Exerpted from: Swete's text, & updated with Walter de Gruyter's edition
Das Petrusevangelium und die Petrusapokalypse, (2004)
Last Updated: Feb 15, 2009
Discovery & Authorship
Discovered in a monk's grave in 1886, the Gospel of Peter is a fragmentary gospel, meaning that we do not have the complete text. What was discovered in that grave was a codex of 9 pages complete, which seems to indicate that the writer was copying a text which had already been fragmented. Simon Peter is supposedly the author of this text and that is why it became known as the Gospel of Peter.
While there was some initial debate as to the date of GPeter, the scholarly consensus by 1925 almost unanimously agreed that this was a later gospel and that it could not have been written before the second half of the second century. This position held for almost fifty years before the debate raged up again over the introduction of two fragments found at Oxyrhynchus, Egypt. The larger of the two fragments reversed the order of events in the passion narrative making Joseph of Aramathea's request to Pilate come before the execution! The significance of this lies with the similarity to the order in Peter 2:1-3, which has the same order.
- Early Christian Writings Website
The Gospel of Peter does not quote John 8:1-11. Yet it provides an interesting piece of circumstantial evidence which, while by no means 'proving' its existance and placement in the 2nd century, can only be interpreted as a mild positive inference.
The 'Gospel of Peter' (GPeter) is agreed by most scholars to be a 2nd century production, secondary to the canonical Gospels. Nonetheless its existance in some form by the mid 2nd century is confirmed by its mention by early Christian writers, and some smaller found fragments.
The next significant fact regarding GPeter is that whoever wrote it appears to be familiar with the (real) Gospel of John. Of particular note is the detail given regarding the taunting of the soldiers:
'And they threw a purple robe round Him and made Him sit upon the Judgement Seat, and said, "Judge justly, king of Israel!".
- Gospel of Peter 3:2 (v7)
This appears to be a plain reference to John 7:24,
"Judge not according to (mere) appearance, but judge righteous (true) judgement!"
- John 7:24
This particular way of expressing things only appears in John. The concept is more developed and simplified in Matthew for instance:
"Judge not, that you not be judged: for with the judgement that you judge, you shall be judged; and with the measure you mete out, it shall be measured back to you again."
- Matt. 7:1-2
GPeter 3:2 (v7) then, seems most closely related to John 7:24, and appears to have been inspired by that Gospel. While this does not 'prove' a dependancy upon John, the evidence is in favour of this view and has some substance.
But if we accept this plausible and reasonable premise, something else becomes immediately of import:
Why does GPeter emphasize this?
GPeter records the soldiers actually mocking Jesus as a judge, a back-reference to something in His earthly ministry that relates to this theme.
If the Gospel of John contained only the terse saying in Jn 7:24, but no actual 'trial-like' incident such as the one immediately following (John 8:1-11), then this would be non-sequitous, and almost inexplicable.
'What's the big deal?' the reader might ask, upon reading GPeter. What is GPeter trying to say?
But if we assume that the Gospel of John was in the basic form we have it now, complete with the incident of John 7:53-8:11 in its traditional place, at least by the middle of the 2nd century A.D., then immediately the story detail in GPeter becomes obvious.
The "Judeans" (scribes and Pharisees) are furiously mocking Jesus because He had in fact 'acted as a judge', making a ruling which humiliated and defeated His accusers before all of Israel. And now both the motivation and specific reference to this unique act of revenge recorded in GPeter becomes clear.
Whether or not John 7:53-8:11 is authentic or was found in every copy of John is not the main point. Its simply this: GPeter may have known of it and had apparently accepted the story as an authentic tradition about Jesus in the mid 2nd century A.D., and his knowledge of the passage appears to have come from John's gospel.
While this evidence is only circumstantial and indirect in nature, its preponderance is in favour of the existance of John 7:53-8:11 in John's gospel, however slim this preponderance may be.
Remarkable New Linguistic Evidence
Of special significance is the unexpected testimony regarding grammar and style that GPeter unconsciously provides. It was formerly argued (by Samuel Davidson in 1848 and others) that as a matter of style, John the Evangelist preferred words like "πρωιας" for "early morning" and that the presence of "Ορθρου" in the Pericope de Adultera (v. 8:2) was a "Lukanism" (it also appears in Acts), indicating that John 7:53-8:11 was by another hand.
Yet the 2nd century Greek author of Gospel of Peter clearly used both expressions, ("πρωιας" 9:1/ v34 & "Ορθρου" 12:1 / v50 ) and had no stylistic preference for one or the other. Whether or not GPeter varies his vocabulary for reasons of style or for precision of meaning hardly matters. The point is that a near-contemporary of John the Evangelist found no difficulty in using both expressions, just as they appear together in the Gospel of John.
If someone were to object that GPeter must have copied this conflated stylism from John, then obviously the author of GPeter inadvertantly testifies of the presence of the Pericope de Adultera in John's Gospel.
Eerie Parallels to Pericope De Adultera
The surviving passage from the Gospel of Peter provides even more eerie parallels to John 8:1-11:
In verse 1:1, GPeter refers to the "judges of Herod", an expression seemingly unheard of elsewhere. Why 'judges' rather than 'princes' or 'rulers', 'captains' etc.?
In 2:3 (v5) we find the unusual "For it is written in the Law..."...While the dialogue is suspiciously artificial, the expression is also similar to that of the Pharisees in John 8:5.
In 3:2 (7), 'they...made Him sit upon the judgement seat and said, "Judge justly, King of Israel!"' has already been mentioned. (John 8:2 etc.)
In 4:1 (10), "but He kept silent..." again stands out, as the phrases accumulate. (see John 8:6,8)
In 5:3 (17), "they ... brought their sins upon their own heads' is again remarkable, as the story builds.
In 5:6 (20), the mention of "the temple" is also striking. (John 8:2)
In 6:1 (21) we find Jesus' "hands" mentioned in close proximity to the phrase "on the ground", both rare expressions in themselves (e.g., John 8:6 etc.)
In 7:1 (25) we have repeated 'over-determination' in "Jews and elders and priests", and again in 8:1 (28) "scribes and Pharisees and elders". The inclusion of elders is unusual in passion accounts, and raises an eyebrow. 8:4 (31) also mentions "elders" (e.g. John 8:9)
8:1 (28) needs a second mention, for "all the people" (ho laos), and "He must have been innocent" (John 8:2, 7)
9:1 (34) is surely unique, mentioning "At dawn..." ('orthrou'), a phrase only appearing in John 8:2 and Luke 24:1. Later, GPeter also uses "early" ('proi') in 12:1 (50), just as John the Evangelist does (John 8:2, John 20:1)
7:1 (25) 'the elders and the priests, ...began to lament and say "Woe unto [us for] our sins! The judgement and the end of Jerusalem is near!"' The mention of the destruction of Jerusalem (c. 70 A.D.) makes the text relatively late, but the similarity to John 8:9 is striking, even if GPeter actually exaggerates and inserts anachronistically here.
8:6 (33) "they pitched a tent there" could ironically allude to the Feast of Booths, the occasion of John 8:1-11. It is an odd detail as well.
12:1 (50) "Early on the Lord's Day, Mary Magdala..." a woman with a dubious past takes the central stage for a moment. (see John 8:3)
12:5 (54) the "stone" and the verb "cast" are cleverly placed together, although the story hardly requires this embellishment. (compare John 8:7)
14:2 (59) is perhaps most remarkable of all, for each "went to his own home" (compare John 7:53!)
We honestly couldn't contrive more parallels if we deliberately set out to fabricate a passion account. Can so many coincidences really be accidental? No such similar parallel can be drawn from any other passion account. The best one can do is a few minor parallels here and there.
It seems from this evidence that something more than just "having the Gospel of John before him" was at work in the composition of this piece. Why so many seemingly superfluous insertions, all bearing a relation to John 8:1-11?
This text came originally from Early Christian Writers Online, then was corrected with reference to Wieland Willker's online page. His notes are as follows:
"Gospel of Peter in Greek
"This text came originally from Peter Kirby's page, but it contained many errors, so I prepared it again from the edition of U. Bouriant 1892 (editio princeps). I have added the corrections/conjectures made by A. Harnack 1889 and 1893. Compare: Facsimile O. von Gebhardt, Leipzig 1893.
Update 2004: A new definitive edition (with photos) came out:
T.J. Kraus and T. Nicklas
"Das Petrusevangelium und die Petrusapokalypse"
Walter de Gruyter, 2004, ISBN 3110176351
I have corrected the text once again against this edition."
We have converted the text to UNICODE so that it can be viewed from both IE explorer and Firefox (which no longer properly supports the Symbol font).
You can jump between the Greek and English on this page using the Paragraph links provided in the left margin. We have included both verse numbering systems for easy reference. The "chapters" are really short paragraphs, and so we have chosen to use the ¶ sign instead of 'chapter headings'.
Verse Text Ref.
1 ...των δε Ιουδαιων ουδεις ενιψατο τας χειρας, ουδε Ηρωδης ουδε τις κριτων αυτου. και μη βουληθεντων νιψασθαι ανεστη Πειλατος,
2 και τοτε κελευει Ηρωδης ο βασιλευς παραλημφθηναι τον κυριον, ειπων αυτοις οτι, Οσα εκελευσα υμιν ποιησαι αυτω, ποιησατε.
1 (3) εισηκει δε εκει ιωσηφ ο φιλος Πειλατου και του κυριου, και ειδως οτι σταυρισκειν αυτον μελλουσιν ηλθεν προς τον Πειλατον και ητησε το σωμα του κυριου προς ταφην.
2 (4) και ο Πειλατος πεμψας προς Ηρωδην ητησεν αυτου το σωμα.
3 (5) και ο Ηρωδης εφη, αδελφε Πειλατε, ει και μη τις αυτον ητηκει, ημεις αυτον εθαπτομεν, επει και σαββατον επιφωσκει. γεγραπται γαρ εν τω νομω ηλιον μη δυναι επι πεφονευμενω. και παρεδωκεν αυτον τω λαω προ μιας των αζυμων, της εορτης αυτων.
1 (6) οι δε λαβοντες τον κυριον ωθουν αυτον τρεχοντες και ελεγον, Συρωμεν τον υιον του θεου εξουσιαν αυτου εσχηκοτες.
2 (7) και πορφυραν αυτον περιεβαλον και εκαθισαν αυτον επι καθεδραν κρισεως λεγοντες, Δικαιως κρινε, βασιλευ του ισραηλ.
3 (8) και τις αυτων ενεγκων στεφανον ακανθινον εθηκεν επι της κεφαλης του κυριου,
4 (9) και ετεροι εστωτες ενεπτυον αυτου ταις οψεσι, και αλλοι τας σιαγονας αυτου εραπισαν, ετεροι καλαμω ενυσσον αυτον και τινες αυτον εμαστιζον λεγοντες, Ταυτη τη τιμη τιμησωμεν τον υιον του θεου.
1 (10) και ηνεγκον δυο κακουργους και εσταυρωσαν ανα μεσον αυτων τον κυριον αυτος δε εσιωπα ως μηδενα πονον εχων.
2 (11) και οτε ωρθωσαν τον σταυρον επεγραψαν οτι ουτος εστιν ο βασιλευς του ισραηλ.
3 (12) και τεθεικοτες τα ενδυματα εμπροσθεν αυτου διεμερισαντο, και λαχμον εβαλον επ αυτοις.
4 (13) εις δε τις των κακουργων εκεινων ωνειδισεν αυτους λεγων, Ημεις δια τα κακα α εποιησαμεν ουτω πεπονθαμεν, ουτος δε σωτηρ γενομενος των ανθρωπων τι ηδικησεν υμας;
5 (14) και αγανακτησαντες επ αυτω εκελευσαν ινα μη σκελοκοπηθη, οπως βασανιζομενος αποθανοι.
1 (15) Ην δε μεσημβρια, και σκοτος κατεσχε πασαν την ιουδαιαν. και εθορυβουντο, και ηγωνιων μηποτε ο ηλιος εδυ επειδη ετι εζη, γεγραπται αυτοις ηλιον μη δυναι επι πεφονευμενω.
2 (16) και τις αυτων ειπεν, Ποτισατε αυτον χολην μετα οξους. και κερασαντες εποτισαν.
3 (17) και επληρωσαν παντα, και ετελειωσαν κατα της κεφαλης αυτων τα αμαρτηματα.
4 (18) περιηρχοντο δε πολλοι μετα λυχνων νομιζοντες οτι νυξ εστιν επεσαν τε (MS: επεσαντο).
5 (19) και ο κυριος ανεβοησε λεγων, Η δυναμις μου, η δυναμις, κατελειψας με, και ειπων ανεληφθη.
6 (20) και αυτης ωρας διεραγη το καταπετασμα του ναου της ιερουσαλημ εις δυο.
1 (21) και τοτε απεσπασαν τους ηλους απο των χειρων του κυριου και εθηκαν αυτον επι της γης. και η γη πασα εσεισθη και φοβος μεγας εγενετο.
2 (22) τοτε ηλιος ελαμψε και ευρεθη ωρα ενατη.
3 (23) εχαρησαν δε οι ιουδαιοι και δεδωκασι τω ιωσηφ το σωμα αυτου ινα αυτο θαψη, επειδη θεασαμενος ην οσα αγαθα εποιησεν.
4 (24) λαβων δε τον κυριον ελουσε και ειλησε σινδονι και εισηγαγεν εις ιδιον ταφον καλουμενον κηπον ιωσηφ.
1 (25) Τοτε οι ιουδαιοι και οι πρεσβυτεροι και οι ιερεις, γνοντες οιον κακον εαυτοις εποιησαν ηρξαντο κοπτεσθαι και λεγειν, Ουαι ταις αμαρτιαις ημων, ηγγισεν η κρισις και το τελος ιερουσαλημ.
2 (26) εγω δε μετα των εταιρων μου ελυπουμην, και τετρωμενοι κατα διανοιαν εκρυβομεθα. εζητουμεθα γαρ υπ αυτων ως κακουργοι και ως τον ναον θελοντες εμπρησαι.
3 (27) επι δε τουτοις πασιν ενηστευομεν, και εκαθεζομεθα πενθουντες και κλαιοντες νυκτος και ημερας εως του σαββατου.
1 (28) Συναχθεντες δε οι γραμματεις και φαρισαιοι και πρεσβυτεροι προς αλληλους, ακουσαντες οτι ο λαος απας γογγυζει και κοπτεται τα στηθη λεγοντες οτι ει τω θανατω αυτου ταυτα τα μεγιστα σημεια γεγονεν, ιδετε οτι ποσον δικαιος εστιν,
2 (29) εφοβηθησαν οι πρεσβυτεροι και ηλθον προς Πειλατον δεομενοι αυτου και λεγοντες,
3 (30) Παραδος ημιν στρατιωτας ινα φυλαξωμεν το μνημα αυτου επι τρεις ημερας, μηποτε ελθοντες οι μαθηται αυτου κλεψωσιν αυτον και υπολαβη ο λαος οτι εκ νεκρων ανεστη, και ποιησωσιν ημιν κακα.
4 (31) ο δε Πειλατος παραδεδωκεν αυτοις Πετρωνιον τον κεντυριωνα μετα στρατιωτων φυλασσειν τον ταφον. και συν αυτοις ηλθον πρεσβυτεροι και γραμματεις επι το μνημα,
5 (32) και κυλισαντες λιθον μεγαν μετα του κεντυριωνος και των στρατιωτων ομου παντες οι οντες εκει εθηκαν επι τη θυρα του μνηματος,
6 (33) και επεχρισαν επτα σφραγιδας, και σκηνην εκει πηξαντες εφυλαξαν.
1 (34) πρωιας δε επιφωσκοντος του σαββατου ηλθεν οχλος απο ιερουσαλημ και της περιχωρου ινα ιδωσι το μνημειον εσφραγισμενον.
2 (35) Τη δε νυκτι η επεφωσκεν η κυριακη, φυλασσοντων των στρατιωτων ανα δυο δυο κατα φρουραν, μεγαλη φωνη εγενετο εν τω ουρανω, Τη δε νυκτι η επεφωσκεν η κυριακη, φυλασσοντων των στρατιωτων ανα δυο δυο κατα φρουραν, μεγαλη φωνη εγενετο εν τω ουρανω,
3 (36) και ειδον ανοιχθεντας τους ουρανους και δυο ανδρας κατελθοντας εκειθε πολυ φεγγος εχοντας και εγγισαντας τω ταφω.
4 (37) ο δε λιθος εκεινος ο βεβλημενος επι τη θυρα αφ εαυτου κυλισθεις επεχωρησε παρα μερος, και ο ταφος ηνοιγη και αμφοτεροι οι νεανισκοι εισηλθον.
1 (38) ιδοντες ουν οι στρατιωται εκεινοι εξυπνισαν τον κεντυριωνα και τους πρεσβυτερους, παρησαν γαρ και αυτοι φυλασσοντες,
2 (39) και εξηγουμενων αυτων α ειδον παλιν ορωσιν εξελθοντας απο του ταφου τρεις ανδρας, και τους δυο τον ενα υπορθουντας και σταυρον ακολουθουντα αυτοις,
3 (40) 40 και των μεν δυο την κεφαλην χωρουσαν μεχρι του ουρανου, του δε χειραγωγουμενου υπ' αυτων υπερβαινουσαν τους ουρανους.
4 (41) και φωνης ηκουον εκ των ουρανων λεγουσης, Εκηρυξας τοις κοιμωμενοις;
5 (42) 42 και υπακοη ηκουετο απο του σταυρου το Ναι [MS: τιναι ?, = οτι Ναι or τι Ναι ? check image]
1 (43) Συνεσκεπτοντο ουν αλληλοις εκεινοι απελθειν και ενφανισαι ταυτα τω Πειλατω.
2 (44) και ετι διανοουμενων αυτων φαινονται παλιν ανοιχθεντες οι ουρανοι και ανθρωπος τις κατελθων και εισελθων εις το μνημα.
3 (45) ταυτα ιδοντες οι περι τον κεντυριωνα νυκτος εσπευσαν προς Πειλατον, αφεντες τον ταφον ον εφυλασσον, και εξηγησαντο παντα απερ ειδον, αγωνιωντες μεγαλως και λεγοντες, Αληθως υιος ην θεου.
4 (46) αποκριθεις ο Πειλατος εφη, Εγω καθαρευω του αιματος του υιου του θεου, υμιν δε τουτο εδοξεν.
5 (47) ειτα προσελθοντες παντες εδεοντο αυτου και παρεκαλουν κελευσαι τω κεντυριωνι και τοις στρατιωταις μηδεν ειπειν α ειδον.
6 (48) συμφερει γαρ, φασιν, ημιν οφλησαι μεγιστην αμαρτιαν εμπροσθεν του θεου και μη εμπεσειν εις χειρας του λαου των ιουδαιων και λιθασθηναι.
7 (49) εκελευσεν ουν ο Πειλατος τω κεντυριωνι και τοις στρατιωταις μηδεν ειπειν.
1 (50) Ορθρου δε της κυριακης Μαριαμ η Μαγδαληνη, μαθητρια του κυριου, φοβουμενη δια τους ιουδαιους, επειδη εφλεγοντο υπο της οργης, ουκ εποιησεν επι τω μνηματι του κυριου α ειωθεσαν ποιειν αι γυναικες επι τοις αποθνησκουσι και τοις αγαπωμενοις αυταις.
2 (51) λαβουσα μεθ εαυτης τας φιλας ηλθε επι το μνημειον οπου ην τεθεις.
3 (52) και εφοβουντο μη ιδωσιν αυτας οι ιουδαιοι και ελεγον, Ει και μη εν εκεινη τη ημερα η εσταυρωθη εδυνηθημεν κλαυσαι και κοψασθαι, και νυν επι του μνηματος αυτου ποιησωμεν ταυτα.
4 (53) τις δε αποκυλισει ημιν και τον λιθον τον τεθεντα επι της θυρας του μνημειου, ινα εισελθουσαι παρακαθεσθωμεν αυτω και ποιησωμεν τα οφειλομενα;
5 (54) μεγας γαρ ην ο λιθος, και φοβουμεθα μη τις ημας ιδη. και ει μη δυναμεθα, καν επι της θυρας βαλωμεν α φερομεν εις μνημοσυνην αυτου, κλαυσομεν και κοψομεθα εως ελθωμεν εις τον οικον ημων.
1 (55) και απελθουσαι ευρον τον ταφον ηνεωγμενον και προσελθουσαι παρεκυψαν εκει, και ορωσιν εκει τινα νεανισκον καθεζομενον μεσω του ταφου ωραιον και περιβεβλημενον στολην λαμπροτατην, οστις εφη αυταις,
2 (56) Τι ηλθατε; τινα ζητειτε; μη τον σταυρωθεντα εκεινον; ανεστη και απηλθεν, ει δε μη πιστευετε, παρακυψατε και ιδετε τον τοπον ενθα εκειτο, οτι ουκ εστιν, ανεστη γαρ και απηλθεν εκει οθεν απεσταλη.
3 (57) τοτε αι γυναικες φοβηθεισαι εφυγον.
1 (58) ην δε τελευταια ημερα των αζυμων, και πολλοι τινες εξηρχοντο υποστρεφοντες εις τους οικους αυτων της εορτης παυσαμενης.
2 (59) Ημεις δε οι δωδεκα μαθηται του κυριου εκλαιομεν και ελυπουμεθα, και εκαστος λυπουμενος δια το συμβαν απηλλαγη εις τον οικον αυτου.
3 (60) εγω δε Σιμων Πετρος και Ανδρεας ο αδελφος μου λαβοντες ημων τα λινα απηλθαμεν εις την θαλασσαν, και ην συν ημιν Λευεις του Αλφαιου, ον κυριος . . .
ευαγγελιον κατα Πετρον
The English translation has been taken from Early Christian Writers. We have corrected the translation where it had typos, appeared clumsy or was insufficiently literal for scholarly use.
Verse Text Ref.
1 ...but of the Jews no one washed his hands, neither did Herod nor any one of his judges. Since they were not willing to wash, Pilate stood up.
2 Then Herod the king commands the Lord to be taken away, saying to them "What I commanded you to do to him, do."
1:1 "judges" i.e., the Sanhedrin council
1 (3) But Joseph stood up there, the friend of Pilate and the Lord, and knowing that they were about to crucify him, went to Pilate and asked for the body of the Lord for burial.
2 (4) And Pilate sent to Herod and asked for His body.
3 (5) And Herod replied, "Brother Pilate, even if no one had asked for him, we would have buried him since the sabbath is drawing near. For it is written in the Law, 'The sun must not set upon one who has been executed.'" And he turned him over to the people on the day before the Unleavened Bread, their feast.
2:1 (cf. Jn 19:38, Lk 23:50-52)
2:2 - or "asked of him [Herod] the body."
2:3 (cf Deut. 21:22-23, Jn 19:31)
"day before" (cf. Jn 13:1)
1 (6) They took out the Lord and kept pushing him along as they ran; and they would say, "Let's drag the son of God since we have him in our power."
2 (7) And they threw a purple robe around him and made him sit upon the judgment seat and said, "Judge justly, King of Israel."
3 (8) And one of them brought a crown a thorns and set it on the Lord's head.
4 (9) And others standing around spat in his eyes, and others slapped his face, while others poked him with a rod. Some kept flogging him as they said, "Let us pay proper respect to the son of God."
3:2 "judge justly" (cf. Jn 7:24!, 8:2-11)
1 (10) And they brought two criminals and crucified the Lord between them. But he kept silence, as one feeling no pain.
2 (11) And when they set the cross upright, they wrote thereon: 'This is the King of Israel.'
3 (12) And they laid his garments before him, and divided them among themselves and gambled for them.
4 (13) But one of those criminals reproached them, saying, "We suffer for the evils which we have done; but this man which hath become the saviour of men, what has he done to you?"
5 (14) And they were angry with him, and commanded that his legs should not be broken, that so he might die in torment.
4:1 "as one feeling no pain" (alleged docetic phrase, but actually a fulfillment of Isa. 53:7)
4:5 (cf. Lk 23:39-43)
1 (15) Now it was midday and darkness prevailed over all Judaea. They were troubled and in an agony lest the sun should have set for he still lived. For it is written that, 'The sun should not set upon him that hath been executed.'
2 (16) And one of them said, "Give him vinegar and gall to drink." And they mixed it and gave it to him to drink.
3 (17) And they fulfilled all things and brought their sins upon their own heads.
4 (18) Now many went about with lamps, supposing that it was night, and they laid down.
5 (19) And the Lord cried out aloud saying, "My power, my power, you have forsaken me." When he had said this, he was taken up.
6 (20) And in the same hour the veil of the temple of Jerusalem was rent in two.
1 (21) And then they pulled the nails from the hands of the Lord and laid him on the ground. And the whole earth was shaken, and there came a great fear on all.
2 (22) Then the sun came out, and it was found to be the ninth hour.
3 (23) Now the Jews rejoiced, and gave his body unto Joseph to bury it, because he had beheld the good things which he did.
4 (24) And Joseph took the Lord and washed him and wrapped him in linen and brought him unto his own tomb, which is called the 'Joseph's Garden.'
1 (25) Then the Jews and the elders and the priests, when they perceived how great evil they had done themselves, began to lament and to say, "Woe unto our sins! The judgement and the end of Jerusalem is near!"
2 (26) But I began weeping with my friends, and out of fear we would have hid ourselves for we were sought after by them as criminals, and as thinking to set the temple on fire.
3 (27) And beside all these things we were fasting, and we sat mourning and weeping night and day until the Sabbath.
1 (28) But the scribes and Pharisees and elders gathered together, for they had heard that all the people were murmuring and beating their breasts, saying, "If these very great signs have come to pass at his death, he must have been innocent!"
2 (29) And the elders were afraid and came unto Pilate, begging him and saying,
3 (30) "Give us soldiers that we may guard his tomb 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 harm."
4 (31) And Pilate gave them Petronius the centurion with soldiers to watch the tomb. And the elders and scribes came with them unto the tomb.
5 (32) All who were there with the soldiers rolled a great stone to the entrance of the tomb
6 (33) and plastered seven seals on it. Then they pitched a tent there and kept watch.
1 (34) Early in the morning, as the Sabbath dawned, there came a large crowd from Jerusalem and the surrounding areas to see the sealed tomb.
2 (35) But during the night before the Lord's day dawned, as the soldiers were keeping guard two by two in every watch, there came a great sound in the sky,
3 (36) and they saw the heavens opened and two men descend shining with a great light, and they drew near to the tomb.
4 (37) The stone which had been set on the door rolled away by itself and moved to one side, and the tomb was opened and both of the young men went in.
1 (38) Now when these soldiers saw that, they woke up the centurion and the elders (for they also were there keeping watch).
2 (39) While they were yet telling them the things which they had seen, they saw three men come out of the tomb, two of them sustaining the other one, and a cross following after them.
3 (40) The heads of the two they saw had heads that reached up to heaven, but the head of him that was led by them wen beyond heaven.
4 (41) And they heard a voice out of the heavens saying, "Have you preached unto them that sleep?"
5 (42) The answer that was heard from the cross was, "Yes!"
1 (43) Those men took counsel with each other and thought to go and report these things to Pilate.
2 (44) And while they were thinking the heavens were opened again and a man descended and entered the tomb.
3 (45) When those who were with the centurion saw that, they hurried to go by night to Pilate and left the tomb that they were watching. They told all what they had seen and were in great despair saying, "He was certainly the son of God!"
4 (46) Pilate answered them, saying, "I do not have the blood of the son of God on my hands. This was all your doing."
5 (47) Then all they came and begged and pleaded with him to order the centurion and the soldiers to tell nothing of what they had seen.
6 (48) "For," they said, "it is better for us to be guilty of the greatest sin before God, than to fall into the hands of the Jews and to be stoned."
7 (49) Pilate therefore ordered the centurion and the soldiers that they should say nothing.
1 (50) Early on the Lord's day, Mary of Magdala, a disciple of the Lord, was afraid of the Jews, for they were inflamed with rage, so she had not performed at the tomb of the Lord the things that are cusomary for women to do for their loved ones that have died.
2 (51) She took with her some women friends and came unto the tomb where he had been laid.
3 (52) And they feared lest the Jews would see them, and said, "Even if we were not able to weep and lament him on the day that he was crucified, let us do so now at his tomb.
4 (53) But who will roll the stone away for us that is set upon the door of the tomb, so that we may enter in and sit beside him and do what needs to be done?"
5 (54) "The stone was indeed great. We fear that someone might see us. And if we cannot roll the stone away, let us cast down at the door these things which we bring as a memorial of him, and we will weep and beat our breasts until we arrive home."
1 (55) And they went and found the tomb open. They drew near to it and looked in and saw a young man sitting in the middle of the tomb; He had a fair countenance and was clad in very bright raiment. He said unto them,
2 (56) "Why are you here? Who do you seek? You're not looking for the one that was crucified? He is risen and is gone. If you don't believe it, look in and see the place where he was laid down, for he is not there. For he has risen and is gone to the place that he had come from."
3 (57) Then the women fled in fear.
1 (58) Now it was the last day of Unleavened Bread, and many were returning to their homes since the feast was ending.
2 (59) But we, the twelve disciples of the Lord, continued weeping and mourning, and each one srill grieving for what had happened, left for his own home.
3 (60) But I, Simon Peter, and Andrew my brother, took our fishing nets and went to the sea. With us was Levi, the son of Alphaeus, whom the Lord...
- Gospel According to Peter
The texts ends at 14:3. Immediately following this there is ornamentation indicating that this was copied from a text which was a fragment, itself.