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THE TRUE GOSPEL OF PETER THAT PRECEDES
THE GOSPEL OF MARK:

© 2010-15 by Dylan Stephens

The scholarly establishment and the Church have consistently debunked anything that is unsettling and the Gospel of Peter and the Secret Gospel of Mark are two of these.
The Gospel of Peter shows that Jesus was revived from the crucifixion and and help out of the tomb (2 when down, 2 came up with Jesus between them):
36 And they saw the heavens opened, and two men (Peter and John Mark: descend from thence with great light and approach the tomb.
37 And that stone which was put at the door rolled of itself and made way in part ; and the tomb was opened, and both the young men entered in.
39 And, as they (the soldiers) declared what things they had seen, again they see three men coming forth from the tomb, and two of them supporting one, and a cross following them.
40 And of the two the head reached unto the heaven, but the head of him that was led by them overpassed the heavens.
41 And they heard a voice from the heavens, saying. 'Hast thou preached to them that sleep?'
42 And a response was heard from the cross, 'Yea.'
The Secret Gospel of Mark shows that Lazarus is alive as he speaks to Jesus from the tomb: 01 immediately a great sound was heard from the tomb, and Jesus, going toward it
02 rolled away the stone from the entrance to the tomb. And going in immediately where
03 the young man was, he stretched out a hand and raised him up, holding
04 his hand.
Papias of Hierapolis (c.60-135) tells us:
Mark was in Rome with Peter and took down Peter's teachings, later compiling them into the Gospel of Mark.
"Mark, having become the interpreter of Peter, wrote down accurately, though not indeed in order, whatsoever he remembered of the things said or done by Christ.
For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely."
(Eusebius, Fragments Of Papias, Church History XXXIX 15).
Clement of Alexandria (c.150 - c.215) writes:
"From what he brought, he supplemented his first book. As for Mark then, during the time when Peter was in Rome, he wrote up the deeds of the Lord, not actually recording everything, nor hinting at the mysteries, but instead picking out the things he thought would increase the faith of those being taught. Then, when Peter was martyred, Mark went to Alexandria, bringing both his knowledge and the things he remembered hearing from Peter.
From what he brought, he supplemented his first book with:
  • the appropriate items about knowledge for those who are making progress.
  • He arranged a more spiritual gospel for the use of those being perfected.
Nevertheless,
  • he did not reveal the things which are not to be discussed.
  • He did not write out the hierophantic instruction of the Lord, but added other deeds to the ones he had already written.
  • Then, he added certain sayings, the interpretation of which he knew would initiate the hearers into the innermost sanctuary of the truth which has been hidden seven times.
This is the way he prepared them, in my opinion, neither grudgingly nor incautiously. And when he died, he left his writing to the church in Alexandria, where it is even now still extremely carefully guarded, being read only to those who have been initiated into the greatest mysteries. "
three page letter of Clement (Part 2)

From the statements of Papias and Clement it is clear that the Mark Gospel had been put together by Mark from Peter's teachings when he was in Rome with Peter probably in AD 44-45. The year AD 44 was a momentous year as it was the year when Jewish King Agrippa I was assassinated and the Jewish-Essene Church split into two factions:

  • the pro-Roman followers of the Church of Peter, Paul, and Jesus (naming themselves Christians)
  • the pro-zealot followers of Church of Simon Magus

Initially, the Gospel of Mark must have been in the form that we see in the fragments of the Gospel of Peter and Secret Mark (perhaps containing some of further elaboration by Mark according to Clement - see above). However, from the Inductive Reasoning here, it will be shown that the Four Gospels: the gospel of Peter as set down by Mark, Luke, John and Matthew must have been revised or compiled in the four intervening years before their official canonization. (Dr. Barbara Thiering shows how the Four Gospels were canonized in AD 49 and assigned to the four horsemen of the Apocalypse - the priest missionaries). In their revisions the Church used the following criteria:

  • to enhance the miracles and to work in the concept of a virgin birth and resurrection that had played so well with Paul's mission
  • to remove the importance of those who went with the other side: Simon Magus (Lazarus), John Mark (beloved disciple) and Mary Magdalene (who separated from Jesus during the schism of AD 44)

The Eastern faction of the Church, from what we see of the Nag Hammadi Library: the Gospels of Thomas, Philip, and Mary; put an emphasis on personal salvation by following the human example of Jesus. For the Eastern faction, which included the apostles of Thomas, Philip, and Andrew; Jesus may have suffered on the cross, but he did not die and nor was he resurrected. The Western faction, primarily because of Paul's missionary work, wanted salvation to come from the act of Crucifixion and Resurrection.

It is interesting to see that Islam that was heavily influenced by the Eastern faction of the Church states that they did not crucify Jesus, but made it appear to be so! (Koran Surah 4:157 'That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";― but they killed him not, nor crucified him, but so it was made to appear to them and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not.―'. )

Obviously the original Gospel of Mark before the Western faction changes would be extremely important to the Eastern factions and thus it was preserved in Alexandria. The Western faction tried its best to suppress and destroy it and they almost succeeded, however some of it remains in the Gospel of Peter and Secret Mark.

Even today there is an effort to categorize works like the Gospel of Peter as Apocrypha and thus spurious and inaccurate. The method of attack hinges on finding a date for the work and, if it is later than the New Testament date (which they do not even agree on!), it is said to have no validity. Rather than this dating exercise that clearly excludes works that were recopied, it is better to evaluate the contents, not from a preconceived notion of what it should say, but rather whether it contains valid and truthful statements. The validity or truthfulness should be assessed by finding corroborating evidence. By comparing the Gospel of Peter and the Secret Gospel of Mark side by side with the Gospels, it can be clearly seen that these two are the original versions before editing was applied to the Gospel of Mark to obscure the real story.

Part 1- THE GOSPEL OF PETER

These are the following sections:

This text taken, with Google's help, from:
The Ante-Nicene Fathers: Translations of the Writings of the Fathers Down to A.D. 325. Vol 9 Gospel of Peter (1913) and this basically sets up a case for not accepting the Gospel of Peter in spite of the previous Inductive Reasoning statements.
BY PROFESSOR J. ARMITAGE ROBINSON , Editor of the Cambridge Texts and Studies

INTRODUCTION by ANDREW RUTHERFURD, B.D.

The important fragment of which Mr. J. Armitage Robinson's translation here follows was discovered by the French Archaeological Mission, Cairo, in a grave (supposed to be a monk's) in an ancient cemetery at Akhmim (Panopolis), in Upper Egypt, in 1886. It was published in 1892 under the care of M. Bouriant in vol. ix., fasc. i., of the Memoirs of the French Archaeological Mission at Cairo. The same parchment which contained this fragment also contained a fragment of the Revelation of Peter and a fragment of the Book of Enoch in Greek. The parchment codex is assigned to a date between the eighth and the twelfth century.

Before this discovery the following is all that was known of the Gospel of Peter :

  • 1 . Serapion, Bishop of Antioch 190-203, writing to the church at Rhossus, says (Eusebius, H. E., vi., 12, 2): "We, brethren, receive Peter and the other Apostles even as Christ; but the writings that go falsely by their names we, in our experience, reject, knowing that such things as these we never received. When I was with you I supposed you all to be attached to the right faith ; and so without going through the gospel put forward under Peter's name, I said, ' If this is all that makes your petty quarrel, why then let it be read.' But now that I have learned from information given me that their mind was lurking in some hole of heresy, I will make a point of coming to you again: so, brethren, expect me speedily. Knowing then, brethren, of what kind of heresy was Marcion — (Here follows a sentence where the text is faulty) . . . From others who used this very gospel — I mean from the successors of those who started it, whom we call Docetae; for most of its ideas are of their school — from them, I say, I borrowed it, and was able to go through it, and to find that most of it belonged to the right teaching of the Saviour, but some things were additions." From this we learn that a Gospel of Peter was in use in the church of Rhossus in the end of the second century, but that controversy had arisen as to its character, which, on a careful examination, Serapion condemned.
  • 2. Origen (253 A.D.), in "commenting on Matthew x. 17">, says: "But, proceeding on the tradition that is recorded in the Gospel according to Peter or in the Book of James, they say that there are certain brothers of Jesus, the sons of Joseph by a former wife, who lived with him before Mary."
  • 3. Eusebius {H. E., iii., 3, 2) says: "As to that work, however, which is ascribed to him, called ' The Acts,' and ' The Gospel according to Peter,' and that called ' The Preaching and the Revelations of Peter,' we know nothing of their being handed down as Catholic writings ; since neither among the ancient nor the ecclesiastical writers of our own day has there been one that has appealed to testimony taken from them." And in H. E., iii., 25, 6 ", he includes the Gospel of Peter among the forged heretical gospels— " those that are adduced by the heretics under the name of the apostles, ... of which no one of those writers in the ecclesiastical succession has condescended to make any mention in his works ; and, indeed, the character of the style itself is very different from that of the apostles ; and the sentiments, and the purport of those things that are advanced in them, deviating as far as possible from sound orthodoxy, evidently proves they are the fictions of heretical men ; whence they are not only to be ranked among the spurious writings, but are to be rejected as altogether absurd and impious." It is, however, uncertain whether Eusebius himself was acquainted with the Gospel of Peter.
  • 4. Theodoret (c. 455), in his Religious History, ii., 2, says that the Nazarenes used "the gospel called 'according to Peter.'' " Later references in Western literature, e.g., Jerome, De vir. ill., [., and the Decretum Gelasianum, condemning the book, are based upon the judgement of Eusebius, and not upon direct knowledge (cf. Harnack, Geschichte der altchristl. Lit., I. Th., p. 11).

This was all that was known of the Gospel of Peter till the publication of the Akhmim fragment. The latter extends to about 174 stichi, counting 32 words to the stichus. It begins in the middle of the history of the Passion, just after Pilate has washed his hands of all responsibility, and ends in the middle of a sentence, with the departure of the disciples into Galilee at the end of the Feast of Unleavened Bread, exactly a week after the crucifixion, the ostensible author, Peter, and Andrew, his brother, taking their nets and going to the sea ; " and there was with us Levi the son of Alphaeus, whom the Lord ..."

The Gospel of Peter of that part of the Passion history which it narrates gives an account which follows the main lines of the canonical tradition, but with important variations in detail. Of the events between the burial and the resurrection of our Lord, its account is much more ample and detailed than anything in the canonical tradition.

Harnack [Texte und Untersuchungen, ix., 2, 2d ed., p. 76) gives the following list of new traits contained in the Petrine account of the history of the Passion and burial :

  • 1 Herod was the judge who condemned Jesus, and to him application had to be made for the body.
  • 2 The Jews, Herod, and the judges would not wash their hands, and Pilate then raised the sitting.
  • 3 Joseph was the friend of Pilate (sec. 2).
  • 4 Joseph begged for the body before the crucifixion, and Pilate sent for permission from Herod.
  • 5 The soldiers " pushed him as they ran," and their speech (sec. 3).
  • 6 The mockery of the soldiers.
  • 7 Mocking speech,
  • 8 " As though having no pain " (sec. 4).
  • 9 " Having placed his garments before him."
  • 10 One of the malefactors blamed the multitude, and his speech.
  • 11 The legs of either the malefactor or Jesus were not broken, in order that he might die in torment.
  • 12 The gall and vinegar (sec. 5).
  • 13 In the darkness many went about with lamps, and fell down.
  • 14 The cry, " My power, my power."
  • 15 The fact that when he had so cried Christ was taken up.
  • 16 Mention of the nails in the hands at the taking down from the cross (sec. 6).
  • 17 The earthquake when the body touched the ground.
  • 18 The joy of the Jews when the sun shone again.
  • 19 Joseph "had seen all the good things" that the Lord had done.
  • 20 Joseph washed the body.
  • 21 The cries of woe of the Jews and their leaders over their sins, and their expectation of the judgement on Jerusalem (sec. 7).
  • 22 The disciples remained in concealment, full of grief, and fasted and wept till the Sabbath.
  • 23 They were searched for as malefactors and as anxious to burn the temple.
  • 24 The name of the centurion of the watch — Petronius (sec. 8).
  • 25 The centurion, the soldiers, and the elders rolled up the stone.
  • 26 The elders also watched at the grave.
  • 27 Seven seals were placed on the stone.
  • 28 A tent pitched for the watch.
  • 29 The gathering of the multitude on the morning of the Sabbath to view the sealed grave (sec. 9).

The whole narrative of the resurrection is quite different from that of the canonical gospels, but it is important to notice the prominence assigned to Mary Magdalene, and :

  • 1 That the women fled from the grave and did not see the Lord (sec. 12).
  • 2 That there is no account of any appearance of Christ for the first eight days after his death '(sec. 13).
  • 3 That the disciples, along with the rest of those who had taken part in the feast, returned home to Galilee on the seventh day of unleavened bread.
  • 4 That they were then sad, and wept.
  • 5 That the first appearance of Jesus must have taken place on the Lake of Gennesaret, either to Peter alone, or to Peter, Andrew, and Levi (Jonathan Annas), while fishing.

Moreover, according to section 13 (see sec. 5), the author puts the resurrection and ascension on the same day. He makes the angel say, " He is risen and gone away thither whence he was sent."

Whether the author used any other sources than the canonical gospels is a matter still in doubt. He is certainly influenced by views which are foreign to these gospels, and which are known from other quarters in early Christian literature. As between the Synoptics and the Fourth Gospel, the narrator is generally more closely akin both in matter and in manner to the Synoptists, but he agrees with the author of the Fourth Gospel in regard to the chronology of the crucifixion and several of the events at the cross, and in his general attitude towards the Jews and Pilate. With regard to the last two points, the Gospel of Peter seems to present a later and more exaggerated form of the tendency perceptible in the Johannine, and fully worked out in the Acts of Pilate, to blame the Jews and exculpate Pilate.

Of the new features in this fragment some are at least liable to a Docetic interpretation, e.g., the silence on the cross "as though he had no pain" (sec. 4), the cry, "My power, my power" (sec. 5), and "he was taken up " (sec. 5). This fact was recognized in subsequent times and condemned this gospel in the eye of the church. The date of the work is variously fixed by different scholars ; Harnack assigns it to the first quarter of the second century, while Mr. Armitage Robinson and other scholars place it later.

THE GOSPEL OF PETER (The main surviving fragments)
Many thanks to Wieland Willker & Thomas Thackery for Greek text

-1-
1 . . . των δε Ιουδαιων ουδεις ενιψατο τας χειρας, ουδε Ηρωδης ουδε τις των 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) But of the Jews 1 none washed his hands, neither Herod nor any one of his judges. (2) And when they had refused to wash them, Pilate rose up. And then Herod the king commandeth that the Lord be taken, saying to them, 'What things soever I commanded you to do unto him, do.'

-2-
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. 4 και ο Πειλατος πεμψας προς Ηρωδην ητησεν αυτου το σωμα. 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
(3) And there was come there Joseph the friend of Pilate and of the Lord ; and, knowing that they were about to crucify him, he came to Pilate and asked the body of the Lord for burial. (4) And Pilate sent to Herod and asked his body. (5) And Herod said, Brother Pilate, even if no one had asked for him, we purposed to bury him, especially as the sabbath draweth on : for it is written in the law, that the sun set not upon one that hath been put to death. And he delivered him to the people on the day before the unleavened bread, their feast.

-3-
6 οι δε λαβοντες τον κυριον ωθουν αυτον τρεχοντες και ελεγον, Συρωμεν τον υιον του θεου εxουσιαν αυτου εσχηκοτες. 7 και πορφυραν αυτον περιεβαλον και εκαθισαν αυτον επι καθεδραν κρισεως λεγοντες, Δικαιως κρινε, βασιλευ του ισραηλ. 8 και τις αυτων ενεγκων στεφανον ακανθινον εθηκεν επι της κεφαλης του κυριου, 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.
(6) And they took the Lord and pushed him as they ran, and said, Let us drag away the Son of God, having obtained power over him. (7) And they clothed him with purple, and set him on the seat of judgement, saying, 'Judge righteously, O King of Israel.' (8) And one of them brought a crown of thorns and put it on the head of the Lord. (9) And others stood and spat in his eyes, and others smote his cheeks : others pricked him with a reed ; and some scourged him, saying, 'With this honour let us honour the Son of God.'

-4-
10 Και ηνεγκον δυο κακουργους και εσταυρωσαν ανα μεσον αυτων τον κυριον αυτος δε εσιωπα ως μηδενα πονον εχων. 11 και οτε ωρθωσαν τον σταυρον επεγραψαν οτι ουτος εστιν ο βασιλευς του ισραηλ. 12 και τεθεικοτες τα ενδυματα εμπροσθεν αυτου διεμερισαντο, και λαχμον εβαλον επ αυτοις. 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; 14 και αγανακτησαντες επ αυτω εκελευσαν ινα μη σκελοκοπηθη, οπως βασανιζομενος αποθανοι.
(10) And they brought two malefactors, and they crucified the Lord between them. But he held his peace, as though having no pain. (11) And when they had raised the cross, they wrote upon it, This is the King of Israel. (12) And having set his garments before him, they parted them among them, and cast lots for them. (13) And one of those malefactors reproached them, saying, 'We for the evils that we have done have suffered thus, but this man, who hath become the Saviour of men, what wrong hath he done to you?' (14) And they, being angered at him, commanded that his legs should not be broken, that he might die in torment.

-5-
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. 16 και τις αυτων ειπεν, Ποτισατε αυτον χολην μετα οxους. και κερασαντες εποτισαν. 17 και επληρωσαν παντα, και ετελειωσαν κατα της κεφαλης αυτων τα αμαρτηματα. 18 περιηρχοντο δε πολλοι μετα λυχνων νομιζοντες οτι νυx εστιν επεσαν τε (MS: επεσαντο). 19 και ο κυριος ανεβοησε λεγων, Η δυναμις μου, η δυναμις, κατελειψας με, και ειπων ανεληφθη. 20 και αυτης ωρας διεραγη το καταπετασμα του ναου της ιερουσαλημ εις δυο.
(15) And it was noon, and darkness came over all Judaea : and they were troubled and distressed, lest the sun had set, whilst he was yet alive : [for] it is written for them, that the sun set not on him that hath been put to death. (16) And one of them said, Give him to drink gall with vinegar. And they mixed and gave him to drink, (17) and fulfilled all things, and accomplished their sins against their own head. (18) And many went about with lamps, supposing that it was night, and fell down. (19) And the Lord cried out, saying. My power, my power, thou hast forsaken me. And when he had said it he was taken up. (20) And in that hour the veil of the temple of Jerusalem was rent in twain.

-6-
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. 22 τοτε ηλιος ελαμψε και ευρεθη ωρα ενατη. 23 εχαρησαν δε οι Ιουδαιοι και δεδωκασι τω ιωσηφ το σωμα αυτου ινα αυτο θαψη, επειδη θεασαμενος ην οσα αγαθα εποιησεν. 24 λαβων δε τον κυριον ελουσε και ειλησε σινδονι και εισηγαγεν εις ιδιον ταφον καλουμενον Κηπον ιωσηφ.
(21) And then they drew out the nails from the hands of the Lord, and laid him upon the earth, and the whole earth quaked, and great fear arose. (22) Then the sun shone, and it was found the ninth hour : (23) and the Jews rejoiced, and gave his body to Joseph that he might bury it, since he had seen what good things he had done. (24) And he took the Lord, and washed him, and wrapped him in a linen cloth, and brought him into his own tomb, which was called the Garden of Joseph.

-7-
25 Tοτε οι Ιουδαιοι και οι πρεσβυτεροι και οι ιερεις, γνοντες οιον κακον εαυτοις εποιησαν ηρxαντο κοπτεσθαι και λεγειν, Ουαι ταις αμαρτιαις ημων, ηγγισεν η κρισις και το τελος ιερουσαλημ. 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. 27 επι δε τουτοις πασιν ενηστευομεν, και εκαθεζομεθα πενθουντες και κλαιοντες νυκτος και ημερας εως του σαββατου.
(25) Then the Jews and the elders and the priests, perceiving what evil they had done to them- selves, began to lament and to say 'Woe for our sins : the judgement hath drawn nigh, and the end of Jerusalem.' (26) And I with my companions was grieved; and being wounded in mind we hid ourselves: for we were being sought for by them as malefactors, and as wishing to set fire to the temple. (27) And upon all these things we fasted and sat mourning and weeping night and day until the sabbath.

-8-
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, 29 εφοβηθησαν οι πρεσβυτεροι και ηλθον προς Πειλατον δεομενοι αυτου και λεγοντες, 30 Παραδος ημιν στρατιωτας ινα φυλαxωμεν 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. 31 ο δε Πειλατος παραδεδωκεν αυτοις Πετρωνιον τον κεντυριωνα μετα στρατιωτων φυλασσειν τον ταφον. και συν αυτοις ηλθον πρεσβυτεροι και γραμματεις επι το μνημα, 32 και κυλισαντες λιθον μεγαν μετα του κεντυριωνος και των στρατιωτων ομου παντες οι οντες εκει εθηκαν επι τη θυρα του μνηματος, 33 και επεχρισαν επτα σφραγιδας, και σκηνην εκει πηxαντες εφυλαxαν.
(28) But the scribes and Pharisees and elders being gathered together one with another, when they heard that all the people murmured and beat their breasts, saying 'If by his death these most mighty signs have come to pass, see how just he is', — (29) the elders were afraid and came to Pilate, beseeching him and saying, (30) Give 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 evil. (31) And Pilate gave them Petronius the centurion with soldiers to guard the tomb. And with them came the elders and scribes to the sepulchre, (32) And having rolled a great stone together with the centurion and the soldiers, they all together who were there set it at the door of the sepulchre ; (33) And they affixed seven seals, and they pitched a tent there and guarded it.

-9-
34 πρωιας δε επιφωσκοντος του σαββατου ηλθεν οχλος απο ιερουσαλημ και της περιχωρου ινα ιδωσι το μνημειον εσφραγισμενον. 35 τη δε νυκτι η επεφωσκεν η κυριακη, φυλασσοντων των στρατιωτων ανα δυο δυο κατα φρουραν, μεγαλη φωνη εγενετο εν τω ουρανω, 36 και ειδον ανοιχθεντας τους ουρανους και δυο ανδρας κατελθοντας εκειθε πολυ φεγγος εχοντας και εγγισαντας τω ταφω. 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.
(34) And early in the morning as the sabbath was drawing on, there came a multitude from Jerusalem and the region round about, that they might see the sepulchre that was sealed. (35) And in the night in which the Lord's day was drawing on, as the soldiers kept guard two by two in a watch, there was a great voice in the heaven; (36) and they saw the heavens opened, and two men descend from thence with great light and approach the tomb. (37) And that stone which was put at the door rolled of itself and made way in part ; and the tomb was opened, and both the young men entered in.

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38 ιδοντες ουν οι στρατιωται εκεινοι εxυπνισαν τον κεντυριωνα και τους πρεσβυτερους, παρησαν γαρ και αυτοι φυλασσοντες, 39 και εxηγουμενων αυτων α ειδον παλιν ορωσιν εxελθοντας απο του ταφου τρεις ανδρας, και τους δυο τον ενα υπορθουντας και σταυρον ακολουθουντα αυτοις, 40 και των μεν δυο την κεφαλην χωρουσαν μεχρι του ουρανου, του δε χειραγωγουμενου υπ' αυτων υπερβαινουσαν τους ουρανους. 41 και φωνης ηκουον εκ των ουρανων λεγουσης, εκηρυxας τοις κοιμωμενοις; 42 και υπακοη ηκουετο απο του σταυρου το ναι (MS: τιναι ?, = οτι ναι ορ τι ναι ? ) .
(38) When therefore those soldiers saw it, they awakened the centurion and the elders, for they too were hard by keeping guard ; (39) and, as they declared what things they had seen, again they see three men coming forth from the tomb, and two of them supporting one, and a cross following them. (40) And of the two the head reached unto the heaven, but the head of him that was led by them overpassed the heavens. (41) And they heard a voice from the heavens, saying 'Hast thou preached to them that sleep?' (42) And a response was heard from the cross, 'Yea.'

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43 Συνεσκεπτοντο ουν αλληλοις εκεινοι απελθειν και ενφανισαι ταυτα τω Πειλατω. 44 και ετι διανοουμενων αυτων φαινονται παλιν ανοιχθεντες οι ουρανοι και ανθρωπος τις κατελθων και εισελθων εις το μνημα. 45 ταυτα ιδοντες οι περι τον κεντυριωνα νυκτος εσπευσαν προς Πειλατον, αφεντες τον ταφον ον εφυλασσον, και εxηγησαντο παντα απερ ειδον, αγωνιωντες μεγαλως και λεγοντες, Aληθως υιος ην θεου. 46 αποκριθεις ο Πειλατος εφη, Eγω καθαρευω του αιματος του υιου του θεου, υμιν δε τουτο εδοxεν. 47 ειτα προσελθοντες παντες εδεοντο αυτου και παρεκαλουν κελευσαι τω κεντυριωνι και τοις στρατιωταις μηδεν ειπειν α ειδον. 48 συμφερει γαρ, φασιν, ημιν οφλησαι μεγιστην αμαρτιαν εμπροσθεν του θεου και μη εμπεσειν εις χειρας του λαου των Ιουδαιων και λιθασθηναι. 49 εκελευσεν ουν ο Πειλατος τω κεντυριωνι και τοις στρατιωταις μηδεν ειπειν.
(43) They therefore considered one with another whether to go away and shew these things to Pilate. (44) And while they yet thought thereon, the heavens again are seen to open, and a certain man to descend and enter into the sepulchre. (45) When the centurion and they that were with him saw these things, they hastened in the night to Pilate, leaving the tomb which they were watching, and declared all things which they had seen, being greatly distressed and saying, Truly he was the Son of God. (46) Pilate answered and said, I am pure from the blood of the Son of God : but ye determined this. (47) Then they all drew near and besought him and entreated him to command the centurion and the soldiers to say nothing of the things which they had seen : (48) For it is better, say they, for us to incur the greatest sin before God, and not to fall into the hands of the people of the Jews and to be stoned. (49) Pilate therefore commanded the centurion and the soldiers to say nothing.

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50 Oρθρου δε της κυριακης Mαριαμ η Mαγδαληνη, 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. 51 λαβουσα μεθ εαυτης τας φιλας ηλθε επι το μνημειον οπου ην τεθεις. 52 και εφοβουντο μη ιδωσιν αυτας οι Ιουδαιοι και ελεγον, Eι και μη εν εκεινη τη ημερα η εσταυρωθη εδυνηθημεν κλαυσαι και κοψασθαι, και νυν επι του μνηματος αυτου ποιησωμεν ταυτα. 53 τις δε αποκυλισει ημιν και τον λιθον τον τεθεντα επι της θυρας του μνημειου, ινα εισελθουσαι παρακαθεσθωμεν αυτω και ποιησωμεν τα οφειλομενα; 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.
(50) And at dawn upon the Lord's day, Mary Magdalen, a disciple of the Lord, fearing because of the Jews, since they were burning with wrath, had not done at the Lord's sepulchre the things which the women are wont to do for those that die and for those that are beloved by them (51) she took her friends with her and came to the sepulchre where he was laid. (52) And they feared lest the Jews should see them, and they said, Although on the day on which he was crucified we could not weep and lament, yet now let us do these things at his sepulchre. (53) But who shall roll away for us the stone that was laid at the door of the sepulchre, that we may enter in and sit by him and do the things that are due? (54) For the stone was great, and we fear lest some one see us. And if we cannot, yet if we but set at the door the things which we bring for a memorial of him, we will weep and lament, until we come unto our home.

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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, 56 Tι 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. 57 τοτε αι γυναικες φοβηθεισαι εφυγον.
(55) And they went away and found the tomb opened, and coming near they looked in there ; and they see there a certain young man sitting in the midst of the torn ), beautiful and clothed in a robe exceeding bright ; who said to them, (56) 'Wherefore are ye come ? Whom seek ye? Him that was crucified? He is risen and gone. But if ye believe not, look in and see the place where he lay, that he is not [here] ; for he is risen and gone away thither, whence he was sent.' (57) Then the women feared and fled.

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58 ην δε τελευταια ημερα των αζυμων, και πολλοι τινες εxηρχοντο υποστρεφοντες εις τους οικους αυτων της εορτης παυσαμενης. 59 Ημεις δε οι δωδεκα μαθηται του κυριου εκλαιομεν και ελυπουμεθα, και εκαστος λυπουμενος δια το συμβαν απηλλαγη εις τον οικον αυτου. 60 εγω δε Σιμων Πετρος και Aνδρεας ο αδελφος μου λαβοντες ημων τα λινα απηλθαμεν εις την θαλασσαν, και ην συν ημιν Λευεις του Aλφαιου, ον Κυριος . . .
(58) Now it was the last day of the unleavened bread, and many were going forth, returning to their homes, as the feast was ended. (59) But we, the twelve disciples of the Lord, mourned and were grieved : and each one, being grieved for that which was come to pass, departed to his home. (60) 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 . . .

GOSPEL TABLE.

This table was part of the quoted book above had as its purpose to show how the Gospel of Peter compared to the Four Gospels, however in this reworked SYNOPTICAL TABLE the Gospel of Peter and the Four Gospels were used to reorder the entries on a logical time scale. The connections between the Four Gospels and the Gospel of Peter present a very different story than the traditional one. (red verse means taken out of order).

MATTHEW 27. MARK 15. LUKE 23. JOHN 18. GOSPEL OF PETER.
I 27:1 Now when morning had come, all the chief priests and the elders of the people took counsel against Jesus to put him to death:
27:2 and they bound him, and led him away, and delivered him up to Pontius Pilate, the governor.
22:3-27:10 .... (Judas returning the silver coins) 27:11a Now Jesus stood before the governor:'
27:12 When he was accused by the chief priests and elders, he answered nothing.
27:13 Then saith Pilate to him, Hearest thou not how many things they testify against thee?
27:14 But he made no reply to a single accusation, so that the Governor was greatly astonished.
 15:1 At earliest dawn, after the High Priests had held a consultation with the Elders and Scribes, they and the entire Sanhedrin bound Jesus and took Him away and handed Him over to Pilate.
15:3 The chief priests accused him of many things.
15:4 Pilate again and again asked Him, 'Do you make no reply? Listen to the many charges they are bringing against you.'
15:5 But Jesus made no further answer: so Pilate was astonished.
 23:1 Then the whole assembly rose and brought Him to Pilate, and began to accuse Him.
23:2 They began to accuse him, saying, 'We found this man perverting the nation, forbidding paying taxes to Caesar, and saying that he himself is Christ, a king.'
 18:28 So they brought Jesus from Caiaphas's house to the Praetorium. It was the early morning, and they would not enter the Praetorium themselves for fear of defilement, and in order that they might be able to eat the Passover.
18:29 Pilate therefore went out to them, and said, 'What accusation do you bring against this man?'
18:30 'If the man were not a criminal,' they replied, 'we would not have handed him over to you.'
18:31 Pilate therefore said to them, 'Take him yourselves, and judge him according to your law.' Therefore the Jews said to him, 'It is not lawful for us to put anyone to death,'
18:32 They said this that the words might be fulfilled in which Jesus predicted the kind of death He was to die.
II27:11b And the governor asked him, saying, 'Are you the King of the Jews?' Jesus said to him, 'So you say. 15:2 Pilate asked him, 'Are you the King of the Jews?' He answered, 'So you say.'
 23:3 Pilate asked him, 'Are you the King of the Jews?' He answered him, 'So you say.' 18:33 Pilate therefore entered again into the Praetorium, called Jesus, and said to him, 'Are you the King of the Jews?'
18:34 Jesus answered him, 'From thyself dost thou say this? or did others say it to thee about me?'
18:35 Pilate answered, Am I a Jew? Thy own nation, and the chief priests, have delivered thee to me: What hast thou done?
18:36 Jesus answered, 'My kingdom is not of this world. If my kingdom were of this world, then my servants would fight, that I wouldn't be delivered to the Jews. But now my kingdom is not from here.'
18:37 Pilate, therefore, said to him, 'Art thou then a king?' Jesus answered, 'Thou dost say it; because a king I am, I for this have been born, and for this I have come to the world, that I may testify to the truth; every one who is of the truth, doth hear my voice.'
18:38a Pilate said to him, 'What is truth?'
III 23:4 And Pilate said unto the chief priests, and the multitude, 'I find no fault in this man;'
 18:38b When he (Pilate) had said this, he went out again to the Jews, and said to them, 'I find no basis for a charge against him.
IV 23:5 and they were the more urgent, saying, 'He doth stir up the people, teaching throughout the whole of Judea, having begun from Galilee, unto this place.
23:6 And Pilate having heard of Galilee, questioned if the man is a Galilean.
23:7 and having known that he is from the jurisdiction of Herod, he sent him back unto Herod, he being also in Jerusalem in those days.
23:8 Now when Herod saw Jesus, he was exceedingly glad, for he had wanted to see him for a long time, because he had heard many things about him. He hoped to see some miracle done by him.
23:9 So he put a number of questions to Him, but Jesus gave him no reply.
23:10 The chief priests and the scribes stood, vehemently accusing him.
23:12 And on that very day Herod and Pilate became friends again, for they had been for some time at enmity.
V 27:27 Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.
27:28 And they stripped him, and put on him a scarlet robe.
27:29 And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand : and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!
27:30 And they spit upon him, and took the reed, and smote him on the head.
27:31 And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him. 		15:16 And the soldiers led him away into the hall, called Praetorium ; and they call together the whole band,
15:17 And they clothed him with purple, and platted a crown of thorns, and put it about his head,
15:18 And began to salute him, Hail, King of the Jews!
15:19 And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.
15:20 And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him. 		23:11 and Herod with his soldiers having set him at nought, and having mocked, having put around him gorgeous apparel, did send him back to Pilate, 19:2 and the soldiers having plaited a crown of thorns, did place it on his head, and a purple garment they put around him,
19:3 and said, 'Hail! the king of the Jews;' and they were giving him slaps. 		2b And then Herod the king commandeth that the Lord be taken, saying to them, 'What things soever I commanded you to do unto him, do.'
5b And he delivered him to the people on the day before the unleavened bread, their feast.
7 And they clothed him with purple, and set him on the seat of judgement, saying 'Judge righteously, O King of Israel.'
8 And one of them brought a crown of thorns and put it on the head of the Lord.
9 And others stood and spat in his eyes, and others smote his cheeks : others pricked him with a reed ; and some scourged him, saying, 'With this honour let us honour the Son of God.'
VI 23:13 And Pilate having called together the chief priests, and the rulers, and the people,
23:14 said unto them, 'Ye brought to me this man as perverting the people, and lo, I before you having examined, found in this man no fault in those things ye bring forward against him;
23:15 no, nor yet Herod, for I sent you back unto him, and lo, nothing worthy of death is having been done by him;
23:16 having chastised, therefore, I will release him,'
VII 27:15 Now at the feast the governor used to release to the multitude one prisoner, whom they wanted.
27:16 They had then a notable prisoner, called Barabbas.
27:17 When therefore they were gathered together, Pilate said to them, 'Whom do you want me to release to you? Barabbas, or Jesus, who is called Christ?'
27:18 For he knew that because of envy they had delivered him up.
27:19 While he was sitting on the judgment seat, his wife sent to him, saying, 'Have nothing to do with that righteous man, for I have suffered many things this day in a dream because of him.'
27:20 But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.
27:21 So when the Governor a second time asked them, 'Which of the two shall I release to you?' --they cried, 'Barabbas!'
27:22 Pilate said to them, 'What then will I do to Jesus, who is called Christ?' They all said to him, 'Let him be crucified!'
27:23 'Why, what crime has he committed?' asked Pilate. But they kept on furiously shouting, 'Let him be crucified!'
 15:6 Now on the festival day he was wont to release unto them one of the prisoners, whomsoever they demanded.
15:7 and at this time a man named Barabbas was in prison among the insurgents--persons who in the insurrection had committed murder.
15:8 So the people came crowding up, asking Pilate to grant them the usual favour.
15:9 'Shall I release for you the King of the Jews?' answered Pilate.
15:10 For he knew that the chief priests had delivered him up out of envy.
15:11 But the chief priests stirred up the multitude, that he should release Barabbas to them instead.
15:12 And Pilate again answering, saith to them: What will you then that I do to the king of the Jews?
15:13 They cried out again, 'Crucify him!'
15:14 'Why, what crime has he committed?' asked Pilate. But they vehemently shouted, 'Crucify Him!'
 23:17 Now of necessity he was to release unto them one upon the feast day.
23:18 Then the whole multitude burst out into a shout. 'Away with this man,' they said, 'and release Barabbas to us'
23:19 one who was thrown into prison for a certain revolt in the city, and for murder.
23:20 But Pilate once more addressed them, wishing to set Jesus free.
23:21 They, however, persistently shouted, 'Crucify, crucify him!'
23:22 He said to them the third time, 'Why? What evil has this man done? I have found no capital crime in him. I will therefore chastise him and release him.'
23:23 And they were pressing with loud voices asking him to be crucified, and their voices, and those of the chief priests, were prevailing,
 18:39 But you have a custom, that I should release to you one at the Passover. Therefore do you desire that I release to you the King of the Jews?'
18:40 Then they all cried out again, saying, 'Not this man, but Barabbas!' Now Barabbas was a robber.
VIII 27:24 When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person : see ye to it.
27:25 Then answered all the people, and said, His blood be on us, and on our children.
 1 But of the Jews none washed his hands, neither Herod nor any one of his judges.
2a And when they had refused to wash them, Pilate rose up.
MATTHEW 27. MARK 15. LUKE 23. JOHN 19. GOSPEL OF PETER.
IX 27:26 Then released he Barabbas unto them : and when he had scourged Jesus, he delivered him to be crucified. 15:15 And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.
23:24 And Pilate gave sentence that it should be as they required.
23:25 And he released unto them him that for sedition and murder was cast into prison, whom they had desired ; but he delivered Jesus to their will. 		19:1 Then, therefore, did Pilate take Jesus and scourge him,
19:4 Pilate, therefore, again went forth without, and saith to them, 'Lo, I do bring him to you without, that ye may know that in him I find no fault;'
19:5-19:13 (repeated section) 19:14b and he saith to the Jews, 'Lo, your king!'
19:15 They therefore cried out, Away with him, away with him, crucify him! Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.
19:16 Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.
X 27:32 And as they came out, they found a man of Cyrene, Simon by name : him they compelled to bear his cross. 15:21 And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross. 23:26 And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.
23:27 if And there followed him a great company of people, and of women, which also bewailed and lamented him.
23:28-23:31 (Added passages: Daughters of Jerusalem... 		19:17a And he bearing his cross went forth 6 And they took the Lord and pushed him as they ran, and said, Let us drag away the Son of God, having obtained power over him.
XI 27:33 And when they were come unto a place called Golgotha, that is to say, a place of a skull, 15:22 And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull. 23:33a And when they were come to the place, which is called Calvary, 19:17b into a place called the place of a skull, which is called in the Hebrew Golgotha;
XII 27:34 They gave him vinegar to drink mingled with gall : and when he had tasted thereof, he would not drink. 15:23 And they gave him to drink wine mingled with myrrh : but he received it not.
 23:36 And the soldiers also mocked him, coming to him, and offering him vinegar,
9 AM Jewish Time : 12 noon Roman Time
XIII 27:35a And they crucified him, 15:25 And it was the third hour, and they crucified him. 23:33b (And when they were come to the place, which is called Calvary,) there they crucified him, 19:14a and it was the preparation of the passover, and as it were the sixth hour,
19:17b (Golgotha; )
19:18a Where they crucified him, 		10 (they crucified the Lord)
XIV 27:37 And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. 15:26 And the superscription of his accusation was written over, THE KING OF THE JEWS. 23:38 And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. 19:19 And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.
19:20 This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city : and it was written in Hebrew, and Greek, and Latin.
19:21 Then said the chief priests of the Jews to Pilate, Write not. The King of the Jews ; but that he said, I am King of the Jews.
19:22 Pilate answered, What I have written I have written. 		11 And when they had raised the cross, they wrote upon it, This is the King of Israel.
XV 27:35b and parted his garments, casting lots : that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.
27:36 And sitting down they watched him there ; 		15:24 And when they had crucified him, they parted his garments, casting lots upon them, what every man should take. 23:34b And they parted his raiment, and cast lots. 19:23 Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part ; and also his coat : now the coat was without seam, woven from the top "throughout.
19:24 They said therefore among themselves. Let us not rend it, but cast lots for it, whose it shall be : that the scripture might be fulfilled, which saith. They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did. 		12 And having set his garments before him, they parted them among them, and cast lots for them.
XVI 27:38 Then were there two thieves crucified with him, one on the right hand, and another on the left. 15:27 And with him they crucify two thieves ; the one on his right hand, and the other on his left.
15:28 And the scripture was fulfilled, which saith. And he was numbered with the transgressors. 		23:32 And there were also two other, malefactors, led with him to be put to death.
23:33c (there they crucified him), and the malefactors, one on the right hand, and the other on the left.
 19:18b (Where they crucified him,) and two other with him, on either side one, and Jesus in the midst. 10a And they brought two malefactors, and they crucified the Lord between them.
XVII 23:34a Then said Jesus, 'Father, forgive them; for they know not what they do.'
 10b But he held his peace, as though having no pain.
XVIII 27:39 And they that passed by reviled him, wagging their heads,
27:40 And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. 		15:29 And they that passed by railed on him, wagging their heads, and saying. Ah, thou that destroyest the temple, and buildest it in three days,
15:30 Save thyself, and come down from the cross. 		23:35 And the people stood beholding.The people stood watching. The rulers with them also scoffed at him, saying, 'He saved others. Let him save himself, if this is the Christ of God, his chosen one!'
23:37 And saying, If thou be the King of the Jews, save thyself.
XIX 27:41 Likewise also the chief priests mocking him, with the scribes and elders, said,
27:42 He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.
27:43 He trusted in God; let him deliver him now, if he will have him : for he said, I am the Son of God. 		15:31 Likewise also the chief priests mocking said among themselves with the scribes, He saved others ; himself he cannot save.
15:32a Let Christ the King of Israel descend now from the cross, that we may see and believe.
XX 27:44 The thieves also, which were crucified with him, cast the same in his teeth. 15:32b And they that were crucified with him reviled him. 23:39 And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.
23:40 But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?
23:41 And we indeed justly ; for we receive the due reward of our deeds : but this man hath done nothing amiss.
23:42 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.
23:43 And Jesus said unto him. Verily I say unto thee, 'Today shalt thou be with me in paradise.' 		13 And one of those malefactors reproached them, saying, 'We for the evils that we have done have suffered thus, but this man, who hath become the Saviour of men, what wrong hath he done to you?'
14 And they, being angered at him, commanded that his legs should not be broken, that he might die in torment.
XXI 19:25 Now there stood by the cross of Jesus his mother,and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.
19:26 When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, 'Woman, behold thy son!'
19:27 Then saith he to the disciple 'Behold thy mother!' And from that hour that disciple took her unto his own home.
12 noon Jewish Time (clock forward 3 hours)
XXII 27:45 Now from the sixth hour there was darkness over all the land unto the ninth hour. 15:33 And when the sixth hour was come, there was darkness over the whole land until the ninth hour. 23:44 And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.
23:45 And the sun was darkened, and the veil of the temple was rent in the midst. 		15a And it was noon, and darkness came over all Judaea :
18 And many went about with lamps, supposing that it was night, and fell down.
22 Then the sun shone, and it was found the ninth hour:
3 PM Jewish Time : 3 PM Roman Time
XXXIII 27:46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, 'My God, my God, why hast thou forsaken' 15:34 And at the ninth hour Jesus cried with a loud voice, saying, 'Eloi, Eloi,lama sabachthani' which is, being interpreted, 'My God, my God, why hast thou forsaken me?' 19:28 After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. 19a And the Lord cried out, saying. 'My power, my power, thou hast forsaken me.'
XXIV 27:47 Some of them that stood there, when they heard that, said, This man calleth for Elias.
27:48 And straightway- one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink. 27:
27:49 The rest said. Let be, let us see whether Elias will come to save him. 		15:35 And some of them that stood by, when they heard it, said. Behold, he calleth Elias.
15:36 And one ran and filled a sponge full of vinegar, and put it on a reed, and gave him to drink, saying. Let alone ; let us see whether Elias will come to take him down. 		19:29 Now there was set a vessel full of vinegar : and they filled a sponge with vinegar, and put it upon hyssop, and put it to his mouth. 16 And one of them said, Give him to drink gall with vinegar. And they mixed and gave him to drink,
17 and fulfilled all things, and accomplished their sins against their own head.
XXV 27:50 Jesus, when he had cried again with a loud voice, yielded up the ghost. 15:37 And Jesus cried with a loud voice, and gave up the ghost. 23:46 And when Jesus had cried with a loud voice, he said. Father, into thy hands I commend my spirit : and having said thus, he gave up the ghost. 19:30 When Jesus therefore had received the vinegar, he said. It is finished : and he bowed his head, and gave up the ghost. 19b (My power, my power, thou hast forsaken me) And when he had said it he was taken up.
XXVI 27:51 And, behold, the veil of the temple was rent in twain from the top to the bottom ;
and the earth did quake, and the rocks rent ;
27:52 And the graves were opened ; and many bodies of the saints which slept arose,
27:53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. 		15:38 And the veil of the temple was rent in twain from the top to the bottom. 20 And in that hour the veil of the temple of Jerusalem was rent in twain.
XXVII 27:54 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God. 15:39 And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said. Truly this man was the Son of God. 23:47 Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.
23:48 And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.
XXVIII 27:55 And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him :
27:56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children. 		15:40 There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome ;
15:41 (Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem. 		23:49 And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.
XXIX 27:57 When the even was come, there came a rich man of Arimathea, named Joseph, who also himself was Jesus' disciple :
27:58a He went to Pilate, and begged the body of Jesus. 		15:42 And now when the even was come, because it was the preparation, that is, the day before the sabbath,
15:43 Joseph of Arimathaea, an honorable counselor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.
 23:50 And, behold, there was a man named Joseph, a counselor; and he was a good man, and a just :
23:51 The same had not consented to the counsel and deed of them ; he was of Arimathaea, a city of the Jews : who also himself waited for the kingdom of God.
23:52 This man went unto Pilate, and begged the body of Jesus. 		19:38a And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: 3 And there was come there Joseph the friend of Pilate and of the Lord ; and, knowing that they were about to crucify him, he came to Pilate and asked the body of the Lord for burial.
XXX 15:44 And Pilate marvelled if he were already dead : and calling unto him the centurion, he asked him whether he had been any while dead. 19:34 But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.
19:35 And he that saw it bare record, and his record is true : and he knoweth that he saith true, that ye might believe.
19:36 For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.
19:37 And again another scripture saith, They shall look on him whom they pierced.
XXXI 19:31 The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. 4 And Pilate sent to Herod and asked his body.
5a And Herod said. Brother Pilate, even if no one had asked for him, we purposed to bury him, especially as the sabbath draweth on : for it is written in the law, that the sun set not upon one that hath been put to death.
15b and they were troubled and distressed, lest the sun had set, whilst he was yet alive: [for] it is written for them, that the sun set not on him that hath been put to death.
XXXII 27:58b Then Pilate commanded the body to be delivered. 15:45 And when he knew it of the centurion (John19:34), he gave the body to Joseph. 19:38b and Pilate gave him leave. (To take the body) 23 and the Jews rejoiced, and gave his body to Joseph that he might bury it, since he had seen what good things he had done.
XXXIII 19:32 Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.
19:33 But when they came to Jesus, and saw that he was dead already, they brake not his leg
XXXIV 21 And then they drew out the nails from the hands of the Lord, and laid him upon the earth, and the whole earth quaked, and great fear arose.
XXXV 27:59 And when Joseph had taken the body, he wrapped it in a clean linen cloth, 15:46a And he bought fine linen, and took him down, and wrapped him in the linen, 23:53a And he took it down, and wrapped it in linen, 19:38c He (Joseph) came therefore, and took the body of Jesus.
19:40 Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. 		24a And he took the Lord, and washed him, and wrapped him in a linen cloth,
XXXVI 19:39 And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.
XXXVII 27:60 And laid it in his own new tomb, which he had hewn out in the rock : and he rolled a great stone to the door of the sepulchre, and departed.
27:61 And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. 		15:46b and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.
15:47 And Mary Magdalene and Mary the mother of Joses beheld where he was laid. 		23:53b and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.
23:54 And that day was the preparation, and the sabbath drew on.
23:55 And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid. 		19:41 Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.
19:42 There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand. 		24b and brought him into his own tomb. which was called the Garden of Joseph.
XXXVIII 23:56 And they (the women) returned, and prepared spices and ointments ; and rested the sabbath day according to the commandment. 25 Then the Jews and the elders and the priests, perceiving what evil they had done to themselves, began to lament and to say. 'Woe for our sins : the judgement hath drawn nigh, and the end of Jerusalem.'
26 And I with my companions was grieved ; and being wounded in mind we hid ourselves : for we were being sought for by them as malefactors, and as wishing to set fire to the temple.
27 And upon all these things we fasted and sat mourning and weeping night and day until the sabbath.
XXXIX 27:62 Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,
27:63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.
27:64 Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people. He is risen from the dead : so the last error shall be worse than the first. 		28 But the scribes and Pharisees and elders being gathered together one with another, when they heard that all the people murmured and beat their breasts, saying. 'If by his death these most mighty signs have come to pass, see how just he is', —
29 the elders were afraid and came to Pilate, beseeching him and saying,
30 Give 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 evil.
XL 27:65 Pilate said unto them, Ye have a watch : go your way, make it as sure as ye can. 31 And Pilate gave them Petronius the centurion with soldiers to guard the tomb. And with them came the elders and scribes to the sepulchre,
XLI 27:66 So they went, and made the sepulchre sure, sealing the stone, and setting a watch. 32 And having rolled a great stone together with the centurion and the soldiers, they all together who were there set it at the door of the sepulchre;
33 And they affixed seven seals, and they pitched a tent there and guarded it.
MATTHEW 28. MARK 16. LUKE 24. JOHN 20. GOSPEL OF PETER.
XLII 20:1 The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. 50 And at dawn upon the Lord's day, Mary Magdalen, a disciple of the Lord, fearing because of the Jews, since they were burning with wrath, had not done at the Lord's sepulchre the things which the women are wont to do for those that die and for those that are beloved by them —
XLIII 20:2 Then she runneth and cometh unto Simon Peter, and unto the other disciple the beloved one, and saith to them, 'They took away the Lord out of the tomb, and we have not known where they laid him.'
XLIV 24:12 And Peter having risen, did run to the tomb, and having stooped down he seeth the linen clothes lying alone, and he went away to his own home, wondering at that which was come to pass. 20:3 Peter, therefore, went forth, and the other disciple, and they were coming to the tomb,
20:4 And the two were running together, and the other disciple did run forward more quickly than Peter, and came first to the tomb,
20:5 And having stooped down, seeth the linen clothes lying, yet, indeed, he entered not.
20:6 Simon Peter, therefore, cometh, following him, and he entered into the tomb, and beholdeth the linen clothes lying,
20:7 And the napkin that was upon his head, not lying with the linen clothes, but apart, having been folded up, in one place;
20:8 Then, therefore, entered also the other disciple who came first unto the tomb, and he saw, and did believe;
 35 And in the night in which the Lord's day was drawing on, as the soldiers kept guard two by two in a watch, there was a great voice in the heaven ;
36 And they saw the heavens opened, and two men descend from thence with great light and approach the tomb.
37 And that stone which was put at the door rolled of itself and made way in part ; and the tomb was opened, and both the young men entered in.
38 When therefore those soldiers saw it, they awakened the centurion and the elders, — for they too were hard by keeping guard ;
XLV 20:9 For not yet did they know the scripture, that it behoveth him out of the dead to rise again.
XLVI 20:11 But Mary was standing outside at the tomb weeping. So, as she wept, she stooped and looked into the tomb,
20:12 And she saw two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain.
20:13 And they say to her, 'Woman, why dost thou weep?' she saith to them, 'Because they took away my Lord, and I have not known where they laid him;'
XLVII 16:9 Now when Jesus was risen early, the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven demons. (not in Vaticanus) 20:14 And these things having said, she turned backward, and seeth Jesus standing, and she had not known that it is Jesus.
20:15 Jesus saith to her, 'Woman, why dost thou weep? whom dost thou seek;' she, supposing that he is the gardener, saith to him, 'Sir, if thou didst carry him away, tell me where thou didst lay him, and I will take him away;'
20:16 Jesus saith to her, 'Mary!' having turned, she saith to him, 'Rabboni;' that is to say, 'Teacher.'
20:17 Jesus saith to her, 'Be not touching me, for I have not yet ascended unto my Father; and be going on to my brethren, and say to them, I ascend unto my Father, and your Father, and to my God, and to your God.'
XLVIII 16:12 And after these things, to two of them, as they are going into a field, walking, he was manifested in another form, (not in Vaticanus)
16:13 They (the two of them) went away and told it to the rest. They didn't believe them, either. (not in Vaticanus) 		39 And, as they (the soldiers) declared what things they had seen, again they see three men coming forth from the tomb, and two of them supporting one, and a cross following them.
40 And of the two the head reached unto the heaven, but the head of him that was led by them overpassed the heavens.
41 And they heard a voice from the heavens, saying. 'Hast thou preached to them that sleep?'
42 And a response was heard from the cross, 'Yea.'
XLIX 43 They therefore considered one with another whether to go away and shew these things to Pilate.
44 And while they yet thought thereon, the heavens again are seen to open, and a certain man to descend and enter into the sepulchre.
L 28:4 And for fear of him the keepers did shake, and became as dead men. 45 When the centurion and they that were with him saw these things, they hastened in the night to Pilate, leaving the tomb which they were watching, and declared all things which they had seen, being greatly distressed and saying, Truly he was the Son of God.
LI 16:10 She having gone, told those who had been with him, mourning and weeping;
16:11 And they, having heard that he is alive, and was seen by her, did not believe. 		20:18 Mary Magdalene came and told the disciples that she had seen the Lord, and that he had said these things to her.
LII 28:1 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. 16:1 And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.
16:2 And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. 		24:1 Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.
34 And early in the morning as the sabbath was drawing on, there came a multitude from Jerusalem and the region round about, that they might see the sepulchre that was sealed.
51 She (Mary Magdalene) took her friends with her and came to the sepulchre where he was laid.
52 And they feared lest the Jews should see them, and they said, Although on the day on which he was crucified we could not weep and lament, yet now let us do these things at his sepulchre.
LIII 16:3 And they said among themselves. Who shall roll us away the stone from the door of the sepulchre ? 53 But who shall roll away for us the stone that was laid at the door of the sepulchre, that we may enter in and sit by him and do the things that are due?
54 For the stone was great, and we fear lest some one see us. And if we cannot, yet if we but set at the door the things which we bring for a memorial of him, we will weep and lament, until we come unto our home.
LIV 28:2 And, behold, there was a great earthquake : for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. 16:4 And when they looked, they saw that the stone was rolled away : for it was very great. 24:2 And they found the stone rolled away from the sepulchre. 55a And they went away and found the tomb opened,
LV 16:5a And entering into the sepulchre, 24:3 And they entered in, and found not the body of the Lord Jesus. 55b and coming near they looked in there ;
LVI 28:3 His countenance was like lightning, and his raiment white as snow: 16:5b they saw a young man sitting on the right side, clothed in a long white garment ; and they were affrighted. 24:4 And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments :
24:5a And as they were afraid, and bowed down their faces to the earth, 		55c and they see there a certain young man sitting in the midst of the tomb, beautiful and clothed in a robe exceeding bright ;
LVII 28:5 And the angel answered and said unto the women, Fear not ye : for I know that ye seek Jesus, which was crucified.
28:6 He is not here : for he is risen, as he said. Come, see the place where the Lord lay.
28:7 And go quickly, and tell his disciples that he is risen from the dead ; and, behold, he goeth before you into Galilee ; there shall ye see him : lo, I have told you. 		16:6 And he saith unto them, Be not affrighted : ye seek Jesus of Nazareth, which was crucified : he is risen ; he is not here : behold the place where they laid him.
16:7 But go your way, tell his disciples and Peter that he goeth before you into Galilee : there shall ye see him, as he said unto you. 		24:5b they said unto them, 'Why seek ye the living among the dead?
24:6 He is not here, but is risen : remember how he spake unto you when he was yet in Galilee,
24:7 Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.'
24:8 And they remembered his words, 		55d who said to them,
56 'Wherefore are ye come ? Whom seek ye? Him that was crucified ? He is risen and gone. But if ye believe not, look in and see the place where he lay, that he is not [here] ; for he is risen and gone away thither, whence he was sent.'
LVIII 28:8 And they departed quickly from the sepulchre with fear and great joy ; and did run to bring his disciples word. 16:8 And they went out quickly, and fled from the sepulchre ; for they trembled and were amazed : neither said they any thing to any man; for they were afraid. 24:9 And returned from the sepulchre, and told all these things unto the eleven, and to all the rest.
24:10 And it was the Magdalene Mary, and Joanna, and Mary of James, and the other women with them, who told unto the apostles these things,
24:11 and their sayings appeared before them as idle talk, and they were not believing them. 		57 Then the women feared and fled.
LIX 28:9 and as they were going to tell to his disciples, then lo, Jesus met them, saying, 'Hail!' and they having come near, laid hold of his feet, and did bow to him
28:10 Then Jesus said to them, 'Don't be afraid. Go tell my brothers that they may go into Galilee, and there they will see me.' 		20:10 The disciples therefore went away again unto their own homes. 58 Now it was the last day of the unleavened bread, and many were going forth, returning to their homes, as the feast was ended.
59 But we, the twelve disciples of the Lord, mourned and were grieved : and each one, being grieved for that which was come to pass, departed to his home.
LX 28:11 Now while they were going, behold, some of the guards came into the city, and told the chief priests all the things that had happened.
28:12 When they were assembled with the elders, and had taken counsel, they gave a large amount of silver to the soldiers,
28:13 telling them to say, 'His disciples came during the night and stole his body while we were asleep.'
28:14 'And if this,' they added, 'is reported to the Governor, we will satisfy him and screen you from punishment.'
28:15 So they took the money and did as they were told. This saying was spread abroad among the Jews, and continues until this day.
 46 Pilate answered and said, I am pure from the blood of the Son of God : but ye determined this. (Matt 27:24)
47 Then they all drew near and besought him and entreated him to command the centurion and the soldiers to say nothing of the things which they had seen :
48 For it is better, say they, for us to incur the greatest sin before God, and not to fall into the hands of the people of the Jews and to be stoned.
49 Pilate therefore commanded the centurion and the soldiers to say nothing.
LXI 20:19 When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, 'Peace be to you.'
20:20 When he had said this, he showed to them his hands and his side. The disciples therefore were glad when they saw the Lord.
20:21 A second time, therefore, He said to them, 'Peace be to you! As the Father sent me, I also now send you.'
20:22 When he had said this, he breathed on them, and said to them, 'Receive the Holy Spirit!
20:23 Whoever's sins you forgive, they are forgiven to them. Whoever's sins you retain, they are retained.'
20:24 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.
20:25 So the rest of the disciples told him, 'We have seen the Master!' His reply was, 'Unless I see in his hands the wound made by the nails and put my finger into the wound, and put my hand into his side, I will never believe it.'
LXII 16:12 After these things he was revealed in another form to two of them, as they walked, on their way into the country.
16:13 and they having gone, told to the rest; not even them did they believe.
24:13 Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem.
24:14 They talked with each other about all of these things which had happened.
24:15 And it came to pass, that, while they communed together, and reasoned, Jesus himself drew near, and went with them.
24:16 But their eyes were kept from recognizing him.
24:17 'What is the subject,' He asked them, 'on which you are talking so earnestly, as you walk?' And they stood still, looking full of sorrow.
24:18 And one of them, whose name was Cleopas, answering, said to him, Art thou only a stranger in Jerusalem, and hast not known the things which have come to pass there in these days?
24:19 And he said unto them, What things? And they said unto him, The things concerning Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people:
24:20 and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him.
24:21 But we hoped that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened.
24:22 Moreover certain women of our company amazed us, having been early at the tomb;
24:23 And not finding his body, came, saying, that they had also seen a vision of angels, who say that he is alive.
24:24 Some of us went to the tomb, and found it just like the women had said, but they didn't see him.'
24:25 He said to them, 'Foolish men, and slow of heart to believe in all that the prophets have spoken!
24:26 Was there not a necessity for the Christ thus to suffer, and then enter into His glory?'
24:27 And beginning at Moses, and all the prophets, he expounded to them in all the scriptures the things concerning himself.
24:28 When they had come near the village to which they were going, He appeared to be going further.
24:29 They urged him, saying, 'Stay with us, for it is almost evening, and the day is almost over.' He went in to stay with them.
24:30 And it came to pass, as he sat at table with them, he took bread, and blessed it, and broke, and gave to them.
24:31 Their eyes were opened, and they recognized him, and he vanished out of their sight.
24:32 They said one to another, 'Wasn't our heart burning within us, while he spoke to us along the way, and while he opened the scriptures to us?'
 20:26 And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be to you.
20:27 Then he saith to Thomas: Put in thy finger hither, and see my hands; and bring hither thy hand, and put it into my side; and be not faithless, but believing.
20:28 'My Lord and my God!' replied Thomas.
20:29 Jesus said to him, 'Because you have seen me, you have believed. Blessed are those who have not seen, and have believed.'
20:30 Therefore Jesus did many other signs in the presence of his disciples, which are not written in this book;
20:31 but these are written, that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.
LXIII28:16 But the eleven disciples went into Galilee, to the mountain where Jesus had sent them.
28:17 When they saw him, they bowed down to him, but some doubted.
28:18 Jesus came to them and spoke to them, saying, 'All authority has been given to me in heaven and on earth.
28:19 Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
28:20 and teach them to obey every command which I have given you. And remember, I am with you always, day by day, until the Close of the Age.' 		16:14 Afterward he was revealed to the eleven themselves as they sat at the table, and he rebuked them for their unbelief and hardness of heart, because they didn't believe those who had seen him after he had risen.
16:15 And he said to them, Go into all the world, and give the good news to all mankind.
16:16 He who believes and is baptized shall be saved, but he who disbelieves will be condemned.
16:17 These signs will accompany those who believe: in my name they will cast out demons; they will speak with new languages;
16:18 They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.
16:19 So then the Lord Jesus, after he had spoken to them, was received up into heaven, and sat down at the right hand of God.
16:20 They went forth, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed. Amen.
 24:33 They rose up that very hour, and returned to Jerusalem, and found the eleven gathered together, and those who were with them,
24:34 saying, 'The Lord is risen indeed, and has appeared to Simon!'
24:35 They related the things that happened along the way, and how he was recognized by them in the breaking of the bread.
24:36 As they said these things, Jesus himself stood in the midst of them, and said to them, 'Peace be to you.'
24:37 But they were terrified and filled with fear, and supposed that they saw a spirit.
24:38 He said to them, 'Why are you troubled? Why do questionings arise in your hearts?
24:39 See my hands and my feet, that it is I myself. Touch me and see, for a spirit doesn't have flesh and bones, as you see that I have.'
24:40 When he had said this, he showed them his hands and his feet.
24:41 While they still didn't believe for joy, and wondered, he said to them, 'Do you have anything here to eat?'
24:42 They gave him a piece of a broiled fish and some honeycomb.
24:43 He took it, and ate in front of them.
24:44 He said to them, 'This is what I told you, while I was still with you, that all things must be fulfilled, which are written in the law of Moses, the prophets, and the psalms, concerning me.'
24:45 Then he opened their minds, that they might understand the scriptures.
24:46 He said to them, 'Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day,
24:47 and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
24:48 You are witnesses of these things.
24:49 And remember that I am about to send out my Father's promised gift to rest upon you. But, as for you, wait patiently in the city until you are clothed with power from on high.'
LXIV 21:1 After these things Jesus showed himself again to the disciples at the sea of Tiberias: and in this manner did he show himself.
21:2 There were together Simon Peter, and Thomas who is called Didymus, and Nathanael from Cana of Galilee, and the sons of Zebedee, and two others of his disciples.
21:3 Simon Peter said to them, 'I'm going fishing.' They told him, 'We are also coming with you.' They immediately went forth, and entered into the boat. That night, they caught nothing. ... 		60 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 ...
LXV 24:50 He led them out as far as to Bethany, and he lifted up his hands, and blessed them.
24:51 It happened, while he blessed them, that he withdrew from them, and was carried up into heaven.
24:52 They worshipped him, and returned to Jerusalem with great joy,
24:53 and were continually in the temple, praising and blessing God. Amen.

Inductive Reasoning Conclusion

Although the quoted book section in the Introduction set out to prove that the Gospel of Peter is a fraud, it should be clear by now that it is a valuable and trustworthy document. Its clear and honest narrative gives the facts that would only be known by an eyewitness. It is to be excused by a little hyperbole of "lights reaching up to the heavens", but that is to be expected as it is from the point of view of the soldiers who pretend to be in awe and fear when really they have been bribed or drunk. It should be noted that the accepted Four Gospels are not consistent in their description of the Resurrection and extremely light on the appearances of Jesus after he supposedly rose as a spirit being. If we were not brought up to believe the Resurrection story, scholars would be saying that the Four Gospels were utter nonsense and the Gospel of Peter was the only true source!

Of course, it is suspicious with its use of "Brother Pilate" which links it to a later trend expressed in the "Acts of Pilate" to imply that Pilate was a member of the Church and thus placing total blame on the Jews for the crucifixion. (In the "The Giving up of Pontius Pilate", he is shown as a martyr for Christ and he was even made a saint in the Coptic Church -- not to mention being included by name in the Nicean Creed of 381) Actually, there is some truth in the implication that Pilate is a member of the Church. Those Jewish-Essenes do not miss a beat: offer bribes and make them an honorary member and it is easier to manipulate even Emperors. (Also, it should be noted that this section in the Gospel of Peter is out of logical order having James ask for the body of Jesus before the crucifixion. I have placed it with the event after the crucifixion and deleted "knowing that they were about to crucify him." This might point to a later scribal error with an addition later.)

One might ask why the Gospel of Peter is so honest in its description of two men going into the tomb, three coming out with two supporting the third. For this there is a significant statement is contained in the accepted Gospel of John 20:9: "For not yet did they (Peter and the beloved disciple) know the scripture, that it behoveth him (Jesus) out of the dead to rise again." So it is possible that the truth of no resurrection, but rather than the miracle of being revived after a crucifixion was what Peter wrote and that this was later revised by the Church Fathers when publishing the approved Gospels of Matthew, Mark, Luke, and John.

Once the doctrine of Resurrection was adopted, the Church could never admit that Jesus walked out of the tomb with the help of two disciples for this would prove that he survived the crucifixion. Only if these men were spirits or angels would it work, except why would the spirit of Jesus need support?

Given that Jesus was alive and the stone was rolled away in the night before Mary Magdalene arrived, this would have to point to some medical help being given to Jesus. It must inevitably be connected with the large amount (hundred pound weight) of myrrh and aloes mixture brought by Nicodemus (John 19:39).

The events of the Gospel Table using the Five Gospels starting with the start of the fragment of the Gospel of Peter, are as follows:
VIIIPilate washes his hands and turns Jesus over to the Jewish authorities. As far as he was concerned, his purpose was to crucify those who took part in an earlier insurrection namely the zealots Simon Magus, Judas, and Barabbas (Thaddaeus). If the Jews wanted Jesus instead of Barabbas, he did not care.
IVPilate sees his chance to get off the hook when he hears that Jesus was of Galilee which is Herod's territory, so he sends Jesus to Herod. It was also believed that his parent lived in Nazareth. (It is believed that there was no such place as Nazareth in the time of Jesus, but rather Jesus was a Nazarite meaning that he spent some time living in the wilderness (Mark 1:12; Matthew 4:1-8; Luke 4:1-13). The wilderness for John the Baptist was in Bethany beyond Jordan and thus would be in Peraea which was Herod Antipas' territory together with Galilee. This would explain why Herod had not needed to get permission from the Roman Procurator when he beheaded John the Baptist.) The releasing to the Jews was the releasing to Herod soldiers, thus the soldiers of Herod would have had a greater role. The soldiers of Pilate would then merely use their skill to manage the actual crucifixion. Since the soldiers of Herod would have been Jews, it would explain the emphasis on holding the Jews responsible rather than Pliate in the Gospel of Peter.
VIn Luke 23:7 Pilate turns Jesus over to Herod where in Luke 23:11 the soldiers dress him in a robe. In Matthew 27:27-31 the "soldiers of the governor" gather a band of soldiers (those of Herod). In Mark 15:16-20 and John 19:2,3 they are "soldiers" and John has "soldiers". The part in John is followed a part that seems to have been added where the Jews use the evidence that Jesus "made himself king" that then finally convince Pilate. Dressing him like a king and taking him to Pilate was an obvious manipulation. It also contradicts Jesus' well-known statement "Render unto Caesar what is Caesar's" (Mark 12:17). The Gospel of Peter shows the soldiers putting the robe on Jesus after Pilate turns him over so the verses of Luke and John are moved to that position.
X Next is the carrying of the cross with is merely the crosspiece, of course. In Part 2 Secret Mark we will encounter Simon the leper, being also Lazarus and the young man, now we have Simon of Cyrene (Libya). Cyrene being a far-off place was similar to "leper", so there is a good chance that this person is also Simon Magus. There are many corroborating accounts, but let us look at the verses. We have John 19:17 saying that Jesus carried his own cross, and yet in Matthew 27:32 and Mark 15:21 and Luke 23:26, it is automatically assumed that Simon is carrying the cross for Jesus. Looking carefully at the wording of Matthew "they found a man of Cyrene, Simon by name: him they compelled to bear his cross." It would actually be more logical for the "his" in "his cross" to refer to "him" and thus to "Simon." They say "they found him", but perhaps he was already judged and waiting to be crucified. In Mark there is a clue in the use of "passers by" imply on the surface that he was "out taking a stroll" seemingly ignoring the scene, but the meaning of this word has a different significance. The word "passers-by" in the Gospel of Thomas (II 32 (42)) means to be a disciple and to spread the word to those who passed by. "Coming out of the country" was not part of his stroll in the country, but perhaps that he was in hiding in the wilderness like Joseph and Mary did rather than the actual country of Egypt or Libya. And in a similar way to Matthew "his cross" logically refers to Simon. In Luke there the "coming out of the country", but here it just says "the cross" without the possessive, however Matthew brings up an important point that Simon bears the cross "after Jesus" therefore with Jesus in the front. Unfortunately the Gospel of Peter has nothing on this event. In any case the only way to rectify the Four Gospels is to have Jesus bearing his own cross and Simon following behind him bearing his cross. This would imply that Simon was one of the "robbers" on the second cross.
XINext, the place of the Skull would obviously be a cemetery that would have been marked by a skull to warn the Jewish-Essenes not to pass and be defiled by corpses.
XIIAt this point a potion was given to Jesus probably to ease the pain. Matthew, Mark, and Luke have it at this time, but not John and the Gospel of Peter. Just before Jesus fainted on the cross it is offered in Matthew, Mark, John, and the Gospel of Peter. The first potion depending on the Gospel is vinegar with gall, wine with myrrh, or vinegar. Before he fainted on the cross it is vinegar, vinegar, vinegar with hyssop or vinegar with gall. There is no doubt that there was vinegar present, no doubt as a topical antiseptic to be placed on the hands of Jesus to prevent infection from the nails. Mark's myrrh is mistakenly out of context for that was taken to the cave and clear the wine must have been fermented. (It is interesting to realize that vinegar is used for preserving the colored dye in the Easter eggs, thus the pagan festival is anointed!) It would seem clear that gall must be some type of narcotic. Three gospels claim that he did not take the potion before the cross, but vinegar must have been use on the lash cuts on his back What they mean is that he did not take the narcotic or at least no one saw him take it. The Gospel Peter 21 confirms that his hands were nailed on the cross though the Four Gospels do not mention it.
XIIIAt 9 AM Jewish Time : 12 noon Roman Time, Jesus is put on the cross. Mark has the third hour; John has the sixth hour.
XIVThe writing is placed on the cross and this was clearly Pilate having a laugh at the irony of that in order to get Jesus on the cross, they had to admit that he was their king.
XVThe garments are gambled for and this represents the wrestling for power among the factions similar to the lottery to replace Judas with Mathias in Acts after the Crucifixion.
XVIAs to the position on the cross, the Essence-Jewish sect would have wanted Simon Magus as Pope in the center with Judas on his left hand as his levite and Jesus on his right as the David king, third in clergical order. Dr. Barbara Thiering believes that Pilate honored these positions as he wnated the "King of the Jews" in the middle. Although Simon Magus was the Pope of the Jewish-Essene sect, he had been deposed and placed in a tomb as Lazarus (See Section 2, Secret Mark). Would his honorary title still be valid as a criminal? When carrying the cross in Luke 23:26 Simon Magus is shown walking behind Jesus (see Inductive Reasoning IV). Jesus' kingship has been turned into a mockery by the Jews and the soldiers when they have him a robe, crown, and scepter. Would it not be likely that this mockery would continue when he was placed on the cross by Pilate with the words on the cross, "King of the Jews"? The point of view of both Pilate and Herod would be that a King would be the top guy and therefore in the center.
XVIIThe commentary in the Introduction tried to imply that the verse "But he himself remained silent, as if in no pain." proved that the Gospel of Peter was heretical because this was a Docetic statement. However, on the contrary, this verse fulfills the expectation of the "suffering servant" in Isaiah 53:7. It also can be aligned with Luke 23:34 "Then said Jesus, 'Father, forgive them; for they know not what they do' demonstrating how Jesus passively accepts the will of God.
XVIIIHere the ones reviling Jesus are again "passers-by" which indicates that they are on the other side of the faction that has been split in two as the garment (See IX). Though some have clearly rejected Jesus, others like Peter would say that, if he were truly the Messiah, he should be able to step down from the cross.
XIXHere Chief Priest Caiaphas also taunts him knowing that Jesus will not bother him anymore.
XXAs we surmised earlier, one of the thieves is Simon Magus. As to the other it was said in Matthew 27:3-5 that Judas regretted betraying Jesus after Jesus was led way to Pilate, but actually his regret came after the 30 pieces of silver failed to buy his freedom for he was still the levite to Simon Magus. He had participated in the uprising as the holder of the zealot position of Judas the Galilean. You can imagine what a grudge he held after he thought that his betrayal of Jesus and Simon would gain him his freedom. The Gospel of Peter 14 says, "And they, being angered at him, commanded that his legs should not be broken, that he might die in torment." No one likes a traitor. The robber who stood up for Jesus would be Simon Magus and he shows that Jesus did not deserve to be up there for he knows that the zealot Barabbas (his name disguised as servant of the abbot) was supposed to be there as he had also participated in the insurrection. This person was the famous war hero of therapeuts, Theudas, who would also be called Nicodemus when tricking Pilate. Caiaphas saw the chance of replacing Barabbas with Jesus because Theudas (Barabbas) had a record of switching sides and could be manipulated again. His main objective was to get rid of Simon Magus, but the bonus of Jesus was too good to pass up. Everyone knew that Jesus was a pacifist and openly practiced, "Rendered unto Caesar what is Caesar's", but the chance came when Jesus helped Simon Magus (Lazarus) out of the tomb (more of this in Section2: Secret Mark). Also, though the Sadducees did not believe in the after life, Simon Magus did. Paradise is explained in the parable The Rich man and Lazarus. Thus Paradise was a hint of a possible escape plan (to be revealed further down). Taking this metaphor further, it would be Judas who would be taken from the tomb and thrown down the cliff into Hell. (Replacing Judas)
XXIJohn 9:25-27 reads "Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleopas, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, 'Woman, behold thy son!' Then saith he to the disciple. 'Behold thy mother!' And from that hour that disciple took her unto his own home." This is an example of translators already pre-supposing what the verses are saying, namely Jesus being a good son and wants to be sure that his mother is cared for." This is in spite of Jesus' statement in Matthew 12:47-50 that he had no mother, but only a mother who does the "will of the Father". Thus the translator misses the hidden meaning of "mother. This verse was, of course, craftily worded on purpose to perpetuate the illusion that Jesus was not married and that Mary Magdalene was the repentant prostitute. However, if the translator looked more carefully at this verse knowing that that Mary Magdalene is the mother (three months pregnant, it will be clear that that fact is clearly the most important in Jesus' mind especially as he faces death. Their wedding ceremony occurred just prior to the crucifixion (John 12:3-8) when Mary anointed Jesus to announce her successful three-month "proving of viability." Clearly he would want Mary Magdalene and his child to be cared for. The beloved disciple already acted as go-between to Mary Magdalene when they were not allowed to be together by Church law, from which he had been given the title "beloved." When the beloved disciple was "leaning on Jesus' bosom" (John 13:23) was also the hint that the marriage of Jesus and Mary Magdalene had been consummated. (Mary Magdalene together with the beloved disciple later deserted Jesus in the Church schism of AD 44 and therefore this is another reason to obscure this event.)
XXIIThe three hours of darkness are the reason that when Jesus fainted at the ninth hour it was really 3 pm Roman time. Pilate thought was strange for him to have dies so quickly. (Mark 15:44). Note how John is already on Roman time thus not obscuring the truth. They carried lamps, not because it was dark, but because it was hard to determine the assigned time on their lamp versus the real time of the sundial.
XVIIWhen Jesus ascended the mountain (Luke 9 28-30) and spoke with Moses and Elias, these were clearly officials of the Church. That of Elias can clearly be associated with the person Nathanael being translated "God with me/us" as can the person of Jonathan Annas, later High Priest and executed by the Procurator Felix (Josephus, War 2, 254-257). (Also see Inductive Reasoning 'The Twelve Disciples Revealed' on this site.) Jonathan Annas who, as a Saduccee, would have been the Abba Father (Mark 14:36) that Jesus struggled to obey in the Garden of Gethsemane and the Annas who "sent him bound to the high priest" (John 18:24). Clearly, there was one more "disciple" that betrayed him. Jesus he is naming him here. The "cup" in Mark 14:36 certainly refers to the drug in the cup offered to Jesus at the cross: "Now there was set a vessel full of vinegar" (John 19:29). Clearly, Jonathan had told him that Jesus had already been chosen to replace Barabbas and that he must submit to crucifixion. He had discussed the possible use of drug to ease the pain. Whether he purposely overdosed or poisoned Jesus as St. Paul and Felix later believed is probably true and that would explain they conspired to have him stabbed to death.
XXIVGiven that Jesus was on the cross a mere three hours, it would be clear that when he cried out he was acting according to plan that he would take a strong dose of poison. From the five Gospels we have: vinegar, vinegar, vinegar with hyssop, or vinegar with gall. Matthew had "vinegar with gall" and Mark "wine and myrrh" so it is safe to assume that gall or hyssop (the ingredient of the beverage absinthe, a favorite of Vincent Van Gogh, made from the plant wormwood) are meant to stand for some sort of poison. The famous poison of its time from Socrates is hemlock. Its uses according to Wikipedia: "It was also used by Greek and Persian physicians for a variety of problems, such as arthritis. It was not always effective, however, as the difference between a therapeutic and a toxic amount is very slight. Overdoses can produce paralysis and loss of speech being followed by depression of the respiratory function and then death." This would match with Jesus' slurred speech, but this could be the result of many other drugs such as cocaine overdose.
XXV Jesus' last words were spoken in a "loud voice as one having authority announcing that he was giving up his position as the "Holy Spirit" which was his father Joseph's position when Virgin Mary was impregnated by the Holy Spirit. (Matthew 1:20)
XXVIThe splitting of the veil of the temple is, of course, symbolic of the split between the Jews and the Jewish-Essenes from then on.
XXVIIThe centurion, Barthomew, the beloved disciple affirmed the obedience of Jesus to follow the command of Jonathan Annas to be willing to die on the cross.
XXVIII The women at the cross are now shown in Matthew and Mark. They were shown earlier in John 19:25 and later in Mark 16:1 and Luke 24:10. In aligning them we get:
John 19:25Mary MagdaleneJesus' motherJesus' mother's sisterMary the wife of Cleopas
Matt 27:56 Mary MagdaleneMary the mother of James and Josesthe mother of Zebedee's children
Mark 15:40Mary MagdaleneMary the mother of James the less and of JosesSalome
Mark 16:1Mary MagdaleneMary of JamesSalome
Luke 24:10Mary MagdaleneMary the mother of JamesJoannaMary of James
The four Marys are Mary Magadalene, Mother Mary (mother of Jesus, James and Joses), Helena (Salome-Joanna; mother to James and John, sons of Zebedee-Simon Magus), Mary betrothed of James Cleopas (Jesus' younger brother). Mother Mary is shown as the mother of James (Mark 16:1) and the mother of Joses (Mark 15:47) at Jesus' 'burial' and her sons are shown in Matthew 13:55 "Isn't his mother's name Mary, and aren't his brothers James, Joseph, Simon and Judas?")
XXIXWhen Jesus appeared to be dead, James, Jesus' younger brother, asked Pilate for the body of Jesus.
XXXSurprised that Jesus should be dead already, Pilate asked the centurion to check. John Mark (Bartholomew, also the beloved disciple) was also the charioteer for Agrippa (later King Agrippa I - Herod). In that capacity as Roman, he could be called the centurion. Pilate asked him to check whether Jesus was really dead. When he pricked Jesus with a lancet, not a spear, he lied and claimed that there was no blood and therefore that Jesus was dead. Jesus was at that point on a coma.
XXXIPilate asks Herod if it is all right to give James the body. This presents the possibility of the plan that they hoped to carry out by saying, "for it is written in the law, that the sun set not upon one that hath been put to death."(Gospel of Peter 5) and also in John 19:31. The Gospel of Peter has the asking for the body directly after Jesus was convicted, but given the use that can be made of this law in order, namely to get Simon Magus down early it would be more effectively here, given Jesus' early assumed death.
XXXIIPilate gives permission for James to have the body of Jesus.
XXXIIIWith real sunset at 6 PM Roman time and now Jewish time with only 3 hours left, Pilate decided that that should break the legs of the other two to hasten their death. Gospel of Peter 14 confirms what is known now as a fact that braking of the legs brings death sooner, however it has been shown that "when suspended with arms at 60° to 70° from the vertical, test subjects had no difficulty breathing, only rapidly-increasing discomfort and pain." (Zugibe, Frederick T (1988, 2005), "The cross and the shroud: a medical inquiry into the crucifixion" and also "The Crucifixion Of Jesus: A Forensic Inquiry."
XXXIVThe Gospel of Peter confirms that Jesus' hands were nailed.
XXXVJames wraps the body of Jesus in fine linen. The four Mary's (Mary Magdalene, Mother Mary, Mary Salome, and Mary the betrothed of James) helped him. By standing around him they could prevent others from seeing that Jesus was still breathing.
XXXVINicodemus is mentioned three times in the Gospel of John. The most telling verse of his identity is in John 7:50 where it says that he "came to Jesus before (John 3 1-21), being one of them." As one of them, he must have been one of the twelve and identical to Barabbas and Thaddeus (Theudas). Both James (Joseph of Aramathaea) and Theudas (Nicodemus-Barabbas) could have been on the cross instead of Jesus. Theudas from his direct involvement in the insurrection that Simon Magus was involved in. The irony about James is that according to Caiaphas and the Pharisees, he was the legitimate David King therefore he could have been the logical substitute for the King position that Barabbas vacated, Caiaphas and the Pharisees had to accept the legitimacy of Jesus thus prompting them in John 19:15 to say "they had no King, but Caesar" to cover up their ridiculous situation. Theudas (Nicodemus) with his background in the medical arts of therapeuts would help revive Jesus.
XXXVIIIt is at this point that the Gospel of Peter 24 illuminates the fact that the tomb is called the "Garden of Joseph" and that the tomb belongs to Joseph (James). This would explain later how Mary Magdalene confused Jesus as the gardener with James. This was the tomb of the crown prince, James, the younger brother of Jesus the David King. Dr Thiering has shown by deciphering the Copper Scroll that there were two caves that were treasuries. From John we learn that in the place where Jesus was crucified there was a garden ; and in the garden a new sepulchre, wherein was never man yet laid. It also needed to be close because of the Sabbath restrictions. James and Mary Magdalene, Mother Mary (the mother of Joses), Mary the betrothed of James (the other Mary) helped to take the body of Jesus to the cave.
John 19:42 says "the sepulchre was nigh at hand." As to the location of the caves that these three would be entombed in, it needs to be noted that theory of Qumran being the location for the crucifixion is supported by the fact that no such caves at short distance from Jerusalem. In Qumran the two caves labeled 7Q and 8Q where scrolls were found are close by and only accessible from Qumran. The confusion of the Gospels speaking of the tomb instead of tombs is they are both adjacent to each other sharing a common upper floor and a two trap doors with a stone that rolled over them. (The stone needed to roll because of the Sabbath rule against lifting.) The stone could be over both or one at a time. Cave 7Q had a window, but Cave 8Q had window so that two men would suffocate in that small space with the stone on top.
So now a retinue of James, Theudas (Nicodemus), probably also the beloved disciple (centurion), Mother Mary, Helena (Salome), Mary Magdalene, and Mary the betrothed of James headed out for the tomb. Once under the cover of the cave the beloved disciple and Theudas worked to revive Jesus. Clearly the medicines that he had brought which had to be more than aloe and myrrh. There would be plenty left for Simon Magus if he survived. They bandaged his hands and worked hard to revive him. They had until sundown to complete their task. With Jesus resting, but alive, they rolled the stone over his trapdoor so that no one would discover that Jesus was alive. James, Theudas, and the beloved disciple would have returned to help with Simon Magus who with Judas was still on the cross. They were in extreme pain having had their legs broken.
XXXVIIIAs the time moved closer to sunset at 6 PM, it was finally decided to take Simon Magus and Judas down though it appears from the later verses they were still alive. Pilate had been persuaded to let them be buried in the dungeon where they would die of suffocation. Simon Magus was quickly taken off the cross and taken to Cave 8Q by Theudas and John Mark. Some others tended to Judas. Since it was not until 6 pm that Caiaphas spoke to Pilate, it gave Theudas and the beloved disciple some time for the caring of Simon Magus, to splint his legs and bandage his hands. When they heard the soldiers and Caiaphas arriving he quickly rolled the stone away from Cave 7Q and hid inside with Jesus. Here it shows that Peter (the narrator) thought it was all over and that Jesus had really died and returned home with the women.
XXXIXCaiaphas after 6 pm (for him the beginning of the new day, Atonement) was afraid that the disciples might take away Jesus' body and make it seem as if he had been resurrected as Jesus had predicted and that others would rescue Simon Magus. So he asked Pilate for guards at the tombs.
XLPilate grants them guards. It is interesting that the Gospel of Peter names the centurion guard as Petronius, which does not occur in the Four Gospels. Since Petronius sounds like Peter, was Pilate having a little fun with Caiaphas? Perhaps he was implying that since Peter had abandoned Jesus in the crow crowing scene, that he might as well get Peter, Jesus' general to watch him!" In any case, he would not have accepted this.
XLICaiaphas and the soldiers witness the stone being rolled over Cave 8Q. It was already covering Cave 7Q where Theudas was hiding with Jesus. Then Caiaphas and his group return home. The soldiers pitch a tent making sure that the stones is in place over Cave 8Q and begin their watch. At this time, the soldiers probably witness the stone over Jesus' tomb starting to move and, having heard that Jesus had promised to resurrect himself, must have been alarmed that the resurrected body of Jesus would appear. Of course, this was Theudas (whose nickname conveniently for the narrative was "Earthquake") then rolled the stone from both caves making it appear that it had happened by itself. The soldiers must have chosen to ignore it. (Later all could say without lying that it was an earthquake moved the stone.)
XLIIThen Mary Magdalene came in the middle of the night. Being pregnant she was not under sabbath restrictions. Mary Magdalene would give birth first to a daughter Tamar who would later be called Phoebe (Romans 16 1,2). The expression in the Gospel of Peter, "burning with wrath". When she saw that the stone was rolled away from Jesus' tomb, she thought immediately that Jesus' body had been stolen.
XLIIIShe ran and told the two disciples (Peter and the beloved disciple)
XLIVPeter and the beloved disciple raced up to the tomb. The beloved disciple at first did not go in because he knew that Jesus was alive. Peter, having denied Jesus three times at the crowing and had merely watched the crucifixion of Jesus was thinking foolishly that Jesus was dead. As the Gospel of Peter describes, two men went down to the tomb. Peter was amazed to find Jesus alive.
XLVThis verse John 20:9 "For not yet did they know the scripture, that it behoveth him out of the dead to rise again" is an amazing statement as it refers to scripture of the New Testament, that was yet to be written. This shows that Jesus' death and resurrection would be added later, but the beloved disciple and Peter knew the truth. The women also knew the truth as shown in Eusebius who quotes a passage from Papias:
"It is worth while however to add to the words of Papias given above other passages from him, in which he records some other wonderful events likewise, as having come down to him by tradition. That Philip the Apostle resided in Hierapolis with his daughters has been already stated; but how Papias, their contemporary, relates that he had heard a marvelous tale from the daughters of Philip, must be noted here. For he relates that in his time a man rose from the dead, and again he gives another wonderful story about Justus who was surnamed Barsabas, how that he drank a deadly poison, and yet, by the grace of the Lord, suffered no inconvenience. Of this Justus the Book of the Acts records that after the ascension of the Saviour the holy Apostles put him forward with Matthias, and prayed for the (right) choice, in place of the traitor Judas, that should make their number complete. The passage is somewhat as follows; 'And they put forward two, Joseph, called Barsabas, who was surnamed Justus, and Matthias'
This tells the whole story of Jesus using the term Justus having been being poisoned, rose from the dead. It also refers to the replacement of Judas Iscariot in Acts 1:23-26 which establishes its place in the Gospel story. Jesus would have had the title of Justus as shown in the title of his second child, Jesus Justus (Colossians 4:11). It can be assumed that this was his child, for this Inductive Reasoning is showing that Jesus survived the Crucifixion and that there was no need for a Resurrection. Justus is used as a term for the crown prince to the David king. It is quite possible that this daughter of Philip could have been Mary Magdalene herself after she split from the Western faction of Peter and Paul to go with Simon Magus and Philip in the Eastern faction. It is not clear when Papias was born, but if it was later, then it could be the younger women namely the betrothed of James who would have also witnessed the crucifixion and "resurrection" first hand. It would be quite interesting to think that the betrothed of James would refer to her husband as the legitimate David king and Jesus as his prince because he was technically illegitimate (conceived in betrothal , but before the proscribed time for conception.) On the death of James in 62 AD being stoned to death by Ananus the Younger, Mary the wife of James could have gone to the convent overseen by Philip.
XLVIWhen Mary Magdalene arrived after them, she ventured further in this time and looked into the trapdoor to Cave 8Q thinking it was the cave that Peter and the beloved disciple had entered. Since both Simon Magus and Judas were officials of the Jewish-Essene order, they would be referred to as "angels" so the text shows "angels". However, Mary, being confused at which cave was which, was actually seeing Simon Magus and Judas. Since she thought it was Peter and the beloved disciple, then not seeing Jesus between them, she began sobbing. Simon Magus asked her why she was crying. She explains that she thinks Jesus' body has been stolen.
XLVII Recognizing Simon Magus' voice, she realizes that James' tomb was the other trapdoor behind her. She turns around and sees a person standing on her level just outside the trapdoor. Since she is still thinking that Jesus is not there, she immediately thinks it is James, the owner of the tomb called the Garden of Joseph. However, Peter and the beloved disciple had just helped Jesus up from the tomb to the floor above. Jesus says to her, "Mary" and she suddenly realizes that it is Jesus. She says "My Teacher", in other words "excuse me for being so stupid". Being filled with joy she immediately starts to give him a hug, but Jesus stops her saying "Do not touch me". (This strange statement that seems to make Jesus a hard-hearted person instead of the loving Jesus that everyone wants to emulate is actually a proof that Mary Magdalen was three months pregnant with Jesus' child. Even if Jesus were just dirty and bloody from the cross, Mary and Jesus would have hugged each other in sheer joy. Unfortunately, it is against the Jewish-Essene rules of the order to touch each other after she is pregnant three months after the three months that prove viability of the fetus. There already is an example of this in the Gospels when Mother Mary was pregnant with Jesus, Joseph "knew her not until she had brought forth her first born son" (Matthew 1:25). Also, when Elizabeth went to the hills of Judea to hide herself when she was three months pregnant with John the Baptist: "And after these days Elisabeth his wife conceived; and she hid herself five months, saying, 'Thus hath the Lord done unto me in the days wherein he looked upon me, to take away my reproach among men'".
XLVIIIHere is the absolute proof in the Gospel of Peter that Jesus survived the crucifixion! It shows that Peter and the beloved disciple help Jesus out of the cave and take him back to be cared for in his home. He is still weak and needing support as he walks. Once this verse is know it is easy to spot two verses out of place in the Gospel of Mark 16:12,13. "And after these things, to two of them, as they are going into a field, walking, he was manifested in another form". See how he is manifested in another form which compares well with the Gospel of Peter 20: "And of the two the head reached unto the heaven, but the head of him that was led by them overpassed the heavens." This proves that the Gospel of Peter was the original and that the Gospel of Mark is the edited one. Next there is the issue that these verses Mark 16:12,13 and also Mark 16:9 are not in Vaticanus (the oldest surviving almost complete New Testament). Clearly the Gospel of Peter had been cut off abruptly when building the Gospel of Mark in order to remove the truth of no resurrection. The last words are that "they fled" and "were afraid." This is hardly an inspiring ending! As part of that cut, they took away the "Peter and disciples going fishing" verses (Gospel of Peter 60 and John Chapter 21 - see Inductive Reasoning LV). Having made the Gospel of Mark conform to the new concept of there being a resurrection, it must have been the first to be canonized. However, as they worked on the other Gospels, it became clear that these Gospels contained very few visits of the "resurrected Jesus" and in Mark absolutely none. So they must have rummaged through the Gospel and Peter and used its material. They took these two verses from the Gospel of Peter 39-42 making them more vague and placing them in the sightings of the resurrected Jesus section of Mark at 16:12,13. This must have happened at the same time that the Gospel of John was canonized as they stuck the part of the Gospel of Peter that begins at 60 to the end of John at Chapter 21. When Vaticanus was copied some purist decided that technically the canonized Mark had to be only to Mark 16:8, but others later must thought that this was unreasonable and included it back.
XLIXNow there is only one going into the cave. Since Jesus was already removed from the cave 7Q, it must assuredly be cave 8Q. Since Peter and the beloved disciple are gone, it must be Theudas to help Simon Magus. Theudas clearly has bribed the soldiers not to say anything, as he would not be able to go into the tomb otherwise. He washes Simon and helps him into his white priestly raiment that he has brought so that Simon can present himself again as the Pope. Theudas, having replaced Judas as is shown in the Last Supper John 14:22 "Judas not Iscariot" is officially made Simon's levite and he dresses in a white robe.
LHere it is shown the beginning of the cover-up on the soldiers' part. By pretending that it is all a supernatural occurrence, they will be excused. Furthermore, they are concerned after reprisals on the part of Caiaphas. It is unlikely that they told Pilate, but the truth must have been told to Pilate later so that Jesus could openly visited the disciples and Paul without reprisals.
LIMary Magdalene rushes back to tell the disciples and the women the good news.
LIIThe women (see the table in Inductive Reasoning XXII) that go up to the tomb are: Mary Magdalene, Mother Mary, Helena (Salome) and Mary of James (shown in Luke 24:10 further down).
LIIIAs they walk up they are concerned that the stone may have been rolled back onto the tomb of Simon Magus.
LIVTaking advantage of Theudas' nickname, they pretend amazement at the stone being off both tombs.
LVLooking down into the Cave 7Q they see that Jesus is no longer there.
LVIJust when the women arrive they see Theudas (earthquake) has helped Simon Magus out of the tomb onto the blocking stone. Simon Magus is sitting on the stone above the tomb as if it is a throne. Simon he is one of angels and Theudas is the other as his levite. The "shining garments" are priestly clothes freshly washed in frankincense. Simon Magus is shown as a young man, which ties in with the Lazarus story in Section 2 - Secret Mark.
LVIISimon Magus instructs them on what to tell others, that Jesus is risen and thus fulfilling what Jesus had predicted. Jesus meant that he was returning to the monastery at that time because Mary Magdalene was three months pregnant and he was now free to "ascend" in his clergical status. To be out in the world was to be dead because there is only life in the monastery.
LVIIIWhen it says that the women feared it means that they were amazed at the reality of this great event. It shows how they the women now repeated the story that Jesus had risen from the dead. However, they did see Jesus alive first (Matthew 28:9).
LIXThe monastery goes back normal, but it will never be the same because the organization has been split. Simon Magus was moved to a safe hiding place and the stone was placed back on Judas. Then next night Theudas returned and pulled the body of Judas who had suffocated out of the dungeon and threw him off the cliff. (Acts 1:17,18 describes him as "falling headlong" and "all his bowels gushed out").
LXHere we see the version of the story that the Chief Priests will use. Being afraid of being in trouble with Pilate, they bribe the soldiers. The Gospel of Peter is a little confused. The soldiers would not be hesitant to tell Pilate of their fear at the tomb and were easily persuaded by the Chief Priests that Pilate had already washed his hands of it. Of course, the bribes also helped.
LXIVIt is interesting that the Gospel of Peter contains part of the last chapter of John (John 21:1-25) that scholars believe was added later. This makes sense Chapter 21 is in Vaticanus (the oldest surviving version of the New Testament). Strangely, ending of Mark from 16:9-20 is missing in Vaticanus. (This was discussed above in Inductive Reasoning XLII). What is contained in this missing Mark 16:9-20 are predictions of future events: "cast out devils" (the split of the Church of Peter and Paul with Simon Magus in AD 44); "speaking in new tongues": Acts 2:1-11; "taking up serpents":Paul with the viper in the fire Acts 28:2-5, "drink any deadly thing it shall not hurt them": alluding to Jesus' poisoning on the cross; "laying hands on the sick": Peter beginning in Acts 3. However, the viper places this addition after Paul's Journey to Rome in AD 60-61. With all these changes to the Four Gospels, it would certainly be important for the Gospel of Peter to be treasured as it was in the early days of Christianity.

Part 2 - SECRET MARK (a further section of the Gospel of Peter)

Here is another case where accepted scholars did not like what the sections from this letter purported to say and proceeded to attack the reputation of Morton Smith instead of investigating the evidence affirming its existence and location. They even went so far as to imply that Jesus and this "young man" were in a homosexual relationship which the letter itself refutes: "but the 'naked man with naked man' and the other things you wrote about are not found."

That this section quoted in the letter was derived from the Gospel of Peter seems extremely likely due to its simple style and honesty. Thus it provides a previous chapter to the Gospel of Peter in Part 1.

These are the following sections:

INTRODUCTION.


This is a three-page handwritten copy of a letter of Clement of Alexandria "to Theodore" concerning a dispute with the Carpocratians, an heterodox Christian sect. The scribe used the endpapers of a printed book, Isaac Voss' 1646 edition of the Epistolae genuinae S. Ignatii Martyris, to write it on in 18th century Greek minuscule thus the actually copy has to be older than the 18th century. It was discovered by Morton Smith in 1958 when he, as a graduate student of Columbia University, was cataloguing the manuscript collection of the Mar Saba Monastery south of Jerusalem. Though many have claimed it was forged due to the strange loss of the three letters, however there is mark that matches the removal area and photographs were taken of the pages by the librarian Kallistos Dourvas. There have since been two other eyewitnesses to the letter attached to the book at Mar Saba. Again it is a situation of the scholars and Church wanting the version to be their way.

There are a few concepts that need to be discussed first:

THE LETTER OF CLEMENT OF ALEXANDRIA
(which includes the fragment of the "Secret Gospel" -in bold)

02 You did well silencing the unspeakable teachings of the Carpocratians.
03 For they are the prophesied wandering stars. From the narrow road of the commandments
04 they are wandering into a boundless abyss of carnal and bodily sins.
05 For having been puffed up in knowledge - as they call it - of the depths of Satan, they fail to notice
06 that they are throwing themselves down into the darkness of dark lies. And having boasted
07 that they are free, they have become slaves of servile desires. With these people, then, it is
08 necessary to check them constantly and in everything. For even if they say something true, still
09 the lover of the truth should not agree with them. For not all true things are truth.
10 One must not value what human opinion considers truth more than the
11 true truth, which is recognized through faith. Now, concerning their babblings about the divinely
12 inspired Gospel according to Mark: some are wholly false while others, even if partly true,
13 are still not completely true. The true parts, because they have been mixed
14 with invented stories are debased so that, as the saying goes, even the
15 salt loses its flavor. As for Mark then, during the time when Peter was in Rome,
16 he wrote up the deeds of the Lord, not actually recording everything, nor
17 hinting at the mysteries, but instead picking out the things he thought would
18 increase the faith of those being taught. Then, when Peter was martyred, Mark went
19 to Alexandria, bringing both his knowledge and the things he remembered hearing from Peter.
20 From what he brought, he supplemented his first book with the appropriate items
21 about knowledge for those who are making progress. He arranged a more spiritual
22 gospel for the use of those being perfected. Nevertheless, he did not reveal the things
23 which are not to be discussed. He did not write out the hierophantic instruction of the
24 Lord, but added other deeds to the ones he had already written. Then, he
25 added certain sayings, the interpretation of which he knew would initiate the hearers
26 into the innermost sanctuary of the truth which has been hidden seven times. This is the way
27 he prepared them, in my opinion, neither grudgingly nor incautiously. And
28 when he died, he left his writing to the church in

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01 Alexandria, where it is even now still extremely carefully guarded, being read
02 only to those who have been initiated into the greatest mysteries. The miserable
03 demons, however, are always devising destruction for the human race.
04 After being taught by them and using their deceptive arts, Carpocrates
05 was able to enslave some elder from the church in Alexandria
06 and get the written part of the secret gospel from him. And he
07 interpreted it according to his blasphemous and carnal opinion. Still
08 he defiles it, mixing with the most undefiled and holy narratives the most
09 shameless lies. The teaching of the Carpocratians is derived from this mixture.
10 Therefore, one must never yield to them, just as I said before. Also, one must not concede
11 to them that the secret gospel is from Mark, when they put forth their lies.
12 Rather one must deny it, even with an oath. For one does not have to speak
13 the whole truth to everyone. For this reason the wisdom of God declares through Solomon,
14 "Answer the fool from his folly," teaching that, from people whose minds are blinded,
15 the light of the truth must be concealed. At once, she (Wisdom)
16 says, "From the one who has not, it will be taken," and, "Let the fool go in darkness."
17 But we are the children of light, who have been illuminated in the rising of the heights of the
18 spirit of the Lord. "Where the spirit of the Lord is," she says, "there is freedom." For all
19 things are pure to those who are pure. So I will not hesitate to answer the questions for you,
20 exposing their lies from the actual words of the gospel.
21 At any rate, after the part, "They were going up on the road to Jerusalem" and the following things
22 until, "after three days he will arise," it takes up according to the text:

Και ερχονται εις Βηθανιαν, και ην εκει μια γυνη ης ο αδελφος αυτης απεθανεν· και ελθουσα προσεκυνησε τον Ιησουν και λεγει αυτω· Υιε Δαβιδ, ελεησον με. οι δε μαθηται επετιμησαν αυτη· και οργισθεις ο Ιησους απηλθεν μετ αυτης εις τον κηπον οπου ην το μνημειον· και ευθυς ηκουσθη εκ του μνημειου φωνη μεγαλη, και προσελθων ο Ιησους απεκυλισε τον λιθον απο της θυρας του μνημειου· και εισελθων ευθυς οπου ην ο νεανισκος εξετεινεν την χειρα και ηγειρεν αυτον, κρατησαστης χειρος· ο δε νεανισκος εμβλεψας αυτω ηγαπησεν αυτον και ηρξατο παρακαλειν αυτον ινα μετ αυτου η· και εξελθοντες εκ του μνημειου ηλθον εις την οικιαν του νεανισκου· ην γαρ πλουσιος· και μεθ ημερας εξ επεταξεν αυτω ο Ιησους· και οψιας γενομενης ερχεται ο νεανισκος προς αυτον, περιβεβλημενος σινδονα επι γυμνου, και εμεινε συν αυτω την νυκτα εκεινην· εδιδασκε γαρ αυτον ο Ιησους το μυστηριον της βασιλειας του θεου· εκειθεν δε αναστασεπεστρεψεν εις το περαν του Ιορδανου.
23And they went to Bethany and there was a woman whose brother had died.
24 And coming up to him, she prostrated herself before Jesus and said to him, 'Son of David,
25 have mercy on me.' But the disciples rebuked her. And becoming angry,
26 Jesus went with her to the garden where the tomb was. And

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01 immediately a great sound was heard from the tomb, and Jesus, going toward it
02 rolled away the stone from the entrance to the tomb. And going in immediately where
03 the young man was, he stretched out a hand and raised him up, holding
04 his hand. Then, the man looked at him and loved him and
05 he began to call him to his side, that he might be with him. And going from
06 the tomb, they went to the house of the young man. For he was rich. And after
07 six days, Jesus instructed him. And when it was late, the young man went
08 to him. He had put a linen around his naked body, and
09 he remained with him through that night. For Jesus taught him
10 the mystery of the kingdom of God. After he got up from there,
11 he turned to the region of the Jordan." And after these things, this follows:
12 "James and John go to him," and that whole section.
13 But the "naked man with naked man" and the other things you wrote about are
14 not found. After, "and he goes to Jericho," it adds only, "And the

Και ησαν εκει η αδελφη του νεανισκου ον ηγαπα αυτον ο Ιησους, και η μητηρ αυτου και Σαλωμη, και ουκ απεδεξατο αυτας ο Ιησους.
15 sister of the young man whom Jesus loved was there, as well as
16 his mother and Salome. And Jesus did not welcome them."
17 But the many other things which you wrote both seem, and are, most false. So,
18 the truth according to the right interpretation. . .

GOSPEL TABLE.

MATTHEW (missing the raising of Lazarus)MARK (missing the raising of Lazarus) JOHN 11. CLEMENTS QUOTED LINES.
11:1 Now a certain man was sick, Lazarus of Bethany, of the village of Mary and her sister Martha.
11:2 And it was that Mary who anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.
11:3 The sisters therefore sent unto him, saying, Lord, behold, he whom thou lovest is sick.
11:4 But when Jesus heard it, he said, This sickness is not unto death, but for the glory of God, that the Son of God may be glorified thereby.
11:5 Now Jesus loved Martha, and her sister, and Lazarus.
11:6 When therefore he heard that he was sick, he abode at that time two days in the place where he was.
11:7 Then after this he saith to the disciples, Let us go into Judaea again.
11:8 The disciples say unto him, Rabbi, the Jews were but now seeking to stone thee; and goest thou thither again?
11:9 Jesus answered, Are there not twelve hours in the day? If a man walk in the day, he stumbleth not, because he seeth the light of this world.
11:10 But if a man walk in the night, he stumbleth, because the light is not in him.
11:11 These things spake he: and after this he saith unto them, Our friend Lazarus is fallen asleep; but I go, that I may awake him out of sleep.
11:12 The disciples therefore said unto him, Lord, if he is fallen asleep, he will recover.
11:13 Now Jesus had spoken of his death: but they thought that he spake of taking rest in sleep.
11:14 Then Jesus therefore said unto them plainly, Lazarus is dead.
11:15 And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.
11:16 Thomas therefore, who is called Didymus, said unto his fellow-disciples, Let us also go, that we may die with him.
11:17 So when Jesus came, he found that he had been in the tomb four days already. 		2.22 ... after three days he will arise,
11:18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off;
11:19 and many of the Jews had come to Martha and Mary, to console them concerning their brother.
11:20 Martha therefore, when she heard that Jesus was coming, went and met him: but Mary still sat in the house.
11:21 Martha therefore said unto Jesus, Lord, if thou hadst been here, my brother had not died.
11:22 And even now I know that, whatsoever thou shalt ask of God, God will give thee.
11:23 Jesus saith unto her, Thy brother shall rise again.
11:24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day.
11:25 Jesus said unto her, I am the resurrection, and the life: he that believeth on me, though he die, yet shall he live;
11:26 and whosoever liveth and believeth on me shall never die. Believest thou this?
11:27 She saith unto him, Yea, Lord: I have believed that thou art the Christ, the Son of God, even he that cometh into the world.
11:28 And when she had said this, she went away, and called Mary her sister secretly, saying, The Teacher is here, and calleth thee.
11:29 And she, when she heard it, arose quickly, and went unto him.
11:30 (Now Jesus was not yet come into the village, but was still in the place where Martha met him.)
11:31 The Jews then who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, supposing that she was going unto the tomb to weep there.
11:32 Mary therefore, when she came where Jesus was, and saw him, fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.
2.21 They were going up on the road to Jerusalem
2.23 And they went to Bethany and there was a woman whose brother had died.
2.24 And coming up to him, she prostrated herself before Jesus and said to him, 'Son of David,
2.25a have mercy on me.'
2.25b But the disciples rebuked her. And (Jesus) becoming angry,
11:33 When Jesus therefore saw her weeping, and the Jews also weeping who came with her, he groaned in the spirit, and was troubled,
11:34 and said, Where have ye laid him? They say unto him, Lord, come and see.
11:35 Jesus wept.
11:36 The Jews therefore said, Behold how he loved him!
11:37 But some of them said, Could not this man, who opened the eyes of him that was blind, have caused that this man also should not die?
11:38 Jesus therefore again groaning in himself cometh to the tomb. Now it was a cave, and a stone lay against it.
2.26a Jesus went with her to the garden where the tomb was.
2.26b And
3.01a immediately a great sound was heard from the tomb,
11:39 Jesus saith, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time the body decayeth; for he hath been dead four days.
11:40 Jesus saith unto her, Said I not unto thee, that, if thou believest, thou shouldest see the glory of God?
11:41 So they took away the stone. And Jesus lifted up his eyes, and said, Father, I thank thee that thou heardest me.
11:42 And I knew that thou hearest me always: but because of the multitude that standeth around I said it, that they may believe that thou didst send me. 		3.01b and Jesus, going toward it
3.02a rolled away the stone from the entrance to the tomb.
11:43And when he had thus spoken, he cried with a loud voice, Lazarus, come forth.
11:44 He that was dead came forth, bound hand and foot with grave-clothes; and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go. 		3.02b And going in immediately where
3.03 the young man was, he stretched out a hand and raised him up, holding
3.04a his hand.
3.04bThen, the man looked at him and loved him and
3.05 he began to call him to his side, that he might be with him. And going from
3.06a the tomb, they went to the house of the young man. For he was rich. 3.06b And after
3.07 six days, Jesus instructed him. And when it was late, the young man went
3.08 to him. He had put a linen around his naked body, and
3.09 he remained with him through that night. For Jesus taught him
3.10a the mystery of the kingdom of God.
11:45 Many therefore of the Jews, who came to Mary and beheld that which he did, believed on him.
11:46 But some of them went away to the Pharisees, and told them the things which Jesus had done.
11:47 The chief priests therefore and the Pharisees gathered a council, and said, What do we? for this man doeth many signs.
11:48 If we let him thus alone, all men will believe on him: and the Romans will come and take away both our place and our nation.
11:49 But a certain one of them, Caiaphas, being high priest that year, said unto them, Ye know nothing at all,
11:50 nor do ye take account that it is expedient for you that one man should die for the people, and that the whole nation perish not.
11:51 Now this he said not of himself: but, being high priest that year, he prophesied that Jesus should die for the nation;
11:52 and not for the nation only, but that he might also gather together into one the children of God that are scattered abroad.
11:53 So from that day forth they took counsel that they might put him to death.
11:54 Jesus therefore walked no more openly among the Jews, but departed thence into the country near to the wilderness, into a city called Ephraim; and there he tarried with the disciples.
11:55 Now the passover of the Jews was at hand: and many went up to Jerusalem out of the country before the passover, to purify themselves.
11:56 They sought therefore for Jesus, and spake one with another, as they stood in the temple, What think ye? That he will not come to the feast?
11:57 Now the chief priests and the Pharisees had given commandment, that, if any man knew where he was, he should show it, that they might take him. 		3.10b After he got up from there,
3.11 he turned to the region of the Jordan."
3.12 James and John go to him,"
3.14a and he goes to Jericho,
MATTHEW 26. (the House of Lazarus) MARK 14. (the House of Lazarus) JOHN 12. (the House of Lazarus) CLEMENTS QUOTED LINES.
26:6 Now when Jesus was in Bethany, in the house of Simon the leper,
14:3a And while he was in Bethany in the house of Simon the leper, as he sat at meat, 12:1 Jesus therefore six days before the passover came to Bethany, where Lazarus was, whom Jesus raised from the dead.
12:2 So they made him a supper there: and Martha served; but Lazarus was one of them that sat at meat with him.
3.14b And the
3.15 sister of the young man whom Jesus loved was there, as well as
3.16 his mother and Salome.
26:7 there came unto him a woman having an alabaster cruse of exceeding precious ointment, and she poured it upon his head, as he sat at meat.
26:8 But when the disciples saw it, they had indignation, saying, To what purpose is this waste?
26:9 For this ointment might have been sold for much, and given to the poor.
26:10 But Jesus perceiving it said unto them, 'Why trouble ye the woman? for she hath wrought a good work upon me.
26:11 For ye have the poor always with you; but me ye have not always.
26:12 For in that she poured this ointment upon my body, she did it to prepare me for burial.
26:13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, that also which this woman hath done shall be spoken of for a memorial of her.' 		14:3b there came a woman having an alabaster cruse of ointment of pure nard very costly; and she brake the cruse, and poured it over his head.
14:4 But there were some that had indignation among themselves, saying, To what purpose hath this waste of the ointment been made?
14:5 For this ointment might have been sold for above three hundred shillings, and given to the poor. And they murmured against her.
14:6 But Jesus said, 'Let her alone; why trouble ye her? she hath wrought a good work on me.
14:7 For ye have the poor always with you, and whensoever ye will ye can do them good: but me ye have not always.
14:8 She hath done what she could; she hath anointed my body beforehand for the burying.
14:9 And verily I say unto you, Wheresoever the gospel shall be preached throughout the whole world, that also which this woman hath done shall be spoken of for a memorial of her.' 		12:3 Mary therefore took a pound of ointment of pure nard, very precious, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odor of the ointment.
12:4 But Judas Iscariot, one of his disciples, that should betray him, saith,
12:5 'Why was not this ointment sold for three hundred shillings, and given to the poor?'
12:6 Now this he said, not because he cared for the poor; but because he was a thief, and having the bag took away what was put therein.
12:7 Jesus therefore said, 'Suffer her to keep it against the day of my burying.
12:8 For the poor ye have always with you; but me ye have not always.'
12:9 The common people therefore of the Jews learned that he was there: and they came, not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.
3.16b And Jesus did not receive them.
12:10 But the chief priests took counsel that they might put Lazarus also to death;
12:11 because that by reason of him many of the Jews went away, and believed on Jesus.
12:12 On the morrow a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem,
12:13 took the branches of the palm trees, and went forth to meet him, and cried out, Hosanna: Blessed is he that cometh in the name of the Lord, even the King of Israel.
12:14 And Jesus, having found a young ass, sat thereon; as it is written,
12:15 Fear not, daughter of Zion: behold, thy King cometh, sitting on an ass’s colt.
12:16 These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.
12:17 The multitude therefore that was with him when he called Lazarus out of the tomb, and raised him from the dead, bare witness.
12:18 For this cause also the multitude went and met him, for that they heard that he had done this sign.

INDUCTIVE REASONING CONCLUSION

The story from the letter is somewhat garbled in so many years of transmission, but it does contain relevant detail to enhance the story of the Raising of Lazarus. Let me review the details. The basis for the story is set out by Dr. Barbara Thiering that Simon Magus was involved in a demonstration in Jerusalem that was supposed to embarrass Pilate. Instead it resulted in the killing of some Roman soldiers. For this Simon Magus, the Pope, was excommunicated and placed in a cave as if dead. If no one rescued him he would eventually die. Now Jesus knew that the promotion day for a priest was three days hence so he waited the mysterious three days. He was also hoping to get approval from his superior Jonathan Annas.

When Jesus arrived at the Ain Feshkha (Bethany) from Mird, Helena (Simon Magus' consort) was obviously concerned that Simon might have died, however Mary Magdalene (the same as Mary of Bethany), his wife, thought that Jesus was purposefully waiting for Simon to die and begged forgiveness. The disciples, as was usual, picked on her and this made Jesus angry at them.

Then comes the most powerful verification that Lazarus (Simon Magus) was still alive: "straightway a great cry was heard from the tomb,". Now the use of "great" is significant. just as Jesus' loud voice on the cross in Mark 15:34 it means a voice of importance, one that others listen to as their superior. As an interesting parallel in The Gospel of John 11:43, Jesus "cried with a loud voice, Lazarus, come forth." Morton Smith spends much time discussing the homsexual overtones, but says little about the obvious voice from the tomb. Perhaps his book, "Jesus the Magician" implied that he thought that this was just a magcians trick. Either way Lazarus is still alive in the cave. This fact proves that it was more likely a ritualistic death in the sense that Simon was excommunicated as the leader of the Church. The placing of this story just before the Crucifixion is meant to demonstrate Jesus' power over death that will be used by him in the Resurrection. And, alas there was also no Resurrection as seen in Section 1: the Gospel of Peter. Now it must be realized that it is not really a lie to say "raised the dead" for the Dead Sea Scrolls say, to be outside of the Jewish-Essene order is to be as dead because there is only life in the order.

Now Simon having lost even his linen acolyte outfit at the Garden of Gethsēmani (Mark 14 51,52) (discussed previously), he must wash "the four days of defiling bodily decay" from his body as an outcaste (as Martha points out). Then he can put on his linen acolyte initiate outfit and needs at least "six days" to cleanse himself under the direction of Jesus. You bet he loves Jesus for rescuing him!

Here are the clues to this story:


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