be buried before 
 sunset, in accordance with the Jewish law. 
 
 id) Herod then delivers the Lord to the people, who push 
 Him before them exclaiming, let us hale the Son of God. They set 
 Him on a seat of Judgement saying. Judge righteously, thou King of 
 Israel. Some prick Him with a reed ; others scourge Him saying, 
 Thus let us honour the Son of God. 
 
 {e) At the moment of crucifixion He is silent, as free from 
 pain. 
 
 (/) The Cross is erected, the garments are spread on the 
 ground beneath it. 
 
 {g) The censure of the penitent malefactor is turned upon 
 the crucifiers, who revenge themselves by directing that his legs 
 shall not be broken, with the view of prolonging his sufferings. 
 
XIV INTRODUCTION. 
 
 i 
 
 (k) The Jews regard the darkness which envelopes Judaea 
 at noonday as indicating that the sun has already set, and carry 
 lamps as in the night ; some of them fall. 
 
 (?) At this point they offer the Lord gall mingled with vinegar, 
 apparently for the purpose of hastening His Death. 
 
 (y) The Lord is taken up after uttering the loud cry My 
 Power, My Power, thou hast forsaken Me. 
 
 {k) The nails are drawn forth from the Hands, and the Body 
 is laid on the earth. The earthquake ensues ; the sun then shines 
 out again, and it is found to be the ninth hour. 
 
 (/) The Jews in their joy give the Body to Joseph, who 
 washes it. The tomb in which it is laid is known as ' Joseph's 
 Garden.' 
 
 (?;/) Presently the joy is turned into general mourning. The 
 people beat their breasts exclaiming He was righteous ; their 
 leaders cry IVoe to our sins ! the disciples, suspected of designs 
 upon the Temple, seek a place of concealment. iVleanwhile they 
 keep up their fast until the Sabbath. 
 
 (n) With the assistance of a military guard under the com- 
 mand of the centurion Petronius, the Jewish leaders roll a stone to 
 the door of the tomb. Seven seals are placed on the stone, and a 
 tent is set up close at hand for the use of the watch. On the 
 Sabbath morning the sealed stone is inspected by a crowd of visitors 
 from Jerusalem and the suburbs. 
 
 (p) The next night, while two of the watch are on guard, a 
 great voice is heard in heaven ; the heavens are opened and two 
 young men descend, clothed in light, and approach the tomb. 
 The stone moves aside, and the two enter. Presently the centurion 
 and the Jewish elders, who have been awakened by the watch, see 
 three men of supernatural height issue from the tomb ; one of the 
 three, whose head reaches above the heavens, being supported or 
 led by the other two. The three are followed by a Cross, and 
 from it comes an answer of assent to a second voice from heaven 
 which says. Thou didst preach to them that sleep. The second voice 
 is succeeded by a second opening of the heavens, and another 
 human form descends and enters the tomb. 
 
 (/) The Jews upon this hasten to Pilate and confess, Truly 
 this was the Son of God. Pilate retorts, / am clean... the sen- 
 tence was yours. At the earnest desire of the Jews he binds 
 the watch to secrecy. 
 
INTRODUCTION. xv 
 
 (q) The women, hitherto prevented by fear of the Jews, hasten 
 at daybreak on Sunday to offer their last tribute at the tomb. 
 Their conversation on the way is reported at some length. On 
 arriving and finding the door open, they see a young man sitting in 
 the middle of the tomb who says. He is gone to the place from 
 whence He was sent. 
 
 (r) The last day of the Feast having arrived, many are 
 returning home, and among them the Twelve, who are still 
 mourning for the Lord. Simon Peter and Andrew take their nets 
 and go to the Sea, accompanied by Levi. 
 
 It is evident that the new incidents recited above rest upon the 
 basis of a story which is in the main identical with that of the canonical 
 Gospels. They presuppose (e.g.) the intervention of the Jewish leaders, 
 of Herod, and of Pilate in the trial of the Lord, the Mockery, the 
 Crucifixion, the Three Hours' Darkness, the Burial in the garden-tomb, 
 the descent of Angels, the Resurrection (in whatever sense), the visit 
 of the women to the tomb, the departure of certain of the disciples to 
 Galilee. A careful study will shew that even details which seem to be 
 entirely new, or which directly contradict the canonical narrative, may 
 have been suggested by it ; see e.g. {c), (e), (g), {m), {q). At other 
 points we can detect the influence of the Old Testament {(d), (h), («)), 
 of New Testament books other than the Gospels {{6), (/), (o)), and of 
 hymns or other liturgical forms {(J), (o)). It is worthy of especial 
 remark that the fragment does not yield a single agraphon, for the 
 saying in (/) is clearly based on the Fourth Word from the Cross. Nor 
 are there any certain indications of an independent tradition in the 
 circumstantial treatment of the history. Thus notwithstanding the 
 large amount of new matter which it contains, there is nothing in this 
 portion of the Petrine Gospel which compels us to assume the use of 
 historical sources other than the canonical Gospels. 
 
 2. The Petrine Passion-history on the other hand omits many 
 important details which are related by one or more of the Four Gospels. 
 The following are the principal of these omissions ; after each will be 
 found a reference to the Evangelist or Evangelists to whom we owe our 
 knowledge. 
 
 {a) The mockers do homage to the Lord, saying Hail, King 
 of the Jews (Mt., Mk.). 
 
 (p) The Lord goes forth bearing His Cross (J.). 
 (c) It is subsequently laid on Simon of Cyrene (Mt., Mk., 
 L.). 
 
xvi INTRODUCTION. 
 
 (d) The women follow with lamentations (L.). 
 
 (e) The Crucifixion takes place at the third hour (Mk.). 
 
 (/) The Lord refuses the first potion offered Him (Mt., 
 ML). 
 
 {g) The First Word from the Cross (L.). 
 
 (K) Pilate refuses to change the superscription (J.). 
 
 (i) Lots are cast for the x'Tt"" only (J.). 
 
 (y) The Crucified is mocked by the passers by and the 
 Priests (Mt., Mk., L.). He is reviled at first by both the malefactors 
 (Mt., Mk.). 
 
 (k) The Second Word (L.). 
 
 (/) The Third Word (J.). 
 
 {m) The cry Eli is mistaken for a call for Elias (Mt., Mk.). 
 
 (n) A sponge full of vinegar is put to the Lord's lips (Mt, 
 ML). 
 
 (o) The Fifth Word (J.). 
 
 (/) The Sixth Word (J.). 
 
 \q) The Seventh Word (L.). 
 
 (r) Many of the dead come forth from their graves (Mt.). 
 
 {s) The centurion at the Cross confesses the divinity (Mt., 
 Mk.) or the innocence (L.) of the Sufferer. 
 
 (f) The Lord's Side is pierced (J.). 
 
 (u) Nicodemus takes part in the Burial (J.). 
 
 (x) The women witness the Burial, and return to keep the 
 Sabbath (L., J.). 
 
 (jc) An earthquake attends the descent of the Angel (Mt.). 
 
 iz) The Angel announces. He goeth before you into Galilee 
 (Mt, ML). 
 
 (flj) The women carry tidings to the Apostles (Mt., L.). 
 
 (<^,) The tomb is visited by St Peter (L.), and St John (J.). 
 
 To this list of omissions should probably be added the ap- 
 pearances of the Risen Christ on Easter Day and on the first 
 Sunday after Easter. But to deal with those which are beyond dis- 
 pute, it may be observed that of twenty-seven only three belong to 
 the common tradition of the Synoptists, whilst not a single circum- 
 stance which is related by both the Synoptists and St John has been 
 altogether ignored in the Petrine narrative. On the other hand six- 
 teen of the omissions occur in the case of details recorded by one 
 EvangeHst only (J., 9; L., 4; Mt., 2; Mk., i). 
 
INTRODUCTION. xvii 
 
 3. Let us next compare the five accounts with the view of dis- 
 covering how much our fragment has in common with the canonical 
 Gospels. The following are the common facts. 
 
 (a) Pilate washes his hands (Mt). 
 
 {b) Herod participates in the trial of the Lord (L.). 
 
 (c) The Lord is delivered over to the people (J.). 
 
 (d) He is attired in purple, crowned with thorns, spat upon, 
 buffeted (Mt., Mk., J.). 
 
 {e) He is crucified between two malefactors (Mt, Mk., 
 L., J.). 
 
 (/) He is silent (Mt., Mk., L., but under other circum- 
 stances). 
 
 [g) A superscription is placed on the Cross (Mt., Mk., I,., J.). 
 
 {h) The Lord's garments are divided (Mt., Mk., L., J.). 
 
 (/) One of the malefactors acknowledges His innocence (L.). 
 
 (y) There is darkness from noon to 3 p.m. (Mt., Mk., L.). 
 
 (k) A potion is administered to the Lord shortly before His 
 death (Mt, Mk., J.). 
 
 (/) The Fourth Word from the Cross (Mt., Mk.). 
 
 {m) The veil of the Temple is rent (Mt., Mk., L.). 
 
 («) An earthquake follows the Lord's Death (Mt). 
 
 (p) He is buried by Joseph (Mt, Mk., L., J.) in a garden 
 
 (J.)- 
 
 (/) The spectators are seized with remorse (L.). 
 
 {q) The Jewish leaders request Pilate to set a watch at the 
 tomb (Mt). 
 
 (r) A great stone is rolled to the mouth of the tomb (Mt, 
 Mk.). 
 
 (s) Two Angels descend (L., J.). 
 
 (/) One Angel descends (Mt, Mk.). 
 
 (li) Mary Magdalene and other women visit the tomb early 
 on Easter Day, and learn from an Angel that He is risen (Mt, 
 Mk., L.). 
 
 (x) Some of the Disciples depart to Galilee and return to 
 their fishing ([Mt, Mk.], J.). 
 
 An analysis of this common matter will shew that of twenty-two 
 points which the Petrine fragment shares with one or more of the 
 canonical Gospels, four are to be found in all the Gospels, seven in 
 three out of the four, three more are in both St Matthew and St Mark, 
 three are in St Matthew only and three in St Luke only. Comparing 
 
xviii INTR OD UCTION. 
 
 these results with those obtained under the head of omissions (p. xvi.), we 
 gather that the Petrine narrative largely embodies the common matter 
 of the canonical Gospels, agreeing with the Synoptists in eight particu- 
 lars, and omitting only three which they all relate ; and further, that it 
 has distinct points of coincidence with the combined witness of the 
 First and Second Gospels, and with the separate witness of the First 
 Gospel and of the Third. There are only two or three incidents in the 
 fragment which directly suggest acquaintance with the narrative of the 
 Fourth Gospel, although, as we shall presently see, there are isolated 
 expressions which render such an acquaintance probable. 
 
 4. We may now proceed to a verbal comparison. 
 
 Does the new fragment betray such a dependence upon the words 
 of the canonical Gospels as to justify the belief that they were before 
 the Petrine writer ? The writer, it is clear, is not a mere compiler or 
 harmonist ; usually he appears to avoid the precise words of the 
 canonical narrative, and when he comes nearest to them, it is his 
 habit to change the order of the events, or to break the sequence by the 
 intrusion of phraseology foreign to the writers of the New Testament. 
 His narrative is ex hypothesi original, for it is attributed to St Peter; and 
 he could not consistently with this assumption have borrowed the 
 exact words of any existing Gospel. But this consideration adds weight 
 to any verbal coincidences which may reveal themselves. Such coin- 
 cidences exist, and the following deserve especial attention : 
 
 {a) CLTrevLij/aTo rai xtlpa'; (Mt.). ivi\pa.TO ra? xelpas (P.). 
 
 {l>) Trpoo'eX.Owv tw HeiXaTw rJn^eraTO ^A^cv irpo's Tov IltiXaToi/ Kai^riycrc 
 TO (Tw/xa (Mt., L.; cf. Mk.). to o-tZpia (P.). 
 
 (c) TO KaTaTrcTacr/xa TOV vaov co-^icr^iy Siepayr; to KaTawiTaapLa tov 
 
 eh Svo (Mt, Mk.; cf. L.). ,/aoC. . eis Svo (P.). 
 
 (d) iviLXrjcrev rfj (XivSovi (Mk). elXrjcre. aivSovi (P.). 
 
 (e) Trevdova-L Kol KXaLova-i.v{'Mk.'). Trcv^oOvres Kal xXaiovTes (P.). 
 {/) (Tvvq-)(67ia-av 01 ap^upil^ kol crwa^^^ei/TCS St ot ypapipaTeU Koi 
 
 ot ^apia-atoL Trpos IleiXaToi' ^apicraloL Kal irpeo-ySuTtpot irpos 
 
 (Mt.). aXXrjKovs . . .^X.dov Trpos IletXd- 
 
 TOl'(P.). 
 
 (g) P'tj TTore eKOovTfi 01 ixaOrjTal p,ri ttote cX^ovtcs ot pi,a6y)Ta.l 
 avTov Kkiij/wa-LV avTov (Mt.). avTov KXiiputa-iv avTdv (P.). 
 
 (A) TLi aTTOKvXia-ei rjpHv TOV X.160V Ik tl% h\ airoKvAtVet ■qp.lv Koi tov 
 T^s 6vpa<s TOV p.vqpuov;...riv \l6ov tov TeOivTa ivl Ttj's dvpai 
 
 ydp /xeyas iT</)dSpa (Mk.). Toi; p.V7)p.eiov,..,piya<; yap 
 
 TjV 6 \Wo% (P.). 
 
INTROD UCTION. 
 
 XIX 
 
 It can scarcely be doubtful that these coincidences imply the use of 
 the First and Second Gospels, and the conclusion is confirmed by a 
 host of minuter correspondences which will be found in the footnotes ; 
 that many of these are scattered through contexts otherwise widely at 
 issue with the canonical texts, serves only to add strength to the con- 
 viction. In the case of the Third Gospel the parallels are not so 
 complete, yet they are sufficiently close to create a strong presumption 
 in favour of its use ; compare e.g. : 
 
 (a) (ra/JySarov iirecftiacTKiv (L.). crdjipaLTOv eirt</)a)(rKct (P.). 
 
 {p) r/yovTO §€ Koi erepoi xaKOvpyoi Koi ■^veyKOv 8vo xaKoupyovs (P.). 
 Svo (L.). 
 
 (c) €15 Si TiSv KpefJiaadivToiv KaKOvp- tis Se tis rciSv KaKovpymv cKctVwv 
 
 y«,v(L.). _(P.). 
 
 [d) Woe to us., because of our oval rais d/Aapriais 7;/i<3i' (P.). 
 
 sins (L., Syr^"''"). 
 
 (e) irivTei ol...o^)(\oi,...TVTrTovTi<; to, 
 
 (TTTjOr) vTr€crTpe<f)ov (L.). 
 (_/) ovTujs o avOponra ovtos StKaios 
 
 (g) rfj Se /xta tov aa/S^drov opOpov 
 ^a^ecos cTTt TO fxvTJfxa rjXOav 
 
 (L.). 
 
 iSere OTt ttocov Stfcatos eortv (P.). 
 op6pov 8e TTJ'; KvpiaKTJ<;...'^XOe iirl 
 
 TO IJ.VqfJI.tLOV (P.). 
 
 Let US next compare the Petrine fragment with the Fourth Gospel. 
 Here the traces of verbal indebtedness are fainter, yet the following 
 occur : 
 
 (ff) irapeSiDKev avTOV auVoi? (J.). TrapeSuiKiv avTOV Tta A,a(j> (P.). 
 
 (i) 7J eOpTTj TWV 'louSaiOJV (J.). TI7S €0/DT^S avT<3v (P.). 
 
 (c) ovK Etp^c? l^ovcriav Kar tjnov (J.). i^ovcriav avTov i<T)^rjKdT€'; (P.). 
 
 (d) iKoiBLa-iv i-n-i ySif/xaros (J.). cKa^io-ev avTov ciri KaOiBpav Kpi- 
 
 crewi (P.). 
 
 («) ipLacrTtywcrcv (J.). iiJ.oi<TTi^ov (P.). 
 
 (/) \d^wp.tv Trepl avTOv (J.). Xa)(^p.ov e/SaXoi' €7r' avTOts (P.). 
 
 (^) /caTe'a^a]/ Ta (TKcXij (J.). iva fir) a k eXoKOTrrfO-g (P.). 
 
 (^) iva TeXeuodff 1) ypa<j>rj...TeTe- iirXrfpoKrav Travra, Koi ireXeiio- 
 
 X€<TTai. . .tva 1) ypa<j>rj ttXij- cav... (P.). 
 
 pu^jj (J.). 
 
 {i) iv rais j^epiriv avTov toi/ TUTroi/ airccTTrao-av tovs ■^Xovs diro t<Sv 
 
 Tiav TjXoiv (] .). ^eipiiiv (P.). 
 
 (J) ^v Si iv T<a TOTTio oirov iaravptadrj rdfjiov KaXovfuevov KyJTrov 'Ioi(T-nd> 
 KTJiro'; Kal ivrio KrfTrif fxvT]fji.€iov(j .). (?• ) • 
 
XX INTR on UCTION. 
 
 (K) Koa-jxo'; ^^apya-erai (J.). i^'^PV'^"-^ "' 'lovhaloi (P.). 
 
 {1} i-n-expicriv jj,ovTov's6<f>6aXixov^('J.). iTr£)(picrav kina. <T<^payr8a9 (P-)- 
 
 \!ii) Ota Tov <f>i}fiov Twv 'lovSaLu>v (J,). (f>oj3ovjxivrj 8idTOus'Iov8atoDs(P.). 
 
 {n) Tiva IrjTch ; {] ■). TLva (riTiLTe; (P.). 
 
 (o) wapaKvipa'i /Skiirei (J.). TrapeKvtj/av...TrapaKVij/aTe (P.). 
 
 (/) eh TMv SmScKa (J.). ol SiuSc/ca (P.). 
 
 (f) €Tropevdr]<Tav €Ka<TTos ih Tov oTkov 'iKaaTO?...a.TrrjWdyrj els tov olkov 
 
 avTov CJ.')- avTOv (P.). 
 
 (r) CTTi Tijs OaXda-a-rj's (J.). eis rrjv ^aXao-crav (P.). 
 
 If none of these parallels is by itself convincing, yet their cumulative 
 force is considerable. It may be admitted that the Petrine writer 
 does not shew as much familiarity with the Fourth Gospel as with 
 the Second, or even with the Third ; or perhaps it would be more 
 exact to say that he has for whatever reason availed himself more freely 
 of the Synoptic Gospels than of St John. But that he had access to 
 St John is at least probable, not merely on the ground of the verbal 
 resemblances, but because at several points the Petrine story presupposes 
 the Johannine order or characteristic features of the Johannine narrative. 
 Thus in Peter as in St John the events at the Cross begin in this order: 
 (i) the crucifixion between the two malefactors, (2) the setting up of the 
 title, (3) the parting of the clothes, the relative order in Mt., Mk., being 
 (3) (2) (Oi and in I,., (i) (3) (2) (Lods, p. 20). Still more remarkable 
 is Peter's adoption of St John's view as to the relation of the Passion to 
 the first day of Unleavened Bread. Lastly, the references in Peter to 
 the burial of the Crucified before the Sabbath, the Crurifragium, the 
 garden-tomb, the fear of the Jews which seized the disciples after the 
 Passion, and the departure of some of the disciples to the Sea of Galilee 
 for the purpose of fishing, may most naturally be regarded as depending 
 upon statements by St John, which they distort or contradict. 
 
 Our investigation • has thus far established a strong probability that 
 in one form or another the canonical Gospels were known to the Petrine 
 writer ; a probability which approaches to a certainty in the case of the 
 Second Gospel, possibly also of the First and of the Third, and which 
 even in the case of the Fourth Gospel is sufficient to justify assent. 
 
 III. 
 
 But assuming this use of the Gospels, it is still open to consideration 
 whether they were employed as separate documents or in a harmonised 
 form. In order to get an answer to the question, let us in the first 
 
INTRODUCTION. xxi 
 
 place see whether all the points which the Petrine fragment has in 
 common with one or more of the canonical Gospels are to be found in 
 the only second century Harmony that has survived. If we take the 
 points as they have been already enumerated (p. xvii.), and compare 
 them with the Arabic version of Tatian's Diatessaron, the results may 
 be tabulated as follows : 
 
 {a) In T. (after d). 
 
 (b) In T. 
 
 (c) In T. (after a), 
 {d) InT. 
 
 («) In T. from L. 
 
 (/) In T. from Mt. 
 
 {g) In T. from J. 
 
 {h) In T. from J. (after q). 
 
 (i) In T. 
 
 (>) In T. from Mt., L. 
 
 [k) In T. from Mt., Mk., J. (after /). 
 
 (/) In T. from Mk. 
 
 {m) In T. from Mt. 
 
 {n) In T. 
 
 {o) In T. from L., J., L., Mk., Mt., Mk., J. 
 
 (/) In T. (before o). 
 
 (g) InT. 
 
 {r) In T. from Mt. 
 
 (s) In T. from L., J. (after t and u). 
 
 {t) In T. from Mt., L., Mk., Mt. 
 
 {u) In T. from Mt. 
 
 (x) In T. from [Mt., Mk.,J J. 
 
 Thus it appears that the Diatessaron, as represented in the Arabic, 
 although it does not exhaust the canonical materials, might have 
 furnished the writer of our fragment with all the incidents which he 
 shares with any of the Four Gospels. The order in Peter is not always 
 the same as it seems to have been in Tatian, but differences of order 
 may be disregarded in our enquiry, since they are equally embarrassing 
 if we assume that the writer had recourse to the Gospels as separate 
 books. 
 
xxn 
 
 INTR OD UCtION. 
 
 We may next proceed to> compare the Diatessaron with our fragment 
 more minutely, with the view of ascertaining whether Tatian would have 
 provided the Petrine writer with the words which he seems to have 
 adopted from the Four Gospels. We will place side by side with the 
 Petrine narrative in certain crucial passages the corresponding portions 
 of the Diatessaron, approximately represented in Greeks I select the 
 accounts of the Mockery, the Three Hours, the Burial, and the Visit 
 of the women to the Tomb. 
 
 A. The Mockery. 
 Tatian. Peter. 
 
 KatLfji.aTiovTrop<jivpovv7r€pL€paXov Koi 'xop<l>vpav avTov Trepie- 
 
 avTov, Kol 7rXe^avT€S (TTecftavov i^ /8a\Xov...Kat tis avruv iviyKuiv 
 
 aKavOiov (infra, toV a.Ka.v6ivov trre- <nk<^a.vov aKavOivov tBrjKiv «Vi 
 
 (pavov) iTTidrjKav avTov rij Kecjiaky rrj's Kf<^aA.^s tov Kvpiov koi erepoL 
 
 (J.) , Kai KdX.afji.ov iv Tjj Se^iS. airov icrrioTt's eveTrrvov avTov rais oi/feo-i, 
 
 ...Kat €/x7rTva"avTes et? to TTpofriairov Kai aAA.ot Ta5 (Ttayovas avrov ipa- 
 
 avTov (xxvi. 67)^ tXa^ov tov KaAa- Tricrav iTCpoi KaX.d/i<o ivvo'a'ov 
 
 IXOV...Kal (TUTTTOV €tS TTJV KCffiak^V OLVTOV, KM TlVe<; aVTOV ifJl.a(TTI.^0V. 
 
 avTov (Mt.), Kai eStSotrai' airiu pa- 
 ■n-La-jjiaTa (J.). 
 
 B. The Three Hours. 
 Tatian. Peter. 
 
 aTro 8e £KTr;s copas ctkotos iyev€TO iyv Si iJ,efTrijxBpia, Kai (Tko'tos 
 
 em [tenebrae OCCUpaverunf\ Tracrav KaTcV^e Tracrav rqv 'lovSai'ai'' Kai 
 
 Ty)v yrjv ems lopas cvarr;? (Mt.), tov iOopv^ovvTO Kai rjyiaviutv ju.17' ttotc 
 
 TjXiov iKXiiTTOVTO^ (L.). Kai T^ o ijXios £8v...Kai Tis auVoJv emev 
 
 evd.Tr] utpa i^orjaev 6 'lrj(Tov<s tjxovrj TLoTLo-aTe avTov x°^V^ /iera o^ovs 
 
 IxeydXjj 'HXti -ijXei \Jaiil, JaiiliY, [cf. T., suprd\...Kal iirXripwcTav 
 
 Xa/na a'afia)(Oavei- o icTTiv fieBep/xr]- TravTa, xai £T£\ei(ucrav...Kat o 
 
 vevo/JLCvov 'O Ola's p-ov 6 ^eo's p-ov, Kvpio's dvep6r)<7i XiytDV 'H Svva- 
 
 eis Ti cyKareXiTres jJ-e; (Mk.).../ieTa /it's /u-ou, 1/ 8v'va/xis, KaTeXufdi 
 
 TovTO €i8(ij? o 'IiytroSs on -^Srj irdvTa p,e...Kai avrrj^ Ttj's lupas Sifpayq to 
 
 ' The plan adopted has been to substi- 
 tute for Ciasca's translation of the Arabic 
 Tatian the corresponding portions of the 
 canonical Gospels. The text has been 
 determined by a comparison of Ciasca's 
 Latin with IMoesinger's Evangelii Con- 
 cordantis expositio and the Curetonian 
 Syriac of Luke xxiii., xxiv. It claims 
 of course only to be an approximate 
 
 and provisional representation of the text 
 of the original work. 
 
 ^ The order is that of Mt. ; so in 
 Ephraim (Moesinger, p. 239). 
 
 ' So Ephraim in this context: "et 
 spuerunt in faciem eius" (p. 239). 
 
 * Ephraim : " Eli Eli, quare me dere- 
 liquisti?" 
 
IN TROD UCTION. 
 
 TeTeKearrai, iva TtXnuidfj 17 ypa(j>i^ 
 Xcyet ^iij/uj. ..0T€ ovv eXaySei/ to o^ofi 
 6 'Ir/iTom eiTTCv TcTeXetTTai [ccw- 
 summata sunt omnia] (].)... Kai iSov 
 TO KaTa7r€Ta(7^a tov vaov icr^ttrOr} 
 aTT aVID&iV ECUS KUTO) Et9 Sijo, /Cat -q 
 yrj l<Tiicr6r)...6 §€ «aTdvTap;)(os Ktti 
 oi jner' avTov...i<l}ol3ij0ricrav ci^oSpa 
 (Mt.)'. 
 
 C. The 
 
 Tatian. 
 
 'HX^cv dvrjp ovofJiaTi 'I<ii(rrj(j), 
 TrXowtos Kat ^ouXeuTTy? (Mt., L.)... 
 o)»/ p.a.OyjTfj'i tov 'iTycroO (J.),..€t(T^X^ev 
 7r/)09 TOV IletXaToi/ Kat TjTT^craTO to 
 (Tui/Aa tot) 'Itjo-oC (Mk.)...€KeX£l)0'£I' 
 ctTToSoSijvai (Mt.). Kat a-yopao-as 
 O'ti'Sova Ka^eXojv a^TOi/ evetXTjcrev 
 TiJ o'tvSovt (Mk.)...eXa/3ov ouv to 
 crWjtta TOV 'l77a"oS...^V Se Iv tw totto) 
 OTTOi) l(TTavpiL6-q Krjiro'i koX Iv tm 
 Krjiroi p.vrj^i2ov (J.)... Kat 7rpoo"Ki;Xt- 
 ffavTcs Xt^oi' fjiiyav Ty uvpa tov jXVf)- 
 p-uov dirrjXdov (Mt.). 
 
 KaTttTrcTacr/xa toC vaoC r^s'Iepov- 
 o-aXv/ju, ets 8vo...Kat ij yyj irdtra. 
 idiicrOiq KOL tf>6fio<; fj-fyas eyc- 
 veTO.-.TOTC i^Xto? IXap,i^e Kat €vpeOyj 
 (j)pa ivaTrj. 
 
 Burial. 
 
 Peter. 
 
 IwCTJcj} (^tXos IletXaTOu Kat tov 
 Kvpiov . . .rq\6i.v irpos tov IlctXaTOV 
 
 Kat T^TT/O'e TO UiiifJLa TOV KVpiOV TTpO'i 
 
 Tacj>rjv 
 
 SeSoJKao't TO) loicrrjcfi to o"(Jj/xa 
 airoJ ti/a aUTO 6a.il/y...Xal3(iv Si tcv 
 Kvpiov ^Xovac Kat et\r}o-e arivSovt 
 Kat eto"7/yayev ets tStoi* Ta(j>ov KaXov- 
 fxevov KrJTTOV 'Iwcnj(f> . . . 
 
 Kat KuXto"avTes XiOov jxiyav 
 ...Ofjiov jravTei 01 ovtc; Ikci ^OrjKav 
 eTrl T^ 6vpa tov fjivrj p.aTO'S. 
 
 D. The Visit of the Women to the Tomb. 
 
 Tatian. Peter. 
 
 di/zc Se cra/ipdTWV Trj eintfxa- Trj 8e vvkti tj e-7re<j)(i>crK€v -^ 
 
 a-KOva-rj ets /xt'ai/ cralijiixTuiv (Mt.), KVpiaK-q ...o p $ p ov ... Trj'i KvpLaKrj'i 
 
 opdpov PaOiiO'S (L.), rjXdtv Mapi'a -q Maptap, t; MaySaXry v^...Xa/3o5o'a 
 
 MaySaXijvi; Kat 17 aXXij Mapta Kat /ie^' lavrrjs Tcis ^t'Xas ^X^e £?rt to 
 
 at XotTrat (L-)'; 6itiiprj(Ta.L tov p-n?/xttoi/ ottow ^v Tenets... Kat cXtyov 
 
 Td(^ov (Mt. ), (jiipovaaL a ■qToip.ao'av ...tls St tiTroKuXtVei ijp.ti' Kai 
 
 (ipwjaaTa (]j.). Kat eXeyov Trpos tov XiOov tov TcOiVTa lirl Tijs 
 
 tauTots Tts a-TTOKvXtVet fJ/Atv ToV Xt'^ov 6vpas toC p,v7jp,etou; ... /xcyas 
 
 ^ Ephraim (p. 257): "postea denuo xxiv. i "and there were with them other 
 luxit." women." Comp. Tisch. ad loc. 
 
 - The Curetonian Syriac adds to Luke 
 
xxiv INTRODUCTION. 
 
 €K T^s 6vpa.<i ToC fjivr]fjielov; rjv yap yap rjv 6 \i6oi...pd.X(jilJ-ev a <j>epo- 
 
 /neyas crcj>6Spa . . . koI iXOovaai \ei p-ev eh p.vrip.o<rovqv avTOV . 
 uenientes] evpov tov \l6ov dirOKe- koI a.Tre\6ovaai ivpov Tov 
 
 KvX.i.<Tp,ivov...dTr6 tov p.vr)p,uov . . . ra^ov -i^veifyp-ivov koI vpoo'eXdov- 
 
 d(Te\6oZ(To.i 8c (L.)...et8o»' €K€r(?) (Tai TTapeKVxpav £K€i Kai opCxnv 
 
 veavia-Kov Kad-qpivov iv tois Sc^iois exei Tiva vcavicr/cov KadiC,opevov 
 
 ■n-ipiPiPKr)p.ivov<TTo)iajv\euK-qv{M^.), p.icrta ro£ rd^ov, iDpalov Kai Trepi- 
 
 Koi i6ap.j3r]6rja-av . . tlirei' rai^yvvai^iv /3c/SXij/ievoi/ (TToXrjvXap.irpOTaTriv, 
 
 Wr] t^o^ilaOi i/Atis, oTSa yap ort ocTTts e^r; avTais Tt ijXpaTt ; Tiva 
 
 'Iijo'ovi' TOV itrravptaplvov ^rjTUTc- ty^jeire; p,rj tov ut avpinutvTa 
 
 ovK iaTLV (SSe, TqyipOr) yap... Scute ckcii'ov ; dv£<TTrj koI aTrrjkdeV ei 8c 
 
 l8cTe TOV TOTTOV OTTOV CKCITO (Mt.)... jIm) 7n(TTCUeTC, TT apOLKVlj/aT € KoL 
 
 ^\6iv...eh TO p,vr]p€iov Kai TrapaKv- i8aT£ tov tottov cv^a ckcito, OTt 
 i//as /8\cVci...Mapia 8e..-7rapeKvi^Ei' ouk co-tiv" avcoTTj yap. ..tots al 
 CIS TO p,VT]p,€LOv Koi Oeuipu Svo dyyi- yvvaiKcs <}>ol3rj0€2aai C(^vyov. 
 A.OUS CV AcDKOtS Ka6c^o/!i€vous...oirov 
 CKCtTO TO (7<2pa TOV l'r](Tov . . .\ey€t 
 avTrj 'l7ja'ovi...TLva ^ijTcts; (J.). 
 
 This comparison does not justify the conclusion that the writer of 
 our fragment was limited to the use of the Diatessaron. In B and C he 
 might have derived his knowledge of the canonical Gospels from this 
 source exclusively ; in A and D, on the other hand, there are traces of 
 the influence of passages of St Mark which are not incorporated in the 
 Arabic Harmony. Thus in A, St Mark alone has ■n-op(f>vpav, iviirTvov, 
 and (in this immediate context) aKavOivov o-Tc<^avov ; yet only the initial 
 words of St Mark's account appear in the existing Harmony. In D, 
 again, the Arabic Tatian omits the clause Kai l^iXOovaai ecjivyov (Mark 
 xvi. 8), which is distinctly reflected by the closing words in the Petrine 
 account. It is of course possible that in both cases the original Dia- 
 tessaron contained the omitted passages, so that it would be unsafe to 
 draw any negative inference from these exceptions. Still they must be 
 allowed due weight as detracting from the completeness of the case in 
 favour of Peter's indebtedness to Tatian. On the whole we may per- 
 haps claim to have established a strong presumption that the Petrine 
 writer employed a harmony which in its general selection of extracts, 
 and in some of its minuter arrangements, very nearly resembled the 
 Harmony of Tatian. This is not equivalent to saying that he used 
 Tatian, because there is some reason to think that there may have been 
 a harmony or harmonies earlier than Tatian ; nor does it preclude the 
 use by Peter of one or more of the Gospels separately, in addition to 
 
INTRODUCTION. xxv 
 
 his use of a harmonised narrative. Nor again are we justified in 
 extending this presumption beyond the limits of the narrative of the 
 Passion, for the evidence derived from the fragment carries us no 
 further. It is conceivable that the harmony to which our writer had 
 access was a harmony of the Passion-history and not of the whole cycle 
 of evangelical teaching. The rest of his narrative might, if recovered, 
 be found to present quite another set of phaenomena. Thus the 
 relation of the Petrine writer to Tatian remains for the present an open 
 question ; but enough has been said to render such a relation probable 
 if further enquiries should lead us to place the Gospel of Peter after the 
 publication of the Diatessaron. The harmonising tendency of Peter 
 seems to be sufficiently established. 
 
 IV. 
 
 In his chronology of the Passion-history the Petrine writer follows 
 close in the steps of St John. The Condemnation takes place on the 
 day before the Sabhath (i.e. the weekly Sabbath, since it is followed 
 immediately by the Lord's Day) ; and the Sabbath next after the 
 Crucifixion coincides with the first day of Unleavened Bread. The 
 Crucifixion, therefore, occurred on Friday, Nisan 14, before the Pass- 
 over began. 
 
 So far all is plain. But there are two minor points which present 
 considerable difficulty. 
 
 I. After the Crucifixion the disciples are represented as keeping 
 fast vvKTos Koi rijx.ipa'i ecus tov crafi/SaTOV (c. vii.). Since the Paschal 
 Sabbath began three hours after the Death of the Lord, it has been 
 thought that Peter refers to the Sabbath of the following week, 
 and this view is strengthened by the statement at the end of the 
 fragment, that on the last day of the feast the disciples were still 
 mourning. But it is more natural to interpret cms toB o-ayS/JaroD in 
 reference to the Paschal Sabbath, which is certainly intended in the 
 context (c. viii.). Yet if the Paschal Sabbath was the further limit 
 of the fast, when did it begin? Doubtless with the end of the Last 
 Supper, i.e. according to the usual reckoning, on Thursday night. But 
 the Didascalia, which possibly represents the Petrine chronology in this 
 matter, allows a longer interval, for it supposes the Passover to have been 
 actually kept on Tuesday, Nisan 11'. and the arrest to have followed 
 
 ^ V. 14, 17 rpets rjfjLipa^ wpb toO Katpov iiroiTjaav rb Trd^xa, ivSeKdrr) toO fxtjvds 
 TpiTT) ffa^^drajv. 
 
 S. P. C 
 
xxvi INTR OD UCTION. 
 
 the same evening. The explanation would be satisfactory if it agreed 
 with the data in c. ii., but it can hardly be maintained in face of 
 Peter's identification of the first day of unleavened bread with the 
 Sabbath. M. Lods thinks that Peter has transferred to the Gospel 
 history the conditions of the Christian Paschal fast, but to make good 
 his position he finds it necessary to translate cws tov crayS/Sarov " until 
 the end of the Sabbath." It is possible that we ought to understand 
 I'VKTos Koi rj/xepai; as referring to the conventional treatment of the 
 Darkness as an actual night, which allows for an interval of two nights 
 and two days between the Last Supper and the beginning of the 
 Sabbath. But the true solution may be yet to seek. 
 
 2. What is r/ TeXevraia -qjxipa t(Sv a^v/xoDv? _M. Lods, believing that 
 Peter is still moving amongst Christian ideas, understands him to refer 
 to Sunday, Nisan i6 (Easter Day). But is it conceivable that a writer 
 who had correctly spoken of Nisan 15 as the first day of the feast, 
 would have permitted fiimself to speak of Nisan 16 as the last? It is 
 clearly his intention to follow the Jewish reckoning; and if so, "the 
 last day of unleavened bread " can scarcely be any other than Friday, 
 Nisan 21. Consequently he must be understood to pass over without 
 notice the intervening period between the early morning of Easter Day, 
 and the Friday after Easter, and to connect the return of the Disciples to 
 Galilee with the latter day. The effect is to eliminate all the appearances 
 to the Women and to the Disciples on Easter Day, and the appearance 
 to the Eleven on the Sunday after Easter. When the fragment breaks 
 off we seem to be on the point of reaching the first revelation (accord- 
 ing to Peter) of the Risen Lord to the mourning Apostles'- The last 
 words appear to be moulded upon John xxi. i, and it may be presumed 
 that they introduced a scene more or less nearly corresponding to 
 that which St John proceeds to describe. 
 
 The Petrine Gospel contains no verbal quotation from the Old 
 Testament. One passage which appears to make a formal reference 
 to Deuteronomy, gives merely the general sense of the passage ; the 
 Petrine version of the Fourth Word from the Cross is as far from the 
 exact words of the Psalm as it is from those of the canonical Gospels. 
 Perhaps the writer has been led by his anti-Judaic spirit to affect in- 
 difference to the Jewish Scriptures ; there is significance in the phrase 
 yeypaiTTaL airois with which his only direct appeal to them is intro- 
 
 ' The fast had been broken by the Sabbath ; the mourning at least was resumed. 
 
INTR OD UCTION. 
 
 xxvu 
 
 duced. Nevertheless he has not been able to escape from the influence 
 of the Psalms and the Prophets ; his very opposition to Judaism has 
 familiarised him with the testimonies which Christians of the second 
 century were in the habit of citing in their controversies with the Jews. 
 Several of his allusions are obscure and do not carry conviction at first 
 sight, but can be recognised with little hesitation when they are com- 
 pared with the direct quotations which are to be found in other writers. 
 The following table may assist the student in making the comparison ; 
 he will doubtless be able to add to the list of patristic references, which 
 makes no claim to completeness. 
 
 Deut. xxi. 23 (Josh. x. 37). 
 
 Ps. ii. 1, 2. 
 
 Ps. xxi. (xxii.) I. 
 
 Ps. xxi. (xxii.) 19. 
 
 Ps. Ixviii. (Ixix.) 22. 
 
 Ev. Pet. 
 Ev. Pet. 
 Ev. Pet. 
 Ev. Pet. 
 
 1. IV. 
 
 1. n. 
 
 IV. 
 
 IV. 
 
 Ev. Pet. V. 
 
 Ps. Ixxiii. (Ixxiv.) 4, 5. 
 
 Ev. Pet. iii. 
 
 Isa. 1. 6. 
 
 Ev. Pet. iii. 
 
 Isa. Iviii. 2 (cf Ps. Ixxi. 1, 
 
 Ev. Pet. iii. 
 
 2, &c.). 
 
 
 Hosea x. 6. 
 
 Ev. Pet. i. 
 
 Amos viii. 9, 10. 
 
 Ev. Pet. V. v 
 
 Zech. xi. 13, Aq. (cf. Matt. 
 
 Ev. Pet. iii. 
 
 xxvi. 9). 
 
 
 Zech. xiv. 6, 7. 
 
 Ev. Pet. V. 
 
 Just. dial. 89. Tert. lud. 
 
 10. Epiph. haer. 66, 80. 
 Tert. res. cam. 20, Prax. 
 
 28. Const. Ap. V. 19. 
 Just. dial. 99. Eus. dem. 
 
 ev. x. 8. 
 Barn. 6. 7. Just. dial, g-j, 
 
 apol i. 38. Tert. lud. 
 
 10. Marc. iv. 42. Const. 
 
 Ap. V. 14. Cyril. H. 
 
 catech. xiii. 26. 
 Barn. 7. 3 — 5. Sibyll. viii. 
 
 303. Const. Ap. V. 14. 
 
 Tert. lud. 10. Marc. iv. 
 
 42. Cyril. H. catech. xiii. 
 
 29. 
 Const. Ap. V. 15. 
 Barn. 5. 14. 
 Just. apol. i. 35. 
 
 Just. dial. 103. Cyril. H. 
 
 catech. xiii. 14. 
 Iren. iv. 33. 12. I&rt.lud. 
 
 10. Marc. iv. 42. Eus. 
 
 de?n. ev. x. 6. 
 Tert. Marc. iv. 40. Cyril. 
 
 H. catech. xiii. 10. 
 Const. Ap. V. 14. Eus. de7?i. 
 
 ev. X. 7. Cyril. H. catech. 
 
 xiii. 24. 
 
 C2 
 
XXVUl 
 
 INTR OD UCTION. 
 
 In the absence of formal quotations it is precarious to speculate 
 upon the writer's use of a version. His references to Pss. xxii. 19, Ixix. 
 22, Ixxiv. 4, 5, Amos viii. 9, 10, seem to involve the use of a version 
 and, in Ps. Ixxiv. at least, of the lxx. Two or three very unusual 
 words may suggest acquaintance with Symmachus. On the other hand, 
 his rendering of the Fourth Word implies a knowledge of the original, 
 unless he has borrowed it from a secondary source. 
 
 VI. 
 
 We proceed to enquire whether there are any signs of a tacit 
 use by early Church-writers of the Petrine narrative of the Passion. 
 Traces of such use have already been sought with some success in 
 various directions. The reader will find below a comparative view of 
 the supposed allusions to Peter which have come to light in writings 
 of the second third and fourth centuries. 
 
 Gospel of St Peter. 
 
 Epistle of Barnabas' 
 
 /cat Tis o.vrS>v cTttcv IIoTto-aTf av- aWa. koI CTTavpiadeh tTrorif €to 
 
 Tov )(o\rjt/ fjiiTa o^ovs, kol KepacravTcs o^tt Kat )(oXfj. aKovcraTe ircos irfpl 
 
 ETTOTltrav 
 
 (c. v.). 
 
 eVt Se TOWTOis Tracriv ivr]crTevofji.ev... 
 6 A,aos a7ra5...Kd7rT€Tat to. (TTr/dr] 
 (c. vii. viii.). 
 
 TOVTOv TreffiavipuiKav ol leptts Tov 
 vaov...TC oiiv Xeyet Iv T<3 TrpotftrjTTj ; 
 Kai (f>ay£T(ii<Tav Ik tov rpdyov rou 
 Trpo<T<j)epoiJLevov ttJ vrjcmia imp 
 iraaiSv t<Sv a/xapTiiSv. 7rpo(r£p(£Te 
 aKpi/?(us Kat <f>ay€T<i>crav ot tcpcts 
 povoi TravTcs to evrepov aTrXuTOv 
 /xera o^ov;. irpos rt; ettciSt; i/xk 
 vrrip a/jiapTL(Sv fieWovra tov AaoC 
 fjiov TOV KatvoC TTpoo'KfitpeLv rrjv crdpKa 
 p-ov, jxiWiTi TroTt^Etj/ x°^V^ /aCTtt 
 o^ovs, (jxiyiTe vyu,cts /xdi/ot, tov A.aov 
 vr;o-T€vovTos Kat KoirTOfievov 
 
 (7- 3—5)- 
 
 1 I owe to Mr J. Rendel Harris this gestions with regard to it. The whole 
 reference lo Barnabas, and several sug- chapter in B. will repay examination. 
 
INTROD UCTION. 
 
 XXIX 
 
 Gospel of St Peter. 
 
 cvcVtwov . . Ipdiricrav . . . e|«,a(TTt^ov 
 (c. iii.). 
 
 avTOS Si lauaira (c. iv. ). 
 
 <TT£<j)avov aKcivOivov (c. iii.). 
 KaXdixto evvfTcrov avTOV (c. iii.). 
 
 VOyUtfoVTtS UTL VV^ itlTlV (C. V.). 
 
 cKT^pu^as Tots Koijj.wfi.ivoi'i (c. ix. ). 
 
 Sibylline Oracles. 
 
 8aj(rov(riv 8e ^ciu pawLtTfuOLTa 
 \ep(Av avayvoii | Kat a-T6/j,a<Tiv fiia- 
 pois c/XTTTVir/xaTa (jiap/xaKOtVTa. | 
 Smcret 8 €S /iatrrtyas aTrXms ayi-ov 
 TOTC I'wTOVj I Kat KoXa(^t^d/A€i'05 crt- 
 yi^crct, /ij; rts CTrtyvw | rts rtVos J? 
 TTodev rj\9(v, Iva. <f>9iiJ.ivoLcri, \aX.rj- 
 
 <TU. I Kol (TT€(j>aVOV <f)Opi<TU TOV 
 
 clkcxvOlvov... I TrXevpa.'; vv^ovcriv 
 KdXdjua Ota rov vofiov avriZv | ... 
 cs 8e TO /3p(i)/j.a ;)(oXiji' Kat Triijiev 
 o^os eoojKav | ...vv^ earai ctkoto- 
 caaa TTcXtoptos €V Tptcrtv topats | ... 
 r/^et 8* et9 At87^v dyyeAXwr cX- 
 7rt8a Trao-iv | T0t5 dytois (viii. 288 
 sqq.). 
 
 Gospel of St Peter. 
 Tcoi/ 8e 'lovSatdJV ovScts . . ovoe 
 'HpwSris . . dv((7Trj UttXaTos (c. i. ). 
 
 cXeyo/' ^vpo>fJL€v tov vlou rov Oeov 
 ...KOL UKaOiaav avTOV CTTt Kaae8pav 
 KptVcto;, Xe'yovTcs AtKatms nplve, /3a- 
 o-iXel Tot) 'Icrpaiy'X (c. iii.). 
 
 Kat Tc^eiKOTcs rd ei/8v/iaTa e/x- 
 TTpoadev avTOv SiefiepicravTO, kol Xa^- 
 ^ov e^aXov CTT avrots (c. iv.). 
 
 Justin Martyr'. 
 
 fjLrjvveL [to TrpocfjTjTiKOV 7n/c{)p,a] 
 TTiv yeyevqixivrjv 'HpM8ov To{) /3a- 
 (TtXcoJS lovSattov Kat auroli' 'lov- 
 SaifjiV Kat IltXarov tov v/xerepou Trap' 
 avrots ycvo^ixcVov €7rtTpd;rov . . . KaTO. 
 ToB Xpto-Toi) o-wcXcuo'tv (apol. i. 40). 
 
 Kat ydp (ais ctTrci' 6 Trpo<^r;rr;s) 
 Siao'upoi'Tcs avrdv CKct^to-ai' tirt 
 fiy)p,a.TO'i K0.\ ctTrov Kptvov »;p.t>' 
 (a/<7/. i. 3S). 
 
 Aa/3t8.. .etTrei/ ev ctKotrTO) TrpojTo) 
 i//aX/i(3...Atc/x£pta-ai/ro rd ljj,d.TLd fJ.ov 
 eavTOt^ Kat €7rt TOI/ IfJUXTKTpOV fJiOV 
 ifiaXov K\rjpov...ol o'TavpoicravTe'S av- 
 Tov e/xepto-av rd IfiaTia avrov lavTots, 
 Xa;^p-ov /3dXXovT€S Ixao'Tos KuTa 
 T7;v TOV KXrjpov iTTi/ioXyjv, o CKXc^a- 
 o-^at i^i/SovXrjTO (dial. 97). 
 
 ^ The parallels between Justin ami by Harnack, pp. 37 — 40 ; compare Zahn, 
 Peter have been more fully worked out pp. 66 — 70. 
 
XXX 
 
 INTROD UCTION. 
 
 Gospel of St Peter. 
 
 TiiiV Se *Iov8ata>v ovSets €Viif/aTO 
 Tas x^pis K.T.X. (c. i.). 
 
 KoX TOTC KiXevu HpiaSrji o ySacrt- 
 Xtvs Trapa\r]fji.(j>6rjvai tov Kvpwv (c. 
 i.). 
 
 rjiiw; avTOV ePa5rTO/Aev...y6-y/Dair- 
 Tat yap. ..TyXtov /X7y Swat livi Trtf^ov- 
 tvfhivio (c. i.). 
 
 TTapeSoJKCv avTor to) Xa(3 Trpo 
 /xias Twv d^v/ift);', t^s kopiiji avTwv 
 
 V0fl.i'C,OVrK OTt VIJ^ €o-T(.v...TdTe 
 ^Xios IXa/ai/'e, Kai evpiOj] wpa hdrrj 
 (c. v.). 
 
 ivfjCTTevoixiv, Kol iKa6et,6fJi€0a . . 
 vvKTO'i Koi rip.ipa.% €0)s tov crajS^arou 
 (c. vii.). 
 
 Gospel of St Peter. 
 
 ...Twv 8e 'louSaiMv ouSels ivuj/aTo 
 TO.^ i^cipa? . . . xai /ii) /3ov\rj0evT(iiv 
 vitfraadai (c. i.). 
 
 avTO? Sc etricoTra cus /Jirj&lv wovov 
 e^wv (c. iv.). 
 
 CTKOTOS Karcff^c Tracrai/ Tiyv Iod- 
 Satav (c. v.). 
 
 Kai Tts avTu>v cittci/ IIoTtcraTC 
 avrov -^oXrjv ixerd o^ous ' xai Kepd- 
 
 1 The Didascalia has been quoted from 
 Lagarde'sretranslation printed in Bunsen's 
 Anal. Ante-Nicacn. ii. 
 
 Didascalia' and Apostolical 
 Constitutions. 
 
 6 pXv dWoi^uXos Kptxr/s vii/'a/u.ei'os 
 ras ;)^ei/Das eiTrci' 'A^mos ct/J.i...o oe 
 'lo-pajjX cTTePorjcre To al/ia avToC £(/)' 
 r/'/iSs (v. 19). 
 
 Ktti 'Hpu)S7;s o ^atriXevis cKcXeuo-ci/ 
 avTOV aTavpwOrjvai (ih. cf. ^. C). 
 
 IIiXaTOS 6 lyyc/iMV Kat 6 /JaeriXtvs 
 'H/DcoSijs EKcXevcrav avToi/ (TTavpiiiB-rj- 
 vai (v. 19). 
 
 ^aTTTeTai. Trpo r/Xiov Svo'eos (.4 . C 
 V. 14). 
 
 ev auTT) yap €v f/.eaio avTwv ryj^ 
 €opTi7s ia-Tavpuicrdv fi€ (v. 15) 
 
 cTTCtra cyci'eTO rpets (opas <rKOTOs 
 Koi iXoyLuOr] vv£, Kai irdXiv aTro 
 ivdrrj^ u>pa% . . .yjixipa (v. 14). 
 
 ouTio yap ivT](TT€VcraiJ,ei' Kai, ij/xeis 
 
 TTadoVTOI TOV KVptOV (v. ig). 
 
 Origen, /wm. in Matt^ 
 
 [Pilatus] ipse quidem se lauit, 
 illi autem...se mundare noluerunt 
 a sanguine Christi (§ 124). 
 
 in his omnibus [sc. spinis, 
 calamo, delusione] unigenita ilia 
 uirtus nocita non est, sicut nee 
 passa est aliquid (§ 125). 
 
 tenebrae tantum mode super 
 omneni terram ludaeam sunt factae 
 ad horam nonam (§ 134). 
 
 sic \i.e. spongia impleta aceto] 
 impleuit prophetiam in se dicentem 
 
 2 See Mr J. O. F. Murray's article 
 Kvangeliuin sa'undum Petnim in the 
 Expositor iox ^an. 1893. 
 
INTR OD UCTION. 
 
 XXXI 
 
 cravT€S i-KOTinav. Kal eTr\rjpui(7av 
 TrdvTa Kal eTcXciaxrai/ Kara t^s Kf<f>a- 
 A^s aiTuJv Ttt dfjLapTtjfxaTa (c. v.). 
 
 Kal clirwv dv^Xrjf^Of^ (c. v.). 
 
 Gospel of St Peter. 
 
 T(i)V 66 'Iou8ai(i)v k.tA. (c. i.). 
 
 HpwSTjs o PaaiXf.v'; (c. i.). 
 
 Kttl Te^etKOTCs Ta ivSv/xara t/j.- 
 irpocrOcv avTov 8t€/i€pi'(ravT0, Kai Xai^- 
 juor eySaXov eV' avTOts (c. iv.). 
 
 rjyoivtttiv fjirj noTe 6 ^Atos ISv... 
 vofjii^ovTes OTt i/u^ ecTTiv.. .Tore TyAto? 
 eXafi\j/e koi ivpiBrj u>pa ivdrrj (c. v.). 
 
 Kat Tts auTuv eiTrcv IIoTtcraTe 
 avroc )(o\'^v jxtra o^ov^ ' Kal nepd- 
 cravTcs iTTOTurav (c. v.). 
 
 ^ Mr Murray points out that Origeii, 
 like the writer of Peter, regards the X"^^ 
 as noxious {Matt. 137), and the criiri- 
 fragium as an act of mercy {^h. 140). 
 
 '' The allusions in Cyril were first 
 noticed (Academy, Dec. ■24, 1892) by 
 Dr J. H. Bernard, of Trinity College, 
 Dublin ; some further parallels have been 
 pointed out to me by Mr A. E. Brooke. 
 
 de se Et dederunt in escam i?ieam 
 fel, ct in siti mea poiaiierunt me 
 aceto : ideo et secundum loannem 
 cum accepisset lesus acetum cum 
 felle dixit Consummatum «/ (§ 137)'. 
 stalim ut clamauit ad Patrem 
 receptus est... post tres horas re- 
 ceptus est (§ 140). 
 
 Cyril of Jerusalem, catech. xiii." 
 
 6 [iXv yap niA.aT0s...ii8aTt dire- 
 
 VLTTTiTO Ttts xcipas" 01 Sc e7ri;Soa)VT«9 
 
 lA.eyoi' To aT/xa avTov €<}>' ijp.d'; (§ 2 1 ). 
 
 'HpcoST/s 8e ^v t6t€ ^a(Ti\€V's 
 
 (I 14). ' _^ 
 
 ot CTpartcoTat Siep.epto'avTO to 
 Tr^pijSoXaiov ct5 Ti.iT<Tapa c^^KrOev, 6 
 
 oe XtT<OV OVK €0')(tO'67j . . . KOI Xa^jlAOS 
 
 wepl TovTov ywerai tois cTTpaTiojTat?, 
 Kal TO p.€V jji€p(t,0VTai, Trepl tovtov 
 8e \ay)^avovcrtv. apa Kal rovTO yi- 
 ypairTat;...Ai€jxcpi(TavTo rd tjudrta 
 fjiov iavTols Kal iirl rbv ip,aTUTfx,6v 
 piov k^aXov kXtjpov' KX-rjpos Se ^v 6 
 Aax/xo's (§ 26). 
 
 /iiccre/x/SoAov ^v apa to o-kotos, 
 (oi'O/iao'e 8e 6 deb'; to (Tkotos viJKTa. 
 8ta toBto ovTe rjp.cpa rjv oiire vv^,,, 
 dWa fjiera Trjv ivdTrji' tXajXij/iv 6 
 17'Aios (§ 24). 
 
 Oiij/wvTi Tco /cupto) o'TTOyyoj irXrjO'- 
 6eVTL Kal TrepLTeOevTi KaXd/xia irpoir- 
 KOfxi^u TO o^os' Kat e8(0Kav ets to 
 
 One or two may be due to the Vidascalia, 
 but on the whole it is hardly possible to 
 doubt that Cyril freely used the Gospel 
 of Peter to illustrate his lectures, although 
 he warns his catechumens against the 
 private reading of apocrypha (catech. iv. 
 33, 36 Kal fioi fl.r)Sh tO>v airoKpinfiay dva- 
 ytvuaKe k.t.\.). 
 
xxxii INTRODUCTION. 
 
 PpiOfJia. jlOV )(0\l]V K.T.X TTOLaV 06 
 
 XoXrjv iSiDKav ■,...i8u>Kav auT(3, (j>rj(rcv, 
 
 i<TfX,VpVl(Tli.h>OV olvOV 1(oXu)8j)S 0€ KoX 
 
 KaraTTiKpos iq (Tixvpva (§ 29). 
 
 dirccnrafrai' tov<s ijXovs (iTro Twi' c^eTeirci' dv^piOTrtVas yiipa';...Kai 
 
 \upwv Tov KvpLOV (c. vi.). TTpoacTrdyrjcrav rjXoi<; (§ 28). 
 
 Twv d^vfxuiv, T^s iopTrjs avTwv ev a.^iJjU,(ov yap i;/xepa Kat eopry 
 
 (c. iii.). cXcyov [ai yuvaiKes]... ai p.£v yDvaiKcs airaJv Ikotttovto koH 
 
 Kkavaofjiev Kat KoipofieOa (c. XI.). eyoj e/cXatoi/, toSwcovTO Se d7roKpv^ei/T€9 
 
 Sc /xcTci Twi' iTaipoiv p-ov l\v7rovp.riv ol aTrdtrToXot (§ 25)'. 
 ...Kai iKpvftofieOa (c. vii.). 
 
 Of the writers who thus appear to exhibit indications of acquaintance 
 with our fragment Origen, the writer of the Didascalia, Eusebius, and 
 Cyril are later than the period at which the Petrine Gospel is known to 
 have been in circulation. On the other hand Barnabas, Justin, pro- 
 bably also the Sibylline writer, are earlier, and it is obviously of 
 importance to determine their relation to Peter. 
 
 I. In Barnabas we find prominence given to two particulars which 
 are also prominent in Peter, the potion of mingled gall and vinegar, 
 and the fasting and mourning that followed the Crucifixion. The 
 former rests on Ps. Ixix. 21, but whereas in the Psalm the x"^'?' is 
 regarded as food, in Barnabas, as in Peter, it is administered as a 
 potion (Barn., /ytcXAere izoritf.iv \oky^v /xera o^ods : Pet., TrortVaTe avrov 
 XoX^v p,eTd o^ous). St Matthew doubtless goes half way towards this new 
 reading of the Psalm (eSoj/cav avr<3 tticiv oTvov [v.l. o^os] /ierd xoX.'^'s 
 p,^p,iyp.ivov), and both Barnabas and Peter may have arrived at it in this 
 way : but it is more natural to suppose that one of the two later writers 
 depends upon the other. Now in Barnabas we can discover the reason of 
 the special significance attached to the ^oXr;' ; it connects itself in the 
 author's mind with certain features in the ritual of the Two Goats. In 
 Barnabas ^ again we catch a glimpse of the notion which underlies the 
 statement as to the Disciples' fast ; the Death of the Lord has trans- 
 formed the Feast of the Passover into the Fast of the Day of Atone- 
 ment. Both ideas rest on the symboMsm of the Jewish Law. Peter 
 
 ' The last four sections of the same Sieppayiv. § 40 lx"s 5(i5e/ca a.iro(TTl>- 
 
 Catechesis seem to bristle with allusions Xous tov aravpou fuiprvpas. § 41 toOto 
 
 to our fragment {§ 38 irepl tov x't-wj^os [so. 6 (T7a.vp6s] /xera tov 'Itjtrov (pai- 
 
 Xax^i'Tes. § 39 oi...Xax6»'res Trepi veffdat /j.4\\€i TrdXiv t'^ oOpavov: irpotyKV- 
 
 tQ)v ifiaTiuv (where Cyril forgets the vouvt€$ tov dTroffTa\^vra K6piop...Kal 
 
 distinction he has so carefully drawn in Tdv diroiTTeftacTa vaTipa. 
 § 26), TO KaTaTT^Tafffw, tov vaov to t6t€ " Barn. 7. 4. 
 
INTR on UCTION. xxxiii 
 
 adopts them without explanation ; in Barnabas we can see them taking 
 shape and can trace them to their source. It seems to follow that 
 Peter is later than Barnabas and possibly borrows from him. If the 
 Epistle of Barnabas was a work of the first century or of the early 
 years of the second, it may not improbably have come into the hands 
 of the party from which the Petrine Gospel emanated. Their strongly 
 anti-Judaic temper would have made it a welcome document. 
 
 2. The resemblances between our fragment and the Eighth Book 
 of the Sibylhne Oracles are for the most part superficial. The phrases 
 Swtrovcriv paTriV/iaTa, ScoVei 8' es /xao-Tiyas...i'(i)Tov, point to Isaiah 1. 6; 
 KoAa<^t^o;u.£i'o; crtyi^o-ei is probably a reference to i Pet. ii. ig, 23 ; 
 arif^avov rov aKavOivov may be a reminiscence of St Mark or St John. 
 But TrAeupcis vv^ovaiv KaAd/xu) throws important light on the Petrine 
 KaAa/iu) ivvacTov avTov. It connects the latter with John xix. 34 ^oyxQ 
 avTov TJ/v irXevpdv ivv$ev, while the next words in the Sibyllist, Sid tov 
 vofiov avTwv, seem to shew that he has also in view the treatment of 
 the Azazel described in Barn. 7. 8' (Tert. adv. lud. 14). Here the 
 Petrine form is clearly the later, for it is further from St John. There 
 is also some connexion between the Sibylline vv^ e<TTaL...iv Tpicrlv wpat<; 
 and the Petrine vo|u,i^ovTes ort vv^ io-nv, but it is impossible to deter- 
 mine in this instance on which side the debt lies. 
 
 3. The problem of Peter's relations to Justin is one of great interest, 
 and of some difficulty. In £>ia/. 106 we read : koI to etireii/ fJHTtavoixa- 
 
 Kei/at avTOV JUrpov €va Twv aTTOCTTokwv Kot yeypdcjiOoit cv rots (XTro/xi'Ty- 
 lj.ovivp.acr IV avTov yey€vrjp.ivov Koi tovto. ..a-r]pavTLKov rfv tov airrov 
 Ikuvov elvai 81' ov ko.\ to iiriiivvpov laKw/? tu 'IcrparjX cttikAij^cVti iSoOrj. 
 In this passage Justin recognises the existence of certain aTropvr)p.ovev- 
 para IltV/Dov, i.e. of a Petrine Gospel. But the 'Memoirs of Peter' may 
 represent the second of the canonical Gospels ; and in Mark iii. 16 the 
 fact to which Justin refers is duly recorded. It is therefore unnecessary 
 to conclude that Justin refers to an apocryphal Gospel; nor is it easy 
 to believe that if the Docetic Gospel of St Peter had fallen into his 
 hands he could have been deceived with regard to its true character. 
 Dismissing this consideration, we proceed to the alleged use of our frag- 
 ment in the first Apology and the Dialogue. The first instance (p. xxix.) 
 need not detain us ; it has nothing in common with Peter which cannot 
 be explained by the influence of Ps. ii. and Acts iv. But the second and 
 third quotations require careful discussion. In the second Justin relates a 
 
 ^ /cat ^iXTTT^aare iravres Kai KaraKevrT]- ttjv KecpoKijv avrou, Kai ovTlos eh ^pTjfioit 
 (rare Kai wepWere ri ipiov rb k6kxwov wepl 0\ij6riTa. 
 
xxxiv INTRODUCTION. 
 
 remarkable incident which he shares wiih Peter, and there are moreover 
 points of verbal agreement. But (i) the incident seems to rest on a 
 mismterpretation of John xix. 13 which might have occurred to both 
 writers independently; their way of stating it is certainly independent. 
 (2) The words put into the mouth of the mockers differ, and seem to 
 be based on different passages of the Old Testament ; Justin expressly 
 refers to Isaiah Iviii. 2, Peter seems to have in view similar words in the 
 Psalms and Proverbs. (3) Peter's o-vpw/itv may certainly have suggested 
 Justin's Siao-u/DovT£s, yet the resemblance is in sound rather than in 
 meaning, and it is more likely that Siao-vpoi/Tcs was supplied by the Old 
 Testament ; Ste'o-upov was substituted by Aquila for ifi.vKTrjpit.ov in Prov. 
 i. 30, Lxx., a passage where Wisdom is represented as mocked by 
 fools. If on the whole it is thought that one of the two writers had 
 the other in view, the evidence seems to point to a use of Justin by 
 Peter ; in Justin the words of St John are given exactly, in Peter they 
 are varied; Justin's account of the incident is brief, Peter's is more 
 diffuse, after the manner of a writer who is working upon the lines of 
 an earlier authority. 
 
 We turn to the third parallel. The points are two : both Justin and 
 Peter use the remarkable phrase Xaxfiov jSaKXetv, and both use it, not 
 exclusively in reference to the x'™'', as St John does, but of the Lfidrca 
 in general. Since the phrase is not known to occur in any other con- 
 nexion, and its use in this connexion is limited, as far as we know, to 
 Justin, Peter and Cyril, it seems certain that its origin is to be sought 
 for either in the earliest of those writers, or in some source which lies 
 behind them all. That it was borrowed by Justin from Peter is impro- 
 bable, for the context in Justin shews no sign of Petrine influence ; on 
 the contrary Justin speaks in it of the piercing of the Lord's Hands and 
 Feet, vifhereas in Peter, notwithstanding Ps. xxii. 16, the nails are drawn 
 forth only from the Hands. On the other hand it is not necessary to 
 suppose that Peter was indebted for the phrase directly to Justin. It is 
 difficult to understand why either writer should have gone out of his 
 way to adopt so singular an expression if it had not been previously 
 known to him through an earlier rendering of Ps. xxii. 18. Now 
 St John with that verse in view uses Aaxw/nev', and Symmachus in the 
 Psalm itself rendered ^IM P'S! by eXdyxavov. Is it overbold to 
 conjecture that in another version which followed the Hebrew more 
 closely, the reading was l/3aA.Aov or e/iaXov Xax/u-w ? Even in the case 
 
 ^ In his paraphrase of John .\ix. 24 understand the game known as TrXaa-ro- 
 Nonnus twice uses Xaxfi^s, but not in ^o^lvSa ; cf. D. Heinsii e.ren: ad loc. 
 the phrase Xax/J-o" ^aWeiv. He seems to 
 
INTRODUCTION. xxxv 
 
 of Cyril it may be doubted whether a traditional rendering or paraphrase 
 of the Psalm is not present to his mind rather than Peter's use of the 
 passage. For he is completely at issue with Peter's identification of 
 the 8i,a/iepto-/ios and the 'ko.-)(jx6% ; the first, he points out, refers to the 
 t/xarta, the second only to the ^ntav (ra fiXv /xcpi^ovrai ircpt tovtov 8e 
 XayxdvoDcrtv). Yet he clings to the phrase, even though he finds it 
 necessary to explain what it means {kX.t]p6<; Ei yv 6 Xax/J-6';). Is it 
 probable that while rejecting the statement of the Petrine Gospel, he 
 would have retained and explained a difficult phrase connected with it, 
 unless the phrase had possessed some higher claim upon his consider- 
 ation than its place in an apocryphon would supply? On the whole 
 there is reason to suppose that although in this instance the con- 
 nexion between Justin and Peter (and perhaps Cyril also) is a real 
 one, it implies no more than a relation to a common source. In the 
 present state of our knowledge, this explanation can only be conjec- 
 tural : on the other hand it is sufficiently probable to make us pause 
 before we assert that Justin has used the Petrine fragment. 
 
 Thus there is at present no satisfactory proof that our fragment was 
 used by any writer before the end of the second century. The sparing 
 and unacknowledged use of it by writers of the third and fourth 
 centuries is in harmony with all that we know as to the origin and early 
 circulation of the Petrine Gospel. Such allusions do not compel us to 
 modify our belief as to the relatively narrow area of its influence. 
 The facts are consistent with a very moderate circulation within the 
 limits of Syria and Palestine. Some striking coincidences appear in 
 the Didascalia and in the Apostolical Constitutions, both probably 
 of Syrian and Palestinian origin. The references in Origen occur 
 only in the homilies on St Matthew, which belong to the last stage 
 of his literary career when Caesarea and not Alexandria was the 
 centre of his work. If, as seems nearly certain, the Gospel was known 
 to Cyril, he knew it merely as one of the apocryphal books current in 
 Palestine, against which he warns his catechumens while he is not 
 unwilling to borrow from them any details which seemed impressive or 
 edifying. It is not improbable that patristic students may stumble 
 upon other traces of the Petrine story of the Passion in Church writers 
 connected by birth or other circumstances with Antioch, Caesarea or 
 Jerusalem. Of a direct influence exerted by it upon Egyptian and 
 Western writers there is at present no sufficient evidence'. 
 
 ^ Nonnus presents some interesting [Athenceiim, May 13) points out others in 
 parallels (J. M. C. , Scottish Guardian, Lactantiiis ; but as proofs of a direct use 
 March 10, 1893), and Mr F. P. Badhani of Peter they are not convincing. 
 
XXX VI INTR on UCTION. 
 
 VII. 
 
 It is natural to attempt a comparison of the Petrine fragment with 
 other survivals of apocryphal Gospel-literature. Our materials are as 
 yet far too imperfect to ' yield large results : yet there are a few points 
 which can be clearly seen. 
 
 (i) The Gospel of Peter belongs to a class of writings which 
 claimed to preserve the personal narrative of one of the Apostles. 
 Such compositions seem to have been characteristic of the Gnostic 
 sects of the second century ; the Gospel or Tradition of Matthias e.g. 
 was current among the Basilidians, the Gospel of Philip is attributed 
 by Epiphanius to a sect of Ophite Gnostics. The Docetae of Western 
 Syria followed the fashion of the age in putting forth a Gospel of this 
 type, which received the name of the Apostolic founder of the Church 
 of Antioch. 
 
 (2) The Petrine Gospel, to judge by the Akhmim fragment, was 
 a free harmony of the canonical Gospels, rather than an attempt to 
 rewrite the history. Not a single agraphon is found in the fragment. 
 This circumstance may indeed be due to the writer's purpose of repre- 
 senting the Lord as silent during the Passion. But the manner in 
 which he has handled his facts suggests another explanation. He is 
 unwilling to go far beyond the lines of the canonical narrative. He is 
 prepared to shift, transpose, reset his materials, but not to invent 
 important sayings for which there is no authority in the canonical 
 tradition. This cautious conservatism differentiates the Gospel of 
 Peter from the Gospel according to the Egyptians and the Gospel of 
 the Hebrews, which, so far as we know them, were largely independent 
 of the Canon. 
 
 (3) It is scarcely to be doubted that our Gospel was written with 
 the purpose of promoting Docetic, perhaps also Encratite views. 
 There were many methods open to the writer. He might have con- 
 tented himself, as Basilides and Valentinus appear to have done, with 
 supplementing the canonical Gospels by expositions which grafted upon 
 them the interpretations of his sect. Or he might have interpolated 
 the canonical history, or, like Marcion, have selected one of the 
 Gospels and submitted it to revision. He has not followed either of 
 these precedents. His method is to exhibit a manipulated harmony. 
 In form, however, his work is not a harmony, but a personal statement, 
 and this literary fiction leaves him free to take certain liberties 
 with the documents before him. He allows himself another in- 
 
INTRODUCTION. xxxvii 
 
 dulgence which no mere harmonist could have ventured to take. 
 He omits large portions of the narrative which were unfavour- 
 able to his views. He adds here and there a suggestive remark ; 
 he gives to familiar words a new turn which favours a non-catholic 
 interpretation. He introduces apocalyptic passages which extend the 
 simpler narrative of the Gospels in the direction of Gnostic speculation. 
 Yet the whole is done with so much skill that the heretical tendency 
 of the fragment has been stoutly denied. If we understand his position 
 aright, the writer of Peter belonged to a minority whose policy was 
 conciliation, and his purpose was not so much to supply a Gospel for 
 the use of a sect, as to propagate a Docetic Christology within the 
 Church from which he had not yet parted company. 
 
 Thus the Gospel of Peter seems to have held an unique position 
 among the Gospels of the second century. To this circumstance we 
 may venture to attribute its limited circulation. Serapion checked its 
 acceptance within the Church. Among Separatists it was not sufficiently 
 aggressive to secure general support. If a harmony of the canonical 
 Gospels were desired, it could be found in the work of Tatian : if a new 
 Gospel, strongly flavoured with distinctive tenets, many such were at 
 hand. The Petrine Gospel shared the fate which commonly attends a 
 compromise ; it failed to satisfy either party, and fell into neglect. 
 
 Thus our Gospel stands to some extent alone among the apocryphal 
 Gospels of the second century. But it has marked affinities with other 
 groups of apocryphal writings. Its Gnostic and apocalyptic tone is 
 in full sympathy with the literature which bears the name of Leucius 
 Charinus, and it is difficult to avoid the inference that we have before 
 us a product of the school of writers from which the Circuits of the 
 Apostles proceeded during the second half of the second century. It 
 was obviously in the hands of the author of the Didascalia, and has 
 influenced the Apostolical Constitutions. Lastly, there are traces of its 
 use in the various forms of the Acts of Pilate, but especially in the 
 form which seems to be the latest of all, the Anaphora Pilati. A 
 connexion has been supposed to exist between the Petrine Gospel and 
 the Ascension of Isaiah, but the coincidence is one of ideas only and 
 does not extend to the literary form. 
 
 VIII. 
 The Gospel of Peter, Serapion tells us, not only emanated from the 
 
 Docetic party (toJi' Karap^ajxivuiv avTov ovs ^oktjto.^ KaXovfJiev), but its 
 
 general tendency was Docetic (to! yap Trkeiova <j>povr]iJ.aTa iKeivuiv icrrl 
 
xxxviii INTR OD UCTION. 
 
 Trji SiSao-KaXias). This tendency did not, however, largely interfere 
 with its representation of the facts, but was chieflv shewn in unorthodox 
 
 additions [ra fxkv TrK^toya tov opOov \6yov. . .Tivd 8e 7r/300'Stea'TaA./A€i/a). 
 
 In the fragment which survives, accretions of this character are few, 
 but their purpose is sufficiently clear. We may schedule them in the 
 fragment, as Serapion did throughout the Gospel : 
 
 (i) The Lord's freedom from pain at the moment of Cruci- 
 fixion. 
 
 (2) His desertion by His ' Power' at the moment of Death. 
 
 (3) The representation of His Death as an avaXiji/zts. 
 
 (4) The supernatural height of the Angels and especially of 
 the Risen Christ 
 
 (5) The personification of the Cross. 
 
 To this list we ought perhaps to add the sealing of the stone 
 with seven seals. If our view of the order of the events is correct, the 
 omission of all the Easter-week appearances must be attributed to the 
 same tendency. 
 
 Two or three general remarks may be added, {a) Our fragment is 
 intensely anti-Judaic in tone ; a chief purpose is clearly to throw the 
 full responsibility of the Crucifixion upon the Jews and to intensify 
 their guilt, (i) It betrays no sign of an Ebionitic view of the Person 
 of Christ ; on the other hand, it gives prominence to His supernatural 
 and Divine character. By those who speak of Him He is invariably 
 called d vios toS Beov -. by the writer himself He is designated kv- 
 pLo's, even when the reference is to the Dead Christ. Of the Three 
 who issue from the tomb, the Christ alone towers above the heaven. 
 (c) The teaching of the fragment with regard to the Lord's Death and 
 Resurrection, while open to suspicion, is not absolutely inconsistent 
 with Catholic language. Origen, as the notes will shew, has apparently 
 used or adopted dvc\-ijix(j>6r] in reference to the Death of the Lord : 
 and the Petrine writer distinctly asserts a Resurrection {avicnrj). 
 
 We may now enter upon the question, To what form of Docetism 
 does our fragment incline } 
 
 I. One of the earliest forms of second century Docetism is criti- 
 cised in the letters of Serapion's great predecessor in the see of Antioch, 
 St Ignatius. Bishop Lightfoot ' has characterised the Docetism which is 
 condemned by the Ignatian letters as (i) " thorough going," (2) "Judaic." 
 (i) It denied the reality of the Passion ; it was scandalised by the Cross. 
 
 ^ 6". Ignatius., i. 373. 
 
INTRODUCTION. xxxix 
 
 Ignatius meets it by asserting that the Lord was truly born, was 
 truly arraigned before Pontius Pilate, was truly crucified and truly 
 died'. (2) Lightfoot maintains that the Judaism which Ignatius attacks 
 was only another side of the Docetic heresy. His argument is not 
 perhaps absolutely convincing, but it establishes a probability that the 
 Ignatian Docetae were disposed to Judaize. Certainly there is no trace 
 in the references of Ignatius to these heretics of any antagonism to 
 Judaism on their part, whilst on the other hand it is obvious that there 
 were important points of contact between them and the Judaizers. 
 
 In the early part of the second century this cruder form of 
 Docetism seems to have been widely prevalent in the Churches of 
 Asia Minor. It is condemned more or less directly in the Ignatian 
 letters to Tralles, Smyrna, Ephesus, Magnesia, and Philadelphia ; the 
 only genuine writings of Ignatius which are free from all allusion to it 
 are the letter to the Romans, and the personal letter to Polycarp. Yet 
 it is clearly not the Soktjo-is with which the Petrine writer is in 
 sympathy. For (i) he does not suggest that the Trial and the Cruci- 
 fixion were putative ; on the contrary he emphasises both events, only 
 reserving for the Lord an immunity from physical pain. And (2) he 
 is not merely free from any suspicion of Judaizing ; he is, as we have 
 seen, aggressively anti-Judaic. 
 
 ii. At first sight we may be tempted to connect our writer with 
 the school of Cerinthus or of Carpocrates. According to Irenaeus, 
 who is followed by Hippolytus, Cerinthus taught that, though Jesus 
 suffered, died and rose again, the Christ was impassible and left Him 
 before the Passion'^. Carpocrates, it seems, spoke of a Power which 
 was sent down by the Unbegotten God upon the soul of Jesus, and 
 eventually ascended to its source'. Ideas of the same general character 
 are to be found in our fragment, but they appear there in a more 
 guarded, a more complex, and probably a later form. Moreover, the 
 Judaizing tendency of Cerinthus and the humanitarianism of both 
 Cerinthus and Carpocrates exclude the supposition of any direct in- 
 fluence having been exercised by them upon 'Peter.' The early 
 'Ophite' system described by Irenaeus approaches nearer to Peter's 
 view. According to that system Jesus was born of a Virgin by Divine 
 operation ; subsequently the Christ descended on Him, withdrawing 
 before the Crucifixion ; after the Crucifixion a Power was sent down 
 upon the Crucified which restored Him to life in a psychic and spiritual 
 
 1 Magii. 9. Eph. 8. Trail. 9. .^3. 
 
 2 Iren. i. 26. 2, iii. 11. i. Hipp. vii. ' Iren. i. 25. i. Hipp. vii. 32. 
 
xl INTR on UCTION. 
 
 Body, the Body of the Flesh being however left behind'. But the 
 Petrine doctrine differs from this in a material point, for it regards the 
 higher nature of the Lord as remaining with Him on the Cross up 
 to the moment of His Death ; nor is there any trace in ' Peter ' of the 
 other features of the intricate gnosis with which the Ophite Christology 
 was closely bound up. 
 
 3. The two great schools of Basilides and Valentinus claimed for 
 their founders spiritual descent from the Apostles Peter and Paul re- 
 spectively I Both leaders appear to have accepted in substance the 
 Gospels now regarded as canonical, admitting the facts of the Gospel 
 history, while putting an heretical construction upon them. Of the 
 Basilidians Hippolytus expressly states : ycyoi/e iravra. d/ioi'ws Ka-r avrous 
 . . ojs iv ToTs fZayytXiovi yeypaTrTai^. But Basilides gave an entirely new 
 complexion to both the Crucifixion and the Resurrection. The pur- 
 pose of the Passion was the Siaipeo-i? of the composite factors of the 
 Lord's Person, which restored each element to its proper sphere. The 
 a-ui/xaTiKoi' fxipo's suffered and returned to a/u,op<^i'a, the psychic was 
 restored to the Hebdomad, and so forth. With these ideas the Petrine 
 fragment has nothing in common. 
 
 The sphere of Basihdes' influence seems to have been nearly limited 
 to Egypt. Valentinus was the centre of a larger movement. We find 
 him first in Egypt, then in Cyprus, and finally, between a.d. 138 and 
 160, at Rome. His followers were divided into two schools. Eastern 
 and Western, the 'Anatolic' and the 'Italic' The Valentinians, ac- 
 cording to Hippolytus'', recognised two Christs, the aeon who, together 
 with the Holy Spirit, emanated from NoiJs and 'AXrjOaa, and another 
 who was the common product of the whole Pleroma. To the .Son of 
 Mary they attributed a psychic, or, as the Eastern Valentinians pre- 
 ferred to say, a pneumatic Body. The fragments of Valentinian 
 teaching excerpted by Clement and representing chiefly the Eastern 
 school, are nearer in tone and general tendency to the Petrine frag- 
 ment than any Gnostic utterances we have as yet encountered. The 
 following may be taken as specimens : 
 
 6 Kvpio'i Slo, iroKXrjv TaTr€ivo<j)po(Tvvrjv ov)(^ cos ayyeXos ui<j>dr] dW <us 
 av6piu7ros...avTos yap koI avu) <^<5s 57V Koi cctti- to iiricjiaviv iv crapKi Koi 
 
 ' Iren. i. 30. 12, 13. 7c76i'ei Jlai\ov. Can Glaucias have been 
 
 ^ Clem. Alex. Strom, vii. 17 KaOdwep 6 the name of the supposed translator of 
 
 BaffiXf iSijs, Kav VKuvKiav iinypd(f>7iTai Si- the Petrine Gospel, i.e. the assumed name 
 
 ddffKaXov, uJS avxoOaiv aOroi, Tbv Xlerpou of the author? 
 
 iptLtivia- ibo-oi/Tois &i Kal OvaKevTivov Geo- ^ Hipp. vii. 27. 
 
 SdSi 6.KT)KohaL tpipovfft,v, yvihpi^os 5' oh-os * Hipp. vi. 35. 
 
INTRODUCTION. xli 
 
 ro ivTavQa. 6<j}div ov)( vmepov tov avw, ovSi SuK€KoirTo y avcodev jx-tTedTi] 
 ScBpo . . . a AV rfv to Trdvrri ov Koi Tvapa t<3 Trarpi KavravOa- Suva/iis yo-P '?" 
 TOV TTttxpos {exc. Theod. § 4). 
 
 a.va.trTa.% o Kwpios cvijyyeXtVaTO ToiJS Siicat'oDS Tous ev Tij Kara- 
 Trav'o-ei Kal /icTeo-Tijcrev auTois Kai /xerc^i^Kei' (§ 18). 
 
 o-raupos ToB eV TrX.rjpwfjt.aTL opov arj/xeiov Icttiv ^.topil^L -yap tous aTrt- 
 (JTODs T<3y aTTi'o-Tojv, (OS eKtivos TOV Koo'/ioi' Tol 7rA.rjpa)(U,aT0s {§ 42)- 
 
 OTt uev o^v a^os erepo'; tjv oj dv^iX.r}<^ev orjXov l^ wv ofxoXoyel Bya> ?/ 
 l<or'.. Kal oTttv Aey?; Aet tov viov tov dyBptiirov aTroSoKi/iacr^-^vai, v/3pi(rurjva.(., 
 (TTavpuiOrjvai, ojs Trcpi aXAou <j>aivtTai Xeymv, SfjAovoTt TOV e/XTra^oBs' 
 Kat TTpod^w v/xas, Xeyu, Trj TpLTQ TiSv ■qjxe.pdjv eis tt^v VaXiXaCav auTOS yap 
 trpodyn Trdfra Kal tt^v d^jtavcH's crw^ofji^vrjv \jjv)(r]v avatTTtjaeLV rjvtaaiTO 
 Kal aTTOKaTaa-nja'itv ov vvv irpoayet. diridavev Si dirocTTavTOs tov 
 KaTapdvTos hv auTui hrl T& 'lopSavjj Trvcu/xaros. ..avacTetXas ttjv cttcA.- 
 Boviav aKTiva tiJs Swa/xecos o '^un-qp direiXTjcrc /xiv tov 6acaT0V to 8c 
 OvrjTov (T(2fi.a divofiaXuiv TrdOr) dvecTTTjcnv. to, ij/v^^lko. /nev ovv oiitms 
 avta-TttTai Kai avao-u)^eTat...Ka6iyTai yuev oSv 6 ij/vxi-KO's UpLCTTO'S iv Scfta 
 tov! Sriixiovpyov (§§ 61, 62). 
 
 The last of these extracts appears to represent Western rather than 
 E'astern Valentinianism ; a member of the AnatoHc school would have 
 spoken of the Risen Christ as 'pneumatic' and not 'psychic' But the 
 point is not important for our present purpose. We see how a Valen- 
 tinian writer could make the facts of the Gospel history the vehicle of 
 Gnostic teaching; and we understand why the Docetic author of the 
 Petrine Gospel was content to accept the canonical narrative as the 
 basis of his own. But besides this, we recognise in these Valentinian 
 comments points of contact with our fragment where the latter reveals 
 its true character. We observe in both the same distinction between 
 the Impassible Christ and the Passible ; in both the Power from above 
 leaves the Lord at His death ; in both there is a Resurrection effectuated 
 by an external agency and apparently not extending to the natural 
 Body. Both again are characterised by the prominence which is given 
 to the Cross and to the Preaching to the Dead, although neither of these 
 particulars is worked out in the same way by the two writers. On the 
 whole, while the evidence does not justify us in regarding the Petrine 
 writer as a Valentinian, there is reason to suppose that he has felt the 
 influence of the Valentinian School. 
 
 4. Both Clement of Alexandria and Hippolytus speak of a party 
 who bore the name of Docetae, and who are distinguished from the 
 S. P. d 
 
xlii INTR OD UCTION. 
 
 Valentinians and other Gnostic sects. According to Clement', the 
 founder of this party was Julius Cassianus, originally a member of one 
 of the Valentinian schools. Cassian shared Tatian's Encratism, and his 
 interest in Docetism appears to have been largely due to his Encratite 
 views. Hippolytus' attributes to the later Docetae, presumably the 
 sect which Cassian originated or one nearly allied to it, an elaborate 
 system of gnosis, which combines features apparently derived from 
 several earlier systems, as those of Basilides, Valentinus, and the Naas- 
 senes. When we come to the Christology of these Docetae, it proves 
 to be a curious syncretism presenting points of contact with orthodoxy 
 on the one hand, and with many forms of Gnostic speculation on the 
 other. The higher Nature of Christ is the Only Begotten Son, Who 
 is equal in all respects (generation excepted) to the Ingenerate. The 
 Only Begotten contracts Himself and descends through the Aeons, till 
 at length He enters the world and is born of Mary. The Docetic 
 writer proceeds : 
 
 lyevvrjOr) to ef avTyj^ ojs yiypa.iTTa.i- ycvvqdev Se ei/eSvcraTO avro avm6(.v 
 IXOuiV^ Kat iravTo. eTTOLTjcrev ourtos o)s iv rots cvayycXtots yeypaTrrat. 
 iXovaaro eis tov 'lopSavTjv ikovcraTO 8e tu'ttov Kat (r</)payi(r/xa Aa/Swv iv 
 T(3 uSart TOV y eyevvrjfxevov o'oj/AaTos a^ro Trj'i irapOivov, iv oTav 6 ap^oiv 
 KaTaKpivYj TO iSiov TrXaiTjjia 6ava.Tii> T<a crTavpw, ^vxr] iKUvT) iv Tu) (TiofiaTL 
 Tpa<f>eiaa diriKSvcrajj.€vrj to ao>iJ,a...fji.rj ivpeOyj yvjxvi], dW ivSvar/Tai to 
 iv t(S xSaTL 0T€ £/3a7rTt^eTO dvTl t^s crapKos ckciVijs eKTeTVTrm/Aevov aSfJia. 
 
 Unfortunately the Hippolytean account breaks off at this point. Its 
 importance for our enquiry lies in the witness which it bears to the 
 existence of a party in the second half of the second century (for the 
 syncretistic spirit it displayed cannot have been earlier) who called 
 themselves Docetae but accepted the Gospel narrative, and whose Soktjo-is 
 was apparently limited to a belief in a pneumatic Body, the impress or 
 counterpart of the Body born of the Virgin, which was acquired by the 
 Lord at the Baptism, and remained as the clothing of His soul after the 
 Crucifixion. There is no evidence that this particular theory was 
 
 ^ Clem. Alex. iii. 13 Toiotirois ivix^ipei riiuv /J,ridi ra roirav Sbyixara aiuwqv... 
 
 Kdl 6 TTJs doKr}(7etos e^dpxojv 'loiJAtos Kcur- /cat to(>s ry doKe'tv dff^ctXetav \6y(i}t' k€- 
 
 ffiavbi. KTTJffBai i\^y^ofj.ev, o'iye iavroiis Ao/c?;7ct5 
 
 ^ Hipp. viii. 10 sqq. Hippolytus plays dTreKdXeaav, doyf^ari^ovTes raOra (cf. 
 
 all round the name, but seems not to per- id. 11 rd doKeiv elvai TLva.^...Td 56^avTa). 
 
 ceive its true significance: viii. 8 iirel oi His statement that the name proceeded 
 
 TroXXoi T? TOV Kvplov cm^ovKlq, jxi) XP'^- from the party itself is of a piece with the 
 
 /levoi TTjK SoKbv iv t<} dtjidaXixf ^xoktes explanation of its meaning. 
 bp^v eirayyiWovrai. TVfpXJiTTovTes., doKet 
 
INTR OD UCTION. xliii 
 
 present to the mind of the Petrine writer, but it is not inconsistent with 
 his story; nor does there appear to be any improbability in the sup- 
 position that the Encratite sect founded in Egypt by Julius Cassianus, 
 the Docetae of Hippolytus, and the Docetae of Serapion were closely 
 allied to each other if not identically the same. 
 
 IX. 
 
 The style of the Petrine fragment has points of contact with 
 the canonical Gospels, especially with St Luke and St John; yet on 
 the whole it differs materially. Here and there the writer uses 
 a phrase of Aramaic origin such as /ii'a rwv a^u'/iwv, ava. Silo 8vo. 
 More frequently he manifests a tendency to substitute classical for 
 Hellenistic forms. Thus he writes KaOap^-iui for a^cuo's ci/ai a-n-o, and 
 employs the optative after ottw^. In his choice of words he appears to 
 be guided by such writers as Plutarch, Polybius, Dionysius of Hali- 
 carnassus ; we have oi/^tts for 6(j)0a\fjt.oi, dytaviav for (j)ol3ei<r0ai. followed 
 by /xi;, and the phrases <f)\lyea-6ai v-n-6 opy^s, Terpoicrdat Kara. Stavotav. 
 In common with the author of the Acts, whose work seems to be often in 
 view, Peter uses fiaOrJTpm and xeipa-yM-yciv ; with Symmachus, the perhaps 
 heretical translator of the Old Testament, he shares the very rare words 
 virop6ovv and crwa-KeTTTea-Oai. He shews a partiality for unusual words : 
 for cTTavpidKuv and crKfXoKOTriiv he is as yet our only authority ; v-rraKorj 
 in the sense of a ' response ' does not seem to occur elsewhere before 
 the last years of the third century, although waKou'ttv ' to respond ' 
 is found in other apocryphal writings of the second ; Xa^ds is 
 in itself a rare word, and in the phrase XayQxov jiaXXuv seems to be 
 limited to two or three Christian writers. A characteristic habit of 
 affixing an almost otiose eKcivo? (ot KOKovpyoi cKeifoi, 6 Ai^os exetvos, ol 
 o-TpaTiwrat iKuuoi) appears also in the Petrine Apocalypse, and in other 
 apocryphal literature. But the most decisive indication of the re- 
 latively late composition of our fragment is to be found in its use of 17 
 KvpiaKrj. In the Apocalypse of St John we already have ij KvpiaKiQ 
 rjfjLipa ; the Didache follows with KvpiaKrj Kvpiov ; Ignatius speaks of 
 those who live Kara KvptaKijv ; Melito, Bishop of Sardis, about the 
 middle of the second century wrote a treatise Tepl KvpLaKrj^. The name 
 was therefore familiar amongst Eastern Greek-speaking Christians from 
 the end of the first century. But Peter not only uses it freely, but 
 seems to be unconscious that he is guilty of an anachronism when he 
 imports this exclusively Christian term into the Gospel history. "H 
 
xliv INTRODUCTION. 
 
 KvpiaKt) has so completely supplanted 17 /xia t&v a-a.^^a.-Twv, that it is twice 
 used to describe the first Easter Day in a document which usually 
 manifests precision in such matters. 
 
 A more vital distinction between the literary character of the Petrine 
 fragment and that of the canonical Gospels lies in the assumption of the 
 first person by the writer of the former. The design of the Synoptic 
 Gospels excludes personal narrative ; but it is equally foreign to the 
 Fourth Gospel, even where reference is made to the evangelist as an 
 eye-witness (xix. 35, xx. 30, 31). The method of putting the Gospel- 
 history into the mouth of an Apostle belongs to a type of literature 
 later than the canonical Gospels. Zahn remarks that the first specimen 
 of the kind hitherto known is to be found in the Gospel of the Twelve, 
 an Ebionite apocryphon which was circulated in Palestine probably 
 about A.D. 170'. The Didascalia and the Constitutions furnish later 
 examples. 
 
 X. 
 
 We may now approach the question of locality and date. Where 
 and when was the Gospel of Peter written? 
 
 1. All the evidence points to Western Syria as the place of origin. 
 The Gospel was read at Rhosus in the time of Serapion. In the 
 next century it was in the hands of the author of the Didascalia, and 
 of Origen during his residence in Palestine. Its name and general 
 character were familiar to Eusebius of Caesarea ; Cyril of Jerusalem 
 had studied its contents ; Theodoret of Cyrrhus knew of its existence. 
 No Western writer shews any independent knowledge of the Petrine 
 Gospel, unless it be Jerome, who like Origen lived for years in 
 Palestine. The discovery of a fragment of the Gospel in the grave 
 of an Egyptian monk proves nothing as to a circulation of the Gospel 
 in Egypt. The writer was in possession of a few leaves only, and the 
 leaves or the copy from which they were detached may have been 
 brought to the Thebald by some exile from Syria. It will be re- 
 membered with interest that in his last wanderings Nestorius paid 
 more than one visit to Panopolis ''■. 
 
 2. The Gospel of Peter was in use about the year 190, and, 
 according to Serapion, it was the work of at least a generation earher. 
 Thus the terminus ad quetn may be fixed at a.d. 170. The other limit 
 is more difficult to determine. Yet if the evidence already produced is 
 
 1 Das Ev. des Peirus, p. 17; cf. Gesc/i. " Evagr. Schol. i. 7. 
 
 des N. T. Kanons, ii. i, p. 725. 
 
INTRODUCTION. xlv 
 
 trustworthy, it can scarcely be rash to say that the Gospel, so far as it 
 may be judged by the fragment which survives, was not written before 
 the middle of the second century. The Akhmim fragment presup- 
 poses a knowledge and use of the Four Gospels, and of a text of the 
 Gospels which is already marked by a characteristic interpolation'. Its 
 author seems to have had access to a Harmony nearly akin to Tatian's 
 Diatessaron. If he is not actually indebted to Justin, he is versed 
 in the apologetic use of certain passages of the Old Testament 
 which was prevalent among literary Christians from Justin's time. 
 Above all, his doctrinal affinities are those of the second half of the 
 second century. His Docetism is not of the type which was famihar to 
 Ignatius ; his Gnosticism connects itself with the schools of Valentinus 
 and JuHus Cassianus ; his anti-Judaic spirit is worthy of Marcion ; his 
 apocalyptic tone finds its nearest parallels in the literature which passes 
 under the name of Leucius Charinus. The conditions are those of the 
 age which followed Justin, and not of that which preceded him. We 
 shall not perhaps be wide of the mark if we place the composition of 
 the Petrine Gospel midway between the limits already indicated, i.e. 
 about A.D. 165 ; we cannot, consistently with our reading of the facts, 
 place it before a.d. 150. 
 
 XI. 
 
 On his journey up the Nile, between Assiout and Abu Girgeh, the 
 traveller passes on the East bank, at a little distance from the stream, 
 the large market town of Akhmim. It marks the site of one of the 
 oldest cities of the Thebaid, the Chemmis of Herodotus (ii. 91), the 
 Panopolis of Strabo (xvii. p. 812). Once the stronghold of the worship 
 of Khem, identified with the Greek Pan, Panopohs became in Christian 
 times a centre of monastic Hfe. An extensive Christian necropolis, 
 begun in the fifth century, bears witness to the ecclesiastical importance 
 of the place in days before the Arab invasion, and Akhmim is said to 
 contain at the present time a relatively large proportion of Christian 
 inhabitants. 
 
 During the winter of 1886 — 7 the researches of the French 
 Archaeological Mission in Egypt led to the discovery in one of the graves 
 of Christian Panopolis of a small book measuring 6 inches by 4J, and 
 containing 33 leaves of parchment, stitched together into covers of 
 pasteboard roughly cased in leather. The book was found to contain 
 
 ' That the interpolation in Luke xxiii. changing the connexion after his usual 
 48 originated with Peter is improbable. manner of dealing with evangelical 
 Peter puts it into the mouth of the elders, materials. 
 
xlvi INTRODUCTION. 
 
 fragments of the lost Petrine Gospel and Apocalypse, and of the Greek 
 version of the Book of Enoch ; on the inside of the further cover was 
 pasted a single leaf of the Greek Acts of St Julian. The Petrine 
 writings occupy the first nine leaves. The recto of the first leaf bears 
 a Coptic cross supported by A and H ; the fragment of the Gospel 
 begins under a smaller cross on the second page, ending on fol. 51^, 
 where its conclusion is marked by three crosses resting on an ornamental 
 band. A blank leaf follows the Gospel, which is succeeded by the 
 fragment of the Apocalypse. The latter has either been stitched into 
 the volume upside down, or the gathering has been turned by the 
 writer ; the two fragments are in the same hand and were probably 
 written about the same time. The writing will be described presently ; 
 meanwhile it may be remarked that it can be distinguished at a glance 
 from the hands in which Enoch and the fragment of the Acts have been 
 written. The rest of the book is in uncial characters which appear to 
 be those of the seventh or eighth century ; the Petrine fragments are 
 written in a cursive script of a peculiar type, probably belonging to the 
 same period. It is worthy of notice that while each of the Petrine 
 fragments is followed by a blank, as if the writer had stopped because 
 he had reached the end of his copy, there is no such blank between the 
 fragments of the Enoch or at the end of the Codex. It would seem 
 as if the writer of the Petrine matter having in his possession some 
 leaves of Enoch which were nearly of the same size with his 'Peter,' 
 bound the whole together. At the death of the writer (or of the last 
 owner of the book, if it fell into other hands) the precious collection 
 was buried with him. From the position of the grave, M. Bouriant 
 infers that the burial took place not before the beginning of the eighth 
 century, nor after the end of the twelfth. 
 
 The palaeographical features which distinguish the Petrine fragments 
 are well defined. The writing is that of a rapid writer who seems 
 unwilling to Hft his hand from the parchment. We notice at times the 
 characteristic 'linking' of the letters which marks the papyrus cursive. 
 Many of the letters preserve the uncial form, e.g. r, K h, m, n, p, c, y- 
 But the writer's practice is not uniform; thus a occasionally appears 
 almost in the form of d, and h becomes h. 1 is often inordinately long, 
 K takes the shape of k, c is large and singularly formed. The writing is 
 either nearly perpendicular or inclines slightly to the left. Some of the 
 peculiarities in detail occur also in the Akhmim mathematical papyrus, 
 which M. Baillet ascribes to century vii — viii. But in its general effect, 
 so far as a judgement can be based upon a comparison of the litho- 
 graphed specimens of the papyrus with the heliotype of the Petrine 
 
INTRODUCTION. xlvii 
 
 fragments, the writing of the latter is quite distinct ; the hand is freer, 
 bolder, and more suggestive of the rapid execution of a practised scribe. 
 
 M. Lods points out that the writer of the Petrine fragments has used 
 the familiar abbreviations avoi, k?, B^, and the horizontal bar for the 
 final V. In one instance a dative is followed by the i ascript; once also 
 an apostrophe occurs at the end of a proper name ; double dots are 
 occasionally placed over i and v, and once over 17. There are no 
 breathings or accents, and no stops, except a colon which is said to 
 mark the end of the fragment, but does not appear in the heliograph. 
 
 The MS. in places has suffered from damp. The first lines of ff i b, 
 2a, and the words lying nearest to the right hand margin of ff. 2a, tJ), 
 4<7, are from this cause more or less difficalt to decipher. For words or 
 portions of words which are illegible in the heliotype, I have been com- 
 pelled, with M. Lods, to trust to M. Bouriant's reading of the MS.; 
 these are indicated by being inclosed in square brackets in the lower 
 margin of the text. An insect has gnawed through the first leaf, 
 destroying the tops of some of the letters in f. 1 b, line 2 ; happily the 
 restoration here proposed by M. Lods is scarcely open to doubt. At the 
 beginning of f '^b the writing suddenly becomes lighter and finer, and 
 continues so throughout the page, but the difference appears to be due 
 merely to a change of pen. 
 
 There is some reason to think that the parchment had been at 
 least in places previously occupied by other writing. Traces of an 
 earlier cursive hand are here and there discoverable. 
 
 XIL 
 
 A considerable literature has already begun to spring up round the 
 Petrine fragments. The following are the most important editions of 
 the fragment of the Gospel and books connected with it. 
 
 Memoires public's par les membres de la Mission Archeologique 
 Frangaise au Caire sous la direction de M. U. Bouriant. Tome 
 neuvierae, i'="' fascicule, 1892: 3<= fascicule, 1893. Paris: Ernest Leroux. 
 
 The Apocryphal Gospel of Peter: the Greek text of the newly 
 discovered fragment. London: Macmillan and Co., 1892. Revised 
 edition with some corrections from the MS., 1893. 
 
 The Gospel according to Peter and the Revelation of Peter. Two 
 lectures by J. Armitage Robinson, B.D., and M. R. James, M.A. 
 London: C. J. Clay and Sons, 1892. Second edition, 1892. 
 
xlviii INTRODUCTION. 
 
 A popular account of the newly recovered Gospel of St Peter. By 
 J. Rendel Harris. London: Hodder and Stoughton, 1892. 
 
 Evangelii secundum Petrum et Petri Apocalypseos quae supersunt 
 ...edidit Adolphe Lods. Parisiis ap. Em. Leroux, 1892. 
 
 Bruchstiicke des Evangeliums und der Apokalypse des Petrus, von 
 Adolf Harnack. Leipzig: J. C. Hinrichs, 1893. Second edition, 1893. 
 
 Das Evangelium des Petrus, von D. Theodor Zahn. Erlangen u. 
 Leipzig: A. Deichert, 1893'. 
 
 Important contributions to the subject will be found in the Guardian 
 (Dec. 7, 14, 1892), Academy (Dec. 10, 17, 24, 1892), Athenceum (Dec. 
 ■17, 1892, May 13, 1893), Expositor (Jan., 1893), Classical Review (Feb., 
 1893), Scottish Guardian (Feb. 24, &c., 1893), Freussische JahrbUcher 
 (Jan., 1893), Theol. Literaturzeitung (Dec. 10, 1892, Jan. 21, Apr. 1, 
 1893), Theol. Tijdschrift (May, 1893). 
 
 ' In the critical notes the follow- B. =Bouriant, H. = Harnack, L. = Lods, 
 ing abbreviations have been used: R. = Robinson, Z. = Zahn. 
 
EYArrEAION KATA nETPON 
 
 I. Twv Se ^lovSalwv ovSek evi^aTO Tas ■)(e'ipa^, 
 ovhe 'Hpco^rj^ ovK eh twv KpiTwv avTOV' Kai fxr] 
 fiovXr}6evTwv vi'4ra(r6ai dvea-TT] FleiXaTO^. kui tots 
 
 I T[a>v] 2 €15 is uncertain : ouS ftf has perhaps been corrected to 
 
 ouSf Tis 2 — 3 Parts of the letters represented by koi iifj /3 have been 
 
 destroyed : remaining traces support the reading adopted 3 HeiKarris 
 
 1. TWV 8i 'lovSaCuv K.T.X.] The 
 callousness of the Jewish leaders is 
 sharply contrasted with the scruples 
 of the Gentile Procurator. Didasc. v. 
 19 o y^^v aWo(pv\os Kpvrqs vt^afjLcvos 
 Tas ^e^pas eiirfv 'Adaos etp.t .. o fie 'itr- 
 parjX €7re/3o?7cr€ To alfxa avTOv e</)* Tj/iaf. 
 Oi 'louSatot are more especially the 
 Pharisees and priestly party (comp. 
 Pet. vii.) ; the phrase is from St John 
 (i. 19, &c.). 'Eh'tIauto : Matt, xxvii. 
 24 dTrevi\jfaTo. The simple verb is 
 used also in Didasc. I. c. and 
 Ev. Nicod. i. (b) 10 vrnTo/ievos ras 
 )^eipas. 
 
 2. ovS' els T«V KpLTcSv aVTOV K.T.X.J 
 
 ' Nor yet any one of His judges,' i.e., 
 the members of the Sanhedrin who 
 had condemned Him (Mark xiv. 64). 
 On oufie (h see Winer-Moulton, 216, 
 11. 2: for ov8€\s...ov8e...ov8e Zahn 
 compares Mark xiii. 32. Km /ifi 
 
 ^ovkrjdivTav : see the critical note. 
 The reluctance was significant ; cf. 
 Mark vii. 3 oi yap ^apiaalot . . eav jirj 
 TTvyp.^ vi\l/(iiVTat ras x^^P^s nvK i<rdiov- 
 <riv. Origen. Maii. 124 "et ipse qui- 
 dem se lauit, illi autem non solum 
 se mundare noKierunt a sanguine 
 
 S. P. 
 
 Christi, sed etiam super se suscepe- 
 runt." 
 
 3. Since no one chose to follow his 
 example, Pilate rose up from the ^^fia ; 
 his part in the trial was over. Cf. 
 Acts xxvi. 30 dvea-Tr] re c' fiatriKfis 
 Kal 6 ^y€p.<ov. "And then " {kui rore 
 occurs again c. vi.) Herod assumes 
 the rS/e of judge, and orders that 
 the prisoner be taken over (jrapaXrip.- 
 (j>6rjvai, comp. Matt, xxvii. 27 ot a-rpa- 
 TiMTat . . irapaXa^ovTes tov 'Irjaovp ; 
 infra, c. iii.). The object is to 
 minimise the sin of the Procurator 
 by laying the chief guilt at the door 
 of Herod, the representative of the 
 Jews (l, 2). Peter remembers that 
 the Lord was ex r^y e^ovatas 'Hpojfiou 
 (Luke xxiii. 7). He remembers also 
 Ps. ii. 2 01 /SatriXeir T^f y^s Kai 01 ap- 
 XovTcs crvv^x^^o'ai' K.r.X., together with 
 the comment in Acts iv. 27 crwrixQri- 
 aav yap en aKT]$€ias...''HpcodrjS re Kat 
 Uovnot UciXSros. The Didascalia fol- 
 lows Peter (v. 19 "H. iSao-tXfis cKe- 
 Xeutrey avTov (TTavpadTJvat) ', in the 
 Constitutions the sentence is recast to 
 save the appearance of a conflict with 
 the canonical Gospels : n. o ijyf/iwi/ 
 
 I 
 
2 EYArrEAION KATA HETPON 
 
 KeXevei 'Hpwdt]^ 6 f3a(n\em 7rapa\t]iJ.(f)dfjvai top Kupiov, 
 e'lTTwu avTo7.<i oti ' Ocra eKcXeuara u/uui/ 7roifj(rai avTw, 
 7roir}<TaTe. 
 
 II. ' IcrrriKei Se e'/ce? 'Itacrrid) 6 (piXo^ DeiXaTOV 
 Kai Tov KVpiov, Kal eiSws oti crTavpicTKeiv avTov jaeX- 5 
 Xouo'if, rjXdev Trpo's tov HeiXaTOv Kai r\Tr}0'€ to a-w/ULa 
 TOV KVp'iov 7rpo9 Ta(f>r]v. Kai 6 fleiXaTO^ Tre/myj^a^ ttjOO? 
 'HpiaSrjv riTr](Tev avTOv to (TWfxa, Kal 6 'HpcoSr]? 'e(pr) 
 'AB€X<pe rieiXaTe, el Kal fxt^ tl^ avTov tjTrjKei, t^fxei^ 
 
 I nap[_a\r]]fi(l)drjvai 
 
 Ka\ 'H. o j3a(7iXf uff eiceXevcrav. *0 
 
 j3aa'tXeus'H. = o T€Tpadp)^r]s occurs in 
 Mark vi. 14 (cf. Matt. xiv. 9). 
 
 2. "Ocra cK^Evo-a ri|i,iv k.t.X,] This 
 order is possibly intended to include 
 the mockery. Herod's words may 
 refer to an earlier portion of the 
 Petrine narrative based upon Luke 
 xxiii. 1 1 {i^ov6(vria-as). 
 
 4. l<rTlJK€l SJ «K«l 'Iu(r^<f> K.T.X.] 
 
 Meanwhile Joseph, who had antici- 
 pated the sentence, was standing 
 near the spot (cf. John xviii. 16 d 8e 
 nerpoff LfTTriKci Trpos tjj 6vpa f^a : xix. 
 25 iaTtjufiirav fit napa ra crravpa k.t.X.), 
 ready to prefer his request. • 'Aw6 
 'ApiiiaBalas (Mt., Mk., L., J.) is wanting 
 in Peter, and its place is filled by 6 
 0iXoff n. Kal Toil Kvpiov. For Joseph's 
 connexion with Christ see Matt. 
 xxvii. 57 enaBrjTfiiBri ra 'irjcrov, John 
 xix. 38 av fiadrjTtjs tov 'lrj<TOv KCKpu/i- 
 li€vos, and Pet. vi. His acquain- 
 tance with Pilate may have been 
 inferred from his wealth and posi- 
 tion (irXovaws, Mt., tvaxrifiaiv fiov- 
 \fvTT]s, Mk.), or from his boldness ; 
 a different account is given of the 
 ToK/M in £v. Nicod. i. (b) ii. Pilate 
 is again placed in a favourable light ; 
 he is a friend of the Lord's friend, 
 and he endorses Joseph's request, 
 
 sending it on to Herod as the 
 person who possesses jurisdiction. 
 "HT?;o-f : Ml, Mk., L., jji-i/'o-aro ; J., 
 rjpwTricrev. 'S.TavplcKdv is unknown to 
 the lexicons ; a-Tavpaa-civ has been 
 proposed, but perhaps unnecessarily. 
 
 7. IIpos Tacpjji' : comp. Matt, xxvii. 
 7 els Ta(l)ijv. 
 
 9. 'A8£\4)i n€iXaT6 K.T.X.] Luke 
 xxiii. 12 iyivovTO (j>i\oi. In his 
 
 reply Herod identifies himself with 
 the Jews : ' although no one had 
 asked for Him, we (iJ/xeis) should 
 bury Him (for the construction cf. 
 John xix. II ovK flx^f €^ova-iav...fl ixf) 
 ^v SfSd/ifj'oi') ; our law forbids us to 
 let the sun go down on the unburied 
 corpse of a murdered man ; and on 
 this occasion we should be the more 
 careful, since (eVei Kai) the Sabbath 
 is coming on.' For sirttpcSa-Kfiv in 
 
 this sense comp. Luke xxiii. 54 rj/xf'pa 
 ^viTapa(rKevfjs Kal (ra^^arov eTrecfxaiTKev } 
 and Pet. ix. r^ wktI fj iirtt^oifTKfv q 
 KvpiaKij. Peter seems to refer to 
 John xix. 31 01 licv ovv 'louSaiot, iird 
 7rapa(rK€vf} t]v, iva jirj fxelvrj eirl tov 
 o-Tavpov Ta o-afiaTa (v Ta (ra^^aTa... 
 T^p(oTr](Tav TOV HeiKcLTOv iva KaTcayaaiv 
 avrmv to o-KeXrj kcli apBtiiuiv. It is re- 
 markable that the Peshitto works 
 into this verse the Petrine phrase 
 
EYArrEAION KATA OETPON 
 
 avTov edaTTTOfxev, eirel Kai (rafi^arov e7n(pw(rK€i' 
 •yeypuTTTai yap iv tm vofxw ^\iov jJir] Zvvai ewi 7re(poveu- 
 fxevu). 
 
 III. Kai TrapeSwKev avTov tw \atS irpo fiia^ twv 
 S d^vfxwv, Trj^ eO|0T/7s avTwv, o'l Se \a(3ovT€i tov Kvpiov 
 
 5 TOV 
 
 (ITU (rd^^arov eVi0w(rKf(, rendering 
 
 fV TO) cra/S^aTm by r<'i\;ii..1 uJ^pS, 
 
 r^ca^^ without support from any 
 
 Greek MS. So too the Arabic Dia- 
 tessaron. 
 
 2. Y^Ypairrai, ■yoip Iv tu vojio)] Deut. 
 xxi. 23, LXX. ov KOifxrjdi^a-cTai to awfia 
 avTov eVt TOV ^vXoVj aWa Taf^rj Sdyj^ere 
 avTo €v T7J Tjiiipq eKclvrj. Similarly 
 Aq., Symm., Theod. Peter has read 
 into this text the interpretation given 
 to it by the precedent of Jos. x. 27 
 Trpoff T)Xtow Bv<riMds...KaBe'i\ov avTOvs 
 OTTO Taiv ^vkmv. The Constitutions fol- 
 low Peter (v. 14 QdirTtTai npo tJXi'ou 
 8v(r€ios), and Epiphanius {haer. 66. 
 79) even cites the Deuteronomic 
 law in this form : eXeyci/ o voyiOi . . ov 
 ^Tj hvvTj rjXios eV avTW .. 6d\jravTes 
 Sa-^aTe avTov npo 8va€<os Toii ^Xi'ou.' 
 The gloss can however be traced 
 back to Philo and Josephus ; cf. Phil. 
 tfe spec. lej(g. 28 <^?;o-i' M17 fmSv€T<o 6 
 tJXios av€a-Ko\o7na-p.evots, aXX' firtKpvTT- 
 TeaOwaav yrj irpo hv(Tea>s Ka6aipe6evTes. 
 Jos. B. J. iv. 5. 12 Trpoa-rjXdov 8e fit 
 Toa-ovTov n(re/3e/aff wore Ka\ arduous 
 plyj/aij KaiToi TOfravnjv ^lovdaltov Trepl 
 raff Ta<pas irpovoiav TToiovfieucdv wore 
 KoX Toiis fK KaTadiKr^s dvaaTavpovp.evovs 
 irpo bvvTos rjXlov KaOeXelv tc Kat 
 ddijrai. Ue(l>ovevp.€va is strangely 
 attributed to Herod, from whom we 
 should have expected Kixpetiaap-iva or 
 the like ; but it agrees with the anti- 
 Judaic tone of the fragment. The Cru- 
 cifixion was a judicial murder ; Acts 
 vii. 52 roO diKaiov . . ^oi'ds cyevto'^e. 
 James v. 6 ecpovev aare tov dtKaiov. 
 
 4. KaliraplSuKEv avTov K.T.X.] "And 
 
 he delivered Him to the people be- 
 fore the first day of unleavened bread, 
 their feast." IlapiSmKev is in Mt., L., 
 J., but the person who delivers the 
 Lord is in the canonical Gospels Pi- 
 late ; in Peter, Herod. The surrender 
 is to the people, who share the guilt 
 of their leaders (Matt, xxvii. 25 n-oy o 
 Xad^. IIpo jUiaff rtoi/ d^vjicov = 'npo npoi- 
 TT]s T. d(. (Matt. xxvi. 17, Mark xiv. 
 12). Peter follows St John's reck- 
 oning and makes the first day of the 
 Passover correspond with the Sab- 
 bath, and the Crucifixion precede it. 
 Tijf eopTtjs avTwv also is Johannine, 
 cf. John vi. 4. TO ndo-xa 77 eopTrj toiv 
 \ovbaia>v ; also v. I, vii. 2. From Peter 
 the phrase has found its way into 
 the Didascalia v. 15 cv avrij yap iv 
 pitrto avTotv Ttjs eopTrjs Tav d^vpoiv 
 ftTTavpoiaav /xe, KaTa To npottprfpevov 
 vTTo Aa/3iS "'EdevTo to o'rjpela avTcov ev 
 peaca ttJ? eopTrjs avTMv (Ps. lxxiii.= 
 Ixxiv. 4, 5). Since the MSS. of the 
 LXX. seem invariably to read ev pea-m 
 Tjjs eopTTJs (TOV, it appears that the 
 Didascalia, followed by the Consti- 
 tutions (v. 15), has imported the Pe- 
 trine phrase into the Psalm ; unless 
 the change belongs to a primitive 
 interpretation of the Psalm anterior 
 both to the Didascalia and to Peter. 
 In Peter t^s iopTfjs avTav makes 
 a fresh point against the Jews ; they 
 committed the murder on the eve of 
 their greatest sacred festival. 
 
 5. ot Si Xap6vT€S Tiv K^piOV K.T.X.] 
 
 The Xaos are the subject, for Xa/3oiTes 
 takes up irapiStoKev — comp. John xix. 
 16, 17 Trap€8a>K€V avTov avTols ( = roIff 
 *IovSaiots, cf. l4)'-'7vap€Xa^ov ovv tov 
 
EYArrEAION KATA nETPOf 
 
 wdovv avTov rpexovre?, Kat eXeyov Cvpcofxev tov vlov 
 Tov 6eou, e^oucriai/ avTOU ia-)(r]K6Te'i. kui TropCpvpav 
 avTOv TrepiefiaWov, kui eKadiarau avrov IttI KaQeZpav 
 Kpia-eo)^, XeyovTe^ AiKaiws KpTve, fSacriXeu tov l(rpar]\. 
 Kai TLS avTwv eveyKwv (rrecpavov aKavdivov 'edf}Keu eiri 5 
 
 I aura)!' 
 
 'lijo-oOi/. The soldiers are not men- 
 tioned by Peter even at the Cruci- 
 fixion, the Jews being regarded as 
 the real executioners ; comp. St 
 Peter's words in Acts ii. 23 fim 
 X^tpos dvofioiu 7rpo(T7ri]^avT€S dveiXaTG. 
 ' Qdovv avrov rpe^ovTes suggests that 
 what follows takes place on the way 
 to the Cross, which otherwise finds 
 no place in Peter ; yet some of the 
 details, e.g: the placing of the Lord on 
 the KadeSpa, look the other way. The 
 whole scene is in fact foreshortened 
 without regard to historical accu- 
 racy. The eagerness of the per- 
 secutors implied by rpixovrfs was 
 perhaps no uncommon feature in 
 the experience of the second cen- 
 tury: comp. mart. Polyc. 7 e^rj'Kdov 
 (as eVl \T]tTTr}v rpixovres — the spec- 
 tators wondering why there was 
 
 TO(TavTT] (TTTOuS^ ... roO (TuXXT/^^Jjl/at 
 
 TOLOvTov npe(Tl3vTr]v avdpa. 
 
 1. 2ilp<o|j.€v K.T.X.] The sequence 
 &60VV . . Kai eXeyoj'2. is not very felici- 
 tous. But fTvpiiv was familiarized by 
 its use in the Acts (viii. 3, xiv. 9, xvii. 
 6), and is employed on similar occa- 
 sions by other apocryphal writers, 
 e.g Acta Philippi 15 ffiaias <ai dnav- 
 6pc^7ra)S (Tvpofievav avrcor. Comp. 
 Epiph. /laer. 76. I <TvpevTOs oXt/i/ tr^fSov 
 TTjV noKiv KOi OVTaS d-iToOavovTos. With 
 e|. avTov ia-x^KOTes comp. John xix. 10, 
 II. 
 
 2. irop<|>ipov airhv irepUpaXXov] 
 Mark xv. 17 ivdibixTKovaiv avruv irop- 
 (j)vpav. Luke xxiii. 11 irepilBaXav 
 eaBfJTa XafiTrpav. John xix. 2 IfiaTiov 
 7rop(j)vpovv 7repte/3aXoy avrov. 
 
 3. fKiSia-av avTbv eirl Ka6^8pav 
 
 Kp£<r6ws K.T.X,] Possibly based upon 
 John xix. 13 o ovv Il€L\aros...T]yay€V 
 €^w TOV '1t]itovVj Kol eKdOiaev eVi ^rjfia- 
 Tos : for Kadi^dv trans, comp. i Cor. 
 vi. 4, Eph. i. 20. The reference to 
 St John seems to be more direct in 
 Justin apo/. i. 35 koL ydp (as elirtv 6 
 irpof^riTrjs) dtaavpovTcs avrov eKaSio-av 
 67rl /S^/xaro?, /cat einov Kplvov ^fjuv. 
 Yet Justin refers to 'the Prophet,' 
 i.e. Isaiah Iviii. 2 (a passage which 
 he has just quoted) atroviriv ixe vvv 
 Kpi(Tiv SiKainv. Peter avoids /3^/ia, pre- 
 ferring perhaps a word of Jewish as- 
 sociations (Ps.cvi.(cvii.) 32 cf/zta^t'Spais 
 TrpeiT^vTepav, Matt, xxiii. 2 tVi rijf 
 Mmi/crt'cof KaBeSpas) ; and if he has a 
 prophecy in view, it may be Ps. Ixxi. 
 (Ixxii.) I, 2 o Beos, ro Kpifxa aov rd 
 jQao'tXei dos...Kplv€tv rov \a6v (jov €V 
 biKaiotrvvrj. In Prov. xxiv. 77 (xxxi. 9) 
 we have the exact phrase xplvt bl- 
 Kalms ; Harnack (Bruchstiicke, p. 25) 
 points out that this combination 
 appears also in i Pet. ii. 23, and com- 
 pares John vii. 24. Bao-iXeC rav 
 'lovSaiiav is the title used by the 
 mockers in Mt., Mk., J.; Peter writes 
 ToO 'IcrpatjX both here and below, 
 c. iv. ; comp. Matt, xxvii, 42, John 
 xii. 13. 
 
 5. KaC Tis avTuv iviyxav k.t.X.] 
 Peter individualizes where the Syn- 
 optic Gospels speak generally ; so 
 below (c. v.) Kai rts avrav flnev 
 Horiaarf avrov. For (rreffiavov aKav- 
 divov eSrjKfv comp. Mark xv. 17 irc- 
 piTiOeaa-iv avrm nXe^avrfs aKavdivov 
 (Tre(f)avov. 'Evfirrvov is from Mark 
 XV. 19, epiwiaav from Matt. xxvi. 68 
 (John xix. 3). Ta'is oij^eiTiv corre- 
 
EYArrEAlON KATA HETPON 
 
 TJjs KecpaXrj^ tov Kvpiov Kal ei-epoL icTTcoTes evtirTvov 
 
 auTOu Tais o-v/^eo'i, Kai aWoi ras aiayova's avTOv 
 
 epoLTricrav eTepoi KaXd/mu) evvaaov avTov, Kai rive's 
 
 avTOu i/uacm^ov Aeyoj/Tes TauTr] Trj TifJirj Tinrjcrcofxeu 
 
 S TOV vlov Tou deou. 
 
 TV. Kal t]veyKOv Bvo KUKOupyovs, kui eaTavpwarav 
 
 dva fxeo'ov aurwv tov Kupiov avTO^ Se e'triwTra, ws fxricev 
 
 I Koi eTepoL...oyj/e(Ti Kai] For the most part illegible in the heliotype 
 2 triayovas ipajna-av : obscure 6 rjvlfyKov] 7 aur[(av tok kv] \ ixr)biva R., L. 
 
 sponds to €iS TO TVpOtTtaiTOV avTOV, 
 
 Matt. xxvi. 671 for ai o^eis = oi 
 6(j>6a\ijioi, comp. Zahn, Ada Joannis, 
 248 o £7ravoL^as /lov tou vou ras oij/eis. 
 Polyb. 3. 79. 12 iarepridri rfjs p,ias 
 u-ijf€u}s. Plutarch. sjr?np. i. p. 615 D 
 kvk\(o Tois oylr€(rtv eireXdcov tovs Kara- 
 Kdpevovi. Euseb. in Esa. liii. 5 ras 
 oyj/eti pa7rL^6p.€vos. Ta? aiayovas may 
 look back to Matt. v. 39 oa-ns a-e 
 paiTt^ft els rffv Septal/ (Tiayova K.r.X., 
 but more probably rests directly on 
 Isaiah 1. 6 ras fie (nayovas fiov els 
 paTvlo-p-ara [eficUKa]. KaKap.m evv(r<70V 
 gives a new turn to the canonical 
 fTvirrov . . Ka\ap.a (Mark xv. 19, cf. 
 Matt, xxvii. 30), combining it with 
 ^°yX!l ^"v^fv (John xix. 34); cf. Orac. 
 Sibyll. viii. 296 irkevpas vu^ovatv ko- 
 Xa/xb). Lastly, ifiaa-Ti^ov seems to refer 
 to John xix. I UeiXaros . . €fiaaTiy<o- 
 <rev — so serious a punishment was 
 kept by the Procurator in his own 
 hands, but Peter attributes it to the 
 Jews, in agreement with Mark x. 34, 
 &c. For the form paa-Ti^eiv see Acts 
 xxii. 25, and comp. Constitutions, v. 
 6 (TTavpa pera to patrTixO^vat irpofrr)- 
 \todq. 
 
 4. TailTT] Tfi Tl|J.f TI,|Jl1^crU)l.EV 
 
 K.T.X.] " With this honour let us 
 honour" or "At this price let us 
 apprize, the Son of God." There is 
 perhaps a play upon the double 
 sense of Tt;aT; and Tipav. For the 
 first we may compare (with Har- 
 nack) Acts xxviii. 10 iroXKais Tipais 
 
 Mprja-av rjpas, and the proverb in 
 John iv. 44, perhaps also i Pet. ii. 6, 
 7 ; for the second. Matt, xxvii. 9 1-171' 
 
 TiprfV TOV T€TLpr}piVOV OV €Tipr](TaVTO 
 
 anh viSiv 'la-parjX. St Matthew cites 
 Zech. xi. 13 where the LXX. misses 
 the sense, but Aquila (Euseb. d. e. 
 479) had vTreppeyedfjs j; Tipfi rjv fTipij- 
 6r)v vnkp avTav. The double meaning 
 is recognised in Tertullian Mmr. iv. 
 40 "pretium appretiati vel honor a- 
 ti"; comp. also Cyril. ca^^irA. xiii. 10. 
 
 6. Kal rvcYKOv Sipo KaKO^p-yovs 
 K.T.X.] The Crucifixion follows im- 
 mediately upon the Mockery. Comp. 
 Luke xxiii. 32 ^yovTo fie Kai erepot 
 KaKovpyoL hvo. Constitutions, v. 14 
 bvo KUKOvpyovs etTTavpacrav (rvu avra. 
 Ev. Nicod. i. (a) 10 ap.a fie kcli tovs Svo 
 KaKovpyovs eKpepao-av. In the N. T. 
 KUKoiipyos is used only by St Luke 
 and St Paul (2 Tim. ii. 9) ; St Peter 
 has KaKOTTows four times. 'EcrTavpaxrav 
 ava pi(Tov avTojv tov Kvptov comes near- 
 est to John xix. 18 pitrov Se tov ^h)a-ovv. 
 Cf Matt. xiii. 25; Mk. vii. 31. 
 
 7. auTos Se eo-Lwira, tos jjlt^S^v irovov 
 ^X"v] Comp. Matt. xxvi. 63 fie 'irja-ovs 
 ia-iama. The silence of Christ before 
 His judges becomes in Peter a 
 silence at the moment of crucifixion. 
 Peter omits (with X^iBD*) the first 
 of the words on the Cross, although 
 it seems to have belonged (W. H. 
 app. 67 f ) to the ' western ' text, and 
 stood (further on) in the Diatessaron. 
 It would not have been in keeping 
 
EYArrEAION KATA HETPON 
 
 TTOvov ext^v. Kal ore wpdoocrav tov crTavpov, eire- 
 ypayjyav on Oytoc ecriN 6 BAciAeyc Toy'lcpAhA. Kai Te6eiKOT€<s 
 Ta ii/Bv/naTa efXTrpotrdev avTov ^le/nepicravTO, Kal Xa-^l^-ov 
 
 I TTOi/ov Z. I o[.,..] I trav '. on eapBaxrav B. : ore apd. R., H., L., Z. | TOI/ 
 xrravpatv 2 [/SatriXfus] 3 €inr[po(T6ev\ 
 
 with his anti-Judaic position. But 
 he has another reason for the exci- 
 sion, which is betrayed by his com- 
 ment on the Lord's silence. The 
 death of the Son of God must be 
 painless ; that it was so, is indi- 
 cated by His silence. Mr Rendel 
 Harris points out to me that the 
 Curetonian Syriac in Luke xxiii. 9 
 explained oihev aneKpivara by adding 
 "as if He were not there"; comp. 
 Cod. Colbert, (c) "quasi non audiens." 
 The comparison is instructive ; in 
 Peter the gloss is less innocent. Yet 
 Peter's Docetism is so guarded that 
 Origen is able to use similar words 
 in a Catholic sense : Matt. 125 "uni- 
 genita uirtus nocita non est sicut nee 
 passa est aliquid." 
 
 For TTovos ' pain,' cf. Gen. xxxiv. 25, 
 Isa. liii. 4, Apoc. xvi. 10, 11, xxi. 4 ; 
 and for the construction firiSev k.t.X. 
 see Apoc. iii. 17 ovSev xP^^'^" 'X"" — ^ 
 reference which I owe to Mr Murray. 
 
 1. 0T6 upBuo-av riv o-ravpov] A 
 detail not in the canonical Gospels, 
 although implied in their account of 
 the bearing of the Cross to the place 
 of execution : cf. also John iii. 14, 
 viii. 28, &c. It does not appear 
 whether Peter regards the Crucified 
 as lifted together with the Cross, or 
 attached to it after the elevation ; see 
 Justus Lipsius de cruce, p. 82 ff. (ed. 
 1685). 'EapSaa-av, if sound, is formed 
 on the analogy of eci6ovv, iapaKa, &c. ; 
 but the ( cannot be detected in the 
 heliographic reproduction of the MS. 
 
 2. Ovt6s €<rTLV 6 PaciXeiis tov 'Io-- 
 par\] Mt., Oiris iiTTiv 'IrjooCs o /3. Tmv 
 'lovSaiav. Mk.,'0 ^. rmi/'louSai'mj'. L., 
 *0 ^. Totv 'lovdaLMV ovTos. J-, ^Irja-oiis 6 
 Nafwpaios 6 /3. rap 'lovSaiatv. Peter's 
 
 eiTiypatj)^ comes nearest to St Luke's, 
 but differs from all in substituting tov 
 'lo-paiJX for Tav 'louS. The title is 
 regarded as the work of the Jews 
 {iireypayjfav), not of Pilate ; and the 
 change is consistent with its assumed 
 origin. In Matt, xxvii. 42, Mark xv. 
 32, the Jews under the Cross speak 
 derisively of " the King of Israel." 
 
 3- ToL cv8v|j.aTa...8iE|i£pCo-avTO k.t.X-J 
 Ps. xxi. (xxii.) 19 hi€p.epi(TavTo to. ip.a.- 
 Tid pov eavTols, Kal eirl tov IpaTia-pov 
 pov e/JaXoi/ KXrjpov. The words are 
 quoted by St John (xix. 24), and 
 occur with slight variations in each 
 of the Synoptic Gospels. Peter, 
 after his manner, changes something 
 — iparia gives place to evSvpara. In 
 common with Mt., Mk., L., he does 
 not distinguish between the IpaTia and 
 the Iparia-pos of the second member of 
 the parallelism, which St John iden- 
 tifies with the ;fiT(ui'. The distinction 
 is ignored by Justin also, although 
 the latter quotes the Psalm, and 
 seems to allude to St John. (See 
 next note.) 
 
 Kal XaxP'iv SpaXov 4ir avTois] Comp. 
 Justin, dial. 97 ol a-TavpafravTss 
 avTov ^pipitrav Ta Ipdrta avToii caurois, 
 \axpov pdWovTfS eKaoTos KOTa 
 TTjV TOV xXiJpou fV»/3oXi;i', o iKki^ao'Bai 
 efiffiovXrjTo. Cyril of Jerusalem, catech. 
 xiii. 26 o\ arpaTiaTat hiepepitravTO 
 TO 7repi/3oXatoj/ . . 6 bk x^tcov ov< 
 fCX^cSr] . . Kal Xaxpos ircpl tovtov 
 yiverai Tols (TTpancoTais. Kal to pkv 
 pepi^ovTai, TTepl tovtov fie Xayxdvovaiv. 
 apa Kal tovto yiypairrai ; ... Siejie- 
 piaavTO K-T-X. (Ps. xxi. /. c.) , . 
 KXfjpos Se ijv 6 \axp6s. Cf. Etymol. 
 magn. 519. 10 icXijpof . . a-rjpaivtt . . i/aiJ- 
 0OUS Tivds (V als eVij/ieioOvro Kat 
 
EYArrEAlON KATA nETPON 
 
 e/3a\ov eV avroh. 
 
 eis Se TL5 Twv KUKOvpywu eKeiviov 
 wve'i^Krei^ avTOvs Xeywi/' H/meh Bia to. kuko. a e7roitj(rainev 
 ovTU) rrrew6v6ajji€V ouTO<i Se crwTrjp yevoixevo's twv 
 dvQpwTTWv Ti t^S'iKricrev i//jtas ; Kai dyavaKTrjcavTe^ 
 5 eV avTW eKeXeuaav 'iva ixri (rKe\oK07rr]6fj, ottms ^acravi- 
 ^Ofj.evo's dirodavoi. 
 
 V. ' Hv Ze ixeariiijipia, kul ctkoto^ KaTea-)(e Trdcav 
 
 I [auToif] 2 aveiSrjtTev 3 oStos] ovTas 6 dnoBavr] H. 
 
 eypacfyov Ta ovofiara avTcop, oirep Kai 
 Xaxfios Xe'yfTai. The lexx. notice 
 but one other instance of this use 
 of Xaxfios in Christian literature (Jo- 
 seph, hypomnest. ap. Fabric, pseud- 
 epigr. V. T. \\\j] Sia (cXjipmv. . .^ Sia 
 \axiJ-mv) ; but add Nonn. paraphr. 
 p. 202 Xa^M^ iravTfS 'ihoifiev dSrjpiTa 
 Ttvos ecrrai (J.M.C., Scottish Guardian, 
 March 10). It should be observed 
 
 that Symmachus translated b'liJ -itJ'Sl 
 in the Ps. by iKayxavov, and that St 
 John represents the soldiers as saying 
 in reference to the xirdv, Adxaiiev 
 
 TTcpi aVTOV. 
 
 I . cts 8^ TIS TWV KttKOlip-ywV K.T.X.] St 
 
 Luke begins nearly in the same way : 
 els fie Tav Kpe^acrdevTcov KaKovpyav. 
 But Peter's treatment of the incident 
 is widely different. He ignores the 
 impenitent malefactor ; he omits the 
 conversation between the penitent 
 and our Lord, and he represents 
 the penitent's reproof as falling not 
 on his comrade, but on the Jews. 
 The speech is clearly an imitation 
 of Luke xxiii. 40, 41 ijpdt fiev 8iicaia>s, 
 d^ia yap mv iTTpa^afiev aTroKapfiavopev ' 
 ovTos 8f ovbev dronov eirpa^ev : cf. Matt. 
 XKvn.2^TiydpKa<6i'€7roii](Tfv ; Inato-rjjp 
 yfvoiievos we have an echo of St Luke's 
 awaou (TfavTov Kai 17/tar (v. 39). But 
 the writer borrows also from Mt. 
 and Mk. ; dveiSia-fv avrovs is from 
 Matt, xxvii. 44, Mark xv. 32, and 
 
 Iva 117] (rKfKoKon-rjdjj, while it contra- 
 dicts a statement of St John, is 
 probably based upon it : see next 
 note. 
 
 5- Jvo |j.f o-KeXoKoirtiBfi K.T.X.] The 
 crurifragium was, it seems, employed 
 incrucifixionsamongthejews in order 
 to comply with the law of Deut. xxi. 
 Comp. John xix. 31, 32, where an ex- 
 ception is made only in the case of our 
 Lord, because He was already dead 
 (J. Lipsius, p. 109). To have aban- 
 doned it in this case would have been 
 to bring about the very infringement 
 of the Law which Peter represents 
 the Jews as anxious to prevent. 
 Either he has overlooked this point, 
 or he means to suggest that their 
 conduct was as shortsighted as it was 
 cruel. In any case he looks upon 
 the crurifragium of the crucified as 
 an act of mercy, and this, it has been 
 observed, is regarded by Origen also 
 as one if not the more probable of two 
 alternative aspects of the practice : 
 A/a^//^. 140 "miserti sunt ergo Judaei. . . 
 aut forte non propter misericordiam 
 hoc fecerunt...sed principaliter prop- 
 ter sabbatum"; cf. Nonnus ad loc. 
 SKeXoKOTreiK is unknown to the lexi- 
 cons, but there are exx. of a-KeXoKoiria. 
 
 7. r\v 8J |j.€o-r]|jiPpCa] Mt., dwo St 
 eKTTjs <apas : Mk., kcll yevofievrjs apas 
 eicrrjs : L., Ka\ rjv rjdj] wael apa cKTrj. 
 Mea-TipPpia in this sense occurs in 
 
8 EYArrEAION KATA nETPON 
 
 Trji> 'lov^aiav Kal edopvfiovvro Kai t^jcovicoi' /jly) irore 6 
 
 fxri Zvvai eTri 7re(povevixev(jp. kul Tis avTwv e'nrev 
 
 3 ir€(j)a)V€viiev<o 
 
 the N. T. only in Acts xxii. 6. In 
 the LXX. it is common, and the word 
 is possibly preferred by Peter on 
 account of its use in Amos viii. 9 
 bvaerat 6 rjXio^ ficiTTjfi^pLas Kai fTv(TKo- 
 racret eVl ttjs yrjs ev ijfiepa to ^wS) a 
 passage which is interpreted as a 
 prophecy of the Three hours' dark- 
 ness by Euseb. dem. ev. p. 486, Cyril of 
 Jerusalem catech. xiii. 25, and Cyril 
 of Alexandria, ad loc. 
 
 (TkAtos Kare'irx* irao-av ti^v 'Iou8a£av] 
 Mt., (TKOTOs iyivero eVi Tvacrav TrjV yrjv 
 (Mk., L., £0' okrfv TTjv yrjv). For 
 
 CTKoTos Karea-xf cf. 2 Kings i. 9 Kar- 
 (iTXfv /if (TKOTos SfLvov : Origcn 
 Maii. 134 interprets rfjv yfiv with the 
 same reservation: "tenebrae tantum- 
 modo super omnem terram ludaeam 
 sunt factae." Comp. Ciasca, Tatian, 
 p. 92 "tenebrae occupaverunt uni- 
 versam terram." 
 
 I. eBopupovvTo Kal ij'ywvCiiJv] For 6op\i- 
 ^cidOm in this sense comp. Mark v. 
 39 TL dopv^elade Kal KkaUre', 'Ayo)- 
 
 VLUv is a form unknown to the N. T., 
 but common in Polybius, e.g. 2. 6. 8, 
 5. 34. 9 ; in Dan. i. 10 LXX. aywvim 
 .=<^o/3o£l/iai Theod. The fear was 
 that the sun had already set ; for He 
 was yet alive, and the Law would be 
 broken by the Crucified remaining 
 on the Cross after sunset. The 
 
 repetition of the words yfypairrm k.t-.X. 
 without a connecting yap has sug- 
 gested the idea that in this place 
 they have been brought in from the 
 margin and were not part of the 
 original text. In any case Peter 
 adheres to the interpretation of Deut. 
 xxi. 23 which he has given above 
 (c. ii.). 
 
 3. KaC TW ttirMV etirev k.t.X.J Mt., els 
 e| avrdv. The best course was now to 
 hasten the death, and it is apparently 
 with this intention that the draught 
 which Peter describes is administered. 
 Origen Mail. 137 may have had 
 this in view when he compares the 
 sponge to the writings of unbelievers 
 filled "non de uerbo potabili neque 
 de uino laetificante cor hominis ne- 
 que de aqua refectionis, sed de aliquo 
 contrario et nociuo et non potabili 
 aceto intelligibili." Nonnus modifies 
 this view of the incident by ascribing 
 the intention to our Lord : Kojjo-ar | 
 
 OTTl 6oaS TCTe\€<TTOf do<OT€pOV TjdeXcv 
 
 (Ivai. Peter's account depends here 
 not upon the Gospels, but upon Ps. 
 Ixviii. ( = lxix.) 22 Kal eSaKav els to 
 ^paifxa pov ;^oXt;i/, Kai els Trjv Slyj/av p.ov 
 eTTOTia-iv p,e o^os (comp. Origen /. c. 
 "sic impleuit prophetiam "). The 
 Psalm is not directly quoted by any 
 of the Evangelists, and the x°^'l '^ 
 mentioned only in Matt, xxvii. 34, 
 which refers to the draught offered 
 to our Lord before the Crucifixion, 
 and not to that which was adminis- 
 tered just before His death : ZbatKav 
 avTa TTieiv oivov {v. I. o^os) fieTa 
 XoKfjs pepiypevov. The combination 
 o^os peTa x°^V^ '^ ^^ot unusual {e.g. 
 Constitutions, v. 14 tSioKav avra o^os 
 TTuiv pcTa ;^oXiJff : cf. £v. Nicod. i. 
 
 (a) 16; for the form suggested by 
 the Psalm compare Barnabas 7 peK- 
 XfT-e noTl^eiu xo^V" pfTa o^ovs : Orac. 
 Sibyll. viii. 303 es hi to Ppwpa ^oX^v 
 Kai niepev o^os eSaiKav: Ev. Nicod. i. 
 
 (b) 10 Xa^dv anoyyov KaxitKriaas avTov 
 XoXrjs Kal o|oiif. Cyril, who follows 
 Peter in citing the Psalm in this 
 
EYArrEAION KATA HETPON 
 
 DoTKraTe avTov y^oXriv /neTci b^ovi' Kal Kepdcravre^ 
 eiroTKTav. kuI eTrXrjpwtrav ttuvtu, kui eTeXeiaxrav 
 KUTa Trj^ KecpaXiji auTwv Ta d/ULapTtijuaTa. irepi- 
 rip-)(^ovTO Ze iroXXoi fxeTci Xii-)(^vwv, vofx'i^ovres on. vv^ 
 eaTiv [rtj/es Se] eTreaavro. kui 6 Kvpio^ dvefiorja-e 
 
 I TToriiraTf avTov ^oXfiv: obscure 5 — ^ ""^ e<TTiv...iiteiTavTo\ iirecravTo may 
 have been re-written : the scribe seems to have begun w^earivecr. . R., L., Z. 
 read fn-eo-ai/ re, H. prefers [xat] iirea-avTo : Redpath conjectures i^ia-ravTo. 
 
 eo";(e /ifp^pt rrjs ivdnjs. Cyril, ccitech. 
 xiii. 24 (TKOTOS fyeviTo iv rjnipa ftfo-j; 
 ... covofxaae fie d Oeos to (tkotos vvktu. 
 The Didascalia reveals a motive for 
 
 connexion, explains xok!] as refer- 
 ring to Mark xv. 23 {cateck. xiii. 
 29 )^oKaibris fie Km KaraniKpos ij (Tjivp- 
 va). With TTortfrare . . p^oX?;*/ comp. 
 Jer. viii. 14 inoria-ev fjjMS vSiop x^^V^t 
 ix. 15 TTOrtcS avTovs ufiwp ;^oX^?. 
 
 2. Kal cirXilpwo-av irdvTa k.t.X.] This 
 fulfilment of Psalm Ixix.completed the 
 accomplishment of the Passion-pro- 
 phecies. The reference is perhaps to 
 John xix. 28 ff. iva TeXeicoOi] ij ypa(^r^ 
 \iyci ^iy\f(ii . . ore ovv cXa^ei^ to v^os 6 
 'Irjaovi eiTrev TereXeorat [consummata 
 stmt omnia in the Arabic Diates- 
 saron ; cf. 28 ■nana TereXea-Tai). St 
 John uses wXrjpovv of the fulfilment 
 of Scripture in the same context (xix. 
 24j 3^)* With eVeXei'ojo-ai' . . Ta dpap- 
 TTjpaTa comp. Gen. xv. 16 oiVo) ava- 
 TreirXjjpdiVTat at dpapTiai. Matt, xxiii. 
 32 7rX7;po)0"are to ptTpov. I Thess. ii. 16 
 its TO avairXrjpaifTai avTwv Tas apapTias. 
 See Barn. xiv. 5 tva KaKflvot reXctti)- 
 
 6at(Tiv Tols dpapTijpatTLV. DidasC. V. 1 7 
 ^T^cuav Trjv TTovtjplav avTav. Kara 
 
 Trjs Ke<f>a\^s probably refers to Matt, 
 xxvii. 25 e(j)' Tipas : cf. Acts xviii. 6, 
 and for the exact phrase i Cor. 
 xi. 4. 
 
 3. irepiijpxovTO Si iroXXol |ieTO Xix- 
 vo)v K.T.X.] Anaph. Pilati (b) 7 eV 
 iravTi Tw Koapto rjyjrav Xv^vovs diro 
 €KTt)s apas eats oyjrLas. With vopi- 
 (ovT€s oTi 7/u| t'oTiK compare Orac. 
 Sibyll. viii. 305 — 6 f\paTi pitram \ vv^ 
 f(TTai cTKoToeaa-a : Didasc. v. 14 iTTeiTa 
 eyeveTO Tpeis tiipas (tkotos Kai eXoyiadrj 
 vv$. Euseb. (/. £. p. 487 jj^epaf ouVijf 
 vvg airo (opas ^kty^s to 7Tepii)(ov odv- 
 
 the stress laid upon the night-like 
 character of the darkness ; if the 
 three hours were counted as a night, 
 it was possible to maintain the literal 
 accuracy of Matt. xii. 40. Reference 
 is also made to Amos viii. 9, Zech. 
 xiv. 6, 7. 'En-eVai/j-o has caused much 
 difficulty. Prof Robinson at once 
 suggested a reference to John xviii. 
 6 and to Isaiah lix. 10 Treo-oCirai iv 
 pea-rjpfipia, and if the word is sound, 
 the latter passage is almost certainly 
 in view. See however the critical 
 note. 
 
 5. 6 Kvptos dvePoTja-e k.t.X.] The 
 silence is broken at length by a loud 
 cry : Matt, xxvii. 46 dvefiorjo-ev (e^orj- 
 o-ei' BL, 33, al., so Mk.) d 'Irjxrovs 
 (j>a>vfi pfydkr/. The words of the 
 cry in the Petrine fragment depart 
 widely from those in Mt. and Mk., as 
 well as from the original ; 6 deos ( = dee 
 Mk.) becomes >j Swapis, the second 
 pov and tva tI {els tL Mk.) disappear, 
 iyKaTeKiiret is replaced by KaTAei^as 
 (cf Acts vi. 3). The variants of 
 the Lxx. throw no light on any of 
 these changes, nor is the Fourth 
 Word cited in any but the canonical 
 form by the great writers of the 
 second and third centuries. Eu- 
 sebius indeed throws light on the 
 substitution of Swapts for deds ; after 
 remarking {dem. ev. p. 494) that the 
 Heb. has 'i>N and not 'D^N he points 
 
lO 
 
 EYArrEAION KATA nETPON 
 
 Aeyiov H Dynamic moy, y Aynamic, KAreAeiH'Ac m€" Kai enrwv 
 dveXrjCpdr]. Kai auTrj's [tjjsI wpas Biepayrj to KaTaire- 
 Tacr/uLa tou vaov Trj^ YepovcraXriix el<s Zvo. 
 
 2 avTTis Tr)s apas\ avTos (Opas ' dvrijs t^s a. R., H., Z., avTrjs apas L. 
 
 out that Aquila alone recognised the 
 distinction ; ovk ^^iaxrev o/j-oitas tois 
 XoiTTOis 6 eeoc 6 eeoc moy lifra^aXaiv 
 flirelv, aWa icxYPe MOY 'cxYpe MOY 
 — adding ro Sf aKpifies ia-riv IcXYC 
 MOY ScxYC MOY- The Lord, Eusebius 
 adds, would not have died, unless 
 His Strong One (i.e. the Father) had 
 left Him : KardkeXoiirfv ovv avTov 6 
 'laXvpbs avTov, flcXiJcras avrbv iiexpi 
 BavaTov . . KareKdiiv. Yx>\- ?i? = Swa/iiir 
 comp. Justin, dial. 125 to ovv 
 'IcrpariX ovopa tovto <Trifiatvfi"Av6pa>- 
 TTOS vtKwv bvva^iLV TO yap *l(Tpd av6pa>TTOs 
 viKwv etrrt, to 8e 77X dvvap.ts '• and 
 the O. T. phrase n.; ^X^ {]'^ii)-&l 
 (Gen. xxxi. 29, Prov. iii. 27, Mic. ii. 
 I, Neh. V. 5 where the LXX. has ovk 
 eoTiv Swafiis xeipbs ^p.iav). But 7X may 
 have been confused with ?!n, and if 
 SO, Aquila's laxvs was, as Euse- 
 bius says, aKpi^ES : dvvapts is the 
 LXX. rendering of 7'n in about 150 
 places. Cf. Theodoret. kaer. fabb. 
 V. 4 TO fie 7;X yj^iXovpevov pev Kai avro 
 brpiol Tov deoV) batrvvopevov fie tov Iit- 
 Xvpov. More remarkable is Peter's 
 conversion of the question into a 
 direct statement by the omission of 
 iva Ti. I can produce only one 
 parallel : Ephraim tells us {serm. adv. 
 haer. 56) that at the assemblies of 
 a Gnostic sect which he connects 
 with the name of Bardaisan a hymn 
 was sung in which a female voice 
 recited the words .lazi'iev .A^r<' 
 
 .*.lCuA=3 jjA\fi-lT, " My God 
 
 andmy Head, thou hast leftme alone." 
 
 (I owe the ref. to D. C. B. i. 253.) 
 A Valentinian party mentioned by 
 Irenaeus (i. 8. 2) taught that the 
 Lord eV piv TW evnCiV 'O 6eos pov [Lat. 
 £>eus 7neus Deus meus\ eh ti e'-yxare'- 
 XtTreV pe; pcpjjvvKevat OTI anf\€i(p6r} 
 aiTo TOV (^coTos tJ ^offtla Kai iKai\v6i} 
 VTTo TOV "Opov Trjs els Tovpirpoadev 
 oppfis. But the original form of the 
 word is here retained. 
 
 1. Kai elirdv dveXijijifll] Comp. 
 ' Mark' xvi. 19 o pev ovv Kvpios pera 
 TO XaXijcrat avTols aveKr)p<^6T). Peter 
 removes the ai-dXjji^is to the moment 
 of death, and the expression has been 
 adopted by Origen Matt. 140 "sta- 
 tim ut clamavit ad Patrem recep- 
 tus est. ..post tres horas receptus 
 est" ; the Greek is lost, but receptus 
 est is the O. L. rendering of di/e- 
 XijpcfiBri in Irenaeus and in the Munich 
 Gospels known as g (White, p. 
 137). With Peter's view of this 
 dva\ri\jfi.s comp. Clem. Alex. eAr. 
 Theod. § 61 djTfdavfv 8e airoordi/Tor 
 TOV KaTa^dvTos eV* avTa eVi Ta 'lop- 
 bdvT] TTvevpaTos. 
 
 2. Si.epci'YT) TO KaTair^Tao-|jia k.t.X.] 
 Cyril, catech. xiii. 32 to KaTaniTaapa 
 TOV vaov . . dteppij^aTO. lb. 39 to rdre 
 Biappayiv. Jerome in Matt, xxvii. 
 "in euangelio cuius saepe facimus 
 mentionem [eu. sec. Hebraeos] super- 
 liminare templi infinitae magnitu- 
 dinis fractum esse atque diuisum 
 legimus." T^? 'lepova-akrip is one 
 of several indications that the frag- 
 ment was written outside Palestine, 
 or at all events for non-Palestinian 
 readers. 
 
EYArrEAlON KATA nETPON 
 
 1 1 
 
 VI. Kai TOTe ci7re(nra(rav tovs f;Aoi/s d'rro twv 
 ■)(eipwv Tou Kup'iov, Kai edrjKav avTov em t>js 7^s" kui 
 r\ yfj TTccca eaeiadri Kai (pofio^ fieya^ iyevero. tote 
 riXiO'i eXafxyl^e Kai evpedt] wpa ivdrr]. exctpno'ci-v Se oi 
 S 'lou^aloi Kai SeSa»'/ca(rt tw 'lu}(rri<p to trwixa avrov 'iva 
 avTO ddyj/^r], eVetS^ deacra/nevoi fiv baa dyada eiroiriaev. 
 
 3 eyeVfTo] I^" m. eyepcTC 
 
 5 t:/( 
 
 1. Kai t6t€ dir^o-irao-av Tols ijXons 
 K.T.X.] With Kai T07-6 comp. c. i. 
 The Fourth Gospel alone mentions 
 the rj\oi and, like Peter, mentions 
 them only in connexion with the 
 Hands. So Cyril, catech. xiii. 28 
 e^ireLvev dvdpQiirtifas ^€ipas~'.Ka\ npoae- 
 irayqa-av ijXois. On the other hand 
 Justin, referring to Ps. xxi. (xxii.) 17, 
 writes {dial. 97) itrraipwaav avrov 
 €[j.7rj](T(rovT€s rolls ^ovs ras x^Xpas Ka\ 
 Tovs TTodas avToii oipv^av : hifra^ irodas 
 Kai ^flpas lopiiyt]. 
 
 2. SeT]Kav...£ir6£<r9r)] 'When the 
 Lord's Body was laid upon the earth, 
 the whole earth quaked.' The in- 
 cident is mentioned only by St 
 Matthew (xxvii. 51), who however 
 connects it with the Death, and not 
 with the preparation for Burial. 
 naa-a (which is not in Matt.) suggests 
 a reference to Jer. viii. 16 iaeia-Qr) 
 naa-a i; yij : comp. Ev. Nicod. i. (b) 1 1 
 a-CLO-pLOS yap ey4veT0 eVt rrjv yrjv anafrav. 
 
 3. Kai (|>6pas ji^^as l-y^vCTo] Matt, 
 xxvii. 54 o ^^ iKarovTapxos Ka\ oi p.eT 
 avTov ... Iduvres tov a€itrp.ov Kai ra 
 yivopeva i<jiol3tjBrja-av tr^obpa. 
 
 t6t« ijXios SXaii.i|(6 K.T.X.] Cyril. 
 catech. xiii. 24 /xera tt^v evarrjv eXa/i^ei/ 
 6 jjXios' TTpoXeyet Kat tovto 6 Trpoc^j;- 
 Trjs (Zech. xiv. 7) Kai irpbs ea-jrepav 
 ea-rai 0(5i. Ephraim, e^iang. concord, 
 exp. p. 257 "tres horas sol obtene- 
 bratus est et postea denuo luxit." 
 Once more the gnovzon shewed the 
 hour, and it was seen to be {cvpc6t)) 
 3 p.m. The fact came to the Jews 
 
 with the force of a discovery, so 
 impressed had they been with the 
 belief that it was night. 
 
 4. EXtlp'n''''<'V Si ol 'lovSaiOl K.T.X.] 
 
 The Jewish leaders rejoiced, whether 
 at the reappearance of the Sun, the 
 frustration of their fears that the 
 Law would be broken (c. v.), or the 
 success of their murderous design ; 
 if the last, comp. John xvi. 21 d 8e 
 Koa-pof ;(api;(Tfrai. In their joy they 
 place no difficulty in Joseph's way; 
 dfSto/tao-i implies that the power to 
 refuse was really in their hands, not- 
 withstanding Herod's jurisdiction (cf. 
 c. ii.) ; for the perfect, cf. c. viii. {irapa- 
 8e$a>Kfv). 'ETTfiSi) 6fa<Tapievos... 
 
 fTToiria-ev must be taken as a jeer: 
 'Joseph had been a disciple, he had 
 witnessed all the good deeds of the 
 Crucified ; let him bury the Body if 
 he would' ; unless we accept the sug- 
 gestion of Mr Nicholson {Academy, 
 Dec. 17), that the words were ori- 
 ginally a marginal note attached to 
 the story of the penitent thief, and 
 were afterwards shifted into the 
 margin of the present passage and 
 from thence into the text. But this 
 explanation seems unnecessary. In 
 their lightheartedness the Scribes 
 and Priests indulge themselves in 
 heartless banter at the expense of 
 Joseph. The words appear to have 
 been suggested by John xi. 45 6ia- 
 aap^vos o {v. I. a) inoiridiv : comp. 
 Acts ix. 36 riv irkripris cpyiov ayadmv. .mv 
 
12 
 
 EYArrEAION KATA nETPON 
 
 Xajiwv he tov Kvpiov eXoucre kuI e'lXricre crivSovi kui 
 ela-rjyayev eh ihiov Td<pov KoKovfJievov Kriirov 'l(0(rr](p. 
 
 VII. Tore ol 'lovhaioi Kai ol irpea-fivrepoi Kal o'l 
 lepel^, yuovTB^ oiov kukou eai/rols eiroiria'av, fjp^avTO 
 KOTTTeadai kuI Xeyeiv Ouai raZs d/ULapTiai^ tj/juiov • 5 
 
 I e'lXrjiTc] eVeiXj/CTE H., Z. | a-ivSoviv 
 ea]uT0i£ I [i;]p|[a]i'ro K07rTf[(r]5[ai] 
 
 I. XaPtbv 8e TOV Kupiov k.t.X.] Matt, 
 xxvii. 59 Koi Xa/3mi/ TO a-a/jLa, John xix. 
 40 fXa^ov TO trafia. Comp. John XX. 
 2 ripai> TOV Kvpiov eV tov jivrffielov. 
 For eXowo-e see Acts ix. 37 Xou- 
 fTavTEs Se edrjKav iv virepcSa. EtXT/tre 
 a-iiibovi is from Mark xv. 46 ivf'CKr)a-fv 
 TT) (Tivbovi : Mt., L., have iveTvXi^ev 
 [ev] CTLvd., J. has ebrnrav 66oviois. 
 
 3. «lo-i^Ya'Y€v ... Ktjttov 'Iii)trTJ<t>] 
 e5?)K€i/ at;T6[i'] (so all the Synoptists) 
 €1/ TO) Kacva avrov fivrjpfla (Mk.). Ta<pos 
 is usedby Mt. just afterwards (xxvii. 
 61, xxviii. i). 'Hw Se (adds St John 
 xix. 4O f'^ '■^ ToTTO) onov i(TTavpatSri 
 KrjTTOS^ Kai €V Ta Krjirco p.VTjp.elov KaLvov. . . 
 eK6t ovv..,oTt eyyuy ^r to [xvTjfieiov 
 eOrjKav 'lr)(rovv. In the Diatessaron 
 these words intervene between Mark 
 XV. 46 and Matt, xxvii. 60. Peter's 
 K^TTOs (caXoiI^ej/of k.t.X. may have 
 arisen simply from a desire to con- 
 vey the impression of independent 
 knowledge ; yet Harnack's question 
 should be kept in view : " war der 
 K^TTor 'I. zur Zeit des Verfassers etwa 
 eine bekannte Localitat?'" Comp. 
 Acts i. 19 yvuitTTOv tyeveTO naai Tols 
 KaToiKovtTiv *\fpovfTaKrifjLy aare KKrjd^vai 
 TO xaplov eK€7vo...'K.(i>plov aipaTos. 
 
 3. t6t£ ol 'Iov8aioi k.t.X.] The 
 momentary joy is changed into gene- 
 ral mourning, in which for different 
 reasons the Jewish leaders (c. vii.), 
 the Disciples (ii.), and the whole 
 people (c. viii.), take part. There 
 
 is again a reference to prophecy : 
 comp. Amos viii. 10 iifTatTTpi-^a> ras 
 eopras ijimv fls TVivBos (cai iraaas ras 
 
 3 01 ifpels] OKpeis 
 
 4 ["' 
 
 (odas vp,rov els Oprjvov . . .as iTivdos aya- 
 irr)Tov. Eusebius (d. e. p. 486) inter- 
 prets Amos I.e. in a wider sense : t^ 
 sKelvov Kol els devpo p-eTcaTpeyj/ev avTav 
 6 Beos Tas eopTas els 7revdos...Tfjs jvepi- 
 ^o7]Tov prjTpoTToXeoys aTTOCTTeptja-as avTovs 
 K.T.X. Cyril however (catech. xiii. 25) 
 follows Peter : ev d^vpois yap ^v to 
 Trpa)(6ev Kal Trj tov ndtrxa eopTrj, and 
 proceeds to describe the grief of the 
 Apostles and the women. 'The 
 
 Jews' are the Elders and Priests: 
 cf. C. viii. ol ypafipaTels Kal ^apiaaiot 
 Kal Ttpea-^vTepoi : infra, ol rrpeo-p., 
 irpea-^. Kal ypap-ixaTeis : comp. Matt, 
 xxvii. 41 01 dpx^epels . . p-erd Tmvypappa- 
 Tetov Kai irpea-^vrepav, 62 01 ap\ifpe'is 
 KoX OL ^apia^aloi, xxviii. 1 1 toIs dpxie- 
 pevoiv..,peTd TOtv irpea^vTepatv. 
 
 4. TJp^avTO KoiTTCo-Bai. Kal X^Yeiv Oval 
 k.t.X.] The words attributed to the 
 leaders are substantially those which 
 are put into the mouth of the op^Xoi 
 in some early versions of Luke xxiii. 
 48 : the Curetonian Syriac inserts 
 
 there jO .^^ oo? rtlJ-Sa A jO 
 
 ^cnJl'u »3a A (comp. the Doctrine 
 
 of Addai, Cureton, Aneietit Syriac 
 Dociinieitts, pp. 9, 10), and in a fuller 
 form, closely akin to that which seems 
 to have been known to Peter, they 
 occur in the O.L. cod. Sangerman- 
 ensis {g^) "uae nobis quae facta sunt 
 hodie propter peccata nostra, appro- 
 pinquauit enim desolatio Hierusa- 
 lem." That the words in some form 
 stood in the text of Tatian is 
 probable from Ephraim's comment 
 
EYArrEAION RATA HETPON 
 
 13 
 
 riyyicrev >j Kpicri's Kal to TeAos ^ lepov(ra\r]fx. eyw oe 
 juera twv eraipMv juov eXuTrov/uLrii/, kui TCTpw/uievoi Kara 
 SiavoLuu eKpv(3oiixe6a- e^rjrouiueda yap vtt' avTcov ws 
 KUKodpyoi Kal ws rov vaov deXovre^ ijunrpfiaraL' iin oe 
 5 TouTOi^ irao'iv evtia-revoinev, Kai eKade^o/Jieda TrevdovuTd 
 Kai K\aiovT€^ vvkto^ Kal tifxepa^ ews tov cra^fiaTOV. 
 
 2 — 3 i^ara bia\voiav 4 ([inrprja-ai] 5 fKa[flffo^6]5a 
 
 et/. cone. p. 248 " quia uox prima ludi- 
 brium erat in ore eorum...uox altera 
 ^/iz^factaest inoreeorumetcomplosio 
 manuum in pectore eorum " ; further 
 on E. refers to the prophets who 
 ' foretold the destruction of their city' 
 (cf. infra, p. 252). The genesis of 
 the interpolation is hardly doubtful. 
 Ovai. is the natural accompaniment 
 of KOTTETof, comp. 3 Kings xiii. 30 
 
 eK6\lravTo avTOV Oval ddeXcjii, and 
 would soon assert its right to follow 
 TVTTTovTes Tu (TTtiSrj. Or it may have 
 alluded to a prophetic iocus classicusj 
 Cyril, catech. xiii. 12 refers to Isa. iii. 
 9 ovai Tji "^v^rj avTav on ^e^ovXevvrat 
 ^ovXriv irovTjpav Ka& eavTuiv (of. p. 1 2, 1.4). 
 The next step would be to add the 
 words Tjyyio-ev tj Kpia-is or t] fpr^fxaxTis 
 or TO Te'Xos 'lepouo-aXif/i, or some com- 
 bination of them founded on Dan. ix. 
 2, 26 or on Luke xxi. 20 (comp. Apoc. 
 xviii. 10, 19 ovai ovai 7) TroXts rj p.eya\i] 
 ...^X^ci/tJ Kpia-is <Tov...r\p7)fxtit6rj). Such 
 words would have acquired a special 
 force in reference to Jerusalem at the 
 time of the final crushing out of the 
 Jewish national life under Hadrian. 
 
 I. iyi) Z\ ji€Tcl. Twv Irafpwv k.t.X.] 
 The personal character of the narra- 
 tive appears here ; cf. infra, c. xii. 
 f'ym Sipiov n/rpof. Comp. Constitu- 
 tions ii. 46, iv. J, V. y, vi. 12, vii. 11. 
 ''Eralpos is not used in the N. T. as = 
 a-vpp.adr]Ti]s (John xi. 16). With fXv- 
 ■novp.rjv comp. John xvi. 20 and Pet. 
 xii. Tcrpoj/ici/ot Kara biavoiav, 
 
 again, is not in the style of the 
 N.T., but a. similar phrase occurs in 
 
 2 Mace. iii. 16; comp. Diod. Sic. 17. 
 1 12 oloveiTeTpa>p.cvoSTriv^v\riv. E- 
 
 KpvfiopcOa mayhave been suggested by 
 John viii. 59, xii. 36 (cf. xix. 38), or by 
 the incident of John xx. 19 ; it is 
 copied by Cyril, catech. xiii. 25 dhvv- 
 Qjyro fie aTroKpv^evres ol airoo'To'koL. 
 
 3. (t,'r\Toi\>.i9a 7dp k.t.X.] Comp. 
 Matt. xxii. 7 diraXeaev roiis (fioveis 
 cKfivovi Ka\ TTjv ttoKlv avrav eveirprjaev. 
 Ephraim t.e. "sanctuarium combus- 
 tum et templum dirutum est." That 
 the Apostles had designs upon the 
 Temple mightwell have been inferred 
 from the language attributed to the 
 Master (Mark xiv. 58, xv. 29 ; cf. 
 Acts vi. 13, 14). 
 
 4. Iirl Zi TO^TOis irdo-tv kvf]' 
 a-Tiio\t.tv] ' To add to our troubles we 
 were keeping fast.' Mark ii. 20 f'Xft;- 
 a-ovrat fie ijfiipai orav dirapdfj an avrav 
 6 vvp<f>Los Kal Tore vr^aTcvaovtriv ev 
 cKeivrj rfi rjpipa (L., iv CKeivais rais 
 rfpipaLs). Constit. v. 19 ijpciff Ivt)~ 
 (7Tev<Tafi€v iv tw dvd\r)p.<p6r^vai avrov 
 d(j)' j^pwv. The Didascalia (v. 14) 
 represents the Paschal meal as having 
 been eaten on Tuesday evening (t-^^ 
 ■yap rpLTTj eanipas (tvv vpXv to irda'xo. 
 e(j}ayov), and followed the same night 
 by the arrest, after which the Lord is 
 kept in ward for two days before the 
 Crucifixion. If this was Peter's view, 
 the third day of the fast had already 
 come. 
 
 5. eKa6e^6(i,e6a itevB. Kal KXaCovTES 
 K.T.X.] Neh. i. 4 cKdOiaa Kal eKkavaa 
 Kal eirevdrja-a 'qpiipas Kal T]p.rjv vrjo'Tevatv. 
 Ps. cxxxvi. (cxxxvii.) I iKaSLa-apLev 
 
M 
 
 EYArrEAION KATA HETPON 
 
 VlII. Cvva^devTC^ Se ol 'ypanixaTel^ Kai 0api- 
 (raioi Kal TrpeclSvTepoi ttjOOS ctWrJAov^, dKOv<TavTe<s oti 
 o Aaos cfTTas yo'yyu^ei Kal KOTTTerai Ta crTrjOri XeyovTf^ 
 OTi €i Tw davaru) avTOv tuvtu to. /ULeyiarTa crrnmeTa 
 yeyovev, iBere oti ttoctov ZiKai6<i icTTiv ' i(j)o/3r]6ri<rav ol 5 
 Trpea-^vrepoi, Kai rjXQov irpo's FleiXaTOV ZeofxevoL avTou 
 Kai XeyovTe^ Flapd^o^ rifxTp (TTpaTiwTa^, 'Iva (pvXd^w^fxev^ 
 TO juvfj/ULa avTOu iiri Tpel^ riixepa^, fxr\ iroTe eXdovTe^ ol 
 juLadriTai avToiJ KXeyfrW(riv avTov Kai urroXd^r] 6 Aaos 
 OTi e'/c v€Kpwv dveoTTri, Kal Troiricrtocriv ^Ifjuu KaKU. 6 Se 10 
 
 5 oTi n6(Tov\ cmofTov H., Z. 
 
 H., L. 
 
 8 rjii[epas\ 
 
 1 (j)vKa^a : (^uXa|o)[(ri] R., Z., (fivKd^aljiev] 
 
 Koi eKXavaaficv. Thren. i. i fKadt(T€v 
 'Ifpffiias Kkaiav koi idpTjirrja-ev. John 
 xi. 20 ev 7-Q) oiKft) (Kade((To. The order 
 nevBeXv koi kKoUiv occurs in Mark xvi. 
 10, James iv. 9. 'Emj tov a-a^^arov 
 may refer to the Paschal Sabbath 
 which was now at hand, or possibly 
 to the Sabbath of Easter week {infra, 
 c. xii.) ; in the former case wktos km 
 fjfiepas looks back to the interval be- 
 tween the arrest and the night of 
 Good Friday. 
 
 I. o-uvaxfl^VTEs 8i...^X9ov irpJs Ilei- 
 XaTOv] Matt, xxvii. 62 irvvrixdria-av ol 
 ap^upeis Ka\ 01 <^api(TaXoi npos Ilfi- 
 \a.Tov (cf. xxviii. 12). In Mt. the 
 gathering takes place on the Sabbath 
 (Trj...eTravpiov tjtis eartv p^era rrjv irapa- 
 a-Kevijv), and the party seem to go 
 to Pilate without previous confer- 
 ence. With crvvaxd- Trpos a\X»)XotJs 
 compare Acts iv. 15 cru!/e'/3aXXoj' ■n-pbs 
 aXXjjXouf. Peter adds a new 
 
 reason for these fears — the changed 
 attitude of the populace. 
 
 3. 6 Xaos airas "YO-yyi^CL Kal K6Tr- 
 TETaL TO, o-TijBt) K.T.X.] Lukc xxiii. 48 
 iravrei ol crvvirapayevnpcvoL ox^oi eVt 
 Trjp deaplaif ravrrfv, Bfotp^aavres ra 
 y€v6p.fva, TVTTTOVTes ra (TTijSr] 
 
 vir€(7Tpe(^ov. John vii. 32 rJKovo-av ol 
 ^apio-aiot Toil o^^ov yoyyv^ovTos irepX 
 avTov Taira. Peter throws the yoy- 
 yv(rp6s into words which combine L.'s 
 version of the Centurion's confession 
 {oj^T<os 6 avdpanos ovtos SiicaLOs y}v) 
 with a reference to the phaenomena 
 that attended the Crucifixion (raCra 
 TO. peyio-ra a-rjpela). KoTrrerat ra 
 
 ajriBri mixes the two phrases KOTrre- 
 irdal \Tiva\ (Luke xxiii. 27) and TvitTeiv 
 ra ottJOt]. "ifiere on ttoctoi/ is a con- 
 flate of tSere on and iSere ttoo-ov, 
 whether due to the writer himself or 
 to the copyists. 
 
 7. o-TpaTi<iTas] The first mention 
 in the fragment of the Roman soldiers. 
 No part has been assigned to them 
 either in the mockery or at the 
 Crucifixion. Mt. speaks here 
 
 of a Kova-Ta>8ia xxvii. 65, 66 ; but cf. 
 xxviii. 13 Tois cTTpaTiwrais. "Iva (j)v- 
 'Kd^wp.ev (? 0uXd^ci)a't : MS., tpvXd^ta) 
 K.T.\. Comp. Mt. KeXevaov ovv dcr^a- 
 \ia6rivai tov rd<j)ov eo)? r^j Tpinqs 
 Tjpepas, pT] TTore (\6qvtcs ol paOrjrat 
 [avTovl KXeyj/oifTiv avTov Kai cl7rco(rtv roi 
 Xam 'HyepBr) diro riv vcKpmv with 
 7rot^(Toi(Tiv. . .KOKOj and supra (c. vii.) 
 Qiov KaKov eavTo7s iirotr^vav. 
 
EYArrEAION KATA nETPON 
 
 15 
 
 rieiXaTO^ TrapaBeBcoKev ai/Vots IleTpwviov tov KevTvpiwva 
 jneTa CTTpaTiwTwv cbvXacrcreii' tov Ta(bov. Kai (ruv 
 avTol^ t]\dov TTpecr^uTepoi kuI 'ypafXjxaTei's iiri to nvrjixa, 
 Kac Ku\i<ravTe^ \i6oi' fxeyav kutu tov Kevrvpicovo^ kui 
 5 Twi' (TTpaTiwTwv Ofxov TraVres o'l bvT€^ eKei edr]Kav eVi 
 ,T^ Ovpa TOV fAvri/JLaTO^, Kai eTre^piaav iirTa (rcppafylha^, 
 
 2 <TTpaTL(orov 
 
 4 Kara] fxera R., H., L., Z. 
 
 eire\pei.<Tav 
 
 1. Il£Tp«vi.ov TOV K£VTup£(ova] The 
 traditional name of the centurion 
 at the Cross was Longinus {Ev. 
 Nicod. i. (b) 1 1 AoyyiroF o eKarovrap- 
 Xos l(rTapeifos cnrev *A\r]das deoii vios 
 ^vovTos). A Spaniard named Oppius 
 is mentioned in the same connexion 
 by Dexter, Chron. a. 34. Peter, who 
 transfers the centurion to the Tomb, 
 finds another name for him. IlfTpm- 
 wof, Petronius, is of frequent occur- 
 rence in inscriptions of the time of 
 the early Empire, and is familiar to 
 readers of Josephus I^Ant. xviii. 8. 
 2, B. y. ii. 10) as the name of the 
 governor of Syria who was charged 
 by Caligula with the task of setting 
 up the Emperor's statue in the Tem- 
 ple. But its use by Peter may have 
 been suggested by the similarity in 
 sound of TIeTpmviot and UeTpoi. Pe- 
 tronilla is the legendary name of St 
 Peter's daughter (Lightfoot, Clement, 
 i. 37). Peter writes KfvTvpitov here 
 and m/ra (cc. ix., x.) in preference to 
 eKarovTapxos. So St Mark (xv. 39, 
 44,45) : cf mari. Polyc. 18. 
 
 2. o-iv awTots 7]X0ov xpeo-pOTCpoi 
 K.T.X.] Matt, xxvii. 65 01 hi TropEvdevres 
 ij(r<l)a\iaavTO tov Ta<^ov (TtfypaytfravTes 
 TOV XiSov p,€Ta Trjs Kova-TaSias. Peter 
 accentuates the cooperation of the 
 Jewish leaders ; zn/ra (c. ix.) iraprja-av 
 yap avTol (l>vKd(T(rovT€s, Mv^pa 
 is St Luke's word (xxiii. 53, xxiv. l). 
 
 4. KiiX£<ravT6s XCflov ji^-yav k.t.X.] 
 In Mt., Mk. this is attributed to 
 Joseph (irpocTKvKiiTas Xidop piyav ttj 
 
 6vpa tov pvrjpetov a7r^X^ev=7rpoo"eKv- 
 Xicrev \i6ov eTri Trjv Bvpav tov pvrjpcLOv). 
 But to roll to the door the great 
 stone {piyas <T(^obpa, Mark xvi. 4) 
 which was afterwards to be rolled 
 away by superhuman power, seemed 
 to need greater strength than that of 
 an individual, and Peter therefore 
 ascribes it to the combined efforts of 
 the members of the Sanhedrin and of 
 the guard (navTes 01 ovTes eKcT). Comp. 
 the reading of D in Luke xxiii. 53 
 eireOTjKev Ta pjnjpeim \tSov ov p.6yts 
 e'lKoai cKvXiov and the parallels in 
 Cod. Colbert, {quern vix viginti vol- 
 vebanf) and Theb. (J. R. Harris, 
 Stniiy of Codex Besae, pp. 47 — 
 51). Kara tov k. Ka\ Ttiiv a-Tp. 'to 
 
 exclude the Centurion and soldiers,' 
 who might be bribed to deliver the 
 Body to the disciples. The watch 
 of course are not cognisant of this 
 purpose. 
 
 6. sir^xpio-av eirrA cr<|>pa7iSas] Mt. 
 simply a-(l)payia-avTfs. For fVe';^pt(rai< 
 comp. John ix. 6, 11 eV£'x;pia'f>'(BC*"d 
 cn(6rjKfv) avTov tov nrjKov cm tovs 
 6<fi6a\p,ovs : TrTjXov cTTolrjaev kol eVe- 
 \pi(r€v pov TOVS o(j)6aXpovs. Lucian 
 (nais Set lor. crvyyp. 62): (nixpi(Tas 
 ...TiTavm Ka\ e7^tKaX^^//•as iircypa^e 
 Tovvopa TOV TOTS ^otTiKevovTos. For 
 
 the number of the seals comp. Acts 
 xii. 10 (D) KOTc^rjcrav Toiis f ^adpovs 
 and Apoc. v. I Pifi\iov...KaTf<r<l)pa- 
 yia-pevova-cfipayia-iv cTTTa. But Peter 
 may also have in view Zech. iii. 9 tVi 
 
 TOV \ldoV TOV €Va fJTTO 6<f)6dKpoi 
 
i6 
 
 EYArrEAION KATA nETPON 
 
 Kai (TKnvriv eKeT Tr^^avre^ e<pv\a^av. irpwla's Se, sttl- 
 (pwcTKovTO'i Tov a'a^fBuTOu, rt\6ev o^Xos diro ' lepov<ra- 
 Xri/n Kai Trj^ Trepi^wpou \va iSottri to javri/ne'iov icrcbpa- 
 yicfxivov. 
 
 IX. Tt] Be vuKTi ri eTricpwcTKev »j KvpiaKri, (j)v\a(r- 5 
 (TovTwv Twv (TTpaTitoTwv dva Suo Bvo Kara cppovpav. 
 
 5 >;' 
 
 cl(TlV. iv. lO iTTTa OVTOl 6<l)BaKfioi flo-tv 
 ol eVfjQXeVoi/reff fVi naaav rrjv yTjV ; cf. 
 Apoc. V. 6. The 'seven seals' 
 
 not only constitute a perfect safe- 
 guard, but probably belong to the 
 symbolical teaching of the frag- 
 ment. 
 
 I. o-Kiivijv 6Kei irplavTcs €((>tX<i5av] 
 Matt. xvii. 4 Troiijaa code rpeXs o-Krjvas 
 (cf. Mk., L.). Heb. viii. 2 (rKrjvrjs...rjv 
 eirrj^ev 6 Kvpios. 
 
 •irpwfas Si k.t.X.] The rumour that 
 the tomb was sealed and guarded 
 had reached the City and suburbs 
 during the night, and early on the 
 Sabbath morning crowds came to 
 see it. Comp. John xii. 9 o oxXoy... 
 ^6av . . . tva . . . idaxTiv. Hep'fxoipos *Ie- 
 
 povaaKrip. (D;7K'-1"1* T]?!) occurs Neh. 
 
 iii. 9, 12 ; comp. Acts xiv. 6 iiip^rjv 
 Koi TTjv 7T€pixa>pov. 'Joscph's Garden' 
 is according to Peter outside the 
 city, yet within a Sabbath day's 
 journey. 
 
 5. T'j) i\ vdktI ■J ertl^aa-Kiv ij KDpta- 
 Kij] With the exception of the in- 
 cident just related, the Sabbath hours 
 of daylight are passed by without 
 remark, as in the canonical Gospels. 
 The thread of the story is taken up 
 again on Saturday night. Comp. 
 Matt, xxviii. I oi^ri Se (ra^^araiv rrj 
 cTTKJXixrKoviTrj fls p'lav cra^^aTav. The 
 other Gospels represent the Sabbath 
 as past, as it was in fact when the 
 women arrived (Mk. hmytvopivov roC 
 aa^^arov, L. rfi Se p,ia tSiv tra^pi- 
 
 Tav). For ;; KvpiaKi^ = i^ p.la rav 
 
 a-a^fOruiv see Apoc. i. lo lycuopriv ev 
 7rvevp.aTt ev ttj KvptaKTJ rjpepa (where 
 however the sense is disputed). 
 Dtdach. 14 Kara KvpiaKrjv 8c Kvpiov 
 (TvvaxBivTci Kkafrare aprov. Ign. 
 Magii. 9 prjKcTi o-a/S/SaTifoi/TEs, dXKa 
 Kara Kvptanffv (mvrcs. In Barnabas 
 15 the day is /; rjpipa ij dySoi;, in 
 Justin apol. i. 67 r\ tov rfKlov \eyop.evT], 
 but Barnabas is contrasting the eighth 
 day with the seventh, and Justin's 
 words are addressed to pagan readers. 
 It is noticeable that as Peter uses 
 the term, an anachronism is involved. 
 The Didascalia avoids this error, 
 V. 14 T^ vvkt\ Tjj €7rL(j)aKTK0va'rj Trj pta tSv 
 a-a^Parav. Comp. on the other hand 
 Ev. Nicod. i. (b) 12, where the Jews 
 say to Joseph, T^ KvptaKij Trpcoi Oavara 
 7rapa8odij<rrj. Zahn remarks (p. 19): 
 " die feste Auspragung des Namens?) 
 KvpiaKrj tritt uns vollig klar und sicher 
 erst in dem Titel einer Schrift Melitos 
 nepl KvptaKfjs (Eus. iv. 26. 2) und in 
 den Leucianischen Apostelgeschich- 
 ten." 
 
 <f)vXao-(r6vTwv rav (rrpaTLtoToiv dvd 
 Svo 8uo] The KovcTTcadia consists of 
 eight men and the centurion. In 
 Acts xii. 4 there are sixteen {riaaap- 
 a-iv TeTpaSiots), but eight of the whole 
 number are required to guard the 
 prisoner's person (6) ; here it is 
 enough to provide two sentries at 
 the door for each watch. 'Ava 
 
 8vo 8io is a mixture of two con- 
 structions, which is admitted by 
 
EYArrEAION KATA nETPOM 
 
 i7 
 
 jmeyaXr] cfxovt] iyeveTO ev tw ovpavw kuI eiSov dvoi^dev- 
 Tas TOi)s ovpavov<s Kal Zuo avSpa^ KareXBovTa's eKeidev, 
 TToXv (peyyo^ k'^ovTa^, Kal iyyicravra's tw Ta(pw. 6 ce 
 X1609 eKeiuo£ 6 fiefiXrijuevo^ iiri Trj dvpa dcp' eavTOu 
 
 S KuXio'dek eTre^wpriare irapa /nepo^, Kai 6 Tacpo^ iivoiyrj 
 Kai dfuKpOTepoi 01 veavicKOi elarfjXdov. IBovre^ ovv 
 oi (TTpaTLwrai eKeivoi e^virvKrav tov KevTvpiwva Kai 
 TOfs Trpeo'/SuTepov?, Traptjaai/ yap Kai avTOi (pvXacr- 
 (TOVTei' Kai eprjyovfjitvoov avTwv a eihov, iraXiv opwaiv 
 
 o e^eXdovra's diro tov Tacpov Tpei^ dv^pa^, Kal toi)s hvo 
 
 €7re;((op7;a"e] dv€X(opr](r€ H., \m€xaipr}(T€ R., Z. | ^volyrj] evotyrj : last syllable 
 uncertain ; the word may have been longer 6 lS[ovt€s] 7 KlevTv]\pi(i>va 
 
 8 avToi] The heliotype is indistinct : av oi B., avroX R., H., L., Z. ; Redpath 
 conjectures aXXoi 9 opaa-iv lo e^iXdovres \ avSpes 
 
 W. H. as a primary reading in Luke 
 X. I, where it stands in BK. It 
 occurs also in Ada Philipp. 36 
 ^adl^ovtraL ava duo dvo. Kara 
 
 4)povpdv seems to = Kara ^vXaKrjv 'for 
 each watch of the night'; for (jjpovpa 
 in this sense comp. Herodian. iii. 11. 
 1. fiE^dXi] ^avf\ kyiv€TO Iv tu ovpayw] 
 Apoc. xi. 15 iyevovTo (jxovai ixeyakai. 
 xii. 10 ^Vouo-a cfxovrjv fieydXrjv ck tov 
 ovpavov. The rest of the imagery is 
 also apocalyptic : comp. Ezek. i. i 
 rjvoL)(6T}(rav oi ovpavol, Apoc. xxi. lO, 
 1 1 eSet^fV pot Trjv Tro\tv rrjv ayiav. . Kara- 
 ^aivovtrav 4k tov ovpavov ej^ovtrav ttjv 
 do^atf TOV deov' 6 cpcoaTr/p avTrjs K.r.X. 
 rioXii <f>4yyoi txovras may have form- 
 ed the end of a hexameter in some 
 Christian poem (cf. J. R. Harris, 
 Cod. Bez. p. 49). For 
 
 hvo avSpas comp. Luke xxiv. 4 
 i8qv aifdpes Bvo eTriaTijcrav avrals (the 
 women). Mt. relates the descent, 
 but limits it to one (ayycXos yap 
 Kvpiov Kara^as i^ ovpavov. ..^v 8e 
 t) eldea avTov as daTpam]). The 
 
 two soldiers on guard find them- 
 selves suddenly confronted by two 
 
 S. P. 
 
 dazzling members of the orpoTia 
 ovpdvios. 
 
 3. o a XCBos iKetvos k.t.X.J 'The 
 stone above mentioned' (cf. in/ra 
 ol (TTpariwTai eKclvoi. xi. tov oravpoi- 
 $€VTa €K€ivov. Pet. ApOC. TOV jBop^npov 
 €K(ivov). In Mt. the Angel rolls 
 away the stone, cf. Mk. (ciTro/ceKi;- 
 Xtcrrat), L. (d7roK€Kv\ia-p€vov) ; P. re- 
 presents it as moving of its own 
 accord. Comp. Acts xii. 10 ttjv 
 TTvXrjv TTJV a-idrjpav. . .tjtis avTopdn) rjvolyri 
 avTo'is (although an Angel is present 
 to whom the task might have been 
 assigned). 'OTd<i>osTivoiyr): ci.infr.c. 
 xi. 29 evpov TOV 70001/ rivfioypfvov, Matt, 
 xxvii. 52 Ta pvqpila dv€ta\6r^(Tav. Ot 
 
 veavi<TKOL eiafiXdov : comp. Mark xvi. 
 5 eta"eX^o{io-at els to pvrjpelov cidov 
 veaviaKov. 
 
 8. irapfo-av ^dlp Kol avTol <f>vXd(r- 
 o-ovT6s] Sc. oi irpia-fivTepoi. Comp. 
 c. X. TOV Ta^ov ov c(j)v\a(Taov, where, 
 although ol TTepi tov Kevrvpitava are 
 named, the context shews that ' the 
 Jews ' are intended. 
 
 10. Tpeis avSpas k.t.X.] They had 
 seen two men enter. Comp. Dan. iii. 
 
i8 EYArrEAlON KATA HETPON 
 
 TOP eva vTTopdovvTa's, kul cTTavpov cxKoXovdovvTa au- 
 Tois' Kai Twv fxev hvo rrjv KecpaX^v ^wpovcrau fJi^XP'- 
 
 1 aKoXoBovvra 
 
 24, 25. The Third is ' supported ' by 
 the two, but the support appears to 
 be regarded as nominal only, since 
 He is also said to be 'conducted' 
 {infra,x^ipaya>yoviiivov). The very rare 
 word inopBovv was used by Symm. in 
 the phrase rh vTropdovvrd fie = '"!!B'8 
 (Ps. xliii. 19, Ixxii. 2). With this 
 
 vision of the three, comp. the addi- 
 tion to Mark xvi. 3 in the O. L. cod. 
 Bob. (k): "descenderunt de caelis 
 angeli, et surgent[es] in claritate 
 uiui dei simul ascenderunt cum 
 eo." The Ascension of Isaiah de- 
 scribes a similar vision : " descensus 
 angeli ecclesiae Christianae quae in 
 caelis est et angeli (Pangelus) Spiritus 
 Sancti et Michaelis angeli Q. Michael 
 angelus) angelorum sanctorum, et 
 oTi tertio die aperuit sepulchrum 
 eius, et dilectus ille sedens super 
 humeros seraphin exibit." 
 
 I. Kal o-TavpJv ciKoXouBoivTa o.v- 
 Tots] In Ev. Nicod. ii. 10 the penitent 
 \rjaTr\i appears in Paradise /Saorafoji' 
 eVi Tav aficov avrov Kal (Travpov. The 
 Lord's Cross 'follows' Him, endued 
 with a quasi-personality. See Didron, 
 Iconographie chrdtienne, p. 375 ff. "la 
 croix est plus qu'une figure du Christ; 
 elle est, en iconographie, le Christ 
 lui-mSme ou son symbol " ; and comp. 
 his remarks on 'the Cross of the 
 Resurrection,' ib. p. 393 ff. Comp. 
 Zahn, Acta Joannis, p. 223 {fragm. 2) 
 6 (TTavpos o Tov <f)WTOs TTOTe /Aci/ \6yos 
 KaXflrm vn ijxov hi vpas, ttotc Se vovs, 
 noTf 8c XpKTTos, iroTe 6vpa, vrort oSor, 
 TTore apTos, Trore (TTTOpos, noTS dvaaTatrts, 
 noT€ *lT}(rovs, ttotc TraTrjp^ Tiore irvevpa, 
 TTore C^i]i iTore dXrjOetaf ttotc X°P'*' 
 Malan, Conflicts of the Apostles, p. 9 : 
 St Peter going up to the cross on 
 which he is to suffer addresses it 
 
 thus : " In the name of the Cross, the 
 hidden mystery, the grace ineffable . . 
 Jesus Christ . . is the Tree of the Cross, 
 the cleansing of men," &c. The acros- 
 tics in the Sibylline Oracles, viii. 
 217 ff., where thirty-four lines be- 
 gin with the consecutive letters of 
 'It^cjoOs l^p^ifTTOi 6eov vlos (ratrrip crrau- 
 p6s, indicate a similar identification 
 of the Cross with the Crucified. 
 It is noteworthy that in quoting the 
 passage Augustine {civit. Dei xviii. 
 23) excludes the <TTa\)p6s lines. They 
 run as follows : 
 
 Siy^a 8e rot Tore 7rao"t ^poTols a'(j>pTj- 
 ■yir cVi<n)/iof, 
 
 To ^vXov eV TTLUTolsj TO Kepas To tto- 
 Bovn^vov carat, 
 
 ^Avdpojv evo-efSefov fo))/, Trpoo-KopfMi 8e 
 KocrpoVj 
 
 "YhaTi (paTi^ov kXtjtovs ev SoSficKa 
 irrfyaii' 
 
 Pathos TTOipalvovtra o'tdTjpeirj ye Kpa- 
 TTjirei, 
 
 OtTos n vvv 7Tpoypacl)€\s iv aKpo- 
 (TTtxLots Seoarjpots 
 
 2o>ri7/> ddavaros /3atri\eiJs, o TraBav 
 eve;^* ijpav. 
 
 The Valentinian schools used Srau- 
 pus as a synonym for "Opos, the limit 
 of the ifKripaipji : Iren. i. 3. 5. Hippol. 
 vi. 31. Clem. Alex. exc. § 42. 
 
 2. Kal rtov ^\v Svo Tr\v KC(J)aXi^v 
 K.T.X.] The colossal stature assigned 
 to the two Angels finds some prece- 
 dent in Apoc. X. I, 2 ; comp. Anaph. 
 Pilati (a) 9 avSpes i(j)aivovTo v-\jfr]\oi. 
 For the supereminent height ascribed 
 to our Lord comp. Phot. iidl. cod. 
 114 Xc'-yei 8c p,r]d' evav6pwirrj(Tai oiKrjBSis 
 aWa So^fi (edd. 86^a() Koi TToXXa ?roX- 
 XaKis (j>av^vai toU ixaBrjTois . . Kal pci- 
 ^ova Koi iKaTTOva Koi jLtcytorr Of, wore 
 Trjv Kopv<j)rjV hirjKeiv Udff oTe fie- 
 
EYArrEAION KATA nETPON 
 
 ^9 
 
 Tov ovpavov, 
 vvrep/iaipoucrav 
 
 TOV 
 
 VTT aVTMV 
 
 TOIC KOIMCOMSNOIC 
 
 Kai 
 
 Se ^eipaywyoufxevou 
 Tovs ovpavov^. Kai (huivr)^ ijKOUov e'/c 
 TMv ovpavMV Xeyovcrt]^ 'Ekhpy^ac 
 vTTaKOY] ^KOveTO aTTO TOV (TTavpov ro"]T 
 
 I ;^e(parG)rou/x6i'Ou : ^eipayay, R., H., Z. 2 (jxavrj 3 Kotvafievots'. 
 
 Koifiaiiivois ; R., Z., Koiumjiivois. L. 3 — 4 xai VTraxo^] vitaKorfv; Koi H. 
 
 4 OTt Nai] Tii/ai appears in the heliotype : on. vat R., H., L., Z. ; I had con- 
 jectured TO Nat 
 
 TL 
 
 N 
 
 <M. 
 
 XP's oupai/oO. Similarly in Hermas, 
 szm. ix. 6, the man who is afterwards 
 identified with the Son of God is 
 i^j/rfKos T^ fieyeOei wcttc tov -irvpyov 
 vnipexf'- Hilgenfeld (on Hermas 
 /. c.) adduces 4 Esdr. ii. 43 " in medio 
 eorum erat iuuenis statura celsus 
 eminentior omnibus illis . . et dixi 
 angelo llle iuuenis, quis est ? . . et 
 respondens dixit mihi Ipse est filius 
 Dei." Comp. the description of the 
 angel from whom the Book of Elkesai 
 purported to be a revelation, and who 
 was said to be the Son of God (Hipp, 
 ix. 13). 
 
 Dr C. Taylor {Hermas and the 
 Fourth Gospel, p. 78) refers to 
 Gen. xxviii. 12 [John i. 51], and 
 compares the Talmudic first Adam. 
 Streane, Chagigah, p. 58 " R. El'azar 
 said, The first man extended from 
 the earth to the firmament... and in- 
 asmuch as he sinned, the Holy One 
 . . placed His hand upon him and 
 made him small." The Sinless Man 
 would reassume the proportions of the 
 progenitor of the race. Xeipayaydv 
 occurs in Acts ix. 8, xxii. 1 1 (in refer- 
 ence to Saul). 
 
 2. Kai ^KovTJs tjkovov K.T.X.] Comp. 
 p. 17,1. 1. This second voice from Hea- 
 ven is audible : John xii. 28, 29, 2 Pet. 
 i. 17, 18. 'EKifpu^af Toif Kot/xcapeVoit is 
 probably not a question addressed to 
 the Cross, but the revelation of a 
 fact. It is natural to compare i Pet. 
 iii. 18 SavaTadels pev crapKi ^a>07T0ir]6eis 
 be jTVfvp^ari' ev a Kai Tois ev (pvXaKjj 
 nvevfiatriv TTopevdels eKrjpv^iv : ib. iv. 6 
 Koi veKpois evTjyyeKia-OTj. Kotpapevoti 
 
 was perhaps suggested by rmv k(koi- 
 pr]pha>v ayiav in Matt, xxvii. 52 ; the 
 resurrection of ' the Saints that slept ' 
 is regarded by Euseb. d. e. 500 as 
 a result of the Descent : — for the 
 pres. part. comp. i Thess. iv. 13 
 TTepi Tav KOipwpivwv (so SBA &C.). 
 For early references to the Preaching 
 in Hades see Bp Lightfoot's note on 
 Ign. Magn. 9 ; an apocryphal pro- 
 phecy quoted by Justin (dial. 72) 
 and by Irenaeus (iii. 20. 4 and else- 
 where), and attributed to Jeremiah or 
 Isaiah, is of special interest in this 
 connexion : ipvrja-dr) Se Kvpios 6 6eos 
 dno [v. I. ayios\ ^laparfX rwv veKpav av~ 
 TOV T^v K€KOipr]pev(ov els yr\v ^atpaTos 
 [cf. Dan. xii. 2], kcu. KaTifir) npos avTovs 
 fvayyeXiaaa-dat avTois to trtnTripiov av- 
 Toii. 
 
 4. xiTraKoi] -^Ko^eTo k. T.X.J For 
 iwaKoij, a response or refrain, comp. 
 Method, conviv. x virg. 208 c ttjv 
 QiKKav. .€(f)Tj . . Koo-pias yJrdWetv' Tas 
 5e Xotrras ev KVKXoi Kaddirep ev )(opov 
 (TX^paTL (TV(rTd(Tas viraKoveiv avTjj — 
 after which the vTraKn-q follows at in- 
 tervals. The verb is used in a similar 
 sense in earlier Christian literature ; 
 comp. Zahn, A. y., p. 220 ripels kv 
 KKevovTss ii7rrjK0V(rapev avTco to 'Apijv. 
 Mart. Barth. 7 vnr\KovtTav to 'hpTjv. 
 Dorm. Mariae 44 xnrT]Kov(rav to 'AXXt;- 
 Xovia. See also Malan, Conflicts of 
 the Apostles, p. 9. Harnack corrects 
 v-KaKo-qv, and punctuates cKijpv^as rolff 
 Koip. vnaKOTjv ; xai r/KoiJfTo k.t.X., sup- 
 posing Peter to refer to i Pet. iii. 19. 
 But a change is unnecessary, and the 
 allusion improbable. 
 
 2 — 2 
 
20 
 
 EYArrEAION KATA HETPON 
 
 X. CvveaKeiTTOVTO ovv d\\t]\oi^ eKeivoi direKBeiv 
 Kai ev(pavi(rai rravTa tw FleiXaTui. Kal en Ziavoov- 
 /nevwv avTwv (paivovrai irdXiv dvoi^^devTS^ oi ovpavoi 
 Kal ctvdptoTTO^ Tis KUTeXdwv Kal elcreXdwi/ eis to jULvfJiua. 
 TavTa iSoj/Tes o'l irepl top KevTvp'icova vvkto^ ka-irevarav 5 
 TTjOos FleiXdrov, dcpevres top rd<pov bv e(pv\aa(Tov, 
 Kal e^rjyticravTO TrdvTa ciTrep elBov, dywviwpTe^ fxe<yd- 
 Aft)s Ka\ Xeyovre^ 'AXrjdw? i/ios rjp deov. diroKpideh 
 6 rieiXaTO'i 'e(j)ri 'Gyw Kadapevw tov a'ljuaTO^ tov 
 
 4 KareKOov 5 KetfTvpo>va 7 ^yo3Vi£vT€s] aTravitovres '. ayav. R.j H., L., Z. 
 
 "On Nai is printed above as 
 nearer to the MS. than to Nai 
 which I had previously given. The 
 Classical Review (vii. I — 2, p. 42) 
 quotes a parallel from Lord Bute's 
 Coptic Morning Service ; at the 
 kiss of peace in the liturgy, in 
 answer to the deacon's exhortation 
 ^AtTird^fO'de aXK^Xovi ev <^iKrip.aTL aylto, 
 the congregation answer Kvpic, i\ir)- 
 crov (thrice)- vai, Kvpie. A similar 
 response occurs in the Acta Joannis, 
 p. 239. Comp. also 2 Cor. i. 20 
 eV avroi to Nat' dio Kal St avTov to 
 'Ali^v. The whole sentence suggests 
 that the preceding words fK?;pii|as 
 K.T-.X. belong to a hymn or other litur- 
 gical form. 
 
 I. trVVCO-KCTTTOVTO OVV dXXfjXoLS K.T.X.j 
 
 Ps. ii. 2 Symm. irrapxai. (TVPfo-KewTovTo 
 oiioBvfiabov. For evcj}avi(itv, ' to make 
 an official report,' comp. Acts xxiii. 
 15, 22, xxiv. I, XXV. 2, 15. 
 
 3. irdXiv . . avOpuiros tis KartXBiiv] 
 Peter distinguishes between the de- 
 scent of the two Angels (ai/Spes Svo, 
 Luke xxiv. 4, Sio ayycXovs, John xx. 12) 
 and the descent of the one {ayyeKos 
 Kvpiov KaTafias, Matt, xxviii. 2, vcavla- 
 Kov, Mark xvi. 5). The incidents are 
 distinguished by Tatian also, but he 
 places them in the reverse order. 
 For (la-eXdav, see above on c. ix. 
 
 5. oi ircpV TOV K€VTup£»va] Sc. oi npfo-- 
 
 /Surepoi or ol 'lovSaXoi, not the soldiers; 
 comp. in/r. vfuv 8i tovto eSolfv. Up 
 to this time they had not left the tomb 
 {icl)ii\acTiTov, cf. c. ix.). '^iiyV' 
 
 a-avTo, comp. Luke xxiv. 35, Acts x. 8, 
 &C. 'Aytoj'KBi'Tes, cf. C. V. 
 
 ^AXjjdas vlov ^v deov is the confes- 
 sion of the Centurion at the Cross 
 and his soldiers (ot p(T airrov) in Mt., 
 Mk. {aKr)6aii Bfov vlos rjv ovtos = 
 a\ri$tus ovtos o iivOpa^iros vlos deov tJi/). 
 Ephraim, probably referringto Tatian, 
 connects the words with the remorse 
 of the crowd (uaefuit, uaefuit nobis, 
 filiiis Dei erat hie) ; to the crowd 
 Peter has already assigned St Luke's 
 version of them. 
 
 8. diroKpiSels 6 neiXdros 'i^'i\ k.t.X.] 
 Comp. Matt, xxvii. 24. In Peter the 
 words possibly did not accompany 
 the symbolic washing, but were re- 
 served for this later juncture. 
 'A^mdf el)j,i dwo has been replaced by 
 the classical Ka6apev<o : tov vi'oO tov 
 6eov echoes back the confession of 
 the Jews, but answers to tov SikuIov 
 TovTov which probably stood in the 
 text of Mt. known to Peter; comp. 
 Ciasca, Tatian, p. 90. 'Y/ifii 
 
 o^eaBe, which could not stand in 
 the altered position of the words, is 
 represented by vpMi hi tovto e8o|f — 
 'the sentence was yours, not mine': 
 comp. Matt. xxvi. 66 tI vpiv Soxel ; 
 
EYArrEAION KATA nETPON 
 
 21 
 
 viov Tov deou, vfjuv Be tovto eBopeu. eira vrpocreX- 
 dot/res 7ra(/T€s iBeovTO avTOv Kai TrapeKuKovv KeXeucrai 
 rdp KevTvpioivi Kai toT^ CTTpaTiayTai^ /jLrjBev etTreFj/ a 
 e'lBov (TviJ.(pepeL "yap, (pa<riv, rtnTv 6(f)\rja-ai fxeyicTriv 
 5 d/jLapriav efXTrpoadev tov 6eov, Kai jut] ifXTreaeTv eis 
 ^e7pa^ TOV Xaov tmv ' lovSa'icov Kai \i6a(r6fjuat. eKe- 
 \ev<rev ovv 6 HeiXaTO^ tw KevTVpiwvi Kai toT^ (TTpaTiw- 
 Tats fxrjZev elirelv. 
 
 XI. "Opdpov Se Trj^ KvpiaKrj^ Mapia/UL rf MayZa- 
 
 to Xrivri, /madt^Tpia tov Kvpiov {(pofiovfxevt] Zia tov^ 'lovhal- 
 
 ov<i, evreiSr] icpXeyouTO vtto t>js opyfj^, ovk €7roirj(rev eirl 
 
 T(S fxvriiJLaTi TOV Kvplou a eiwdecau iroieiv al yvva'iKe's 
 
 iirl Tdl<s diTodvria'KOVirL Kai toIs dyuTrw/JLevoi^ ai/rais), 
 
 I ^fiiv 2 Kaitrep €Ka\ovv 3 rco Kevroipuov \ firjdev] firj^evl Z. \ a] <ov 
 
 Blass 7 Ttov KevTvpimv 9 opdov | Mapia/i ] MaySaXivr] 10 [^Tts] i^o^. R. 
 
 12 TTQiei/ 
 
 For fiijSiv it has been proposed to 
 read p.r)&evi, but the change is perhaps 
 unnecessary. 
 
 4. <ni|i<|>4pei fop, (j>a<rfv, i^|Jiiv k.t.X.] 
 For the construction comp. Matt. v. 29 
 o"w^0ep6t yap (rot iva anoXrjTai ev rmv 
 jiLfK&v (TOV K.a\ fir] oXov to (rap,a /SXi;^^ 
 OS yhvvav. John xi. 50 (rvfifjiipet 
 vp.Lv tva eis avdpoiTros anoQavji . . Kai /at; 
 oKov TO MOvQS aiT6KT)Tai (cp. xviii. 14)- 
 But Peter can hardly mean to charge 
 the Jews with the impiety of regarding 
 a violent death as a greater evil than 
 the extreme displeasure of God. Pro- 
 bably, as Harnack suggests, he for- 
 gets that he has begun with avpcpepei, 
 and intends to say 'to have incurred a 
 grievous sin is enough, without being 
 stoned besides ' (das Eine ist schon 
 geimg Strafe). For ipwctrclv els x^'P"* 
 comp. Heb. x. 31, and for the fear 
 expressed by the Jewish leaders, Acts 
 V. 26, i^o^ovvTO yap tow \aov pr) 
 \t6a(r6a<riv. 
 
 9. opSpOU Si Ttjs KVpiaKljS K.T.X.J 
 
 Luke xxiv. I Trj 8e pud rmv (ra^^(iT(oi> 
 opdpov fia6i(os em to pvrjpa ^\6av : ib. 
 22 yev6p.eva\. opBpival eVi to pvij/ielov. 
 
 For T. KvpiaKijs see note on p. 16, 1. 5. 
 
 The form Mapia/i is well supported 
 in John xx. 16, 18 and is the reading 
 of «C in Matt, xxviii. i. The N. T. 
 has padrjTpia only in Acts ix. 36. 
 In Coptic Gnostic literature {Pistis 
 Sophia, Second Book of Jeii), the 
 padrjTpiai correspond to the pa9r)- 
 Tai — a7v6(TTo\oi, and are headed by 
 MaryMagdalene(Schmidt,G«()j^«(r,4« 
 Schriften, p. 452). 
 
 10. <|>opov|i(vi]...avTais] Thesentence 
 is overweighted, and has fallen into 
 grammatical confusion. I have fol- 
 lowed Harnack's example in the pro- 
 visional use of brackets, which makes 
 it possible to construe without emend- 
 ing the text. For (pXeyea-dai vno 
 Trjs opyijs COmp. 0X. inro Trjs (fxXoTi- 
 pias, Dion. Chrys. i.p.158. Theph rase 
 is not in the N. T., but belongs to 
 the literary style which Peter partly 
 
22 
 
 EYArrEAION KATA nETPON 
 
 \a(3ov(ra jxed' eavrn^ Tas (piKa<i rjXde em to juvri/uielov 
 OTTOu r]v Te6ei9. Kal i<po(3ovvTO /mrj iBwcTLU auTUS oi 
 'lovSaioi, Kal eXeyov €.1 Kal jxr) iv eKeivr] Tt) til^epa f] 
 icTTavpwdrj iSvvr^drjiuei^ KXavcrai Kal Ko^acrdai, Kai vvv 
 enrl tov jxvr)jj.aT0<5 avTOv TrotJjo'Wjuei^ ravTa. ris Se s 
 dTroKvXicrei rifxiv Kal tov X'lOov tov TsdevTa eirc Trj^ 
 6vpa^ Tou juvrjiueiov, 'cva elcreXdovcrai 7rapaKa6e<r6w/jiev 
 avTw Kal 7roirj(rMjjLev Ta 6(peiXofxeva ; fj.e'ya^ yap rjV 6 
 XWo?, Kal (pofSou/ueda jxri tl's jj/uas 'iZr], Kal el /uLt] ^uva- 
 fxeda, Kav eirl Trj? dvpa's (SaXwiuev a (pepojuev ets javripLo- lo 
 crvvriv auTOu, KXavaopiev Kal KO^o/ULeda ewi eXQwjJiev eis 
 TOV oIkov ti/awv. Kal aTreXdovcrai evpov tov TaCpov ijveu)- 
 
 4 Ko^jffo-dai I Kai] Kav H., Z. (after Blass). 8 o0iXo/xf ko 1 1 KXava-aifiep 
 
 Kai Koyj/cSfieSa R., H., Z. 12 eiipov] avpov 
 
 early visit to the tomb which they 
 report might have been prompted by 
 eager devotion. For <Kav<Tai koI k6- 
 \jra(rdat comp. Luke viii. 52 exXawv fit 
 navTes Kol eKoiTTOvro avTTjV. Apoc. xvui. 
 9 ; infra, 1. 1 1 . 
 
 5. t£s 8J diroKvXi<rei k.t.X.] Mark 
 xvi. 3 Tts a7roKvX(0"ei rutXv tqv 
 
 Xl6oV €K Tqs BvpaS TOV flVTJfJLC iOV ; 
 
 Ela-eXdoiitrai occurs in Mk. xvi. 5 
 (NACD). U.apaKa6e(T6oiij.(v is perhaps 
 suggested by Luke x. 39 napaKadia-- 
 Oelfxa npos Toifs iro^as tov Kvpiov '. 
 comp. also John xx. I2 6ea>pel Svo 
 uyyeXovs . . Ka6€(op,evovs . . ottov €Keiro 
 TO (Ta>p,a. Mtyas yap rjv 6 \i6os : 
 
 comp. Mk. xvi. 4 ^v yap ixiyas a-(j>68pa. 
 
 9. Kal €l |iii 8{lva|j.€9a k.t.X.] ' If 
 we cannot execute our mission within 
 the tomb, we will bewail Him on the 
 way home ; we shall not be content 
 with placing our offerings at the 
 door.' *A (l)^pofiev = a i]TOLfia<Tav dpa- 
 p.aTa (L.). For jxvrjfxoavviq the LXX. 
 
 and N. T. use f),vrjfi6a-vvov {e.g. Matt, 
 xxvi. 13). 
 
 12. CVpOV t4v Td<|>OV l]V€<j)Y|X^VOV 
 
 K.T.X.] Luke xxiv. 2 evpov tov \l6ov 
 
 adopts. In Koi toXs ayair. either Kal 
 or Tois is superfluous. 'Ayaw. may 
 allude to Zech. xii. 10 ko-^ovtol . . cos 
 fV ayaTrrjTai. Tas (f>i\as : the Gospels 
 mention Mapia rj 'laKo)/3ov, SaXw/x?;, 
 'laava ; and there were others who 
 are not named (L., al Xoittoi a-vv av- 
 Tois). In the Fourth Gospel Mary 
 Magdalene seems to be alone. "Ottou 
 rjv Tedeii : comp. Luke xxiii. 55 i6(a- 
 aavTO TO p.vr)ixciov, Ka\ cos eTedt] to 
 (ra>p.a avToii. Peter stands alone in 
 suggesting that fear had prevented 
 the women from ministering at the 
 tomb before the morning of Easter 
 day ; in the Synoptic Gospels they 
 return from the Burial to keep the 
 legal Sabbath-rest (Luke xxiii. 56), 
 and after the Sabbath is over they 
 are busy with preparations for their 
 work (Mark xvi. i, Luke xxiv. i). 
 
 2. Kal IcjioPowTO (ir) l'8ii)<n.v a^Tds 
 K.T.X.] This seems to be an inference 
 from opdpov ^adicos — they came at 
 break of day before sunrise, in order 
 to escape observation ; cf infra, 1. 9. 
 The canonical Gospels again are 
 silent as to the motive of fear ; the 
 
EYArrEAION KATA HETPON 
 
 23 
 
 'YUevov Kai TrpoaeXdovcrai irapeKV^av iKeT,Kat opwcriv €Kei 
 Tiva veaviaKov Kade^o/mei^ov fxea-io tov Tccfpov, tvpalov Kal 
 7r€pifie/3\riiu6vov CTToKrjv Xafj-Trpordrnv, octtis e<prj avrah 
 Ti tiXdare; Tiva ^fyretTe; yu>) tov (TTavpcDdevTa eKelvov; 
 S dvecTTr] kui (xTrfjXdev ei Se jurj Tncrrevere, rrapaKv^aTe 
 Kal 'iZare tov tottov ev6a eKeiTO, oti ouk ecTTiv dveoTr] 
 yap Kai uTrfjAdev eKei oQev dTreaTaXr]. tots al yvvaiKe^ 
 (pofirideJcrai 6(pvyov. 
 
 XII. ' Hv oe TeXevTaia rjfxepa twv d^vjucov, Kal 
 
 2 6v fxeaco H., Z. 
 
 8 (l}O^T)d€L(T€(livyOV 
 
 djroKeKvKt(Tti£vov. Matt, xxvii. 52 to 
 livtjixeia dveax^r}a-av. XIap€KV\j/av : 
 
 John XX. 1 1 Mapia . . irapeKv^ev tls ro 
 fjiVi)iieiov : comp. i Pet. i. 1 2 els im- 
 Bvp.ov(riv ayyeXoi napaKv-^ai. 'Opcoo-tv 
 ..XaixitpoTorr^v : Mark xvi. 5 elbov 
 veavinKov Ka6i]p.cvov . . nepi^e^X-qjievov 
 (rToXrjv Xap^Tvpav, 
 
 4. T£ ■^Xeare k.t.X.] Matt, xxviii. 
 5 ff. TOV etTTavpayfievov ^T^rflre" ovk £(ttiv 
 G)Se' TJyepdt] yap . . i'Sere tov tottov ottov 
 fK€iTo. Comp. with Peter's version of 
 the Angel's words Ev. Nicod. i. (b) 
 13 OVK ea-Ttv a)Se dWa dvea-Tjj' KV-\lrnTe 
 Kai tSere Tov Td(hov ottov eK€tro to (TCdjUa 
 avTov. The omission of mSe in 
 
 Peter finds a parallel in the S. Ger- 
 main US. ^^ {non est, surrexit, Luke 
 xxiv. 4). 'Ai/fo-Ti; may have been 
 
 (as Dr Taylor points out) suggested 
 by Mark xvi. 9 {dvaaTas Si n-pmi 
 TTpwTTj aa^^aTov ecjiavrj TTpatTov Mapia 
 Tri ViayhaKrivrj). For TTapaKvyjraTe see 
 last note. 
 
 7. dirijXBev IkcI o6ev direo-ToXi]] Mt., 
 Mk., have Trpodyei i5/:ia? ft? Trjv FaXt- 
 Xalav' eKei avTov oyjreaOe. 'ArTfikOev 
 
 in Peter seems to look back either to 
 dvfkrjKpBri (c. V.) ; comp. Constitutions 
 viii. I ave\j](^0T) irpos tov aTT0<TT€iKavTa 
 avTov) ; or to the exit from the tomb 
 described in c. ix. For aTrf- 
 
 (ttoKt} see Matt. x. 40, xv. 24, &c., 
 
 and esp. John xvi. 5, xx. 21. In 
 Aphraates horn. 22 (cited by Prof. 
 Robinson, Peter,'^. 29 n.), ed. Wright, 
 p. co-SlJL., a similar saying is as- 
 cribed to the Angel at the tomb : 
 
 aai.TS-l ►-S3 ^aA. The words 
 
 are not in the Arabic Tatian or in 
 Ephraim's commentary, but may have 
 stood, as has been suggested, in the 
 original Diatessaron on which " the 
 first 22 homilies [of Aphraates] are 
 based" (J. R. Harris, Tatian, p. 19). 
 Cf Cyril, catech. xiii. 41 tov dTroaTa- 
 \fVTa Kvpiov . . TOV aTToa-T€i.\avTa iraTepa 
 deov. 
 
 at yuvaiKcs <|>opT]6Eurai ?<j>ii'YOv] Mark 
 xvi. 8 e^iryov aTTo tov pvTjpeiov . . 
 ecjiofiovvTo yap. Mt. represents the 
 fear of the women as mixed with joy 
 (/Liera (^ojSov Kai ^apas fieydXrjs). 
 
 9. T\v S^ TcXcvTaCa i^|x^pa tuv d^v[icov] 
 If Peter is following Jewish reckon- 
 ing, he passes abruptly from Easter 
 day to the Friday in Easter week 
 (Nisan 21). M. Lods however sug- 
 gests (p. 21) that Peter has here 
 transferred Christian ideas to the 
 J ewish feast,and has called Easter-day 
 
24 
 
 EYArrEAION KATA HETPON 
 
 TToWo'i Tives e^^p^ovTO, vTroarrpeCpovTe^ ets toi)s o'ikov^ 
 avTwv Trj^ eopTt]^ iravaafxevrt^. riixeis Se ol dw^CKa 
 luLa6t]Tai Tov Kvp'iov eKXa'io^ev Kai iAvTrovpLeda, Kai 
 CKacTTO^ XuTTOVjuevoi ^la to crv/iJifiav aTrriWayrj ets roi/ 
 oiKOv avTOv. eyw Se Ctjuwi/ FleTpo^ Kai 'Ai/Speas 6 5 
 d^eXcbo^ jmou Xaj^ovre^ ti/mwu to. Xiva diri^XdajJiev fis 
 Triv ddXacrcrav' Kai r]v (rvv riijuv Aevtii 6 rod ' AX(paiov, 
 6v Kvpio^ * * * 
 
 2 Travaafiivrjs 
 
 7 6a\\\acr<Tav 
 
 8 [o] Kvpios R., Z. 
 
 ' the last day of the feast of unlea- 
 vened bread,' because it was regarded 
 as closing the Christian pascha. On 
 the whole question see the Intro- 
 duction, u. iv. 
 
 With TfXeuram rf^iipa comp. John 
 vii. 37 fv 8e rfi i(Tx°-^tl Vt'-^P't '"S H-^y"^V 
 TTJs iopTTjs. The return to their homes 
 of the visitors who had attended the 
 feast reminds us of Luke ii. 43, 44 
 rcXetoxrdi'ro)!' Tcis i^fiepas iv to) 
 
 V7T0(Trp€<^iiV..Av Tjj (TVVO^la. 
 
 2. oi SuScKa |ia6i)Tal] Comp. John 
 XX. 24 Qa>fxas 6e ets eK roiV dwdcKa. 
 
 1 Cor. XV. 5 <^<^0r) Krj(l>a eha rols 
 SioSfKa. An exact parallel occurs in 
 Pet. apOC. ^fi€Ls oi 8codeKa [jLadrjTaL ederj- 
 6r)iiev (where, as Mr James points 
 out, the time is probably subsequent 
 to the Resurrection) ; see also Zahn, 
 Ada Joannis, p. 32 fiera to avaa-r^vm 
 avTov e^dvr] ^imIv toIs dtoScKa anoaToXois 
 avTov. Acta Thadd. 6 m<^6r\ . . koX r\\uv 
 Tols 8mB(Ka. 
 
 3. lK\aCa|i.ev KaV i\DiroVi(i66a] See 
 supra, c. vii. With to a-vii^av comp. 
 Luke xxiv. 14 m^iXovi' irpos dXXiJXovs 
 nepi navTtov rav (TVii^elBrjKoraiv TovraV. 
 the word occurs also in i Pet. iv. 12, 
 
 2 Pet. ii. 22. 'Air?;XXdy»; k.t.X. finds 
 a parallel in the pericope de adult. 
 which begins kcli eiropevSriKrav eKaaTos 
 fir TOV oIkov avTov. The bond of co- 
 hesion was gone since the Master's 
 departure. 
 
 5. iyii Sk 2C|j.iov n^Tpos] Similarly in 
 the Constitutions [e.g. ii. 46, iv. 7, v. 7, 
 vi. 12, vii. 11), St Peter is the speaker 
 when events in the Gospel history 
 are related in which he took a part. 
 
 The narrative upon which Peter 
 is about to enter is probably to be 
 identified with that of John xxi. I ff. ; 
 the scene is here as there fVi r^s 
 da\a(r(TTjs Trjs Tt^eptddos. ^Hcrav ofiov, 
 St John begins, Si'jucmj/ IlfVpof koI Oa- 
 p.as . . KOL Na6avarj\ . . Kai ol tov ZejSe- 
 fiat'of Ka\ aWot cV Tc5i/ p,a6jjTSj/ 
 avTov Siio. Whether Peter proceeded 
 to name Thomas, Nathanael, James 
 and John, can be matter for conjec- 
 ture only ; it is possible, as has been 
 suggested to me by Mr WalUs, that 
 he means to identify Andrew and 
 Levi with the aXXoj bvo in St John. 
 Andrew is mentioned also by Non- 
 nui, but the name of Simon Peter's 
 brother may have occurred to him 
 independently. Ta \lva may be=Td 
 SiKTva (Athenaeus 7, p. 284 B \iva . . 
 e/urrXfa) ; if we are to understand 
 ' fishing lines,' comp. Matt. xvii. 27 
 nopivdfls fir 6a\aa-<Tav /3dXf ayicitr- 
 Tpov. 
 
 8. 8v Kiipios] We may supply fxaXe- 
 CTfj' Kadtjpfvov fVi TO TfXfflxiov (Matt. ix. 
 9, Mark ii. 14), or, since Peter usually 
 departs from the precise wording of 
 the canonical Gospels, some equiva- 
 lent phrase. 
 
TRANSLATION. 
 
 I. But of the Jews none washed his hands, neither Herod, nor any 
 one of His judges ; and since they did not choose to wash them, Pilate 
 arose. And then Herod the king commandeth the Lord to be taken, 
 saying unto them, What things soever I commanded you to do unto 
 Him, do ye. 
 
 II. Now there stood there Joseph, the friend of Pilate and of the 
 Lord ; and knowing that they were about to crucify Him, he came to 
 Pilate, and begged the body of the Lord for burial. And Pilate sent to 
 Herod and begged His body ; and Herod said. Brother Pilate, even if 
 no man had begged Him, we should bury Him, inasmuch as the Sabbath 
 draweth on ; for it is written in the law that the sun set not on one that 
 hath died by violence. 
 
 III. And he delivered Him to the people before the first day of 
 unleavened bread, their feast. So they took the Lord and pushed Him 
 as they ran, and said, Let us hale the Son of God, since we have gotten 
 power over Him. And they clothed Him with purple, and set Him on 
 a seat of judgement, saying, Judge righteously, O King of Israel. And 
 one of them brought a crown of thorns and put it on the head of the 
 Lord, and others stood and spat upon His eyes, and others smote His 
 cheeks ; others pierced Him with a reed, and some scourged Him 
 saying. With this honour let us honour the Son of God. 
 
 IV. And they brought two malefactors, and crucified the Lord in 
 the midst of them ; but He held His peace, as in no wise suffering pain. 
 And when they had set up the cross, they placed on it the superscription. 
 This is the King of Israel. And they laid His garments before Him, 
 and parted them, and cast lots upon them. But one of the male- 
 factors upbraided them, saying. We have suffered thus for the ills 
 that we wrought, but this man — what wrong hath He done you in that 
 He became the Saviour of men? And they had indignation against 
 him, and commanded that his legs should not be broken, to the end 
 that he might die in torments. 
 
26 TRANSLATION. 
 
 V. Now it was midday, and darkness overspread all Judea; and 
 they were troubled and distressed lest the sun had set, inasmuch as He 
 was yet alive ; it is written for them that the sun set not on one that 
 hath died by violence. And one of them said, Give Him gall to drink 
 with vinegar ; and they mixed and gave Him to drink. So they accom- 
 plished all things, and filled up their sins upon their head. And many 
 went about with lamps, supposing that it was night ; and some fell. 
 And the Lord cried aloud, saying, My power, my power, thou hast left 
 Me ; and having said this He was taken up. And the same hour the 
 veil of the temple of Jerusalem was torn in twain. 
 
 VL And then they drew the nails from the hands of the Lord, and 
 laid Him upon the earth ; and the whole earth was shaken, and great 
 fear came upon them. Then the sun shone out, and it was found to 
 be the ninth hour. But the Jews rejoiced, and they gave His body to 
 Joseph to bury it, inasmuch as he beheld all the good things that He 
 did. So he took the Lord and washed Him, and wrapped Him in linen 
 and brought Him into his own tomb, called Joseph's Garden. 
 
 VII. Then the Jews and the elders and the priests, knowing what 
 evil they had done to themselves, began to bewail and say, Woe to our 
 sins! the judgement is at hand, and the end of Jerusalem. And I with 
 my fellows was in sorrow, and being wounded at heart we hid ourselves, 
 for we were sought for by them as malefactors and as minded to burn 
 the temple; and besides all this, we were fasting, and we sat mourning 
 and weeping night and day until the Sabbath. 
 
 VIII. But the Scribes and Pharisees and elders, being assembled 
 together and hearing that the whole people murmured and beat their 
 breasts, saying, If these exceeding great signs were wrought at His death, 
 see how righteous He was — the elders were afraid and came to Pilate, 
 beseeching him and saying. Deliver to us soldiers, that we may guard 
 His sepulchre for three days, lest His disciples come and steal Him away, 
 and the people suppose that He is risen from the dead, and do us 
 mischief So Pilate delivered unto them Petronius the centurion with 
 soldiers to guard the tomb; and with them there came elders and scribes 
 to the sepulchre, and having rolled a great stone against the centurion 
 and the soldiers, all who were there together placed it at the door of 
 the sepulchre ; and they spread upon it seven seals, and pitched a tent 
 there and kept guard. Now when it was morning, at the dawning of 
 the Sabbath, there came a crowd from Jerusalem and the country round 
 about to see the sepulchre, how it had been sealed. 
 
 IX. Now on the night when the Lord's Day was drawing on, as 
 the soldiers kept guard by two and two in a watch, there was a great 
 
TRANSLATION. 27 
 
 voice in heaven, and they saw the heavens opened, and two men descend 
 from thence with much hght and draw nigh unto the tomb. And 
 the stone which had been cast at the door rolled away of itself and 
 made way in part, and the torrib was opened, and both the young men 
 entered in. The soldiers, therefore, when they saw it, awakened the 
 centurion and the elders (for they were also there keeping watch) ; and 
 as they told the things that they had seen, again they see three men 
 coming forth from the tomb, two of them suppordng the other, and a 
 cross following them ; and the head of the two reached to heaven, but 
 that of Him who was led by them overpassed the heavens. And they 
 heard a voice from the heavens, saying. Thou didst preach to them that 
 sleep ; and a response was heard from the cross. Yea. 
 
 X. They took counsel therefore with one another to go and shew 
 these things unto Pilate. And while they yet thought on this, the 
 heavens again appeared to open, and a man descended and entered 
 into the sepulchre. When they saw this, they of the centurion's company 
 hastened by night to Pilate, leaving the tomb which they were guarding, 
 and told all that they had seen, greatly distressed and saying. Truly He 
 was the Son of God. Pilate answered and said, I am clean from the 
 blood of the Son of God, but this was your pleasure. Then they all came 
 near and besought him, and entreated him to command the centurion 
 and the soldiers to say nothing as to the things which they had seen ; for 
 it is expedient for us (they said) to be guilty of a very great sin before 
 God, and not to fall into the hands of the people of the Jews and be 
 stoned. Pilate therefore commanded the centurion and the soldiers to 
 say nothing. 
 
 XL Now at dawn on the Lord's Day Mary Magdalene, a female 
 disciple of the Lord — afraid by reason of the Jews, forasmuch as they 
 were inflamed with wrath, she had not done at the sepulchre of the 
 Lord what women are wont to do for those who die and who are dear 
 to them — took with her her female friends, and came to the sepulchre 
 where He was laid. And they feared lest the Jews should see them, 
 and they said. Although we could not weep and bewail Him on the day 
 when He was crucified, let us do so now at His sepulchre. But who 
 shall roll us away the stone which was laid at the door of the sepulchre, 
 that we may enter in and sit by Him, and do the things that are due? 
 for the stone was great, and we fear lest any man see us. And if 
 we cannot, even though we should cast at the door the things which 
 we bring for a memorial of Him, we will weep and bewail Him until 
 we come to our house. So they went and found the tomb open, and 
 they came near and stooped down to look in there ; and they see there 
 
28 TRANSLATION. 
 
 a young man sitting in the midst of the tomb, fair and clothed with 
 a robe exceeding bright, who said to them, Wherefore are ye come? 
 whom seek ye? Him Who was crucified? He is risen and gone. But 
 if ye believe not, stoop down and look in, and see the place where He 
 lay, that He is not here ; for He is risen and gone thither from whence 
 He was sent. Then the women fled affrighted. 
 
 Xn. Now it was the last day of unleavened bread, and many went 
 out of the city returning to their houses, the feast being at an end. And 
 we the twelve disciples of the Lord wept and were in sorrow, and every 
 man withdrew to his house sorrowing for that which had come to pass. 
 But I Simon Peter and Andrew my brother took our nets and went 
 to the sea; and there was with us Levi the son of Alphaeus whom 
 the Lord * * * 
 
INDEX OF GREEK WORDS USED IN THE FRAGMENT. 
 
 An asterisk is prefixed to words not used, or used only in another sense, by N.T. 
 writers ; a dagger to N.T. words which are not found in the Gospels ; forms 
 entirely new are denoted by uncial type. The list is not exhaustive ; common 
 words, with no special interest attaching to their use, have not been registered. 
 
 dyadd, 1 1 
 dyavaKTetv, 7 
 dyaTrai/, 21 
 *oiyoivia,v, xliii, 8, 2 
 dStX^os, 2, 24 
 dSiKCtr, 7 
 a^v/M, Tci, 3, 23 
 al/jLa, 20 
 aircLV, 2 
 aKoivdivoi;, 4 
 oiKoXovOeiv, 18 
 aKoveiv, 14, 19 
 a.\rj6<iis, 20 
 AA-^aios, 24 
 afidpTTifjia, g 
 dfjiapTia, 12 
 avd 8vo hvo, xliii, 16 
 dva fiiiTOv, 5 
 avafioav, 9 
 dvaXa/x^dveiv, 10 
 AvSpcas, 24 
 avOpunro';, 7, 20 
 avijp, ly 
 
 dvLO-Tavai, I, 14, 23 
 dvotyvwat, 17, 20, 22 
 diraWduo'EO'^ai, 24 
 aTroBvijuKeLV, 7) 21 
 aTTOKvAieii', 22 
 diroo-TTai', 1 1 
 dirocTTcWeii', 23 
 
 a.p-)(€(T6ai, 12 
 dq!>' eauToi), 17 
 d<^(e^ai, 20 
 
 jSdAAetv, 7, 17, 22 
 jSairavi^eiv, 7 
 ySacriXeus, 2, 4, 6 
 jiovXiaQai, I 
 
 ypd<l>€LV, 3, 8 
 y^, 1 1 
 
 yivcu'o'Keti', 12 
 yoyyu^ctv, 14 
 y/Da/x/xaTCTJS, 14, 15 
 ywnj, 21, 23 
 
 Sacr^at, 14, 21 
 Sia/icpi^ecrBaL, 6 
 *Stavoer(r6ai, 20 
 Sidvoia, 13 
 Siapr/yvuvaL, lo 
 SiSdrai, 1 1 
 StKotos, 14 
 SiKaiios, 4 
 SoKcLV, 21 
 SOvai, 3, 8 
 Svyajjui, 10 
 8wa(r^at, 22 
 S<u8eKa, ot, 24 
 
INDEX OF GREEK WORDS 
 
 iyyi^civ, 13, 17 
 el8ivai, 2 
 ficrayeiv, 12 
 eluidfvai, 21 
 *£iXeti/, 1 2 
 eKttvos, xliii, 7, 17, 20, 23 
 i/j-TTiirTeiv, 2 1 
 i/jiTTpyjOeiv, 13 
 t/XTTTvciv, 5 
 ti/aros, 1 1 
 cvSu/ia, 6 
 iv<jiavL^i(.v, 20 
 i^yiiaBai, 17, 20 
 i^ovcria, 4 
 i^vTTVi^uv, 17 
 ^op-n?, 3, 24 
 
 €7761', 3 
 
 ETTCtSj;, 8, II, 21 
 
 iTnypa.<f)eiv, 6 
 €7rt<^a>crK€tv, 3, 1 6 
 i-mxpUiv, 15 
 *kTriy>ii>piiv, 17 
 kiTTa, 15 
 cTtttpos, 13 
 fipiUKeiv, II 
 
 f^v, 8 
 
 ^TJTCll/, 13, 23 
 
 17X105, 3, 8, II 
 I7X0S, I I 
 
 7;/n£pa, 13, 14, 22, 23 
 'HpcuST/s, I, 2 
 
 ^aXacrcra, 24 
 pcti/aros, 14 
 daTTTiiv, 3,11 
 deacrdai, II 
 6i\uv, 13 
 fi'eds, 4,^5, 20, 21 
 6opv/3ctcr6ai, 8 
 ^v/Da, 15, 17, 22 
 
 1810s, 12 
 
 UpcuS, 12 
 
 'IcpovcaXTy/t, 10, 13, 16 
 
 'lovSata, 8 
 
 'louSatoi, I, II, 12, 21, 22 
 
 'Icrpai;X, 4, 6 
 
 LiTTavai, 2, 5 
 l(l)(T1J(j>, 2, II 
 
 *Ka6ap£V£tv, xliii, 20 
 
 KdOeSpa, 4 
 
 KadL^civ, 4, 13 
 
 KaKOS, 7, 12, 14 
 
 KOiKOvpyos, 5, 7, 13 
 
 KaXa/xos, 5 
 
 KaXeic, 12 
 
 Kara, 9, 15, 16 
 
 KaTaXetVetv, 10 
 
 KaTaTriTacr/jia, lo 
 
 KocTc'^ctv, 7 
 
 Ktto-^ai, 23 
 
 KtXeiJeiv, 2, 7, 21 
 
 KcvTvptW, 15, 17, 20, 21 
 ^K€pavvvvai, 9 
 
 KecjjaXy, 5, 9, 18 
 
 KrJTro's, 12 
 
 K7]pv(r(7€iv, 19 
 
 xXateiv, 13, 22, 24 
 
 KXeVreii', 14 
 
 KoifjiatrBai, 19 
 
 KovrecrOai, 12, 14, 22 
 
 Kpivuv, 4 
 
 (cpio-is, 4, 13 
 
 KplTTji, I 
 KpVTTTtlV, 13 
 
 KvXteiv, 15, 17 
 
 iKVpittK?}, ?;, xliii, 16, 21 
 KVpiOS, 2, 3, 5, 9, II, 12, 2 1, 24 
 
 Xa/A/3<xv«v, 3, 12, 22, 24 
 
 Xa/tTreiv, 1 1 
 
 X.ap.irpo';, 23 
 
 Xao's, 3, 14, 21 
 *Xa;(/xo's, xxxiv, xliii, 6 
 
 Acvets, 24 
 
 Xi^d^eiv, 21 
 
 Xt^os, 15, 17, 22 
 *XiVov, 24 
 
 XoveLV, 12 
 
 XvirelcrOai, 13, 24 
 
 Xv^vos, 9 
 
 liaOrjTiji, 14, 24 
 f/j.ad-rjTpia, xliii, 21 
 Mapiap. ij MaySaXijvr/, 2 1 
 
USED IN THE FRAGMENT. 
 
 ■f/jMcrTt^eiv, xliii, 5 
 tjtttyaXws, 20 
 jiieAXeiv, 2 
 
 f/i£criyju.)8/Dta, 7 
 
 juijSeV (' in no wise '), 5 
 *IJLia T(oi' d^u/i(i)v, xliii, 3 
 
 flvTlfla, 14, 15, 20, 21, 22 
 ixyrjiiilov, 16, 22 
 *fivriixo(Tvvr], 22 
 
 vai, 19 
 vao's, 10, 13 
 veavto-fcos, 17; 23 
 vcKpo's, 14 
 
 VqCTTiViW, 13 
 VtTTTCO'^at, I 
 
 vo/xos, 6, 3 
 
 l-vl, 9. 13- 16, 20 
 vxxrauv, 5 
 
 oTkos, 2 2, 24 
 
 6/xoC, 15 
 
 oveiSt^eiv, 7 
 ofos, 9 
 
 opyr/', 21 
 
 *op$o£iv, 6 
 
 opOpov, 21 
 
 oiat, 1 2 
 
 ofiS' ers...ov8e...ovSe, 1 
 
 ovpavds, 17, 19) 20 
 
 6(f>eiX.€Lv, 22 
 *6<^\i5(rai, 21 
 
 ox^-os, 16 
 *oi/feis, ai, xliii, 5 
 
 Trapa, 17 
 
 TrapaSiSoVai, 3, 14, 15 
 
 TrapaKadi^ecrdaL, 22 
 
 TrapaKaXcii', 21 
 
 TrapaKviTTUv, 23 
 
 TrapaXa/AyScivetv, 2 
 
 7ra(rxeiv, 7 
 
 Trawc^ai, 24 
 
 IIciXaTOs, I, 2, 14, 15, 20, 21 
 
 Tripjriw, 2 
 
 TTcvSeiv, 13 
 
 TrepipdWcLv, 4, 23 
 
 fir€pLepx(a'6a.L, 9 
 wipL)^(opo';, 5?, 16 
 IltT/Dos, 24 
 
 *n€TpU)VlOS, 15 
 
 injyvTJvat, 16 
 
 TTtorevEti', 23 
 irAijpoCv, 9 
 TroA,iJS, 9, 24 
 Tirovos, 6 
 TTopt^vpa^ 4 
 
 TTOO-OV, 14 
 TTOTt^ClV, 9 
 
 Trp€crj3vTepo';, 12, 14, 15, 17 
 ir/Dos aXAi^Xows, 14 
 Trpmt'as, 16 
 
 paTTL^uv, 5 
 
 o-a/J/Jarov, 3, 13, 16 
 
 (TCt'o), I I 
 
 <jrjjj,tiov, 14 
 trtaytov, 5 
 %ijX(i>v, 24 
 CTivSo)!', 12 
 (TUiiTrav, 5 
 *CK6AoKoneTN, xliii, 7 
 arKTjvT], 1 6 
 
 (7K0T0S, 7 
 
 tnrcwSeiv, 20 
 *cTA,YPiCKeiN, xliii, 2 
 
 o-Tavpo's, 6, 18, 19 
 
 (TTavpovv, 5j 22, 23 
 
 crT£(^avos, 4 
 
 a-njOo';, 14 
 
 (ttoXt;, 23 
 
 (TTpaTtco-n/s, 14, 15, 16, 17, 21 
 
 crujLi/Jatveii', 24 
 
 (TVfji<j)epeiv, 21 
 
 (rvvayeir, 14 
 
 o-vpeiv, 4 
 *(rvi'<rKe7rT€cr6at, xliii, 20 
 
 <T<f>pa.yit,iiv, 16 
 t<r^payts, 15 
 
 o"o)^a, 2, II 
 
 (Tunrip, 7 
 
 ra<j}rj, 2 
 
 Ta>os, 12, IS, 17, 20, 22, 23 
 
INDEX OF GREEK WORDS. 
 
 Te\eiovv, 9 
 ^TeXevTOioi;, 23 
 TcXos, 13 
 TiOivai, 4, 6, II, 15, 2 2 
 
 *TtTp(oo-Keir, xliii, 13 
 Toiros, 23 
 Tore, I, II, 12, 23 
 Tp^xeiv, 4 
 
 vlos, 4, 5, 20, 21 
 *VTva.Kori, xliii, 19 
 tvn-ep/8atv£iv, 19 
 
 VTroXafi/3av€iv, 14 
 *VTrop6ovv, xliii, 18 
 
 VTrotTTpitfyeLVj 24 
 
 (jyaivea-Oai, 20 
 <l>api(ratos, 14 
 <j>€yyos, 17 
 
 ^epciv, 4, S. 22 
 
 (jievyeiv, 23 
 
 <^tA.os, 2, 22 
 ♦^Xe'yciv, xliii, 21 
 
 4>oPii(TBai, 14, 21, 22, 23 
 
 <f>6po';, II 
 
 <j)Ov(v€iv, 3, 8 
 *(f>povpa., 16 
 
 (l>vX.d<T(Teiv, 14, 15, 16, 17, 20 
 
 ^<oi/7?, 17, 19 
 
 XaipeLV, 1 1 
 X«tp, I, II, 21 
 tj^ei/Daywyeii/, xliii, 19 
 XoAr;, 9 
 y(wpiiv, 18 
 
 *(i!^erv, 4 
 (upa, 10, II 
 wpoios, 23 
 
II. 
 
 INDEX OF SUBJECT-MATTER. 
 
 Acts, the, xliii, i, 3, 4, 5, 7, 12, 17 
 
 Acts of John, 5, 18, 19, 20, 24; of 
 
 St Julian, xlvi ; of Peter, ix ; 
 
 of Philip, 4, 1 7 ; of Thaddeus, 
 
 24 
 
 Adam, 18 
 
 Addai, Doctrine of, 12 
 Age of Akhmim MS., xlvi 
 Age of Peti'ine Gospel, xliv — v 
 Agrapha, absence of, xv, xxxvi 
 Akhmim fragment, Petrine cha- 
 racter of, xii, xiii 
 Anaphora Pilati, xxxvii, 9, 18 
 Anti-Judaic tendency, xxvi, xxxviii, 
 
 xxxix, I, 3, 4, II ff., IS, 20, 21 
 Aphraates, 23 
 
 Apocalypse of Peter, ix, xlv, xlvi, 24 
 Aquila, xxxiv, 3, 5, 10 
 Aramaisms in the fragment, xliii 
 Ascension of Isaiah, xxxvii, 18 
 Azazel, the, xxxiii 
 
 Bardaisan, 10 
 
 Barnabas, xxviii, xxxii, xxxiii, 8 
 
 Basilides, xxxvi, xl 
 
 ' Brethren of the Lord,' x 
 
 Carpocrates, xxxix 
 
 Cassianus, Julius, xlii, xliii, xlv 
 
 Cerinthus, xxxix 
 
 Charinus, Leucius, xlv 
 
 Chemmis, xlv 
 
 Circuits of the Apostles, xxxvii 
 
 Circulation of Petrine Gospel, xi, 
 
 XXXV 
 
 Codex Bezae, 15 ; Codex Bobien- 
 sis, 18 ; Codex Colbertinus, 6, 1 5 ; 
 
 Codex Sangermanensis, 12, 23; 
 
 Codex Monacensis, 10 
 Conflicts of the Apostles, 18, 19 
 Constitutions, the Apostolical, xxx, 
 
 i> 3. S; 8, 13, 23, 24 
 Cross, the, xli, 18 
 Crucifixion, 6, 7, 11; day of the, 
 
 XXV, 3 
 
 Crurifragium, 7 
 
 Curetonian Syriac, xix, xxii, xlv, 6, 
 
 12 
 Cyril of Alexandria, 8 
 Cyril of Jerusalem, xxxi ff., xxxivff , 
 
 xliv, 6, 8, 10, II, 12, 13, 23 
 
 Descent into Hades, the, 19 
 Diatessaron of Tatian, xx — xxv, 
 
 xlv, 2, 3, 5, 8, 12, 20, 23 
 Didascalia, xxx, i, 3, 8, 9, 13, 16 
 Docetae, xi, xxxviii, xxxix, xli, xlii 
 Docetic tendency, xxxvii ff , 5, 10, 
 
 18, 21 
 
 Easter, xxvi, 23 
 
 Elkesai, Book of, ig 
 
 Encratism, xxxvi, xlii 
 
 Ephraim, xxii, xxiii, 11, 12, 13, 20 
 
 Epiphanius, 3, 4 
 
 Eusebius, ix, xliv, 5, 8, 9, 10, 12 
 
 Fasting, xxv, 13 
 
 Gelasian decree on apocrypha, xii 
 
 Glaucias, xl 
 
 Gospel of Matthias, xxxvi ; of Ni- 
 codemus, xxxvii, i, 2, 3, 5, 8, 
 II, 16, 18, 23 ; of Philip, xxxvi ; 
 of the Twelve, xliv 
 
 S. P. 
 
34 INDEX OF SUBJECT-MATTER. 
 
 Harmonising tendency, xxiv, xxxvi Palaeography of tlie Akhmim MS., 
 
 Hermas, 19 xlvi, xlvii 
 
 Hexameter, ending of, 17 Panopolis, xlv 
 
 Hymns, traces of Gnostic, XV, 9, 19 Passion-history of the fragment: 
 
 its relative length, xiii ; new in- 
 
 Ignatius, Epistles of St, xxxviii fif. "dents, xiii, xiy ; omissions, 
 
 Irenaeus, xxxix ff., 10 xv, xvi ; materia s common to 
 
 canonical Gospels, xvii, xviu ; 
 
 T • ,. verbal coincidences with the 
 
 Jeronie, ix, xliv, 10 ^^^ j ^^■■. ^^ ^^ . ^^j^j-^^ 
 
 /«/, &,ond Book of, 2 1 j^ a harmony, xx ff. 
 
 Joseph s Garden, 12,16 p^^^^ ^^^ ^ ^^^^ i^ narrative, 
 
 Josephus, 3, 15 ^j-^ 
 
 Julius Cassianus, xiii, xhii, xlv Peshitto 2 
 
 Justin Martyr, xxix, xxxiii, xxxiv, petromus,"is 
 
 4'6>ii Philo, 3 
 
 T • ^ , ^ . , •• Photius, 18 
 
 xTvir^ fragment, xlvu, p.,^^^^ ^^ ^_ ^^ 
 
 . . Pistis Sophia, 21 
 
 Longmus, 15 Preaching of Peter, ix 
 
 LordsDay, the,xliu, 16 Purpose of the Petrine Gospel, 
 
 xxxvi 
 Manichees, xii 
 
 Marcianus, xi Rare words in the fragment, xliii 
 
 Marcion, xi, xxxvi, xlv Rhosus, x, xi, xliv 
 
 Mary Magdalene, 21, 22 
 
 Memoirs of Peter, xxxiii Sabbath, xxv, 2, 14, 22 
 
 MS., discovery of the Akhmim, Septuagint, xxviii, 9 
 
 xlv ; contents, xlv, xlvi ; palaeo- Serapion, x, xi, xxxvii, xliii 
 
 graphy, xlvi; condition, xlvn Sibylline Oracles, xxix, xxxiii, 5, 
 
 Nazarenes, xii Syria the birthplace of the Petrine 
 
 Nestonus, xliv Gospel, xxxv, xliv 
 Nonnus, xxxiv, xxxv, 7, 8 
 
 Tatian, xiii ; see Diatessai-on 
 
 Old Testament, allusions to in the TertuUian, 5 
 
 fragment, xv, xxvi, xxvii, i, 3, 4, Theodoret, xi, xliv 
 
 S, 6, 7, 8, 9, II, 12, 13, 15, 22 
 
 Ophites, xxxix Unleavened Bread, the first day 
 
 Oppius, 15 of, xxv, 3 ; the last day, xxvi, 23 
 Origen, x, xi, xxx ff., xxxiv, xliv, 6, 
 
 7, 8, 10 Valentinus, xxxvi, xl, xii, 18 
 
 CAMBRIDGE: PRINTED liV C. J. CLAY, M.A. AND SONS, AT THE UNIVERSITY PRESS. 
 
Messrs MACMILLAN AND CO.'S PUBLICATIONS. 
 
 BY THE LATE BISHOP LIGHTFOOT. 
 
 ST PAUL'S EPISTLE TO THE GALATIANS. A 
 Revised Text, with Introduction, Notes, and Dissertations. 8vo. I2j. 
 
 ST PAUL'S EPISTLE TO THE PHILIPPIANS. A 
 Revised Text, with Introduction, Notes and Dissertations. 8vo. 12s. 
 
 ST PAUL'S EPISTLES TO THE COLOSSIANS AND 
 TO PHILEMON. A Revised Text, with Introduction, Notes and 
 Dissertations. 8vo. 12s. 
 
 DISSERTATIONS ON THE APOSTOLIC AGE. Re- 
 /rz'«&rf from the editions of St Paul's Epistles. 8vo., cloth. 14^. 
 
 BIBLICAL MISCELLANIES. 8vo. IN early ready. 
 
 THE APOSTOLIC FATHERS. Part I. ST CLEMENT 
 OF ROME. A Revised Text, with Introductions, Notes, Dissertations, 
 and Translations. 2 vols., 8vo. 32^'. 
 
 777^ A POSTOLIC FA THERS. Part H. ST ION A TIUS 
 TO POLYCARP. Revised Text, with Introductions, Notes, Disserta- 
 tions, and Translations. 2nd Edition. 3 vols. Demy 8vo. 48^^. 
 
 THE APOSTOLIC FATHERS. Abridged Edition. Com- 
 prising the Epistles (genuine and spurious) of Clement of Rome, the 
 Epistle of St Ignatius, the Epistle of St Polycarp, the Martyrdom of 
 St Polycarp, the Teaching of the Apostles, the Epistle of Barnabas, the 
 Shepherd of Hermas, the Epistle to Diognetus, the Fragments of Papias, 
 the Reliques of the Elders preserved in Irenaeus. Revised Texts, with 
 short introductions and English translations. Edited and completed by 
 J. R. Harmer, M.A., Fellow of Corpus Christi College, Cambridge, 
 sometime Chaplain to the Bishop. 8vo. 16^. 
 
 ESSAYS ON THE WORK ENTITLED " SUPER- 
 NA TURAL religion:' 8vo. los. 6d. 
 
 BY BISHOP WESTCOTT. 
 
 THE EPISTLES OF ST JOHN. The Greek Text, with 
 Notes. Third Edition. 12^-. 6d. 
 
 THE EPISTLE TO THE HEBREWS. The Greek Text, 
 with Notes and Essays. Second Edition. 14^-. 
 
 CLASSICAL REVIEW.^" It would be difficult to find in the whole range 
 of exegetical literature a volume at the same time so comprehensive and so compact. 
 It will command the permanent attention of scholars." 
 
 MACMILLAN AND CO., LONDON. 
 
Messrs MACMILLAN AND CO.'S PUBLICATIONS. 
 
 BY PROFESSOR J. B. MAYOR. 
 
 THE EPISTLE OF ST JAMES. The Greek Text, with 
 Introduction, Notes and Comments. By Joseph B. Mayor, M.A., 
 Camb. ; Litt.D., Dublin; Emeritus Professor of King's College, London : 
 and sometime Fellow of St John's College, Cambridge. 8vo. 14J. 
 
 EXPOSITORY TIMES.— '''Y\L<t most complete edition of St James in the 
 English language, and tlie most serviceable for the student of the Greek." 
 
 ATHENyEUM.—'''Th.\s is the best work on the Epistle of .St James that has 
 appeared in English: it displays everywhere adequate scholarship, careful con- 
 sideration of all that has been written on the subject." 
 
 BOOKMAN. — "The notes are uniformly characterized by thorough scholarship 
 and unfailing sense. The notes resemble rather those of Lightfoot than those of 
 
 EUicott It is a pleasure to welcome a book which does credit to English learning, 
 
 and which will take, and keep, a foremost place in Biblical literature." 
 
 SCOTSMAN. — "It is a work which sums up many others, and to any one who 
 wishes to make a thorough study of the Epistle of St James it will prove indis- 
 pensable." 
 
 EXPOSITOR (Dr Marcus Dods).— "Will long remain the commentary on 
 St James, a storehouse to which all subsequent students of the epistle must be 
 indebted." 
 
 BY THE LATE PROFESSOR HORT. 
 
 LECTURES ON JUDAISTLC CHRISTLANITY. 
 
 Crown 8vo. [/« the Press. 
 
 BY DEAN VAUGHAN, D.D. 
 
 ST PAUL'S EPISTLE TO THE ROMANS. The Greek 
 Text, with English Notes. By the Very Rev. C. J. Vaughan, D.D., 
 Dean of Llandaff and Master of the Temple. 7th Edition. Crown 8vo. 
 js. 6d. 
 
 THE EPISTLE TO THE HEBREWS. With Notes. By 
 the same. Crown Svo. Ts. dd. 
 
 BY REV. FREDERIC RENDALL, M.A. 
 
 THE EPISTLE TO THE HEBREWS IN GREEK AND 
 ENGLISH. With Notes. By Rev. Frederic Rendall. Crown Svo. 
 6s. 
 
 THE EPISTLE TO THE HEBREWS. EngHsh Text, 
 with Commentary. By the same. Crown Svo. ys. 6d. 
 
 BY BISHOP WESTCOTT AND PROFESSOR HORT. 
 
 GREEK TESTAMENT. Edited, with Introduction and 
 Appendices, by Bishop Westcott and Dr F. J. A. Hort. 2 vols. 
 Crown Svo. los. 6d. each. Vol. I.— THE TEXT. Vol. II.— INTRO- 
 DUCTION and APPENDIX. An Edition of the Text, with Additions 
 for Schools. Cloth, 4.f. 6d.; Roan, 5^-. 6d. 
 
 MACMILLAN AND CO., LONDON. 
 
PHASED 
 DETERIORATION 
 
 CONSERVATION 1994