Part 11

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FOOTNOTES

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

2 1 Fasc.

3 3 Fasc.

4 The Greek Text will be found in the Appendix.

5 The text of this sentence is faulty.

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

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

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

_ 9 H. E._ iii. 16.

_ 10 H. E._ iii. 3.

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

_ 12 H. E._ iii. 27.

_ 13 H. E._ iii. 3.

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

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

_ 16 De Vir. illustr._ i.

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

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

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

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

_ 21 Guardian_, November 29, 1893.

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

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

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

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

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

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

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

29 Luke ii. 4.

_ 30 Dial._ lxxviii.

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

32 Cf. _Supernatural Religion_, i. 304 f.

_ 33 Apol._ i. 40.

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

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

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

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

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

_ 39 Dial._ xcvii.

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

_ 41 Apol._ i. 50.

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

_ 43 Dial._ ciii.

_ 44 Dial._ cviii.

45 Cf. _Supernatural Religion_, i. 339.

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

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

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

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

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

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

52 Verse 16.

53 Verse 27.

54 Verse 28.

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

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

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

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

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

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

_ 61 L.c._ p. xxiv.

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

_ 63 Ib._ p. 75.

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

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

_ 66 L.c._ p. 78.

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

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

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

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

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

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

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

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

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

_ 76 L.c._ p. xliii.

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

_ 78 Magn._ ix.

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

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

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

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

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

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

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

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

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

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

_ 89 L.c._ p. 26.

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

_ 91 Zeitschr._ 1893, ii. 254.

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

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

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

95 Or “Why didst thou forsake me?”

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

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

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

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

_ 100 Zeitschr._ 1893, ii. 246.

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

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

_ 103 L.c._ p. 28.

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

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

_ 106 L.c._ p. 70.