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Old page wikitext, before the edit (old_wikitext) | '{{Short description|2nd-century Christian apocalyptic text}}
{{good article}}
{{Use American English|date=June 2024}}
{{Use mdy dates|date=June 2024}}
{{For multi|the Nag Hammadi text|Gnostic Apocalypse of Peter|the 10th-century Arabic text|Arabic Apocalypse of Peter}}
[[File:Apocalypse of Peter Akhmim Plate vii.png|right|thumb|upright=1.3|The beginning of the Greek fragment of the Apocalypse of Peter found in [[Akhmim]], Egypt|alt=Photograph of parchment]]
{{New Testament Apocrypha}}
The '''Apocalypse of Peter''',{{NoteTag|{{lang-grc|Ἀποκαλύψει τοῦ Πέτρου|translit=Apokalýpsei toú Pétrou|translation=Revelation of Peter}}}} also called the '''Revelation of Peter''', is an [[Early Christianity|early Christian]] text of the 2nd century and a work of [[apocalyptic literature]]. It is the earliest-written extant document depicting a Christian version of [[heaven]] and [[hell]] in detail. The Apocalypse of Peter is influenced by both Jewish apocalyptic literature and [[Hellenistic philosophy]] from Greek culture. The text is [[Extant literature|extant]] in two diverging versions based on a [[lost literary work|lost]] [[Koine Greek]] original: a shorter Greek version and a longer [[Ge'ez language|Ethiopic]] version.
The work is [[pseudepigraphal]]: it is purportedly written by the disciple [[Saint Peter|Peter]], but its actual author is unknown. The Apocalypse of Peter describes a divine vision experienced by Peter through Christ. After inquiring for signs of the [[Second Coming of Jesus]], the work delves into a vision of the afterlife ({{transliteration|grc|[[katabasis]]}}), and details both heavenly bliss for the righteous and infernal punishments for the damned. In particular, the punishments are graphically described in a physical sense, and loosely correspond to "[[eye for an eye|an eye for an eye]]" ({{lang|la|lex talionis}}): blasphemers are hung by their tongues; liars who bear false witness have their lips cut off; callous rich people are made to wear rags and be pierced by sharp fiery stones as would beggars; and so on.
It is not included in the [[Books of the Bible#New Testament|standard canon of the New Testament]], but is classed as part of [[New Testament apocrypha]]. The Apocalypse of Peter is listed in the canon of the [[Muratorian fragment]], a 2nd-century list of approved books in Christianity and one of the earliest surviving proto-canons. However, the Muratorian fragment expresses some hesitation on the work, saying that some authorities would not have it read in church. While the Apocalypse of Peter influenced other Christian works in the 2nd, 3rd, and 4th centuries, it eventually became considered inauthentic and declined in use. It was largely superseded by the [[Apocalypse of Paul]], a popular 4th-century work heavily influenced by the Apocalypse of Peter that provides its own updated vision of heaven and hell. The Apocalypse of Peter is an early example of the same genre as the famous ''[[Divine Comedy]]'' of Dante, wherein the protagonist takes a tour of the realms of the afterlife.
==Date of authorship==
[[File:Near East 0100AD.svg|thumb|right|upright=1.32|The [[Eastern Mediterranean]] region around 100 AD. Scholars hypothesize that the author of the Apocalypse of Peter may have been from [[Roman Judea]]<ref name="bauckham160" /> or [[Roman Egypt]].<ref name="Bremmer2003" /><ref name="bremmer2009" /><ref name="mueller2003">{{cite book |last=Müller |first=Caspar Detlef Gustav |author-link=Caspar Detlef Gustav Müller |editor-last1=Schneemelcher |editor-first1=Wilhelm |editor-link1=Wilhelm Schneemelcher |translator-last1=Wilson |translator-first1=Robert McLachlan |translator-link1=R. McL. Wilson |date=2003 |orig-date=1989 |title=New Testament Apocrypha: Volume Two: Writings Relating to the Apostles; Apocalypses and Related Subjects |edition=Revised |location=Louisville |publisher=Westminster Press |chapter=Apocalypse of Peter |pages=620–625 |isbn=0-664-22722-8 }}</ref>|alt=Refer to caption]]
The Apocalypse of Peter seems to have been written between 100 AD and 150 AD. The {{lang|la|[[terminus post quem]]}}—the point after which the Apocalypse of Peter must have been written—is shown by its probable use of [[4 Esdras]], which was written about 100 AD.<ref name="maurer664">{{harvnb|Maurer|1965|p=664}}. Compare Apocalypse of Peter Chapter 3 with {{bibleverse|2|Esdras|5:33-56|NRSV}} (4 Esdras, confusingly, is chapter 3 onward of the compilation book later called 2 Esdras).</ref> The Apocalypse is quoted in Book 2 of the [[Sibylline Oracles]] ({{circa|150}}), and cited by name and quoted in [[Clement of Alexandria]]'s ''Prophetical Extracts'' ({{circa|200}}).<ref name="clement-pe-quote" /> It also appears by name in the [[Muratorian fragment]], generally dated to the last quarter of the 2nd century ({{c.|170–200}}).<ref name="metzger" /> All of this implies it must have been in existence by around 150 AD.<ref name="elliott">{{cite book |last = Elliott |first = James Keith |editor-first1 = J. K. |editor-last1 = Elliott |chapter=The Apocalypse of Peter |title = The Apocryphal New Testament |year = 1993 |publisher = Oxford University Press |isbn = 0-19-826182-9 |pages=593–595 |doi=10.1093/0198261829.003.0032 }}</ref>
[[Richard Bauckham]] argues for more precisely dating the composition to the [[Bar Kokhba revolt]] (132–136), and the author as a [[Jewish Christian]] in [[Roman Judea]], the region affected by the revolt.{{NoteTag|[[Richard Bauckham]]'s argument supporting composition by a Jewish-Christian author in Palestine during the Bar Kokhba revolt is that the text speaks of a single false messiah who has not yet been exposed as false. The reference to the false messiah as a "liar" may be a Hebrew pun turning Bar Kokhba's original name, Bar Kosiba, into Bar Koziba, "son of the lie". More generally, the writer seems to write from a position of persecution, condemning those who caused the deaths of martyrs by their lies, and Bar Kokhba is reputed to have punished and killed Christians.<ref name="bauckham160">{{harvnb|Bauckham|1998|pp=160–161}}.</ref> Scholars who have found Bauckham's argument convincing include [[Oskar Skarsaune]] and Dennis Buchholz.<ref name="Skarsaune 2007">{{cite book |last=Skarsaune |first=Oskar | author-link=Oskar Skarsaune |editor-last=Skarsaune |editor-first=Oskar | editor1-link=Oskar Skarsaune |editor2-last=Hvalvik |editor2-first=Reidar |editor2-link=Reidar Hvalvik |title=Jewish Believers in Jesus |pages=384–388 |publisher=Hendrickson Publishers |year=2007 |isbn=978-1-56563-763-4}}</ref><ref>{{harvnb|Buchholz|1988|pp=277-278, 408-412}}.</ref> This suggestion is not accepted by all; [[Eibert Tigchelaar]] wrote a rebuttal of the argument as unconvincing, as other calamities such as the [[Kitos War]] (115–117) could have been the inspiration, as could forgotten local persecutions.<ref name="Tigchellaar2003">{{cite book |chapter=Is the Liar Bar-Kokhba? Considering the Date and Provenance of the Greek (Ethiopic) Apocalypse of Peter |last=Tigchelaar |first=Eibert |author-link=Eibert Tigchelaar |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=63–77}}</ref> Scholars who agree with Tigchelaar include Eric Beck and Tobias Nicklas.<ref>{{harvnb|Beck|2019|pp=9-11, 175}}.</ref>}} Other scholars have suggested [[Roman Egypt]] as a possible origin.{{NoteTag|[[Jan N. Bremmer|Jan Bremmer]] suggests that the signs of Greek philosophical influence point to an author or editor in more Hellenized Egypt, although perhaps working off a Palestinian text.<ref name="Bremmer2003" /><ref name="bremmer2009" /> [[Klaus Berger (theologian)|Klaus Berger]] and [[Caspar Detlef Gustav Müller|C.D.G. Müller]] detect similar veneration of Peter in other Egyptian Christian works as well as references to Egyptian cultural practices; Clement of Alexandria's notice of the work suggests it was popular in Alexandria, the literary center of Egypt.<ref name="mueller2003" />}}
==Manuscript history==
From the medieval era to 1886, the Apocalypse of Peter was known only through quotations and mentions in [[early Christian]] writings.<ref>{{harvnb|Beck|2019|p=2}}.</ref> A fragmented [[Koine Greek]] [[manuscript]] was discovered during excavations initiated by [[Gaston Maspéro]] during the 1886–87 season in a desert [[necropolis]] at [[Akhmim]] in [[Upper Egypt]]. The fragment consisted of [[parchment]] leaves claimed to be deposited in the grave of a Christian monk.<ref name="Greek printings">{{ublcb|The Greek Akhmim text was printed originally in:
|{{cite book |last1=Bouriant |first1=Urbain |author-link=Urbain Bouriant |date=1892 |title=Mémoires publiés par les membres de la mission archéologique au Caire |chapter=Fragments du texte grec du livre d'Enoch et de quelques écrits attribués à Saint Pierre |chapter-url=https://catalog.hathitrust.org/Record/103027436 |series=IX.1 |pages=142–147 |lang=fr }}
|Photographs are published in:
|{{cite book |last1=Lods |first1=Adolphe |editor-last=Leroux |editor-first=Ernest |date=1893 |title=Mémoires publiés par les membres de la mission archéologique au Caire |chapter=L'Evangile et l'Apocalypse de Pierre |chapter-url=https://archive.org/details/MMAF9.3/ |series=IX.3 |pages=224-228; plates VII–X |lang=fr }}
|{{cite book |last=Gebhardt |first=Oscar von |author-link=Oscar von Gebhardt |date=1893 |title=Das Evangelium und die Apokalypse des Petrus |url=https://archive.org/details/dasevangeliumund0000gebh/mode/2up |location=Leipzig |publisher=J. C. Hinrichs |pages=Plates XIV–XX |lang=de }} }}</ref> There are a wide range of estimates for when the manuscript was compiled; [[Palaeography|paleographer]] [[Guglielmo Cavallo]] and [[Papyrology|papyrologist]] [[Herwig Maehler]] estimate that the late 6th century is the most likely.<ref name="VanMinnen2003">{{cite book |chapter=The Greek Apocalypse of Peter |last=Van Minnen |first=Peter |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=17–28}}</ref> The Greek manuscript is now kept in the [[Coptic Museum]] in [[Old Cairo]].<ref name="VanMinnen2003" />
The French explorer [[Antoine Thomson d'Abbadie|Antoine d'Abbadie]] acquired a large number of manuscripts in Ethiopia in the 19th century, but many sat unanalyzed and untranslated for decades.<ref name="nta2" /> A large set of [[Clementine literature]] in [[Ge'ez language|Ethiopic]] from d'Abbadie's collection was published along with translations into French in 1907–1910.<ref>{{ublcb|The Ethiopic text, with a French translation, was published in:
|{{cite journal |last1=Grébaut |first1=Sylvain |date=1910 |title=Littérature éthiopienne pseudo-Clémentine |url=https://books.google.com/books?id=7_M1AAAAIAAJ&pg=PA198 |journal=Revue de l'Orient Chrétien |volume=15 |issue= |pages=198–214, 307–323, 425-439 |lang=fr }}
|Photographs can be found at Gallica, [https://gallica.bnf.fr/ark:/12148/btv1b100878602/f133.item Ethiopien d'Abbadie 51], p. 131r–137r; p. 131r–146v for the full "The Second Coming of Christ and the Resurrection of the Dead".}}</ref> After reading the French translations, the English scholar [[M. R. James]] realized in 1910 that there was a strong correspondence with the Akhmim Greek Apocalypse of Peter, and that an Ethiopic version of the same work was within this cache.<ref name="bauckham162">{{harvnb|Bauckham|1998|pp=162–163}}.</ref><ref name="james1911">{{ublcb|{{cite journal |last1=James |first1=M. R. |author-link=M. R. James |date=1910 |title=A New Text of the Apocalypse of Peter |url= |journal=[[The Journal of Theological Studies]] |volume=12 |issue=45 |jstor=23948865 |pages=36–54 |doi= 10.1093/jts/os-XII.1.36}}
|{{cite journal |last1=James |first1=M. R. |author-link=M. R. James |date=1911 |title=A New Text of the Apocalypse of Peter II |url= |journal=[[The Journal of Theological Studies]] |volume=12 |issue=47 |jstor=23948915 |pages=362–383 |doi= 10.1093/jts/os-XII.3.362}} (this is the article with the initial comparative translation, as well as the Bodleian fragment)
|{{cite journal |last1=James |first1=M. R. |author-link=M. R. James |date=1911 |title=A New Text of the Apocalypse of Peter III |url= |journal=[[The Journal of Theological Studies]] |volume=12 |issue=48 |jstor=23948939 |pages=573–583 |doi= 10.1093/jts/os-XII.4.573}}}}</ref> Another independent Ethiopic manuscript was discovered on the island of Kebrān in [[Lake Tana]] in 1968.<ref>{{ublcb|{{harvnb|Buchholz|1988|pp=129-134}}; {{harvnb|Beck|2019|p=3}}.
|For original publication, see:
|{{cite book |last=Hammerschmidt |first=Ernst |author-link=Ernst Hammerschmidt |date=1973 |title=Äthiopische Handschriften vom Ṭānāsee 1: Reisebericht und Beschreibung der Handschriften in dem Kloster des Heiligen Gabriel auf der Insel Kebrān |series=VOHD 20 |url= |publisher=Franz Steiner |lang=de}}
|For photographs, see University of Hamburg: Beta maṣāḥǝft, [https://betamasaheft.eu/manuscripts/Tanasee35/viewer Ṭānā, Kǝbrān Gabrǝʾel, Ṭānāsee 35]. }}</ref> These Ethiopic versions appear to have been translated from an Arabic version, which itself was translated from the lost Greek original. The d'Abbadie manuscript is estimated to have been created in the 15th or 16th century, while the Lake Tana manuscript is from perhaps the 18th century.<Ref>{{harvnb|Buchholz|1988|pp=129, 134}}.</ref>
Two other short Greek fragments of the work have been discovered, both originally found in Egypt: a 5th-century fragment held by the [[Bodleian library]] that had been discovered in 1895; and the Rainer fragment held by the [[Rainer collection]] in Vienna, discovered in the 1880s but only recognized as relevant to the Apocalypse of Peter in 1929.<ref>{{harvnb|Buchholz|1988|pp=145, 153–154}}.</ref> The Rainer fragment was dated to the 3rd or 4th century by M. R. James in 1931;<ref name="james1931" /><ref name="nta2" /> later analysis has suggested it is from the same manuscript as the Bodleian fragment and thus also from the 5th century.<ref name="VanMinnen2003" /><ref>{{cite book |last1=Kraus |first1=Thomas J. |last2=Nicklas |first2=Tobias |author-link= |date=2004 |title=Das Petrusevangelium und die Petrusapokalypse: Die griechischen Fragmente mit deutscher und englischer Übersetzung |trans-title=The Gospel of Peter and the Apocalypse of Peter: The Greek Fragments with German and English Translation |location=Berlin |publisher=De Gruyter |series=GCS N.F. 11 |isbn=978-3110176353 |lang=de |pages=121–122 }}</ref> These fragments offer significant variations from the other versions. In the Ethiopic manuscripts, the Apocalypse of Peter is only one section of a combined work called "The Second Coming of Christ and the Resurrection of the Dead", followed in both manuscripts by a work called "The Mystery of the Judgment of Sinners".<ref>{{harvnb|Bauckham|1998|pp=147, 162}}; {{harvnb|Buchholz|1988|p=137}}.</ref> In total, five manuscripts are extant today: the two Ethiopic manuscripts and the three Greek fragments.<ref>{{harvnb|Beck|2019|p=4}}</ref><ref name="kraus2024">{{cite book |chapter=Manuscripts of the Apocalypse of Peter: Some Crucial Questions |last=Kraus |first=Thomas J. |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |pages=34–52 |doi=10.2143/9789042952096 |doi-access=free }} </ref>
Most scholars believe that the Ethiopic versions are closer to the original text, while the Greek manuscript discovered at Akhmim is a later and edited version.<ref>{{harvnb|Buchholz|1988|pp=429-430}}.</ref> This is for a number of reasons: the Akhmim version is shorter, while the Ethiopic matches the claimed line count from the [[Stichometry of Nicephorus]]; [[Church Fathers|patristic]] references and quotes seem to match the Ethiopic version better; the Ethiopic matches better with the Rainer and Bodleian Greek fragments; and the Akhmim version seems to be attempting to integrate the Apocalypse with the [[Gospel of Peter]] (also in the Akhmim manuscript), which would naturally result in revisions.<ref name="elliott" /><ref name="bauckham162" /><ref>{{harvnb|Ehrman|2022|pp=144–154}}.</ref><ref name="nta2">{{cite book |last=Maurer |first=Christian |editor-last=Schneemelcher |editor-first=Wilhelm |editor-link=Wilhelm Schneemelcher |translator-last1=Wilson |translator-first1=Robert McLachlan |translator-link1=R. McL. Wilson |date=1965 |orig-date=1964 |chapter=Apocalypse of Peter |title=New Testament Apocrypha: Volume Two: Writings Relating to the Apostles; Apocalypses and Related Subjects |location=Philadelphia |publisher=Westminster Press |pages=663–668 }} Translation from Ethiopic to German was by [[Hugo Duensing]], with David Hill and R. McL. Wilson translating the German to English.</ref>
==Contents==
The Apocalypse of Peter is framed as a discourse of Jesus to his faithful. In the Ethiopic version, the apostle [[Saint Peter|Peter]] experiences a vision of hell followed by a vision of heaven, granted by the risen Christ; in the Akhmim fragment, the order of heaven and hell is reversed, and it is revealed by Jesus during his life and ministry. In the form of a Greek {{transliteration|grc|[[katabasis]]}} or {{transliteration|grc|[[nekyia]]}}, it goes into elaborate detail about the punishment in hell for each type of crime, as well as briefly sketching the nature of heaven.<ref>{{harvnb|Beck|2019|pp=56-59}}.</ref>
===The Second Coming===
In the opening, the disciples ask for signs of the [[Second Coming]] ({{transliteration|grc|parousia}}) while on the [[Mount of Olives]]. In chapter 2 of the Ethiopic version, Peter asks for an explanation of the meaning of the [[parable]]s of the [[Parable of the budding fig tree|budding fig tree]] and the [[Parable of the barren fig tree|barren fig tree]], in an expansion of the "Little Apocalypse" of [[Matthew 24]].<ref>See [[Figs in the Bible]] for the New Testament's treatment of figs. The argument that Matthew was the writer's source is that the Apocalypse of Peter shows correspondences with the Matthean text that do not appear in the parallel passages in the synoptic gospels of Mark and Luke.<br/>{{cite journal |last=Bauckham |first=Richard B. |author-link=Richard Bauckham |date=1985 |title=The Two Fig Tree Parables in the Apocalypse of Peter |url= |journal=[[Journal of Biblical Literature]] |volume=104 |issue=2 |pages=269–287 |doi=10.2307/3260967 |jstor=3260967 }}</ref> Jesus joins the two parables in a detailed [[allegory]]. The setting "in the summer" is transferred to "the end of the world"; the fig tree represents Israel, and the flourishing shoots are [[Jewish Christianity|Jews who have adopted Jesus as Messiah]] and achieve martyrdom.<ref name="bauckham164">{{harvnb|Bauckham|1998|pp=164–168}}.</ref> The work continues on to describe the end times that will accompany the Second Coming: fire and darkness will convulse the world, a crowned Christ will return in glory, and the people of the nations will pass through a river of fire. The [[Election in Christianity|elect]] will be unscathed by the test, but sinners will be brought to a place where they shall be punished for their transgressions.<ref>{{harvnb|Buchholz|1988|pp=302-306}}.</ref>
===Punishments and rewards===
The work proceeds to describe the punishments that await the wicked. Many of the punishments are overseen by Ezrael the Angel of Wrath (most likely the angel [[Azrael]], although possibly a corrupt reference to the angel [[Sariel]]). The angel [[Uriel]] [[Universal resurrection|resurrects the dead into new bodies]] so that they can be either rewarded or tormented physically.<ref>{{harvnb|Bauckham|1998|pp=221–223}}; {{harvnb|Buchholz|1988|pp=292-296, 316}}.</ref><ref name="burge2010">{{cite journal |last1=Burge |first1=Stephen R. |date=2010 |title=ZR'L, the Angel of Death and the Ethiopic Apocalypse of Peter |url=https://www.academia.edu/224687 |journal=[[Journal for the Study of the Pseudepigrapha]] |volume=19 |issue=3 |pages=217–224 |doi= 10.1177/0951820710364880}}</ref> Punishments in hell according to the vision include:
{{columns-list|colwidth=40em|
* Blasphemers are hanged by the tongue.
* Those who deny justice are set in a pit of fire.
* Women who adorn themselves for the purpose of adultery are hung by their hair over a bubbling mire. The men who had adulterous relationships with them are hung by their genitals next to them.
* Murderers and their accomplices are tormented by venomous creatures and numberless worms.
* Women who aborted their children are in a pit of excrement up to their throats, and their children shoot a "flash of fire" into their eyes.
* Parents who committed infanticide have the mothers' breast milk congeal into flesh-devouring animals that torment both parents. Their dead children are delivered to a caretaking angel.
* Persecutors and betrayers of the righteous have half their body set on fire, are cast into a dark pit, and their entrails are eaten by a worm that never sleeps.
* Those who slander and doubt God's righteousness gnaw their tongues, are tormented with hot iron, and have their eyes burnt.
* Liars whose lies caused the death of martyrs have their lips cut off, with fire in their body and entrails.
* Rich people who neglected the poor are clothed in filthy rags and pierced by sharp burning stones.<!-- (Eth.) a sharp pillar of fire, but Beck prefers Akhmim -->
* Those who lend money and charge interest stand up to their knees in a lake of foul matter and blood.
* Men who take on the role of women in a sexual way, and lesbians, fall from the precipice of a great cliff repeatedly.
* Makers of idols either scourge themselves with fire whips (Ethiopic) or they beat each other with fire rods (Akhmim).<!-- Czachesz thinks the fire rods thing is from an unspecified punishment in Akhmim, but other scholars clearly think it was the makers of idols. -->
* Those who forsook God's commandments and heeded demons burn in flames.
* Those who do not honor their parents fall into a stream of fire repeatedly.
* Those who do not heed the counsel of their elders are attacked by flesh-devouring birds.
* Women who had premarital sex have their flesh torn to pieces.
* Disobedient slaves gnaw their tongues unceasingly.
* Those who give alms hypocritically are rendered blind and deaf, and fall upon coals of fire.
* Sorcerers are hung on a wheel of fire.<ref name="bauckham164" /><ref name="Czachesz2003">{{cite book |chapter=The Grotesque Body in the Apocalypse of Peter |last=Czachesz |first=István |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=111–114}}</ref><ref name="buchholz306" />
}}
The vision of heaven is shorter than the depiction of hell, and described more fully in the Akhmim version. In heaven, people have pure milky white skin, curly hair, and are generally beautiful. The earth blooms with everlasting flowers and spices. People wear shiny clothes made of light, like the angels. Everyone sings in choral prayer.<ref>{{harvnb|Beck|2019|pp=88-92}}.</ref><ref name="Adamik2003">{{cite book |chapter=The Description of Paradise in the Apocalypse of Peter |last=Adamik |first=Tamás |author-link=Tamás Adamik |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=78–89}}</ref><!-- Adamik is not really on this topic much at all, and more disagreeing with James on the Rainer fragment. But oh well. -->
In the Ethiopic version, the account closes with an account of the [[ascension of Jesus]] on the mountain in chapters 15–17. Jesus, accompanied by the prophets [[Moses]] and [[Elijah]], ascends on a cloud to the first heaven, and then they depart to the [[Seven heavens|second heaven]]. While it is an account of the ascension, it includes some parallels to Matthew's account of the [[transfiguration of Jesus]].<ref>{{harvnb|Buchholz|1988|pp=362-375}}.</ref> In the Akhmim fragment, which is set when Jesus was still alive, both the mountain and the two other men are unnamed (rather than being Moses and Elijah), but the men are similarly transfigured into radiant forms.<ref>{{harvnb|Beck|2019|pp=94-95, 100-102}} argues these parallels to the transfiguration were later additions to the Ethiopic version, and the account is best understood as an ascension narrative; while {{harvnb|Lapham|2004|pp=201-205}} argues that the Ethiopic compiler has conflated the transfiguration and ascension together, but is mostly a transfiguration narrative.</ref>
===Prayers for those in hell===
{{see also|Prayer for the dead}}
One theological issue of note appears only in the version of the text in the Rainer fragment. Its chapter 14 describes the salvation of condemned sinners for whom the righteous pray:<ref name="bauckham145" />
{{quote|Then I will grant to my called and elect ones whomsoever they request from me, out of the punishment. And I will give them [i.e. those for whom the elect pray] a [[wikt:καλόν|fine]] baptism in salvation from the [[Acherusia|Acherousian lake]] which is, they say, in the Elysian field, a portion of righteousness with my holy ones.<ref name="bauckham145" />}}
While not found in later manuscripts, this reading was likely original to the text, as it agrees with a quotation in the Sibylline Oracles:<ref name="bauckham145">{{harvnb|Bauckham|1998|pp=145–146, 232–235}}.</ref>
{{quote|To these pious ones imperishable God, the universal ruler, will also give another thing. Whenever they ask the imperishable God to save men from the raging fire and deathless gnashing he will grant it, and he will do this. For he will pick them out again from the undying fire and set them elsewhere and send them on account of his own people to another eternal life with the immortals in the Elysian plain where he has the long waves of the deep perennial Acherusian lake.|author=[[Sibylline Oracles]], Book 2, 330–338<ref name="collins1983">{{cite book |translator-last=Collins |translator-first=John J. |translator-link=John J. Collins |date=1983 |editor-last=Charlesworth |editor-first=James |editor-link=James H. Charlesworth |title=The Old Testament Pseudepigrapha Volume 1 |publisher=Doubleday |page=353 |chapter=The Sibylline Oracles |isbn=0-385-09630-5 |ref={{harvid|Collins|1983}}}} <!-- |chapter-url=https://archive.org/details/the-old-testament-pseudepigrapha-vol.-1-charlesworth-1983/page/353/mode/2up - Useful for editors, but chancy as an EL because of unclear copyright on the archive.org copy. --></ref>}}
Other pieces of Christian literature with parallel passages probably influenced by this include the [[Epistle of the Apostles]] and the Coptic [[Apocalypse of Elijah]].<ref>{{harvnb|James|1931|pp=272-273}}; {{harvnb|Buchholz|1988|pp=47-48, 58-62}}; {{harvnb|Bauckham|1998|pp=147–148}}.</ref>{{NoteTag|The [[Acts of Paul and Thecla]] is another work possibly influenced by the Rainer passage, although this connection is more contested. [[M. R. James]] detected a parallel in a passage where [[Thecla]] prays for the dead Falconilla to be delivered to heaven, but Dennis Buchholz writes that this only shows the author was familiar with similar material in the Christian tradition.<ref name="james1931">{{cite journal |last1=James |first1=M. R. |author-link=M. R. James |date=April 1931 |title=The Rainer Fragment of the Apocalypse of Peter |url= |journal=[[The Journal of Theological Studies]] |volume=os-XXXII |issue=127 |pages=270–279 |doi=10.1093/jts/os-XXXII.127.270 }}<br/>See [[s:The Apocryphal New Testament (1924)/Acts/The Acts of Paul|Acts of Paul and Thecla, 28-29]].</ref><ref>{{harvnb|Buchholz|1988|pp=51-53}}.</ref>}} The passage also makes literary sense, as it is a follow-up to a passage in chapter 3 where Jesus initially rebukes Peter who expresses horror at the suffering in hell; Richard Bauckham suggests that this is because it must be the victims who were harmed that request mercy, not Peter. While not directly endorsing [[universal salvation]], it does suggest that salvation will eventually reach as far as the compassion of the elect.<ref name="bauckham145" />
The Ethiopic manuscript maintains a version of the passage, but it differs in that it is the elect and righteous who receive baptism and salvation in a field rather than a lake ("field of Akerosya, which is called Aneslasleya" in Ethiopic), perhaps conflating Acherusia with the [[Elysian field]].<ref name="Copeland2003" /> The Ethiopic version of the list of punishments in hell includes sentences not in the Akhmim fragment saying that the punishment is eternal—hypothesized by many scholars to be later additions.<ref>{{harvnb|Beck|2019|p=56}}; {{harvnb|Buchholz|1988|pp=348-351, 385-386}}.</ref> Despite this, the other Clementine works in the Ethiopic manuscripts discuss a great act of divine mercy to come that must be kept secret, yet will rescue some or all sinners from hell, suggesting this belief had not entirely fallen away.<ref name="bauckham147">{{harvnb|Bauckham|1998|pp=147–148}}.</ref><ref>{{harvnb|Beck|2019|pp=156-159}}.</ref><ref>{{cite wikisource |title=The Apocryphal New Testament |wslink=The Apocryphal New Testament (1924)/Apocalypses/The Apocalypse of Peter |last=James |first=M. R. |authorlink=M. R. James |date=1924 |publisher=Clarendon Press |location=Oxford |page=520 |scan=Page:The_Apocryphal_New_Testament_(1924).djvu/558}}</ref>
==Influences, genre, and related works==
[[File:Bodleian fragment Apocalypse of Peter MS. Gr. th. f. 4 (P).jpg|thumb|right|upright=1.05|The fragment of the Apocalypse of Peter held by the [[Bodleian Library]]|alt=Photograph of parchment]]
As the title suggests, the Apocalypse of Peter is classed as part of [[apocalyptic literature]] in genre. The Greek word {{transliteration|grc|[[apocalypse|apokalypsis]]}} literally means "revelation", and apocalypses typically feature a revelation of otherworldly secrets from a divine being to a human—in the case of this work, Jesus and Peter.<ref>{{harvnb|Beck|2019|pp=22-25}}.</ref> Like many other apocalypses, the work is [[pseudepigrapha]]l: it claims the authorship of a famous figure to bolster the authority of its message.<ref name="ehrman-fcf" /> The Apocalypse of Peter is one of the earliest examples of a Christian–Jewish {{transliteration|grc|[[katabasis]]}}, a genre of explicit depictions of the realms and fates of the dead.<Ref>{{harvnb|Ehrman|2022|pp=1, 71-72}}.</ref>
===Predecessors===
Much of the original scholarship on the Apocalypse was on determining its predecessor influences. The first studies generally emphasized its roots in [[Hellenistic philosophy|Hellenistic philosophy and thought]]. {{transliteration|grc|Nekyia}}, a work by [[Albrecht Dieterich]] published in 1893 on the basis of the Akhmim manuscript alone, identified parallels and links with the [[Orphism (religion)|Orphic religious tradition]] and Greek cultural context.<ref>{{cite book |last=Dieterich |first=Albrecht |author-link=Albrecht Dieterich |date=1893 |title=Nekyia: Beiträge zur Erklärung der neuentdeckten Petrusapokalypse |trans-title=Nekyia: Contributions to the understanding of the newly-discovered Apocalypse of Peter |url=https://archive.org/details/nekyiabeitrgezu01dietgoog |location=Leipzig |lang=de |publisher=B. G. Teubner |isbn=}}</ref> Plato's {{transliteration|grc|[[Phaedo]]}} is often held as a major example of the forerunning Greek beliefs on the nature of the afterlife that influenced the Apocalypse of Peter.<ref name="Adamik2003" /> Later scholarship by [[Martha Himmelfarb]] and others has emphasized the strong Jewish roots of the Apocalypse of Peter as well; it seems that apocalypses were a popular genre among Jews in the [[Timeline of the Second Temple period|era of Greek and then Roman rule]]. Much of the Apocalypse of Peter may be based on or influenced by these lost Jewish apocalypses, works such as the "Book of the Watchers" (chapters 1–36 of the [[Book of Enoch]]), and 1st–2nd-century Jewish thought in general.<ref name="himmelfarb">{{cite book |first=Martha |last=Himmelfarb |author-link=Martha Himmelfarb |date=1983 |title=Tours of Hell: An Apocalyptic Form in Jewish and Christian Literature |publisher=University of Pennsylvania Press |isbn=0-8122-7882-8 |pages=8-11, 16-17, 41-45, 66-69, 127, 169-171 }}</ref><ref name="Bremmer2003">{{cite book |chapter=The Apocalypse of Peter: Greek or Jewish? |last=Bremmer |first=Jan |author-link=Jan N. Bremmer |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=1–14}}</ref> The book probably cites the Jewish apocalyptic work [[4 Esdras]].<ref name="maurer664" /> The author also appears to be familiar with the [[Gospel of Matthew]] and no other; a line in chapter 16 has Peter realizing the meaning of the [[Beatitude]] quote that "Blessed are those who are persecuted for righteousness's sake, for theirs is the kingdom of Heaven."<ref name="bauckham168">{{harvnb|Bauckham|1998|pp=168–176, 208–209}}.</ref>
The Apocalypse of Peter seems to quote from [[Ezekiel 37]], the story of the [[Vision of the Valley of Dry Bones|Valley of Dry Bones]]. During its rendition of the [[ascension of Jesus]], it also quotes from [[Psalm 24]], which was considered as a messianic psalm foretelling the coming of Jesus and Christianity in the early church. The psalm is given a cosmological interpretation as a prophecy of Jesus's entry into heaven.<ref name="VanRuiten2003">{{cite book |chapter=The Old Testament Quotations in the Apocalypse of Peter |last=Van Ruiten |first=Jacques |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=158–173}}</ref>
The post-mortem baptism in the [[Acherusia|Acherousian lake]] was likely influenced by the Jewish cultural practice of [[Last offices#Bathing the dead|washing the dead]] before the corpse is buried, a practice shared by early Christians. There was a linkage or analogy between cleansing the soul on death as well as cleaning the body, as the Apocalypse of Peter passage essentially combines the two.<ref name="Copeland2003">{{cite book |chapter=Sinners and Post-Mortem 'Baptism' in the Acherusian Lake |last=Copeland |first=Kirsti B. |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=91–107}}</ref>
While much work has been done on predecessor influences, Eric Beck stresses that much of the Apocalypse of Peter is distinct among extant literature of the period, and may well have been unique at the time, rather than simply adapting [[lost literary work|lost earlier writing]]s.<ref>{{harvnb|Beck|2019|pp=27-28, 79-80}}.</ref> As an example, earlier Jewish literature varied in its depictions of [[Sheol]], the underworld, but did not usually threaten active torment to the wicked. Instead [[Annihilationism|eternal destruction]] was the more frequent threat in these early works, a possibility that does not arise in the Apocalypse of Peter.<ref name="jost2024">{{cite book |chapter=Judgment, Punishment, and Hell in the Dead Sea Scrolls and the Apocalypse of Peter |last=Jost |first=Michael R. |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |pages=132–152 |doi=10.2143/9789042952096 |doi-access=free }}</ref>
===Contemporary work===
The opening of the book has the resurrected Jesus giving further insights to the Apostles, followed by an account of Jesus's ascension. This appears to have been a popular setting in 2nd century Christian works, and the dialogue generally took place on a mountain, as in the Apocalypse of Peter. The genre is sometimes called a "dialogue Gospel", and is seen in works such as the [[Epistle of the Apostles]], the [[Questions of Bartholomew]], and various Gnostic works such as the [[Pistis Sophia]].<ref name="bauckham168" />
Among writings that were eventually canonized in the New Testament, the Apocalypse of Peter shows a close resemblance in ideas with the epistle [[2 Peter]], to the extent that many scholars believe one had copied passages from the other due to the number of close parallels.<ref>{{ublcb|For an example of support of 2 Peter preceding the Apocalypse, see {{harvnb|Bauckham|1998|pp=290–303}}.
|For an example of suggesting that the lost original version of the Apocalypse of Peter contained no such references to 2 Peter, and that the 2 Peter parallels were probably the result of later editing, see {{harvnb|Beck|2019|pp=12-14, 93-94}}.
|For an example of support of the Apocalypse of Peter preceding 2 Peter, see: {{cite book |last=Frey |first=Jörg |author-link= |editor-first=Jörg |editor-last=Frey |editor2-first=Matthijs |editor2-last=den Dulk |editor3-first=Jan |editor3-last=van der Watt |editor3-link=Jan van der Watt |chapter=Second Peter in New Perspective |date=2019 |title=2 Peter and the Apocalypse of Peter: Towards a New Perspective |location= |publisher=Brill |pages=7–74 |isbn=978-90-04-39954-9}} }}</ref><ref name="bremmer2024">{{cite book |chapter=The Apocalypse of Peter, 2 Peter and Sibylline Oracles II. Alexandrian Debates? |last=Bremmer |first=Jan |author-link=Jan N. Bremmer |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |pages=153–177 |doi=10.2143/9789042952096 |doi-access=free }} </ref> While both the Apocalypse of Peter and the Apocalypse of John (the [[Book of Revelation]]) are apocalypses in genre, the Revelation of Peter puts far more stress on the afterlife and divine rewards and punishments, while the Revelation of John focuses on a cosmic battle between good and evil.<ref name="nta2" />
===Later influence===
[[File:Eugène Delacroix - The Barque of Dante.jpg|thumb|right|upright=1.28|''[[Dante and Virgil in Hell]]'', an 1822 painting by Eugène Delacroix. Dante very likely read the [[Apocalypse of Paul]] and references it in ''[[The Divine Comedy]]''; the Apocalypse of Paul was heavily influenced by the Apocalypse of Peter.<ref name="bremmer2009" /><ref name="silverstein1935">{{cite book |last=Silverstein |first=Theodore |author-link=Theodore Silverstein |date=1935 |title=Visio Sancti Pauli: The history of the Apocalypse in Latin, together with nine texts |url= |location=London |publisher=Christophers |pages=3–5, 91 |isbn=}}</ref>|alt=Painting of Dante and Virgil]]
The Apocalypse of Peter is the earliest surviving detailed depiction of heaven and hell in a Christian context. These depictions appear to have been quite influential to later works, although how much of this is due to the Apocalypse of Peter itself and how much due to lost similar literature is unclear.<ref name="elliott" /><ref name="himmelfarb" />
The [[Sibylline Oracles]], popular among Roman Christians, directly quotes the Apocalypse of Peter.<ref>Specifically [[Sibylline Oracles]] Book 2, verse 225 and following. See {{harvnb|Collins|1983|pp=350-353}} for a translation.</ref><ref>{{harvnb|Beck|2019|pp=84-88}}. {{harvnb|Adamik|2003}} is a dissenting opinion that suggests that the Sibylline Oracles are not quoting the Apocalypse of Peter, but later microscope analysis of the Rainer fragment has suggested that the alternative transcription Adamik's argument is based on is not accurate.</ref> [[Macarius Magnes]]'s {{lang|la|Apocriticus}}, a 3rd-century Christian apologetic work, features "a pagan philosopher" who quotes the Apocalypse of Peter, albeit in an attempt to disprove Christianity.<Ref>{{harvnb|Buchholz|1988|pp=29-34}}</ref> The visions narrated in the [[Acts of Thomas]], a 3rd century work, also appear to quote or reference the Apocalypse of Peter.<ref>{{harvnb|Buchholz|1988|pp=53-54}}. For a dissenting opinion, [[Martha Himmelfarb]] argues that both the Acts of Thomas and the Apocalypse of Peter are drawing on the same early Jewish traditions to explain the similarities. See {{harvnb|Himmelfarb|1983|pp=12-13}}.</ref> The bishop [[Methodius of Olympus]] appears to positively quote the Apocalypse of Peter in the 4th century, although it is uncertain whether he regarded it as scripture.<ref name="Jakab2003" />{{NoteTag|A contested example of influence is in [[Theophilus of Antioch]]'s ''Apology to Autolycus''. [[Gilles Quispel]] and [[Robert M. Grant (theologian)|R. M. Grant]] argued that a line in it might be loosely quoting the Akhmim version of the Apocalypse of Peter: a description of an Eden-like place of light and exquisite plants. Dennis Buchholz considers this argument as not convincing; while it is possible Theophilus was familiar with the Apocalypse of Peter, descriptions of paradise involving both light and flowering plants were common in the era, and seen in common sources such as the [[Book of Enoch]].<ref>{{harvnb|Buchholz|1988|pp=48-50}}.</ref><ref>{{cite journal |last1=Quispel |first1=G. |author-link=Gilles Quispel |last2=Grant |first2=R.M. |author2-link=Robert M. Grant (theologian) |title=Note On the Petrine Apocrypha |journal=Vigiliae Christianae |volume=6 |issue=1 |date=1952 |pages=31–32 |doi=10.1163/157007252X00047 }}</ref>}}
The Apocalypse of Peter is a predecessor of and has similarities with the genre of [[Clementine literature]] that would later be popular in Alexandria, despite Clement himself not appearing in the Apocalypse of Peter. Clementine stories usually involved [[Saint Peter|Peter]] and [[Clement of Rome]] having adventures, revelations, and dialogues together. Both Ethiopic manuscripts that include the Apocalypse of Peter are mixed in with other Ethiopic Clementine literature that feature Peter prominently.<ref name="Pesthy2003">{{cite book |chapter='Thy Mercy, O Lord, is in the Heavens; and thy Righteousness Reaches unto the Clouds' |last=Pesthy |first=Monika |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=40–51}}</ref> Clementine literature became popular in the third and fourth century, but it is not known when the Clementine sections of the Ethiopic manuscripts containing the Apocalypse of Peter were originally written. Daniel Maier proposes an Egyptian origin in the 6th–10th centuries as an estimate, while Richard Bauckham suggests the author was familiar with the [[Arabic Apocalypse of Peter]] and proposes an origin in the 8th century or later.<ref name="maier2024">{{cite book |chapter=The Ethiopic Pseudo-Clementine Framework of the Apocalypse of Peter: Chances and Challenges in the African Transmission Context |last=Maier |first=Daniel C. |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |pages=153–177 |doi=10.2143/9789042952096 |doi-access=free }} </ref><ref name="bauckham147" />
Later apocalyptic works inspired by it include the [[Apocalypse of Thomas]] in the 2nd–4th century, and more influentially, the [[Apocalypse of Paul]] in the 4th century.<ref name="nta2" /><ref>{{harvnb|Buchholz|1988|pp=65-70}}.</ref> One tweak that the Apocalypse of Paul makes is describing personal judgments to bliss or torment that happen immediately after death, rather than the Apocalypse of Peter being a vision of a future destiny that will take place after the Second Coming of Jesus. Hell and paradise are both on a future Earth in Peter, but are another realm of existence in Paul.<ref name="Jakab2003" /><ref name="fiori">{{cite book |last=Fiori |first=Emiliano B. |chapter='Close and yet so faraway': The Apocalypse of Peter and the Apocalypse of Paul |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |doi=10.2143/9789042952096 |doi-access=free }}</ref> The Apocalypse of Paul is also more interested in condemning sins committed by insufficiently devout Christians, while the Apocalypse of Peter seems to view the righteous as a unified group.<ref>{{harvnb|Beck|2019|pp=104-105}}.</ref> The Apocalypse of Paul never saw official Church approval. Despite this, it would go on to be popular and influential for centuries, possibly due to its popularity among the medieval monks that copied and preserved manuscripts in the turbulent centuries following the fall of the Western Roman Empire. [[Dante Alighieri]]'s ''[[Divine Comedy]]'' would become extremely popular and celebrated in the 14th century and beyond, and was influenced by the Apocalypse of Paul.<ref name="nta2" /><ref name="silverstein1935" /> Directly or indirectly, the Apocalypse of Peter was the parent and grandparent of these influential visions of the afterlife.<ref name="bremmer2009">{{cite journal |last=Bremmer |first=Jan |author-link=Jan N. Bremmer |date=2009 |title=Christian Hell: From the Apocalypse of Peter to the Apocalypse of Paul |journal=[[Numen (journal)|Numen]] |volume=56 |issue=2/3 |pages=298–302 |jstor=27793794 |doi= 10.1163/156852709X405026}}</ref>
==Analysis==
===The punishments and ''lex talionis''===
{{quote|But the wicked and sinners and hypocrites will stand in the midst of a pit of darkness that cannot be extinguished and their punishment will be fire. And the angels will bring their sin and they will prepare for them a place where they will be punished forever, each one according to their transgression.
|source=Apocalypse of Peter (Ethiopic) 6:5-6<ref>{{harvnb|Beck|2019|p=68}}.</ref>}}
The list of punishments for the damned is likely the most influential and famous part of the work, with almost two-thirds of the text dedicated to the calamitous [[end times]] that will accompany the return of Jesus (Chapters 4–6) and the punishments afterward (Chapters 7–13).<ref name="beck125">{{harvnb|Beck|2019|pp=125-140}}.</ref><ref name="buchholz306">{{harvnb|Buchholz|1988|pp=306-311}}.</ref> The punishments in the vision generally correspond to the past sinful actions, usually with a correspondence between the body part that sinned and the body part that is tortured.<ref name="Czachesz2003" /> It is a loose version of the Jewish notion of an [[eye for an eye]], also known as {{lang|la|lex talionis}}, that the punishment should fit the crime. The phrase "each according to his deed" appears five times in the Ethiopic version to explain the punishments.<ref name="bauckham194">{{harvnb|Bauckham|1998|pp=194–198}}.</ref><ref name="beck125" /> Dennis Buchholz writes that the verse "Everyone according to his deeds" is the theme of the entire work.<ref>{{harvnb|Buchholz|1988|p=276}}.</ref> In a dialogue with the angel Tatirokos, the keeper of [[Tartarus]], the damned themselves admit from their own lips that their fate is based on their own deeds, and is fair and just, .<ref name="Bauckham223">{{harvnb|Bauckham|1998|pp=223–225}}.</ref><ref name="ehrman78" /> Still, the connection between the crime and the punishment is not always obvious. David Fiensy writes that "It is possible that where there is no logical correspondence, the punishment has come from the Orphic tradition and has simply been clumsily attached to a vice by a Jewish redactor."<ref>{{cite journal |last1=Fiensy |first1=David |date=1983 |title=Lex Talionis in the 'Apocalypse of Peter' |url= |journal=The Harvard Theological Review |volume=76 |issue=2 |pages=255–258 |doi= 10.1017/S0017816000001334|jstor=1509504 }}</ref><ref name="lanzillotta" />
[[Bart Ehrman]] contests classifying the ethics of the Apocalypse as being those of {{lang|la|lex talionis}}, and considers bodily correspondence the overriding concern instead. For Ehrman, the punishments described are far more severe than the original crime – which goes against the idea of punishments being commensurate to the damage inflicted within "an eye for an eye".<ref name="ehrman78">{{harvnb|Ehrman|2022|pp=78–80}}.</ref>
Callie Callon suggests a philosophy of "mirror punishment" as motivating the punishments where the harm done is reflected in a sort of [[poetic justice]], and is often more symbolic in nature. She argues that this best explains the logic behind placing sorcerers in a [[wheel of fire]], long considered unclear. Other scholars have suggested that it is perhaps a weak reference to the punishment of [[Ixion]] in [[Greek mythology]]; Callon suggests that it is, instead, a reference to a [[:wikt:ῥόμβος|rhombus]], a spinning top that was also used by magicians. The magicians had spun a rhombus for power in their lives, and now were tormented by similar spinning, with the usual addition of fire seen in other punishments.<ref>{{cite journal |last1=Callon |first1=Callie |date=2010 |title=Sorcery, Wheels, and Mirror Punishment in the Apocalypse of Peter |url= |journal=[[Journal of Early Christian Studies]] |volume=18 |issue=1 |pages=29–49 |doi=10.1353/earl.0.0304 |access-date=}}</ref><ref name="beck125" />
The text is somewhat corrupt and unclear in Chapter 11, found only in the Ethiopic version, which describes the punishment for those who dishonor their parents. The nature of the first punishment is hard to discern and involves going up to a high fiery place, perhaps a volcano. It is believed by most translators that the target was closer to "adults who abandon their elderly parents" rather than condemning disobedient children, but it is difficult to be certain.<ref>{{harvnb|Beck|2019|p=137}}; {{harvnb|Buchholz|1988|pp=217-219, 332-334}}.</ref> However, the next punishments do target children, saying that those who fail to heed tradition and their elders will be devoured by birds, while girls who do not maintain their virginity before marriage (implicitly also a violation of parental expectations) have their flesh torn apart. This is possibly an instance of mirror punishment or bodily correspondence, where the skin which sinned is itself punished. The text also specifies "ten" girls are punished – possibly a loose callback to the [[Parable of the Ten Virgins]] in the Gospel of Matthew, although not a very accurate one if so, as only five virgins are reprimanded in the parable, and for unrelated reasons.<ref>{{harvnb|Beck|2019|pp=137-138}}; {{harvnb|Buchholz|1988|pp=219-221, 334-336}}.</ref>
The Apocalypse of Peter is one of the earliest pieces of Christian literature to feature an [[anti-abortion]] message; mothers who abort their children are among those tormented.<ref>{{ublcb|{{harvnb|Buchholz|1988|p=317}}. For the Apocalypse of Peter being among the earliest, along with the [[Epistle of Barnabas]] and the [[Didache]], Buchholz is citing:|{{cite book |author1-last=Gorman |author1-first=Michael J. |author1-link=Michael J. Gorman |title=Abortion & the Early Church: Christian, Jewish & Pagan Attitudes in the Greco-Roman World |location=Downers Grove, IL |publisher=InterVarsity Press |date=1982 |isbn=0-87784-397-X |pages=49–53|ref=none}}}}</ref>
===Christology===
The Akhmim Greek text generally refers to Jesus as {{transliteration|grc|[[kyrios]]}}, "Lord". The Ethiopic manuscripts are similar, but the style notably shifts in Chapters 15 and 16 in the last section of the work, which refer to Jesus by name and introduce him with exalted titles including "Jesus Christ our King" (''[[negus]]'') and "my God Jesus Christ". This is considered a sign this section was edited later by a scribe with a [[high Christology]].<ref>{{harvnb|Buchholz|1988|p=363}}; {{harvnb|Beck|2019|p=90}}.</ref>
===Angels and demons===
It is unknown how much of the [[angelology]] and [[demonology]] in the Ethiopic version was in the older Greek versions. The Akhmim version does not mention demons when describing the punishment of those who forsook God's commandments; even in Ethiopic, it is possible that the demons are servants of God performing the punishment, rather than those who led the damned into sin. As the Ethiopic version was likely a translation of an [[Arabic language|Arabic]] translation, it may have picked up some influence from Islam centuries later; the references to Ezrael the Angel of Wrath were possibly influenced by [[Azrael]] the Angel of Death, who is usually more associated with Islamic angelology.<ref>{{harvnb|Beck|2019|pp=84-93}}.</ref><ref name="burge2010" /> The Ethiopic version does make clear punishments are envisioned not just for human sin, but also supernatural evil: the angel [[Uriel]] gives physical bodies to the evil spirits that inhabited idols and led people astray so that they, too, can be burned in the fire and punished. Sinners who perished in the [[Great Flood]] are brought back as well: probably a reference to the [[Nephilim]], the children of the [[Watcher (angel)|Watcher]]s (fallen angels) and mortal women described in the [[Book of Enoch]], [[Book of Jubilees]], and [[Book of Genesis|Genesis]].<ref>{{harvnb|Bauckham|1998|pp=204–205}}; {{harvnb|Buchholz|1988|pp=302–306}}. See Chapter 6 of the Apocalypse of Peter, [[s:The Book of Enoch (Charles)/Chapter 15|Enoch 15]], [[s:The Book of Enoch (Charles)/Chapter 16|Enoch 16]], and {{bibleverse|Genesis|6:1-7|NRSV}}.</ref>
The children who died to [[infanticide]] are delivered to the angel "Temelouchus", which probably was a rare Greek word meaning "care-taking [one]". Later writers seem to have interpreted it as a proper name, however, resulting in a specific angel of hell appearing named "Temlakos" (Ethipoic) or "[[Temeluchus]]" (Greek), found in the [[Apocalypse of Paul]] and various other sources.<ref name="Bauckham223" /><ref>{{cite wikisource |title=The Apocryphal New Testament |wslink=The Apocryphal New Testament (1924)/Apocalypses/The Apocalypse of Peter |last=James |first=M. R. |authorlink=M. R. James |date=1924 |publisher=Clarendon Press |location=Oxford |page=507 |scan=Page:The_Apocryphal_New_Testament_(1924).djvu/545}}</ref>
===Literary merits===
Scholars of the 19th and 20th century considered the work rather intellectually simple and naive; dramatic and gripping, but not necessarily a coherent story. Still, the Apocalypse of Peter was popular and had a wide audience in its time. [[M. R. James]] remarked that his impression was that educated Christians of the later Roman period considered the work somewhat embarrassing and "realized it was a gross and vulgar book", which might have partially explained a lack of elite enthusiasm for canonizing it later.<ref>{{cite book |last=James |first=M. R. |authorlink=M. R. James |editor1-first=Arthur C. |editor1-last=Headlam |editor1-link=Arthur Headlam |date=1915 |chapter=The Recovery of the Apocalypse of Peter |title=Church Quarterly Review |url=https://books.google.com/books?id=pxcvandhgrsC |volume=80 |location=London |publisher= |page=28 }}</ref><ref>{{harvnb|Ehrman|2022|pp=188–189}}; {{harvnb|Bauckham|1998|p=93}}.<!-- Disclaimer: Technically, Bauckham is merely calling the entire tour-of-the-dead tradition to be of indifferent literary merit here, but eh, still useful enough.--></ref>
===Theology===
[[File:Ethiopic Prologue Apocalypse of Peter.jpg|thumb|right|upright=1.21|A transcription of the prologue to the Apocalypse of Peter ([[Ge'ez language|Ethiopic]] version)|alt=Refer to caption]]
{{quote|The Second Coming of Christ and the resurrection of the dead, which he told to Peter, who die for their sin because they did not observe the commandment of God, their creator. And this he [Peter] reflected upon so that he might understand the mystery of the Son of God, the merciful and lover of mercy.
|source=Prologue to the Apocalypse of Peter (Ethiopic)<ref>{{harvnb|Beck|2019|pp=66, 123}}.</ref>}}
One of the theological messages of the Apocalypse of Peter is generally considered clear enough: the torments of hell are meant to encourage keeping a righteous path and to warn readers and listeners away from sin, knowing the horrible fate that awaits those who stray.<ref>{{harvnb|Bauckham|1998|pp=226-227}}; {{harvnb|Beck|2019|pp=177-178}}.</ref> The work also responds to the problem of [[theodicy]] addressed in earlier writings such as [[Book of Daniel|Daniel]]: how can God allow persecution of the righteous on Earth and still be both sovereign and just? The Apocalypse says that everyone will be repaid by their deeds, even the dead, and God will eventually make things right.<ref name="bauckham194" /> Scholars have come up with different interpretations of the intended tone of the work. Michael Gilmour sees the work as encouraging [[schadenfreude]] and delighting in the suffering of the wicked, while Eric Beck argues the reverse: that the work was intended to ultimately cultivate compassion for those suffering, including the wicked and even persecutors.<ref>{{harvnb|Beck|2019|pp=14-18, 114, 120, 123-124, 169, 175}}.</ref><ref>{{cite journal |last1=Gilmour |first1=Michael J. |date=2006 |title=Delighting in the Sufferings of Others: Early Christian Schadenfreude and the Function of the Apocalypse of Peter |journal=[[Bulletin for Biblical Research]] |volume=16 |issue=1 |pages=129–139 |doi=10.2307/26424014 |jstor=26424014 }}</ref> Most scholars agree that the Apocalypse simultaneously advocates for both divine justice and divine mercy, and contains elements of both messages.<ref name="lanzillotta">{{cite book |chapter=Does Punishment Reward the Righteous? The Justice Pattern Underlying the Apocalypse of Peter |last=Lanzillotta |first=Lautaro Roig |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=127–157}}</ref><ref>{{harvnb|Bauckham|1998|pp=132–148}}.</ref>
The version of the Apocalypse seen in the Ethiopic version could plausibly have originated from a [[Jewish Christianity|Christian community that still considered itself as part of Judaism]].<ref name="Skarsaune 2007" /><ref>{{cite book |last=Lapham |first=Fred |author-link= |date=2004 |orig-date=2003 |title=Peter: The Myth, the Man and the Writings: A study of the early Petrine tradition |url= |location= |publisher=T&T Clark International |pages=193–216 |isbn=0567044904}} <!-- 210-216--></ref> The adaptation of the fig tree parables to an allegory about the flourishing of Israel and its martyrs pleasing God is only found in Chapter 2 of the Ethiopic version, and is not in the Greek Akhmim version. While it is impossible to know why for sure, one possibility is that it was edited out due to incipient anti-Jewish tensions in the church. A depiction of Jews converting and Israel being especially blessed may not have fit the mood in the 4th and 5th centuries of the Church as [[Anti-Judaism in early Christianity|some Christians strongly repudiated Judaism]].<ref name="ehrman-fcf">{{cite book |last=Ehrman |first=Bart |author-link=Bart Ehrman |date=2012 |title=Forgery and Counterforgery: The Use of Literary Deceit in Early Christian Polemics |publisher=Oxford University Press |pages=457–465 |isbn=9780199928033 }}</ref>
In one passage in Chapter 16, Peter offers to build three [[tabernacle]]s on Earth. Jesus sharply rebukes him, saying that there is only a single heavenly tabernacle. This is possibly a reference to the [[Siege of Jerusalem (70 CE)|destruction of the Second Temple in 70 AD]] and a condemnation of attempting to build a replacement "[[Third Temple]]",<ref>{{harvnb|Bauckham|1998|pp=190–194}}.</ref> although perhaps it is only a reference to all of God's elect living together with a unified tabernacle in Paradise.<ref name="Tigchellaar2003" />
==Debate over canonicity==
{{multiple image
|align = right
|direction = vertical
|image1 = Rainer fragment Apocalypse Peter 1 and 4 color.png
|image2 = Rainer fragment Apocalypse Peter 2 and 3 color.png
|alt1 = Photograph of papyrus 1 & 4
|alt2 = Photograph of papyrus 2 & 3
|width = 265
|caption2 = The Rainer fragment, held by the [[Papyrus Collection of the Austrian National Library]], which endorses the possibility of escape from the torments of Hell, a [[Origenist Controversies|theological controversy in the 4th–5th centuries]]
}}
The Apocalypse of Peter was ultimately not included in the [[New Testament]], but appears to have been one of the works that came closest to being included, along with [[The Shepherd of Hermas]].<ref name="bauckham160" />
The [[Muratorian fragment]] is one of the earliest-created extant lists of approved Christian sacred writings, part of the process of creating what would eventually be called the New Testament. The fragment is generally dated to the last quarter of the 2nd century ({{c.|170–200 AD}}). It gives a list of works read in the Christian churches that is similar to the modern accepted canon; however, it does not include some of the [[general epistle]]s, but does include the Apocalypse of Peter. The Muratorian fragment states: "We receive only the apocalypses of John and Peter, though some of us are not willing that the latter be read in the church."<ref name="metzger">{{cite book |last=Metzger |first=Bruce |author-link=Bruce Metzger |date=1987 |title=The Canon of the New Testament: Its Origin, Development, and Significance |url= |location=Oxford |publisher=Clarendon Press |pages=191–201, 305–307 |isbn=0-19-826954-4}}</ref> (Other pieces of [[apocalyptic literature]] are implicitly acknowledged, yet not "received".) Both the Apocalypse of Peter and the Apocalypse of John appear to have been controversial, with some churches of the 2nd and 3rd centuries using them and others not. [[Clement of Alexandria]] appears to have considered the Apocalypse of Peter to be holy scripture ({{circa|200 AD}}).<ref name="clement-pe-quote">{{harvnb|Buchholz|1988|pp=22-29}}.<br/>{{cite wikisource |title=The Apocryphal New Testament |wslink=The Apocryphal New Testament (1924)/Apocalypses/The Apocalypse of Peter |last=James |first=M. R. |authorlink=M. R. James |date=1924 |publisher=Clarendon Press |location=Oxford |page=506 |scan=Page:The_Apocryphal_New_Testament_(1924).djvu/544}}<br/>See 41.1-2, 48.1, and 49.1 of the ''Prophetical Extracts'', which correspond with the Ethiopic text: ''[https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:41-50/ Eclogae propheticae]'' (Greek text).</ref> [[Eusebius of Caesarea|Eusebius]] personally classified the work as spurious, yet not heretical, in his book ''[[Church History (Eusebius)|Church History]]'' ({{c.|320s AD}}). Eusebius also describes a lost work of Clement's, the {{lang|la|Hypotyposes}} (Outlines), that gave "abbreviated discussions of the whole of the registered divine writings, without passing over the disputed [writings] – I mean [[Epistle of Jude|Jude]] and the rest of the [[Catholic epistles|general letters]], and the [[Epistle of Barnabas|Letter of Barnabas]], and the so-called Apocalypse of Peter."<ref>{{cite book |author= Eusebius of Caesarea |author-link=Eusebius of Caesarea |translator-last=Schott |translator-first=Jeremy M. |date=2019 |orig-date=c. 320s |title=[[Church History (Eusebius)|The History of the Church]] |location=Oakland, California |publisher=University of California Press |chapter=Book 6, Chapter 14 |page=297 |isbn=9780520964969 }}</ref><ref>{{harvnb|Buchholz|1988|pp=36-38}}; {{harvnb|Ehrman|2022|pp=182-183}}; {{harvnb|Metzger|1987|pp=203-204}}.</ref> The Apocalypse of Peter is listed in the catalog of the 6th-century [[Codex Claromontanus]], which was probably copying a 3rd- or 4th-century source.<ref>{{harvnb|Ehrman|2022|p=183}}; {{harvnb|Buchholz|1988|pp=40-41}}.</ref> The Byzantine-era [[Stichometry of Nicephorus]] lists both the Apocalypses of Peter and John as used if disputed books.<ref name="ehrman-fcf" />
Although these references to it attest that it was in wide circulation in the 2nd century, the Apocalypse of Peter was ultimately not accepted into the Christian [[biblical canon]]. The reason why is not entirely clear, although considering the reservations various church authors had on the Apocalypse of John (the [[Book of Revelation]]), it is possible similar considerations were in play. As late as the 5th century, [[Sozomen]] indicates that some churches in Palestine still read it, but by then, it seems to have been considered inauthentic by most Christians.<ref>{{harvnb|Buchholz|1988|pp=39-40}}.</ref><ref name="Jakab2003">{{cite book |chapter=The Reception of the Apocalypse of Peter in Ancient Christianity |last=Jakab |first=Attila |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=174–186}}</ref>
One hypothesis for why the Apocalypse of Peter failed to gain enough support to be canonized is that its view on the afterlife was too close to endorsing [[Christian universalism]] and the related doctrine of {{transliteration|grc|[[apokatastasis]]}}, that God will make all things perfect in the fullness of time.<ref>{{cite book |last=Ramelli |first=Ilaria |author-link=Ilaria Ramelli |date=2013 |title=The Christian Doctrine of Apokatastasis |url= |location=Leiden |publisher=Brill |pages=67–72 |series=Supplements to Vigiliae Christianae 120 |isbn=978-90-04-24570-9 |doi=10.1163/9789004245709 }} <!-- Strictly speaking, this reference is just that Apoc Peter really does endorse apokatastasis - not on the later canon side. See later refs for the canon issue.--></ref> The passage in the Rainer fragment that the saints, seeing the torment of sinners from heaven, could ask God for mercy, and these damned souls could be retroactively baptized and saved, had significant theological implications. Presumably, all of hell could eventually be emptied in such a manner; [[M. R. James]] suggested that the original Apocalypse of Peter may well have suggested [[universal salvation]] after a period of cleansing suffering in hell.<ref name="elliott" /><ref>{{harvnb|Beck|2019|pp=159-163, 167-168}}.</ref> This ran against the stance of many Church theologians of the 3rd, 4th, and 5th centuries who strongly felt that salvation and damnation were eternal and strictly based on actions and beliefs while alive. [[Augustine of Hippo]], in his work ''[[The City of God]]'', denounces arguments based on very similar logic to what is seen in the Rainer passage.<ref>{{harvnb|Bauckham|1998|pp=157–159}}; {{harvnb|Beck|2019|pp=176–177}}. According to Augustine, the saints in heaven will have their will fully aligned with God, and thus would never want to oppose God's will that the damned be punished, so they would never pray for the salvation of the damned as they do in the Apocalypse of Peter. See
[[s:Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XXI/Chapter 18|''The City of God'' Book 21, Chapter 18]] and [[s:Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XXI/Chapter 24|Book 21, Chapter 24]].</ref> Such a system, where saints could at least pray their friends and family out of hell, and possibly any damned soul, would have been considered incorrect at best, and heretical at worst to these views. Most scholars since agree with James: the reading in the Rainer fragment was that of the original.<ref>{{harvnb|Bremmer|2024|p=174}}; {{harvnb|Ehrman|2022|pp=189–191}}; {{harvnb|Beck|2019|pp=4, 54-55}}; {{harvnb|Bauckham|1998|pp=145–146, 232–235}}; {{harvnb|Buchholz|1988|pp=342-350, 356-357}}.</ref> The contested passage was not copied by later scribes who felt it was in error, hence not appearing in later manuscripts, along with the addition of the sentences indicating the punishment would be eternal. [[Bart Ehrman]] suggests that the damage to the book's reputation was already done, however. The [[Origenist Controversies]] of the 4th and 5th centuries retroactively condemned much of the thought of the theologian [[Origen]], particularly his belief in universal salvation, and this anti-Origen movement was at least part of why the book was not included in the biblical canons of later centuries.<ref>{{ublcb|{{harvnb|Ehrman|2022|pp=178–181, 190-191, 198–211}}.
|See also the blog posts at:
|{{cite web |url=https://ehrmanblog.org/finally-why-did-the-apocalypse-of-peter-not-make-it-into-the-canon/ |title=Finally. Why Did the Apocalypse of Peter Not Make It Into the Canon? |last=Ehrman |first=Bart |authorlink=Bart Ehrman |date=January 29, 2019 |website=The Bart Ehrman Blog: The History & Literature of Early Christianity |access-date=January 27, 2022 }}
|{{cite web |url=https://ehrmanblog.org/the-aberrant-view-of-the-afterlife-in-the-apocalypse-of-peter/ |title=The Aberrant View of the Afterlife in the Apocalypse of Peter |last=Ehrman |first=Bart |authorlink=Bart Ehrman |date= January 30, 2019 |website=The Bart Ehrman Blog: The History & Literature of Early Christianity |access-date=January 27, 2022 }} }}</ref>{{NoteTag|[[Origen]] wrote in the 3rd century, long after the Apocalypse of Peter was created, and his theological rationale for universal salvation was different; nevertheless, later Christians often assumed Origen's influence was the source of this doctrine. A scribal note to a manuscript of the Sibylline Oracles on the matter of prayers for the dead reads: "Plainly false. For the fire which tortures the condemned will never cease. Even I would pray that this be so, though I am marked with very great scars of faults, which have need of very great mercy. But let babbling Origen be ashamed of saying that there is a limit to punishment."<ref name="collins1983" /><ref>{{harvnb|Bauckham|1998|p=148}}; {{harvnb|Ehrman|2022|pp=198–199}}.</ref>}}
{{clear}}
==Translations==
Selected modern English translations of the Apocalypse of Peter can be found in:<ref name="nasscal">{{cite web |last1=Pardee |first1=Cambry |title=Apocalypse of Peter |url=http://nasscal.com/e-clavis-christian-apocrypha/apocalypse-of-peter/ |website=e-Clavis: Christian Apocrypha |date=February 2017 |access-date=10 June 2024}}</ref>
* {{cite book |last=Beck |first=Eric J. |editor-first=Jörg |editor-last=Frey |title=Justice and Mercy in the Apocalypse of Peter: A New Translation and Analysis of the Purpose of the Text |series=WUNT 427 |location=Tübingen |publisher=Mohr Siebeck |date=2019 |pages=66–73 |isbn=978-3-16-159030-6 |ref=None }} (a composite translation drawing from both the Greek and the Ethiopic; available openly at [https://era.ed.ac.uk/handle/1842/35442 pages 98–112 of Beck's thesis])
* {{cite book |last=Beck |first=Eric J. |chapter=Translation of the Ethiopic Apocalypse of Peter including the Pseudo-Clementine Framework |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |doi=10.2143/9789042952096 |doi-access=free |pages=377–400 |ref=None }} (a translation of solely the Ethiopic text; available open-access)
* {{cite book |last=Buchholz |first=Dennis D. |date=1988 |title=Your Eyes Will Be Opened: A Study of the Greek (Ethiopic) Apocalypse of Peter |location=Atlanta |publisher=Scholars Press |series=Society of Biblical Literature Dissertation series 97 |pages=157–244 |isbn=1-55540-025-6 |ref=None }}
* {{cite book |last=Elliott |first=James Keith |title = The Apocryphal New Testament |year = 1993 |publisher = Oxford University Press |isbn=0-19-826182-9 |pages=593–615 |ref=None }}
* {{cite book |last=Gardiner |first=Eileen |title=Visions of Heaven and Hell Before Dante |location=New York |publisher=Italica Press |date=1989 |isbn=9780934977142 |pages=1–12 |ref=None }}
* {{cite book |last1=Kraus |first1=Thomas J. |last2=Nicklas |first2=Tobias |author-link= |date=2004 |title=Das Petrusevangelium und die Petrusapokalypse: Die griechischen Fragmente mit deutscher und englischer Übersetzung |trans-title=The Gospel of Peter and the Apocalypse of Peter: The Greek Fragments with German and English Translation |location=Berlin |publisher=De Gruyter |series=GCS N.F. 11 |pages=118–120 |isbn=978-3110176353 |lang=de, en |ref=None }}
==Notes==
{{Notefoot}}
==References==
{{Reflist}}
==Bibliography==
* {{cite book |last=Bauckham |first=Richard B. |author-link=Richard Bauckham |date=1998 |title=The Fate of the Dead: Studies on the Jewish and Christian Apocalypses |series=Supplements to Novum Testamentum 93 |location=Leiden |publisher=Brill |page= |isbn=9781589832886}}
* {{cite book |last=Beck |first=Eric J. |editor-first=Jörg |editor-last=Frey |title=Justice and Mercy in the Apocalypse of Peter: A New Translation and Analysis of the Purpose of the Text |series=WUNT 427 |location=Tübingen |publisher=Mohr Siebeck |date=2019 |isbn=978-3-16-159030-6 |doi=10.1628/978-3-16-159031-3 |url=https://www.mohrsiebeck.com/10.1628/978-3-16-159031-3 }}
* {{cite book |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |series=Studies on Early Christian Apocrypha 7 |publisher=Peeters |isbn=90-429-1375-4 |ref={{harvid|Bremmer|Czachesz|2003}}}}
* {{cite book |last=Buchholz |first=Dennis D. |date=1988 |title=Your Eyes Will Be Opened: A Study of the Greek (Ethiopic) Apocalypse of Peter |location=Atlanta |publisher=Scholars Press |series=[[Society of Biblical Literature]] Dissertation series 97 |isbn=1-55540-025-6 }}
* {{cite book |last=Ehrman |first=Bart |author-link=Bart Ehrman |date=2022 |title=Journeys to Heaven and Hell: Tours of the Afterlife in the Early Christian Tradition |location=New Haven and London |publisher=Yale University Press |isbn=978-0-300-25700-7}}
* {{cite book |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |doi=10.2143/9789042952096 |doi-access=free |ref={{harvid|Maier|Frey|Kraus|2024}} }}
==External links==
* {{Wikisource-inline|The Apocryphal New Testament (1924)/Apocalypses/The Apocalypse of Peter|Apocalypse of Peter|single=true}}, translation by [[M. R. James]] in the 1924 book ''The Apocryphal New Testament'', with quotations from the Sibylline Oracles and writings of the early Church
* [http://ntweblog.blogspot.co.uk/2009/05/apocalypose-of-peter-greek-text-online.html The Apocalypse of Peter (Greek Akhmim Fragment Text)], transcribed by [[Mark Goodacre]] from [[Erich Klostermann]]'s edition ([http://markgoodacre.org/ApocPet.htm HTML], [http://markgoodacre.org/ApocPet.doc Word], [http://markgoodacre.org/ApocPet.pdf PDF])
* [http://nasscal.com/e-clavis-christian-apocrypha/apocalypse-of-peter/ "Apocalypse of Peter"], overview and bibliography by Cambry Pardee. NASSCAL: ''e-Clavis: Christian Apocrypha''.
* [http://www.hell-on-line.org/BibJC3.html#BibPeter Bibliography of works on the Apocalypse of Peter], by Eileen Gardiner
{{Authority control}}
{{DEFAULTSORT:Apocalypse Of Peter}}
[[Category:2nd-century Christian texts]]
[[Category:1886 archaeological discoveries]]
[[Category:Apocryphal revelations|Peter, Apocalypse of]]
[[Category:Christian apocalyptic writings]]
[[Category:Petrine-related books]]
[[Category:Texts in Koine Greek]]
[[Category:Antilegomena]]
[[Category:Katabasis]]' |
New page wikitext, after the edit (new_wikitext) | '{{Short description|2nd-century Christian apocalyptic text}}
{{good article}}
{{Use American English|date=June 2024}}
{{Use mdy dates|date=June 2024}}
{{For multi|the Nag Hammadi text|Gnostic Apocalypse of Peter|the 10th-century Arabic text|Arabic Apocalypse of Peter}}
[[File:Apocalypse of Peter Akhmim Plate vii.png|right|thumb|upright=1.3|The beginning of the Greek fragment of the Apocalypse of Peter found in [[Akhmim]], Egypt|alt=Photograph of parchment]]
{{New Testament Apocrypha}}
The '''Apocalypse of Peter''',{{NoteTag|{{lang-grc|Ἀποκάλυψις τοῦ Πέτρου|translit=Apokálypsis toú Pétrou|translation=Revelation of Peter}}}} also called the '''Revelation of Peter''', is an [[Early Christianity|early Christian]] text of the 2nd century and a work of [[apocalyptic literature]]. It is the earliest-written extant document depicting a Christian version of [[heaven]] and [[hell]] in detail. The Apocalypse of Peter is influenced by both Jewish apocalyptic literature and [[Hellenistic philosophy]] from Greek culture. The text is [[Extant literature|extant]] in two diverging versions based on a [[lost literary work|lost]] [[Koine Greek]] original: a shorter Greek version and a longer [[Ge'ez language|Ethiopic]] version.
The work is [[pseudepigraphal]]: it is purportedly written by the disciple [[Saint Peter|Peter]], but its actual author is unknown. The Apocalypse of Peter describes a divine vision experienced by Peter through Christ. After inquiring for signs of the [[Second Coming of Jesus]], the work delves into a vision of the afterlife ({{transliteration|grc|[[katabasis]]}}), and details both heavenly bliss for the righteous and infernal punishments for the damned. In particular, the punishments are graphically described in a physical sense, and loosely correspond to "[[eye for an eye|an eye for an eye]]" ({{lang|la|lex talionis}}): blasphemers are hung by their tongues; liars who bear false witness have their lips cut off; callous rich people are made to wear filthy rags and be pierced by sharp fiery stones as would barefoot beggars; and so on.
It is not included in the [[Books of the Bible#New Testament|standard canon of the New Testament]], but is classed as part of [[New Testament apocrypha]]. The Apocalypse of Peter is listed in the canon of the [[Muratorian fragment]], a 2nd-century list of approved books in Christianity and one of the earliest surviving proto-canons. However, the Muratorian fragment expresses some hesitation on the work, saying that some authorities would not have it read in church. While the Apocalypse of Peter influenced other Christian works in the 2nd, 3rd, and 4th centuries, it eventually became considered inauthentic and declined in use. It was largely superseded by the [[Apocalypse of Paul]], a popular 4th-century work heavily influenced by the Apocalypse of Peter that provides its own updated vision of heaven and hell. The Apocalypse of Peter is a forerunner of the same genre as the ''[[Divine Comedy]]'' of Dante, wherein the protagonist takes a tour of the realms of the afterlife.
==Date of authorship==
[[File:Near East 0100AD.svg|thumb|right|upright=1.32|The [[Eastern Mediterranean]] region around 100 AD. Scholars hypothesize that the author of the Apocalypse of Peter may have been from [[Roman Judea]]<ref name="bauckham160" /> or [[Roman Egypt]].<ref name="Bremmer2003" /><ref name="bremmer2009" /><ref name="mueller2003">{{cite book |last=Müller |first=Caspar Detlef Gustav |author-link=Caspar Detlef Gustav Müller |editor-last1=Schneemelcher |editor-first1=Wilhelm |editor-link1=Wilhelm Schneemelcher |translator-last1=Wilson |translator-first1=Robert McLachlan |translator-link1=R. McL. Wilson |date=2003 |orig-date=1989 |title=New Testament Apocrypha: Volume Two: Writings Relating to the Apostles; Apocalypses and Related Subjects |edition=Revised |location=Louisville |publisher=Westminster Press |chapter=Apocalypse of Peter |pages=620–625 |isbn=0-664-22722-8 }}</ref>|alt=Refer to caption]]
The Apocalypse of Peter seems to have been written between 100 AD and 150 AD. The {{lang|la|[[terminus post quem]]}}—the point after which the Apocalypse of Peter must have been written—is shown by its probable use of [[4 Esdras]], which was written about 100 AD.<ref name="maurer664">{{harvnb|Maurer|1965|p=664}}. Compare Apocalypse of Peter Chapter 3 with {{bibleverse|2|Esdras|5:33-56|NRSV}} (4 Esdras, confusingly, is chapter 3 onward of the compilation book later called 2 Esdras).</ref> The Apocalypse is quoted in Book 2 of the [[Sibylline Oracles]] ({{circa|150}}), and cited by name and quoted in [[Clement of Alexandria]]'s ''Prophetical Extracts'' ({{circa|200}}).<ref name="clement-pe-quote" /> It also appears by name in the [[Muratorian fragment]], generally dated to the last quarter of the 2nd century ({{c.|170–200}}).<ref name="metzger" /> All of this implies it must have been in existence by around 150 AD.<ref name="elliott">{{cite book |last = Elliott |first = James Keith |editor-first1 = J. K. |editor-last1 = Elliott |chapter=The Apocalypse of Peter |title = The Apocryphal New Testament |year = 1993 |publisher = Oxford University Press |isbn = 0-19-826182-9 |pages=593–595 |doi=10.1093/0198261829.003.0032 }}</ref>
The geographic origin of the author is unknown and remains a matter of scholarly debate, with the main theories being [[Palestine (region)|Palestine]] and Egypt.<ref name="bremmer2024" /> [[Richard Bauckham]] argues for more precisely dating the composition to the [[Bar Kokhba revolt]] (132–136), and the author as a [[Jewish Christian]] in [[Roman Judea]], the region affected by the revolt.{{NoteTag|[[Richard Bauckham]]'s argument supporting composition by a Jewish-Christian author in Palestine during the Bar Kokhba revolt is that the text speaks of a single false messiah who has not yet been exposed as false. The reference to the false messiah as a "liar" may be a Hebrew pun turning Bar Kokhba's original name, Bar Kosiba, into Bar Koziba, "son of the lie". More generally, the writer seems to write from a position of persecution, condemning those who caused the deaths of martyrs by their lies, and Bar Kokhba is reputed to have punished and killed Christians.<ref name="bauckham160">{{harvnb|Bauckham|1998|pp=160–161}}.</ref> Scholars who have found Bauckham's argument convincing include [[Oskar Skarsaune]] and Dennis Buchholz.<ref name="Skarsaune 2007">{{cite book |last=Skarsaune |first=Oskar | author-link=Oskar Skarsaune |editor-last=Skarsaune |editor-first=Oskar | editor1-link=Oskar Skarsaune |editor2-last=Hvalvik |editor2-first=Reidar |editor2-link=Reidar Hvalvik |title=Jewish Believers in Jesus |pages=384–388 |publisher=Hendrickson Publishers |year=2007 |isbn=978-1-56563-763-4}}</ref><ref>{{harvnb|Buchholz|1988|pp=277-278, 408-412}}.</ref> This suggestion is not accepted by all; [[Eibert Tigchelaar]] wrote a rebuttal of the argument as unconvincing, as other calamities such as the [[Kitos War]] (115–117) could have been the inspiration, as could forgotten local persecutions.<ref name="Tigchellaar2003">{{cite book |chapter=Is the Liar Bar-Kokhba? Considering the Date and Provenance of the Greek (Ethiopic) Apocalypse of Peter |last=Tigchelaar |first=Eibert |author-link=Eibert Tigchelaar |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=63–77}}</ref> Scholars who agree with Tigchelaar include Eric Beck and Tobias Nicklas.<ref>{{harvnb|Beck|2019|pp=9-11, 175}}.</ref>}} Other scholars have suggested [[Roman Egypt]] as a possible origin.{{NoteTag|[[Jan N. Bremmer|Jan Bremmer]] suggests that the signs of Greek philosophical influence point to an author or editor in more Hellenized Egypt, although perhaps working off a Palestinian text.<ref name="Bremmer2003" /><ref name="bremmer2009" /> [[Klaus Berger (theologian)|Klaus Berger]] and [[Caspar Detlef Gustav Müller|C.D.G. Müller]] detect similar veneration of Peter in other Egyptian Christian works as well as references to Egyptian cultural practices; Clement of Alexandria's notice of the work suggests it was popular in Alexandria, the literary center of Egypt.<ref name="mueller2003" />}}
==Manuscript history==
From the medieval era to 1886, the Apocalypse of Peter was known only through quotations and mentions in [[early Christian]] writings.<ref>{{harvnb|Beck|2019|p=2}}.</ref> A fragmented [[Koine Greek]] [[manuscript]] was discovered during excavations initiated by [[Gaston Maspéro]] during the 1886–87 season in a desert [[necropolis]] at [[Akhmim]] in [[Upper Egypt]]. The fragment consisted of [[parchment]] leaves claimed to be deposited in the grave of a Christian monk.<ref name="Greek printings">{{ublcb|The Greek Akhmim text was printed originally in:
|{{cite book |last1=Bouriant |first1=Urbain |author-link=Urbain Bouriant |date=1892 |title=Mémoires publiés par les membres de la mission archéologique au Caire |chapter=Fragments du texte grec du livre d'Enoch et de quelques écrits attribués à Saint Pierre |chapter-url=https://catalog.hathitrust.org/Record/103027436 |series=IX.1 |pages=142–147 |lang=fr }}
|Photographs are published in:
|{{cite book |last1=Lods |first1=Adolphe |editor-last=Leroux |editor-first=Ernest |date=1893 |title=Mémoires publiés par les membres de la mission archéologique au Caire |chapter=L'Evangile et l'Apocalypse de Pierre |chapter-url=https://archive.org/details/MMAF9.3/ |series=IX.3 |pages=224-228; plates VII–X |lang=fr }}
|{{cite book |last=Gebhardt |first=Oscar von |author-link=Oscar von Gebhardt |date=1893 |title=Das Evangelium und die Apokalypse des Petrus |url=https://archive.org/details/dasevangeliumund0000gebh/mode/2up |location=Leipzig |publisher=J. C. Hinrichs |pages=Plates XIV–XX |lang=de }} }}</ref>{{NoteTag|The story of the Akhmim codex being found held in the hands of a dead monk is considered possible, yet unconfirmed by later scholars; archaeological practice in 1886 was far less rigorous than the contemporary era. Maspéro did not closely monitor his hired Egyptian staff and was unclear on where precisely the codex came from other than a [[necropolis]] in the region, of which there were several. Uriel Bouriant, who produced the initial journal article on the discovery, wrote it must have been from the grave of a monk. Tobias Nicklas and Thomas Kraus wrote in 2004 that they are skeptical this third-hand account of Bouriant is particularly trustworthy.<ref>{{harvnb|Kraus|Nicklas|date=2004|pp=25–27}}.</ref><ref name="VanMinnen2003" />}} There are a wide range of estimates for when the manuscript was compiled; [[Palaeography|paleographer]] [[Guglielmo Cavallo]] and [[Papyrology|papyrologist]] [[Herwig Maehler]] estimate that the late 6th century is the most likely.<ref name="VanMinnen2003">{{cite book |chapter=The Greek Apocalypse of Peter |last=Van Minnen |first=Peter |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=17–28}}</ref> The Greek manuscript is now kept in the [[Coptic Museum]] in [[Old Cairo]].<ref name="VanMinnen2003" />
The French explorer [[Antoine Thomson d'Abbadie|Antoine d'Abbadie]] acquired a large number of manuscripts in Ethiopia in the 19th century, but many sat unanalyzed and untranslated for decades.<ref name="nta2" /> A large set of [[Clementine literature]] in [[Ge'ez language|Ethiopic]] from d'Abbadie's collection was published along with translations into French in 1907–1910.<ref>{{ublcb|The Ethiopic text, with a French translation, was published in:
|{{cite journal |last1=Grébaut |first1=Sylvain |date=1910 |title=Littérature éthiopienne pseudo-Clémentine |url=https://books.google.com/books?id=7_M1AAAAIAAJ&pg=PA198 |journal=Revue de l'Orient Chrétien |volume=15 |issue= |pages=198–214, 307–323, 425-439 |lang=fr }}
|Photographs can be found at Gallica, [https://gallica.bnf.fr/ark:/12148/btv1b100878602/f133.item Ethiopien d'Abbadie 51], p. 131r–137r; p. 131r–146v for the full "The Second Coming of Christ and the Resurrection of the Dead".}}</ref> After reading the French translations, the English scholar [[M. R. James]] realized in 1910 that there was a strong correspondence with the Akhmim Greek Apocalypse of Peter, and that an Ethiopic version of the same work was within this cache.<ref name="bauckham162">{{harvnb|Bauckham|1998|pp=162–163}}.</ref><ref name="james1911">{{ublcb|{{cite journal |last1=James |first1=M. R. |author-link=M. R. James |date=1910 |title=A New Text of the Apocalypse of Peter |url= |journal=[[The Journal of Theological Studies]] |volume=12 |issue=45 |jstor=23948865 |pages=36–54 |doi= 10.1093/jts/os-XII.1.36}}
|{{cite journal |last1=James |first1=M. R. |author-link=M. R. James |date=1911 |title=A New Text of the Apocalypse of Peter II |url= |journal=[[The Journal of Theological Studies]] |volume=12 |issue=47 |jstor=23948915 |pages=362–383 |doi= 10.1093/jts/os-XII.3.362}} (this is the article with the initial comparative translation, as well as the Bodleian fragment)
|{{cite journal |last1=James |first1=M. R. |author-link=M. R. James |date=1911 |title=A New Text of the Apocalypse of Peter III |url= |journal=[[The Journal of Theological Studies]] |volume=12 |issue=48 |jstor=23948939 |pages=573–583 |doi= 10.1093/jts/os-XII.4.573}}}}</ref> Another independent Ethiopic manuscript was discovered on the island of Kebrān in [[Lake Tana]] in 1968.<ref>{{ublcb|{{harvnb|Buchholz|1988|pp=129-134}}; {{harvnb|Beck|2019|p=3}}.
|For original publication, see:
|{{cite book |last=Hammerschmidt |first=Ernst |author-link=Ernst Hammerschmidt |date=1973 |title=Äthiopische Handschriften vom Ṭānāsee 1: Reisebericht und Beschreibung der Handschriften in dem Kloster des Heiligen Gabriel auf der Insel Kebrān |series=VOHD 20 |url= |publisher=Franz Steiner |lang=de}}
|For photographs, see University of Hamburg: Beta maṣāḥǝft, [https://betamasaheft.eu/manuscripts/Tanasee35/viewer Ṭānā, Kǝbrān Gabrǝʾel, Ṭānāsee 35]. }}</ref> These Ethiopic versions appear to have been translated from an Arabic version, which itself was translated from the lost Greek original. The d'Abbadie manuscript is estimated to have been created in the 15th or 16th century, while the Lake Tana manuscript is from perhaps the 18th century.<Ref>{{harvnb|Buchholz|1988|pp=129, 134}}.</ref>
Two other short Greek fragments of the work have been discovered, both originally found in Egypt: a 5th-century fragment held by the [[Bodleian library]] that had been discovered in 1895; and the Rainer fragment held by the [[Rainer collection]] in Vienna, discovered in the 1880s but only recognized as relevant to the Apocalypse of Peter in 1929.<ref>{{harvnb|Buchholz|1988|pp=145, 153–154}}.</ref> The Rainer fragment was dated to the 3rd or 4th century by M. R. James in 1931;<ref name="james1931" /><ref name="nta2" /> a 2003 analysis suggested it is from the same manuscript as the Bodleian fragment and thus also from the 5th century.<ref name="VanMinnen2003" /><ref>{{harvnb|Kraus|Nicklas|date=2004|pp=121–122}}.</ref> These fragments offer significant variations from the other versions. In the Ethiopic manuscripts, the Apocalypse of Peter is only one section of a combined work called "The Second Coming of Christ and the Resurrection of the Dead", followed in both manuscripts by a work called "The Mystery of the Judgment of Sinners".<ref>{{harvnb|Bauckham|1998|pp=147, 162}}; {{harvnb|Buchholz|1988|p=137}}.</ref> In total, five manuscripts are extant today: the two Ethiopic manuscripts and the three Greek fragments.<ref>{{harvnb|Beck|2019|p=4}}</ref><ref name="kraus2024">{{cite book |chapter=Manuscripts of the Apocalypse of Peter: Some Crucial Questions |last=Kraus |first=Thomas J. |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |pages=34–52 |doi=10.2143/9789042952096 |doi-access=free }} </ref>
Most scholars believe that the Ethiopic versions are closer to the original text, while the Greek manuscript discovered at Akhmim is a later and edited version.<ref>{{harvnb|Buchholz|1988|pp=429-430}}.</ref> This is for a number of reasons: the Akhmim version is shorter, while the Ethiopic matches the claimed line count from the [[Stichometry of Nicephorus]]; [[Church Fathers|patristic]] references and quotes seem to match the Ethiopic version better; the Ethiopic matches better with the Rainer and Bodleian Greek fragments; and the Akhmim version seems to be attempting to integrate the Apocalypse with the [[Gospel of Peter]] (also in the Akhmim manuscript), which would naturally result in revisions.<ref name="elliott" /><ref name="bauckham162" /><ref>{{harvnb|Ehrman|2022|pp=144–154}}.</ref><ref name="nta2">{{cite book |last=Maurer |first=Christian |editor-last=Schneemelcher |editor-first=Wilhelm |editor-link=Wilhelm Schneemelcher |translator-last1=Wilson |translator-first1=Robert McLachlan |translator-link1=R. McL. Wilson |date=1965 |orig-date=1964 |chapter=Apocalypse of Peter |title=New Testament Apocrypha: Volume Two: Writings Relating to the Apostles; Apocalypses and Related Subjects |location=Philadelphia |publisher=Westminster Press |pages=663–668 }} Translation from Ethiopic to German was by [[Hugo Duensing]], with David Hill and R. McL. Wilson translating the German to English.</ref>
==Contents==
The Apocalypse of Peter is framed as a discourse of Jesus to his faithful. In the Ethiopic version, the apostle [[Saint Peter|Peter]] experiences a vision of hell followed by a vision of heaven, granted by the risen Christ; in the Akhmim fragment, the order of heaven and hell is reversed, and it is revealed by Jesus during his life and ministry. In the form of a Greek {{transliteration|grc|[[katabasis]]}} or {{transliteration|grc|[[nekyia]]}}, it goes into elaborate detail about the punishment in hell for each type of crime, as well as briefly sketching the nature of heaven.<ref>{{harvnb|Beck|2019|pp=56-59}}.</ref>
===The Second Coming===
In the opening, the disciples ask for signs of the [[Second Coming]] ({{transliteration|grc|parousia}}) while on the [[Mount of Olives]]. In chapter 2 of the Ethiopic version, Peter asks for an explanation of the meaning of the [[parable]]s of the [[Parable of the budding fig tree|budding fig tree]] and the [[Parable of the barren fig tree|barren fig tree]], in an expansion of the "Little Apocalypse" of [[Matthew 24]].<ref>See [[Figs in the Bible]] for the New Testament's treatment of figs. The argument that Matthew was the writer's source is that the Apocalypse of Peter shows correspondences with the Matthean text that do not appear in the parallel passages in the synoptic gospels of Mark and Luke.<br/>{{cite journal |last=Bauckham |first=Richard B. |author-link=Richard Bauckham |date=1985 |title=The Two Fig Tree Parables in the Apocalypse of Peter |url= |journal=[[Journal of Biblical Literature]] |volume=104 |issue=2 |pages=269–287 |doi=10.2307/3260967 |jstor=3260967 }}</ref> Jesus joins the two parables in a detailed [[allegory]]. The setting "in the summer" is transferred to "the end of the world"; the fig tree represents Israel, and the flourishing shoots are [[Jewish Christianity|Jews who have adopted Jesus as Messiah]] and achieve martyrdom.<ref name="bauckham164">{{harvnb|Bauckham|1998|pp=164–168}}.</ref> The work continues on to describe the end times that will accompany the Second Coming: fire and darkness will convulse the world, a crowned Christ will return in glory, and the people of the nations will pass through a river of fire. The [[Election in Christianity|elect]] will be unscathed by the test, but sinners will be brought to a place where they shall be punished for their transgressions.<ref>{{harvnb|Buchholz|1988|pp=302-306}}.</ref>
===Punishments and rewards===
The work proceeds to describe the punishments that await the wicked. Many of the punishments are overseen by Ezrael the Angel of Wrath (most likely the angel [[Azrael]], although possibly a corrupt reference to the angel [[Sariel]]). The angel [[Uriel]] [[Universal resurrection|resurrects the dead into new bodies]] so that they can be either rewarded or tormented physically.<ref>{{harvnb|Bauckham|1998|pp=221–223}}; {{harvnb|Buchholz|1988|pp=292-296, 316}}.</ref><ref name="burge2010">{{cite journal |last1=Burge |first1=Stephen R. |date=2010 |title=ZR'L, the Angel of Death and the Ethiopic Apocalypse of Peter |url=https://www.academia.edu/224687 |journal=[[Journal for the Study of the Pseudepigrapha]] |volume=19 |issue=3 |pages=217–224 |doi= 10.1177/0951820710364880}}</ref> Punishments in hell according to the vision include:
{{columns-list|colwidth=40em|
* Blasphemers are hanged by the tongue.<ref name="punishment-bundle" />
* Those who deny justice are set in a pit of fire.<ref name="punishment-bundle" />
* Women who adorn themselves for the purpose of adultery are hung by their hair over a bubbling mire. The men who had adulterous relationships with them are hung by their genitals next to them.<ref name="punishment-bundle" />
* Murderers and their accomplices are tormented by venomous creatures and numberless worms.<ref name="punishment-bundle" />
* Women who aborted their children are in a pit of excrement up to their throats, and their children shoot a "flash of fire" into their eyes.<ref name="punishment-bundle" />
* Parents who committed infanticide have the mothers' breast milk congeal into flesh-devouring animals that torment both parents. Their dead children are delivered to a caretaking angel.<ref name="punishment-bundle" />
* Persecutors and betrayers of the righteous have half their body set on fire, are cast into a dark pit, and their entrails are eaten by a worm that never sleeps.<ref name="punishment-bundle" />
* Those who slander and doubt God's righteousness gnaw their tongues, are tormented with hot iron, and have their eyes burnt.<ref name="punishment-bundle" />
* Liars whose lies caused the death of martyrs have their lips cut off, with fire in their body and entrails.<ref name="punishment-bundle" />
* Rich people who neglected the poor are clothed in filthy rags and pierced by sharp burning stones.<ref name="punishment-bundle" /><!-- (Eth.) a sharp pillar of fire, but Beck prefers Akhmim -->
* Those who lend money and charge interest stand up to their knees in a lake of foul matter and blood.<ref name="punishment-bundle" />
* Men who take on the role of women in a sexual way, and lesbians, fall from the precipice of a great cliff repeatedly.<ref name="punishment-bundle" />
* Makers of idols either scourge themselves with fire whips (Ethiopic) or they beat each other with fire rods (Akhmim).<ref name="punishment-bundle" /><!-- Czachesz thinks the fire rods thing is from an unspecified punishment in Akhmim, but other scholars clearly think it was the makers of idols. -->
* Those who forsook God's commandments and heeded demons burn in flames.<ref name="punishment-bundle" />
* Those who do not honor their parents fall into a stream of fire repeatedly.<ref name="punishment-bundle" />
* Those who do not heed the counsel of their elders are attacked by flesh-devouring birds.<ref name="punishment-bundle" />
* Women who had premarital sex have their flesh torn to pieces.<ref name="punishment-bundle" />
* Disobedient slaves gnaw their tongues unceasingly.<ref name="punishment-bundle" />
* Those who give alms hypocritically are rendered blind and deaf, and fall upon coals of fire.<ref name="punishment-bundle" />
* Sorcerers are hung on a wheel of fire.<ref name="punishment-bundle">{{harvnb|Bauckham|1998|pp=166–167}}; {{harvnb|Czachesz|2003|pp=111-114}}; {{harvnb|Buchholz|1988|pp=306-311}}.</ref>
}}
The vision of heaven is shorter than the depiction of hell, and described more fully in the Akhmim version. In heaven, people have pure milky white skin, curly hair, and are generally beautiful. The earth blooms with everlasting flowers and spices. People wear shiny clothes made of light, like the angels. Everyone sings in choral prayer.<ref>{{harvnb|Beck|2019|pp=88-92}}.</ref><ref name="Adamik2003">{{cite book |chapter=The Description of Paradise in the Apocalypse of Peter |last=Adamik |first=Tamás |author-link=Tamás Adamik |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=78–89}}</ref><!-- Adamik is not really on this topic much at all, and more disagreeing with James on the Rainer fragment. But oh well. -->
In the Ethiopic version, the account closes with an account of the [[ascension of Jesus]] on the mountain in chapters 15–17. Jesus, accompanied by the prophets [[Moses]] and [[Elijah]], ascends on a cloud to the first heaven, and then they depart to the [[Seven heavens|second heaven]]. While it is an account of the ascension, it includes some parallels to Matthew's account of the [[transfiguration of Jesus]].<ref>{{harvnb|Buchholz|1988|pp=362-375}}.</ref> In the Akhmim fragment, which is set when Jesus was still alive, both the mountain and the two other men are unnamed (rather than being Moses and Elijah), but the men are similarly transfigured into radiant forms.<ref>{{harvnb|Beck|2019|pp=94-95, 100-102}} argues these parallels to the transfiguration were later additions to the Ethiopic version, and the account is best understood as an ascension narrative; while {{harvnb|Lapham|2004|pp=201-205}} argues that the Ethiopic compiler has conflated the transfiguration and ascension together, but is mostly a transfiguration narrative.</ref>
===Prayers for those in hell===
{{see also|Prayer for the dead}}
One theological issue appears only in the version of the text in the Rainer fragment. Its chapter 14 describes the salvation of condemned sinners for whom the righteous pray:<ref name="bauckham145" />
{{quote|Then I will grant to my called and elect ones whomsoever they request from me, out of the punishment. And I will give them [i.e. those for whom the elect pray] a [[wikt:καλόν|fine]] baptism in salvation from the [[Acherusia|Acherousian lake]] which is, they say, in the Elysian field, a portion of righteousness with my holy ones.<ref name="bauckham145" />}}
While not found in later manuscripts, this reading was likely original to the text, as it agrees with a quotation in the Sibylline Oracles:<ref name="bauckham145">{{harvnb|Bauckham|1998|pp=145–146, 232–235}}.</ref>
{{quote|To these pious ones imperishable God, the universal ruler, will also give another thing. Whenever they ask the imperishable God to save men from the raging fire and deathless gnashing he will grant it, and he will do this. For he will pick them out again from the undying fire and set them elsewhere and send them on account of his own people to another eternal life with the immortals in the Elysian plain where he has the long waves of the deep perennial Acherusian lake.|author=[[Sibylline Oracles]], Book 2, 330–338<ref name="collins1983">{{cite book |translator-last=Collins |translator-first=John J. |translator-link=John J. Collins |date=1983 |editor-last=Charlesworth |editor-first=James |editor-link=James H. Charlesworth |title=The Old Testament Pseudepigrapha Volume 1 |publisher=Doubleday |page=353 |chapter=The Sibylline Oracles |isbn=0-385-09630-5 |ref={{harvid|Collins|1983}}}} <!-- |chapter-url=https://archive.org/details/the-old-testament-pseudepigrapha-vol.-1-charlesworth-1983/page/353/mode/2up - Useful for editors, but chancy as an EL because of unclear copyright on the archive.org copy. --></ref>}}
Other pieces of Christian literature with parallel passages probably influenced by this include the [[Epistle of the Apostles]] and the Coptic [[Apocalypse of Elijah]].<ref>{{harvnb|James|1931|pp=272-273}}; {{harvnb|Buchholz|1988|pp=47-48, 58-62}}; {{harvnb|Bauckham|1998|pp=147–148}}.</ref>{{NoteTag|The [[Acts of Paul and Thecla]] is another work possibly influenced by the Rainer passage, although this connection is more contested. [[M. R. James]] detected a parallel in a passage where [[Thecla]] prays for the dead Falconilla to be delivered to heaven, but Dennis Buchholz writes that this only shows the author was familiar with similar material in the Christian tradition.<ref name="james1931">{{cite journal |last1=James |first1=M. R. |author-link=M. R. James |date=April 1931 |title=The Rainer Fragment of the Apocalypse of Peter |url= |journal=[[The Journal of Theological Studies]] |volume=os-XXXII |issue=127 |pages=270–279 |doi=10.1093/jts/os-XXXII.127.270 }}<br/>See [[s:The Apocryphal New Testament (1924)/Acts/The Acts of Paul|Acts of Paul and Thecla, 28-29]].</ref><ref>{{harvnb|Buchholz|1988|pp=51-53}}.</ref>}} The passage also makes literary sense, as it is a follow-up to a passage in chapter 3 where Jesus initially rebukes Peter who expresses horror at the suffering in hell; Richard Bauckham suggests that this is because it must be the victims who were harmed that request mercy, not Peter. While not directly endorsing [[universal salvation]], it does suggest that salvation will eventually reach as far as the compassion of the elect.<ref name="bauckham145" />
The Ethiopic manuscript maintains a version of the passage, but it differs in that it is the elect and righteous who receive baptism and salvation in a field rather than a lake ("field of Akerosya, which is called Aneslasleya" in Ethiopic), perhaps conflating Acherusia with the [[Elysian field]].<ref name="Copeland2003" /> The Ethiopic version of the list of punishments in hell includes sentences not in the Akhmim fragment saying that the punishment is eternal—hypothesized by many scholars to be later additions.<ref>{{harvnb|Beck|2019|p=56}}; {{harvnb|Buchholz|1988|pp=348-351, 385-386}}.</ref> Despite this, the other Clementine works in the Ethiopic manuscripts discuss a great act of divine mercy to come that must be kept secret, yet will rescue some or all sinners from hell, suggesting this belief had not entirely fallen away.<ref name="bauckham147">{{harvnb|Bauckham|1998|pp=147–148}}.</ref><ref>{{harvnb|Beck|2019|pp=156-159}}.</ref><ref>{{cite wikisource |title=The Apocryphal New Testament |wslink=The Apocryphal New Testament (1924)/Apocalypses/The Apocalypse of Peter |last=James |first=M. R. |authorlink=M. R. James |date=1924 |publisher=Clarendon Press |location=Oxford |page=520 |scan=Page:The_Apocryphal_New_Testament_(1924).djvu/558}}</ref>
==Influences, genre, and related works==
[[File:Bodleian fragment Apocalypse of Peter MS. Gr. th. f. 4 (P).jpg|thumb|right|upright=1.05|The fragment of the Apocalypse of Peter held by the [[Bodleian Library]]|alt=Photograph of parchment]]
As the title suggests, the Apocalypse of Peter is classed as part of [[apocalyptic literature]] in genre. The Greek word {{transliteration|grc|[[apocalypse|apokalypsis]]}} literally means "revelation", and apocalypses typically feature a revelation of otherworldly secrets from a divine being to a human—in the case of this work, Jesus and Peter.<ref>{{harvnb|Beck|2019|pp=22-25}}.</ref> Like many other apocalypses, the work is [[pseudepigrapha]]l: it claims the authorship of a famous figure to bolster the authority of its message.<ref name="ehrman-fcf" /> The Apocalypse of Peter is one of the earliest examples of a Christian {{transliteration|grc|[[katabasis]]}}, a genre of explicit depictions of the realms and fates of the dead.<Ref>{{harvnb|Ehrman|2022|pp=1, 71-72}}.</ref>
===Predecessors===
Much of the original scholarship on the Apocalypse was on determining its predecessor influences. The first studies generally emphasized its roots in [[Hellenistic philosophy|Hellenistic philosophy and thought]]. {{transliteration|grc|Nekyia}}, a work by [[Albrecht Dieterich]] published in 1893 on the basis of the Akhmim manuscript alone, identified parallels and links with the [[Orphism (religion)|Orphic religious tradition]] and Greek cultural context.<ref>{{cite book |last=Dieterich |first=Albrecht |author-link=Albrecht Dieterich |date=1893 |title=Nekyia: Beiträge zur Erklärung der neuentdeckten Petrusapokalypse |trans-title=Nekyia: Contributions to the understanding of the newly-discovered Apocalypse of Peter |url=https://archive.org/details/nekyiabeitrgezu01dietgoog |location=Leipzig |lang=de |publisher=B. G. Teubner |isbn=}}</ref> Plato's {{transliteration|grc|[[Phaedo]]}} is often held as a major example of the forerunning Greek beliefs on the nature of the afterlife that influenced the Apocalypse of Peter.<ref name="Adamik2003" /> Scholarship in the late 20th century by [[Martha Himmelfarb]] and others has emphasized the strong Jewish roots of the Apocalypse of Peter as well; it seems that apocalypses were a popular genre among Jews in the [[Timeline of the Second Temple period|era of Greek and then Roman rule]]. Much of the Apocalypse of Peter may be based on or influenced by these lost Jewish apocalypses, works such as the "Book of the Watchers" (chapters 1–36 of the [[Book of Enoch]]), and 1st–2nd-century Jewish thought in general.<ref name="himmelfarb">{{cite book |first=Martha |last=Himmelfarb |author-link=Martha Himmelfarb |date=1983 |title=Tours of Hell: An Apocalyptic Form in Jewish and Christian Literature |publisher=University of Pennsylvania Press |isbn=0-8122-7882-8 |pages=8-11, 16-17, 41-45, 66-69, 127, 169-171 }}</ref><ref name="Bremmer2003">{{cite book |chapter=The Apocalypse of Peter: Greek or Jewish? |last=Bremmer |first=Jan |author-link=Jan N. Bremmer |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=1–14}}</ref> The book probably cites the Jewish apocalyptic work [[4 Esdras]].<ref name="maurer664" /> The author also appears to be familiar with the [[Gospel of Matthew]] and no other; a line in chapter 16 has Peter realizing the meaning of the [[Beatitude]] quote that "Blessed are those who are persecuted for righteousness's sake, for theirs is the kingdom of Heaven."<ref name="bauckham168">{{harvnb|Bauckham|1998|pp=168–176, 208–209}}.</ref>
The Apocalypse of Peter seems to quote from [[Ezekiel 37]], the story of the [[Vision of the Valley of Dry Bones|Valley of Dry Bones]]. During its rendition of the [[ascension of Jesus]], it also quotes from [[Psalm 24]], which was considered as a messianic psalm foretelling the coming of Jesus and Christianity in the early church. The psalm is given a cosmological interpretation as a prophecy of Jesus's entry into heaven.<ref name="VanRuiten2003">{{cite book |chapter=The Old Testament Quotations in the Apocalypse of Peter |last=Van Ruiten |first=Jacques |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=158–173}}</ref>
The post-mortem baptism in the [[Acherusia|Acherousian lake]] was likely influenced by the Jewish cultural practice of [[Last offices#Bathing the dead|washing the dead]] before the corpse is buried, a practice shared by early Christians. There was a linkage or analogy between cleansing the soul on death as well as cleaning the body, as the Apocalypse of Peter passage essentially combines the two.<ref name="Copeland2003">{{cite book |chapter=Sinners and Post-Mortem 'Baptism' in the Acherusian Lake |last=Copeland |first=Kirsti B. |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=91–107}}</ref>
While much work has been done on predecessor influences, Eric Beck stresses that much of the Apocalypse of Peter is distinct among extant literature of the period, and may well have been unique at the time, rather than simply adapting [[lost literary work|lost earlier writing]]s.<ref>{{harvnb|Beck|2019|pp=27-28, 79-80}}.</ref> As an example, earlier Jewish literature varied in its depictions of [[Sheol]], the underworld, but did not usually threaten active torment to the wicked. Instead [[Annihilationism|eternal destruction]] was the more frequent threat in these early works, a possibility that does not arise in the Apocalypse of Peter.<ref name="jost2024">{{cite book |chapter=Judgment, Punishment, and Hell in the Dead Sea Scrolls and the Apocalypse of Peter |last=Jost |first=Michael R. |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |pages=132–152 |doi=10.2143/9789042952096 |doi-access=free }}</ref>
===Contemporary work===
The opening of the book has the resurrected Jesus giving further insights to the Apostles, followed by an account of Jesus's ascension. This appears to have been a popular setting in 2nd century Christian works, and the dialogue generally took place on a mountain, as in the Apocalypse of Peter. The genre is sometimes called a "dialogue Gospel", and is seen in works such as the [[Epistle of the Apostles]], the [[Questions of Bartholomew]], and various Gnostic works such as the [[Pistis Sophia]].<ref name="bauckham168" />
Among writings that were eventually canonized in the New Testament, the Apocalypse of Peter shows a close resemblance in ideas with the epistle [[2 Peter]], to the extent that many scholars believe one had copied passages from the other due to the number of close parallels.<ref>{{ublcb|For an example of support of 2 Peter preceding the Apocalypse, see {{harvnb|Bauckham|1998|pp=290–303}}.
|For an example of suggesting that the lost original version of the Apocalypse of Peter contained no such references to 2 Peter, and that the 2 Peter parallels were probably the result of later editing, see {{harvnb|Beck|2019|pp=12-14, 93-94}}.
|For an example of support of the Apocalypse of Peter preceding 2 Peter, see: {{cite book |last=Frey |first=Jörg |author-link= |editor-first=Jörg |editor-last=Frey |editor2-first=Matthijs |editor2-last=den Dulk |editor3-first=Jan |editor3-last=van der Watt |editor3-link=Jan van der Watt |chapter=Second Peter in New Perspective |date=2019 |title=2 Peter and the Apocalypse of Peter: Towards a New Perspective |location= |publisher=Brill |pages=7–74 |isbn=978-90-04-39954-9}} }}</ref><ref name="bremmer2024">{{cite book |chapter=The Apocalypse of Peter, 2 Peter and Sibylline Oracles II. Alexandrian Debates? |last=Bremmer |first=Jan |author-link=Jan N. Bremmer |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |pages=153–177 |doi=10.2143/9789042952096 |doi-access=free }} </ref> While both the Apocalypse of Peter and the Apocalypse of John (the [[Book of Revelation]]) are apocalypses in genre, the Revelation of Peter puts far more stress on the afterlife and divine rewards and punishments, while the Revelation of John focuses on a cosmic battle between good and evil.<ref name="nta2" />
===Later influence===
[[File:Eugène Delacroix - The Barque of Dante.jpg|thumb|right|upright=1.28|''[[Dante and Virgil in Hell]]'', an 1822 painting by Eugène Delacroix. Dante very likely read the [[Apocalypse of Paul]] and references it in ''[[The Divine Comedy]]''; the Apocalypse of Paul was heavily influenced by the Apocalypse of Peter.<ref name="bremmer2009" /><ref name="silverstein1935">{{cite book |last=Silverstein |first=Theodore |author-link=Theodore Silverstein |date=1935 |title=Visio Sancti Pauli: The history of the Apocalypse in Latin, together with nine texts |url= |location=London |publisher=Christophers |pages=3–5, 91 |isbn=}}</ref>|alt=Painting of Dante and Virgil]]
The Apocalypse of Peter is the earliest surviving detailed depiction of heaven and hell in a Christian context. These depictions appear to have been quite influential to later works, although how much of this is due to the Apocalypse of Peter itself and how much due to lost similar literature is unclear.<ref name="elliott" /><ref name="himmelfarb" />
The [[Sibylline Oracles]], popular among Roman Christians, directly quotes the Apocalypse of Peter.<ref>Specifically [[Sibylline Oracles]] Book 2, verse 225 and following. See {{harvnb|Collins|1983|pp=350-353}} for a translation.</ref><ref>{{harvnb|Beck|2019|pp=84-88}}. {{harvnb|Adamik|2003}} is a dissenting opinion that suggests that the Sibylline Oracles are not quoting the Apocalypse of Peter, but later microscope analysis of the Rainer fragment has suggested that the alternative transcription Adamik's argument is based on is not accurate.</ref> [[Macarius Magnes]]'s {{lang|la|Apocriticus}}, a 3rd-century Christian apologetic work, features "a pagan philosopher" who quotes the Apocalypse of Peter, albeit in an attempt to disprove Christianity.<Ref>{{harvnb|Buchholz|1988|pp=29-34}}</ref> The visions narrated in the [[Acts of Thomas]], a 3rd century work, also appear to quote or reference the Apocalypse of Peter.<ref>{{harvnb|Buchholz|1988|pp=53-54}}. For a dissenting opinion, [[Martha Himmelfarb]] argues that both the Acts of Thomas and the Apocalypse of Peter are drawing on the same early Jewish traditions to explain the similarities. See {{harvnb|Himmelfarb|1983|pp=12-13}}.</ref> The bishop [[Methodius of Olympus]] appears to positively quote the Apocalypse of Peter in the 4th century, although it is uncertain whether he regarded it as scripture.<ref name="Jakab2003" />{{NoteTag|A contested example of influence is in [[Theophilus of Antioch]]'s ''Apology to Autolycus''. [[Gilles Quispel]] and [[Robert M. Grant (theologian)|R. M. Grant]] argued that a line in it might be loosely quoting the Akhmim version of the Apocalypse of Peter: a description of an Eden-like place of light and exquisite plants. Dennis Buchholz considers this argument as not convincing; while it is possible Theophilus was familiar with the Apocalypse of Peter, descriptions of paradise involving both light and flowering plants were common in the era, and seen in common sources such as the [[Book of Enoch]].<ref>{{harvnb|Buchholz|1988|pp=48-50}}.</ref><ref>{{cite journal |last1=Quispel |first1=G. |author-link=Gilles Quispel |last2=Grant |first2=R.M. |author2-link=Robert M. Grant (theologian) |title=Note On the Petrine Apocrypha |journal=Vigiliae Christianae |volume=6 |issue=1 |date=1952 |pages=31–32 |doi=10.1163/157007252X00047 }}</ref>}}
The Apocalypse of Peter is a predecessor of and has similarities with the genre of [[Clementine literature]] that would later be popular in Alexandria, despite Clement himself not appearing in the Apocalypse of Peter. Clementine stories usually involved [[Saint Peter|Peter]] and [[Clement of Rome]] having adventures, revelations, and dialogues together. Both Ethiopic manuscripts that include the Apocalypse of Peter are mixed in with other Ethiopic Clementine literature that feature Peter prominently.<ref name="Pesthy2003">{{cite book |chapter='Thy Mercy, O Lord, is in the Heavens; and thy Righteousness Reaches unto the Clouds' |last=Pesthy |first=Monika |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=40–51}}</ref> Clementine literature became popular in the third and fourth century, but it is not known when the Clementine sections of the Ethiopic manuscripts containing the Apocalypse of Peter were originally written. Daniel Maier proposes an Egyptian origin in the 6th–10th centuries as an estimate, while Richard Bauckham suggests the author was familiar with the [[Arabic Apocalypse of Peter]] and proposes an origin in the 8th century or later.<ref name="maier2024">{{cite book |chapter=The Ethiopic Pseudo-Clementine Framework of the Apocalypse of Peter: Chances and Challenges in the African Transmission Context |last=Maier |first=Daniel C. |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |pages=153–177 |doi=10.2143/9789042952096 |doi-access=free }} </ref><ref name="bauckham147" />
Later apocalyptic works inspired by it include the [[Apocalypse of Thomas]] in the 2nd–4th century, and more influentially, the [[Apocalypse of Paul]] in the 4th century.<ref name="nta2" /><ref>{{harvnb|Buchholz|1988|pp=65-70}}.</ref> One tweak that the Apocalypse of Paul makes is describing personal judgments to bliss or torment that happen immediately after death, rather than the Apocalypse of Peter being a vision of a future destiny that will take place after the Second Coming of Jesus. Hell and paradise are both on a future Earth in Peter, but are another realm of existence in Paul.<ref name="Jakab2003" /><ref name="fiori">{{cite book |last=Fiori |first=Emiliano B. |chapter='Close and yet so faraway': The Apocalypse of Peter and the Apocalypse of Paul |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |doi=10.2143/9789042952096 |doi-access=free }}</ref> The Apocalypse of Paul is also more interested in condemning sins committed by insufficiently devout Christians, while the Apocalypse of Peter seems to view the righteous as a unified group.<ref>{{harvnb|Beck|2019|pp=104-105}}.</ref> The Apocalypse of Paul never saw official Church approval. Despite this, it would go on to be popular and influential for centuries, possibly due to its popularity among the medieval monks. [[Dante Alighieri]]'s ''[[Divine Comedy]]'' would become extremely popular and celebrated in the 14th century and beyond, and was influenced by the Apocalypse of Paul.<ref name="nta2" /><ref name="silverstein1935" /> The Apocalypse of Peter thus was the forerunner of these influential visions of the afterlife: it contains the "embryonic forms" of the heaven and hell of the Apocalypse of Paul,<ref name="fiori" /> and [[Jan N. Bremmer|Jan Bremmer]] wrote that the Apocalypse of Paul was "the most important step in the direction that would find its apogee in Dante".<ref name="bremmer2009">{{cite journal |last=Bremmer |first=Jan |author-link=Jan N. Bremmer |date=2009 |title=Christian Hell: From the Apocalypse of Peter to the Apocalypse of Paul |journal=[[Numen (journal)|Numen]] |volume=56 |issue=2/3 |pages=298–302 |jstor=27793794 |doi= 10.1163/156852709X405026}}</ref>
==Analysis==
===The punishments and ''lex talionis''===
{{quote|But the wicked and sinners and hypocrites will stand in the midst of a pit of darkness that cannot be extinguished and their punishment will be fire. And the angels will bring their sin and they will prepare for them a place where they will be punished forever, each one according to their transgression.
|source=Apocalypse of Peter (Ethiopic) 6:5-6<ref>{{harvnb|Beck|2019|p=68}}.</ref>}}
The list of punishments for the damned is likely the most influential and famous part of the work, with almost two-thirds of the text dedicated to the calamitous [[end times]] that will accompany the return of Jesus (Chapters 4–6) and the punishments afterward (Chapters 7–13).<ref name="beck125">{{harvnb|Beck|2019|pp=125-140}}.</ref><ref name="buchholz306">{{harvnb|Buchholz|1988|pp=306-311}}.</ref> The punishments in the vision generally correspond to the past sinful actions, usually with a correspondence between the body part that sinned and the body part that is tortured.<ref name="Czachesz2003">{{cite book |chapter=The Grotesque Body in the Apocalypse of Peter |last=Czachesz |first=István |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=111–114}}</ref> It is a loose version of the Jewish notion of an [[eye for an eye]], also known as {{lang|la|lex talionis}}, that the punishment should fit the crime. The phrase "each according to his deed" appears five times in the Ethiopic version to explain the punishments.<ref name="bauckham194">{{harvnb|Bauckham|1998|pp=194–198}}.</ref><ref name="beck125" /> Dennis Buchholz writes that the verse "Everyone according to his deeds" is the theme of the entire work.<ref>{{harvnb|Buchholz|1988|p=276}}.</ref> In a dialogue with the angel Tatirokos, the keeper of [[Tartarus]], the damned themselves admit from their own lips that their fate is based on their own deeds, and is fair and just, .<ref name="Bauckham223">{{harvnb|Bauckham|1998|pp=223–225}}.</ref><ref name="ehrman78" /> Still, the connection between the crime and the punishment is not always obvious. David Fiensy writes that "It is possible that where there is no logical correspondence, the punishment has come from the Orphic tradition and has simply been clumsily attached to a vice by a Jewish redactor."<ref>{{cite journal |last1=Fiensy |first1=David |date=1983 |title=Lex Talionis in the 'Apocalypse of Peter' |url= |journal=The Harvard Theological Review |volume=76 |issue=2 |pages=255–258 |doi= 10.1017/S0017816000001334|jstor=1509504 }}</ref><ref name="lanzillotta" />
[[Bart Ehrman]] contests classifying the ethics of the Apocalypse as being those of {{lang|la|lex talionis}}, and considers bodily correspondence the overriding concern instead. For Ehrman, the punishments described are far more severe than the original crime – which goes against the idea of punishments being commensurate to the damage inflicted within "an eye for an eye".<ref name="ehrman78">{{harvnb|Ehrman|2022|pp=78–80}}.</ref>
Callie Callon suggests a philosophy of "mirror punishment" as motivating the punishments where the harm done is reflected in a sort of [[poetic justice]], and is often more symbolic in nature. She argues that this best explains the logic behind placing sorcerers in a [[wheel of fire]], long considered unclear. Other scholars have suggested that it is perhaps a weak reference to the punishment of [[Ixion]] in [[Greek mythology]]; Callon suggests that it is, instead, a reference to a [[:wikt:ῥόμβος|rhombus]], a spinning top that was also used by magicians. The magicians had spun a rhombus for power in their lives, and now were tormented by similar spinning, with the usual addition of fire seen in other punishments.<ref>{{cite journal |last1=Callon |first1=Callie |date=2010 |title=Sorcery, Wheels, and Mirror Punishment in the Apocalypse of Peter |url= |journal=[[Journal of Early Christian Studies]] |volume=18 |issue=1 |pages=29–49 |doi=10.1353/earl.0.0304 |access-date=}}</ref><ref name="beck125" />
The text is somewhat corrupt and unclear in Chapter 11, found only in the Ethiopic version, which describes the punishment for those who dishonor their parents. The nature of the first punishment is hard to discern and involves going up to a high fiery place, perhaps a volcano. It is believed by most translators that the target was closer to "adults who abandon their elderly parents" rather than condemning disobedient children, but it is difficult to be certain.<ref>{{harvnb|Beck|2019|p=137}}; {{harvnb|Buchholz|1988|pp=217-219, 332-334}}.</ref> However, the next punishments do target children, saying that those who fail to heed tradition and their elders will be devoured by birds, while girls who do not maintain their virginity before marriage (implicitly also a violation of parental expectations) have their flesh torn apart. This is possibly an instance of mirror punishment or bodily correspondence, where the skin which sinned is itself punished. The text also specifies "ten" girls are punished – possibly a loose callback to the [[Parable of the Ten Virgins]] in the Gospel of Matthew, although not a very accurate one if so, as only five virgins are reprimanded in the parable, and for unrelated reasons.<ref>{{harvnb|Beck|2019|pp=137-138}}; {{harvnb|Buchholz|1988|pp=219-221, 334-336}}.</ref>
The Apocalypse of Peter is one of the earliest pieces of Christian literature to feature an [[anti-abortion]] message; mothers who abort their children are among those tormented.<ref>{{ublcb|{{harvnb|Buchholz|1988|p=317}}. For the Apocalypse of Peter being among the earliest, along with the [[Epistle of Barnabas]] and the [[Didache]], Buchholz is citing:|{{cite book |author1-last=Gorman |author1-first=Michael J. |author1-link=Michael J. Gorman |title=Abortion & the Early Church: Christian, Jewish & Pagan Attitudes in the Greco-Roman World |location=Downers Grove, IL |publisher=InterVarsity Press |date=1982 |isbn=0-87784-397-X |pages=49–53|ref=none}}}}</ref>
===Christology===
The Akhmim Greek text generally refers to Jesus as {{transliteration|grc|[[kyrios]]}}, "Lord". The Ethiopic manuscripts are similar, but the style notably shifts in Chapters 15 and 16 in the last section of the work, which refer to Jesus by name and introduce him with exalted titles including "Jesus Christ our King" (''[[negus]]'') and "my God Jesus Christ". This is considered a sign this section was edited later by a scribe with a [[high Christology]].<ref>{{harvnb|Buchholz|1988|p=363}}; {{harvnb|Beck|2019|p=90}}.</ref>
===Angels and demons===
It is unknown how much of the [[angelology]] and [[demonology]] in the Ethiopic version was in the older Greek versions. The Akhmim version does not mention demons when describing the punishment of those who forsook God's commandments; even in Ethiopic, it is possible that the demons are servants of God performing the punishment, rather than those who led the damned into sin. As the Ethiopic version was likely a translation of an [[Arabic language|Arabic]] translation, it may have picked up some influence from Islam centuries later; the references to Ezrael the Angel of Wrath were possibly influenced by [[Azrael]] the Angel of Death, who is usually more associated with Islamic angelology.<ref>{{harvnb|Beck|2019|pp=84-93}}.</ref><ref name="burge2010" /> The Ethiopic version does make clear punishments are envisioned not just for human sin, but also supernatural evil: the angel [[Uriel]] gives physical bodies to the evil spirits that inhabited idols and led people astray so that they, too, can be burned in the fire and punished. Sinners who perished in the [[Great Flood]] are brought back as well: probably a reference to the [[Nephilim]], the children of the [[Watcher (angel)|Watcher]]s (fallen angels) and mortal women described in the [[Book of Enoch]], [[Book of Jubilees]], and [[Book of Genesis|Genesis]].<ref>{{harvnb|Bauckham|1998|pp=204–205}}; {{harvnb|Buchholz|1988|pp=302–306}}. See Chapter 6 of the Apocalypse of Peter, [[s:The Book of Enoch (Charles)/Chapter 15|Enoch 15]], [[s:The Book of Enoch (Charles)/Chapter 16|Enoch 16]], and {{bibleverse|Genesis|6:1-7|NRSV}}.</ref>
The children who died to [[infanticide]] are delivered to the angel "Temelouchus", which probably was a rare Greek word meaning "care-taking [one]". Later writers seem to have interpreted it as a proper name, however, resulting in a specific angel of hell appearing named "Temlakos" (Ethipoic) or "[[Temeluchus]]" (Greek), found in the [[Apocalypse of Paul]] and various other sources.<ref name="Bauckham223" /><ref>{{cite wikisource |title=The Apocryphal New Testament |wslink=The Apocryphal New Testament (1924)/Apocalypses/The Apocalypse of Peter |last=James |first=M. R. |authorlink=M. R. James |date=1924 |publisher=Clarendon Press |location=Oxford |page=507 |scan=Page:The_Apocryphal_New_Testament_(1924).djvu/545}}</ref>
===Literary merits===
Scholars of the 19th and 20th century considered the work rather intellectually simple and naive; dramatic and gripping, but not necessarily a coherent story. Still, the Apocalypse of Peter was popular and had a wide audience in its time. [[M. R. James]] remarked that his impression was that educated Christians of the later Roman period considered the work somewhat embarrassing and "realized it was a gross and vulgar book", which might have partially explained a lack of elite enthusiasm for canonizing it later.<ref>{{cite book |last=James |first=M. R. |authorlink=M. R. James |editor1-first=Arthur C. |editor1-last=Headlam |editor1-link=Arthur Headlam |date=1915 |chapter=The Recovery of the Apocalypse of Peter |title=Church Quarterly Review |url=https://books.google.com/books?id=pxcvandhgrsC |volume=80 |location=London |publisher= |page=28 }}</ref><ref>{{harvnb|Ehrman|2022|pp=188–189}}; {{harvnb|Bauckham|1998|p=93}}.<!-- Disclaimer: Technically, Bauckham is merely calling the entire tour-of-the-dead tradition to be of indifferent literary merit here, but eh, still useful enough.--></ref>
===Theology===
[[File:Ethiopic Prologue Apocalypse of Peter.jpg|thumb|right|upright=1.21|A transcription of the prologue to the Apocalypse of Peter ([[Ge'ez language|Ethiopic]] version)|alt=Refer to caption]]
{{quote|The Second Coming of Christ and the resurrection of the dead, which he told to Peter, who die for their sin because they did not observe the commandment of God, their creator. And this he [Peter] reflected upon so that he might understand the mystery of the Son of God, the merciful and lover of mercy.
|source=Prologue to the Apocalypse of Peter (Ethiopic)<ref>{{harvnb|Beck|2019|pp=66, 123}}.</ref>}}
One of the theological messages of the Apocalypse of Peter is generally considered clear enough: the torments of hell are meant to encourage keeping a righteous path and to warn readers and listeners away from sin, knowing the horrible fate that awaits those who stray.<ref>{{harvnb|Bauckham|1998|pp=226-227}}; {{harvnb|Beck|2019|pp=177-178}}.</ref> The work also responds to the problem of [[theodicy]] addressed in earlier writings such as [[Book of Daniel|Daniel]]: how can God allow persecution of the righteous on Earth and still be both sovereign and just? The Apocalypse says that everyone will be repaid by their deeds, even the dead, and God will eventually make things right.<ref name="bauckham194" /> Scholars have come up with different interpretations of the intended tone of the work. Michael Gilmour sees the work as encouraging [[schadenfreude]] and delighting in the suffering of the wicked, while Eric Beck argues the reverse: that the work was intended to ultimately cultivate compassion for those suffering, including the wicked and even persecutors.<ref>{{harvnb|Beck|2019|pp=14-18, 114, 120, 123-124, 169, 175}}.</ref><ref>{{cite journal |last1=Gilmour |first1=Michael J. |date=2006 |title=Delighting in the Sufferings of Others: Early Christian Schadenfreude and the Function of the Apocalypse of Peter |journal=[[Bulletin for Biblical Research]] |volume=16 |issue=1 |pages=129–139 |doi=10.2307/26424014 |jstor=26424014 }}</ref> Most scholars agree that the Apocalypse simultaneously advocates for both divine justice and divine mercy, and contains elements of both messages.<ref name="lanzillotta">{{cite book |chapter=Does Punishment Reward the Righteous? The Justice Pattern Underlying the Apocalypse of Peter |last=Lanzillotta |first=Lautaro Roig |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=127–157}}</ref><ref>{{harvnb|Bauckham|1998|pp=132–148}}.</ref>
The version of the Apocalypse seen in the Ethiopic version could plausibly have originated from a [[Jewish Christianity|Christian community that still considered itself as part of Judaism]].<ref name="Skarsaune 2007" /><ref>{{cite book |last=Lapham |first=Fred |author-link= |date=2004 |orig-date=2003 |title=Peter: The Myth, the Man and the Writings: A study of the early Petrine tradition |url= |location= |publisher=T&T Clark International |pages=193–216 |isbn=0567044904}} <!-- 210-216--></ref> The adaptation of the fig tree parables to an allegory about the flourishing of Israel and its martyrs pleasing God is only found in Chapter 2 of the Ethiopic version, and is not in the Greek Akhmim version. While it is impossible to know why for sure, one possibility is that it was edited out due to incipient anti-Jewish tensions in the church. A depiction of Jews converting and Israel being especially blessed may not have fit the mood in the 4th and 5th centuries of the Church as [[Anti-Judaism in early Christianity|some Christians strongly repudiated Judaism]].<ref name="ehrman-fcf">{{cite book |last=Ehrman |first=Bart |author-link=Bart Ehrman |date=2012 |title=Forgery and Counterforgery: The Use of Literary Deceit in Early Christian Polemics |publisher=Oxford University Press |pages=457–465 |isbn=9780199928033 }}</ref>
In one passage in Chapter 16, Peter offers to build three [[tabernacle]]s on Earth. Jesus sharply rebukes him, saying that there is only a single heavenly tabernacle. This is possibly a reference to the [[Siege of Jerusalem (70 CE)|destruction of the Second Temple in 70 AD]] and a condemnation of attempting to build a replacement "[[Third Temple]]",<ref>{{harvnb|Bauckham|1998|pp=190–194}}.</ref> although perhaps it is only a reference to all of God's elect living together with a unified tabernacle in Paradise.<ref name="Tigchellaar2003" />
==Debate over canonicity==
{{multiple image
|align = right
|direction = vertical
|image1 = Rainer fragment Apocalypse Peter 1 and 4 color.png
|image2 = Rainer fragment Apocalypse Peter 2 and 3 color.png
|alt1 = Photograph of papyrus 1 & 4
|alt2 = Photograph of papyrus 2 & 3
|width = 265
|caption2 = The Rainer fragment, held by the [[Papyrus Collection of the Austrian National Library]], which endorses the possibility of escape from the torments of Hell, a [[Origenist Controversies|theological controversy in the 4th–5th centuries]]
}}
The Apocalypse of Peter was ultimately not included in the [[New Testament]], but appears to have been one of the works that came closest to being included, along with [[The Shepherd of Hermas]].<ref name="bauckham160" />
The [[Muratorian fragment]] is one of the earliest-created extant lists of approved Christian sacred writings, part of the process of creating what would eventually be called the New Testament. The fragment is generally dated to the last quarter of the 2nd century ({{c.|170–200 AD}}). It gives a list of works read in the Christian churches that is similar to the modern accepted canon; however, it does not include some of the [[general epistle]]s, but does include the Apocalypse of Peter. The Muratorian fragment states: "We receive only the apocalypses of John and Peter, though some of us are not willing that the latter be read in the church."<ref name="metzger">{{cite book |last=Metzger |first=Bruce |author-link=Bruce Metzger |date=1987 |title=The Canon of the New Testament: Its Origin, Development, and Significance |url= |location=Oxford |publisher=Clarendon Press |pages=191–201, 305–307 |isbn=0-19-826954-4}}</ref> (Other pieces of [[apocalyptic literature]] are implicitly acknowledged, yet not "received".) Both the Apocalypse of Peter and the Apocalypse of John appear to have been controversial, with some churches of the 2nd and 3rd centuries using them and others not. [[Clement of Alexandria]] appears to have considered the Apocalypse of Peter to be holy scripture ({{circa|200 AD}}).<ref name="clement-pe-quote">{{harvnb|Buchholz|1988|pp=22-29}}.<br/>{{cite wikisource |title=The Apocryphal New Testament |wslink=The Apocryphal New Testament (1924)/Apocalypses/The Apocalypse of Peter |last=James |first=M. R. |authorlink=M. R. James |date=1924 |publisher=Clarendon Press |location=Oxford |page=506 |scan=Page:The_Apocryphal_New_Testament_(1924).djvu/544}}<br/>See 41.1-2, 48.1, and 49.1 of the ''Prophetical Extracts'', which correspond with the Ethiopic text: ''[https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:41-50/ Eclogae propheticae]'' (Greek text).</ref> [[Eusebius of Caesarea|Eusebius]] personally classified the work as spurious, yet not heretical, in his book ''[[Church History (Eusebius)|Church History]]'' ({{c.|320s AD}}). Eusebius also describes a lost work of Clement's, the {{lang|la|Hypotyposes}} (Outlines), that gave "abbreviated discussions of the whole of the registered divine writings, without passing over the disputed [writings] – I mean [[Epistle of Jude|Jude]] and the rest of the [[Catholic epistles|general letters]], and the [[Epistle of Barnabas|Letter of Barnabas]], and the so-called Apocalypse of Peter."<ref>{{cite book |author= Eusebius of Caesarea |author-link=Eusebius of Caesarea |translator-last=Schott |translator-first=Jeremy M. |date=2019 |orig-date=c. 320s |title=[[Church History (Eusebius)|The History of the Church]] |location=Oakland, California |publisher=University of California Press |chapter=Book 6, Chapter 14 |page=297 |isbn=9780520964969 }}</ref><ref>{{harvnb|Buchholz|1988|pp=36-38}}; {{harvnb|Ehrman|2022|pp=182-183}}; {{harvnb|Metzger|1987|pp=203-204}}.</ref> The Apocalypse of Peter is listed in the catalog of the 6th-century [[Codex Claromontanus]], which was probably copying a 3rd- or 4th-century source.<ref>{{harvnb|Ehrman|2022|p=183}}; {{harvnb|Buchholz|1988|pp=40-41}}.</ref> The entry in the catalog is marked with an [[obelus]] (along with the Epistle of Barnabas, the Shepherd of Hermas, and the [[Acts of Paul]]): probably an indication by the scribe that its status was not authoritative.<ref>{{harvnb|Metzger|1987|pp=229-230}}.</ref> The Byzantine-era [[Stichometry of Nicephorus]] lists both the Apocalypses of Peter and John as used if disputed books.<ref name="ehrman-fcf" />
Although these references to it attest that it was in wide circulation in the 2nd century, the Apocalypse of Peter was ultimately not accepted into the Christian [[biblical canon]]. The reason why is not entirely clear, although considering the reservations various church authors had on the Apocalypse of John (the [[Book of Revelation]]), it is possible similar considerations were in play. As late as the 5th century, [[Sozomen]] indicates that some churches in Palestine still read it, but by then, it seems to have been considered inauthentic by most Christians.<ref>{{harvnb|Buchholz|1988|pp=39-40}}.</ref><ref name="Jakab2003">{{cite book |chapter=The Reception of the Apocalypse of Peter in Ancient Christianity |last=Jakab |first=Attila |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=174–186}}</ref>
One hypothesis for why the Apocalypse of Peter failed to gain enough support to be canonized is that its view on the afterlife was too close to endorsing [[Christian universalism]] and the related doctrine of {{transliteration|grc|[[apokatastasis]]}}, that God will make all things perfect in the fullness of time.<ref>{{cite book |last=Ramelli |first=Ilaria |author-link=Ilaria Ramelli |date=2013 |title=The Christian Doctrine of Apokatastasis |url= |location=Leiden |publisher=Brill |pages=67–72 |series=Supplements to Vigiliae Christianae 120 |isbn=978-90-04-24570-9 |doi=10.1163/9789004245709 }} <!-- Strictly speaking, this reference is just that Apoc Peter really does endorse apokatastasis - not on the later canon side. See later refs for the canon issue.--></ref> The passage in the Rainer fragment that the saints, seeing the torment of sinners from heaven, could ask God for mercy, and these damned souls could be retroactively baptized and saved, had significant theological implications. Presumably, all of hell could eventually be emptied in such a manner; [[M. R. James]] suggested that the original Apocalypse of Peter may well have suggested [[universal salvation]] after a period of cleansing suffering in hell.<ref name="elliott" /><ref>{{harvnb|Beck|2019|pp=159-163, 167-168}}.</ref> This ran against the stance of many Church theologians of the 3rd, 4th, and 5th centuries who strongly felt that salvation and damnation were eternal and strictly based on actions and beliefs while alive. [[Augustine of Hippo]], in his work ''[[The City of God]]'', denounces arguments based on very similar logic to what is seen in the Rainer passage.<ref>{{harvnb|Bauckham|1998|pp=157–159}}; {{harvnb|Beck|2019|pp=176–177}}. According to Augustine, the saints in heaven will have their will fully aligned with God, and thus would never want to oppose God's will that the damned be punished, so they would never pray for the salvation of the damned as they do in the Apocalypse of Peter. See
[[s:Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XXI/Chapter 18|''The City of God'' Book 21, Chapter 18]] and [[s:Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XXI/Chapter 24|Book 21, Chapter 24]].</ref> Such a system, where saints could at least pray their friends and family out of hell, and possibly any damned soul, would have been considered incorrect at best, and heretical at worst to these views. Most scholars since agree with James: the reading in the Rainer fragment was that of the original.<ref>{{harvnb|Bremmer|2024|p=174}}; {{harvnb|Ehrman|2022|pp=189–191}}; {{harvnb|Beck|2019|pp=4, 54-55}}; {{harvnb|Bauckham|1998|pp=145–146, 232–235}}; {{harvnb|Buchholz|1988|pp=342-350, 356-357}}.</ref> The contested passage was not copied by later scribes who felt it was in error, hence not appearing in later manuscripts, along with the addition of the sentences indicating the punishment would be eternal. [[Bart Ehrman]] suggests that the damage to the book's reputation was already done, however. The [[Origenist Controversies]] of the 4th and 5th centuries retroactively condemned much of the thought of the theologian [[Origen]], particularly his belief in universal salvation, and this anti-Origen movement was at least part of why the book was not included in the biblical canons of later centuries.<ref>{{ublcb|{{harvnb|Ehrman|2022|pp=178–181, 190-191, 198–211}}.
|See also the blog posts at:
|{{cite web |url=https://ehrmanblog.org/finally-why-did-the-apocalypse-of-peter-not-make-it-into-the-canon/ |title=Finally. Why Did the Apocalypse of Peter Not Make It Into the Canon? |last=Ehrman |first=Bart |authorlink=Bart Ehrman |date=January 29, 2019 |website=The Bart Ehrman Blog: The History & Literature of Early Christianity |access-date=January 27, 2022 }}
|{{cite web |url=https://ehrmanblog.org/the-aberrant-view-of-the-afterlife-in-the-apocalypse-of-peter/ |title=The Aberrant View of the Afterlife in the Apocalypse of Peter |last=Ehrman |first=Bart |authorlink=Bart Ehrman |date= January 30, 2019 |website=The Bart Ehrman Blog: The History & Literature of Early Christianity |access-date=January 27, 2022 }} }}</ref>{{NoteTag|[[Origen]] wrote in the 3rd century, long after the Apocalypse of Peter was created, and his theological rationale for universal salvation was different; nevertheless, later Christians often assumed Origen's influence was the source of this doctrine. A scribal note to a manuscript of the Sibylline Oracles on the matter of prayers for the dead reads: "Plainly false. For the fire which tortures the condemned will never cease. Even I would pray that this be so, though I am marked with very great scars of faults, which have need of very great mercy. But let babbling Origen be ashamed of saying that there is a limit to punishment."<ref name="collins1983" /><ref>{{harvnb|Bauckham|1998|p=148}}; {{harvnb|Ehrman|2022|pp=198–199}}.</ref>}}
{{clear}}
==Translations==
Selected modern English translations of the Apocalypse of Peter can be found in:<ref name="nasscal">{{cite web |last1=Pardee |first1=Cambry |title=Apocalypse of Peter |url=http://nasscal.com/e-clavis-christian-apocrypha/apocalypse-of-peter/ |website=e-Clavis: Christian Apocrypha |date=February 2017 |access-date=10 June 2024}}</ref>
* {{cite book |last=Beck |first=Eric J. |editor-first=Jörg |editor-last=Frey |title=Justice and Mercy in the Apocalypse of Peter: A New Translation and Analysis of the Purpose of the Text |series=WUNT 427 |location=Tübingen |publisher=Mohr Siebeck |date=2019 |pages=66–73 |isbn=978-3-16-159030-6 |ref=None }} (a composite translation drawing from both the Greek and the Ethiopic; available openly at [https://era.ed.ac.uk/handle/1842/35442 pages 98–112 of Beck's thesis])
* {{cite book |last=Beck |first=Eric J. |chapter=Translation of the Ethiopic Apocalypse of Peter including the Pseudo-Clementine Framework |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |doi=10.2143/9789042952096 |doi-access=free |pages=377–400 |ref=None }} (a translation of solely the Ethiopic text; available open-access)
* {{cite book |last=Buchholz |first=Dennis D. |date=1988 |title=Your Eyes Will Be Opened: A Study of the Greek (Ethiopic) Apocalypse of Peter |location=Atlanta |publisher=Scholars Press |series=Society of Biblical Literature Dissertation series 97 |pages=157–244 |isbn=1-55540-025-6 |ref=None }}
* {{cite book |last=Elliott |first=James Keith |title = The Apocryphal New Testament |year = 1993 |publisher = Oxford University Press |isbn=0-19-826182-9 |pages=593–615 |ref=None }}
* {{cite book |last=Gardiner |first=Eileen |title=Visions of Heaven and Hell Before Dante |location=New York |publisher=Italica Press |date=1989 |isbn=9780934977142 |pages=1–12 |ref=None }}
* {{cite book |last1=Kraus |first1=Thomas J. |last2=Nicklas |first2=Tobias |author-link= |date=2004 |title=Das Petrusevangelium und die Petrusapokalypse: Die griechischen Fragmente mit deutscher und englischer Übersetzung |trans-title=The Gospel of Peter and the Apocalypse of Peter: The Greek Fragments with German and English Translation |location=Berlin |publisher=De Gruyter |series=GCS N.F. 11 |pages=118–120 |isbn=978-3110176353 |lang=de, en |ref=None }}
==Notes==
{{Notefoot}}
==References==
{{Reflist}}
==Bibliography==
* {{cite book |last=Bauckham |first=Richard B. |author-link=Richard Bauckham |date=1998 |title=The Fate of the Dead: Studies on the Jewish and Christian Apocalypses |series=Supplements to Novum Testamentum 93 |location=Leiden |publisher=Brill |page= |isbn=9781589832886}}
* {{cite book |last=Beck |first=Eric J. |editor-first=Jörg |editor-last=Frey |title=Justice and Mercy in the Apocalypse of Peter: A New Translation and Analysis of the Purpose of the Text |series=WUNT 427 |location=Tübingen |publisher=Mohr Siebeck |date=2019 |isbn=978-3-16-159030-6 |doi=10.1628/978-3-16-159031-3 |url=https://www.mohrsiebeck.com/10.1628/978-3-16-159031-3 }}
* {{cite book |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |series=Studies on Early Christian Apocrypha 7 |publisher=Peeters |isbn=90-429-1375-4 |ref={{harvid|Bremmer|Czachesz|2003}}}}
* {{cite book |last=Buchholz |first=Dennis D. |date=1988 |title=Your Eyes Will Be Opened: A Study of the Greek (Ethiopic) Apocalypse of Peter |location=Atlanta |publisher=Scholars Press |series=[[Society of Biblical Literature]] Dissertation series 97 |isbn=1-55540-025-6 }}
* {{cite book |last=Ehrman |first=Bart |author-link=Bart Ehrman |date=2022 |title=Journeys to Heaven and Hell: Tours of the Afterlife in the Early Christian Tradition |location=New Haven and London |publisher=Yale University Press |isbn=978-0-300-25700-7}}
* {{cite book |last1=Kraus |first1=Thomas J. |last2=Nicklas |first2=Tobias |author-link= |date=2004 |title=Das Petrusevangelium und die Petrusapokalypse: Die griechischen Fragmente mit deutscher und englischer Übersetzung |trans-title=The Gospel of Peter and the Apocalypse of Peter: The Greek Fragments with German and English Translation |location=Berlin |publisher=De Gruyter |series=GCS N.F. 11 |isbn=978-3110176353 |lang=de }}
* {{cite book |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |doi=10.2143/9789042952096 |doi-access=free |ref={{harvid|Maier|Frey|Kraus|2024}} }}
==External links==
* {{Wikisource-inline|The Apocryphal New Testament (1924)/Apocalypses/The Apocalypse of Peter|Apocalypse of Peter|single=true}}, translation by [[M. R. James]] in the 1924 book ''The Apocryphal New Testament'', with quotations from the Sibylline Oracles and writings of the early Church
* [http://ntweblog.blogspot.co.uk/2009/05/apocalypose-of-peter-greek-text-online.html The Apocalypse of Peter (Greek Akhmim Fragment Text)], transcribed by [[Mark Goodacre]] from [[Erich Klostermann]]'s edition ([http://markgoodacre.org/ApocPet.htm HTML], [http://markgoodacre.org/ApocPet.doc Word], [http://markgoodacre.org/ApocPet.pdf PDF])
* [http://nasscal.com/e-clavis-christian-apocrypha/apocalypse-of-peter/ "Apocalypse of Peter"], overview and bibliography by Cambry Pardee. NASSCAL: ''e-Clavis: Christian Apocrypha''.
* [http://www.hell-on-line.org/BibJC3.html#BibPeter Bibliography of works on the Apocalypse of Peter], by Eileen Gardiner
{{Authority control}}
{{DEFAULTSORT:Apocalypse Of Peter}}
[[Category:2nd-century Christian texts]]
[[Category:1886 archaeological discoveries]]
[[Category:Apocryphal revelations|Peter, Apocalypse of]]
[[Category:Christian apocalyptic writings]]
[[Category:Petrine-related books]]
[[Category:Texts in Koine Greek]]
[[Category:Antilegomena]]
[[Category:Katabasis]]' |
Unified diff of changes made by edit (edit_diff) | '@@ -6,9 +6,9 @@
[[File:Apocalypse of Peter Akhmim Plate vii.png|right|thumb|upright=1.3|The beginning of the Greek fragment of the Apocalypse of Peter found in [[Akhmim]], Egypt|alt=Photograph of parchment]]
{{New Testament Apocrypha}}
-The '''Apocalypse of Peter''',{{NoteTag|{{lang-grc|Ἀποκαλύψει τοῦ Πέτρου|translit=Apokalýpsei toú Pétrou|translation=Revelation of Peter}}}} also called the '''Revelation of Peter''', is an [[Early Christianity|early Christian]] text of the 2nd century and a work of [[apocalyptic literature]]. It is the earliest-written extant document depicting a Christian version of [[heaven]] and [[hell]] in detail. The Apocalypse of Peter is influenced by both Jewish apocalyptic literature and [[Hellenistic philosophy]] from Greek culture. The text is [[Extant literature|extant]] in two diverging versions based on a [[lost literary work|lost]] [[Koine Greek]] original: a shorter Greek version and a longer [[Ge'ez language|Ethiopic]] version.
+The '''Apocalypse of Peter''',{{NoteTag|{{lang-grc|Ἀποκάλυψις τοῦ Πέτρου|translit=Apokálypsis toú Pétrou|translation=Revelation of Peter}}}} also called the '''Revelation of Peter''', is an [[Early Christianity|early Christian]] text of the 2nd century and a work of [[apocalyptic literature]]. It is the earliest-written extant document depicting a Christian version of [[heaven]] and [[hell]] in detail. The Apocalypse of Peter is influenced by both Jewish apocalyptic literature and [[Hellenistic philosophy]] from Greek culture. The text is [[Extant literature|extant]] in two diverging versions based on a [[lost literary work|lost]] [[Koine Greek]] original: a shorter Greek version and a longer [[Ge'ez language|Ethiopic]] version.
-The work is [[pseudepigraphal]]: it is purportedly written by the disciple [[Saint Peter|Peter]], but its actual author is unknown. The Apocalypse of Peter describes a divine vision experienced by Peter through Christ. After inquiring for signs of the [[Second Coming of Jesus]], the work delves into a vision of the afterlife ({{transliteration|grc|[[katabasis]]}}), and details both heavenly bliss for the righteous and infernal punishments for the damned. In particular, the punishments are graphically described in a physical sense, and loosely correspond to "[[eye for an eye|an eye for an eye]]" ({{lang|la|lex talionis}}): blasphemers are hung by their tongues; liars who bear false witness have their lips cut off; callous rich people are made to wear rags and be pierced by sharp fiery stones as would beggars; and so on.
+The work is [[pseudepigraphal]]: it is purportedly written by the disciple [[Saint Peter|Peter]], but its actual author is unknown. The Apocalypse of Peter describes a divine vision experienced by Peter through Christ. After inquiring for signs of the [[Second Coming of Jesus]], the work delves into a vision of the afterlife ({{transliteration|grc|[[katabasis]]}}), and details both heavenly bliss for the righteous and infernal punishments for the damned. In particular, the punishments are graphically described in a physical sense, and loosely correspond to "[[eye for an eye|an eye for an eye]]" ({{lang|la|lex talionis}}): blasphemers are hung by their tongues; liars who bear false witness have their lips cut off; callous rich people are made to wear filthy rags and be pierced by sharp fiery stones as would barefoot beggars; and so on.
-It is not included in the [[Books of the Bible#New Testament|standard canon of the New Testament]], but is classed as part of [[New Testament apocrypha]]. The Apocalypse of Peter is listed in the canon of the [[Muratorian fragment]], a 2nd-century list of approved books in Christianity and one of the earliest surviving proto-canons. However, the Muratorian fragment expresses some hesitation on the work, saying that some authorities would not have it read in church. While the Apocalypse of Peter influenced other Christian works in the 2nd, 3rd, and 4th centuries, it eventually became considered inauthentic and declined in use. It was largely superseded by the [[Apocalypse of Paul]], a popular 4th-century work heavily influenced by the Apocalypse of Peter that provides its own updated vision of heaven and hell. The Apocalypse of Peter is an early example of the same genre as the famous ''[[Divine Comedy]]'' of Dante, wherein the protagonist takes a tour of the realms of the afterlife.
+It is not included in the [[Books of the Bible#New Testament|standard canon of the New Testament]], but is classed as part of [[New Testament apocrypha]]. The Apocalypse of Peter is listed in the canon of the [[Muratorian fragment]], a 2nd-century list of approved books in Christianity and one of the earliest surviving proto-canons. However, the Muratorian fragment expresses some hesitation on the work, saying that some authorities would not have it read in church. While the Apocalypse of Peter influenced other Christian works in the 2nd, 3rd, and 4th centuries, it eventually became considered inauthentic and declined in use. It was largely superseded by the [[Apocalypse of Paul]], a popular 4th-century work heavily influenced by the Apocalypse of Peter that provides its own updated vision of heaven and hell. The Apocalypse of Peter is a forerunner of the same genre as the ''[[Divine Comedy]]'' of Dante, wherein the protagonist takes a tour of the realms of the afterlife.
==Date of authorship==
@@ -16,5 +16,5 @@
The Apocalypse of Peter seems to have been written between 100 AD and 150 AD. The {{lang|la|[[terminus post quem]]}}—the point after which the Apocalypse of Peter must have been written—is shown by its probable use of [[4 Esdras]], which was written about 100 AD.<ref name="maurer664">{{harvnb|Maurer|1965|p=664}}. Compare Apocalypse of Peter Chapter 3 with {{bibleverse|2|Esdras|5:33-56|NRSV}} (4 Esdras, confusingly, is chapter 3 onward of the compilation book later called 2 Esdras).</ref> The Apocalypse is quoted in Book 2 of the [[Sibylline Oracles]] ({{circa|150}}), and cited by name and quoted in [[Clement of Alexandria]]'s ''Prophetical Extracts'' ({{circa|200}}).<ref name="clement-pe-quote" /> It also appears by name in the [[Muratorian fragment]], generally dated to the last quarter of the 2nd century ({{c.|170–200}}).<ref name="metzger" /> All of this implies it must have been in existence by around 150 AD.<ref name="elliott">{{cite book |last = Elliott |first = James Keith |editor-first1 = J. K. |editor-last1 = Elliott |chapter=The Apocalypse of Peter |title = The Apocryphal New Testament |year = 1993 |publisher = Oxford University Press |isbn = 0-19-826182-9 |pages=593–595 |doi=10.1093/0198261829.003.0032 }}</ref>
-[[Richard Bauckham]] argues for more precisely dating the composition to the [[Bar Kokhba revolt]] (132–136), and the author as a [[Jewish Christian]] in [[Roman Judea]], the region affected by the revolt.{{NoteTag|[[Richard Bauckham]]'s argument supporting composition by a Jewish-Christian author in Palestine during the Bar Kokhba revolt is that the text speaks of a single false messiah who has not yet been exposed as false. The reference to the false messiah as a "liar" may be a Hebrew pun turning Bar Kokhba's original name, Bar Kosiba, into Bar Koziba, "son of the lie". More generally, the writer seems to write from a position of persecution, condemning those who caused the deaths of martyrs by their lies, and Bar Kokhba is reputed to have punished and killed Christians.<ref name="bauckham160">{{harvnb|Bauckham|1998|pp=160–161}}.</ref> Scholars who have found Bauckham's argument convincing include [[Oskar Skarsaune]] and Dennis Buchholz.<ref name="Skarsaune 2007">{{cite book |last=Skarsaune |first=Oskar | author-link=Oskar Skarsaune |editor-last=Skarsaune |editor-first=Oskar | editor1-link=Oskar Skarsaune |editor2-last=Hvalvik |editor2-first=Reidar |editor2-link=Reidar Hvalvik |title=Jewish Believers in Jesus |pages=384–388 |publisher=Hendrickson Publishers |year=2007 |isbn=978-1-56563-763-4}}</ref><ref>{{harvnb|Buchholz|1988|pp=277-278, 408-412}}.</ref> This suggestion is not accepted by all; [[Eibert Tigchelaar]] wrote a rebuttal of the argument as unconvincing, as other calamities such as the [[Kitos War]] (115–117) could have been the inspiration, as could forgotten local persecutions.<ref name="Tigchellaar2003">{{cite book |chapter=Is the Liar Bar-Kokhba? Considering the Date and Provenance of the Greek (Ethiopic) Apocalypse of Peter |last=Tigchelaar |first=Eibert |author-link=Eibert Tigchelaar |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=63–77}}</ref> Scholars who agree with Tigchelaar include Eric Beck and Tobias Nicklas.<ref>{{harvnb|Beck|2019|pp=9-11, 175}}.</ref>}} Other scholars have suggested [[Roman Egypt]] as a possible origin.{{NoteTag|[[Jan N. Bremmer|Jan Bremmer]] suggests that the signs of Greek philosophical influence point to an author or editor in more Hellenized Egypt, although perhaps working off a Palestinian text.<ref name="Bremmer2003" /><ref name="bremmer2009" /> [[Klaus Berger (theologian)|Klaus Berger]] and [[Caspar Detlef Gustav Müller|C.D.G. Müller]] detect similar veneration of Peter in other Egyptian Christian works as well as references to Egyptian cultural practices; Clement of Alexandria's notice of the work suggests it was popular in Alexandria, the literary center of Egypt.<ref name="mueller2003" />}}
+The geographic origin of the author is unknown and remains a matter of scholarly debate, with the main theories being [[Palestine (region)|Palestine]] and Egypt.<ref name="bremmer2024" /> [[Richard Bauckham]] argues for more precisely dating the composition to the [[Bar Kokhba revolt]] (132–136), and the author as a [[Jewish Christian]] in [[Roman Judea]], the region affected by the revolt.{{NoteTag|[[Richard Bauckham]]'s argument supporting composition by a Jewish-Christian author in Palestine during the Bar Kokhba revolt is that the text speaks of a single false messiah who has not yet been exposed as false. The reference to the false messiah as a "liar" may be a Hebrew pun turning Bar Kokhba's original name, Bar Kosiba, into Bar Koziba, "son of the lie". More generally, the writer seems to write from a position of persecution, condemning those who caused the deaths of martyrs by their lies, and Bar Kokhba is reputed to have punished and killed Christians.<ref name="bauckham160">{{harvnb|Bauckham|1998|pp=160–161}}.</ref> Scholars who have found Bauckham's argument convincing include [[Oskar Skarsaune]] and Dennis Buchholz.<ref name="Skarsaune 2007">{{cite book |last=Skarsaune |first=Oskar | author-link=Oskar Skarsaune |editor-last=Skarsaune |editor-first=Oskar | editor1-link=Oskar Skarsaune |editor2-last=Hvalvik |editor2-first=Reidar |editor2-link=Reidar Hvalvik |title=Jewish Believers in Jesus |pages=384–388 |publisher=Hendrickson Publishers |year=2007 |isbn=978-1-56563-763-4}}</ref><ref>{{harvnb|Buchholz|1988|pp=277-278, 408-412}}.</ref> This suggestion is not accepted by all; [[Eibert Tigchelaar]] wrote a rebuttal of the argument as unconvincing, as other calamities such as the [[Kitos War]] (115–117) could have been the inspiration, as could forgotten local persecutions.<ref name="Tigchellaar2003">{{cite book |chapter=Is the Liar Bar-Kokhba? Considering the Date and Provenance of the Greek (Ethiopic) Apocalypse of Peter |last=Tigchelaar |first=Eibert |author-link=Eibert Tigchelaar |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=63–77}}</ref> Scholars who agree with Tigchelaar include Eric Beck and Tobias Nicklas.<ref>{{harvnb|Beck|2019|pp=9-11, 175}}.</ref>}} Other scholars have suggested [[Roman Egypt]] as a possible origin.{{NoteTag|[[Jan N. Bremmer|Jan Bremmer]] suggests that the signs of Greek philosophical influence point to an author or editor in more Hellenized Egypt, although perhaps working off a Palestinian text.<ref name="Bremmer2003" /><ref name="bremmer2009" /> [[Klaus Berger (theologian)|Klaus Berger]] and [[Caspar Detlef Gustav Müller|C.D.G. Müller]] detect similar veneration of Peter in other Egyptian Christian works as well as references to Egyptian cultural practices; Clement of Alexandria's notice of the work suggests it was popular in Alexandria, the literary center of Egypt.<ref name="mueller2003" />}}
==Manuscript history==
@@ -23,5 +23,5 @@
|Photographs are published in:
|{{cite book |last1=Lods |first1=Adolphe |editor-last=Leroux |editor-first=Ernest |date=1893 |title=Mémoires publiés par les membres de la mission archéologique au Caire |chapter=L'Evangile et l'Apocalypse de Pierre |chapter-url=https://archive.org/details/MMAF9.3/ |series=IX.3 |pages=224-228; plates VII–X |lang=fr }}
-|{{cite book |last=Gebhardt |first=Oscar von |author-link=Oscar von Gebhardt |date=1893 |title=Das Evangelium und die Apokalypse des Petrus |url=https://archive.org/details/dasevangeliumund0000gebh/mode/2up |location=Leipzig |publisher=J. C. Hinrichs |pages=Plates XIV–XX |lang=de }} }}</ref> There are a wide range of estimates for when the manuscript was compiled; [[Palaeography|paleographer]] [[Guglielmo Cavallo]] and [[Papyrology|papyrologist]] [[Herwig Maehler]] estimate that the late 6th century is the most likely.<ref name="VanMinnen2003">{{cite book |chapter=The Greek Apocalypse of Peter |last=Van Minnen |first=Peter |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=17–28}}</ref> The Greek manuscript is now kept in the [[Coptic Museum]] in [[Old Cairo]].<ref name="VanMinnen2003" />
+|{{cite book |last=Gebhardt |first=Oscar von |author-link=Oscar von Gebhardt |date=1893 |title=Das Evangelium und die Apokalypse des Petrus |url=https://archive.org/details/dasevangeliumund0000gebh/mode/2up |location=Leipzig |publisher=J. C. Hinrichs |pages=Plates XIV–XX |lang=de }} }}</ref>{{NoteTag|The story of the Akhmim codex being found held in the hands of a dead monk is considered possible, yet unconfirmed by later scholars; archaeological practice in 1886 was far less rigorous than the contemporary era. Maspéro did not closely monitor his hired Egyptian staff and was unclear on where precisely the codex came from other than a [[necropolis]] in the region, of which there were several. Uriel Bouriant, who produced the initial journal article on the discovery, wrote it must have been from the grave of a monk. Tobias Nicklas and Thomas Kraus wrote in 2004 that they are skeptical this third-hand account of Bouriant is particularly trustworthy.<ref>{{harvnb|Kraus|Nicklas|date=2004|pp=25–27}}.</ref><ref name="VanMinnen2003" />}} There are a wide range of estimates for when the manuscript was compiled; [[Palaeography|paleographer]] [[Guglielmo Cavallo]] and [[Papyrology|papyrologist]] [[Herwig Maehler]] estimate that the late 6th century is the most likely.<ref name="VanMinnen2003">{{cite book |chapter=The Greek Apocalypse of Peter |last=Van Minnen |first=Peter |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=17–28}}</ref> The Greek manuscript is now kept in the [[Coptic Museum]] in [[Old Cairo]].<ref name="VanMinnen2003" />
The French explorer [[Antoine Thomson d'Abbadie|Antoine d'Abbadie]] acquired a large number of manuscripts in Ethiopia in the 19th century, but many sat unanalyzed and untranslated for decades.<ref name="nta2" /> A large set of [[Clementine literature]] in [[Ge'ez language|Ethiopic]] from d'Abbadie's collection was published along with translations into French in 1907–1910.<ref>{{ublcb|The Ethiopic text, with a French translation, was published in:
@@ -34,5 +34,5 @@
|For photographs, see University of Hamburg: Beta maṣāḥǝft, [https://betamasaheft.eu/manuscripts/Tanasee35/viewer Ṭānā, Kǝbrān Gabrǝʾel, Ṭānāsee 35]. }}</ref> These Ethiopic versions appear to have been translated from an Arabic version, which itself was translated from the lost Greek original. The d'Abbadie manuscript is estimated to have been created in the 15th or 16th century, while the Lake Tana manuscript is from perhaps the 18th century.<Ref>{{harvnb|Buchholz|1988|pp=129, 134}}.</ref>
-Two other short Greek fragments of the work have been discovered, both originally found in Egypt: a 5th-century fragment held by the [[Bodleian library]] that had been discovered in 1895; and the Rainer fragment held by the [[Rainer collection]] in Vienna, discovered in the 1880s but only recognized as relevant to the Apocalypse of Peter in 1929.<ref>{{harvnb|Buchholz|1988|pp=145, 153–154}}.</ref> The Rainer fragment was dated to the 3rd or 4th century by M. R. James in 1931;<ref name="james1931" /><ref name="nta2" /> later analysis has suggested it is from the same manuscript as the Bodleian fragment and thus also from the 5th century.<ref name="VanMinnen2003" /><ref>{{cite book |last1=Kraus |first1=Thomas J. |last2=Nicklas |first2=Tobias |author-link= |date=2004 |title=Das Petrusevangelium und die Petrusapokalypse: Die griechischen Fragmente mit deutscher und englischer Übersetzung |trans-title=The Gospel of Peter and the Apocalypse of Peter: The Greek Fragments with German and English Translation |location=Berlin |publisher=De Gruyter |series=GCS N.F. 11 |isbn=978-3110176353 |lang=de |pages=121–122 }}</ref> These fragments offer significant variations from the other versions. In the Ethiopic manuscripts, the Apocalypse of Peter is only one section of a combined work called "The Second Coming of Christ and the Resurrection of the Dead", followed in both manuscripts by a work called "The Mystery of the Judgment of Sinners".<ref>{{harvnb|Bauckham|1998|pp=147, 162}}; {{harvnb|Buchholz|1988|p=137}}.</ref> In total, five manuscripts are extant today: the two Ethiopic manuscripts and the three Greek fragments.<ref>{{harvnb|Beck|2019|p=4}}</ref><ref name="kraus2024">{{cite book |chapter=Manuscripts of the Apocalypse of Peter: Some Crucial Questions |last=Kraus |first=Thomas J. |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |pages=34–52 |doi=10.2143/9789042952096 |doi-access=free }} </ref>
+Two other short Greek fragments of the work have been discovered, both originally found in Egypt: a 5th-century fragment held by the [[Bodleian library]] that had been discovered in 1895; and the Rainer fragment held by the [[Rainer collection]] in Vienna, discovered in the 1880s but only recognized as relevant to the Apocalypse of Peter in 1929.<ref>{{harvnb|Buchholz|1988|pp=145, 153–154}}.</ref> The Rainer fragment was dated to the 3rd or 4th century by M. R. James in 1931;<ref name="james1931" /><ref name="nta2" /> a 2003 analysis suggested it is from the same manuscript as the Bodleian fragment and thus also from the 5th century.<ref name="VanMinnen2003" /><ref>{{harvnb|Kraus|Nicklas|date=2004|pp=121–122}}.</ref> These fragments offer significant variations from the other versions. In the Ethiopic manuscripts, the Apocalypse of Peter is only one section of a combined work called "The Second Coming of Christ and the Resurrection of the Dead", followed in both manuscripts by a work called "The Mystery of the Judgment of Sinners".<ref>{{harvnb|Bauckham|1998|pp=147, 162}}; {{harvnb|Buchholz|1988|p=137}}.</ref> In total, five manuscripts are extant today: the two Ethiopic manuscripts and the three Greek fragments.<ref>{{harvnb|Beck|2019|p=4}}</ref><ref name="kraus2024">{{cite book |chapter=Manuscripts of the Apocalypse of Peter: Some Crucial Questions |last=Kraus |first=Thomas J. |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |pages=34–52 |doi=10.2143/9789042952096 |doi-access=free }} </ref>
Most scholars believe that the Ethiopic versions are closer to the original text, while the Greek manuscript discovered at Akhmim is a later and edited version.<ref>{{harvnb|Buchholz|1988|pp=429-430}}.</ref> This is for a number of reasons: the Akhmim version is shorter, while the Ethiopic matches the claimed line count from the [[Stichometry of Nicephorus]]; [[Church Fathers|patristic]] references and quotes seem to match the Ethiopic version better; the Ethiopic matches better with the Rainer and Bodleian Greek fragments; and the Akhmim version seems to be attempting to integrate the Apocalypse with the [[Gospel of Peter]] (also in the Akhmim manuscript), which would naturally result in revisions.<ref name="elliott" /><ref name="bauckham162" /><ref>{{harvnb|Ehrman|2022|pp=144–154}}.</ref><ref name="nta2">{{cite book |last=Maurer |first=Christian |editor-last=Schneemelcher |editor-first=Wilhelm |editor-link=Wilhelm Schneemelcher |translator-last1=Wilson |translator-first1=Robert McLachlan |translator-link1=R. McL. Wilson |date=1965 |orig-date=1964 |chapter=Apocalypse of Peter |title=New Testament Apocrypha: Volume Two: Writings Relating to the Apostles; Apocalypses and Related Subjects |location=Philadelphia |publisher=Westminster Press |pages=663–668 }} Translation from Ethiopic to German was by [[Hugo Duensing]], with David Hill and R. McL. Wilson translating the German to English.</ref>
@@ -47,24 +47,24 @@
The work proceeds to describe the punishments that await the wicked. Many of the punishments are overseen by Ezrael the Angel of Wrath (most likely the angel [[Azrael]], although possibly a corrupt reference to the angel [[Sariel]]). The angel [[Uriel]] [[Universal resurrection|resurrects the dead into new bodies]] so that they can be either rewarded or tormented physically.<ref>{{harvnb|Bauckham|1998|pp=221–223}}; {{harvnb|Buchholz|1988|pp=292-296, 316}}.</ref><ref name="burge2010">{{cite journal |last1=Burge |first1=Stephen R. |date=2010 |title=ZR'L, the Angel of Death and the Ethiopic Apocalypse of Peter |url=https://www.academia.edu/224687 |journal=[[Journal for the Study of the Pseudepigrapha]] |volume=19 |issue=3 |pages=217–224 |doi= 10.1177/0951820710364880}}</ref> Punishments in hell according to the vision include:
{{columns-list|colwidth=40em|
-* Blasphemers are hanged by the tongue.
-* Those who deny justice are set in a pit of fire.
-* Women who adorn themselves for the purpose of adultery are hung by their hair over a bubbling mire. The men who had adulterous relationships with them are hung by their genitals next to them.
-* Murderers and their accomplices are tormented by venomous creatures and numberless worms.
-* Women who aborted their children are in a pit of excrement up to their throats, and their children shoot a "flash of fire" into their eyes.
-* Parents who committed infanticide have the mothers' breast milk congeal into flesh-devouring animals that torment both parents. Their dead children are delivered to a caretaking angel.
-* Persecutors and betrayers of the righteous have half their body set on fire, are cast into a dark pit, and their entrails are eaten by a worm that never sleeps.
-* Those who slander and doubt God's righteousness gnaw their tongues, are tormented with hot iron, and have their eyes burnt.
-* Liars whose lies caused the death of martyrs have their lips cut off, with fire in their body and entrails.
-* Rich people who neglected the poor are clothed in filthy rags and pierced by sharp burning stones.<!-- (Eth.) a sharp pillar of fire, but Beck prefers Akhmim -->
-* Those who lend money and charge interest stand up to their knees in a lake of foul matter and blood.
-* Men who take on the role of women in a sexual way, and lesbians, fall from the precipice of a great cliff repeatedly.
-* Makers of idols either scourge themselves with fire whips (Ethiopic) or they beat each other with fire rods (Akhmim).<!-- Czachesz thinks the fire rods thing is from an unspecified punishment in Akhmim, but other scholars clearly think it was the makers of idols. -->
-* Those who forsook God's commandments and heeded demons burn in flames.
-* Those who do not honor their parents fall into a stream of fire repeatedly.
-* Those who do not heed the counsel of their elders are attacked by flesh-devouring birds.
-* Women who had premarital sex have their flesh torn to pieces.
-* Disobedient slaves gnaw their tongues unceasingly.
-* Those who give alms hypocritically are rendered blind and deaf, and fall upon coals of fire.
-* Sorcerers are hung on a wheel of fire.<ref name="bauckham164" /><ref name="Czachesz2003">{{cite book |chapter=The Grotesque Body in the Apocalypse of Peter |last=Czachesz |first=István |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=111–114}}</ref><ref name="buchholz306" />
+* Blasphemers are hanged by the tongue.<ref name="punishment-bundle" />
+* Those who deny justice are set in a pit of fire.<ref name="punishment-bundle" />
+* Women who adorn themselves for the purpose of adultery are hung by their hair over a bubbling mire. The men who had adulterous relationships with them are hung by their genitals next to them.<ref name="punishment-bundle" />
+* Murderers and their accomplices are tormented by venomous creatures and numberless worms.<ref name="punishment-bundle" />
+* Women who aborted their children are in a pit of excrement up to their throats, and their children shoot a "flash of fire" into their eyes.<ref name="punishment-bundle" />
+* Parents who committed infanticide have the mothers' breast milk congeal into flesh-devouring animals that torment both parents. Their dead children are delivered to a caretaking angel.<ref name="punishment-bundle" />
+* Persecutors and betrayers of the righteous have half their body set on fire, are cast into a dark pit, and their entrails are eaten by a worm that never sleeps.<ref name="punishment-bundle" />
+* Those who slander and doubt God's righteousness gnaw their tongues, are tormented with hot iron, and have their eyes burnt.<ref name="punishment-bundle" />
+* Liars whose lies caused the death of martyrs have their lips cut off, with fire in their body and entrails.<ref name="punishment-bundle" />
+* Rich people who neglected the poor are clothed in filthy rags and pierced by sharp burning stones.<ref name="punishment-bundle" /><!-- (Eth.) a sharp pillar of fire, but Beck prefers Akhmim -->
+* Those who lend money and charge interest stand up to their knees in a lake of foul matter and blood.<ref name="punishment-bundle" />
+* Men who take on the role of women in a sexual way, and lesbians, fall from the precipice of a great cliff repeatedly.<ref name="punishment-bundle" />
+* Makers of idols either scourge themselves with fire whips (Ethiopic) or they beat each other with fire rods (Akhmim).<ref name="punishment-bundle" /><!-- Czachesz thinks the fire rods thing is from an unspecified punishment in Akhmim, but other scholars clearly think it was the makers of idols. -->
+* Those who forsook God's commandments and heeded demons burn in flames.<ref name="punishment-bundle" />
+* Those who do not honor their parents fall into a stream of fire repeatedly.<ref name="punishment-bundle" />
+* Those who do not heed the counsel of their elders are attacked by flesh-devouring birds.<ref name="punishment-bundle" />
+* Women who had premarital sex have their flesh torn to pieces.<ref name="punishment-bundle" />
+* Disobedient slaves gnaw their tongues unceasingly.<ref name="punishment-bundle" />
+* Those who give alms hypocritically are rendered blind and deaf, and fall upon coals of fire.<ref name="punishment-bundle" />
+* Sorcerers are hung on a wheel of fire.<ref name="punishment-bundle">{{harvnb|Bauckham|1998|pp=166–167}}; {{harvnb|Czachesz|2003|pp=111-114}}; {{harvnb|Buchholz|1988|pp=306-311}}.</ref>
}}
@@ -75,5 +75,5 @@
===Prayers for those in hell===
{{see also|Prayer for the dead}}
-One theological issue of note appears only in the version of the text in the Rainer fragment. Its chapter 14 describes the salvation of condemned sinners for whom the righteous pray:<ref name="bauckham145" />
+One theological issue appears only in the version of the text in the Rainer fragment. Its chapter 14 describes the salvation of condemned sinners for whom the righteous pray:<ref name="bauckham145" />
{{quote|Then I will grant to my called and elect ones whomsoever they request from me, out of the punishment. And I will give them [i.e. those for whom the elect pray] a [[wikt:καλόν|fine]] baptism in salvation from the [[Acherusia|Acherousian lake]] which is, they say, in the Elysian field, a portion of righteousness with my holy ones.<ref name="bauckham145" />}}
@@ -89,8 +89,8 @@
==Influences, genre, and related works==
[[File:Bodleian fragment Apocalypse of Peter MS. Gr. th. f. 4 (P).jpg|thumb|right|upright=1.05|The fragment of the Apocalypse of Peter held by the [[Bodleian Library]]|alt=Photograph of parchment]]
-As the title suggests, the Apocalypse of Peter is classed as part of [[apocalyptic literature]] in genre. The Greek word {{transliteration|grc|[[apocalypse|apokalypsis]]}} literally means "revelation", and apocalypses typically feature a revelation of otherworldly secrets from a divine being to a human—in the case of this work, Jesus and Peter.<ref>{{harvnb|Beck|2019|pp=22-25}}.</ref> Like many other apocalypses, the work is [[pseudepigrapha]]l: it claims the authorship of a famous figure to bolster the authority of its message.<ref name="ehrman-fcf" /> The Apocalypse of Peter is one of the earliest examples of a Christian–Jewish {{transliteration|grc|[[katabasis]]}}, a genre of explicit depictions of the realms and fates of the dead.<Ref>{{harvnb|Ehrman|2022|pp=1, 71-72}}.</ref>
+As the title suggests, the Apocalypse of Peter is classed as part of [[apocalyptic literature]] in genre. The Greek word {{transliteration|grc|[[apocalypse|apokalypsis]]}} literally means "revelation", and apocalypses typically feature a revelation of otherworldly secrets from a divine being to a human—in the case of this work, Jesus and Peter.<ref>{{harvnb|Beck|2019|pp=22-25}}.</ref> Like many other apocalypses, the work is [[pseudepigrapha]]l: it claims the authorship of a famous figure to bolster the authority of its message.<ref name="ehrman-fcf" /> The Apocalypse of Peter is one of the earliest examples of a Christian {{transliteration|grc|[[katabasis]]}}, a genre of explicit depictions of the realms and fates of the dead.<Ref>{{harvnb|Ehrman|2022|pp=1, 71-72}}.</ref>
===Predecessors===
-Much of the original scholarship on the Apocalypse was on determining its predecessor influences. The first studies generally emphasized its roots in [[Hellenistic philosophy|Hellenistic philosophy and thought]]. {{transliteration|grc|Nekyia}}, a work by [[Albrecht Dieterich]] published in 1893 on the basis of the Akhmim manuscript alone, identified parallels and links with the [[Orphism (religion)|Orphic religious tradition]] and Greek cultural context.<ref>{{cite book |last=Dieterich |first=Albrecht |author-link=Albrecht Dieterich |date=1893 |title=Nekyia: Beiträge zur Erklärung der neuentdeckten Petrusapokalypse |trans-title=Nekyia: Contributions to the understanding of the newly-discovered Apocalypse of Peter |url=https://archive.org/details/nekyiabeitrgezu01dietgoog |location=Leipzig |lang=de |publisher=B. G. Teubner |isbn=}}</ref> Plato's {{transliteration|grc|[[Phaedo]]}} is often held as a major example of the forerunning Greek beliefs on the nature of the afterlife that influenced the Apocalypse of Peter.<ref name="Adamik2003" /> Later scholarship by [[Martha Himmelfarb]] and others has emphasized the strong Jewish roots of the Apocalypse of Peter as well; it seems that apocalypses were a popular genre among Jews in the [[Timeline of the Second Temple period|era of Greek and then Roman rule]]. Much of the Apocalypse of Peter may be based on or influenced by these lost Jewish apocalypses, works such as the "Book of the Watchers" (chapters 1–36 of the [[Book of Enoch]]), and 1st–2nd-century Jewish thought in general.<ref name="himmelfarb">{{cite book |first=Martha |last=Himmelfarb |author-link=Martha Himmelfarb |date=1983 |title=Tours of Hell: An Apocalyptic Form in Jewish and Christian Literature |publisher=University of Pennsylvania Press |isbn=0-8122-7882-8 |pages=8-11, 16-17, 41-45, 66-69, 127, 169-171 }}</ref><ref name="Bremmer2003">{{cite book |chapter=The Apocalypse of Peter: Greek or Jewish? |last=Bremmer |first=Jan |author-link=Jan N. Bremmer |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=1–14}}</ref> The book probably cites the Jewish apocalyptic work [[4 Esdras]].<ref name="maurer664" /> The author also appears to be familiar with the [[Gospel of Matthew]] and no other; a line in chapter 16 has Peter realizing the meaning of the [[Beatitude]] quote that "Blessed are those who are persecuted for righteousness's sake, for theirs is the kingdom of Heaven."<ref name="bauckham168">{{harvnb|Bauckham|1998|pp=168–176, 208–209}}.</ref>
+Much of the original scholarship on the Apocalypse was on determining its predecessor influences. The first studies generally emphasized its roots in [[Hellenistic philosophy|Hellenistic philosophy and thought]]. {{transliteration|grc|Nekyia}}, a work by [[Albrecht Dieterich]] published in 1893 on the basis of the Akhmim manuscript alone, identified parallels and links with the [[Orphism (religion)|Orphic religious tradition]] and Greek cultural context.<ref>{{cite book |last=Dieterich |first=Albrecht |author-link=Albrecht Dieterich |date=1893 |title=Nekyia: Beiträge zur Erklärung der neuentdeckten Petrusapokalypse |trans-title=Nekyia: Contributions to the understanding of the newly-discovered Apocalypse of Peter |url=https://archive.org/details/nekyiabeitrgezu01dietgoog |location=Leipzig |lang=de |publisher=B. G. Teubner |isbn=}}</ref> Plato's {{transliteration|grc|[[Phaedo]]}} is often held as a major example of the forerunning Greek beliefs on the nature of the afterlife that influenced the Apocalypse of Peter.<ref name="Adamik2003" /> Scholarship in the late 20th century by [[Martha Himmelfarb]] and others has emphasized the strong Jewish roots of the Apocalypse of Peter as well; it seems that apocalypses were a popular genre among Jews in the [[Timeline of the Second Temple period|era of Greek and then Roman rule]]. Much of the Apocalypse of Peter may be based on or influenced by these lost Jewish apocalypses, works such as the "Book of the Watchers" (chapters 1–36 of the [[Book of Enoch]]), and 1st–2nd-century Jewish thought in general.<ref name="himmelfarb">{{cite book |first=Martha |last=Himmelfarb |author-link=Martha Himmelfarb |date=1983 |title=Tours of Hell: An Apocalyptic Form in Jewish and Christian Literature |publisher=University of Pennsylvania Press |isbn=0-8122-7882-8 |pages=8-11, 16-17, 41-45, 66-69, 127, 169-171 }}</ref><ref name="Bremmer2003">{{cite book |chapter=The Apocalypse of Peter: Greek or Jewish? |last=Bremmer |first=Jan |author-link=Jan N. Bremmer |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=1–14}}</ref> The book probably cites the Jewish apocalyptic work [[4 Esdras]].<ref name="maurer664" /> The author also appears to be familiar with the [[Gospel of Matthew]] and no other; a line in chapter 16 has Peter realizing the meaning of the [[Beatitude]] quote that "Blessed are those who are persecuted for righteousness's sake, for theirs is the kingdom of Heaven."<ref name="bauckham168">{{harvnb|Bauckham|1998|pp=168–176, 208–209}}.</ref>
The Apocalypse of Peter seems to quote from [[Ezekiel 37]], the story of the [[Vision of the Valley of Dry Bones|Valley of Dry Bones]]. During its rendition of the [[ascension of Jesus]], it also quotes from [[Psalm 24]], which was considered as a messianic psalm foretelling the coming of Jesus and Christianity in the early church. The psalm is given a cosmological interpretation as a prophecy of Jesus's entry into heaven.<ref name="VanRuiten2003">{{cite book |chapter=The Old Testament Quotations in the Apocalypse of Peter |last=Van Ruiten |first=Jacques |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=158–173}}</ref>
@@ -115,5 +115,5 @@
The Apocalypse of Peter is a predecessor of and has similarities with the genre of [[Clementine literature]] that would later be popular in Alexandria, despite Clement himself not appearing in the Apocalypse of Peter. Clementine stories usually involved [[Saint Peter|Peter]] and [[Clement of Rome]] having adventures, revelations, and dialogues together. Both Ethiopic manuscripts that include the Apocalypse of Peter are mixed in with other Ethiopic Clementine literature that feature Peter prominently.<ref name="Pesthy2003">{{cite book |chapter='Thy Mercy, O Lord, is in the Heavens; and thy Righteousness Reaches unto the Clouds' |last=Pesthy |first=Monika |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=40–51}}</ref> Clementine literature became popular in the third and fourth century, but it is not known when the Clementine sections of the Ethiopic manuscripts containing the Apocalypse of Peter were originally written. Daniel Maier proposes an Egyptian origin in the 6th–10th centuries as an estimate, while Richard Bauckham suggests the author was familiar with the [[Arabic Apocalypse of Peter]] and proposes an origin in the 8th century or later.<ref name="maier2024">{{cite book |chapter=The Ethiopic Pseudo-Clementine Framework of the Apocalypse of Peter: Chances and Challenges in the African Transmission Context |last=Maier |first=Daniel C. |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |pages=153–177 |doi=10.2143/9789042952096 |doi-access=free }} </ref><ref name="bauckham147" />
-Later apocalyptic works inspired by it include the [[Apocalypse of Thomas]] in the 2nd–4th century, and more influentially, the [[Apocalypse of Paul]] in the 4th century.<ref name="nta2" /><ref>{{harvnb|Buchholz|1988|pp=65-70}}.</ref> One tweak that the Apocalypse of Paul makes is describing personal judgments to bliss or torment that happen immediately after death, rather than the Apocalypse of Peter being a vision of a future destiny that will take place after the Second Coming of Jesus. Hell and paradise are both on a future Earth in Peter, but are another realm of existence in Paul.<ref name="Jakab2003" /><ref name="fiori">{{cite book |last=Fiori |first=Emiliano B. |chapter='Close and yet so faraway': The Apocalypse of Peter and the Apocalypse of Paul |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |doi=10.2143/9789042952096 |doi-access=free }}</ref> The Apocalypse of Paul is also more interested in condemning sins committed by insufficiently devout Christians, while the Apocalypse of Peter seems to view the righteous as a unified group.<ref>{{harvnb|Beck|2019|pp=104-105}}.</ref> The Apocalypse of Paul never saw official Church approval. Despite this, it would go on to be popular and influential for centuries, possibly due to its popularity among the medieval monks that copied and preserved manuscripts in the turbulent centuries following the fall of the Western Roman Empire. [[Dante Alighieri]]'s ''[[Divine Comedy]]'' would become extremely popular and celebrated in the 14th century and beyond, and was influenced by the Apocalypse of Paul.<ref name="nta2" /><ref name="silverstein1935" /> Directly or indirectly, the Apocalypse of Peter was the parent and grandparent of these influential visions of the afterlife.<ref name="bremmer2009">{{cite journal |last=Bremmer |first=Jan |author-link=Jan N. Bremmer |date=2009 |title=Christian Hell: From the Apocalypse of Peter to the Apocalypse of Paul |journal=[[Numen (journal)|Numen]] |volume=56 |issue=2/3 |pages=298–302 |jstor=27793794 |doi= 10.1163/156852709X405026}}</ref>
+Later apocalyptic works inspired by it include the [[Apocalypse of Thomas]] in the 2nd–4th century, and more influentially, the [[Apocalypse of Paul]] in the 4th century.<ref name="nta2" /><ref>{{harvnb|Buchholz|1988|pp=65-70}}.</ref> One tweak that the Apocalypse of Paul makes is describing personal judgments to bliss or torment that happen immediately after death, rather than the Apocalypse of Peter being a vision of a future destiny that will take place after the Second Coming of Jesus. Hell and paradise are both on a future Earth in Peter, but are another realm of existence in Paul.<ref name="Jakab2003" /><ref name="fiori">{{cite book |last=Fiori |first=Emiliano B. |chapter='Close and yet so faraway': The Apocalypse of Peter and the Apocalypse of Paul |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |doi=10.2143/9789042952096 |doi-access=free }}</ref> The Apocalypse of Paul is also more interested in condemning sins committed by insufficiently devout Christians, while the Apocalypse of Peter seems to view the righteous as a unified group.<ref>{{harvnb|Beck|2019|pp=104-105}}.</ref> The Apocalypse of Paul never saw official Church approval. Despite this, it would go on to be popular and influential for centuries, possibly due to its popularity among the medieval monks. [[Dante Alighieri]]'s ''[[Divine Comedy]]'' would become extremely popular and celebrated in the 14th century and beyond, and was influenced by the Apocalypse of Paul.<ref name="nta2" /><ref name="silverstein1935" /> The Apocalypse of Peter thus was the forerunner of these influential visions of the afterlife: it contains the "embryonic forms" of the heaven and hell of the Apocalypse of Paul,<ref name="fiori" /> and [[Jan N. Bremmer|Jan Bremmer]] wrote that the Apocalypse of Paul was "the most important step in the direction that would find its apogee in Dante".<ref name="bremmer2009">{{cite journal |last=Bremmer |first=Jan |author-link=Jan N. Bremmer |date=2009 |title=Christian Hell: From the Apocalypse of Peter to the Apocalypse of Paul |journal=[[Numen (journal)|Numen]] |volume=56 |issue=2/3 |pages=298–302 |jstor=27793794 |doi= 10.1163/156852709X405026}}</ref>
==Analysis==
@@ -121,5 +121,5 @@
{{quote|But the wicked and sinners and hypocrites will stand in the midst of a pit of darkness that cannot be extinguished and their punishment will be fire. And the angels will bring their sin and they will prepare for them a place where they will be punished forever, each one according to their transgression.
|source=Apocalypse of Peter (Ethiopic) 6:5-6<ref>{{harvnb|Beck|2019|p=68}}.</ref>}}
-The list of punishments for the damned is likely the most influential and famous part of the work, with almost two-thirds of the text dedicated to the calamitous [[end times]] that will accompany the return of Jesus (Chapters 4–6) and the punishments afterward (Chapters 7–13).<ref name="beck125">{{harvnb|Beck|2019|pp=125-140}}.</ref><ref name="buchholz306">{{harvnb|Buchholz|1988|pp=306-311}}.</ref> The punishments in the vision generally correspond to the past sinful actions, usually with a correspondence between the body part that sinned and the body part that is tortured.<ref name="Czachesz2003" /> It is a loose version of the Jewish notion of an [[eye for an eye]], also known as {{lang|la|lex talionis}}, that the punishment should fit the crime. The phrase "each according to his deed" appears five times in the Ethiopic version to explain the punishments.<ref name="bauckham194">{{harvnb|Bauckham|1998|pp=194–198}}.</ref><ref name="beck125" /> Dennis Buchholz writes that the verse "Everyone according to his deeds" is the theme of the entire work.<ref>{{harvnb|Buchholz|1988|p=276}}.</ref> In a dialogue with the angel Tatirokos, the keeper of [[Tartarus]], the damned themselves admit from their own lips that their fate is based on their own deeds, and is fair and just, .<ref name="Bauckham223">{{harvnb|Bauckham|1998|pp=223–225}}.</ref><ref name="ehrman78" /> Still, the connection between the crime and the punishment is not always obvious. David Fiensy writes that "It is possible that where there is no logical correspondence, the punishment has come from the Orphic tradition and has simply been clumsily attached to a vice by a Jewish redactor."<ref>{{cite journal |last1=Fiensy |first1=David |date=1983 |title=Lex Talionis in the 'Apocalypse of Peter' |url= |journal=The Harvard Theological Review |volume=76 |issue=2 |pages=255–258 |doi= 10.1017/S0017816000001334|jstor=1509504 }}</ref><ref name="lanzillotta" />
+The list of punishments for the damned is likely the most influential and famous part of the work, with almost two-thirds of the text dedicated to the calamitous [[end times]] that will accompany the return of Jesus (Chapters 4–6) and the punishments afterward (Chapters 7–13).<ref name="beck125">{{harvnb|Beck|2019|pp=125-140}}.</ref><ref name="buchholz306">{{harvnb|Buchholz|1988|pp=306-311}}.</ref> The punishments in the vision generally correspond to the past sinful actions, usually with a correspondence between the body part that sinned and the body part that is tortured.<ref name="Czachesz2003">{{cite book |chapter=The Grotesque Body in the Apocalypse of Peter |last=Czachesz |first=István |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=111–114}}</ref> It is a loose version of the Jewish notion of an [[eye for an eye]], also known as {{lang|la|lex talionis}}, that the punishment should fit the crime. The phrase "each according to his deed" appears five times in the Ethiopic version to explain the punishments.<ref name="bauckham194">{{harvnb|Bauckham|1998|pp=194–198}}.</ref><ref name="beck125" /> Dennis Buchholz writes that the verse "Everyone according to his deeds" is the theme of the entire work.<ref>{{harvnb|Buchholz|1988|p=276}}.</ref> In a dialogue with the angel Tatirokos, the keeper of [[Tartarus]], the damned themselves admit from their own lips that their fate is based on their own deeds, and is fair and just, .<ref name="Bauckham223">{{harvnb|Bauckham|1998|pp=223–225}}.</ref><ref name="ehrman78" /> Still, the connection between the crime and the punishment is not always obvious. David Fiensy writes that "It is possible that where there is no logical correspondence, the punishment has come from the Orphic tradition and has simply been clumsily attached to a vice by a Jewish redactor."<ref>{{cite journal |last1=Fiensy |first1=David |date=1983 |title=Lex Talionis in the 'Apocalypse of Peter' |url= |journal=The Harvard Theological Review |volume=76 |issue=2 |pages=255–258 |doi= 10.1017/S0017816000001334|jstor=1509504 }}</ref><ref name="lanzillotta" />
[[Bart Ehrman]] contests classifying the ethics of the Apocalypse as being those of {{lang|la|lex talionis}}, and considers bodily correspondence the overriding concern instead. For Ehrman, the punishments described are far more severe than the original crime – which goes against the idea of punishments being commensurate to the damage inflicted within "an eye for an eye".<ref name="ehrman78">{{harvnb|Ehrman|2022|pp=78–80}}.</ref>
@@ -165,5 +165,5 @@
The Apocalypse of Peter was ultimately not included in the [[New Testament]], but appears to have been one of the works that came closest to being included, along with [[The Shepherd of Hermas]].<ref name="bauckham160" />
-The [[Muratorian fragment]] is one of the earliest-created extant lists of approved Christian sacred writings, part of the process of creating what would eventually be called the New Testament. The fragment is generally dated to the last quarter of the 2nd century ({{c.|170–200 AD}}). It gives a list of works read in the Christian churches that is similar to the modern accepted canon; however, it does not include some of the [[general epistle]]s, but does include the Apocalypse of Peter. The Muratorian fragment states: "We receive only the apocalypses of John and Peter, though some of us are not willing that the latter be read in the church."<ref name="metzger">{{cite book |last=Metzger |first=Bruce |author-link=Bruce Metzger |date=1987 |title=The Canon of the New Testament: Its Origin, Development, and Significance |url= |location=Oxford |publisher=Clarendon Press |pages=191–201, 305–307 |isbn=0-19-826954-4}}</ref> (Other pieces of [[apocalyptic literature]] are implicitly acknowledged, yet not "received".) Both the Apocalypse of Peter and the Apocalypse of John appear to have been controversial, with some churches of the 2nd and 3rd centuries using them and others not. [[Clement of Alexandria]] appears to have considered the Apocalypse of Peter to be holy scripture ({{circa|200 AD}}).<ref name="clement-pe-quote">{{harvnb|Buchholz|1988|pp=22-29}}.<br/>{{cite wikisource |title=The Apocryphal New Testament |wslink=The Apocryphal New Testament (1924)/Apocalypses/The Apocalypse of Peter |last=James |first=M. R. |authorlink=M. R. James |date=1924 |publisher=Clarendon Press |location=Oxford |page=506 |scan=Page:The_Apocryphal_New_Testament_(1924).djvu/544}}<br/>See 41.1-2, 48.1, and 49.1 of the ''Prophetical Extracts'', which correspond with the Ethiopic text: ''[https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:41-50/ Eclogae propheticae]'' (Greek text).</ref> [[Eusebius of Caesarea|Eusebius]] personally classified the work as spurious, yet not heretical, in his book ''[[Church History (Eusebius)|Church History]]'' ({{c.|320s AD}}). Eusebius also describes a lost work of Clement's, the {{lang|la|Hypotyposes}} (Outlines), that gave "abbreviated discussions of the whole of the registered divine writings, without passing over the disputed [writings] – I mean [[Epistle of Jude|Jude]] and the rest of the [[Catholic epistles|general letters]], and the [[Epistle of Barnabas|Letter of Barnabas]], and the so-called Apocalypse of Peter."<ref>{{cite book |author= Eusebius of Caesarea |author-link=Eusebius of Caesarea |translator-last=Schott |translator-first=Jeremy M. |date=2019 |orig-date=c. 320s |title=[[Church History (Eusebius)|The History of the Church]] |location=Oakland, California |publisher=University of California Press |chapter=Book 6, Chapter 14 |page=297 |isbn=9780520964969 }}</ref><ref>{{harvnb|Buchholz|1988|pp=36-38}}; {{harvnb|Ehrman|2022|pp=182-183}}; {{harvnb|Metzger|1987|pp=203-204}}.</ref> The Apocalypse of Peter is listed in the catalog of the 6th-century [[Codex Claromontanus]], which was probably copying a 3rd- or 4th-century source.<ref>{{harvnb|Ehrman|2022|p=183}}; {{harvnb|Buchholz|1988|pp=40-41}}.</ref> The Byzantine-era [[Stichometry of Nicephorus]] lists both the Apocalypses of Peter and John as used if disputed books.<ref name="ehrman-fcf" />
+The [[Muratorian fragment]] is one of the earliest-created extant lists of approved Christian sacred writings, part of the process of creating what would eventually be called the New Testament. The fragment is generally dated to the last quarter of the 2nd century ({{c.|170–200 AD}}). It gives a list of works read in the Christian churches that is similar to the modern accepted canon; however, it does not include some of the [[general epistle]]s, but does include the Apocalypse of Peter. The Muratorian fragment states: "We receive only the apocalypses of John and Peter, though some of us are not willing that the latter be read in the church."<ref name="metzger">{{cite book |last=Metzger |first=Bruce |author-link=Bruce Metzger |date=1987 |title=The Canon of the New Testament: Its Origin, Development, and Significance |url= |location=Oxford |publisher=Clarendon Press |pages=191–201, 305–307 |isbn=0-19-826954-4}}</ref> (Other pieces of [[apocalyptic literature]] are implicitly acknowledged, yet not "received".) Both the Apocalypse of Peter and the Apocalypse of John appear to have been controversial, with some churches of the 2nd and 3rd centuries using them and others not. [[Clement of Alexandria]] appears to have considered the Apocalypse of Peter to be holy scripture ({{circa|200 AD}}).<ref name="clement-pe-quote">{{harvnb|Buchholz|1988|pp=22-29}}.<br/>{{cite wikisource |title=The Apocryphal New Testament |wslink=The Apocryphal New Testament (1924)/Apocalypses/The Apocalypse of Peter |last=James |first=M. R. |authorlink=M. R. James |date=1924 |publisher=Clarendon Press |location=Oxford |page=506 |scan=Page:The_Apocryphal_New_Testament_(1924).djvu/544}}<br/>See 41.1-2, 48.1, and 49.1 of the ''Prophetical Extracts'', which correspond with the Ethiopic text: ''[https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:41-50/ Eclogae propheticae]'' (Greek text).</ref> [[Eusebius of Caesarea|Eusebius]] personally classified the work as spurious, yet not heretical, in his book ''[[Church History (Eusebius)|Church History]]'' ({{c.|320s AD}}). Eusebius also describes a lost work of Clement's, the {{lang|la|Hypotyposes}} (Outlines), that gave "abbreviated discussions of the whole of the registered divine writings, without passing over the disputed [writings] – I mean [[Epistle of Jude|Jude]] and the rest of the [[Catholic epistles|general letters]], and the [[Epistle of Barnabas|Letter of Barnabas]], and the so-called Apocalypse of Peter."<ref>{{cite book |author= Eusebius of Caesarea |author-link=Eusebius of Caesarea |translator-last=Schott |translator-first=Jeremy M. |date=2019 |orig-date=c. 320s |title=[[Church History (Eusebius)|The History of the Church]] |location=Oakland, California |publisher=University of California Press |chapter=Book 6, Chapter 14 |page=297 |isbn=9780520964969 }}</ref><ref>{{harvnb|Buchholz|1988|pp=36-38}}; {{harvnb|Ehrman|2022|pp=182-183}}; {{harvnb|Metzger|1987|pp=203-204}}.</ref> The Apocalypse of Peter is listed in the catalog of the 6th-century [[Codex Claromontanus]], which was probably copying a 3rd- or 4th-century source.<ref>{{harvnb|Ehrman|2022|p=183}}; {{harvnb|Buchholz|1988|pp=40-41}}.</ref> The entry in the catalog is marked with an [[obelus]] (along with the Epistle of Barnabas, the Shepherd of Hermas, and the [[Acts of Paul]]): probably an indication by the scribe that its status was not authoritative.<ref>{{harvnb|Metzger|1987|pp=229-230}}.</ref> The Byzantine-era [[Stichometry of Nicephorus]] lists both the Apocalypses of Peter and John as used if disputed books.<ref name="ehrman-fcf" />
Although these references to it attest that it was in wide circulation in the 2nd century, the Apocalypse of Peter was ultimately not accepted into the Christian [[biblical canon]]. The reason why is not entirely clear, although considering the reservations various church authors had on the Apocalypse of John (the [[Book of Revelation]]), it is possible similar considerations were in play. As late as the 5th century, [[Sozomen]] indicates that some churches in Palestine still read it, but by then, it seems to have been considered inauthentic by most Christians.<ref>{{harvnb|Buchholz|1988|pp=39-40}}.</ref><ref name="Jakab2003">{{cite book |chapter=The Reception of the Apocalypse of Peter in Ancient Christianity |last=Jakab |first=Attila |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=174–186}}</ref>
@@ -197,4 +197,5 @@
* {{cite book |last=Buchholz |first=Dennis D. |date=1988 |title=Your Eyes Will Be Opened: A Study of the Greek (Ethiopic) Apocalypse of Peter |location=Atlanta |publisher=Scholars Press |series=[[Society of Biblical Literature]] Dissertation series 97 |isbn=1-55540-025-6 }}
* {{cite book |last=Ehrman |first=Bart |author-link=Bart Ehrman |date=2022 |title=Journeys to Heaven and Hell: Tours of the Afterlife in the Early Christian Tradition |location=New Haven and London |publisher=Yale University Press |isbn=978-0-300-25700-7}}
+* {{cite book |last1=Kraus |first1=Thomas J. |last2=Nicklas |first2=Tobias |author-link= |date=2004 |title=Das Petrusevangelium und die Petrusapokalypse: Die griechischen Fragmente mit deutscher und englischer Übersetzung |trans-title=The Gospel of Peter and the Apocalypse of Peter: The Greek Fragments with German and English Translation |location=Berlin |publisher=De Gruyter |series=GCS N.F. 11 |isbn=978-3110176353 |lang=de }}
* {{cite book |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |doi=10.2143/9789042952096 |doi-access=free |ref={{harvid|Maier|Frey|Kraus|2024}} }}
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0 => 'The '''Apocalypse of Peter''',{{NoteTag|{{lang-grc|Ἀποκάλυψις τοῦ Πέτρου|translit=Apokálypsis toú Pétrou|translation=Revelation of Peter}}}} also called the '''Revelation of Peter''', is an [[Early Christianity|early Christian]] text of the 2nd century and a work of [[apocalyptic literature]]. It is the earliest-written extant document depicting a Christian version of [[heaven]] and [[hell]] in detail. The Apocalypse of Peter is influenced by both Jewish apocalyptic literature and [[Hellenistic philosophy]] from Greek culture. The text is [[Extant literature|extant]] in two diverging versions based on a [[lost literary work|lost]] [[Koine Greek]] original: a shorter Greek version and a longer [[Ge'ez language|Ethiopic]] version.',
1 => 'The work is [[pseudepigraphal]]: it is purportedly written by the disciple [[Saint Peter|Peter]], but its actual author is unknown. The Apocalypse of Peter describes a divine vision experienced by Peter through Christ. After inquiring for signs of the [[Second Coming of Jesus]], the work delves into a vision of the afterlife ({{transliteration|grc|[[katabasis]]}}), and details both heavenly bliss for the righteous and infernal punishments for the damned. In particular, the punishments are graphically described in a physical sense, and loosely correspond to "[[eye for an eye|an eye for an eye]]" ({{lang|la|lex talionis}}): blasphemers are hung by their tongues; liars who bear false witness have their lips cut off; callous rich people are made to wear filthy rags and be pierced by sharp fiery stones as would barefoot beggars; and so on.',
2 => 'It is not included in the [[Books of the Bible#New Testament|standard canon of the New Testament]], but is classed as part of [[New Testament apocrypha]]. The Apocalypse of Peter is listed in the canon of the [[Muratorian fragment]], a 2nd-century list of approved books in Christianity and one of the earliest surviving proto-canons. However, the Muratorian fragment expresses some hesitation on the work, saying that some authorities would not have it read in church. While the Apocalypse of Peter influenced other Christian works in the 2nd, 3rd, and 4th centuries, it eventually became considered inauthentic and declined in use. It was largely superseded by the [[Apocalypse of Paul]], a popular 4th-century work heavily influenced by the Apocalypse of Peter that provides its own updated vision of heaven and hell. The Apocalypse of Peter is a forerunner of the same genre as the ''[[Divine Comedy]]'' of Dante, wherein the protagonist takes a tour of the realms of the afterlife.',
3 => 'The geographic origin of the author is unknown and remains a matter of scholarly debate, with the main theories being [[Palestine (region)|Palestine]] and Egypt.<ref name="bremmer2024" /> [[Richard Bauckham]] argues for more precisely dating the composition to the [[Bar Kokhba revolt]] (132–136), and the author as a [[Jewish Christian]] in [[Roman Judea]], the region affected by the revolt.{{NoteTag|[[Richard Bauckham]]'s argument supporting composition by a Jewish-Christian author in Palestine during the Bar Kokhba revolt is that the text speaks of a single false messiah who has not yet been exposed as false. The reference to the false messiah as a "liar" may be a Hebrew pun turning Bar Kokhba's original name, Bar Kosiba, into Bar Koziba, "son of the lie". More generally, the writer seems to write from a position of persecution, condemning those who caused the deaths of martyrs by their lies, and Bar Kokhba is reputed to have punished and killed Christians.<ref name="bauckham160">{{harvnb|Bauckham|1998|pp=160–161}}.</ref> Scholars who have found Bauckham's argument convincing include [[Oskar Skarsaune]] and Dennis Buchholz.<ref name="Skarsaune 2007">{{cite book |last=Skarsaune |first=Oskar | author-link=Oskar Skarsaune |editor-last=Skarsaune |editor-first=Oskar | editor1-link=Oskar Skarsaune |editor2-last=Hvalvik |editor2-first=Reidar |editor2-link=Reidar Hvalvik |title=Jewish Believers in Jesus |pages=384–388 |publisher=Hendrickson Publishers |year=2007 |isbn=978-1-56563-763-4}}</ref><ref>{{harvnb|Buchholz|1988|pp=277-278, 408-412}}.</ref> This suggestion is not accepted by all; [[Eibert Tigchelaar]] wrote a rebuttal of the argument as unconvincing, as other calamities such as the [[Kitos War]] (115–117) could have been the inspiration, as could forgotten local persecutions.<ref name="Tigchellaar2003">{{cite book |chapter=Is the Liar Bar-Kokhba? Considering the Date and Provenance of the Greek (Ethiopic) Apocalypse of Peter |last=Tigchelaar |first=Eibert |author-link=Eibert Tigchelaar |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=63–77}}</ref> Scholars who agree with Tigchelaar include Eric Beck and Tobias Nicklas.<ref>{{harvnb|Beck|2019|pp=9-11, 175}}.</ref>}} Other scholars have suggested [[Roman Egypt]] as a possible origin.{{NoteTag|[[Jan N. Bremmer|Jan Bremmer]] suggests that the signs of Greek philosophical influence point to an author or editor in more Hellenized Egypt, although perhaps working off a Palestinian text.<ref name="Bremmer2003" /><ref name="bremmer2009" /> [[Klaus Berger (theologian)|Klaus Berger]] and [[Caspar Detlef Gustav Müller|C.D.G. Müller]] detect similar veneration of Peter in other Egyptian Christian works as well as references to Egyptian cultural practices; Clement of Alexandria's notice of the work suggests it was popular in Alexandria, the literary center of Egypt.<ref name="mueller2003" />}}',
4 => '|{{cite book |last=Gebhardt |first=Oscar von |author-link=Oscar von Gebhardt |date=1893 |title=Das Evangelium und die Apokalypse des Petrus |url=https://archive.org/details/dasevangeliumund0000gebh/mode/2up |location=Leipzig |publisher=J. C. Hinrichs |pages=Plates XIV–XX |lang=de }} }}</ref>{{NoteTag|The story of the Akhmim codex being found held in the hands of a dead monk is considered possible, yet unconfirmed by later scholars; archaeological practice in 1886 was far less rigorous than the contemporary era. Maspéro did not closely monitor his hired Egyptian staff and was unclear on where precisely the codex came from other than a [[necropolis]] in the region, of which there were several. Uriel Bouriant, who produced the initial journal article on the discovery, wrote it must have been from the grave of a monk. Tobias Nicklas and Thomas Kraus wrote in 2004 that they are skeptical this third-hand account of Bouriant is particularly trustworthy.<ref>{{harvnb|Kraus|Nicklas|date=2004|pp=25–27}}.</ref><ref name="VanMinnen2003" />}} There are a wide range of estimates for when the manuscript was compiled; [[Palaeography|paleographer]] [[Guglielmo Cavallo]] and [[Papyrology|papyrologist]] [[Herwig Maehler]] estimate that the late 6th century is the most likely.<ref name="VanMinnen2003">{{cite book |chapter=The Greek Apocalypse of Peter |last=Van Minnen |first=Peter |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=17–28}}</ref> The Greek manuscript is now kept in the [[Coptic Museum]] in [[Old Cairo]].<ref name="VanMinnen2003" />',
5 => 'Two other short Greek fragments of the work have been discovered, both originally found in Egypt: a 5th-century fragment held by the [[Bodleian library]] that had been discovered in 1895; and the Rainer fragment held by the [[Rainer collection]] in Vienna, discovered in the 1880s but only recognized as relevant to the Apocalypse of Peter in 1929.<ref>{{harvnb|Buchholz|1988|pp=145, 153–154}}.</ref> The Rainer fragment was dated to the 3rd or 4th century by M. R. James in 1931;<ref name="james1931" /><ref name="nta2" /> a 2003 analysis suggested it is from the same manuscript as the Bodleian fragment and thus also from the 5th century.<ref name="VanMinnen2003" /><ref>{{harvnb|Kraus|Nicklas|date=2004|pp=121–122}}.</ref> These fragments offer significant variations from the other versions. In the Ethiopic manuscripts, the Apocalypse of Peter is only one section of a combined work called "The Second Coming of Christ and the Resurrection of the Dead", followed in both manuscripts by a work called "The Mystery of the Judgment of Sinners".<ref>{{harvnb|Bauckham|1998|pp=147, 162}}; {{harvnb|Buchholz|1988|p=137}}.</ref> In total, five manuscripts are extant today: the two Ethiopic manuscripts and the three Greek fragments.<ref>{{harvnb|Beck|2019|p=4}}</ref><ref name="kraus2024">{{cite book |chapter=Manuscripts of the Apocalypse of Peter: Some Crucial Questions |last=Kraus |first=Thomas J. |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |pages=34–52 |doi=10.2143/9789042952096 |doi-access=free }} </ref>',
6 => '* Blasphemers are hanged by the tongue.<ref name="punishment-bundle" />',
7 => '* Those who deny justice are set in a pit of fire.<ref name="punishment-bundle" />',
8 => '* Women who adorn themselves for the purpose of adultery are hung by their hair over a bubbling mire. The men who had adulterous relationships with them are hung by their genitals next to them.<ref name="punishment-bundle" />',
9 => '* Murderers and their accomplices are tormented by venomous creatures and numberless worms.<ref name="punishment-bundle" />',
10 => '* Women who aborted their children are in a pit of excrement up to their throats, and their children shoot a "flash of fire" into their eyes.<ref name="punishment-bundle" />',
11 => '* Parents who committed infanticide have the mothers' breast milk congeal into flesh-devouring animals that torment both parents. Their dead children are delivered to a caretaking angel.<ref name="punishment-bundle" />',
12 => '* Persecutors and betrayers of the righteous have half their body set on fire, are cast into a dark pit, and their entrails are eaten by a worm that never sleeps.<ref name="punishment-bundle" />',
13 => '* Those who slander and doubt God's righteousness gnaw their tongues, are tormented with hot iron, and have their eyes burnt.<ref name="punishment-bundle" />',
14 => '* Liars whose lies caused the death of martyrs have their lips cut off, with fire in their body and entrails.<ref name="punishment-bundle" />',
15 => '* Rich people who neglected the poor are clothed in filthy rags and pierced by sharp burning stones.<ref name="punishment-bundle" /><!-- (Eth.) a sharp pillar of fire, but Beck prefers Akhmim -->',
16 => '* Those who lend money and charge interest stand up to their knees in a lake of foul matter and blood.<ref name="punishment-bundle" />',
17 => '* Men who take on the role of women in a sexual way, and lesbians, fall from the precipice of a great cliff repeatedly.<ref name="punishment-bundle" />',
18 => '* Makers of idols either scourge themselves with fire whips (Ethiopic) or they beat each other with fire rods (Akhmim).<ref name="punishment-bundle" /><!-- Czachesz thinks the fire rods thing is from an unspecified punishment in Akhmim, but other scholars clearly think it was the makers of idols. -->',
19 => '* Those who forsook God's commandments and heeded demons burn in flames.<ref name="punishment-bundle" />',
20 => '* Those who do not honor their parents fall into a stream of fire repeatedly.<ref name="punishment-bundle" />',
21 => '* Those who do not heed the counsel of their elders are attacked by flesh-devouring birds.<ref name="punishment-bundle" />',
22 => '* Women who had premarital sex have their flesh torn to pieces.<ref name="punishment-bundle" />',
23 => '* Disobedient slaves gnaw their tongues unceasingly.<ref name="punishment-bundle" />',
24 => '* Those who give alms hypocritically are rendered blind and deaf, and fall upon coals of fire.<ref name="punishment-bundle" />',
25 => '* Sorcerers are hung on a wheel of fire.<ref name="punishment-bundle">{{harvnb|Bauckham|1998|pp=166–167}}; {{harvnb|Czachesz|2003|pp=111-114}}; {{harvnb|Buchholz|1988|pp=306-311}}.</ref>',
26 => 'One theological issue appears only in the version of the text in the Rainer fragment. Its chapter 14 describes the salvation of condemned sinners for whom the righteous pray:<ref name="bauckham145" />',
27 => 'As the title suggests, the Apocalypse of Peter is classed as part of [[apocalyptic literature]] in genre. The Greek word {{transliteration|grc|[[apocalypse|apokalypsis]]}} literally means "revelation", and apocalypses typically feature a revelation of otherworldly secrets from a divine being to a human—in the case of this work, Jesus and Peter.<ref>{{harvnb|Beck|2019|pp=22-25}}.</ref> Like many other apocalypses, the work is [[pseudepigrapha]]l: it claims the authorship of a famous figure to bolster the authority of its message.<ref name="ehrman-fcf" /> The Apocalypse of Peter is one of the earliest examples of a Christian {{transliteration|grc|[[katabasis]]}}, a genre of explicit depictions of the realms and fates of the dead.<Ref>{{harvnb|Ehrman|2022|pp=1, 71-72}}.</ref>',
28 => 'Much of the original scholarship on the Apocalypse was on determining its predecessor influences. The first studies generally emphasized its roots in [[Hellenistic philosophy|Hellenistic philosophy and thought]]. {{transliteration|grc|Nekyia}}, a work by [[Albrecht Dieterich]] published in 1893 on the basis of the Akhmim manuscript alone, identified parallels and links with the [[Orphism (religion)|Orphic religious tradition]] and Greek cultural context.<ref>{{cite book |last=Dieterich |first=Albrecht |author-link=Albrecht Dieterich |date=1893 |title=Nekyia: Beiträge zur Erklärung der neuentdeckten Petrusapokalypse |trans-title=Nekyia: Contributions to the understanding of the newly-discovered Apocalypse of Peter |url=https://archive.org/details/nekyiabeitrgezu01dietgoog |location=Leipzig |lang=de |publisher=B. G. Teubner |isbn=}}</ref> Plato's {{transliteration|grc|[[Phaedo]]}} is often held as a major example of the forerunning Greek beliefs on the nature of the afterlife that influenced the Apocalypse of Peter.<ref name="Adamik2003" /> Scholarship in the late 20th century by [[Martha Himmelfarb]] and others has emphasized the strong Jewish roots of the Apocalypse of Peter as well; it seems that apocalypses were a popular genre among Jews in the [[Timeline of the Second Temple period|era of Greek and then Roman rule]]. Much of the Apocalypse of Peter may be based on or influenced by these lost Jewish apocalypses, works such as the "Book of the Watchers" (chapters 1–36 of the [[Book of Enoch]]), and 1st–2nd-century Jewish thought in general.<ref name="himmelfarb">{{cite book |first=Martha |last=Himmelfarb |author-link=Martha Himmelfarb |date=1983 |title=Tours of Hell: An Apocalyptic Form in Jewish and Christian Literature |publisher=University of Pennsylvania Press |isbn=0-8122-7882-8 |pages=8-11, 16-17, 41-45, 66-69, 127, 169-171 }}</ref><ref name="Bremmer2003">{{cite book |chapter=The Apocalypse of Peter: Greek or Jewish? |last=Bremmer |first=Jan |author-link=Jan N. Bremmer |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=1–14}}</ref> The book probably cites the Jewish apocalyptic work [[4 Esdras]].<ref name="maurer664" /> The author also appears to be familiar with the [[Gospel of Matthew]] and no other; a line in chapter 16 has Peter realizing the meaning of the [[Beatitude]] quote that "Blessed are those who are persecuted for righteousness's sake, for theirs is the kingdom of Heaven."<ref name="bauckham168">{{harvnb|Bauckham|1998|pp=168–176, 208–209}}.</ref>',
29 => 'Later apocalyptic works inspired by it include the [[Apocalypse of Thomas]] in the 2nd–4th century, and more influentially, the [[Apocalypse of Paul]] in the 4th century.<ref name="nta2" /><ref>{{harvnb|Buchholz|1988|pp=65-70}}.</ref> One tweak that the Apocalypse of Paul makes is describing personal judgments to bliss or torment that happen immediately after death, rather than the Apocalypse of Peter being a vision of a future destiny that will take place after the Second Coming of Jesus. Hell and paradise are both on a future Earth in Peter, but are another realm of existence in Paul.<ref name="Jakab2003" /><ref name="fiori">{{cite book |last=Fiori |first=Emiliano B. |chapter='Close and yet so faraway': The Apocalypse of Peter and the Apocalypse of Paul |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |doi=10.2143/9789042952096 |doi-access=free }}</ref> The Apocalypse of Paul is also more interested in condemning sins committed by insufficiently devout Christians, while the Apocalypse of Peter seems to view the righteous as a unified group.<ref>{{harvnb|Beck|2019|pp=104-105}}.</ref> The Apocalypse of Paul never saw official Church approval. Despite this, it would go on to be popular and influential for centuries, possibly due to its popularity among the medieval monks. [[Dante Alighieri]]'s ''[[Divine Comedy]]'' would become extremely popular and celebrated in the 14th century and beyond, and was influenced by the Apocalypse of Paul.<ref name="nta2" /><ref name="silverstein1935" /> The Apocalypse of Peter thus was the forerunner of these influential visions of the afterlife: it contains the "embryonic forms" of the heaven and hell of the Apocalypse of Paul,<ref name="fiori" /> and [[Jan N. Bremmer|Jan Bremmer]] wrote that the Apocalypse of Paul was "the most important step in the direction that would find its apogee in Dante".<ref name="bremmer2009">{{cite journal |last=Bremmer |first=Jan |author-link=Jan N. Bremmer |date=2009 |title=Christian Hell: From the Apocalypse of Peter to the Apocalypse of Paul |journal=[[Numen (journal)|Numen]] |volume=56 |issue=2/3 |pages=298–302 |jstor=27793794 |doi= 10.1163/156852709X405026}}</ref>',
30 => 'The list of punishments for the damned is likely the most influential and famous part of the work, with almost two-thirds of the text dedicated to the calamitous [[end times]] that will accompany the return of Jesus (Chapters 4–6) and the punishments afterward (Chapters 7–13).<ref name="beck125">{{harvnb|Beck|2019|pp=125-140}}.</ref><ref name="buchholz306">{{harvnb|Buchholz|1988|pp=306-311}}.</ref> The punishments in the vision generally correspond to the past sinful actions, usually with a correspondence between the body part that sinned and the body part that is tortured.<ref name="Czachesz2003">{{cite book |chapter=The Grotesque Body in the Apocalypse of Peter |last=Czachesz |first=István |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=111–114}}</ref> It is a loose version of the Jewish notion of an [[eye for an eye]], also known as {{lang|la|lex talionis}}, that the punishment should fit the crime. The phrase "each according to his deed" appears five times in the Ethiopic version to explain the punishments.<ref name="bauckham194">{{harvnb|Bauckham|1998|pp=194–198}}.</ref><ref name="beck125" /> Dennis Buchholz writes that the verse "Everyone according to his deeds" is the theme of the entire work.<ref>{{harvnb|Buchholz|1988|p=276}}.</ref> In a dialogue with the angel Tatirokos, the keeper of [[Tartarus]], the damned themselves admit from their own lips that their fate is based on their own deeds, and is fair and just, .<ref name="Bauckham223">{{harvnb|Bauckham|1998|pp=223–225}}.</ref><ref name="ehrman78" /> Still, the connection between the crime and the punishment is not always obvious. David Fiensy writes that "It is possible that where there is no logical correspondence, the punishment has come from the Orphic tradition and has simply been clumsily attached to a vice by a Jewish redactor."<ref>{{cite journal |last1=Fiensy |first1=David |date=1983 |title=Lex Talionis in the 'Apocalypse of Peter' |url= |journal=The Harvard Theological Review |volume=76 |issue=2 |pages=255–258 |doi= 10.1017/S0017816000001334|jstor=1509504 }}</ref><ref name="lanzillotta" />',
31 => 'The [[Muratorian fragment]] is one of the earliest-created extant lists of approved Christian sacred writings, part of the process of creating what would eventually be called the New Testament. The fragment is generally dated to the last quarter of the 2nd century ({{c.|170–200 AD}}). It gives a list of works read in the Christian churches that is similar to the modern accepted canon; however, it does not include some of the [[general epistle]]s, but does include the Apocalypse of Peter. The Muratorian fragment states: "We receive only the apocalypses of John and Peter, though some of us are not willing that the latter be read in the church."<ref name="metzger">{{cite book |last=Metzger |first=Bruce |author-link=Bruce Metzger |date=1987 |title=The Canon of the New Testament: Its Origin, Development, and Significance |url= |location=Oxford |publisher=Clarendon Press |pages=191–201, 305–307 |isbn=0-19-826954-4}}</ref> (Other pieces of [[apocalyptic literature]] are implicitly acknowledged, yet not "received".) Both the Apocalypse of Peter and the Apocalypse of John appear to have been controversial, with some churches of the 2nd and 3rd centuries using them and others not. [[Clement of Alexandria]] appears to have considered the Apocalypse of Peter to be holy scripture ({{circa|200 AD}}).<ref name="clement-pe-quote">{{harvnb|Buchholz|1988|pp=22-29}}.<br/>{{cite wikisource |title=The Apocryphal New Testament |wslink=The Apocryphal New Testament (1924)/Apocalypses/The Apocalypse of Peter |last=James |first=M. R. |authorlink=M. R. James |date=1924 |publisher=Clarendon Press |location=Oxford |page=506 |scan=Page:The_Apocryphal_New_Testament_(1924).djvu/544}}<br/>See 41.1-2, 48.1, and 49.1 of the ''Prophetical Extracts'', which correspond with the Ethiopic text: ''[https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:41-50/ Eclogae propheticae]'' (Greek text).</ref> [[Eusebius of Caesarea|Eusebius]] personally classified the work as spurious, yet not heretical, in his book ''[[Church History (Eusebius)|Church History]]'' ({{c.|320s AD}}). Eusebius also describes a lost work of Clement's, the {{lang|la|Hypotyposes}} (Outlines), that gave "abbreviated discussions of the whole of the registered divine writings, without passing over the disputed [writings] – I mean [[Epistle of Jude|Jude]] and the rest of the [[Catholic epistles|general letters]], and the [[Epistle of Barnabas|Letter of Barnabas]], and the so-called Apocalypse of Peter."<ref>{{cite book |author= Eusebius of Caesarea |author-link=Eusebius of Caesarea |translator-last=Schott |translator-first=Jeremy M. |date=2019 |orig-date=c. 320s |title=[[Church History (Eusebius)|The History of the Church]] |location=Oakland, California |publisher=University of California Press |chapter=Book 6, Chapter 14 |page=297 |isbn=9780520964969 }}</ref><ref>{{harvnb|Buchholz|1988|pp=36-38}}; {{harvnb|Ehrman|2022|pp=182-183}}; {{harvnb|Metzger|1987|pp=203-204}}.</ref> The Apocalypse of Peter is listed in the catalog of the 6th-century [[Codex Claromontanus]], which was probably copying a 3rd- or 4th-century source.<ref>{{harvnb|Ehrman|2022|p=183}}; {{harvnb|Buchholz|1988|pp=40-41}}.</ref> The entry in the catalog is marked with an [[obelus]] (along with the Epistle of Barnabas, the Shepherd of Hermas, and the [[Acts of Paul]]): probably an indication by the scribe that its status was not authoritative.<ref>{{harvnb|Metzger|1987|pp=229-230}}.</ref> The Byzantine-era [[Stichometry of Nicephorus]] lists both the Apocalypses of Peter and John as used if disputed books.<ref name="ehrman-fcf" />',
32 => '* {{cite book |last1=Kraus |first1=Thomas J. |last2=Nicklas |first2=Tobias |author-link= |date=2004 |title=Das Petrusevangelium und die Petrusapokalypse: Die griechischen Fragmente mit deutscher und englischer Übersetzung |trans-title=The Gospel of Peter and the Apocalypse of Peter: The Greek Fragments with German and English Translation |location=Berlin |publisher=De Gruyter |series=GCS N.F. 11 |isbn=978-3110176353 |lang=de }}'
] |
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0 => 'The '''Apocalypse of Peter''',{{NoteTag|{{lang-grc|Ἀποκαλύψει τοῦ Πέτρου|translit=Apokalýpsei toú Pétrou|translation=Revelation of Peter}}}} also called the '''Revelation of Peter''', is an [[Early Christianity|early Christian]] text of the 2nd century and a work of [[apocalyptic literature]]. It is the earliest-written extant document depicting a Christian version of [[heaven]] and [[hell]] in detail. The Apocalypse of Peter is influenced by both Jewish apocalyptic literature and [[Hellenistic philosophy]] from Greek culture. The text is [[Extant literature|extant]] in two diverging versions based on a [[lost literary work|lost]] [[Koine Greek]] original: a shorter Greek version and a longer [[Ge'ez language|Ethiopic]] version.',
1 => 'The work is [[pseudepigraphal]]: it is purportedly written by the disciple [[Saint Peter|Peter]], but its actual author is unknown. The Apocalypse of Peter describes a divine vision experienced by Peter through Christ. After inquiring for signs of the [[Second Coming of Jesus]], the work delves into a vision of the afterlife ({{transliteration|grc|[[katabasis]]}}), and details both heavenly bliss for the righteous and infernal punishments for the damned. In particular, the punishments are graphically described in a physical sense, and loosely correspond to "[[eye for an eye|an eye for an eye]]" ({{lang|la|lex talionis}}): blasphemers are hung by their tongues; liars who bear false witness have their lips cut off; callous rich people are made to wear rags and be pierced by sharp fiery stones as would beggars; and so on.',
2 => 'It is not included in the [[Books of the Bible#New Testament|standard canon of the New Testament]], but is classed as part of [[New Testament apocrypha]]. The Apocalypse of Peter is listed in the canon of the [[Muratorian fragment]], a 2nd-century list of approved books in Christianity and one of the earliest surviving proto-canons. However, the Muratorian fragment expresses some hesitation on the work, saying that some authorities would not have it read in church. While the Apocalypse of Peter influenced other Christian works in the 2nd, 3rd, and 4th centuries, it eventually became considered inauthentic and declined in use. It was largely superseded by the [[Apocalypse of Paul]], a popular 4th-century work heavily influenced by the Apocalypse of Peter that provides its own updated vision of heaven and hell. The Apocalypse of Peter is an early example of the same genre as the famous ''[[Divine Comedy]]'' of Dante, wherein the protagonist takes a tour of the realms of the afterlife.',
3 => '[[Richard Bauckham]] argues for more precisely dating the composition to the [[Bar Kokhba revolt]] (132–136), and the author as a [[Jewish Christian]] in [[Roman Judea]], the region affected by the revolt.{{NoteTag|[[Richard Bauckham]]'s argument supporting composition by a Jewish-Christian author in Palestine during the Bar Kokhba revolt is that the text speaks of a single false messiah who has not yet been exposed as false. The reference to the false messiah as a "liar" may be a Hebrew pun turning Bar Kokhba's original name, Bar Kosiba, into Bar Koziba, "son of the lie". More generally, the writer seems to write from a position of persecution, condemning those who caused the deaths of martyrs by their lies, and Bar Kokhba is reputed to have punished and killed Christians.<ref name="bauckham160">{{harvnb|Bauckham|1998|pp=160–161}}.</ref> Scholars who have found Bauckham's argument convincing include [[Oskar Skarsaune]] and Dennis Buchholz.<ref name="Skarsaune 2007">{{cite book |last=Skarsaune |first=Oskar | author-link=Oskar Skarsaune |editor-last=Skarsaune |editor-first=Oskar | editor1-link=Oskar Skarsaune |editor2-last=Hvalvik |editor2-first=Reidar |editor2-link=Reidar Hvalvik |title=Jewish Believers in Jesus |pages=384–388 |publisher=Hendrickson Publishers |year=2007 |isbn=978-1-56563-763-4}}</ref><ref>{{harvnb|Buchholz|1988|pp=277-278, 408-412}}.</ref> This suggestion is not accepted by all; [[Eibert Tigchelaar]] wrote a rebuttal of the argument as unconvincing, as other calamities such as the [[Kitos War]] (115–117) could have been the inspiration, as could forgotten local persecutions.<ref name="Tigchellaar2003">{{cite book |chapter=Is the Liar Bar-Kokhba? Considering the Date and Provenance of the Greek (Ethiopic) Apocalypse of Peter |last=Tigchelaar |first=Eibert |author-link=Eibert Tigchelaar |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=63–77}}</ref> Scholars who agree with Tigchelaar include Eric Beck and Tobias Nicklas.<ref>{{harvnb|Beck|2019|pp=9-11, 175}}.</ref>}} Other scholars have suggested [[Roman Egypt]] as a possible origin.{{NoteTag|[[Jan N. Bremmer|Jan Bremmer]] suggests that the signs of Greek philosophical influence point to an author or editor in more Hellenized Egypt, although perhaps working off a Palestinian text.<ref name="Bremmer2003" /><ref name="bremmer2009" /> [[Klaus Berger (theologian)|Klaus Berger]] and [[Caspar Detlef Gustav Müller|C.D.G. Müller]] detect similar veneration of Peter in other Egyptian Christian works as well as references to Egyptian cultural practices; Clement of Alexandria's notice of the work suggests it was popular in Alexandria, the literary center of Egypt.<ref name="mueller2003" />}}',
4 => '|{{cite book |last=Gebhardt |first=Oscar von |author-link=Oscar von Gebhardt |date=1893 |title=Das Evangelium und die Apokalypse des Petrus |url=https://archive.org/details/dasevangeliumund0000gebh/mode/2up |location=Leipzig |publisher=J. C. Hinrichs |pages=Plates XIV–XX |lang=de }} }}</ref> There are a wide range of estimates for when the manuscript was compiled; [[Palaeography|paleographer]] [[Guglielmo Cavallo]] and [[Papyrology|papyrologist]] [[Herwig Maehler]] estimate that the late 6th century is the most likely.<ref name="VanMinnen2003">{{cite book |chapter=The Greek Apocalypse of Peter |last=Van Minnen |first=Peter |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=17–28}}</ref> The Greek manuscript is now kept in the [[Coptic Museum]] in [[Old Cairo]].<ref name="VanMinnen2003" />',
5 => 'Two other short Greek fragments of the work have been discovered, both originally found in Egypt: a 5th-century fragment held by the [[Bodleian library]] that had been discovered in 1895; and the Rainer fragment held by the [[Rainer collection]] in Vienna, discovered in the 1880s but only recognized as relevant to the Apocalypse of Peter in 1929.<ref>{{harvnb|Buchholz|1988|pp=145, 153–154}}.</ref> The Rainer fragment was dated to the 3rd or 4th century by M. R. James in 1931;<ref name="james1931" /><ref name="nta2" /> later analysis has suggested it is from the same manuscript as the Bodleian fragment and thus also from the 5th century.<ref name="VanMinnen2003" /><ref>{{cite book |last1=Kraus |first1=Thomas J. |last2=Nicklas |first2=Tobias |author-link= |date=2004 |title=Das Petrusevangelium und die Petrusapokalypse: Die griechischen Fragmente mit deutscher und englischer Übersetzung |trans-title=The Gospel of Peter and the Apocalypse of Peter: The Greek Fragments with German and English Translation |location=Berlin |publisher=De Gruyter |series=GCS N.F. 11 |isbn=978-3110176353 |lang=de |pages=121–122 }}</ref> These fragments offer significant variations from the other versions. In the Ethiopic manuscripts, the Apocalypse of Peter is only one section of a combined work called "The Second Coming of Christ and the Resurrection of the Dead", followed in both manuscripts by a work called "The Mystery of the Judgment of Sinners".<ref>{{harvnb|Bauckham|1998|pp=147, 162}}; {{harvnb|Buchholz|1988|p=137}}.</ref> In total, five manuscripts are extant today: the two Ethiopic manuscripts and the three Greek fragments.<ref>{{harvnb|Beck|2019|p=4}}</ref><ref name="kraus2024">{{cite book |chapter=Manuscripts of the Apocalypse of Peter: Some Crucial Questions |last=Kraus |first=Thomas J. |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |pages=34–52 |doi=10.2143/9789042952096 |doi-access=free }} </ref>',
6 => '* Blasphemers are hanged by the tongue.',
7 => '* Those who deny justice are set in a pit of fire.',
8 => '* Women who adorn themselves for the purpose of adultery are hung by their hair over a bubbling mire. The men who had adulterous relationships with them are hung by their genitals next to them.',
9 => '* Murderers and their accomplices are tormented by venomous creatures and numberless worms.',
10 => '* Women who aborted their children are in a pit of excrement up to their throats, and their children shoot a "flash of fire" into their eyes.',
11 => '* Parents who committed infanticide have the mothers' breast milk congeal into flesh-devouring animals that torment both parents. Their dead children are delivered to a caretaking angel.',
12 => '* Persecutors and betrayers of the righteous have half their body set on fire, are cast into a dark pit, and their entrails are eaten by a worm that never sleeps.',
13 => '* Those who slander and doubt God's righteousness gnaw their tongues, are tormented with hot iron, and have their eyes burnt.',
14 => '* Liars whose lies caused the death of martyrs have their lips cut off, with fire in their body and entrails.',
15 => '* Rich people who neglected the poor are clothed in filthy rags and pierced by sharp burning stones.<!-- (Eth.) a sharp pillar of fire, but Beck prefers Akhmim -->',
16 => '* Those who lend money and charge interest stand up to their knees in a lake of foul matter and blood.',
17 => '* Men who take on the role of women in a sexual way, and lesbians, fall from the precipice of a great cliff repeatedly.',
18 => '* Makers of idols either scourge themselves with fire whips (Ethiopic) or they beat each other with fire rods (Akhmim).<!-- Czachesz thinks the fire rods thing is from an unspecified punishment in Akhmim, but other scholars clearly think it was the makers of idols. -->',
19 => '* Those who forsook God's commandments and heeded demons burn in flames.',
20 => '* Those who do not honor their parents fall into a stream of fire repeatedly.',
21 => '* Those who do not heed the counsel of their elders are attacked by flesh-devouring birds.',
22 => '* Women who had premarital sex have their flesh torn to pieces.',
23 => '* Disobedient slaves gnaw their tongues unceasingly.',
24 => '* Those who give alms hypocritically are rendered blind and deaf, and fall upon coals of fire.',
25 => '* Sorcerers are hung on a wheel of fire.<ref name="bauckham164" /><ref name="Czachesz2003">{{cite book |chapter=The Grotesque Body in the Apocalypse of Peter |last=Czachesz |first=István |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=111–114}}</ref><ref name="buchholz306" />',
26 => 'One theological issue of note appears only in the version of the text in the Rainer fragment. Its chapter 14 describes the salvation of condemned sinners for whom the righteous pray:<ref name="bauckham145" />',
27 => 'As the title suggests, the Apocalypse of Peter is classed as part of [[apocalyptic literature]] in genre. The Greek word {{transliteration|grc|[[apocalypse|apokalypsis]]}} literally means "revelation", and apocalypses typically feature a revelation of otherworldly secrets from a divine being to a human—in the case of this work, Jesus and Peter.<ref>{{harvnb|Beck|2019|pp=22-25}}.</ref> Like many other apocalypses, the work is [[pseudepigrapha]]l: it claims the authorship of a famous figure to bolster the authority of its message.<ref name="ehrman-fcf" /> The Apocalypse of Peter is one of the earliest examples of a Christian–Jewish {{transliteration|grc|[[katabasis]]}}, a genre of explicit depictions of the realms and fates of the dead.<Ref>{{harvnb|Ehrman|2022|pp=1, 71-72}}.</ref>',
28 => 'Much of the original scholarship on the Apocalypse was on determining its predecessor influences. The first studies generally emphasized its roots in [[Hellenistic philosophy|Hellenistic philosophy and thought]]. {{transliteration|grc|Nekyia}}, a work by [[Albrecht Dieterich]] published in 1893 on the basis of the Akhmim manuscript alone, identified parallels and links with the [[Orphism (religion)|Orphic religious tradition]] and Greek cultural context.<ref>{{cite book |last=Dieterich |first=Albrecht |author-link=Albrecht Dieterich |date=1893 |title=Nekyia: Beiträge zur Erklärung der neuentdeckten Petrusapokalypse |trans-title=Nekyia: Contributions to the understanding of the newly-discovered Apocalypse of Peter |url=https://archive.org/details/nekyiabeitrgezu01dietgoog |location=Leipzig |lang=de |publisher=B. G. Teubner |isbn=}}</ref> Plato's {{transliteration|grc|[[Phaedo]]}} is often held as a major example of the forerunning Greek beliefs on the nature of the afterlife that influenced the Apocalypse of Peter.<ref name="Adamik2003" /> Later scholarship by [[Martha Himmelfarb]] and others has emphasized the strong Jewish roots of the Apocalypse of Peter as well; it seems that apocalypses were a popular genre among Jews in the [[Timeline of the Second Temple period|era of Greek and then Roman rule]]. Much of the Apocalypse of Peter may be based on or influenced by these lost Jewish apocalypses, works such as the "Book of the Watchers" (chapters 1–36 of the [[Book of Enoch]]), and 1st–2nd-century Jewish thought in general.<ref name="himmelfarb">{{cite book |first=Martha |last=Himmelfarb |author-link=Martha Himmelfarb |date=1983 |title=Tours of Hell: An Apocalyptic Form in Jewish and Christian Literature |publisher=University of Pennsylvania Press |isbn=0-8122-7882-8 |pages=8-11, 16-17, 41-45, 66-69, 127, 169-171 }}</ref><ref name="Bremmer2003">{{cite book |chapter=The Apocalypse of Peter: Greek or Jewish? |last=Bremmer |first=Jan |author-link=Jan N. Bremmer |editor1-first=Jan N. |editor1-last=Bremmer |editor1-link=Jan N. Bremmer |editor2-first=István |editor2-last=Czachesz |title=The Apocalypse of Peter |date=2003 |publisher=Peeters |isbn=90-429-1375-4 |pages=1–14}}</ref> The book probably cites the Jewish apocalyptic work [[4 Esdras]].<ref name="maurer664" /> The author also appears to be familiar with the [[Gospel of Matthew]] and no other; a line in chapter 16 has Peter realizing the meaning of the [[Beatitude]] quote that "Blessed are those who are persecuted for righteousness's sake, for theirs is the kingdom of Heaven."<ref name="bauckham168">{{harvnb|Bauckham|1998|pp=168–176, 208–209}}.</ref>',
29 => 'Later apocalyptic works inspired by it include the [[Apocalypse of Thomas]] in the 2nd–4th century, and more influentially, the [[Apocalypse of Paul]] in the 4th century.<ref name="nta2" /><ref>{{harvnb|Buchholz|1988|pp=65-70}}.</ref> One tweak that the Apocalypse of Paul makes is describing personal judgments to bliss or torment that happen immediately after death, rather than the Apocalypse of Peter being a vision of a future destiny that will take place after the Second Coming of Jesus. Hell and paradise are both on a future Earth in Peter, but are another realm of existence in Paul.<ref name="Jakab2003" /><ref name="fiori">{{cite book |last=Fiori |first=Emiliano B. |chapter='Close and yet so faraway': The Apocalypse of Peter and the Apocalypse of Paul |title=The Apocalypse of Peter in Context |date=2024 |series=Studies on Early Christian Apocrypha 21 |editor-first=Daniel C. |editor-last=Maier |editor2-first=Jörg |editor2-last=Frey |editor3-first=Thomas J. |editor3-last=Kraus |url=https://www.peeters-leuven.be/pdf/9789042952096.pdf |publisher=Peeters |isbn=978-90-429-5208-9 |doi=10.2143/9789042952096 |doi-access=free }}</ref> The Apocalypse of Paul is also more interested in condemning sins committed by insufficiently devout Christians, while the Apocalypse of Peter seems to view the righteous as a unified group.<ref>{{harvnb|Beck|2019|pp=104-105}}.</ref> The Apocalypse of Paul never saw official Church approval. Despite this, it would go on to be popular and influential for centuries, possibly due to its popularity among the medieval monks that copied and preserved manuscripts in the turbulent centuries following the fall of the Western Roman Empire. [[Dante Alighieri]]'s ''[[Divine Comedy]]'' would become extremely popular and celebrated in the 14th century and beyond, and was influenced by the Apocalypse of Paul.<ref name="nta2" /><ref name="silverstein1935" /> Directly or indirectly, the Apocalypse of Peter was the parent and grandparent of these influential visions of the afterlife.<ref name="bremmer2009">{{cite journal |last=Bremmer |first=Jan |author-link=Jan N. Bremmer |date=2009 |title=Christian Hell: From the Apocalypse of Peter to the Apocalypse of Paul |journal=[[Numen (journal)|Numen]] |volume=56 |issue=2/3 |pages=298–302 |jstor=27793794 |doi= 10.1163/156852709X405026}}</ref>',
30 => 'The list of punishments for the damned is likely the most influential and famous part of the work, with almost two-thirds of the text dedicated to the calamitous [[end times]] that will accompany the return of Jesus (Chapters 4–6) and the punishments afterward (Chapters 7–13).<ref name="beck125">{{harvnb|Beck|2019|pp=125-140}}.</ref><ref name="buchholz306">{{harvnb|Buchholz|1988|pp=306-311}}.</ref> The punishments in the vision generally correspond to the past sinful actions, usually with a correspondence between the body part that sinned and the body part that is tortured.<ref name="Czachesz2003" /> It is a loose version of the Jewish notion of an [[eye for an eye]], also known as {{lang|la|lex talionis}}, that the punishment should fit the crime. The phrase "each according to his deed" appears five times in the Ethiopic version to explain the punishments.<ref name="bauckham194">{{harvnb|Bauckham|1998|pp=194–198}}.</ref><ref name="beck125" /> Dennis Buchholz writes that the verse "Everyone according to his deeds" is the theme of the entire work.<ref>{{harvnb|Buchholz|1988|p=276}}.</ref> In a dialogue with the angel Tatirokos, the keeper of [[Tartarus]], the damned themselves admit from their own lips that their fate is based on their own deeds, and is fair and just, .<ref name="Bauckham223">{{harvnb|Bauckham|1998|pp=223–225}}.</ref><ref name="ehrman78" /> Still, the connection between the crime and the punishment is not always obvious. David Fiensy writes that "It is possible that where there is no logical correspondence, the punishment has come from the Orphic tradition and has simply been clumsily attached to a vice by a Jewish redactor."<ref>{{cite journal |last1=Fiensy |first1=David |date=1983 |title=Lex Talionis in the 'Apocalypse of Peter' |url= |journal=The Harvard Theological Review |volume=76 |issue=2 |pages=255–258 |doi= 10.1017/S0017816000001334|jstor=1509504 }}</ref><ref name="lanzillotta" />',
31 => 'The [[Muratorian fragment]] is one of the earliest-created extant lists of approved Christian sacred writings, part of the process of creating what would eventually be called the New Testament. The fragment is generally dated to the last quarter of the 2nd century ({{c.|170–200 AD}}). It gives a list of works read in the Christian churches that is similar to the modern accepted canon; however, it does not include some of the [[general epistle]]s, but does include the Apocalypse of Peter. The Muratorian fragment states: "We receive only the apocalypses of John and Peter, though some of us are not willing that the latter be read in the church."<ref name="metzger">{{cite book |last=Metzger |first=Bruce |author-link=Bruce Metzger |date=1987 |title=The Canon of the New Testament: Its Origin, Development, and Significance |url= |location=Oxford |publisher=Clarendon Press |pages=191–201, 305–307 |isbn=0-19-826954-4}}</ref> (Other pieces of [[apocalyptic literature]] are implicitly acknowledged, yet not "received".) Both the Apocalypse of Peter and the Apocalypse of John appear to have been controversial, with some churches of the 2nd and 3rd centuries using them and others not. [[Clement of Alexandria]] appears to have considered the Apocalypse of Peter to be holy scripture ({{circa|200 AD}}).<ref name="clement-pe-quote">{{harvnb|Buchholz|1988|pp=22-29}}.<br/>{{cite wikisource |title=The Apocryphal New Testament |wslink=The Apocryphal New Testament (1924)/Apocalypses/The Apocalypse of Peter |last=James |first=M. R. |authorlink=M. R. James |date=1924 |publisher=Clarendon Press |location=Oxford |page=506 |scan=Page:The_Apocryphal_New_Testament_(1924).djvu/544}}<br/>See 41.1-2, 48.1, and 49.1 of the ''Prophetical Extracts'', which correspond with the Ethiopic text: ''[https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:41-50/ Eclogae propheticae]'' (Greek text).</ref> [[Eusebius of Caesarea|Eusebius]] personally classified the work as spurious, yet not heretical, in his book ''[[Church History (Eusebius)|Church History]]'' ({{c.|320s AD}}). Eusebius also describes a lost work of Clement's, the {{lang|la|Hypotyposes}} (Outlines), that gave "abbreviated discussions of the whole of the registered divine writings, without passing over the disputed [writings] – I mean [[Epistle of Jude|Jude]] and the rest of the [[Catholic epistles|general letters]], and the [[Epistle of Barnabas|Letter of Barnabas]], and the so-called Apocalypse of Peter."<ref>{{cite book |author= Eusebius of Caesarea |author-link=Eusebius of Caesarea |translator-last=Schott |translator-first=Jeremy M. |date=2019 |orig-date=c. 320s |title=[[Church History (Eusebius)|The History of the Church]] |location=Oakland, California |publisher=University of California Press |chapter=Book 6, Chapter 14 |page=297 |isbn=9780520964969 }}</ref><ref>{{harvnb|Buchholz|1988|pp=36-38}}; {{harvnb|Ehrman|2022|pp=182-183}}; {{harvnb|Metzger|1987|pp=203-204}}.</ref> The Apocalypse of Peter is listed in the catalog of the 6th-century [[Codex Claromontanus]], which was probably copying a 3rd- or 4th-century source.<ref>{{harvnb|Ehrman|2022|p=183}}; {{harvnb|Buchholz|1988|pp=40-41}}.</ref> The Byzantine-era [[Stichometry of Nicephorus]] lists both the Apocalypses of Peter and John as used if disputed books.<ref name="ehrman-fcf" />'
] |
Parsed HTML source of the new revision (new_html) | '<div class="mw-content-ltr mw-parser-output" lang="en" dir="ltr"><div class="shortdescription nomobile noexcerpt noprint searchaux" style="display:none">2nd-century Christian apocalyptic text</div>
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<style data-mw-deduplicate="TemplateStyles:r1236090951">.mw-parser-output .hatnote{font-style:italic}.mw-parser-output div.hatnote{padding-left:1.6em;margin-bottom:0.5em}.mw-parser-output .hatnote i{font-style:normal}.mw-parser-output .hatnote+link+.hatnote{margin-top:-0.5em}@media print{body.ns-0 .mw-parser-output .hatnote{display:none!important}}</style><div role="note" class="hatnote navigation-not-searchable">For the Nag Hammadi text, see <a href="/https/en.wikipedia.org/wiki/Gnostic_Apocalypse_of_Peter" title="Gnostic Apocalypse of Peter">Gnostic Apocalypse of Peter</a>. For the 10th-century Arabic text, see <a href="/https/en.wikipedia.org/wiki/Arabic_Apocalypse_of_Peter" title="Arabic Apocalypse of Peter">Arabic Apocalypse of Peter</a>.</div>
<figure class="mw-default-size mw-halign-right" typeof="mw:File/Thumb"><a href="/https/en.wikipedia.org/wiki/File:Apocalypse_of_Peter_Akhmim_Plate_vii.png" class="mw-file-description"><img alt="Photograph of parchment" src="//upload.wikimedia.org/wikipedia/commons/thumb/d/d9/Apocalypse_of_Peter_Akhmim_Plate_vii.png/290px-Apocalypse_of_Peter_Akhmim_Plate_vii.png" decoding="async" width="290" height="364" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/d/d9/Apocalypse_of_Peter_Akhmim_Plate_vii.png/435px-Apocalypse_of_Peter_Akhmim_Plate_vii.png 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/d/d9/Apocalypse_of_Peter_Akhmim_Plate_vii.png/580px-Apocalypse_of_Peter_Akhmim_Plate_vii.png 2x" data-file-width="1428" data-file-height="1794" /></a><figcaption>The beginning of the Greek fragment of the Apocalypse of Peter found in <a href="/https/en.wikipedia.org/wiki/Akhmim" title="Akhmim">Akhmim</a>, Egypt</figcaption></figure>
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.sidebar-content-with-subgroup{padding:0.1em 0.4em 0.2em}.mw-parser-output .sidebar-above,.mw-parser-output .sidebar-below{padding:0.3em 0.8em;font-weight:bold}.mw-parser-output .sidebar-collapse .sidebar-above,.mw-parser-output .sidebar-collapse .sidebar-below{border-top:1px solid #aaa;border-bottom:1px solid #aaa}.mw-parser-output .sidebar-navbar{text-align:right;font-size:115%;padding:0 0.4em 0.4em}.mw-parser-output .sidebar-list-title{padding:0 0.4em;text-align:left;font-weight:bold;line-height:1.6em;font-size:105%}.mw-parser-output .sidebar-list-title-c{padding:0 0.4em;text-align:center;margin:0 3.3em}@media(max-width:720px){body.mediawiki .mw-parser-output .sidebar{width:100%!important;clear:both;float:none!important;margin-left:0!important;margin-right:0!important}}body.skin--responsive .mw-parser-output .sidebar a>img{max-width:none!important}@media screen{html.skin-theme-clientpref-night .mw-parser-output .sidebar:not(.notheme) .sidebar-list-title,html.skin-theme-clientpref-night .mw-parser-output .sidebar:not(.notheme) .sidebar-title-with-pretitle{background:transparent!important}html.skin-theme-clientpref-night .mw-parser-output .sidebar .sidebar-title-with-pretitle a{color:var(--color-progressive)!important}}@media screen and (prefers-color-scheme:dark){html.skin-theme-clientpref-os .mw-parser-output .sidebar:not(.notheme) .sidebar-list-title,html.skin-theme-clientpref-os .mw-parser-output .sidebar:not(.notheme) .sidebar-title-with-pretitle{background:transparent!important}html.skin-theme-clientpref-os .mw-parser-output .sidebar .sidebar-title-with-pretitle a{color:var(--color-progressive)!important}}@media print{body.ns-0 .mw-parser-output .sidebar{display:none!important}}</style><table class="sidebar sidebar-collapse nomobile nowraplinks hlist"><tbody><tr><td class="sidebar-pretitle">Part of <a href="/https/en.wikipedia.org/wiki/Category:New_Testament_apocrypha" title="Category:New Testament apocrypha">a series</a> on</td></tr><tr><th class="sidebar-title-with-pretitle" style="background:#ccccff;"><a href="/https/en.wikipedia.org/wiki/New_Testament_apocrypha" title="New Testament apocrypha">New Testament apocrypha</a></th></tr><tr><td class="sidebar-image"><span typeof="mw:File"><a href="/https/en.wikipedia.org/wiki/File:Codex_Tchacos_p33.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/4/49/Codex_Tchacos_p33.jpg/120px-Codex_Tchacos_p33.jpg" decoding="async" width="120" height="185" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/4/49/Codex_Tchacos_p33.jpg/180px-Codex_Tchacos_p33.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/4/49/Codex_Tchacos_p33.jpg/240px-Codex_Tchacos_p33.jpg 2x" data-file-width="1314" data-file-height="2026" /></a></span><div class="sidebar-caption">First page of the Gospel of Judas<br />(Page 33 of <a href="/https/en.wikipedia.org/wiki/Codex_Tchacos" title="Codex Tchacos">Codex Tchacos</a>)</div></td></tr><tr><td class="sidebar-content">
<div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="background:#ddddff;font-size:105%;;color: var(--color-base)"><div class="sidebar-list-title-c"><a href="/https/en.wikipedia.org/wiki/Apostolic_Fathers" title="Apostolic Fathers">Apostolic Fathers</a></div></div><div class="sidebar-list-content mw-collapsible-content">
<ul><li><a href="/https/en.wikipedia.org/wiki/First_Epistle_of_Clement" title="First Epistle of Clement">1 Clement</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Second_Epistle_of_Clement" title="Second Epistle of Clement">2 Clement</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Ignatius_of_Antioch#Epistles" title="Ignatius of Antioch">Epistles of Ignatius</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Epistle_of_Polycarp_to_the_Philippians" title="Epistle of Polycarp to the Philippians">Polycarp to the Philippians</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Martyrdom_of_Polycarp" title="Martyrdom of Polycarp">Martyrdom of Polycarp</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Didache" title="Didache">Didache</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Epistle_of_Barnabas" title="Epistle of Barnabas">Barnabas</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Epistle_to_Diognetus" title="Epistle to Diognetus">Diognetus</a></li>
<li><a href="/https/en.wikipedia.org/wiki/The_Shepherd_of_Hermas" title="The Shepherd of Hermas">The Shepherd of Hermas</a></li></ul></div></div></td>
</tr><tr><td class="sidebar-content">
<div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="background:#ddddff;font-size:105%;;color: var(--color-base)"><div class="sidebar-list-title-c"><a href="/https/en.wikipedia.org/wiki/List_of_Gospels#Apocrypha_and_pseudepigrapha" title="List of Gospels">Apocryphal gospels</a></div></div><div class="sidebar-list-content mw-collapsible-content">
<dl><dt><a href="/https/en.wikipedia.org/wiki/Jewish%E2%80%93Christian_gospels" title="Jewish–Christian gospels">Jewish–Christian gospels</a></dt></dl>
<ul><li><a href="/https/en.wikipedia.org/wiki/Gospel_of_the_Ebionites" title="Gospel of the Ebionites">Ebionites</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Gospel_of_the_Hebrews" title="Gospel of the Hebrews">Hebrews</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Gospel_of_the_Nazarenes" title="Gospel of the Nazarenes">Nazarenes</a></li></ul>
<dl><dt><a href="/https/en.wikipedia.org/wiki/Infancy_gospels" title="Infancy gospels">Infancy gospels</a></dt></dl>
<ul><li><a href="/https/en.wikipedia.org/wiki/Gospel_of_James" title="Gospel of James">James</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Infancy_Gospel_of_Thomas" title="Infancy Gospel of Thomas">Thomas</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Syriac_Infancy_Gospel" title="Syriac Infancy Gospel">Syriac</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Gospel_of_Pseudo-Matthew" title="Gospel of Pseudo-Matthew">Pseudo-Matthew</a></li>
<li><i><a href="/https/en.wikipedia.org/wiki/History_of_Joseph_the_Carpenter" title="History of Joseph the Carpenter">History of Joseph the Carpenter</a></i></li></ul>
<dl><dt><a href="/https/en.wikipedia.org/wiki/Gnostic_gospels" class="mw-redirect" title="Gnostic gospels">Gnostic gospels</a></dt></dl>
<ul><li><a href="/https/en.wikipedia.org/wiki/Gospel_of_Judas" title="Gospel of Judas">Judas</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Gospel_of_Mary" title="Gospel of Mary">Mary</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Gospel_of_Philip" title="Gospel of Philip">Philip</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Gospel_of_Truth" title="Gospel of Truth">Truth</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Secret_Gospel_of_Mark" title="Secret Gospel of Mark">Secret Mark</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Gospel_of_the_Saviour" title="Gospel of the Saviour">The Saviour</a></li></ul>
<dl><dt>Other gospels</dt></dl>
<ul><li><a href="/https/en.wikipedia.org/wiki/Gospel_of_Thomas" title="Gospel of Thomas">Thomas</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Gospel_of_Marcion" title="Gospel of Marcion">Marcion</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Gospel_of_Nicodemus" title="Gospel of Nicodemus">Nicodemus</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Gospel_of_Peter" title="Gospel of Peter">Peter</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Gospel_of_Barnabas" title="Gospel of Barnabas">Barnabas</a></li></ul>
<dl><dt>Lost gospels</dt></dl>
<ul><li><a href="/https/en.wikipedia.org/wiki/Gospel_of_Bartholomew" title="Gospel of Bartholomew">Bartholomew</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Gospel_of_Matthias" title="Gospel of Matthias">Matthias</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Gospel_of_Cerinthus" title="Gospel of Cerinthus">Cerinthus</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Gospel_of_Basilides" title="Gospel of Basilides">Basilides</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Gospel_of_Mani" title="Gospel of Mani">Mani</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Gospel_of_the_Hebrews" title="Gospel of the Hebrews">Gospel of the Hebrews</a></li></ul></div></div></td>
</tr><tr><td class="sidebar-content">
<div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="background:#ddddff;font-size:105%;;color: var(--color-base)"><div class="sidebar-list-title-c"><a href="/https/en.wikipedia.org/wiki/Apocalypse" title="Apocalypse">Apocalypses</a></div></div><div class="sidebar-list-content mw-collapsible-content">
<ul><li><a href="/https/en.wikipedia.org/wiki/Apocalypse_of_Paul" title="Apocalypse of Paul">Paul</a></li>
<li><a class="mw-selflink selflink">Peter</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Apocalypse_of_Pseudo-Methodius" title="Apocalypse of Pseudo-Methodius">Pseudo-Methodius</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Apocalypse_of_Thomas" title="Apocalypse of Thomas">Thomas</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Apocalypse_of_Stephen" title="Apocalypse of Stephen">Stephen</a></li>
<li><a href="/https/en.wikipedia.org/wiki/First_Apocalypse_of_James" title="First Apocalypse of James">1 James</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Second_Apocalypse_of_James" title="Second Apocalypse of James">2 James</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Second_Apocalypse_of_John" title="Second Apocalypse of John">2 John</a></li></ul></div></div></td>
</tr><tr><td class="sidebar-content">
<div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="background:#ddddff;font-size:105%;;color: var(--color-base)"><div class="sidebar-list-title-c"><a href="/https/en.wikipedia.org/wiki/Epistle" title="Epistle">Epistles</a></div></div><div class="sidebar-list-content mw-collapsible-content">
<ul><li><a href="/https/en.wikipedia.org/wiki/Apocryphon_of_James" title="Apocryphon of James">Apocryphon of James</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Apocryphon_of_John" title="Apocryphon of John">Apocryphon of John</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Epistula_Apostolorum" title="Epistula Apostolorum">Epistula Apostolorum</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Epistle_of_Pseudo-Titus" title="Epistle of Pseudo-Titus">Pseudo-Titus</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Letter_of_Peter_to_Philip" title="Letter of Peter to Philip">Peter to Philip</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Correspondence_of_Paul_and_Seneca" title="Correspondence of Paul and Seneca">Paul and Seneca</a></li></ul>
<dl><dt>Lost epistles</dt></dl>
<ul><li><a href="/https/en.wikipedia.org/wiki/Epistle_to_the_Alexandrians" title="Epistle to the Alexandrians">Alexandrians</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Epistle_to_the_Laodiceans" title="Epistle to the Laodiceans">Laodiceans</a></li></ul></div></div></td>
</tr><tr><td class="sidebar-content">
<div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="background:#ddddff;font-size:105%;;color: var(--color-base)"><div class="sidebar-list-title-c"><a href="/https/en.wikipedia.org/wiki/Acts_of_the_Apostles_(genre)" title="Acts of the Apostles (genre)">Acts</a></div></div><div class="sidebar-list-content mw-collapsible-content">
<ul><li><a href="/https/en.wikipedia.org/wiki/Acts_of_Andrew" title="Acts of Andrew">Andrew</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Acts_of_Andrew_and_Bartholomew" title="Acts of Andrew and Bartholomew">Andrew and Bartholomew</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Acts_of_Barnabas" title="Acts of Barnabas">Barnabas</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Acts_of_John" title="Acts of John">John</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Acts_of_Mar_Mari" title="Acts of Mar Mari">Mar Mari</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Acts_of_the_Martyrs" title="Acts of the Martyrs">The Martyrs</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Acts_of_Paul" title="Acts of Paul">Paul</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Acts_of_Peter" title="Acts of Peter">Peter</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Acts_of_Peter_and_Andrew" title="Acts of Peter and Andrew">Peter and Andrew</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Acts_of_Peter_and_Paul" title="Acts of Peter and Paul">Peter and Paul</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Acts_of_Peter_and_the_Twelve" title="Acts of Peter and the Twelve">Peter and the Twelve</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Acts_of_Philip" title="Acts of Philip">Philip</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Gospel_of_Nicodemus" title="Gospel of Nicodemus">Pilate</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Acts_of_Thaddeus" title="Acts of Thaddeus">Thaddeus</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Acts_of_Thomas" title="Acts of Thomas">Thomas</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Acts_of_Timothy" title="Acts of Timothy">Timothy</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Acts_of_Xanthippe,_Polyxena,_and_Rebecca" title="Acts of Xanthippe, Polyxena, and Rebecca">Xanthippe, Polyxena, and Rebecca</a></li></ul></div></div></td>
</tr><tr><td class="sidebar-content">
<div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="background:#ddddff;font-size:105%;;color: var(--color-base)"><div class="sidebar-list-title-c">Misc.</div></div><div class="sidebar-list-content mw-collapsible-content">
<dl><dt>Other apocrypha</dt></dl>
<ul><li><a href="/https/en.wikipedia.org/wiki/Clementine_literature" title="Clementine literature">Clementine literature</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Diatessaron" title="Diatessaron">Diatessaron</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Doctrine_of_Addai" title="Doctrine of Addai">Doctrine of Addai</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Pilate_cycle" title="Pilate cycle">Pilate cycle</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Prayer_of_the_Apostle_Paul" title="Prayer of the Apostle Paul">Prayer of the Apostle Paul</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Questions_of_Bartholomew" title="Questions of Bartholomew">Questions of Bartholomew</a></li>
<li><a href="/https/en.wikipedia.org/wiki/Book_of_the_Resurrection_of_Jesus_Christ,_by_Bartholomew_the_Apostle" title="Book of the Resurrection of Jesus Christ, by Bartholomew the Apostle">Resurrection of Jesus Christ</a></li></ul>
<dl><dt>Related topics</dt></dl>
<ul><li><a href="/https/en.wikipedia.org/wiki/Nag_Hammadi_library" title="Nag Hammadi library">Nag Hammadi library</a></li></ul></div></div></td>
</tr><tr><td class="sidebar-below" style="background:#ddddff;">
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<p>The <b>Apocalypse of Peter</b>,<sup id="cite_ref-1" class="reference"><a href="#cite_note-1"><span class="cite-bracket">[</span>note 1<span class="cite-bracket">]</span></a></sup> also called the <b>Revelation of Peter</b>, is an <a href="/https/en.wikipedia.org/wiki/Early_Christianity" title="Early Christianity">early Christian</a> text of the 2nd century and a work of <a href="/https/en.wikipedia.org/wiki/Apocalyptic_literature" title="Apocalyptic literature">apocalyptic literature</a>. It is the earliest-written extant document depicting a Christian version of <a href="/https/en.wikipedia.org/wiki/Heaven" title="Heaven">heaven</a> and <a href="/https/en.wikipedia.org/wiki/Hell" title="Hell">hell</a> in detail. The Apocalypse of Peter is influenced by both Jewish apocalyptic literature and <a href="/https/en.wikipedia.org/wiki/Hellenistic_philosophy" title="Hellenistic philosophy">Hellenistic philosophy</a> from Greek culture. The text is <a href="/https/en.wikipedia.org/wiki/Extant_literature" class="mw-redirect" title="Extant literature">extant</a> in two diverging versions based on a <a href="/https/en.wikipedia.org/wiki/Lost_literary_work" title="Lost literary work">lost</a> <a href="/https/en.wikipedia.org/wiki/Koine_Greek" title="Koine Greek">Koine Greek</a> original: a shorter Greek version and a longer <a href="/https/en.wikipedia.org/wiki/Ge%27ez_language" class="mw-redirect" title="Ge'ez language">Ethiopic</a> version.
</p><p>The work is <a href="/https/en.wikipedia.org/wiki/Pseudepigraphal" class="mw-redirect" title="Pseudepigraphal">pseudepigraphal</a>: it is purportedly written by the disciple <a href="/https/en.wikipedia.org/wiki/Saint_Peter" title="Saint Peter">Peter</a>, but its actual author is unknown. The Apocalypse of Peter describes a divine vision experienced by Peter through Christ. After inquiring for signs of the <a href="/https/en.wikipedia.org/wiki/Second_Coming_of_Jesus" class="mw-redirect" title="Second Coming of Jesus">Second Coming of Jesus</a>, the work delves into a vision of the afterlife (<span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn"><a href="/https/en.wikipedia.org/wiki/Katabasis" title="Katabasis">katabasis</a></i></span>), and details both heavenly bliss for the righteous and infernal punishments for the damned. In particular, the punishments are graphically described in a physical sense, and loosely correspond to "<a href="/https/en.wikipedia.org/wiki/Eye_for_an_eye" title="Eye for an eye">an eye for an eye</a>" (<span title="Latin-language text"><i lang="la">lex talionis</i></span>): blasphemers are hung by their tongues; liars who bear false witness have their lips cut off; callous rich people are made to wear filthy rags and be pierced by sharp fiery stones as would barefoot beggars; and so on.
</p><p>It is not included in the <a href="/https/en.wikipedia.org/wiki/Books_of_the_Bible#New_Testament" class="mw-redirect" title="Books of the Bible">standard canon of the New Testament</a>, but is classed as part of <a href="/https/en.wikipedia.org/wiki/New_Testament_apocrypha" title="New Testament apocrypha">New Testament apocrypha</a>. The Apocalypse of Peter is listed in the canon of the <a href="/https/en.wikipedia.org/wiki/Muratorian_fragment" title="Muratorian fragment">Muratorian fragment</a>, a 2nd-century list of approved books in Christianity and one of the earliest surviving proto-canons. However, the Muratorian fragment expresses some hesitation on the work, saying that some authorities would not have it read in church. While the Apocalypse of Peter influenced other Christian works in the 2nd, 3rd, and 4th centuries, it eventually became considered inauthentic and declined in use. It was largely superseded by the <a href="/https/en.wikipedia.org/wiki/Apocalypse_of_Paul" title="Apocalypse of Paul">Apocalypse of Paul</a>, a popular 4th-century work heavily influenced by the Apocalypse of Peter that provides its own updated vision of heaven and hell. The Apocalypse of Peter is a forerunner of the same genre as the <i><a href="/https/en.wikipedia.org/wiki/Divine_Comedy" title="Divine Comedy">Divine Comedy</a></i> of Dante, wherein the protagonist takes a tour of the realms of the afterlife.
</p>
<div id="toc" class="toc" role="navigation" aria-labelledby="mw-toc-heading"><input type="checkbox" role="button" id="toctogglecheckbox" class="toctogglecheckbox" style="display:none" /><div class="toctitle" lang="en" dir="ltr"><h2 id="mw-toc-heading">Contents</h2><span class="toctogglespan"><label class="toctogglelabel" for="toctogglecheckbox"></label></span></div>
<ul>
<li class="toclevel-1 tocsection-1"><a href="#Date_of_authorship"><span class="tocnumber">1</span> <span class="toctext">Date of authorship</span></a></li>
<li class="toclevel-1 tocsection-2"><a href="#Manuscript_history"><span class="tocnumber">2</span> <span class="toctext">Manuscript history</span></a></li>
<li class="toclevel-1 tocsection-3"><a href="#Contents"><span class="tocnumber">3</span> <span class="toctext">Contents</span></a>
<ul>
<li class="toclevel-2 tocsection-4"><a href="#The_Second_Coming"><span class="tocnumber">3.1</span> <span class="toctext">The Second Coming</span></a></li>
<li class="toclevel-2 tocsection-5"><a href="#Punishments_and_rewards"><span class="tocnumber">3.2</span> <span class="toctext">Punishments and rewards</span></a></li>
<li class="toclevel-2 tocsection-6"><a href="#Prayers_for_those_in_hell"><span class="tocnumber">3.3</span> <span class="toctext">Prayers for those in hell</span></a></li>
</ul>
</li>
<li class="toclevel-1 tocsection-7"><a href="#Influences,_genre,_and_related_works"><span class="tocnumber">4</span> <span class="toctext">Influences, genre, and related works</span></a>
<ul>
<li class="toclevel-2 tocsection-8"><a href="#Predecessors"><span class="tocnumber">4.1</span> <span class="toctext">Predecessors</span></a></li>
<li class="toclevel-2 tocsection-9"><a href="#Contemporary_work"><span class="tocnumber">4.2</span> <span class="toctext">Contemporary work</span></a></li>
<li class="toclevel-2 tocsection-10"><a href="#Later_influence"><span class="tocnumber">4.3</span> <span class="toctext">Later influence</span></a></li>
</ul>
</li>
<li class="toclevel-1 tocsection-11"><a href="#Analysis"><span class="tocnumber">5</span> <span class="toctext">Analysis</span></a>
<ul>
<li class="toclevel-2 tocsection-12"><a href="#The_punishments_and_lex_talionis"><span class="tocnumber">5.1</span> <span class="toctext">The punishments and <i>lex talionis</i></span></a></li>
<li class="toclevel-2 tocsection-13"><a href="#Christology"><span class="tocnumber">5.2</span> <span class="toctext">Christology</span></a></li>
<li class="toclevel-2 tocsection-14"><a href="#Angels_and_demons"><span class="tocnumber">5.3</span> <span class="toctext">Angels and demons</span></a></li>
<li class="toclevel-2 tocsection-15"><a href="#Literary_merits"><span class="tocnumber">5.4</span> <span class="toctext">Literary merits</span></a></li>
<li class="toclevel-2 tocsection-16"><a href="#Theology"><span class="tocnumber">5.5</span> <span class="toctext">Theology</span></a></li>
</ul>
</li>
<li class="toclevel-1 tocsection-17"><a href="#Debate_over_canonicity"><span class="tocnumber">6</span> <span class="toctext">Debate over canonicity</span></a></li>
<li class="toclevel-1 tocsection-18"><a href="#Translations"><span class="tocnumber">7</span> <span class="toctext">Translations</span></a></li>
<li class="toclevel-1 tocsection-19"><a href="#Notes"><span class="tocnumber">8</span> <span class="toctext">Notes</span></a></li>
<li class="toclevel-1 tocsection-20"><a href="#References"><span class="tocnumber">9</span> <span class="toctext">References</span></a></li>
<li class="toclevel-1 tocsection-21"><a href="#Bibliography"><span class="tocnumber">10</span> <span class="toctext">Bibliography</span></a></li>
<li class="toclevel-1 tocsection-22"><a href="#External_links"><span class="tocnumber">11</span> <span class="toctext">External links</span></a></li>
</ul>
</div>
<div class="mw-heading mw-heading2"><h2 id="Date_of_authorship">Date of authorship</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=1" title="Edit section: Date of authorship">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<figure class="mw-default-size mw-halign-right" typeof="mw:File/Thumb"><a href="/https/en.wikipedia.org/wiki/File:Near_East_0100AD.svg" class="mw-file-description"><img alt="Refer to caption" src="//upload.wikimedia.org/wikipedia/commons/thumb/7/72/Near_East_0100AD.svg/290px-Near_East_0100AD.svg.png" decoding="async" width="290" height="208" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/7/72/Near_East_0100AD.svg/435px-Near_East_0100AD.svg.png 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/7/72/Near_East_0100AD.svg/580px-Near_East_0100AD.svg.png 2x" data-file-width="2102" data-file-height="1510" /></a><figcaption>The <a href="/https/en.wikipedia.org/wiki/Eastern_Mediterranean" title="Eastern Mediterranean">Eastern Mediterranean</a> region around 100 AD. Scholars hypothesize that the author of the Apocalypse of Peter may have been from <a href="/https/en.wikipedia.org/wiki/Roman_Judea" class="mw-redirect" title="Roman Judea">Roman Judea</a><sup id="cite_ref-bauckham160_2-0" class="reference"><a href="#cite_note-bauckham160-2"><span class="cite-bracket">[</span>1<span class="cite-bracket">]</span></a></sup> or <a href="/https/en.wikipedia.org/wiki/Roman_Egypt" title="Roman Egypt">Roman Egypt</a>.<sup id="cite_ref-Bremmer2003_3-0" class="reference"><a href="#cite_note-Bremmer2003-3"><span class="cite-bracket">[</span>2<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-bremmer2009_4-0" class="reference"><a href="#cite_note-bremmer2009-4"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-mueller2003_5-0" class="reference"><a href="#cite_note-mueller2003-5"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup></figcaption></figure>
<p>The Apocalypse of Peter seems to have been written between 100 AD and 150 AD. The <span title="Latin-language text"><i lang="la"><a href="/https/en.wikipedia.org/wiki/Terminus_post_quem" title="Terminus post quem">terminus post quem</a></i></span>—the point after which the Apocalypse of Peter must have been written—is shown by its probable use of <a href="/https/en.wikipedia.org/wiki/4_Esdras" class="mw-redirect" title="4 Esdras">4 Esdras</a>, which was written about 100 AD.<sup id="cite_ref-maurer664_6-0" class="reference"><a href="#cite_note-maurer664-6"><span class="cite-bracket">[</span>5<span class="cite-bracket">]</span></a></sup> The Apocalypse is quoted in Book 2 of the <a href="/https/en.wikipedia.org/wiki/Sibylline_Oracles" title="Sibylline Oracles">Sibylline Oracles</a> (<abbr title="circa">c.</abbr><span style="white-space:nowrap;"> 150</span>), and cited by name and quoted in <a href="/https/en.wikipedia.org/wiki/Clement_of_Alexandria" title="Clement of Alexandria">Clement of Alexandria</a>'s <i>Prophetical Extracts</i> (<abbr title="circa">c.</abbr><span style="white-space:nowrap;"> 200</span>).<sup id="cite_ref-clement-pe-quote_7-0" class="reference"><a href="#cite_note-clement-pe-quote-7"><span class="cite-bracket">[</span>6<span class="cite-bracket">]</span></a></sup> It also appears by name in the <a href="/https/en.wikipedia.org/wiki/Muratorian_fragment" title="Muratorian fragment">Muratorian fragment</a>, generally dated to the last quarter of the 2nd century (<abbr title="circa">c.</abbr><span style="white-space:nowrap;"> 170–200</span>).<sup id="cite_ref-metzger_8-0" class="reference"><a href="#cite_note-metzger-8"><span class="cite-bracket">[</span>7<span class="cite-bracket">]</span></a></sup> All of this implies it must have been in existence by around 150 AD.<sup id="cite_ref-elliott_9-0" class="reference"><a href="#cite_note-elliott-9"><span class="cite-bracket">[</span>8<span class="cite-bracket">]</span></a></sup>
</p><p>The geographic origin of the author is unknown and remains a matter of scholarly debate, with the main theories being <a href="/https/en.wikipedia.org/wiki/Palestine_(region)" title="Palestine (region)">Palestine</a> and Egypt.<sup id="cite_ref-bremmer2024_10-0" class="reference"><a href="#cite_note-bremmer2024-10"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup> <a href="/https/en.wikipedia.org/wiki/Richard_Bauckham" title="Richard Bauckham">Richard Bauckham</a> argues for more precisely dating the composition to the <a href="/https/en.wikipedia.org/wiki/Bar_Kokhba_revolt" title="Bar Kokhba revolt">Bar Kokhba revolt</a> (132–136), and the author as a <a href="/https/en.wikipedia.org/wiki/Jewish_Christian" class="mw-redirect" title="Jewish Christian">Jewish Christian</a> in <a href="/https/en.wikipedia.org/wiki/Roman_Judea" class="mw-redirect" title="Roman Judea">Roman Judea</a>, the region affected by the revolt.<sup id="cite_ref-15" class="reference"><a href="#cite_note-15"><span class="cite-bracket">[</span>note 2<span class="cite-bracket">]</span></a></sup> Other scholars have suggested <a href="/https/en.wikipedia.org/wiki/Roman_Egypt" title="Roman Egypt">Roman Egypt</a> as a possible origin.<sup id="cite_ref-16" class="reference"><a href="#cite_note-16"><span class="cite-bracket">[</span>note 3<span class="cite-bracket">]</span></a></sup>
</p>
<div class="mw-heading mw-heading2"><h2 id="Manuscript_history">Manuscript history</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=2" title="Edit section: Manuscript history">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<p>From the medieval era to 1886, the Apocalypse of Peter was known only through quotations and mentions in <a href="/https/en.wikipedia.org/wiki/Early_Christian" class="mw-redirect" title="Early Christian">early Christian</a> writings.<sup id="cite_ref-17" class="reference"><a href="#cite_note-17"><span class="cite-bracket">[</span>14<span class="cite-bracket">]</span></a></sup> A fragmented <a href="/https/en.wikipedia.org/wiki/Koine_Greek" title="Koine Greek">Koine Greek</a> <a href="/https/en.wikipedia.org/wiki/Manuscript" title="Manuscript">manuscript</a> was discovered during excavations initiated by <a href="/https/en.wikipedia.org/wiki/Gaston_Masp%C3%A9ro" class="mw-redirect" title="Gaston Maspéro">Gaston Maspéro</a> during the 1886–87 season in a desert <a href="/https/en.wikipedia.org/wiki/Necropolis" title="Necropolis">necropolis</a> at <a href="/https/en.wikipedia.org/wiki/Akhmim" title="Akhmim">Akhmim</a> in <a href="/https/en.wikipedia.org/wiki/Upper_Egypt" title="Upper Egypt">Upper Egypt</a>. The fragment consisted of <a href="/https/en.wikipedia.org/wiki/Parchment" title="Parchment">parchment</a> leaves claimed to be deposited in the grave of a Christian monk.<sup id="cite_ref-Greek_printings_18-0" class="reference"><a href="#cite_note-Greek_printings-18"><span class="cite-bracket">[</span>15<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-21" class="reference"><a href="#cite_note-21"><span class="cite-bracket">[</span>note 4<span class="cite-bracket">]</span></a></sup> There are a wide range of estimates for when the manuscript was compiled; <a href="/https/en.wikipedia.org/wiki/Palaeography" title="Palaeography">paleographer</a> <a href="/https/en.wikipedia.org/wiki/Guglielmo_Cavallo" title="Guglielmo Cavallo">Guglielmo Cavallo</a> and <a href="/https/en.wikipedia.org/wiki/Papyrology" title="Papyrology">papyrologist</a> <a href="/https/en.wikipedia.org/wiki/Herwig_Maehler" title="Herwig Maehler">Herwig Maehler</a> estimate that the late 6th century is the most likely.<sup id="cite_ref-VanMinnen2003_20-1" class="reference"><a href="#cite_note-VanMinnen2003-20"><span class="cite-bracket">[</span>17<span class="cite-bracket">]</span></a></sup> The Greek manuscript is now kept in the <a href="/https/en.wikipedia.org/wiki/Coptic_Museum" title="Coptic Museum">Coptic Museum</a> in <a href="/https/en.wikipedia.org/wiki/Old_Cairo" title="Old Cairo">Old Cairo</a>.<sup id="cite_ref-VanMinnen2003_20-2" class="reference"><a href="#cite_note-VanMinnen2003-20"><span class="cite-bracket">[</span>17<span class="cite-bracket">]</span></a></sup>
</p><p>The French explorer <a href="/https/en.wikipedia.org/wiki/Antoine_Thomson_d%27Abbadie" title="Antoine Thomson d'Abbadie">Antoine d'Abbadie</a> acquired a large number of manuscripts in Ethiopia in the 19th century, but many sat unanalyzed and untranslated for decades.<sup id="cite_ref-nta2_22-0" class="reference"><a href="#cite_note-nta2-22"><span class="cite-bracket">[</span>18<span class="cite-bracket">]</span></a></sup> A large set of <a href="/https/en.wikipedia.org/wiki/Clementine_literature" title="Clementine literature">Clementine literature</a> in <a href="/https/en.wikipedia.org/wiki/Ge%27ez_language" class="mw-redirect" title="Ge'ez language">Ethiopic</a> from d'Abbadie's collection was published along with translations into French in 1907–1910.<sup id="cite_ref-23" class="reference"><a href="#cite_note-23"><span class="cite-bracket">[</span>19<span class="cite-bracket">]</span></a></sup> After reading the French translations, the English scholar <a href="/https/en.wikipedia.org/wiki/M._R._James" title="M. R. James">M. R. James</a> realized in 1910 that there was a strong correspondence with the Akhmim Greek Apocalypse of Peter, and that an Ethiopic version of the same work was within this cache.<sup id="cite_ref-bauckham162_24-0" class="reference"><a href="#cite_note-bauckham162-24"><span class="cite-bracket">[</span>20<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-james1911_25-0" class="reference"><a href="#cite_note-james1911-25"><span class="cite-bracket">[</span>21<span class="cite-bracket">]</span></a></sup> Another independent Ethiopic manuscript was discovered on the island of Kebrān in <a href="/https/en.wikipedia.org/wiki/Lake_Tana" title="Lake Tana">Lake Tana</a> in 1968.<sup id="cite_ref-26" class="reference"><a href="#cite_note-26"><span class="cite-bracket">[</span>22<span class="cite-bracket">]</span></a></sup> These Ethiopic versions appear to have been translated from an Arabic version, which itself was translated from the lost Greek original. The d'Abbadie manuscript is estimated to have been created in the 15th or 16th century, while the Lake Tana manuscript is from perhaps the 18th century.<sup id="cite_ref-27" class="reference"><a href="#cite_note-27"><span class="cite-bracket">[</span>23<span class="cite-bracket">]</span></a></sup>
</p><p>Two other short Greek fragments of the work have been discovered, both originally found in Egypt: a 5th-century fragment held by the <a href="/https/en.wikipedia.org/wiki/Bodleian_library" class="mw-redirect" title="Bodleian library">Bodleian library</a> that had been discovered in 1895; and the Rainer fragment held by the <a href="/https/en.wikipedia.org/wiki/Rainer_collection" class="mw-redirect" title="Rainer collection">Rainer collection</a> in Vienna, discovered in the 1880s but only recognized as relevant to the Apocalypse of Peter in 1929.<sup id="cite_ref-28" class="reference"><a href="#cite_note-28"><span class="cite-bracket">[</span>24<span class="cite-bracket">]</span></a></sup> The Rainer fragment was dated to the 3rd or 4th century by M. R. James in 1931;<sup id="cite_ref-james1931_29-0" class="reference"><a href="#cite_note-james1931-29"><span class="cite-bracket">[</span>25<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-nta2_22-1" class="reference"><a href="#cite_note-nta2-22"><span class="cite-bracket">[</span>18<span class="cite-bracket">]</span></a></sup> a 2003 analysis suggested it is from the same manuscript as the Bodleian fragment and thus also from the 5th century.<sup id="cite_ref-VanMinnen2003_20-3" class="reference"><a href="#cite_note-VanMinnen2003-20"><span class="cite-bracket">[</span>17<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-30" class="reference"><a href="#cite_note-30"><span class="cite-bracket">[</span>26<span class="cite-bracket">]</span></a></sup> These fragments offer significant variations from the other versions. In the Ethiopic manuscripts, the Apocalypse of Peter is only one section of a combined work called "The Second Coming of Christ and the Resurrection of the Dead", followed in both manuscripts by a work called "The Mystery of the Judgment of Sinners".<sup id="cite_ref-31" class="reference"><a href="#cite_note-31"><span class="cite-bracket">[</span>27<span class="cite-bracket">]</span></a></sup> In total, five manuscripts are extant today: the two Ethiopic manuscripts and the three Greek fragments.<sup id="cite_ref-32" class="reference"><a href="#cite_note-32"><span class="cite-bracket">[</span>28<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-kraus2024_33-0" class="reference"><a href="#cite_note-kraus2024-33"><span class="cite-bracket">[</span>29<span class="cite-bracket">]</span></a></sup>
</p><p>Most scholars believe that the Ethiopic versions are closer to the original text, while the Greek manuscript discovered at Akhmim is a later and edited version.<sup id="cite_ref-34" class="reference"><a href="#cite_note-34"><span class="cite-bracket">[</span>30<span class="cite-bracket">]</span></a></sup> This is for a number of reasons: the Akhmim version is shorter, while the Ethiopic matches the claimed line count from the <a href="/https/en.wikipedia.org/wiki/Stichometry_of_Nicephorus" title="Stichometry of Nicephorus">Stichometry of Nicephorus</a>; <a href="/https/en.wikipedia.org/wiki/Church_Fathers" title="Church Fathers">patristic</a> references and quotes seem to match the Ethiopic version better; the Ethiopic matches better with the Rainer and Bodleian Greek fragments; and the Akhmim version seems to be attempting to integrate the Apocalypse with the <a href="/https/en.wikipedia.org/wiki/Gospel_of_Peter" title="Gospel of Peter">Gospel of Peter</a> (also in the Akhmim manuscript), which would naturally result in revisions.<sup id="cite_ref-elliott_9-1" class="reference"><a href="#cite_note-elliott-9"><span class="cite-bracket">[</span>8<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-bauckham162_24-1" class="reference"><a href="#cite_note-bauckham162-24"><span class="cite-bracket">[</span>20<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-35" class="reference"><a href="#cite_note-35"><span class="cite-bracket">[</span>31<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-nta2_22-2" class="reference"><a href="#cite_note-nta2-22"><span class="cite-bracket">[</span>18<span class="cite-bracket">]</span></a></sup>
</p>
<div class="mw-heading mw-heading2"><h2 id="Contents">Contents</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=3" title="Edit section: Contents">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<p>The Apocalypse of Peter is framed as a discourse of Jesus to his faithful. In the Ethiopic version, the apostle <a href="/https/en.wikipedia.org/wiki/Saint_Peter" title="Saint Peter">Peter</a> experiences a vision of hell followed by a vision of heaven, granted by the risen Christ; in the Akhmim fragment, the order of heaven and hell is reversed, and it is revealed by Jesus during his life and ministry. In the form of a Greek <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn"><a href="/https/en.wikipedia.org/wiki/Katabasis" title="Katabasis">katabasis</a></i></span> or <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn"><a href="/https/en.wikipedia.org/wiki/Nekyia" title="Nekyia">nekyia</a></i></span>, it goes into elaborate detail about the punishment in hell for each type of crime, as well as briefly sketching the nature of heaven.<sup id="cite_ref-36" class="reference"><a href="#cite_note-36"><span class="cite-bracket">[</span>32<span class="cite-bracket">]</span></a></sup>
</p>
<div class="mw-heading mw-heading3"><h3 id="The_Second_Coming">The Second Coming</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=4" title="Edit section: The Second Coming">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<p>In the opening, the disciples ask for signs of the <a href="/https/en.wikipedia.org/wiki/Second_Coming" title="Second Coming">Second Coming</a> (<span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn">parousia</i></span>) while on the <a href="/https/en.wikipedia.org/wiki/Mount_of_Olives" title="Mount of Olives">Mount of Olives</a>. In chapter 2 of the Ethiopic version, Peter asks for an explanation of the meaning of the <a href="/https/en.wikipedia.org/wiki/Parable" title="Parable">parables</a> of the <a href="/https/en.wikipedia.org/wiki/Parable_of_the_budding_fig_tree" class="mw-redirect" title="Parable of the budding fig tree">budding fig tree</a> and the <a href="/https/en.wikipedia.org/wiki/Parable_of_the_barren_fig_tree" title="Parable of the barren fig tree">barren fig tree</a>, in an expansion of the "Little Apocalypse" of <a href="/https/en.wikipedia.org/wiki/Matthew_24" title="Matthew 24">Matthew 24</a>.<sup id="cite_ref-37" class="reference"><a href="#cite_note-37"><span class="cite-bracket">[</span>33<span class="cite-bracket">]</span></a></sup> Jesus joins the two parables in a detailed <a href="/https/en.wikipedia.org/wiki/Allegory" title="Allegory">allegory</a>. The setting "in the summer" is transferred to "the end of the world"; the fig tree represents Israel, and the flourishing shoots are <a href="/https/en.wikipedia.org/wiki/Jewish_Christianity" title="Jewish Christianity">Jews who have adopted Jesus as Messiah</a> and achieve martyrdom.<sup id="cite_ref-bauckham164_38-0" class="reference"><a href="#cite_note-bauckham164-38"><span class="cite-bracket">[</span>34<span class="cite-bracket">]</span></a></sup> The work continues on to describe the end times that will accompany the Second Coming: fire and darkness will convulse the world, a crowned Christ will return in glory, and the people of the nations will pass through a river of fire. The <a href="/https/en.wikipedia.org/wiki/Election_in_Christianity" title="Election in Christianity">elect</a> will be unscathed by the test, but sinners will be brought to a place where they shall be punished for their transgressions.<sup id="cite_ref-39" class="reference"><a href="#cite_note-39"><span class="cite-bracket">[</span>35<span class="cite-bracket">]</span></a></sup>
</p>
<div class="mw-heading mw-heading3"><h3 id="Punishments_and_rewards">Punishments and rewards</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=5" title="Edit section: Punishments and rewards">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<p>The work proceeds to describe the punishments that await the wicked. Many of the punishments are overseen by Ezrael the Angel of Wrath (most likely the angel <a href="/https/en.wikipedia.org/wiki/Azrael" title="Azrael">Azrael</a>, although possibly a corrupt reference to the angel <a href="/https/en.wikipedia.org/wiki/Sariel" title="Sariel">Sariel</a>). The angel <a href="/https/en.wikipedia.org/wiki/Uriel" title="Uriel">Uriel</a> <a href="/https/en.wikipedia.org/wiki/Universal_resurrection" title="Universal resurrection">resurrects the dead into new bodies</a> so that they can be either rewarded or tormented physically.<sup id="cite_ref-40" class="reference"><a href="#cite_note-40"><span class="cite-bracket">[</span>36<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-burge2010_41-0" class="reference"><a href="#cite_note-burge2010-41"><span class="cite-bracket">[</span>37<span class="cite-bracket">]</span></a></sup> Punishments in hell according to the vision include:
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<ul><li>Blasphemers are hanged by the tongue.<sup id="cite_ref-punishment-bundle_42-0" class="reference"><a href="#cite_note-punishment-bundle-42"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup></li>
<li>Those who deny justice are set in a pit of fire.<sup id="cite_ref-punishment-bundle_42-1" class="reference"><a href="#cite_note-punishment-bundle-42"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup></li>
<li>Women who adorn themselves for the purpose of adultery are hung by their hair over a bubbling mire. The men who had adulterous relationships with them are hung by their genitals next to them.<sup id="cite_ref-punishment-bundle_42-2" class="reference"><a href="#cite_note-punishment-bundle-42"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup></li>
<li>Murderers and their accomplices are tormented by venomous creatures and numberless worms.<sup id="cite_ref-punishment-bundle_42-3" class="reference"><a href="#cite_note-punishment-bundle-42"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup></li>
<li>Women who aborted their children are in a pit of excrement up to their throats, and their children shoot a "flash of fire" into their eyes.<sup id="cite_ref-punishment-bundle_42-4" class="reference"><a href="#cite_note-punishment-bundle-42"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup></li>
<li>Parents who committed infanticide have the mothers' breast milk congeal into flesh-devouring animals that torment both parents. Their dead children are delivered to a caretaking angel.<sup id="cite_ref-punishment-bundle_42-5" class="reference"><a href="#cite_note-punishment-bundle-42"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup></li>
<li>Persecutors and betrayers of the righteous have half their body set on fire, are cast into a dark pit, and their entrails are eaten by a worm that never sleeps.<sup id="cite_ref-punishment-bundle_42-6" class="reference"><a href="#cite_note-punishment-bundle-42"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup></li>
<li>Those who slander and doubt God's righteousness gnaw their tongues, are tormented with hot iron, and have their eyes burnt.<sup id="cite_ref-punishment-bundle_42-7" class="reference"><a href="#cite_note-punishment-bundle-42"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup></li>
<li>Liars whose lies caused the death of martyrs have their lips cut off, with fire in their body and entrails.<sup id="cite_ref-punishment-bundle_42-8" class="reference"><a href="#cite_note-punishment-bundle-42"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup></li>
<li>Rich people who neglected the poor are clothed in filthy rags and pierced by sharp burning stones.<sup id="cite_ref-punishment-bundle_42-9" class="reference"><a href="#cite_note-punishment-bundle-42"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup></li>
<li>Those who lend money and charge interest stand up to their knees in a lake of foul matter and blood.<sup id="cite_ref-punishment-bundle_42-10" class="reference"><a href="#cite_note-punishment-bundle-42"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup></li>
<li>Men who take on the role of women in a sexual way, and lesbians, fall from the precipice of a great cliff repeatedly.<sup id="cite_ref-punishment-bundle_42-11" class="reference"><a href="#cite_note-punishment-bundle-42"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup></li>
<li>Makers of idols either scourge themselves with fire whips (Ethiopic) or they beat each other with fire rods (Akhmim).<sup id="cite_ref-punishment-bundle_42-12" class="reference"><a href="#cite_note-punishment-bundle-42"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup></li>
<li>Those who forsook God's commandments and heeded demons burn in flames.<sup id="cite_ref-punishment-bundle_42-13" class="reference"><a href="#cite_note-punishment-bundle-42"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup></li>
<li>Those who do not honor their parents fall into a stream of fire repeatedly.<sup id="cite_ref-punishment-bundle_42-14" class="reference"><a href="#cite_note-punishment-bundle-42"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup></li>
<li>Those who do not heed the counsel of their elders are attacked by flesh-devouring birds.<sup id="cite_ref-punishment-bundle_42-15" class="reference"><a href="#cite_note-punishment-bundle-42"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup></li>
<li>Women who had premarital sex have their flesh torn to pieces.<sup id="cite_ref-punishment-bundle_42-16" class="reference"><a href="#cite_note-punishment-bundle-42"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup></li>
<li>Disobedient slaves gnaw their tongues unceasingly.<sup id="cite_ref-punishment-bundle_42-17" class="reference"><a href="#cite_note-punishment-bundle-42"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup></li>
<li>Those who give alms hypocritically are rendered blind and deaf, and fall upon coals of fire.<sup id="cite_ref-punishment-bundle_42-18" class="reference"><a href="#cite_note-punishment-bundle-42"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup></li>
<li>Sorcerers are hung on a wheel of fire.<sup id="cite_ref-punishment-bundle_42-19" class="reference"><a href="#cite_note-punishment-bundle-42"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup></li></ul></div>
<p>The vision of heaven is shorter than the depiction of hell, and described more fully in the Akhmim version. In heaven, people have pure milky white skin, curly hair, and are generally beautiful. The earth blooms with everlasting flowers and spices. People wear shiny clothes made of light, like the angels. Everyone sings in choral prayer.<sup id="cite_ref-43" class="reference"><a href="#cite_note-43"><span class="cite-bracket">[</span>39<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-Adamik2003_44-0" class="reference"><a href="#cite_note-Adamik2003-44"><span class="cite-bracket">[</span>40<span class="cite-bracket">]</span></a></sup>
</p><p>In the Ethiopic version, the account closes with an account of the <a href="/https/en.wikipedia.org/wiki/Ascension_of_Jesus" title="Ascension of Jesus">ascension of Jesus</a> on the mountain in chapters 15–17. Jesus, accompanied by the prophets <a href="/https/en.wikipedia.org/wiki/Moses" title="Moses">Moses</a> and <a href="/https/en.wikipedia.org/wiki/Elijah" title="Elijah">Elijah</a>, ascends on a cloud to the first heaven, and then they depart to the <a href="/https/en.wikipedia.org/wiki/Seven_heavens" title="Seven heavens">second heaven</a>. While it is an account of the ascension, it includes some parallels to Matthew's account of the <a href="/https/en.wikipedia.org/wiki/Transfiguration_of_Jesus" title="Transfiguration of Jesus">transfiguration of Jesus</a>.<sup id="cite_ref-45" class="reference"><a href="#cite_note-45"><span class="cite-bracket">[</span>41<span class="cite-bracket">]</span></a></sup> In the Akhmim fragment, which is set when Jesus was still alive, both the mountain and the two other men are unnamed (rather than being Moses and Elijah), but the men are similarly transfigured into radiant forms.<sup id="cite_ref-46" class="reference"><a href="#cite_note-46"><span class="cite-bracket">[</span>42<span class="cite-bracket">]</span></a></sup>
</p>
<div class="mw-heading mw-heading3"><h3 id="Prayers_for_those_in_hell">Prayers for those in hell</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=6" title="Edit section: Prayers for those in hell">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951"><div role="note" class="hatnote navigation-not-searchable">See also: <a href="/https/en.wikipedia.org/wiki/Prayer_for_the_dead" title="Prayer for the dead">Prayer for the dead</a></div>
<p>One theological issue appears only in the version of the text in the Rainer fragment. Its chapter 14 describes the salvation of condemned sinners for whom the righteous pray:<sup id="cite_ref-bauckham145_47-0" class="reference"><a href="#cite_note-bauckham145-47"><span class="cite-bracket">[</span>43<span class="cite-bracket">]</span></a></sup>
</p>
<style data-mw-deduplicate="TemplateStyles:r1211633275">.mw-parser-output .templatequote{overflow:hidden;margin:1em 0;padding:0 32px}.mw-parser-output .templatequote .templatequotecite{line-height:1.5em;text-align:left;padding-left:1.6em;margin-top:0}</style><blockquote class="templatequote"><p>Then I will grant to my called and elect ones whomsoever they request from me, out of the punishment. And I will give them [i.e. those for whom the elect pray] a <a href="https://en.wiktionary.org/wiki/%CE%BA%CE%B1%CE%BB%CF%8C%CE%BD" class="extiw" title="wikt:καλόν">fine</a> baptism in salvation from the <a href="/https/en.wikipedia.org/wiki/Acherusia" title="Acherusia">Acherousian lake</a> which is, they say, in the Elysian field, a portion of righteousness with my holy ones.<sup id="cite_ref-bauckham145_47-1" class="reference"><a href="#cite_note-bauckham145-47"><span class="cite-bracket">[</span>43<span class="cite-bracket">]</span></a></sup></p></blockquote>
<p>While not found in later manuscripts, this reading was likely original to the text, as it agrees with a quotation in the Sibylline Oracles:<sup id="cite_ref-bauckham145_47-2" class="reference"><a href="#cite_note-bauckham145-47"><span class="cite-bracket">[</span>43<span class="cite-bracket">]</span></a></sup>
</p>
<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1211633275"><blockquote class="templatequote"><p>To these pious ones imperishable God, the universal ruler, will also give another thing. Whenever they ask the imperishable God to save men from the raging fire and deathless gnashing he will grant it, and he will do this. For he will pick them out again from the undying fire and set them elsewhere and send them on account of his own people to another eternal life with the immortals in the Elysian plain where he has the long waves of the deep perennial Acherusian lake.</p><div class="templatequotecite">— <cite><a href="/https/en.wikipedia.org/wiki/Sibylline_Oracles" title="Sibylline Oracles">Sibylline Oracles</a>, Book 2, 330–338<sup id="cite_ref-collins1983_48-0" class="reference"><a href="#cite_note-collins1983-48"><span class="cite-bracket">[</span>44<span class="cite-bracket">]</span></a></sup></cite></div></blockquote>
<p>Other pieces of Christian literature with parallel passages probably influenced by this include the <a href="/https/en.wikipedia.org/wiki/Epistle_of_the_Apostles" class="mw-redirect" title="Epistle of the Apostles">Epistle of the Apostles</a> and the Coptic <a href="/https/en.wikipedia.org/wiki/Apocalypse_of_Elijah" title="Apocalypse of Elijah">Apocalypse of Elijah</a>.<sup id="cite_ref-49" class="reference"><a href="#cite_note-49"><span class="cite-bracket">[</span>45<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-51" class="reference"><a href="#cite_note-51"><span class="cite-bracket">[</span>note 5<span class="cite-bracket">]</span></a></sup> The passage also makes literary sense, as it is a follow-up to a passage in chapter 3 where Jesus initially rebukes Peter who expresses horror at the suffering in hell; Richard Bauckham suggests that this is because it must be the victims who were harmed that request mercy, not Peter. While not directly endorsing <a href="/https/en.wikipedia.org/wiki/Universal_salvation" class="mw-redirect" title="Universal salvation">universal salvation</a>, it does suggest that salvation will eventually reach as far as the compassion of the elect.<sup id="cite_ref-bauckham145_47-3" class="reference"><a href="#cite_note-bauckham145-47"><span class="cite-bracket">[</span>43<span class="cite-bracket">]</span></a></sup>
</p><p>The Ethiopic manuscript maintains a version of the passage, but it differs in that it is the elect and righteous who receive baptism and salvation in a field rather than a lake ("field of Akerosya, which is called Aneslasleya" in Ethiopic), perhaps conflating Acherusia with the <a href="/https/en.wikipedia.org/wiki/Elysian_field" class="mw-redirect" title="Elysian field">Elysian field</a>.<sup id="cite_ref-Copeland2003_52-0" class="reference"><a href="#cite_note-Copeland2003-52"><span class="cite-bracket">[</span>47<span class="cite-bracket">]</span></a></sup> The Ethiopic version of the list of punishments in hell includes sentences not in the Akhmim fragment saying that the punishment is eternal—hypothesized by many scholars to be later additions.<sup id="cite_ref-53" class="reference"><a href="#cite_note-53"><span class="cite-bracket">[</span>48<span class="cite-bracket">]</span></a></sup> Despite this, the other Clementine works in the Ethiopic manuscripts discuss a great act of divine mercy to come that must be kept secret, yet will rescue some or all sinners from hell, suggesting this belief had not entirely fallen away.<sup id="cite_ref-bauckham147_54-0" class="reference"><a href="#cite_note-bauckham147-54"><span class="cite-bracket">[</span>49<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-55" class="reference"><a href="#cite_note-55"><span class="cite-bracket">[</span>50<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-56" class="reference"><a href="#cite_note-56"><span class="cite-bracket">[</span>51<span class="cite-bracket">]</span></a></sup>
</p>
<div class="mw-heading mw-heading2"><h2 id="Influences,_genre,_and_related_works"><span id="Influences.2C_genre.2C_and_related_works"></span>Influences, genre, and related works</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=7" title="Edit section: Influences, genre, and related works">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<figure class="mw-default-size mw-halign-right" typeof="mw:File/Thumb"><a href="/https/en.wikipedia.org/wiki/File:Bodleian_fragment_Apocalypse_of_Peter_MS._Gr._th._f._4_(P).jpg" class="mw-file-description"><img alt="Photograph of parchment" src="//upload.wikimedia.org/wikipedia/commons/thumb/d/db/Bodleian_fragment_Apocalypse_of_Peter_MS._Gr._th._f._4_%28P%29.jpg/230px-Bodleian_fragment_Apocalypse_of_Peter_MS._Gr._th._f._4_%28P%29.jpg" decoding="async" width="230" height="176" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/d/db/Bodleian_fragment_Apocalypse_of_Peter_MS._Gr._th._f._4_%28P%29.jpg/345px-Bodleian_fragment_Apocalypse_of_Peter_MS._Gr._th._f._4_%28P%29.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/d/db/Bodleian_fragment_Apocalypse_of_Peter_MS._Gr._th._f._4_%28P%29.jpg/460px-Bodleian_fragment_Apocalypse_of_Peter_MS._Gr._th._f._4_%28P%29.jpg 2x" data-file-width="3808" data-file-height="2912" /></a><figcaption>The fragment of the Apocalypse of Peter held by the <a href="/https/en.wikipedia.org/wiki/Bodleian_Library" title="Bodleian Library">Bodleian Library</a></figcaption></figure>
<p>As the title suggests, the Apocalypse of Peter is classed as part of <a href="/https/en.wikipedia.org/wiki/Apocalyptic_literature" title="Apocalyptic literature">apocalyptic literature</a> in genre. The Greek word <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn"><a href="/https/en.wikipedia.org/wiki/Apocalypse" title="Apocalypse">apokalypsis</a></i></span> literally means "revelation", and apocalypses typically feature a revelation of otherworldly secrets from a divine being to a human—in the case of this work, Jesus and Peter.<sup id="cite_ref-57" class="reference"><a href="#cite_note-57"><span class="cite-bracket">[</span>52<span class="cite-bracket">]</span></a></sup> Like many other apocalypses, the work is <a href="/https/en.wikipedia.org/wiki/Pseudepigrapha" title="Pseudepigrapha">pseudepigraphal</a>: it claims the authorship of a famous figure to bolster the authority of its message.<sup id="cite_ref-ehrman-fcf_58-0" class="reference"><a href="#cite_note-ehrman-fcf-58"><span class="cite-bracket">[</span>53<span class="cite-bracket">]</span></a></sup> The Apocalypse of Peter is one of the earliest examples of a Christian <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn"><a href="/https/en.wikipedia.org/wiki/Katabasis" title="Katabasis">katabasis</a></i></span>, a genre of explicit depictions of the realms and fates of the dead.<sup id="cite_ref-59" class="reference"><a href="#cite_note-59"><span class="cite-bracket">[</span>54<span class="cite-bracket">]</span></a></sup>
</p>
<div class="mw-heading mw-heading3"><h3 id="Predecessors">Predecessors</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=8" title="Edit section: Predecessors">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<p>Much of the original scholarship on the Apocalypse was on determining its predecessor influences. The first studies generally emphasized its roots in <a href="/https/en.wikipedia.org/wiki/Hellenistic_philosophy" title="Hellenistic philosophy">Hellenistic philosophy and thought</a>. <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn">Nekyia</i></span>, a work by <a href="/https/en.wikipedia.org/wiki/Albrecht_Dieterich" title="Albrecht Dieterich">Albrecht Dieterich</a> published in 1893 on the basis of the Akhmim manuscript alone, identified parallels and links with the <a href="/https/en.wikipedia.org/wiki/Orphism_(religion)" title="Orphism (religion)">Orphic religious tradition</a> and Greek cultural context.<sup id="cite_ref-60" class="reference"><a href="#cite_note-60"><span class="cite-bracket">[</span>55<span class="cite-bracket">]</span></a></sup> Plato's <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn"><a href="/https/en.wikipedia.org/wiki/Phaedo" title="Phaedo">Phaedo</a></i></span> is often held as a major example of the forerunning Greek beliefs on the nature of the afterlife that influenced the Apocalypse of Peter.<sup id="cite_ref-Adamik2003_44-1" class="reference"><a href="#cite_note-Adamik2003-44"><span class="cite-bracket">[</span>40<span class="cite-bracket">]</span></a></sup> Scholarship in the late 20th century by <a href="/https/en.wikipedia.org/wiki/Martha_Himmelfarb" title="Martha Himmelfarb">Martha Himmelfarb</a> and others has emphasized the strong Jewish roots of the Apocalypse of Peter as well; it seems that apocalypses were a popular genre among Jews in the <a href="/https/en.wikipedia.org/wiki/Timeline_of_the_Second_Temple_period" title="Timeline of the Second Temple period">era of Greek and then Roman rule</a>. Much of the Apocalypse of Peter may be based on or influenced by these lost Jewish apocalypses, works such as the "Book of the Watchers" (chapters 1–36 of the <a href="/https/en.wikipedia.org/wiki/Book_of_Enoch" title="Book of Enoch">Book of Enoch</a>), and 1st–2nd-century Jewish thought in general.<sup id="cite_ref-himmelfarb_61-0" class="reference"><a href="#cite_note-himmelfarb-61"><span class="cite-bracket">[</span>56<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-Bremmer2003_3-2" class="reference"><a href="#cite_note-Bremmer2003-3"><span class="cite-bracket">[</span>2<span class="cite-bracket">]</span></a></sup> The book probably cites the Jewish apocalyptic work <a href="/https/en.wikipedia.org/wiki/4_Esdras" class="mw-redirect" title="4 Esdras">4 Esdras</a>.<sup id="cite_ref-maurer664_6-1" class="reference"><a href="#cite_note-maurer664-6"><span class="cite-bracket">[</span>5<span class="cite-bracket">]</span></a></sup> The author also appears to be familiar with the <a href="/https/en.wikipedia.org/wiki/Gospel_of_Matthew" title="Gospel of Matthew">Gospel of Matthew</a> and no other; a line in chapter 16 has Peter realizing the meaning of the <a href="/https/en.wikipedia.org/wiki/Beatitude" class="mw-redirect" title="Beatitude">Beatitude</a> quote that "Blessed are those who are persecuted for righteousness's sake, for theirs is the kingdom of Heaven."<sup id="cite_ref-bauckham168_62-0" class="reference"><a href="#cite_note-bauckham168-62"><span class="cite-bracket">[</span>57<span class="cite-bracket">]</span></a></sup>
</p><p>The Apocalypse of Peter seems to quote from <a href="/https/en.wikipedia.org/wiki/Ezekiel_37" title="Ezekiel 37">Ezekiel 37</a>, the story of the <a href="/https/en.wikipedia.org/wiki/Vision_of_the_Valley_of_Dry_Bones" title="Vision of the Valley of Dry Bones">Valley of Dry Bones</a>. During its rendition of the <a href="/https/en.wikipedia.org/wiki/Ascension_of_Jesus" title="Ascension of Jesus">ascension of Jesus</a>, it also quotes from <a href="/https/en.wikipedia.org/wiki/Psalm_24" title="Psalm 24">Psalm 24</a>, which was considered as a messianic psalm foretelling the coming of Jesus and Christianity in the early church. The psalm is given a cosmological interpretation as a prophecy of Jesus's entry into heaven.<sup id="cite_ref-VanRuiten2003_63-0" class="reference"><a href="#cite_note-VanRuiten2003-63"><span class="cite-bracket">[</span>58<span class="cite-bracket">]</span></a></sup>
</p><p>The post-mortem baptism in the <a href="/https/en.wikipedia.org/wiki/Acherusia" title="Acherusia">Acherousian lake</a> was likely influenced by the Jewish cultural practice of <a href="/https/en.wikipedia.org/wiki/Last_offices#Bathing_the_dead" title="Last offices">washing the dead</a> before the corpse is buried, a practice shared by early Christians. There was a linkage or analogy between cleansing the soul on death as well as cleaning the body, as the Apocalypse of Peter passage essentially combines the two.<sup id="cite_ref-Copeland2003_52-1" class="reference"><a href="#cite_note-Copeland2003-52"><span class="cite-bracket">[</span>47<span class="cite-bracket">]</span></a></sup>
</p><p>While much work has been done on predecessor influences, Eric Beck stresses that much of the Apocalypse of Peter is distinct among extant literature of the period, and may well have been unique at the time, rather than simply adapting <a href="/https/en.wikipedia.org/wiki/Lost_literary_work" title="Lost literary work">lost earlier writings</a>.<sup id="cite_ref-64" class="reference"><a href="#cite_note-64"><span class="cite-bracket">[</span>59<span class="cite-bracket">]</span></a></sup> As an example, earlier Jewish literature varied in its depictions of <a href="/https/en.wikipedia.org/wiki/Sheol" title="Sheol">Sheol</a>, the underworld, but did not usually threaten active torment to the wicked. Instead <a href="/https/en.wikipedia.org/wiki/Annihilationism" title="Annihilationism">eternal destruction</a> was the more frequent threat in these early works, a possibility that does not arise in the Apocalypse of Peter.<sup id="cite_ref-jost2024_65-0" class="reference"><a href="#cite_note-jost2024-65"><span class="cite-bracket">[</span>60<span class="cite-bracket">]</span></a></sup>
</p>
<div class="mw-heading mw-heading3"><h3 id="Contemporary_work">Contemporary work</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=9" title="Edit section: Contemporary work">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<p>The opening of the book has the resurrected Jesus giving further insights to the Apostles, followed by an account of Jesus's ascension. This appears to have been a popular setting in 2nd century Christian works, and the dialogue generally took place on a mountain, as in the Apocalypse of Peter. The genre is sometimes called a "dialogue Gospel", and is seen in works such as the <a href="/https/en.wikipedia.org/wiki/Epistle_of_the_Apostles" class="mw-redirect" title="Epistle of the Apostles">Epistle of the Apostles</a>, the <a href="/https/en.wikipedia.org/wiki/Questions_of_Bartholomew" title="Questions of Bartholomew">Questions of Bartholomew</a>, and various Gnostic works such as the <a href="/https/en.wikipedia.org/wiki/Pistis_Sophia" title="Pistis Sophia">Pistis Sophia</a>.<sup id="cite_ref-bauckham168_62-1" class="reference"><a href="#cite_note-bauckham168-62"><span class="cite-bracket">[</span>57<span class="cite-bracket">]</span></a></sup>
</p><p>Among writings that were eventually canonized in the New Testament, the Apocalypse of Peter shows a close resemblance in ideas with the epistle <a href="/https/en.wikipedia.org/wiki/2_Peter" class="mw-redirect" title="2 Peter">2 Peter</a>, to the extent that many scholars believe one had copied passages from the other due to the number of close parallels.<sup id="cite_ref-66" class="reference"><a href="#cite_note-66"><span class="cite-bracket">[</span>61<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-bremmer2024_10-1" class="reference"><a href="#cite_note-bremmer2024-10"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup> While both the Apocalypse of Peter and the Apocalypse of John (the <a href="/https/en.wikipedia.org/wiki/Book_of_Revelation" title="Book of Revelation">Book of Revelation</a>) are apocalypses in genre, the Revelation of Peter puts far more stress on the afterlife and divine rewards and punishments, while the Revelation of John focuses on a cosmic battle between good and evil.<sup id="cite_ref-nta2_22-3" class="reference"><a href="#cite_note-nta2-22"><span class="cite-bracket">[</span>18<span class="cite-bracket">]</span></a></sup>
</p>
<div class="mw-heading mw-heading3"><h3 id="Later_influence">Later influence</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=10" title="Edit section: Later influence">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<figure class="mw-default-size mw-halign-right" typeof="mw:File/Thumb"><a href="/https/en.wikipedia.org/wiki/File:Eug%C3%A8ne_Delacroix_-_The_Barque_of_Dante.jpg" class="mw-file-description"><img alt="Painting of Dante and Virgil" src="//upload.wikimedia.org/wikipedia/commons/thumb/7/70/Eug%C3%A8ne_Delacroix_-_The_Barque_of_Dante.jpg/280px-Eug%C3%A8ne_Delacroix_-_The_Barque_of_Dante.jpg" decoding="async" width="280" height="209" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/7/70/Eug%C3%A8ne_Delacroix_-_The_Barque_of_Dante.jpg/420px-Eug%C3%A8ne_Delacroix_-_The_Barque_of_Dante.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/7/70/Eug%C3%A8ne_Delacroix_-_The_Barque_of_Dante.jpg/560px-Eug%C3%A8ne_Delacroix_-_The_Barque_of_Dante.jpg 2x" data-file-width="3626" data-file-height="2713" /></a><figcaption><i><a href="/https/en.wikipedia.org/wiki/Dante_and_Virgil_in_Hell" class="mw-redirect" title="Dante and Virgil in Hell">Dante and Virgil in Hell</a></i>, an 1822 painting by Eugène Delacroix. Dante very likely read the <a href="/https/en.wikipedia.org/wiki/Apocalypse_of_Paul" title="Apocalypse of Paul">Apocalypse of Paul</a> and references it in <i><a href="/https/en.wikipedia.org/wiki/The_Divine_Comedy" class="mw-redirect" title="The Divine Comedy">The Divine Comedy</a></i>; the Apocalypse of Paul was heavily influenced by the Apocalypse of Peter.<sup id="cite_ref-bremmer2009_4-2" class="reference"><a href="#cite_note-bremmer2009-4"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-silverstein1935_67-0" class="reference"><a href="#cite_note-silverstein1935-67"><span class="cite-bracket">[</span>62<span class="cite-bracket">]</span></a></sup></figcaption></figure>
<p>The Apocalypse of Peter is the earliest surviving detailed depiction of heaven and hell in a Christian context. These depictions appear to have been quite influential to later works, although how much of this is due to the Apocalypse of Peter itself and how much due to lost similar literature is unclear.<sup id="cite_ref-elliott_9-2" class="reference"><a href="#cite_note-elliott-9"><span class="cite-bracket">[</span>8<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-himmelfarb_61-1" class="reference"><a href="#cite_note-himmelfarb-61"><span class="cite-bracket">[</span>56<span class="cite-bracket">]</span></a></sup>
</p><p>The <a href="/https/en.wikipedia.org/wiki/Sibylline_Oracles" title="Sibylline Oracles">Sibylline Oracles</a>, popular among Roman Christians, directly quotes the Apocalypse of Peter.<sup id="cite_ref-68" class="reference"><a href="#cite_note-68"><span class="cite-bracket">[</span>63<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-69" class="reference"><a href="#cite_note-69"><span class="cite-bracket">[</span>64<span class="cite-bracket">]</span></a></sup> <a href="/https/en.wikipedia.org/wiki/Macarius_Magnes" title="Macarius Magnes">Macarius Magnes</a>'s <span title="Latin-language text"><i lang="la">Apocriticus</i></span>, a 3rd-century Christian apologetic work, features "a pagan philosopher" who quotes the Apocalypse of Peter, albeit in an attempt to disprove Christianity.<sup id="cite_ref-70" class="reference"><a href="#cite_note-70"><span class="cite-bracket">[</span>65<span class="cite-bracket">]</span></a></sup> The visions narrated in the <a href="/https/en.wikipedia.org/wiki/Acts_of_Thomas" title="Acts of Thomas">Acts of Thomas</a>, a 3rd century work, also appear to quote or reference the Apocalypse of Peter.<sup id="cite_ref-71" class="reference"><a href="#cite_note-71"><span class="cite-bracket">[</span>66<span class="cite-bracket">]</span></a></sup> The bishop <a href="/https/en.wikipedia.org/wiki/Methodius_of_Olympus" title="Methodius of Olympus">Methodius of Olympus</a> appears to positively quote the Apocalypse of Peter in the 4th century, although it is uncertain whether he regarded it as scripture.<sup id="cite_ref-Jakab2003_72-0" class="reference"><a href="#cite_note-Jakab2003-72"><span class="cite-bracket">[</span>67<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-75" class="reference"><a href="#cite_note-75"><span class="cite-bracket">[</span>note 6<span class="cite-bracket">]</span></a></sup>
</p><p>The Apocalypse of Peter is a predecessor of and has similarities with the genre of <a href="/https/en.wikipedia.org/wiki/Clementine_literature" title="Clementine literature">Clementine literature</a> that would later be popular in Alexandria, despite Clement himself not appearing in the Apocalypse of Peter. Clementine stories usually involved <a href="/https/en.wikipedia.org/wiki/Saint_Peter" title="Saint Peter">Peter</a> and <a href="/https/en.wikipedia.org/wiki/Clement_of_Rome" title="Clement of Rome">Clement of Rome</a> having adventures, revelations, and dialogues together. Both Ethiopic manuscripts that include the Apocalypse of Peter are mixed in with other Ethiopic Clementine literature that feature Peter prominently.<sup id="cite_ref-Pesthy2003_76-0" class="reference"><a href="#cite_note-Pesthy2003-76"><span class="cite-bracket">[</span>70<span class="cite-bracket">]</span></a></sup> Clementine literature became popular in the third and fourth century, but it is not known when the Clementine sections of the Ethiopic manuscripts containing the Apocalypse of Peter were originally written. Daniel Maier proposes an Egyptian origin in the 6th–10th centuries as an estimate, while Richard Bauckham suggests the author was familiar with the <a href="/https/en.wikipedia.org/wiki/Arabic_Apocalypse_of_Peter" title="Arabic Apocalypse of Peter">Arabic Apocalypse of Peter</a> and proposes an origin in the 8th century or later.<sup id="cite_ref-maier2024_77-0" class="reference"><a href="#cite_note-maier2024-77"><span class="cite-bracket">[</span>71<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-bauckham147_54-1" class="reference"><a href="#cite_note-bauckham147-54"><span class="cite-bracket">[</span>49<span class="cite-bracket">]</span></a></sup>
</p><p>Later apocalyptic works inspired by it include the <a href="/https/en.wikipedia.org/wiki/Apocalypse_of_Thomas" title="Apocalypse of Thomas">Apocalypse of Thomas</a> in the 2nd–4th century, and more influentially, the <a href="/https/en.wikipedia.org/wiki/Apocalypse_of_Paul" title="Apocalypse of Paul">Apocalypse of Paul</a> in the 4th century.<sup id="cite_ref-nta2_22-4" class="reference"><a href="#cite_note-nta2-22"><span class="cite-bracket">[</span>18<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-78" class="reference"><a href="#cite_note-78"><span class="cite-bracket">[</span>72<span class="cite-bracket">]</span></a></sup> One tweak that the Apocalypse of Paul makes is describing personal judgments to bliss or torment that happen immediately after death, rather than the Apocalypse of Peter being a vision of a future destiny that will take place after the Second Coming of Jesus. Hell and paradise are both on a future Earth in Peter, but are another realm of existence in Paul.<sup id="cite_ref-Jakab2003_72-1" class="reference"><a href="#cite_note-Jakab2003-72"><span class="cite-bracket">[</span>67<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-fiori_79-0" class="reference"><a href="#cite_note-fiori-79"><span class="cite-bracket">[</span>73<span class="cite-bracket">]</span></a></sup> The Apocalypse of Paul is also more interested in condemning sins committed by insufficiently devout Christians, while the Apocalypse of Peter seems to view the righteous as a unified group.<sup id="cite_ref-80" class="reference"><a href="#cite_note-80"><span class="cite-bracket">[</span>74<span class="cite-bracket">]</span></a></sup> The Apocalypse of Paul never saw official Church approval. Despite this, it would go on to be popular and influential for centuries, possibly due to its popularity among the medieval monks. <a href="/https/en.wikipedia.org/wiki/Dante_Alighieri" title="Dante Alighieri">Dante Alighieri</a>'s <i><a href="/https/en.wikipedia.org/wiki/Divine_Comedy" title="Divine Comedy">Divine Comedy</a></i> would become extremely popular and celebrated in the 14th century and beyond, and was influenced by the Apocalypse of Paul.<sup id="cite_ref-nta2_22-5" class="reference"><a href="#cite_note-nta2-22"><span class="cite-bracket">[</span>18<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-silverstein1935_67-1" class="reference"><a href="#cite_note-silverstein1935-67"><span class="cite-bracket">[</span>62<span class="cite-bracket">]</span></a></sup> The Apocalypse of Peter thus was the forerunner of these influential visions of the afterlife: it contains the "embryonic forms" of the heaven and hell of the Apocalypse of Paul,<sup id="cite_ref-fiori_79-1" class="reference"><a href="#cite_note-fiori-79"><span class="cite-bracket">[</span>73<span class="cite-bracket">]</span></a></sup> and <a href="/https/en.wikipedia.org/wiki/Jan_N._Bremmer" title="Jan N. Bremmer">Jan Bremmer</a> wrote that the Apocalypse of Paul was "the most important step in the direction that would find its apogee in Dante".<sup id="cite_ref-bremmer2009_4-3" class="reference"><a href="#cite_note-bremmer2009-4"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup>
</p>
<div class="mw-heading mw-heading2"><h2 id="Analysis">Analysis</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=11" title="Edit section: Analysis">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<div class="mw-heading mw-heading3"><h3 id="The_punishments_and_lex_talionis">The punishments and <i>lex talionis</i></h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=12" title="Edit section: The punishments and lex talionis">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1211633275"><blockquote class="templatequote"><p>But the wicked and sinners and hypocrites will stand in the midst of a pit of darkness that cannot be extinguished and their punishment will be fire. And the angels will bring their sin and they will prepare for them a place where they will be punished forever, each one according to their transgression.
</p><div class="templatequotecite">— <cite>Apocalypse of Peter (Ethiopic) 6:5-6<sup id="cite_ref-81" class="reference"><a href="#cite_note-81"><span class="cite-bracket">[</span>75<span class="cite-bracket">]</span></a></sup></cite></div></blockquote>
<p>The list of punishments for the damned is likely the most influential and famous part of the work, with almost two-thirds of the text dedicated to the calamitous <a href="/https/en.wikipedia.org/wiki/End_times" class="mw-redirect" title="End times">end times</a> that will accompany the return of Jesus (Chapters 4–6) and the punishments afterward (Chapters 7–13).<sup id="cite_ref-beck125_82-0" class="reference"><a href="#cite_note-beck125-82"><span class="cite-bracket">[</span>76<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-buchholz306_83-0" class="reference"><a href="#cite_note-buchholz306-83"><span class="cite-bracket">[</span>77<span class="cite-bracket">]</span></a></sup> The punishments in the vision generally correspond to the past sinful actions, usually with a correspondence between the body part that sinned and the body part that is tortured.<sup id="cite_ref-Czachesz2003_84-0" class="reference"><a href="#cite_note-Czachesz2003-84"><span class="cite-bracket">[</span>78<span class="cite-bracket">]</span></a></sup> It is a loose version of the Jewish notion of an <a href="/https/en.wikipedia.org/wiki/Eye_for_an_eye" title="Eye for an eye">eye for an eye</a>, also known as <span title="Latin-language text"><i lang="la">lex talionis</i></span>, that the punishment should fit the crime. The phrase "each according to his deed" appears five times in the Ethiopic version to explain the punishments.<sup id="cite_ref-bauckham194_85-0" class="reference"><a href="#cite_note-bauckham194-85"><span class="cite-bracket">[</span>79<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-beck125_82-1" class="reference"><a href="#cite_note-beck125-82"><span class="cite-bracket">[</span>76<span class="cite-bracket">]</span></a></sup> Dennis Buchholz writes that the verse "Everyone according to his deeds" is the theme of the entire work.<sup id="cite_ref-86" class="reference"><a href="#cite_note-86"><span class="cite-bracket">[</span>80<span class="cite-bracket">]</span></a></sup> In a dialogue with the angel Tatirokos, the keeper of <a href="/https/en.wikipedia.org/wiki/Tartarus" title="Tartarus">Tartarus</a>, the damned themselves admit from their own lips that their fate is based on their own deeds, and is fair and just, .<sup id="cite_ref-Bauckham223_87-0" class="reference"><a href="#cite_note-Bauckham223-87"><span class="cite-bracket">[</span>81<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-ehrman78_88-0" class="reference"><a href="#cite_note-ehrman78-88"><span class="cite-bracket">[</span>82<span class="cite-bracket">]</span></a></sup> Still, the connection between the crime and the punishment is not always obvious. David Fiensy writes that "It is possible that where there is no logical correspondence, the punishment has come from the Orphic tradition and has simply been clumsily attached to a vice by a Jewish redactor."<sup id="cite_ref-89" class="reference"><a href="#cite_note-89"><span class="cite-bracket">[</span>83<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-lanzillotta_90-0" class="reference"><a href="#cite_note-lanzillotta-90"><span class="cite-bracket">[</span>84<span class="cite-bracket">]</span></a></sup>
</p><p><a href="/https/en.wikipedia.org/wiki/Bart_Ehrman" class="mw-redirect" title="Bart Ehrman">Bart Ehrman</a> contests classifying the ethics of the Apocalypse as being those of <span title="Latin-language text"><i lang="la">lex talionis</i></span>, and considers bodily correspondence the overriding concern instead. For Ehrman, the punishments described are far more severe than the original crime – which goes against the idea of punishments being commensurate to the damage inflicted within "an eye for an eye".<sup id="cite_ref-ehrman78_88-1" class="reference"><a href="#cite_note-ehrman78-88"><span class="cite-bracket">[</span>82<span class="cite-bracket">]</span></a></sup>
</p><p>Callie Callon suggests a philosophy of "mirror punishment" as motivating the punishments where the harm done is reflected in a sort of <a href="/https/en.wikipedia.org/wiki/Poetic_justice" title="Poetic justice">poetic justice</a>, and is often more symbolic in nature. She argues that this best explains the logic behind placing sorcerers in a <a href="/https/en.wikipedia.org/wiki/Wheel_of_fire" title="Wheel of fire">wheel of fire</a>, long considered unclear. Other scholars have suggested that it is perhaps a weak reference to the punishment of <a href="/https/en.wikipedia.org/wiki/Ixion" title="Ixion">Ixion</a> in <a href="/https/en.wikipedia.org/wiki/Greek_mythology" title="Greek mythology">Greek mythology</a>; Callon suggests that it is, instead, a reference to a <a href="https://en.wiktionary.org/wiki/%E1%BF%A5%CF%8C%CE%BC%CE%B2%CE%BF%CF%82" class="extiw" title="wikt:ῥόμβος">rhombus</a>, a spinning top that was also used by magicians. The magicians had spun a rhombus for power in their lives, and now were tormented by similar spinning, with the usual addition of fire seen in other punishments.<sup id="cite_ref-91" class="reference"><a href="#cite_note-91"><span class="cite-bracket">[</span>85<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-beck125_82-2" class="reference"><a href="#cite_note-beck125-82"><span class="cite-bracket">[</span>76<span class="cite-bracket">]</span></a></sup>
</p><p>The text is somewhat corrupt and unclear in Chapter 11, found only in the Ethiopic version, which describes the punishment for those who dishonor their parents. The nature of the first punishment is hard to discern and involves going up to a high fiery place, perhaps a volcano. It is believed by most translators that the target was closer to "adults who abandon their elderly parents" rather than condemning disobedient children, but it is difficult to be certain.<sup id="cite_ref-92" class="reference"><a href="#cite_note-92"><span class="cite-bracket">[</span>86<span class="cite-bracket">]</span></a></sup> However, the next punishments do target children, saying that those who fail to heed tradition and their elders will be devoured by birds, while girls who do not maintain their virginity before marriage (implicitly also a violation of parental expectations) have their flesh torn apart. This is possibly an instance of mirror punishment or bodily correspondence, where the skin which sinned is itself punished. The text also specifies "ten" girls are punished – possibly a loose callback to the <a href="/https/en.wikipedia.org/wiki/Parable_of_the_Ten_Virgins" title="Parable of the Ten Virgins">Parable of the Ten Virgins</a> in the Gospel of Matthew, although not a very accurate one if so, as only five virgins are reprimanded in the parable, and for unrelated reasons.<sup id="cite_ref-93" class="reference"><a href="#cite_note-93"><span class="cite-bracket">[</span>87<span class="cite-bracket">]</span></a></sup>
</p><p>The Apocalypse of Peter is one of the earliest pieces of Christian literature to feature an <a href="/https/en.wikipedia.org/wiki/Anti-abortion" class="mw-redirect" title="Anti-abortion">anti-abortion</a> message; mothers who abort their children are among those tormented.<sup id="cite_ref-94" class="reference"><a href="#cite_note-94"><span class="cite-bracket">[</span>88<span class="cite-bracket">]</span></a></sup>
</p>
<div class="mw-heading mw-heading3"><h3 id="Christology">Christology</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=13" title="Edit section: Christology">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<p>The Akhmim Greek text generally refers to Jesus as <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn"><a href="/https/en.wikipedia.org/wiki/Kyrios" title="Kyrios">kyrios</a></i></span>, "Lord". The Ethiopic manuscripts are similar, but the style notably shifts in Chapters 15 and 16 in the last section of the work, which refer to Jesus by name and introduce him with exalted titles including "Jesus Christ our King" (<i><a href="/https/en.wikipedia.org/wiki/Negus" title="Negus">negus</a></i>) and "my God Jesus Christ". This is considered a sign this section was edited later by a scribe with a <a href="/https/en.wikipedia.org/wiki/High_Christology" class="mw-redirect" title="High Christology">high Christology</a>.<sup id="cite_ref-95" class="reference"><a href="#cite_note-95"><span class="cite-bracket">[</span>89<span class="cite-bracket">]</span></a></sup>
</p>
<div class="mw-heading mw-heading3"><h3 id="Angels_and_demons">Angels and demons</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=14" title="Edit section: Angels and demons">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<p>It is unknown how much of the <a href="/https/en.wikipedia.org/wiki/Angelology" class="mw-redirect" title="Angelology">angelology</a> and <a href="/https/en.wikipedia.org/wiki/Demonology" title="Demonology">demonology</a> in the Ethiopic version was in the older Greek versions. The Akhmim version does not mention demons when describing the punishment of those who forsook God's commandments; even in Ethiopic, it is possible that the demons are servants of God performing the punishment, rather than those who led the damned into sin. As the Ethiopic version was likely a translation of an <a href="/https/en.wikipedia.org/wiki/Arabic_language" class="mw-redirect" title="Arabic language">Arabic</a> translation, it may have picked up some influence from Islam centuries later; the references to Ezrael the Angel of Wrath were possibly influenced by <a href="/https/en.wikipedia.org/wiki/Azrael" title="Azrael">Azrael</a> the Angel of Death, who is usually more associated with Islamic angelology.<sup id="cite_ref-96" class="reference"><a href="#cite_note-96"><span class="cite-bracket">[</span>90<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-burge2010_41-1" class="reference"><a href="#cite_note-burge2010-41"><span class="cite-bracket">[</span>37<span class="cite-bracket">]</span></a></sup> The Ethiopic version does make clear punishments are envisioned not just for human sin, but also supernatural evil: the angel <a href="/https/en.wikipedia.org/wiki/Uriel" title="Uriel">Uriel</a> gives physical bodies to the evil spirits that inhabited idols and led people astray so that they, too, can be burned in the fire and punished. Sinners who perished in the <a href="/https/en.wikipedia.org/wiki/Great_Flood" class="mw-redirect" title="Great Flood">Great Flood</a> are brought back as well: probably a reference to the <a href="/https/en.wikipedia.org/wiki/Nephilim" title="Nephilim">Nephilim</a>, the children of the <a href="/https/en.wikipedia.org/wiki/Watcher_(angel)" title="Watcher (angel)">Watchers</a> (fallen angels) and mortal women described in the <a href="/https/en.wikipedia.org/wiki/Book_of_Enoch" title="Book of Enoch">Book of Enoch</a>, <a href="/https/en.wikipedia.org/wiki/Book_of_Jubilees" title="Book of Jubilees">Book of Jubilees</a>, and <a href="/https/en.wikipedia.org/wiki/Book_of_Genesis" title="Book of Genesis">Genesis</a>.<sup id="cite_ref-97" class="reference"><a href="#cite_note-97"><span class="cite-bracket">[</span>91<span class="cite-bracket">]</span></a></sup>
</p><p>The children who died to <a href="/https/en.wikipedia.org/wiki/Infanticide" title="Infanticide">infanticide</a> are delivered to the angel "Temelouchus", which probably was a rare Greek word meaning "care-taking [one]". Later writers seem to have interpreted it as a proper name, however, resulting in a specific angel of hell appearing named "Temlakos" (Ethipoic) or "<a href="/https/en.wikipedia.org/wiki/Temeluchus" title="Temeluchus">Temeluchus</a>" (Greek), found in the <a href="/https/en.wikipedia.org/wiki/Apocalypse_of_Paul" title="Apocalypse of Paul">Apocalypse of Paul</a> and various other sources.<sup id="cite_ref-Bauckham223_87-1" class="reference"><a href="#cite_note-Bauckham223-87"><span class="cite-bracket">[</span>81<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-98" class="reference"><a href="#cite_note-98"><span class="cite-bracket">[</span>92<span class="cite-bracket">]</span></a></sup>
</p>
<div class="mw-heading mw-heading3"><h3 id="Literary_merits">Literary merits</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=15" title="Edit section: Literary merits">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<p>Scholars of the 19th and 20th century considered the work rather intellectually simple and naive; dramatic and gripping, but not necessarily a coherent story. Still, the Apocalypse of Peter was popular and had a wide audience in its time. <a href="/https/en.wikipedia.org/wiki/M._R._James" title="M. R. James">M. R. James</a> remarked that his impression was that educated Christians of the later Roman period considered the work somewhat embarrassing and "realized it was a gross and vulgar book", which might have partially explained a lack of elite enthusiasm for canonizing it later.<sup id="cite_ref-99" class="reference"><a href="#cite_note-99"><span class="cite-bracket">[</span>93<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-100" class="reference"><a href="#cite_note-100"><span class="cite-bracket">[</span>94<span class="cite-bracket">]</span></a></sup>
</p>
<div class="mw-heading mw-heading3"><h3 id="Theology">Theology</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=16" title="Edit section: Theology">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<figure class="mw-default-size mw-halign-right" typeof="mw:File/Thumb"><a href="/https/en.wikipedia.org/wiki/File:Ethiopic_Prologue_Apocalypse_of_Peter.jpg" class="mw-file-description"><img alt="Refer to caption" src="//upload.wikimedia.org/wikipedia/commons/thumb/2/25/Ethiopic_Prologue_Apocalypse_of_Peter.jpg/270px-Ethiopic_Prologue_Apocalypse_of_Peter.jpg" decoding="async" width="270" height="160" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/2/25/Ethiopic_Prologue_Apocalypse_of_Peter.jpg/405px-Ethiopic_Prologue_Apocalypse_of_Peter.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/2/25/Ethiopic_Prologue_Apocalypse_of_Peter.jpg/540px-Ethiopic_Prologue_Apocalypse_of_Peter.jpg 2x" data-file-width="3930" data-file-height="2324" /></a><figcaption>A transcription of the prologue to the Apocalypse of Peter (<a href="/https/en.wikipedia.org/wiki/Ge%27ez_language" class="mw-redirect" title="Ge'ez language">Ethiopic</a> version)</figcaption></figure>
<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1211633275"><blockquote class="templatequote"><p>The Second Coming of Christ and the resurrection of the dead, which he told to Peter, who die for their sin because they did not observe the commandment of God, their creator. And this he [Peter] reflected upon so that he might understand the mystery of the Son of God, the merciful and lover of mercy.
</p><div class="templatequotecite">— <cite>Prologue to the Apocalypse of Peter (Ethiopic)<sup id="cite_ref-101" class="reference"><a href="#cite_note-101"><span class="cite-bracket">[</span>95<span class="cite-bracket">]</span></a></sup></cite></div></blockquote>
<p>One of the theological messages of the Apocalypse of Peter is generally considered clear enough: the torments of hell are meant to encourage keeping a righteous path and to warn readers and listeners away from sin, knowing the horrible fate that awaits those who stray.<sup id="cite_ref-102" class="reference"><a href="#cite_note-102"><span class="cite-bracket">[</span>96<span class="cite-bracket">]</span></a></sup> The work also responds to the problem of <a href="/https/en.wikipedia.org/wiki/Theodicy" title="Theodicy">theodicy</a> addressed in earlier writings such as <a href="/https/en.wikipedia.org/wiki/Book_of_Daniel" title="Book of Daniel">Daniel</a>: how can God allow persecution of the righteous on Earth and still be both sovereign and just? The Apocalypse says that everyone will be repaid by their deeds, even the dead, and God will eventually make things right.<sup id="cite_ref-bauckham194_85-1" class="reference"><a href="#cite_note-bauckham194-85"><span class="cite-bracket">[</span>79<span class="cite-bracket">]</span></a></sup> Scholars have come up with different interpretations of the intended tone of the work. Michael Gilmour sees the work as encouraging <a href="/https/en.wikipedia.org/wiki/Schadenfreude" title="Schadenfreude">schadenfreude</a> and delighting in the suffering of the wicked, while Eric Beck argues the reverse: that the work was intended to ultimately cultivate compassion for those suffering, including the wicked and even persecutors.<sup id="cite_ref-103" class="reference"><a href="#cite_note-103"><span class="cite-bracket">[</span>97<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-104" class="reference"><a href="#cite_note-104"><span class="cite-bracket">[</span>98<span class="cite-bracket">]</span></a></sup> Most scholars agree that the Apocalypse simultaneously advocates for both divine justice and divine mercy, and contains elements of both messages.<sup id="cite_ref-lanzillotta_90-1" class="reference"><a href="#cite_note-lanzillotta-90"><span class="cite-bracket">[</span>84<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-105" class="reference"><a href="#cite_note-105"><span class="cite-bracket">[</span>99<span class="cite-bracket">]</span></a></sup>
</p><p>The version of the Apocalypse seen in the Ethiopic version could plausibly have originated from a <a href="/https/en.wikipedia.org/wiki/Jewish_Christianity" title="Jewish Christianity">Christian community that still considered itself as part of Judaism</a>.<sup id="cite_ref-Skarsaune_2007_11-1" class="reference"><a href="#cite_note-Skarsaune_2007-11"><span class="cite-bracket">[</span>10<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-106" class="reference"><a href="#cite_note-106"><span class="cite-bracket">[</span>100<span class="cite-bracket">]</span></a></sup> The adaptation of the fig tree parables to an allegory about the flourishing of Israel and its martyrs pleasing God is only found in Chapter 2 of the Ethiopic version, and is not in the Greek Akhmim version. While it is impossible to know why for sure, one possibility is that it was edited out due to incipient anti-Jewish tensions in the church. A depiction of Jews converting and Israel being especially blessed may not have fit the mood in the 4th and 5th centuries of the Church as <a href="/https/en.wikipedia.org/wiki/Anti-Judaism_in_early_Christianity" title="Anti-Judaism in early Christianity">some Christians strongly repudiated Judaism</a>.<sup id="cite_ref-ehrman-fcf_58-1" class="reference"><a href="#cite_note-ehrman-fcf-58"><span class="cite-bracket">[</span>53<span class="cite-bracket">]</span></a></sup>
</p><p>In one passage in Chapter 16, Peter offers to build three <a href="/https/en.wikipedia.org/wiki/Tabernacle" title="Tabernacle">tabernacles</a> on Earth. Jesus sharply rebukes him, saying that there is only a single heavenly tabernacle. This is possibly a reference to the <a href="/https/en.wikipedia.org/wiki/Siege_of_Jerusalem_(70_CE)" title="Siege of Jerusalem (70 CE)">destruction of the Second Temple in 70 AD</a> and a condemnation of attempting to build a replacement "<a href="/https/en.wikipedia.org/wiki/Third_Temple" title="Third Temple">Third Temple</a>",<sup id="cite_ref-107" class="reference"><a href="#cite_note-107"><span class="cite-bracket">[</span>101<span class="cite-bracket">]</span></a></sup> although perhaps it is only a reference to all of God's elect living together with a unified tabernacle in Paradise.<sup id="cite_ref-Tigchellaar2003_13-1" class="reference"><a href="#cite_note-Tigchellaar2003-13"><span class="cite-bracket">[</span>12<span class="cite-bracket">]</span></a></sup>
</p>
<div class="mw-heading mw-heading2"><h2 id="Debate_over_canonicity">Debate over canonicity</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=17" title="Edit section: Debate over canonicity">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<style data-mw-deduplicate="TemplateStyles:r1237032888/mw-parser-output/.tmulti">.mw-parser-output .tmulti .multiimageinner{display:flex;flex-direction:column}.mw-parser-output .tmulti .trow{display:flex;flex-direction:row;clear:left;flex-wrap:wrap;width:100%;box-sizing:border-box}.mw-parser-output .tmulti .tsingle{margin:1px;float:left}.mw-parser-output .tmulti .theader{clear:both;font-weight:bold;text-align:center;align-self:center;background-color:transparent;width:100%}.mw-parser-output .tmulti .thumbcaption{background-color:transparent}.mw-parser-output .tmulti .text-align-left{text-align:left}.mw-parser-output .tmulti .text-align-right{text-align:right}.mw-parser-output .tmulti .text-align-center{text-align:center}@media all and (max-width:720px){.mw-parser-output .tmulti .thumbinner{width:100%!important;box-sizing:border-box;max-width:none!important;align-items:center}.mw-parser-output .tmulti .trow{justify-content:center}.mw-parser-output .tmulti .tsingle{float:none!important;max-width:100%!important;box-sizing:border-box;text-align:center}.mw-parser-output .tmulti .tsingle .thumbcaption{text-align:left}.mw-parser-output .tmulti .trow>.thumbcaption{text-align:center}}@media screen{html.skin-theme-clientpref-night .mw-parser-output .tmulti .multiimageinner img{background-color:white}}@media screen and (prefers-color-scheme:dark){html.skin-theme-clientpref-os .mw-parser-output .tmulti .multiimageinner img{background-color:white}}</style><div class="thumb tmulti tright"><div class="thumbinner multiimageinner" style="width:269px;max-width:269px"><div class="trow"><div class="tsingle" style="width:267px;max-width:267px"><div class="thumbimage"><span typeof="mw:File"><a href="/https/en.wikipedia.org/wiki/File:Rainer_fragment_Apocalypse_Peter_1_and_4_color.png" class="mw-file-description"><img alt="Photograph of papyrus 1 & 4" src="//upload.wikimedia.org/wikipedia/commons/thumb/e/e7/Rainer_fragment_Apocalypse_Peter_1_and_4_color.png/265px-Rainer_fragment_Apocalypse_Peter_1_and_4_color.png" decoding="async" width="265" height="195" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/e/e7/Rainer_fragment_Apocalypse_Peter_1_and_4_color.png/398px-Rainer_fragment_Apocalypse_Peter_1_and_4_color.png 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/e/e7/Rainer_fragment_Apocalypse_Peter_1_and_4_color.png/530px-Rainer_fragment_Apocalypse_Peter_1_and_4_color.png 2x" data-file-width="2668" data-file-height="1968" /></a></span></div></div></div><div class="trow"><div class="tsingle" style="width:267px;max-width:267px"><div class="thumbimage"><span typeof="mw:File"><a href="/https/en.wikipedia.org/wiki/File:Rainer_fragment_Apocalypse_Peter_2_and_3_color.png" class="mw-file-description"><img alt="Photograph of papyrus 2 & 3" src="//upload.wikimedia.org/wikipedia/commons/thumb/f/fe/Rainer_fragment_Apocalypse_Peter_2_and_3_color.png/265px-Rainer_fragment_Apocalypse_Peter_2_and_3_color.png" decoding="async" width="265" height="204" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/f/fe/Rainer_fragment_Apocalypse_Peter_2_and_3_color.png/398px-Rainer_fragment_Apocalypse_Peter_2_and_3_color.png 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/f/fe/Rainer_fragment_Apocalypse_Peter_2_and_3_color.png/530px-Rainer_fragment_Apocalypse_Peter_2_and_3_color.png 2x" data-file-width="2672" data-file-height="2056" /></a></span></div><div class="thumbcaption">The Rainer fragment, held by the <a href="/https/en.wikipedia.org/wiki/Papyrus_Collection_of_the_Austrian_National_Library" title="Papyrus Collection of the Austrian National Library">Papyrus Collection of the Austrian National Library</a>, which endorses the possibility of escape from the torments of Hell, a <a href="/https/en.wikipedia.org/wiki/Origenist_Controversies" class="mw-redirect" title="Origenist Controversies">theological controversy in the 4th–5th centuries</a></div></div></div></div></div>
<p>The Apocalypse of Peter was ultimately not included in the <a href="/https/en.wikipedia.org/wiki/New_Testament" title="New Testament">New Testament</a>, but appears to have been one of the works that came closest to being included, along with <a href="/https/en.wikipedia.org/wiki/The_Shepherd_of_Hermas" title="The Shepherd of Hermas">The Shepherd of Hermas</a>.<sup id="cite_ref-bauckham160_2-2" class="reference"><a href="#cite_note-bauckham160-2"><span class="cite-bracket">[</span>1<span class="cite-bracket">]</span></a></sup>
</p><p>The <a href="/https/en.wikipedia.org/wiki/Muratorian_fragment" title="Muratorian fragment">Muratorian fragment</a> is one of the earliest-created extant lists of approved Christian sacred writings, part of the process of creating what would eventually be called the New Testament. The fragment is generally dated to the last quarter of the 2nd century (<abbr title="circa">c.</abbr><span style="white-space:nowrap;"> 170–200 AD</span>). It gives a list of works read in the Christian churches that is similar to the modern accepted canon; however, it does not include some of the <a href="/https/en.wikipedia.org/wiki/General_epistle" class="mw-redirect" title="General epistle">general epistles</a>, but does include the Apocalypse of Peter. The Muratorian fragment states: "We receive only the apocalypses of John and Peter, though some of us are not willing that the latter be read in the church."<sup id="cite_ref-metzger_8-1" class="reference"><a href="#cite_note-metzger-8"><span class="cite-bracket">[</span>7<span class="cite-bracket">]</span></a></sup> (Other pieces of <a href="/https/en.wikipedia.org/wiki/Apocalyptic_literature" title="Apocalyptic literature">apocalyptic literature</a> are implicitly acknowledged, yet not "received".) Both the Apocalypse of Peter and the Apocalypse of John appear to have been controversial, with some churches of the 2nd and 3rd centuries using them and others not. <a href="/https/en.wikipedia.org/wiki/Clement_of_Alexandria" title="Clement of Alexandria">Clement of Alexandria</a> appears to have considered the Apocalypse of Peter to be holy scripture (<abbr title="circa">c.</abbr><span style="white-space:nowrap;"> 200 AD</span>).<sup id="cite_ref-clement-pe-quote_7-1" class="reference"><a href="#cite_note-clement-pe-quote-7"><span class="cite-bracket">[</span>6<span class="cite-bracket">]</span></a></sup> <a href="/https/en.wikipedia.org/wiki/Eusebius_of_Caesarea" class="mw-redirect" title="Eusebius of Caesarea">Eusebius</a> personally classified the work as spurious, yet not heretical, in his book <i><a href="/https/en.wikipedia.org/wiki/Church_History_(Eusebius)" class="mw-redirect" title="Church History (Eusebius)">Church History</a></i> (<abbr title="circa">c.</abbr><span style="white-space:nowrap;"> 320s AD</span>). Eusebius also describes a lost work of Clement's, the <span title="Latin-language text"><i lang="la">Hypotyposes</i></span> (Outlines), that gave "abbreviated discussions of the whole of the registered divine writings, without passing over the disputed [writings] – I mean <a href="/https/en.wikipedia.org/wiki/Epistle_of_Jude" title="Epistle of Jude">Jude</a> and the rest of the <a href="/https/en.wikipedia.org/wiki/Catholic_epistles" title="Catholic epistles">general letters</a>, and the <a href="/https/en.wikipedia.org/wiki/Epistle_of_Barnabas" title="Epistle of Barnabas">Letter of Barnabas</a>, and the so-called Apocalypse of Peter."<sup id="cite_ref-108" class="reference"><a href="#cite_note-108"><span class="cite-bracket">[</span>102<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-109" class="reference"><a href="#cite_note-109"><span class="cite-bracket">[</span>103<span class="cite-bracket">]</span></a></sup> The Apocalypse of Peter is listed in the catalog of the 6th-century <a href="/https/en.wikipedia.org/wiki/Codex_Claromontanus" title="Codex Claromontanus">Codex Claromontanus</a>, which was probably copying a 3rd- or 4th-century source.<sup id="cite_ref-110" class="reference"><a href="#cite_note-110"><span class="cite-bracket">[</span>104<span class="cite-bracket">]</span></a></sup> The entry in the catalog is marked with an <a href="/https/en.wikipedia.org/wiki/Obelus" title="Obelus">obelus</a> (along with the Epistle of Barnabas, the Shepherd of Hermas, and the <a href="/https/en.wikipedia.org/wiki/Acts_of_Paul" title="Acts of Paul">Acts of Paul</a>): probably an indication by the scribe that its status was not authoritative.<sup id="cite_ref-111" class="reference"><a href="#cite_note-111"><span class="cite-bracket">[</span>105<span class="cite-bracket">]</span></a></sup> The Byzantine-era <a href="/https/en.wikipedia.org/wiki/Stichometry_of_Nicephorus" title="Stichometry of Nicephorus">Stichometry of Nicephorus</a> lists both the Apocalypses of Peter and John as used if disputed books.<sup id="cite_ref-ehrman-fcf_58-2" class="reference"><a href="#cite_note-ehrman-fcf-58"><span class="cite-bracket">[</span>53<span class="cite-bracket">]</span></a></sup>
</p><p>Although these references to it attest that it was in wide circulation in the 2nd century, the Apocalypse of Peter was ultimately not accepted into the Christian <a href="/https/en.wikipedia.org/wiki/Biblical_canon" title="Biblical canon">biblical canon</a>. The reason why is not entirely clear, although considering the reservations various church authors had on the Apocalypse of John (the <a href="/https/en.wikipedia.org/wiki/Book_of_Revelation" title="Book of Revelation">Book of Revelation</a>), it is possible similar considerations were in play. As late as the 5th century, <a href="/https/en.wikipedia.org/wiki/Sozomen" title="Sozomen">Sozomen</a> indicates that some churches in Palestine still read it, but by then, it seems to have been considered inauthentic by most Christians.<sup id="cite_ref-112" class="reference"><a href="#cite_note-112"><span class="cite-bracket">[</span>106<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-Jakab2003_72-2" class="reference"><a href="#cite_note-Jakab2003-72"><span class="cite-bracket">[</span>67<span class="cite-bracket">]</span></a></sup>
</p><p>One hypothesis for why the Apocalypse of Peter failed to gain enough support to be canonized is that its view on the afterlife was too close to endorsing <a href="/https/en.wikipedia.org/wiki/Christian_universalism" title="Christian universalism">Christian universalism</a> and the related doctrine of <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn"><a href="/https/en.wikipedia.org/wiki/Apokatastasis" title="Apokatastasis">apokatastasis</a></i></span>, that God will make all things perfect in the fullness of time.<sup id="cite_ref-113" class="reference"><a href="#cite_note-113"><span class="cite-bracket">[</span>107<span class="cite-bracket">]</span></a></sup> The passage in the Rainer fragment that the saints, seeing the torment of sinners from heaven, could ask God for mercy, and these damned souls could be retroactively baptized and saved, had significant theological implications. Presumably, all of hell could eventually be emptied in such a manner; <a href="/https/en.wikipedia.org/wiki/M._R._James" title="M. R. James">M. R. James</a> suggested that the original Apocalypse of Peter may well have suggested <a href="/https/en.wikipedia.org/wiki/Universal_salvation" class="mw-redirect" title="Universal salvation">universal salvation</a> after a period of cleansing suffering in hell.<sup id="cite_ref-elliott_9-3" class="reference"><a href="#cite_note-elliott-9"><span class="cite-bracket">[</span>8<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-114" class="reference"><a href="#cite_note-114"><span class="cite-bracket">[</span>108<span class="cite-bracket">]</span></a></sup> This ran against the stance of many Church theologians of the 3rd, 4th, and 5th centuries who strongly felt that salvation and damnation were eternal and strictly based on actions and beliefs while alive. <a href="/https/en.wikipedia.org/wiki/Augustine_of_Hippo" title="Augustine of Hippo">Augustine of Hippo</a>, in his work <i><a href="/https/en.wikipedia.org/wiki/The_City_of_God" title="The City of God">The City of God</a></i>, denounces arguments based on very similar logic to what is seen in the Rainer passage.<sup id="cite_ref-115" class="reference"><a href="#cite_note-115"><span class="cite-bracket">[</span>109<span class="cite-bracket">]</span></a></sup> Such a system, where saints could at least pray their friends and family out of hell, and possibly any damned soul, would have been considered incorrect at best, and heretical at worst to these views. Most scholars since agree with James: the reading in the Rainer fragment was that of the original.<sup id="cite_ref-116" class="reference"><a href="#cite_note-116"><span class="cite-bracket">[</span>110<span class="cite-bracket">]</span></a></sup> The contested passage was not copied by later scribes who felt it was in error, hence not appearing in later manuscripts, along with the addition of the sentences indicating the punishment would be eternal. <a href="/https/en.wikipedia.org/wiki/Bart_Ehrman" class="mw-redirect" title="Bart Ehrman">Bart Ehrman</a> suggests that the damage to the book's reputation was already done, however. The <a href="/https/en.wikipedia.org/wiki/Origenist_Controversies" class="mw-redirect" title="Origenist Controversies">Origenist Controversies</a> of the 4th and 5th centuries retroactively condemned much of the thought of the theologian <a href="/https/en.wikipedia.org/wiki/Origen" title="Origen">Origen</a>, particularly his belief in universal salvation, and this anti-Origen movement was at least part of why the book was not included in the biblical canons of later centuries.<sup id="cite_ref-117" class="reference"><a href="#cite_note-117"><span class="cite-bracket">[</span>111<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-119" class="reference"><a href="#cite_note-119"><span class="cite-bracket">[</span>note 7<span class="cite-bracket">]</span></a></sup>
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<div class="mw-heading mw-heading2"><h2 id="Translations">Translations</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=18" title="Edit section: Translations">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<p>Selected modern English translations of the Apocalypse of Peter can be found in:<sup id="cite_ref-nasscal_120-0" class="reference"><a href="#cite_note-nasscal-120"><span class="cite-bracket">[</span>113<span class="cite-bracket">]</span></a></sup>
</p>
<ul><li><style data-mw-deduplicate="TemplateStyles:r1238218222">.mw-parser-output cite.citation{font-style:inherit;word-wrap:break-word}.mw-parser-output .citation q{quotes:"\"""\"""'""'"}.mw-parser-output .citation:target{background-color:rgba(0,127,255,0.133)}.mw-parser-output .id-lock-free.id-lock-free a{background:url("//upload.wikimedia.org/wikipedia/commons/6/65/Lock-green.svg")right 0.1em center/9px no-repeat}.mw-parser-output .id-lock-limited.id-lock-limited a,.mw-parser-output .id-lock-registration.id-lock-registration a{background:url("//upload.wikimedia.org/wikipedia/commons/d/d6/Lock-gray-alt-2.svg")right 0.1em center/9px no-repeat}.mw-parser-output .id-lock-subscription.id-lock-subscription a{background:url("//upload.wikimedia.org/wikipedia/commons/a/aa/Lock-red-alt-2.svg")right 0.1em center/9px no-repeat}.mw-parser-output .cs1-ws-icon a{background:url("//upload.wikimedia.org/wikipedia/commons/4/4c/Wikisource-logo.svg")right 0.1em center/12px no-repeat}body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-free a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-limited a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-registration a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-subscription a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .cs1-ws-icon a{background-size:contain;padding:0 1em 0 0}.mw-parser-output .cs1-code{color:inherit;background:inherit;border:none;padding:inherit}.mw-parser-output .cs1-hidden-error{display:none;color:var(--color-error,#d33)}.mw-parser-output .cs1-visible-error{color:var(--color-error,#d33)}.mw-parser-output .cs1-maint{display:none;color:#085;margin-left:0.3em}.mw-parser-output .cs1-kern-left{padding-left:0.2em}.mw-parser-output .cs1-kern-right{padding-right:0.2em}.mw-parser-output .citation .mw-selflink{font-weight:inherit}@media screen{.mw-parser-output .cs1-format{font-size:95%}html.skin-theme-clientpref-night .mw-parser-output .cs1-maint{color:#18911f}}@media screen and (prefers-color-scheme:dark){html.skin-theme-clientpref-os .mw-parser-output .cs1-maint{color:#18911f}}</style><cite class="citation book cs1">Beck, Eric J. (2019). Frey, Jörg (ed.). <i>Justice and Mercy in the Apocalypse of Peter: A New Translation and Analysis of the Purpose of the Text</i>. WUNT 427. Tübingen: Mohr Siebeck. pp. 66–73. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/978-3-16-159030-6" title="Special:BookSources/978-3-16-159030-6"><bdi>978-3-16-159030-6</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Justice+and+Mercy+in+the+Apocalypse+of+Peter%3A+A+New+Translation+and+Analysis+of+the+Purpose+of+the+Text&rft.place=T%C3%BCbingen&rft.series=WUNT+427&rft.pages=66-73&rft.pub=Mohr+Siebeck&rft.date=2019&rft.isbn=978-3-16-159030-6&rft.aulast=Beck&rft.aufirst=Eric+J.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span> (a composite translation drawing from both the Greek and the Ethiopic; available openly at <a rel="nofollow" class="external text" href="https://era.ed.ac.uk/handle/1842/35442">pages 98–112 of Beck's thesis</a>)</li>
<li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite class="citation book cs1">Beck, Eric J. (2024). "Translation of the Ethiopic Apocalypse of Peter including the Pseudo-Clementine Framework". In Maier, Daniel C.; Frey, Jörg; Kraus, Thomas J. (eds.). <a rel="nofollow" class="external text" href="https://www.peeters-leuven.be/pdf/9789042952096.pdf"><i>The Apocalypse of Peter in Context</i></a> <span class="cs1-format">(PDF)</span>. Studies on Early Christian Apocrypha 21. Peeters. pp. 377–400. <a href="/https/en.wikipedia.org/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<span class="id-lock-free" title="Freely accessible"><a rel="nofollow" class="external text" href="https://doi.org/10.2143%2F9789042952096">10.2143/9789042952096</a></span>. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/978-90-429-5208-9" title="Special:BookSources/978-90-429-5208-9"><bdi>978-90-429-5208-9</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Translation+of+the+Ethiopic+Apocalypse+of+Peter+including+the+Pseudo-Clementine+Framework&rft.btitle=The+Apocalypse+of+Peter+in+Context&rft.series=Studies+on+Early+Christian+Apocrypha+21&rft.pages=377-400&rft.pub=Peeters&rft.date=2024&rft_id=info%3Adoi%2F10.2143%2F9789042952096&rft.isbn=978-90-429-5208-9&rft.aulast=Beck&rft.aufirst=Eric+J.&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Fwww.peeters-leuven.be%2Fpdf%2F9789042952096.pdf&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span> (a translation of solely the Ethiopic text; available open-access)</li>
<li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite class="citation book cs1">Buchholz, Dennis D. (1988). <i>Your Eyes Will Be Opened: A Study of the Greek (Ethiopic) Apocalypse of Peter</i>. Society of Biblical Literature Dissertation series 97. Atlanta: Scholars Press. pp. 157–244. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/1-55540-025-6" title="Special:BookSources/1-55540-025-6"><bdi>1-55540-025-6</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Your+Eyes+Will+Be+Opened%3A+A+Study+of+the+Greek+%28Ethiopic%29+Apocalypse+of+Peter&rft.place=Atlanta&rft.series=Society+of+Biblical+Literature+Dissertation+series+97&rft.pages=157-244&rft.pub=Scholars+Press&rft.date=1988&rft.isbn=1-55540-025-6&rft.aulast=Buchholz&rft.aufirst=Dennis+D.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></li>
<li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite class="citation book cs1">Elliott, James Keith (1993). <i>The Apocryphal New Testament</i>. Oxford University Press. pp. 593–615. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/0-19-826182-9" title="Special:BookSources/0-19-826182-9"><bdi>0-19-826182-9</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Apocryphal+New+Testament&rft.pages=593-615&rft.pub=Oxford+University+Press&rft.date=1993&rft.isbn=0-19-826182-9&rft.aulast=Elliott&rft.aufirst=James+Keith&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></li>
<li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite class="citation book cs1">Gardiner, Eileen (1989). <i>Visions of Heaven and Hell Before Dante</i>. New York: Italica Press. pp. 1–12. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/9780934977142" title="Special:BookSources/9780934977142"><bdi>9780934977142</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Visions+of+Heaven+and+Hell+Before+Dante&rft.place=New+York&rft.pages=1-12&rft.pub=Italica+Press&rft.date=1989&rft.isbn=9780934977142&rft.aulast=Gardiner&rft.aufirst=Eileen&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></li>
<li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite class="citation book cs1 cs1-prop-foreign-lang-source">Kraus, Thomas J.; Nicklas, Tobias (2004). <i>Das Petrusevangelium und die Petrusapokalypse: Die griechischen Fragmente mit deutscher und englischer Übersetzung</i> [<i>The Gospel of Peter and the Apocalypse of Peter: The Greek Fragments with German and English Translation</i>]. GCS N.F. 11 (in German and English). Berlin: De Gruyter. pp. 118–120. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/978-3110176353" title="Special:BookSources/978-3110176353"><bdi>978-3110176353</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Das+Petrusevangelium+und+die+Petrusapokalypse%3A+Die+griechischen+Fragmente+mit+deutscher+und+englischer+%C3%9Cbersetzung&rft.place=Berlin&rft.series=GCS+N.F.+11&rft.pages=118-120&rft.pub=De+Gruyter&rft.date=2004&rft.isbn=978-3110176353&rft.aulast=Kraus&rft.aufirst=Thomas+J.&rft.au=Nicklas%2C+Tobias&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></li></ul>
<div class="mw-heading mw-heading2"><h2 id="Notes">Notes</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=19" title="Edit section: Notes">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<style data-mw-deduplicate="TemplateStyles:r1239543626">.mw-parser-output .reflist{margin-bottom:0.5em;list-style-type:decimal}@media screen{.mw-parser-output .reflist{font-size:90%}}.mw-parser-output .reflist .references{font-size:100%;margin-bottom:0;list-style-type:inherit}.mw-parser-output .reflist-columns-2{column-width:30em}.mw-parser-output .reflist-columns-3{column-width:25em}.mw-parser-output .reflist-columns{margin-top:0.3em}.mw-parser-output .reflist-columns ol{margin-top:0}.mw-parser-output .reflist-columns li{page-break-inside:avoid;break-inside:avoid-column}.mw-parser-output .reflist-upper-alpha{list-style-type:upper-alpha}.mw-parser-output .reflist-upper-roman{list-style-type:upper-roman}.mw-parser-output .reflist-lower-alpha{list-style-type:lower-alpha}.mw-parser-output .reflist-lower-greek{list-style-type:lower-greek}.mw-parser-output .reflist-lower-roman{list-style-type:lower-roman}</style><div class="reflist">
<div class="mw-references-wrap"><ol class="references">
<li id="cite_note-1"><span class="mw-cite-backlink"><b><a href="#cite_ref-1">^</a></b></span> <span class="reference-text"><a href="/https/en.wikipedia.org/wiki/Ancient_Greek_language" class="mw-redirect" title="Ancient Greek language">Ancient Greek</a>: <span lang="grc">Ἀποκάλυψις τοῦ Πέτρου</span>, <small><a href="/https/en.wikipedia.org/wiki/Romanization_of_Ancient_Greek" class="mw-redirect" title="Romanization of Ancient Greek">romanized</a>: </small><span title="Ancient Greek-language romanization"><i lang="grc-Latn">Apokálypsis toú Pétrou</i></span>, <small><a href="/https/en.wikipedia.org/wiki/Literal_translation" title="Literal translation">lit.</a> </small>'Revelation of Peter'</span>
</li>
<li id="cite_note-15"><span class="mw-cite-backlink"><b><a href="#cite_ref-15">^</a></b></span> <span class="reference-text"><a href="/https/en.wikipedia.org/wiki/Richard_Bauckham" title="Richard Bauckham">Richard Bauckham</a>'s argument supporting composition by a Jewish-Christian author in Palestine during the Bar Kokhba revolt is that the text speaks of a single false messiah who has not yet been exposed as false. The reference to the false messiah as a "liar" may be a Hebrew pun turning Bar Kokhba's original name, Bar Kosiba, into Bar Koziba, "son of the lie". More generally, the writer seems to write from a position of persecution, condemning those who caused the deaths of martyrs by their lies, and Bar Kokhba is reputed to have punished and killed Christians.<sup id="cite_ref-bauckham160_2-1" class="reference"><a href="#cite_note-bauckham160-2"><span class="cite-bracket">[</span>1<span class="cite-bracket">]</span></a></sup> Scholars who have found Bauckham's argument convincing include <a href="/https/en.wikipedia.org/wiki/Oskar_Skarsaune" title="Oskar Skarsaune">Oskar Skarsaune</a> and Dennis Buchholz.<sup id="cite_ref-Skarsaune_2007_11-0" class="reference"><a href="#cite_note-Skarsaune_2007-11"><span class="cite-bracket">[</span>10<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-12" class="reference"><a href="#cite_note-12"><span class="cite-bracket">[</span>11<span class="cite-bracket">]</span></a></sup> This suggestion is not accepted by all; <a href="/https/en.wikipedia.org/wiki/Eibert_Tigchelaar" title="Eibert Tigchelaar">Eibert Tigchelaar</a> wrote a rebuttal of the argument as unconvincing, as other calamities such as the <a href="/https/en.wikipedia.org/wiki/Kitos_War" title="Kitos War">Kitos War</a> (115–117) could have been the inspiration, as could forgotten local persecutions.<sup id="cite_ref-Tigchellaar2003_13-0" class="reference"><a href="#cite_note-Tigchellaar2003-13"><span class="cite-bracket">[</span>12<span class="cite-bracket">]</span></a></sup> Scholars who agree with Tigchelaar include Eric Beck and Tobias Nicklas.<sup id="cite_ref-14" class="reference"><a href="#cite_note-14"><span class="cite-bracket">[</span>13<span class="cite-bracket">]</span></a></sup></span>
</li>
<li id="cite_note-16"><span class="mw-cite-backlink"><b><a href="#cite_ref-16">^</a></b></span> <span class="reference-text"><a href="/https/en.wikipedia.org/wiki/Jan_N._Bremmer" title="Jan N. Bremmer">Jan Bremmer</a> suggests that the signs of Greek philosophical influence point to an author or editor in more Hellenized Egypt, although perhaps working off a Palestinian text.<sup id="cite_ref-Bremmer2003_3-1" class="reference"><a href="#cite_note-Bremmer2003-3"><span class="cite-bracket">[</span>2<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-bremmer2009_4-1" class="reference"><a href="#cite_note-bremmer2009-4"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup> <a href="/https/en.wikipedia.org/wiki/Klaus_Berger_(theologian)" title="Klaus Berger (theologian)">Klaus Berger</a> and <a href="/https/en.wikipedia.org/wiki/Caspar_Detlef_Gustav_M%C3%BCller" title="Caspar Detlef Gustav Müller">C.D.G. Müller</a> detect similar veneration of Peter in other Egyptian Christian works as well as references to Egyptian cultural practices; Clement of Alexandria's notice of the work suggests it was popular in Alexandria, the literary center of Egypt.<sup id="cite_ref-mueller2003_5-1" class="reference"><a href="#cite_note-mueller2003-5"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup></span>
</li>
<li id="cite_note-21"><span class="mw-cite-backlink"><b><a href="#cite_ref-21">^</a></b></span> <span class="reference-text">The story of the Akhmim codex being found held in the hands of a dead monk is considered possible, yet unconfirmed by later scholars; archaeological practice in 1886 was far less rigorous than the contemporary era. Maspéro did not closely monitor his hired Egyptian staff and was unclear on where precisely the codex came from other than a <a href="/https/en.wikipedia.org/wiki/Necropolis" title="Necropolis">necropolis</a> in the region, of which there were several. Uriel Bouriant, who produced the initial journal article on the discovery, wrote it must have been from the grave of a monk. Tobias Nicklas and Thomas Kraus wrote in 2004 that they are skeptical this third-hand account of Bouriant is particularly trustworthy.<sup id="cite_ref-19" class="reference"><a href="#cite_note-19"><span class="cite-bracket">[</span>16<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-VanMinnen2003_20-0" class="reference"><a href="#cite_note-VanMinnen2003-20"><span class="cite-bracket">[</span>17<span class="cite-bracket">]</span></a></sup></span>
</li>
<li id="cite_note-51"><span class="mw-cite-backlink"><b><a href="#cite_ref-51">^</a></b></span> <span class="reference-text">The <a href="/https/en.wikipedia.org/wiki/Acts_of_Paul_and_Thecla" title="Acts of Paul and Thecla">Acts of Paul and Thecla</a> is another work possibly influenced by the Rainer passage, although this connection is more contested. <a href="/https/en.wikipedia.org/wiki/M._R._James" title="M. R. James">M. R. James</a> detected a parallel in a passage where <a href="/https/en.wikipedia.org/wiki/Thecla" title="Thecla">Thecla</a> prays for the dead Falconilla to be delivered to heaven, but Dennis Buchholz writes that this only shows the author was familiar with similar material in the Christian tradition.<sup id="cite_ref-james1931_29-1" class="reference"><a href="#cite_note-james1931-29"><span class="cite-bracket">[</span>25<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-50" class="reference"><a href="#cite_note-50"><span class="cite-bracket">[</span>46<span class="cite-bracket">]</span></a></sup></span>
</li>
<li id="cite_note-75"><span class="mw-cite-backlink"><b><a href="#cite_ref-75">^</a></b></span> <span class="reference-text">A contested example of influence is in <a href="/https/en.wikipedia.org/wiki/Theophilus_of_Antioch" title="Theophilus of Antioch">Theophilus of Antioch</a>'s <i>Apology to Autolycus</i>. <a href="/https/en.wikipedia.org/wiki/Gilles_Quispel" title="Gilles Quispel">Gilles Quispel</a> and <a href="/https/en.wikipedia.org/wiki/Robert_M._Grant_(theologian)" title="Robert M. Grant (theologian)">R. M. Grant</a> argued that a line in it might be loosely quoting the Akhmim version of the Apocalypse of Peter: a description of an Eden-like place of light and exquisite plants. Dennis Buchholz considers this argument as not convincing; while it is possible Theophilus was familiar with the Apocalypse of Peter, descriptions of paradise involving both light and flowering plants were common in the era, and seen in common sources such as the <a href="/https/en.wikipedia.org/wiki/Book_of_Enoch" title="Book of Enoch">Book of Enoch</a>.<sup id="cite_ref-73" class="reference"><a href="#cite_note-73"><span class="cite-bracket">[</span>68<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-74" class="reference"><a href="#cite_note-74"><span class="cite-bracket">[</span>69<span class="cite-bracket">]</span></a></sup></span>
</li>
<li id="cite_note-119"><span class="mw-cite-backlink"><b><a href="#cite_ref-119">^</a></b></span> <span class="reference-text"><a href="/https/en.wikipedia.org/wiki/Origen" title="Origen">Origen</a> wrote in the 3rd century, long after the Apocalypse of Peter was created, and his theological rationale for universal salvation was different; nevertheless, later Christians often assumed Origen's influence was the source of this doctrine. A scribal note to a manuscript of the Sibylline Oracles on the matter of prayers for the dead reads: "Plainly false. For the fire which tortures the condemned will never cease. Even I would pray that this be so, though I am marked with very great scars of faults, which have need of very great mercy. But let babbling Origen be ashamed of saying that there is a limit to punishment."<sup id="cite_ref-collins1983_48-1" class="reference"><a href="#cite_note-collins1983-48"><span class="cite-bracket">[</span>44<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-118" class="reference"><a href="#cite_note-118"><span class="cite-bracket">[</span>112<span class="cite-bracket">]</span></a></sup></span>
</li>
</ol></div></div>
<div class="mw-heading mw-heading2"><h2 id="References">References</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=20" title="Edit section: References">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1239543626"><div class="reflist">
<div class="mw-references-wrap mw-references-columns"><ol class="references">
<li id="cite_note-bauckham160-2"><span class="mw-cite-backlink">^ <a href="#cite_ref-bauckham160_2-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-bauckham160_2-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-bauckham160_2-2"><sup><i><b>c</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFBauckham1998">Bauckham 1998</a>, pp. 160–161.</span>
</li>
<li id="cite_note-Bremmer2003-3"><span class="mw-cite-backlink">^ <a href="#cite_ref-Bremmer2003_3-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Bremmer2003_3-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-Bremmer2003_3-2"><sup><i><b>c</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFBremmer2003" class="citation book cs1"><a href="/https/en.wikipedia.org/wiki/Jan_N._Bremmer" title="Jan N. Bremmer">Bremmer, Jan</a> (2003). "The Apocalypse of Peter: Greek or Jewish?". In <a href="/https/en.wikipedia.org/wiki/Jan_N._Bremmer" title="Jan N. Bremmer">Bremmer, Jan N.</a>; Czachesz, István (eds.). <i>The Apocalypse of Peter</i>. Peeters. pp. 1–14. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/90-429-1375-4" title="Special:BookSources/90-429-1375-4"><bdi>90-429-1375-4</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=The+Apocalypse+of+Peter%3A+Greek+or+Jewish%3F&rft.btitle=The+Apocalypse+of+Peter&rft.pages=1-14&rft.pub=Peeters&rft.date=2003&rft.isbn=90-429-1375-4&rft.aulast=Bremmer&rft.aufirst=Jan&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-bremmer2009-4"><span class="mw-cite-backlink">^ <a href="#cite_ref-bremmer2009_4-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-bremmer2009_4-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-bremmer2009_4-2"><sup><i><b>c</b></i></sup></a> <a href="#cite_ref-bremmer2009_4-3"><sup><i><b>d</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFBremmer2009" class="citation journal cs1"><a href="/https/en.wikipedia.org/wiki/Jan_N._Bremmer" title="Jan N. Bremmer">Bremmer, Jan</a> (2009). "Christian Hell: From the Apocalypse of Peter to the Apocalypse of Paul". <i><a href="/https/en.wikipedia.org/wiki/Numen_(journal)" title="Numen (journal)">Numen</a></i>. <b>56</b> (2/3): 298–302. <a href="/https/en.wikipedia.org/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1163%2F156852709X405026">10.1163/156852709X405026</a>. <a href="/https/en.wikipedia.org/wiki/JSTOR_(identifier)" class="mw-redirect" title="JSTOR (identifier)">JSTOR</a> <a rel="nofollow" class="external text" href="https://www.jstor.org/stable/27793794">27793794</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Numen&rft.atitle=Christian+Hell%3A+From+the+Apocalypse+of+Peter+to+the+Apocalypse+of+Paul&rft.volume=56&rft.issue=2%2F3&rft.pages=298-302&rft.date=2009&rft_id=info%3Adoi%2F10.1163%2F156852709X405026&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Fwww.jstor.org%2Fstable%2F27793794%23id-name%3DJSTOR&rft.aulast=Bremmer&rft.aufirst=Jan&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-mueller2003-5"><span class="mw-cite-backlink">^ <a href="#cite_ref-mueller2003_5-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-mueller2003_5-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFMüller2003" class="citation book cs1"><a href="/https/en.wikipedia.org/wiki/Caspar_Detlef_Gustav_M%C3%BCller" title="Caspar Detlef Gustav Müller">Müller, Caspar Detlef Gustav</a> (2003) [1989]. "Apocalypse of Peter". In <a href="/https/en.wikipedia.org/wiki/Wilhelm_Schneemelcher" title="Wilhelm Schneemelcher">Schneemelcher, Wilhelm</a> (ed.). <i>New Testament Apocrypha: Volume Two: Writings Relating to the Apostles; Apocalypses and Related Subjects</i>. Translated by <a href="/https/en.wikipedia.org/wiki/R._McL._Wilson" title="R. McL. Wilson">Wilson, Robert McLachlan</a> (Revised ed.). Louisville: Westminster Press. pp. 620–625. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/0-664-22722-8" title="Special:BookSources/0-664-22722-8"><bdi>0-664-22722-8</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Apocalypse+of+Peter&rft.btitle=New+Testament+Apocrypha%3A+Volume+Two%3A+Writings+Relating+to+the+Apostles%3B+Apocalypses+and+Related+Subjects&rft.place=Louisville&rft.pages=620-625&rft.edition=Revised&rft.pub=Westminster+Press&rft.date=2003&rft.isbn=0-664-22722-8&rft.aulast=M%C3%BCller&rft.aufirst=Caspar+Detlef+Gustav&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-maurer664-6"><span class="mw-cite-backlink">^ <a href="#cite_ref-maurer664_6-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-maurer664_6-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFMaurer1965">Maurer 1965</a>, p. 664. Compare Apocalypse of Peter Chapter 3 with <a rel="nofollow" class="external text" href="https://bible.oremus.org/?passage=2%20Esdras%205:33–56&version=nrsvae">2 Esdras 5:33–56</a> (4 Esdras, confusingly, is chapter 3 onward of the compilation book later called 2 Esdras).</span>
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<li id="cite_note-clement-pe-quote-7"><span class="mw-cite-backlink">^ <a href="#cite_ref-clement-pe-quote_7-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-clement-pe-quote_7-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 22–29.<br /><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFJames1924" class="citation cs1"><a href="/https/en.wikipedia.org/wiki/M._R._James" title="M. R. James">James, M. R.</a> (1924). <span class="cs1-ws-icon" title="s:The Apocryphal New Testament (1924)/Apocalypses/The Apocalypse of Peter"><a class="external text" href="https://en.wikisource.org/wiki/The_Apocryphal_New_Testament_(1924)/Apocalypses/The_Apocalypse_of_Peter"><i>The Apocryphal New Testament</i> </a></span>. Oxford: Clarendon Press. p. 506 – via <a href="/https/en.wikipedia.org/wiki/Wikisource" title="Wikisource">Wikisource</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Apocryphal+New+Testament&rft.place=Oxford&rft.pages=506&rft.pub=Clarendon+Press&rft.date=1924&rft.aulast=James&rft.aufirst=M.+R.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span> [<span style="font-size:85%;"><a href="https://en.wikisource.org/wiki/Page:The_Apocryphal_New_Testament_(1924).djvu/544" class="extiw" title="wikisource:Page:The Apocryphal New Testament (1924).djvu/544">scan</a></span> <span class="noviewer" typeof="mw:File"><a href="/https/en.wikipedia.org/wiki/File:Wikisource-logo.svg" class="mw-file-description"><img alt="Wikisource link" src="//upload.wikimedia.org/wikipedia/commons/thumb/4/4c/Wikisource-logo.svg/12px-Wikisource-logo.svg.png" decoding="async" width="12" height="13" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/4/4c/Wikisource-logo.svg/18px-Wikisource-logo.svg.png 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/4/4c/Wikisource-logo.svg/24px-Wikisource-logo.svg.png 2x" data-file-width="410" data-file-height="430" /></a></span>]<br />See 41.1-2, 48.1, and 49.1 of the <i>Prophetical Extracts</i>, which correspond with the Ethiopic text: <i><a rel="nofollow" class="external text" href="https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:41-50/">Eclogae propheticae</a></i> (Greek text).</span>
</li>
<li id="cite_note-metzger-8"><span class="mw-cite-backlink">^ <a href="#cite_ref-metzger_8-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-metzger_8-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFMetzger1987" class="citation book cs1"><a href="/https/en.wikipedia.org/wiki/Bruce_Metzger" class="mw-redirect" title="Bruce Metzger">Metzger, Bruce</a> (1987). <i>The Canon of the New Testament: Its Origin, Development, and Significance</i>. Oxford: Clarendon Press. pp. 191–201, 305–307. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/0-19-826954-4" title="Special:BookSources/0-19-826954-4"><bdi>0-19-826954-4</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Canon+of+the+New+Testament%3A+Its+Origin%2C+Development%2C+and+Significance&rft.place=Oxford&rft.pages=191-201%2C+305-307&rft.pub=Clarendon+Press&rft.date=1987&rft.isbn=0-19-826954-4&rft.aulast=Metzger&rft.aufirst=Bruce&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-elliott-9"><span class="mw-cite-backlink">^ <a href="#cite_ref-elliott_9-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-elliott_9-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-elliott_9-2"><sup><i><b>c</b></i></sup></a> <a href="#cite_ref-elliott_9-3"><sup><i><b>d</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFElliott1993" class="citation book cs1">Elliott, James Keith (1993). "The Apocalypse of Peter". In Elliott, J. K. (ed.). <i>The Apocryphal New Testament</i>. Oxford University Press. pp. 593–595. <a href="/https/en.wikipedia.org/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1093%2F0198261829.003.0032">10.1093/0198261829.003.0032</a>. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/0-19-826182-9" title="Special:BookSources/0-19-826182-9"><bdi>0-19-826182-9</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=The+Apocalypse+of+Peter&rft.btitle=The+Apocryphal+New+Testament&rft.pages=593-595&rft.pub=Oxford+University+Press&rft.date=1993&rft_id=info%3Adoi%2F10.1093%2F0198261829.003.0032&rft.isbn=0-19-826182-9&rft.aulast=Elliott&rft.aufirst=James+Keith&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
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<li id="cite_note-bremmer2024-10"><span class="mw-cite-backlink">^ <a href="#cite_ref-bremmer2024_10-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-bremmer2024_10-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFBremmer2024" class="citation book cs1"><a href="/https/en.wikipedia.org/wiki/Jan_N._Bremmer" title="Jan N. Bremmer">Bremmer, Jan</a> (2024). "The Apocalypse of Peter, 2 Peter and Sibylline Oracles II. Alexandrian Debates?". In Maier, Daniel C.; Frey, Jörg; Kraus, Thomas J. (eds.). <a rel="nofollow" class="external text" href="https://www.peeters-leuven.be/pdf/9789042952096.pdf"><i>The Apocalypse of Peter in Context</i></a> <span class="cs1-format">(PDF)</span>. Studies on Early Christian Apocrypha 21. Peeters. pp. 153–177. <a href="/https/en.wikipedia.org/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<span class="id-lock-free" title="Freely accessible"><a rel="nofollow" class="external text" href="https://doi.org/10.2143%2F9789042952096">10.2143/9789042952096</a></span>. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/978-90-429-5208-9" title="Special:BookSources/978-90-429-5208-9"><bdi>978-90-429-5208-9</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=The+Apocalypse+of+Peter%2C+2+Peter+and+Sibylline+Oracles+II.+Alexandrian+Debates%3F&rft.btitle=The+Apocalypse+of+Peter+in+Context&rft.series=Studies+on+Early+Christian+Apocrypha+21&rft.pages=153-177&rft.pub=Peeters&rft.date=2024&rft_id=info%3Adoi%2F10.2143%2F9789042952096&rft.isbn=978-90-429-5208-9&rft.aulast=Bremmer&rft.aufirst=Jan&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Fwww.peeters-leuven.be%2Fpdf%2F9789042952096.pdf&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span> </span>
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<li id="cite_note-Skarsaune_2007-11"><span class="mw-cite-backlink">^ <a href="#cite_ref-Skarsaune_2007_11-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Skarsaune_2007_11-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFSkarsaune2007" class="citation book cs1"><a href="/https/en.wikipedia.org/wiki/Oskar_Skarsaune" title="Oskar Skarsaune">Skarsaune, Oskar</a> (2007). <a href="/https/en.wikipedia.org/wiki/Oskar_Skarsaune" title="Oskar Skarsaune">Skarsaune, Oskar</a>; <a href="/https/en.wikipedia.org/w/index.php?title=Reidar_Hvalvik&action=edit&redlink=1" class="new" title="Reidar Hvalvik (page does not exist)">Hvalvik, Reidar</a> (eds.). <i>Jewish Believers in Jesus</i>. Hendrickson Publishers. pp. 384–388. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/978-1-56563-763-4" title="Special:BookSources/978-1-56563-763-4"><bdi>978-1-56563-763-4</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Jewish+Believers+in+Jesus&rft.pages=384-388&rft.pub=Hendrickson+Publishers&rft.date=2007&rft.isbn=978-1-56563-763-4&rft.aulast=Skarsaune&rft.aufirst=Oskar&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
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<li id="cite_note-12"><span class="mw-cite-backlink"><b><a href="#cite_ref-12">^</a></b></span> <span class="reference-text"><a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 277–278, 408–412.</span>
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<li id="cite_note-Tigchellaar2003-13"><span class="mw-cite-backlink">^ <a href="#cite_ref-Tigchellaar2003_13-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Tigchellaar2003_13-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFTigchelaar2003" class="citation book cs1"><a href="/https/en.wikipedia.org/wiki/Eibert_Tigchelaar" title="Eibert Tigchelaar">Tigchelaar, Eibert</a> (2003). "Is the Liar Bar-Kokhba? Considering the Date and Provenance of the Greek (Ethiopic) Apocalypse of Peter". In <a href="/https/en.wikipedia.org/wiki/Jan_N._Bremmer" title="Jan N. Bremmer">Bremmer, Jan N.</a>; Czachesz, István (eds.). <i>The Apocalypse of Peter</i>. Peeters. pp. 63–77. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/90-429-1375-4" title="Special:BookSources/90-429-1375-4"><bdi>90-429-1375-4</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Is+the+Liar+Bar-Kokhba%3F+Considering+the+Date+and+Provenance+of+the+Greek+%28Ethiopic%29+Apocalypse+of+Peter&rft.btitle=The+Apocalypse+of+Peter&rft.pages=63-77&rft.pub=Peeters&rft.date=2003&rft.isbn=90-429-1375-4&rft.aulast=Tigchelaar&rft.aufirst=Eibert&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
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<li id="cite_note-14"><span class="mw-cite-backlink"><b><a href="#cite_ref-14">^</a></b></span> <span class="reference-text"><a href="#CITEREFBeck2019">Beck 2019</a>, pp. 9–11, 175.</span>
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<li id="cite_note-17"><span class="mw-cite-backlink"><b><a href="#cite_ref-17">^</a></b></span> <span class="reference-text"><a href="#CITEREFBeck2019">Beck 2019</a>, p. 2.</span>
</li>
<li id="cite_note-Greek_printings-18"><span class="mw-cite-backlink"><b><a href="#cite_ref-Greek_printings_18-0">^</a></b></span> <span class="reference-text"><style data-mw-deduplicate="TemplateStyles:r1126788409">.mw-parser-output .plainlist ol,.mw-parser-output .plainlist ul{line-height:inherit;list-style:none;margin:0;padding:0}.mw-parser-output .plainlist ol li,.mw-parser-output .plainlist ul li{margin-bottom:0}</style><div class="plainlist" style="display:inline-flex;--size:100%; max-width:max(15em, calc(var(--size) - 3.2em));"><ul style="display:inline-block"><li>The Greek Akhmim text was printed originally in:</li><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFBouriant1892" class="citation book cs1 cs1-prop-foreign-lang-source"><a href="/https/en.wikipedia.org/wiki/Urbain_Bouriant" title="Urbain Bouriant">Bouriant, Urbain</a> (1892). <a rel="nofollow" class="external text" href="https://catalog.hathitrust.org/Record/103027436">"Fragments du texte grec du livre d'Enoch et de quelques écrits attribués à Saint Pierre"</a>. <i>Mémoires publiés par les membres de la mission archéologique au Caire</i>. IX.1 (in French). pp. 142–147.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Fragments+du+texte+grec+du+livre+d%27Enoch+et+de+quelques+%C3%A9crits+attribu%C3%A9s+%C3%A0+Saint+Pierre&rft.btitle=M%C3%A9moires+publi%C3%A9s+par+les+membres+de+la+mission+arch%C3%A9ologique+au+Caire&rft.series=IX.1&rft.pages=142-147&rft.date=1892&rft.aulast=Bouriant&rft.aufirst=Urbain&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Fcatalog.hathitrust.org%2FRecord%2F103027436&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></li><li>Photographs are published in:</li><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFLods1893" class="citation book cs1 cs1-prop-foreign-lang-source">Lods, Adolphe (1893). <a rel="nofollow" class="external text" href="https://archive.org/details/MMAF9.3/">"L'Evangile et l'Apocalypse de Pierre"</a>. In Leroux, Ernest (ed.). <i>Mémoires publiés par les membres de la mission archéologique au Caire</i>. IX.3 (in French). pp. 224–228, plates VII–X.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=L%27Evangile+et+l%27Apocalypse+de+Pierre&rft.btitle=M%C3%A9moires+publi%C3%A9s+par+les+membres+de+la+mission+arch%C3%A9ologique+au+Caire&rft.series=IX.3&rft.pages=224-228%2C+plates+VII-X&rft.date=1893&rft.aulast=Lods&rft.aufirst=Adolphe&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Farchive.org%2Fdetails%2FMMAF9.3%2F&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></li><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFGebhardt1893" class="citation book cs1 cs1-prop-foreign-lang-source"><a href="/https/en.wikipedia.org/wiki/Oscar_von_Gebhardt" title="Oscar von Gebhardt">Gebhardt, Oscar von</a> (1893). <a rel="nofollow" class="external text" href="https://archive.org/details/dasevangeliumund0000gebh/mode/2up"><i>Das Evangelium und die Apokalypse des Petrus</i></a> (in German). Leipzig: J. C. Hinrichs. pp. Plates XIV–XX.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Das+Evangelium+und+die+Apokalypse+des+Petrus&rft.place=Leipzig&rft.pages=Plates+XIV-XX&rft.pub=J.+C.+Hinrichs&rft.date=1893&rft.aulast=Gebhardt&rft.aufirst=Oscar+von&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Farchive.org%2Fdetails%2Fdasevangeliumund0000gebh%2Fmode%2F2up&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></li></ul></div></span>
</li>
<li id="cite_note-19"><span class="mw-cite-backlink"><b><a href="#cite_ref-19">^</a></b></span> <span class="reference-text"><a href="#CITEREFKrausNicklas">Kraus & Nicklas</a>, pp. 25–27<span class="error harv-error" style="display: none; font-size:100%"> harvnb error: no target: CITEREFKrausNicklas (<a href="/https/en.wikipedia.org/wiki/Category:Harv_and_Sfn_template_errors" title="Category:Harv and Sfn template errors">help</a>)</span>.</span>
</li>
<li id="cite_note-VanMinnen2003-20"><span class="mw-cite-backlink">^ <a href="#cite_ref-VanMinnen2003_20-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-VanMinnen2003_20-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-VanMinnen2003_20-2"><sup><i><b>c</b></i></sup></a> <a href="#cite_ref-VanMinnen2003_20-3"><sup><i><b>d</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFVan_Minnen2003" class="citation book cs1">Van Minnen, Peter (2003). "The Greek Apocalypse of Peter". In <a href="/https/en.wikipedia.org/wiki/Jan_N._Bremmer" title="Jan N. Bremmer">Bremmer, Jan N.</a>; Czachesz, István (eds.). <i>The Apocalypse of Peter</i>. Peeters. pp. 17–28. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/90-429-1375-4" title="Special:BookSources/90-429-1375-4"><bdi>90-429-1375-4</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=The+Greek+Apocalypse+of+Peter&rft.btitle=The+Apocalypse+of+Peter&rft.pages=17-28&rft.pub=Peeters&rft.date=2003&rft.isbn=90-429-1375-4&rft.aulast=Van+Minnen&rft.aufirst=Peter&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-nta2-22"><span class="mw-cite-backlink">^ <a href="#cite_ref-nta2_22-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-nta2_22-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-nta2_22-2"><sup><i><b>c</b></i></sup></a> <a href="#cite_ref-nta2_22-3"><sup><i><b>d</b></i></sup></a> <a href="#cite_ref-nta2_22-4"><sup><i><b>e</b></i></sup></a> <a href="#cite_ref-nta2_22-5"><sup><i><b>f</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFMaurer1965" class="citation book cs1">Maurer, Christian (1965) [1964]. "Apocalypse of Peter". In <a href="/https/en.wikipedia.org/wiki/Wilhelm_Schneemelcher" title="Wilhelm Schneemelcher">Schneemelcher, Wilhelm</a> (ed.). <i>New Testament Apocrypha: Volume Two: Writings Relating to the Apostles; Apocalypses and Related Subjects</i>. Translated by <a href="/https/en.wikipedia.org/wiki/R._McL._Wilson" title="R. McL. Wilson">Wilson, Robert McLachlan</a>. Philadelphia: Westminster Press. pp. 663–668.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Apocalypse+of+Peter&rft.btitle=New+Testament+Apocrypha%3A+Volume+Two%3A+Writings+Relating+to+the+Apostles%3B+Apocalypses+and+Related+Subjects&rft.place=Philadelphia&rft.pages=663-668&rft.pub=Westminster+Press&rft.date=1965&rft.aulast=Maurer&rft.aufirst=Christian&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span> Translation from Ethiopic to German was by <a href="/https/en.wikipedia.org/wiki/Hugo_Duensing" title="Hugo Duensing">Hugo Duensing</a>, with David Hill and R. McL. Wilson translating the German to English.</span>
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<li id="cite_note-23"><span class="mw-cite-backlink"><b><a href="#cite_ref-23">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1126788409"><div class="plainlist" style="display:inline-flex;--size:100%; max-width:max(15em, calc(var(--size) - 3.2em));"><ul style="display:inline-block"><li>The Ethiopic text, with a French translation, was published in:</li><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFGrébaut1910" class="citation journal cs1 cs1-prop-foreign-lang-source">Grébaut, Sylvain (1910). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=7_M1AAAAIAAJ&pg=PA198">"Littérature éthiopienne pseudo-Clémentine"</a>. <i>Revue de l'Orient Chrétien</i> (in French). <b>15</b>: 198–214, 307–323, 425–439.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Revue+de+l%27Orient+Chr%C3%A9tien&rft.atitle=Litt%C3%A9rature+%C3%A9thiopienne+pseudo-Cl%C3%A9mentine&rft.volume=15&rft.pages=198-214%2C+307-323%2C+425-439&rft.date=1910&rft.aulast=Gr%C3%A9baut&rft.aufirst=Sylvain&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Fbooks.google.com%2Fbooks%3Fid%3D7_M1AAAAIAAJ%26pg%3DPA198&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></li><li>Photographs can be found at Gallica, <a rel="nofollow" class="external text" href="https://gallica.bnf.fr/ark:/12148/btv1b100878602/f133.item">Ethiopien d'Abbadie 51</a>, p. 131r–137r; p. 131r–146v for the full "The Second Coming of Christ and the Resurrection of the Dead".</li></ul></div></span>
</li>
<li id="cite_note-bauckham162-24"><span class="mw-cite-backlink">^ <a href="#cite_ref-bauckham162_24-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-bauckham162_24-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFBauckham1998">Bauckham 1998</a>, pp. 162–163.</span>
</li>
<li id="cite_note-james1911-25"><span class="mw-cite-backlink"><b><a href="#cite_ref-james1911_25-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1126788409"><div class="plainlist" style="display:inline-flex;--size:100%; max-width:max(15em, calc(var(--size) - 3.2em));"><ul style="display:inline-block"><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFJames1910" class="citation journal cs1"><a href="/https/en.wikipedia.org/wiki/M._R._James" title="M. R. James">James, M. R.</a> (1910). "A New Text of the Apocalypse of Peter". <i><a href="/https/en.wikipedia.org/wiki/The_Journal_of_Theological_Studies" title="The Journal of Theological Studies">The Journal of Theological Studies</a></i>. <b>12</b> (45): 36–54. <a href="/https/en.wikipedia.org/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1093%2Fjts%2Fos-XII.1.36">10.1093/jts/os-XII.1.36</a>. <a href="/https/en.wikipedia.org/wiki/JSTOR_(identifier)" class="mw-redirect" title="JSTOR (identifier)">JSTOR</a> <a rel="nofollow" class="external text" href="https://www.jstor.org/stable/23948865">23948865</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=The+Journal+of+Theological+Studies&rft.atitle=A+New+Text+of+the+Apocalypse+of+Peter&rft.volume=12&rft.issue=45&rft.pages=36-54&rft.date=1910&rft_id=info%3Adoi%2F10.1093%2Fjts%2Fos-XII.1.36&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Fwww.jstor.org%2Fstable%2F23948865%23id-name%3DJSTOR&rft.aulast=James&rft.aufirst=M.+R.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></li><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFJames1911" class="citation journal cs1"><a href="/https/en.wikipedia.org/wiki/M._R._James" title="M. R. James">James, M. R.</a> (1911). "A New Text of the Apocalypse of Peter II". <i><a href="/https/en.wikipedia.org/wiki/The_Journal_of_Theological_Studies" title="The Journal of Theological Studies">The Journal of Theological Studies</a></i>. <b>12</b> (47): 362–383. <a href="/https/en.wikipedia.org/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1093%2Fjts%2Fos-XII.3.362">10.1093/jts/os-XII.3.362</a>. <a href="/https/en.wikipedia.org/wiki/JSTOR_(identifier)" class="mw-redirect" title="JSTOR (identifier)">JSTOR</a> <a rel="nofollow" class="external text" href="https://www.jstor.org/stable/23948915">23948915</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=The+Journal+of+Theological+Studies&rft.atitle=A+New+Text+of+the+Apocalypse+of+Peter+II&rft.volume=12&rft.issue=47&rft.pages=362-383&rft.date=1911&rft_id=info%3Adoi%2F10.1093%2Fjts%2Fos-XII.3.362&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Fwww.jstor.org%2Fstable%2F23948915%23id-name%3DJSTOR&rft.aulast=James&rft.aufirst=M.+R.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span> (this is the article with the initial comparative translation, as well as the Bodleian fragment)</li><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFJames1911" class="citation journal cs1"><a href="/https/en.wikipedia.org/wiki/M._R._James" title="M. R. James">James, M. R.</a> (1911). "A New Text of the Apocalypse of Peter III". <i><a href="/https/en.wikipedia.org/wiki/The_Journal_of_Theological_Studies" title="The Journal of Theological Studies">The Journal of Theological Studies</a></i>. <b>12</b> (48): 573–583. <a href="/https/en.wikipedia.org/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1093%2Fjts%2Fos-XII.4.573">10.1093/jts/os-XII.4.573</a>. <a href="/https/en.wikipedia.org/wiki/JSTOR_(identifier)" class="mw-redirect" title="JSTOR (identifier)">JSTOR</a> <a rel="nofollow" class="external text" href="https://www.jstor.org/stable/23948939">23948939</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=The+Journal+of+Theological+Studies&rft.atitle=A+New+Text+of+the+Apocalypse+of+Peter+III&rft.volume=12&rft.issue=48&rft.pages=573-583&rft.date=1911&rft_id=info%3Adoi%2F10.1093%2Fjts%2Fos-XII.4.573&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Fwww.jstor.org%2Fstable%2F23948939%23id-name%3DJSTOR&rft.aulast=James&rft.aufirst=M.+R.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></li></ul></div></span>
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<li id="cite_note-26"><span class="mw-cite-backlink"><b><a href="#cite_ref-26">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1126788409"><div class="plainlist" style="display:inline-flex;--size:100%; max-width:max(15em, calc(var(--size) - 3.2em));"><ul style="display:inline-block"><li><a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 129–134; <a href="#CITEREFBeck2019">Beck 2019</a>, p. 3.</li><li>For original publication, see:</li><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFHammerschmidt1973" class="citation book cs1 cs1-prop-foreign-lang-source"><a href="/https/en.wikipedia.org/wiki/Ernst_Hammerschmidt" title="Ernst Hammerschmidt">Hammerschmidt, Ernst</a> (1973). <i>Äthiopische Handschriften vom Ṭānāsee 1: Reisebericht und Beschreibung der Handschriften in dem Kloster des Heiligen Gabriel auf der Insel Kebrān</i>. VOHD 20 (in German). Franz Steiner.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=%C3%84thiopische+Handschriften+vom+%E1%B9%AC%C4%81n%C4%81see+1%3A+Reisebericht+und+Beschreibung+der+Handschriften+in+dem+Kloster+des+Heiligen+Gabriel+auf+der+Insel+Kebr%C4%81n&rft.series=VOHD+20&rft.pub=Franz+Steiner&rft.date=1973&rft.aulast=Hammerschmidt&rft.aufirst=Ernst&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></li><li>For photographs, see University of Hamburg: Beta maṣāḥǝft, <a rel="nofollow" class="external text" href="https://betamasaheft.eu/manuscripts/Tanasee35/viewer">Ṭānā, Kǝbrān Gabrǝʾel, Ṭānāsee 35</a>.</li></ul></div></span>
</li>
<li id="cite_note-27"><span class="mw-cite-backlink"><b><a href="#cite_ref-27">^</a></b></span> <span class="reference-text"><a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 129, 134.</span>
</li>
<li id="cite_note-28"><span class="mw-cite-backlink"><b><a href="#cite_ref-28">^</a></b></span> <span class="reference-text"><a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 145, 153–154.</span>
</li>
<li id="cite_note-james1931-29"><span class="mw-cite-backlink">^ <a href="#cite_ref-james1931_29-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-james1931_29-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFJames1931" class="citation journal cs1 cs1-prop-long-vol"><a href="/https/en.wikipedia.org/wiki/M._R._James" title="M. R. James">James, M. R.</a> (April 1931). "The Rainer Fragment of the Apocalypse of Peter". <i><a href="/https/en.wikipedia.org/wiki/The_Journal_of_Theological_Studies" title="The Journal of Theological Studies">The Journal of Theological Studies</a></i>. os–XXXII (127): 270–279. <a href="/https/en.wikipedia.org/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1093%2Fjts%2Fos-XXXII.127.270">10.1093/jts/os-XXXII.127.270</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=The+Journal+of+Theological+Studies&rft.atitle=The+Rainer+Fragment+of+the+Apocalypse+of+Peter&rft.volume=os-XXXII&rft.issue=127&rft.pages=270-279&rft.date=1931-04&rft_id=info%3Adoi%2F10.1093%2Fjts%2Fos-XXXII.127.270&rft.aulast=James&rft.aufirst=M.+R.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span><br />See <a href="https://en.wikisource.org/wiki/The_Apocryphal_New_Testament_(1924)/Acts/The_Acts_of_Paul" class="extiw" title="s:The Apocryphal New Testament (1924)/Acts/The Acts of Paul">Acts of Paul and Thecla, 28-29</a>.</span>
</li>
<li id="cite_note-30"><span class="mw-cite-backlink"><b><a href="#cite_ref-30">^</a></b></span> <span class="reference-text"><a href="#CITEREFKrausNicklas">Kraus & Nicklas</a>, pp. 121–122<span class="error harv-error" style="display: none; font-size:100%"> harvnb error: no target: CITEREFKrausNicklas (<a href="/https/en.wikipedia.org/wiki/Category:Harv_and_Sfn_template_errors" title="Category:Harv and Sfn template errors">help</a>)</span>.</span>
</li>
<li id="cite_note-31"><span class="mw-cite-backlink"><b><a href="#cite_ref-31">^</a></b></span> <span class="reference-text"><a href="#CITEREFBauckham1998">Bauckham 1998</a>, pp. 147, 162; <a href="#CITEREFBuchholz1988">Buchholz 1988</a>, p. 137.</span>
</li>
<li id="cite_note-32"><span class="mw-cite-backlink"><b><a href="#cite_ref-32">^</a></b></span> <span class="reference-text"><a href="#CITEREFBeck2019">Beck 2019</a>, p. 4</span>
</li>
<li id="cite_note-kraus2024-33"><span class="mw-cite-backlink"><b><a href="#cite_ref-kraus2024_33-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFKraus2024" class="citation book cs1">Kraus, Thomas J. (2024). "Manuscripts of the Apocalypse of Peter: Some Crucial Questions". In Maier, Daniel C.; Frey, Jörg; Kraus, Thomas J. (eds.). <a rel="nofollow" class="external text" href="https://www.peeters-leuven.be/pdf/9789042952096.pdf"><i>The Apocalypse of Peter in Context</i></a> <span class="cs1-format">(PDF)</span>. Studies on Early Christian Apocrypha 21. Peeters. pp. 34–52. <a href="/https/en.wikipedia.org/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<span class="id-lock-free" title="Freely accessible"><a rel="nofollow" class="external text" href="https://doi.org/10.2143%2F9789042952096">10.2143/9789042952096</a></span>. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/978-90-429-5208-9" title="Special:BookSources/978-90-429-5208-9"><bdi>978-90-429-5208-9</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Manuscripts+of+the+Apocalypse+of+Peter%3A+Some+Crucial+Questions&rft.btitle=The+Apocalypse+of+Peter+in+Context&rft.series=Studies+on+Early+Christian+Apocrypha+21&rft.pages=34-52&rft.pub=Peeters&rft.date=2024&rft_id=info%3Adoi%2F10.2143%2F9789042952096&rft.isbn=978-90-429-5208-9&rft.aulast=Kraus&rft.aufirst=Thomas+J.&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Fwww.peeters-leuven.be%2Fpdf%2F9789042952096.pdf&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span> </span>
</li>
<li id="cite_note-34"><span class="mw-cite-backlink"><b><a href="#cite_ref-34">^</a></b></span> <span class="reference-text"><a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 429–430.</span>
</li>
<li id="cite_note-35"><span class="mw-cite-backlink"><b><a href="#cite_ref-35">^</a></b></span> <span class="reference-text"><a href="#CITEREFEhrman2022">Ehrman 2022</a>, pp. 144–154.</span>
</li>
<li id="cite_note-36"><span class="mw-cite-backlink"><b><a href="#cite_ref-36">^</a></b></span> <span class="reference-text"><a href="#CITEREFBeck2019">Beck 2019</a>, pp. 56–59.</span>
</li>
<li id="cite_note-37"><span class="mw-cite-backlink"><b><a href="#cite_ref-37">^</a></b></span> <span class="reference-text">See <a href="/https/en.wikipedia.org/wiki/Figs_in_the_Bible" title="Figs in the Bible">Figs in the Bible</a> for the New Testament's treatment of figs. The argument that Matthew was the writer's source is that the Apocalypse of Peter shows correspondences with the Matthean text that do not appear in the parallel passages in the synoptic gospels of Mark and Luke.<br /><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFBauckham1985" class="citation journal cs1"><a href="/https/en.wikipedia.org/wiki/Richard_Bauckham" title="Richard Bauckham">Bauckham, Richard B.</a> (1985). "The Two Fig Tree Parables in the Apocalypse of Peter". <i><a href="/https/en.wikipedia.org/wiki/Journal_of_Biblical_Literature" title="Journal of Biblical Literature">Journal of Biblical Literature</a></i>. <b>104</b> (2): 269–287. <a href="/https/en.wikipedia.org/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.2307%2F3260967">10.2307/3260967</a>. <a href="/https/en.wikipedia.org/wiki/JSTOR_(identifier)" class="mw-redirect" title="JSTOR (identifier)">JSTOR</a> <a rel="nofollow" class="external text" href="https://www.jstor.org/stable/3260967">3260967</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Journal+of+Biblical+Literature&rft.atitle=The+Two+Fig+Tree+Parables+in+the+Apocalypse+of+Peter&rft.volume=104&rft.issue=2&rft.pages=269-287&rft.date=1985&rft_id=info%3Adoi%2F10.2307%2F3260967&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Fwww.jstor.org%2Fstable%2F3260967%23id-name%3DJSTOR&rft.aulast=Bauckham&rft.aufirst=Richard+B.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-bauckham164-38"><span class="mw-cite-backlink"><b><a href="#cite_ref-bauckham164_38-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFBauckham1998">Bauckham 1998</a>, pp. 164–168.</span>
</li>
<li id="cite_note-39"><span class="mw-cite-backlink"><b><a href="#cite_ref-39">^</a></b></span> <span class="reference-text"><a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 302–306.</span>
</li>
<li id="cite_note-40"><span class="mw-cite-backlink"><b><a href="#cite_ref-40">^</a></b></span> <span class="reference-text"><a href="#CITEREFBauckham1998">Bauckham 1998</a>, pp. 221–223; <a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 292–296, 316.</span>
</li>
<li id="cite_note-burge2010-41"><span class="mw-cite-backlink">^ <a href="#cite_ref-burge2010_41-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-burge2010_41-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFBurge2010" class="citation journal cs1">Burge, Stephen R. (2010). <a rel="nofollow" class="external text" href="https://www.academia.edu/224687">"ZR'L, the Angel of Death and the Ethiopic Apocalypse of Peter"</a>. <i><a href="/https/en.wikipedia.org/wiki/Journal_for_the_Study_of_the_Pseudepigrapha" title="Journal for the Study of the Pseudepigrapha">Journal for the Study of the Pseudepigrapha</a></i>. <b>19</b> (3): 217–224. <a href="/https/en.wikipedia.org/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1177%2F0951820710364880">10.1177/0951820710364880</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Journal+for+the+Study+of+the+Pseudepigrapha&rft.atitle=ZR%27L%2C+the+Angel+of+Death+and+the+Ethiopic+Apocalypse+of+Peter&rft.volume=19&rft.issue=3&rft.pages=217-224&rft.date=2010&rft_id=info%3Adoi%2F10.1177%2F0951820710364880&rft.aulast=Burge&rft.aufirst=Stephen+R.&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Fwww.academia.edu%2F224687&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-punishment-bundle-42"><span class="mw-cite-backlink">^ <a href="#cite_ref-punishment-bundle_42-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-punishment-bundle_42-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-punishment-bundle_42-2"><sup><i><b>c</b></i></sup></a> <a href="#cite_ref-punishment-bundle_42-3"><sup><i><b>d</b></i></sup></a> <a href="#cite_ref-punishment-bundle_42-4"><sup><i><b>e</b></i></sup></a> <a href="#cite_ref-punishment-bundle_42-5"><sup><i><b>f</b></i></sup></a> <a href="#cite_ref-punishment-bundle_42-6"><sup><i><b>g</b></i></sup></a> <a href="#cite_ref-punishment-bundle_42-7"><sup><i><b>h</b></i></sup></a> <a href="#cite_ref-punishment-bundle_42-8"><sup><i><b>i</b></i></sup></a> <a href="#cite_ref-punishment-bundle_42-9"><sup><i><b>j</b></i></sup></a> <a href="#cite_ref-punishment-bundle_42-10"><sup><i><b>k</b></i></sup></a> <a href="#cite_ref-punishment-bundle_42-11"><sup><i><b>l</b></i></sup></a> <a href="#cite_ref-punishment-bundle_42-12"><sup><i><b>m</b></i></sup></a> <a href="#cite_ref-punishment-bundle_42-13"><sup><i><b>n</b></i></sup></a> <a href="#cite_ref-punishment-bundle_42-14"><sup><i><b>o</b></i></sup></a> <a href="#cite_ref-punishment-bundle_42-15"><sup><i><b>p</b></i></sup></a> <a href="#cite_ref-punishment-bundle_42-16"><sup><i><b>q</b></i></sup></a> <a href="#cite_ref-punishment-bundle_42-17"><sup><i><b>r</b></i></sup></a> <a href="#cite_ref-punishment-bundle_42-18"><sup><i><b>s</b></i></sup></a> <a href="#cite_ref-punishment-bundle_42-19"><sup><i><b>t</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFBauckham1998">Bauckham 1998</a>, pp. 166–167; <a href="#CITEREFCzachesz2003">Czachesz 2003</a>, pp. 111–114; <a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 306–311.</span>
</li>
<li id="cite_note-43"><span class="mw-cite-backlink"><b><a href="#cite_ref-43">^</a></b></span> <span class="reference-text"><a href="#CITEREFBeck2019">Beck 2019</a>, pp. 88–92.</span>
</li>
<li id="cite_note-Adamik2003-44"><span class="mw-cite-backlink">^ <a href="#cite_ref-Adamik2003_44-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Adamik2003_44-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFAdamik2003" class="citation book cs1"><a href="/https/en.wikipedia.org/wiki/Tam%C3%A1s_Adamik" title="Tamás Adamik">Adamik, Tamás</a> (2003). "The Description of Paradise in the Apocalypse of Peter". In <a href="/https/en.wikipedia.org/wiki/Jan_N._Bremmer" title="Jan N. Bremmer">Bremmer, Jan N.</a>; Czachesz, István (eds.). <i>The Apocalypse of Peter</i>. Peeters. pp. 78–89. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/90-429-1375-4" title="Special:BookSources/90-429-1375-4"><bdi>90-429-1375-4</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=The+Description+of+Paradise+in+the+Apocalypse+of+Peter&rft.btitle=The+Apocalypse+of+Peter&rft.pages=78-89&rft.pub=Peeters&rft.date=2003&rft.isbn=90-429-1375-4&rft.aulast=Adamik&rft.aufirst=Tam%C3%A1s&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-45"><span class="mw-cite-backlink"><b><a href="#cite_ref-45">^</a></b></span> <span class="reference-text"><a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 362–375.</span>
</li>
<li id="cite_note-46"><span class="mw-cite-backlink"><b><a href="#cite_ref-46">^</a></b></span> <span class="reference-text"><a href="#CITEREFBeck2019">Beck 2019</a>, pp. 94–95, 100–102 argues these parallels to the transfiguration were later additions to the Ethiopic version, and the account is best understood as an ascension narrative; while <a href="#CITEREFLapham2004">Lapham 2004</a>, pp. 201–205 argues that the Ethiopic compiler has conflated the transfiguration and ascension together, but is mostly a transfiguration narrative.</span>
</li>
<li id="cite_note-bauckham145-47"><span class="mw-cite-backlink">^ <a href="#cite_ref-bauckham145_47-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-bauckham145_47-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-bauckham145_47-2"><sup><i><b>c</b></i></sup></a> <a href="#cite_ref-bauckham145_47-3"><sup><i><b>d</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFBauckham1998">Bauckham 1998</a>, pp. 145–146, 232–235.</span>
</li>
<li id="cite_note-collins1983-48"><span class="mw-cite-backlink">^ <a href="#cite_ref-collins1983_48-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-collins1983_48-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFCollins1983" class="citation book cs1"><a href="/https/en.wikipedia.org/wiki/James_H._Charlesworth" title="James H. Charlesworth">Charlesworth, James</a>, ed. (1983). "The Sibylline Oracles". <i>The Old Testament Pseudepigrapha Volume 1</i>. Translated by <a href="/https/en.wikipedia.org/wiki/John_J._Collins" title="John J. Collins">Collins, John J.</a> Doubleday. p. 353. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/0-385-09630-5" title="Special:BookSources/0-385-09630-5"><bdi>0-385-09630-5</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=The+Sibylline+Oracles&rft.btitle=The+Old+Testament+Pseudepigrapha+Volume+1&rft.pages=353&rft.pub=Doubleday&rft.date=1983&rft.isbn=0-385-09630-5&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span> </span>
</li>
<li id="cite_note-49"><span class="mw-cite-backlink"><b><a href="#cite_ref-49">^</a></b></span> <span class="reference-text"><a href="#CITEREFJames1931">James 1931</a>, pp. 272–273; <a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 47–48, 58–62; <a href="#CITEREFBauckham1998">Bauckham 1998</a>, pp. 147–148.</span>
</li>
<li id="cite_note-50"><span class="mw-cite-backlink"><b><a href="#cite_ref-50">^</a></b></span> <span class="reference-text"><a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 51–53.</span>
</li>
<li id="cite_note-Copeland2003-52"><span class="mw-cite-backlink">^ <a href="#cite_ref-Copeland2003_52-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Copeland2003_52-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFCopeland2003" class="citation book cs1">Copeland, Kirsti B. (2003). "Sinners and Post-Mortem 'Baptism' in the Acherusian Lake". In <a href="/https/en.wikipedia.org/wiki/Jan_N._Bremmer" title="Jan N. Bremmer">Bremmer, Jan N.</a>; Czachesz, István (eds.). <i>The Apocalypse of Peter</i>. Peeters. pp. 91–107. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/90-429-1375-4" title="Special:BookSources/90-429-1375-4"><bdi>90-429-1375-4</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Sinners+and+Post-Mortem+%27Baptism%27+in+the+Acherusian+Lake&rft.btitle=The+Apocalypse+of+Peter&rft.pages=91-107&rft.pub=Peeters&rft.date=2003&rft.isbn=90-429-1375-4&rft.aulast=Copeland&rft.aufirst=Kirsti+B.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-53"><span class="mw-cite-backlink"><b><a href="#cite_ref-53">^</a></b></span> <span class="reference-text"><a href="#CITEREFBeck2019">Beck 2019</a>, p. 56; <a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 348–351, 385–386.</span>
</li>
<li id="cite_note-bauckham147-54"><span class="mw-cite-backlink">^ <a href="#cite_ref-bauckham147_54-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-bauckham147_54-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFBauckham1998">Bauckham 1998</a>, pp. 147–148.</span>
</li>
<li id="cite_note-55"><span class="mw-cite-backlink"><b><a href="#cite_ref-55">^</a></b></span> <span class="reference-text"><a href="#CITEREFBeck2019">Beck 2019</a>, pp. 156–159.</span>
</li>
<li id="cite_note-56"><span class="mw-cite-backlink"><b><a href="#cite_ref-56">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFJames1924" class="citation cs1"><a href="/https/en.wikipedia.org/wiki/M._R._James" title="M. R. James">James, M. R.</a> (1924). <span class="cs1-ws-icon" title="s:The Apocryphal New Testament (1924)/Apocalypses/The Apocalypse of Peter"><a class="external text" href="https://en.wikisource.org/wiki/The_Apocryphal_New_Testament_(1924)/Apocalypses/The_Apocalypse_of_Peter"><i>The Apocryphal New Testament</i> </a></span>. Oxford: Clarendon Press. p. 520 – via <a href="/https/en.wikipedia.org/wiki/Wikisource" title="Wikisource">Wikisource</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Apocryphal+New+Testament&rft.place=Oxford&rft.pages=520&rft.pub=Clarendon+Press&rft.date=1924&rft.aulast=James&rft.aufirst=M.+R.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span> [<span style="font-size:85%;"><a href="https://en.wikisource.org/wiki/Page:The_Apocryphal_New_Testament_(1924).djvu/558" class="extiw" title="wikisource:Page:The Apocryphal New Testament (1924).djvu/558">scan</a></span> <span class="noviewer" typeof="mw:File"><a href="/https/en.wikipedia.org/wiki/File:Wikisource-logo.svg" class="mw-file-description"><img alt="Wikisource link" src="//upload.wikimedia.org/wikipedia/commons/thumb/4/4c/Wikisource-logo.svg/12px-Wikisource-logo.svg.png" decoding="async" width="12" height="13" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/4/4c/Wikisource-logo.svg/18px-Wikisource-logo.svg.png 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/4/4c/Wikisource-logo.svg/24px-Wikisource-logo.svg.png 2x" data-file-width="410" data-file-height="430" /></a></span>]</span>
</li>
<li id="cite_note-57"><span class="mw-cite-backlink"><b><a href="#cite_ref-57">^</a></b></span> <span class="reference-text"><a href="#CITEREFBeck2019">Beck 2019</a>, pp. 22–25.</span>
</li>
<li id="cite_note-ehrman-fcf-58"><span class="mw-cite-backlink">^ <a href="#cite_ref-ehrman-fcf_58-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-ehrman-fcf_58-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-ehrman-fcf_58-2"><sup><i><b>c</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFEhrman2012" class="citation book cs1"><a href="/https/en.wikipedia.org/wiki/Bart_Ehrman" class="mw-redirect" title="Bart Ehrman">Ehrman, Bart</a> (2012). <i>Forgery and Counterforgery: The Use of Literary Deceit in Early Christian Polemics</i>. Oxford University Press. pp. 457–465. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/9780199928033" title="Special:BookSources/9780199928033"><bdi>9780199928033</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Forgery+and+Counterforgery%3A+The+Use+of+Literary+Deceit+in+Early+Christian+Polemics&rft.pages=457-465&rft.pub=Oxford+University+Press&rft.date=2012&rft.isbn=9780199928033&rft.aulast=Ehrman&rft.aufirst=Bart&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-59"><span class="mw-cite-backlink"><b><a href="#cite_ref-59">^</a></b></span> <span class="reference-text"><a href="#CITEREFEhrman2022">Ehrman 2022</a>, pp. 1, 71–72.</span>
</li>
<li id="cite_note-60"><span class="mw-cite-backlink"><b><a href="#cite_ref-60">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFDieterich1893" class="citation book cs1 cs1-prop-foreign-lang-source"><a href="/https/en.wikipedia.org/wiki/Albrecht_Dieterich" title="Albrecht Dieterich">Dieterich, Albrecht</a> (1893). <a rel="nofollow" class="external text" href="https://archive.org/details/nekyiabeitrgezu01dietgoog"><i>Nekyia: Beiträge zur Erklärung der neuentdeckten Petrusapokalypse</i></a> [<i>Nekyia: Contributions to the understanding of the newly-discovered Apocalypse of Peter</i>] (in German). Leipzig: B. G. Teubner.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Nekyia%3A+Beitr%C3%A4ge+zur+Erkl%C3%A4rung+der+neuentdeckten+Petrusapokalypse&rft.place=Leipzig&rft.pub=B.+G.+Teubner&rft.date=1893&rft.aulast=Dieterich&rft.aufirst=Albrecht&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Farchive.org%2Fdetails%2Fnekyiabeitrgezu01dietgoog&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-himmelfarb-61"><span class="mw-cite-backlink">^ <a href="#cite_ref-himmelfarb_61-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-himmelfarb_61-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFHimmelfarb1983" class="citation book cs1"><a href="/https/en.wikipedia.org/wiki/Martha_Himmelfarb" title="Martha Himmelfarb">Himmelfarb, Martha</a> (1983). <i>Tours of Hell: An Apocalyptic Form in Jewish and Christian Literature</i>. University of Pennsylvania Press. pp. 8–11, 16–17, 41–45, 66–69, 127, 169–171. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/0-8122-7882-8" title="Special:BookSources/0-8122-7882-8"><bdi>0-8122-7882-8</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Tours+of+Hell%3A+An+Apocalyptic+Form+in+Jewish+and+Christian+Literature&rft.pages=8-11%2C+16-17%2C+41-45%2C+66-69%2C+127%2C+169-171&rft.pub=University+of+Pennsylvania+Press&rft.date=1983&rft.isbn=0-8122-7882-8&rft.aulast=Himmelfarb&rft.aufirst=Martha&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-bauckham168-62"><span class="mw-cite-backlink">^ <a href="#cite_ref-bauckham168_62-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-bauckham168_62-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFBauckham1998">Bauckham 1998</a>, pp. 168–176, 208–209.</span>
</li>
<li id="cite_note-VanRuiten2003-63"><span class="mw-cite-backlink"><b><a href="#cite_ref-VanRuiten2003_63-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFVan_Ruiten2003" class="citation book cs1">Van Ruiten, Jacques (2003). "The Old Testament Quotations in the Apocalypse of Peter". In <a href="/https/en.wikipedia.org/wiki/Jan_N._Bremmer" title="Jan N. Bremmer">Bremmer, Jan N.</a>; Czachesz, István (eds.). <i>The Apocalypse of Peter</i>. Peeters. pp. 158–173. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/90-429-1375-4" title="Special:BookSources/90-429-1375-4"><bdi>90-429-1375-4</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=The+Old+Testament+Quotations+in+the+Apocalypse+of+Peter&rft.btitle=The+Apocalypse+of+Peter&rft.pages=158-173&rft.pub=Peeters&rft.date=2003&rft.isbn=90-429-1375-4&rft.aulast=Van+Ruiten&rft.aufirst=Jacques&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-64"><span class="mw-cite-backlink"><b><a href="#cite_ref-64">^</a></b></span> <span class="reference-text"><a href="#CITEREFBeck2019">Beck 2019</a>, pp. 27–28, 79–80.</span>
</li>
<li id="cite_note-jost2024-65"><span class="mw-cite-backlink"><b><a href="#cite_ref-jost2024_65-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFJost2024" class="citation book cs1">Jost, Michael R. (2024). "Judgment, Punishment, and Hell in the Dead Sea Scrolls and the Apocalypse of Peter". In Maier, Daniel C.; Frey, Jörg; Kraus, Thomas J. (eds.). <a rel="nofollow" class="external text" href="https://www.peeters-leuven.be/pdf/9789042952096.pdf"><i>The Apocalypse of Peter in Context</i></a> <span class="cs1-format">(PDF)</span>. Studies on Early Christian Apocrypha 21. Peeters. pp. 132–152. <a href="/https/en.wikipedia.org/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<span class="id-lock-free" title="Freely accessible"><a rel="nofollow" class="external text" href="https://doi.org/10.2143%2F9789042952096">10.2143/9789042952096</a></span>. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/978-90-429-5208-9" title="Special:BookSources/978-90-429-5208-9"><bdi>978-90-429-5208-9</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Judgment%2C+Punishment%2C+and+Hell+in+the+Dead+Sea+Scrolls+and+the+Apocalypse+of+Peter&rft.btitle=The+Apocalypse+of+Peter+in+Context&rft.series=Studies+on+Early+Christian+Apocrypha+21&rft.pages=132-152&rft.pub=Peeters&rft.date=2024&rft_id=info%3Adoi%2F10.2143%2F9789042952096&rft.isbn=978-90-429-5208-9&rft.aulast=Jost&rft.aufirst=Michael+R.&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Fwww.peeters-leuven.be%2Fpdf%2F9789042952096.pdf&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-66"><span class="mw-cite-backlink"><b><a href="#cite_ref-66">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1126788409"><div class="plainlist" style="display:inline-flex;--size:100%; max-width:max(15em, calc(var(--size) - 3.2em));"><ul style="display:inline-block"><li>For an example of support of 2 Peter preceding the Apocalypse, see <a href="#CITEREFBauckham1998">Bauckham 1998</a>, pp. 290–303.</li><li>For an example of suggesting that the lost original version of the Apocalypse of Peter contained no such references to 2 Peter, and that the 2 Peter parallels were probably the result of later editing, see <a href="#CITEREFBeck2019">Beck 2019</a>, pp. 12–14, 93–94.</li><li>For an example of support of the Apocalypse of Peter preceding 2 Peter, see: <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFFrey2019" class="citation book cs1">Frey, Jörg (2019). "Second Peter in New Perspective". In Frey, Jörg; den Dulk, Matthijs; <a href="/https/en.wikipedia.org/wiki/Jan_van_der_Watt" title="Jan van der Watt">van der Watt, Jan</a> (eds.). <i>2 Peter and the Apocalypse of Peter: Towards a New Perspective</i>. Brill. pp. 7–74. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/978-90-04-39954-9" title="Special:BookSources/978-90-04-39954-9"><bdi>978-90-04-39954-9</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Second+Peter+in+New+Perspective&rft.btitle=2+Peter+and+the+Apocalypse+of+Peter%3A+Towards+a+New+Perspective&rft.pages=7-74&rft.pub=Brill&rft.date=2019&rft.isbn=978-90-04-39954-9&rft.aulast=Frey&rft.aufirst=J%C3%B6rg&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></li></ul></div></span>
</li>
<li id="cite_note-silverstein1935-67"><span class="mw-cite-backlink">^ <a href="#cite_ref-silverstein1935_67-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-silverstein1935_67-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFSilverstein1935" class="citation book cs1"><a href="/https/en.wikipedia.org/wiki/Theodore_Silverstein" title="Theodore Silverstein">Silverstein, Theodore</a> (1935). <i>Visio Sancti Pauli: The history of the Apocalypse in Latin, together with nine texts</i>. London: Christophers. pp. 3–5, 91.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Visio+Sancti+Pauli%3A+The+history+of+the+Apocalypse+in+Latin%2C+together+with+nine+texts&rft.place=London&rft.pages=3-5%2C+91&rft.pub=Christophers&rft.date=1935&rft.aulast=Silverstein&rft.aufirst=Theodore&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-68"><span class="mw-cite-backlink"><b><a href="#cite_ref-68">^</a></b></span> <span class="reference-text">Specifically <a href="/https/en.wikipedia.org/wiki/Sibylline_Oracles" title="Sibylline Oracles">Sibylline Oracles</a> Book 2, verse 225 and following. See <a href="#CITEREFCollins1983">Collins 1983</a>, pp. 350–353 for a translation.</span>
</li>
<li id="cite_note-69"><span class="mw-cite-backlink"><b><a href="#cite_ref-69">^</a></b></span> <span class="reference-text"><a href="#CITEREFBeck2019">Beck 2019</a>, pp. 84–88. <a href="#CITEREFAdamik2003">Adamik 2003</a> is a dissenting opinion that suggests that the Sibylline Oracles are not quoting the Apocalypse of Peter, but later microscope analysis of the Rainer fragment has suggested that the alternative transcription Adamik's argument is based on is not accurate.</span>
</li>
<li id="cite_note-70"><span class="mw-cite-backlink"><b><a href="#cite_ref-70">^</a></b></span> <span class="reference-text"><a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 29–34</span>
</li>
<li id="cite_note-71"><span class="mw-cite-backlink"><b><a href="#cite_ref-71">^</a></b></span> <span class="reference-text"><a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 53–54. For a dissenting opinion, <a href="/https/en.wikipedia.org/wiki/Martha_Himmelfarb" title="Martha Himmelfarb">Martha Himmelfarb</a> argues that both the Acts of Thomas and the Apocalypse of Peter are drawing on the same early Jewish traditions to explain the similarities. See <a href="#CITEREFHimmelfarb1983">Himmelfarb 1983</a>, pp. 12–13.</span>
</li>
<li id="cite_note-Jakab2003-72"><span class="mw-cite-backlink">^ <a href="#cite_ref-Jakab2003_72-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Jakab2003_72-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-Jakab2003_72-2"><sup><i><b>c</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFJakab2003" class="citation book cs1">Jakab, Attila (2003). "The Reception of the Apocalypse of Peter in Ancient Christianity". In <a href="/https/en.wikipedia.org/wiki/Jan_N._Bremmer" title="Jan N. Bremmer">Bremmer, Jan N.</a>; Czachesz, István (eds.). <i>The Apocalypse of Peter</i>. Peeters. pp. 174–186. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/90-429-1375-4" title="Special:BookSources/90-429-1375-4"><bdi>90-429-1375-4</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=The+Reception+of+the+Apocalypse+of+Peter+in+Ancient+Christianity&rft.btitle=The+Apocalypse+of+Peter&rft.pages=174-186&rft.pub=Peeters&rft.date=2003&rft.isbn=90-429-1375-4&rft.aulast=Jakab&rft.aufirst=Attila&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-73"><span class="mw-cite-backlink"><b><a href="#cite_ref-73">^</a></b></span> <span class="reference-text"><a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 48–50.</span>
</li>
<li id="cite_note-74"><span class="mw-cite-backlink"><b><a href="#cite_ref-74">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFQuispelGrant1952" class="citation journal cs1"><a href="/https/en.wikipedia.org/wiki/Gilles_Quispel" title="Gilles Quispel">Quispel, G.</a>; <a href="/https/en.wikipedia.org/wiki/Robert_M._Grant_(theologian)" title="Robert M. Grant (theologian)">Grant, R.M.</a> (1952). "Note On the Petrine Apocrypha". <i>Vigiliae Christianae</i>. <b>6</b> (1): 31–32. <a href="/https/en.wikipedia.org/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1163%2F157007252X00047">10.1163/157007252X00047</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Vigiliae+Christianae&rft.atitle=Note+On+the+Petrine+Apocrypha&rft.volume=6&rft.issue=1&rft.pages=31-32&rft.date=1952&rft_id=info%3Adoi%2F10.1163%2F157007252X00047&rft.aulast=Quispel&rft.aufirst=G.&rft.au=Grant%2C+R.M.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-Pesthy2003-76"><span class="mw-cite-backlink"><b><a href="#cite_ref-Pesthy2003_76-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFPesthy2003" class="citation book cs1">Pesthy, Monika (2003). "<span class="cs1-kern-left"></span>'Thy Mercy, O Lord, is in the Heavens; and thy Righteousness Reaches unto the Clouds'<span class="cs1-kern-right"></span>". In <a href="/https/en.wikipedia.org/wiki/Jan_N._Bremmer" title="Jan N. Bremmer">Bremmer, Jan N.</a>; Czachesz, István (eds.). <i>The Apocalypse of Peter</i>. Peeters. pp. 40–51. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/90-429-1375-4" title="Special:BookSources/90-429-1375-4"><bdi>90-429-1375-4</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=%27Thy+Mercy%2C+O+Lord%2C+is+in+the+Heavens%3B+and+thy+Righteousness+Reaches+unto+the+Clouds%27&rft.btitle=The+Apocalypse+of+Peter&rft.pages=40-51&rft.pub=Peeters&rft.date=2003&rft.isbn=90-429-1375-4&rft.aulast=Pesthy&rft.aufirst=Monika&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-maier2024-77"><span class="mw-cite-backlink"><b><a href="#cite_ref-maier2024_77-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFMaier2024" class="citation book cs1">Maier, Daniel C. (2024). "The Ethiopic Pseudo-Clementine Framework of the Apocalypse of Peter: Chances and Challenges in the African Transmission Context". In Maier, Daniel C.; Frey, Jörg; Kraus, Thomas J. (eds.). <a rel="nofollow" class="external text" href="https://www.peeters-leuven.be/pdf/9789042952096.pdf"><i>The Apocalypse of Peter in Context</i></a> <span class="cs1-format">(PDF)</span>. Studies on Early Christian Apocrypha 21. Peeters. pp. 153–177. <a href="/https/en.wikipedia.org/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<span class="id-lock-free" title="Freely accessible"><a rel="nofollow" class="external text" href="https://doi.org/10.2143%2F9789042952096">10.2143/9789042952096</a></span>. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/978-90-429-5208-9" title="Special:BookSources/978-90-429-5208-9"><bdi>978-90-429-5208-9</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=The+Ethiopic+Pseudo-Clementine+Framework+of+the+Apocalypse+of+Peter%3A+Chances+and+Challenges+in+the+African+Transmission+Context&rft.btitle=The+Apocalypse+of+Peter+in+Context&rft.series=Studies+on+Early+Christian+Apocrypha+21&rft.pages=153-177&rft.pub=Peeters&rft.date=2024&rft_id=info%3Adoi%2F10.2143%2F9789042952096&rft.isbn=978-90-429-5208-9&rft.aulast=Maier&rft.aufirst=Daniel+C.&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Fwww.peeters-leuven.be%2Fpdf%2F9789042952096.pdf&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span> </span>
</li>
<li id="cite_note-78"><span class="mw-cite-backlink"><b><a href="#cite_ref-78">^</a></b></span> <span class="reference-text"><a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 65–70.</span>
</li>
<li id="cite_note-fiori-79"><span class="mw-cite-backlink">^ <a href="#cite_ref-fiori_79-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-fiori_79-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFFiori2024" class="citation book cs1">Fiori, Emiliano B. (2024). "<span class="cs1-kern-left"></span>'Close and yet so faraway': The Apocalypse of Peter and the Apocalypse of Paul". In Maier, Daniel C.; Frey, Jörg; Kraus, Thomas J. (eds.). <a rel="nofollow" class="external text" href="https://www.peeters-leuven.be/pdf/9789042952096.pdf"><i>The Apocalypse of Peter in Context</i></a> <span class="cs1-format">(PDF)</span>. Studies on Early Christian Apocrypha 21. Peeters. <a href="/https/en.wikipedia.org/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<span class="id-lock-free" title="Freely accessible"><a rel="nofollow" class="external text" href="https://doi.org/10.2143%2F9789042952096">10.2143/9789042952096</a></span>. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/978-90-429-5208-9" title="Special:BookSources/978-90-429-5208-9"><bdi>978-90-429-5208-9</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=%27Close+and+yet+so+faraway%27%3A+The+Apocalypse+of+Peter+and+the+Apocalypse+of+Paul&rft.btitle=The+Apocalypse+of+Peter+in+Context&rft.series=Studies+on+Early+Christian+Apocrypha+21&rft.pub=Peeters&rft.date=2024&rft_id=info%3Adoi%2F10.2143%2F9789042952096&rft.isbn=978-90-429-5208-9&rft.aulast=Fiori&rft.aufirst=Emiliano+B.&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Fwww.peeters-leuven.be%2Fpdf%2F9789042952096.pdf&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
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<li id="cite_note-80"><span class="mw-cite-backlink"><b><a href="#cite_ref-80">^</a></b></span> <span class="reference-text"><a href="#CITEREFBeck2019">Beck 2019</a>, pp. 104–105.</span>
</li>
<li id="cite_note-81"><span class="mw-cite-backlink"><b><a href="#cite_ref-81">^</a></b></span> <span class="reference-text"><a href="#CITEREFBeck2019">Beck 2019</a>, p. 68.</span>
</li>
<li id="cite_note-beck125-82"><span class="mw-cite-backlink">^ <a href="#cite_ref-beck125_82-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-beck125_82-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-beck125_82-2"><sup><i><b>c</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFBeck2019">Beck 2019</a>, pp. 125–140.</span>
</li>
<li id="cite_note-buchholz306-83"><span class="mw-cite-backlink"><b><a href="#cite_ref-buchholz306_83-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 306–311.</span>
</li>
<li id="cite_note-Czachesz2003-84"><span class="mw-cite-backlink"><b><a href="#cite_ref-Czachesz2003_84-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFCzachesz2003" class="citation book cs1">Czachesz, István (2003). "The Grotesque Body in the Apocalypse of Peter". In <a href="/https/en.wikipedia.org/wiki/Jan_N._Bremmer" title="Jan N. Bremmer">Bremmer, Jan N.</a>; Czachesz, István (eds.). <i>The Apocalypse of Peter</i>. Peeters. pp. 111–114. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/90-429-1375-4" title="Special:BookSources/90-429-1375-4"><bdi>90-429-1375-4</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=The+Grotesque+Body+in+the+Apocalypse+of+Peter&rft.btitle=The+Apocalypse+of+Peter&rft.pages=111-114&rft.pub=Peeters&rft.date=2003&rft.isbn=90-429-1375-4&rft.aulast=Czachesz&rft.aufirst=Istv%C3%A1n&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-bauckham194-85"><span class="mw-cite-backlink">^ <a href="#cite_ref-bauckham194_85-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-bauckham194_85-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFBauckham1998">Bauckham 1998</a>, pp. 194–198.</span>
</li>
<li id="cite_note-86"><span class="mw-cite-backlink"><b><a href="#cite_ref-86">^</a></b></span> <span class="reference-text"><a href="#CITEREFBuchholz1988">Buchholz 1988</a>, p. 276.</span>
</li>
<li id="cite_note-Bauckham223-87"><span class="mw-cite-backlink">^ <a href="#cite_ref-Bauckham223_87-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Bauckham223_87-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFBauckham1998">Bauckham 1998</a>, pp. 223–225.</span>
</li>
<li id="cite_note-ehrman78-88"><span class="mw-cite-backlink">^ <a href="#cite_ref-ehrman78_88-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-ehrman78_88-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFEhrman2022">Ehrman 2022</a>, pp. 78–80.</span>
</li>
<li id="cite_note-89"><span class="mw-cite-backlink"><b><a href="#cite_ref-89">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFFiensy1983" class="citation journal cs1">Fiensy, David (1983). "Lex Talionis in the 'Apocalypse of Peter'<span class="cs1-kern-right"></span>". <i>The Harvard Theological Review</i>. <b>76</b> (2): 255–258. <a href="/https/en.wikipedia.org/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1017%2FS0017816000001334">10.1017/S0017816000001334</a>. <a href="/https/en.wikipedia.org/wiki/JSTOR_(identifier)" class="mw-redirect" title="JSTOR (identifier)">JSTOR</a> <a rel="nofollow" class="external text" href="https://www.jstor.org/stable/1509504">1509504</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=The+Harvard+Theological+Review&rft.atitle=Lex+Talionis+in+the+%27Apocalypse+of+Peter%27&rft.volume=76&rft.issue=2&rft.pages=255-258&rft.date=1983&rft_id=info%3Adoi%2F10.1017%2FS0017816000001334&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Fwww.jstor.org%2Fstable%2F1509504%23id-name%3DJSTOR&rft.aulast=Fiensy&rft.aufirst=David&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-lanzillotta-90"><span class="mw-cite-backlink">^ <a href="#cite_ref-lanzillotta_90-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-lanzillotta_90-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFLanzillotta2003" class="citation book cs1">Lanzillotta, Lautaro Roig (2003). "Does Punishment Reward the Righteous? The Justice Pattern Underlying the Apocalypse of Peter". In <a href="/https/en.wikipedia.org/wiki/Jan_N._Bremmer" title="Jan N. Bremmer">Bremmer, Jan N.</a>; Czachesz, István (eds.). <i>The Apocalypse of Peter</i>. Peeters. pp. 127–157. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/90-429-1375-4" title="Special:BookSources/90-429-1375-4"><bdi>90-429-1375-4</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Does+Punishment+Reward+the+Righteous%3F+The+Justice+Pattern+Underlying+the+Apocalypse+of+Peter&rft.btitle=The+Apocalypse+of+Peter&rft.pages=127-157&rft.pub=Peeters&rft.date=2003&rft.isbn=90-429-1375-4&rft.aulast=Lanzillotta&rft.aufirst=Lautaro+Roig&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-91"><span class="mw-cite-backlink"><b><a href="#cite_ref-91">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFCallon2010" class="citation journal cs1">Callon, Callie (2010). "Sorcery, Wheels, and Mirror Punishment in the Apocalypse of Peter". <i><a href="/https/en.wikipedia.org/wiki/Journal_of_Early_Christian_Studies" title="Journal of Early Christian Studies">Journal of Early Christian Studies</a></i>. <b>18</b> (1): 29–49. <a href="/https/en.wikipedia.org/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1353%2Fearl.0.0304">10.1353/earl.0.0304</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Journal+of+Early+Christian+Studies&rft.atitle=Sorcery%2C+Wheels%2C+and+Mirror+Punishment+in+the+Apocalypse+of+Peter&rft.volume=18&rft.issue=1&rft.pages=29-49&rft.date=2010&rft_id=info%3Adoi%2F10.1353%2Fearl.0.0304&rft.aulast=Callon&rft.aufirst=Callie&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-92"><span class="mw-cite-backlink"><b><a href="#cite_ref-92">^</a></b></span> <span class="reference-text"><a href="#CITEREFBeck2019">Beck 2019</a>, p. 137; <a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 217–219, 332–334.</span>
</li>
<li id="cite_note-93"><span class="mw-cite-backlink"><b><a href="#cite_ref-93">^</a></b></span> <span class="reference-text"><a href="#CITEREFBeck2019">Beck 2019</a>, pp. 137–138; <a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 219–221, 334–336.</span>
</li>
<li id="cite_note-94"><span class="mw-cite-backlink"><b><a href="#cite_ref-94">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1126788409"><div class="plainlist" style="display:inline-flex;--size:100%; max-width:max(15em, calc(var(--size) - 3.2em));"><ul style="display:inline-block"><li><a href="#CITEREFBuchholz1988">Buchholz 1988</a>, p. 317. For the Apocalypse of Peter being among the earliest, along with the <a href="/https/en.wikipedia.org/wiki/Epistle_of_Barnabas" title="Epistle of Barnabas">Epistle of Barnabas</a> and the <a href="/https/en.wikipedia.org/wiki/Didache" title="Didache">Didache</a>, Buchholz is citing:</li><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite class="citation book cs1"><a href="/https/en.wikipedia.org/wiki/Michael_J._Gorman" title="Michael J. Gorman">Gorman, Michael J.</a> (1982). <i>Abortion & the Early Church: Christian, Jewish & Pagan Attitudes in the Greco-Roman World</i>. Downers Grove, IL: InterVarsity Press. pp. 49–53. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/0-87784-397-X" title="Special:BookSources/0-87784-397-X"><bdi>0-87784-397-X</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Abortion+%26+the+Early+Church%3A+Christian%2C+Jewish+%26+Pagan+Attitudes+in+the+Greco-Roman+World&rft.place=Downers+Grove%2C+IL&rft.pages=49-53&rft.pub=InterVarsity+Press&rft.date=1982&rft.isbn=0-87784-397-X&rft.aulast=Gorman&rft.aufirst=Michael+J.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></li></ul></div></span>
</li>
<li id="cite_note-95"><span class="mw-cite-backlink"><b><a href="#cite_ref-95">^</a></b></span> <span class="reference-text"><a href="#CITEREFBuchholz1988">Buchholz 1988</a>, p. 363; <a href="#CITEREFBeck2019">Beck 2019</a>, p. 90.</span>
</li>
<li id="cite_note-96"><span class="mw-cite-backlink"><b><a href="#cite_ref-96">^</a></b></span> <span class="reference-text"><a href="#CITEREFBeck2019">Beck 2019</a>, pp. 84–93.</span>
</li>
<li id="cite_note-97"><span class="mw-cite-backlink"><b><a href="#cite_ref-97">^</a></b></span> <span class="reference-text"><a href="#CITEREFBauckham1998">Bauckham 1998</a>, pp. 204–205; <a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 302–306. See Chapter 6 of the Apocalypse of Peter, <a href="https://en.wikisource.org/wiki/The_Book_of_Enoch_(Charles)/Chapter_15" class="extiw" title="s:The Book of Enoch (Charles)/Chapter 15">Enoch 15</a>, <a href="https://en.wikisource.org/wiki/The_Book_of_Enoch_(Charles)/Chapter_16" class="extiw" title="s:The Book of Enoch (Charles)/Chapter 16">Enoch 16</a>, and <a rel="nofollow" class="external text" href="https://bible.oremus.org/?passage=Genesis%206:1–7&version=nrsv">Genesis 6:1–7</a>.</span>
</li>
<li id="cite_note-98"><span class="mw-cite-backlink"><b><a href="#cite_ref-98">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFJames1924" class="citation cs1"><a href="/https/en.wikipedia.org/wiki/M._R._James" title="M. R. James">James, M. R.</a> (1924). <span class="cs1-ws-icon" title="s:The Apocryphal New Testament (1924)/Apocalypses/The Apocalypse of Peter"><a class="external text" href="https://en.wikisource.org/wiki/The_Apocryphal_New_Testament_(1924)/Apocalypses/The_Apocalypse_of_Peter"><i>The Apocryphal New Testament</i> </a></span>. Oxford: Clarendon Press. p. 507 – via <a href="/https/en.wikipedia.org/wiki/Wikisource" title="Wikisource">Wikisource</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Apocryphal+New+Testament&rft.place=Oxford&rft.pages=507&rft.pub=Clarendon+Press&rft.date=1924&rft.aulast=James&rft.aufirst=M.+R.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span> [<span style="font-size:85%;"><a href="https://en.wikisource.org/wiki/Page:The_Apocryphal_New_Testament_(1924).djvu/545" class="extiw" title="wikisource:Page:The Apocryphal New Testament (1924).djvu/545">scan</a></span> <span class="noviewer" typeof="mw:File"><a href="/https/en.wikipedia.org/wiki/File:Wikisource-logo.svg" class="mw-file-description"><img alt="Wikisource link" src="//upload.wikimedia.org/wikipedia/commons/thumb/4/4c/Wikisource-logo.svg/12px-Wikisource-logo.svg.png" decoding="async" width="12" height="13" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/4/4c/Wikisource-logo.svg/18px-Wikisource-logo.svg.png 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/4/4c/Wikisource-logo.svg/24px-Wikisource-logo.svg.png 2x" data-file-width="410" data-file-height="430" /></a></span>]</span>
</li>
<li id="cite_note-99"><span class="mw-cite-backlink"><b><a href="#cite_ref-99">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFJames1915" class="citation book cs1"><a href="/https/en.wikipedia.org/wiki/M._R._James" title="M. R. James">James, M. R.</a> (1915). "The Recovery of the Apocalypse of Peter". In <a href="/https/en.wikipedia.org/wiki/Arthur_Headlam" title="Arthur Headlam">Headlam, Arthur C.</a> (ed.). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=pxcvandhgrsC"><i>Church Quarterly Review</i></a>. Vol. 80. London. p. 28.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=The+Recovery+of+the+Apocalypse+of+Peter&rft.btitle=Church+Quarterly+Review&rft.place=London&rft.pages=28&rft.date=1915&rft.aulast=James&rft.aufirst=M.+R.&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Fbooks.google.com%2Fbooks%3Fid%3DpxcvandhgrsC&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span><span class="cs1-maint citation-comment"><code class="cs1-code">{{<a href="/https/en.wikipedia.org/wiki/Template:Cite_book" title="Template:Cite book">cite book</a>}}</code>: CS1 maint: location missing publisher (<a href="/https/en.wikipedia.org/wiki/Category:CS1_maint:_location_missing_publisher" title="Category:CS1 maint: location missing publisher">link</a>)</span></span>
</li>
<li id="cite_note-100"><span class="mw-cite-backlink"><b><a href="#cite_ref-100">^</a></b></span> <span class="reference-text"><a href="#CITEREFEhrman2022">Ehrman 2022</a>, pp. 188–189; <a href="#CITEREFBauckham1998">Bauckham 1998</a>, p. 93.</span>
</li>
<li id="cite_note-101"><span class="mw-cite-backlink"><b><a href="#cite_ref-101">^</a></b></span> <span class="reference-text"><a href="#CITEREFBeck2019">Beck 2019</a>, pp. 66, 123.</span>
</li>
<li id="cite_note-102"><span class="mw-cite-backlink"><b><a href="#cite_ref-102">^</a></b></span> <span class="reference-text"><a href="#CITEREFBauckham1998">Bauckham 1998</a>, pp. 226–227; <a href="#CITEREFBeck2019">Beck 2019</a>, pp. 177–178.</span>
</li>
<li id="cite_note-103"><span class="mw-cite-backlink"><b><a href="#cite_ref-103">^</a></b></span> <span class="reference-text"><a href="#CITEREFBeck2019">Beck 2019</a>, pp. 14–18, 114, 120, 123–124, 169, 175.</span>
</li>
<li id="cite_note-104"><span class="mw-cite-backlink"><b><a href="#cite_ref-104">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFGilmour2006" class="citation journal cs1">Gilmour, Michael J. (2006). "Delighting in the Sufferings of Others: Early Christian Schadenfreude and the Function of the Apocalypse of Peter". <i><a href="/https/en.wikipedia.org/wiki/Bulletin_for_Biblical_Research" title="Bulletin for Biblical Research">Bulletin for Biblical Research</a></i>. <b>16</b> (1): 129–139. <a href="/https/en.wikipedia.org/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.2307%2F26424014">10.2307/26424014</a>. <a href="/https/en.wikipedia.org/wiki/JSTOR_(identifier)" class="mw-redirect" title="JSTOR (identifier)">JSTOR</a> <a rel="nofollow" class="external text" href="https://www.jstor.org/stable/26424014">26424014</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Bulletin+for+Biblical+Research&rft.atitle=Delighting+in+the+Sufferings+of+Others%3A+Early+Christian+Schadenfreude+and+the+Function+of+the+Apocalypse+of+Peter&rft.volume=16&rft.issue=1&rft.pages=129-139&rft.date=2006&rft_id=info%3Adoi%2F10.2307%2F26424014&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Fwww.jstor.org%2Fstable%2F26424014%23id-name%3DJSTOR&rft.aulast=Gilmour&rft.aufirst=Michael+J.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-105"><span class="mw-cite-backlink"><b><a href="#cite_ref-105">^</a></b></span> <span class="reference-text"><a href="#CITEREFBauckham1998">Bauckham 1998</a>, pp. 132–148.</span>
</li>
<li id="cite_note-106"><span class="mw-cite-backlink"><b><a href="#cite_ref-106">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFLapham2004" class="citation book cs1">Lapham, Fred (2004) [2003]. <i>Peter: The Myth, the Man and the Writings: A study of the early Petrine tradition</i>. T&T Clark International. pp. 193–216. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/0567044904" title="Special:BookSources/0567044904"><bdi>0567044904</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Peter%3A+The+Myth%2C+the+Man+and+the+Writings%3A+A+study+of+the+early+Petrine+tradition&rft.pages=193-216&rft.pub=T%26T+Clark+International&rft.date=2004&rft.isbn=0567044904&rft.aulast=Lapham&rft.aufirst=Fred&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span> </span>
</li>
<li id="cite_note-107"><span class="mw-cite-backlink"><b><a href="#cite_ref-107">^</a></b></span> <span class="reference-text"><a href="#CITEREFBauckham1998">Bauckham 1998</a>, pp. 190–194.</span>
</li>
<li id="cite_note-108"><span class="mw-cite-backlink"><b><a href="#cite_ref-108">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFEusebius_of_Caesarea2019" class="citation book cs1"><a href="/https/en.wikipedia.org/wiki/Eusebius_of_Caesarea" class="mw-redirect" title="Eusebius of Caesarea">Eusebius of Caesarea</a> (2019) [c. 320s]. "Book 6, Chapter 14". <i><a href="/https/en.wikipedia.org/wiki/Church_History_(Eusebius)" class="mw-redirect" title="Church History (Eusebius)">The History of the Church</a></i>. Translated by Schott, Jeremy M. Oakland, California: University of California Press. p. 297. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/9780520964969" title="Special:BookSources/9780520964969"><bdi>9780520964969</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Book+6%2C+Chapter+14&rft.btitle=The+History+of+the+Church&rft.place=Oakland%2C+California&rft.pages=297&rft.pub=University+of+California+Press&rft.date=2019&rft.isbn=9780520964969&rft.au=Eusebius+of+Caesarea&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
<li id="cite_note-109"><span class="mw-cite-backlink"><b><a href="#cite_ref-109">^</a></b></span> <span class="reference-text"><a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 36–38; <a href="#CITEREFEhrman2022">Ehrman 2022</a>, pp. 182–183; <a href="#CITEREFMetzger1987">Metzger 1987</a>, pp. 203–204.</span>
</li>
<li id="cite_note-110"><span class="mw-cite-backlink"><b><a href="#cite_ref-110">^</a></b></span> <span class="reference-text"><a href="#CITEREFEhrman2022">Ehrman 2022</a>, p. 183; <a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 40–41.</span>
</li>
<li id="cite_note-111"><span class="mw-cite-backlink"><b><a href="#cite_ref-111">^</a></b></span> <span class="reference-text"><a href="#CITEREFMetzger1987">Metzger 1987</a>, pp. 229–230.</span>
</li>
<li id="cite_note-112"><span class="mw-cite-backlink"><b><a href="#cite_ref-112">^</a></b></span> <span class="reference-text"><a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 39–40.</span>
</li>
<li id="cite_note-113"><span class="mw-cite-backlink"><b><a href="#cite_ref-113">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFRamelli2013" class="citation book cs1"><a href="/https/en.wikipedia.org/wiki/Ilaria_Ramelli" title="Ilaria Ramelli">Ramelli, Ilaria</a> (2013). <i>The Christian Doctrine of Apokatastasis</i>. Supplements to Vigiliae Christianae 120. Leiden: Brill. pp. 67–72. <a href="/https/en.wikipedia.org/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1163%2F9789004245709">10.1163/9789004245709</a>. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/978-90-04-24570-9" title="Special:BookSources/978-90-04-24570-9"><bdi>978-90-04-24570-9</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Christian+Doctrine+of+Apokatastasis&rft.place=Leiden&rft.series=Supplements+to+Vigiliae+Christianae+120&rft.pages=67-72&rft.pub=Brill&rft.date=2013&rft_id=info%3Adoi%2F10.1163%2F9789004245709&rft.isbn=978-90-04-24570-9&rft.aulast=Ramelli&rft.aufirst=Ilaria&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span> </span>
</li>
<li id="cite_note-114"><span class="mw-cite-backlink"><b><a href="#cite_ref-114">^</a></b></span> <span class="reference-text"><a href="#CITEREFBeck2019">Beck 2019</a>, pp. 159–163, 167–168.</span>
</li>
<li id="cite_note-115"><span class="mw-cite-backlink"><b><a href="#cite_ref-115">^</a></b></span> <span class="reference-text"><a href="#CITEREFBauckham1998">Bauckham 1998</a>, pp. 157–159; <a href="#CITEREFBeck2019">Beck 2019</a>, pp. 176–177. According to Augustine, the saints in heaven will have their will fully aligned with God, and thus would never want to oppose God's will that the damned be punished, so they would never pray for the salvation of the damned as they do in the Apocalypse of Peter. See
<a href="https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_I/Volume_II/City_of_God/Book_XXI/Chapter_18" class="extiw" title="s:Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XXI/Chapter 18"><i>The City of God</i> Book 21, Chapter 18</a> and <a href="https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_I/Volume_II/City_of_God/Book_XXI/Chapter_24" class="extiw" title="s:Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XXI/Chapter 24">Book 21, Chapter 24</a>.</span>
</li>
<li id="cite_note-116"><span class="mw-cite-backlink"><b><a href="#cite_ref-116">^</a></b></span> <span class="reference-text"><a href="#CITEREFBremmer2024">Bremmer 2024</a>, p. 174; <a href="#CITEREFEhrman2022">Ehrman 2022</a>, pp. 189–191; <a href="#CITEREFBeck2019">Beck 2019</a>, pp. 4, 54–55; <a href="#CITEREFBauckham1998">Bauckham 1998</a>, pp. 145–146, 232–235; <a href="#CITEREFBuchholz1988">Buchholz 1988</a>, pp. 342–350, 356–357.</span>
</li>
<li id="cite_note-117"><span class="mw-cite-backlink"><b><a href="#cite_ref-117">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1126788409"><div class="plainlist" style="display:inline-flex;--size:100%; max-width:max(15em, calc(var(--size) - 3.2em));"><ul style="display:inline-block"><li><a href="#CITEREFEhrman2022">Ehrman 2022</a>, pp. 178–181, 190–191, 198–211.</li><li>See also the blog posts at:</li><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFEhrman2019" class="citation web cs1"><a href="/https/en.wikipedia.org/wiki/Bart_Ehrman" class="mw-redirect" title="Bart Ehrman">Ehrman, Bart</a> (January 29, 2019). <a rel="nofollow" class="external text" href="https://ehrmanblog.org/finally-why-did-the-apocalypse-of-peter-not-make-it-into-the-canon/">"Finally. Why Did the Apocalypse of Peter Not Make It Into the Canon?"</a>. <i>The Bart Ehrman Blog: The History & Literature of Early Christianity</i><span class="reference-accessdate">. Retrieved <span class="nowrap">January 27,</span> 2022</span>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=unknown&rft.jtitle=The+Bart+Ehrman+Blog%3A+The+History+%26+Literature+of+Early+Christianity&rft.atitle=Finally.+Why+Did+the+Apocalypse+of+Peter+Not+Make+It+Into+the+Canon%3F&rft.date=2019-01-29&rft.aulast=Ehrman&rft.aufirst=Bart&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Fehrmanblog.org%2Ffinally-why-did-the-apocalypse-of-peter-not-make-it-into-the-canon%2F&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></li><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFEhrman2019" class="citation web cs1"><a href="/https/en.wikipedia.org/wiki/Bart_Ehrman" class="mw-redirect" title="Bart Ehrman">Ehrman, Bart</a> (January 30, 2019). <a rel="nofollow" class="external text" href="https://ehrmanblog.org/the-aberrant-view-of-the-afterlife-in-the-apocalypse-of-peter/">"The Aberrant View of the Afterlife in the Apocalypse of Peter"</a>. <i>The Bart Ehrman Blog: The History & Literature of Early Christianity</i><span class="reference-accessdate">. Retrieved <span class="nowrap">January 27,</span> 2022</span>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=unknown&rft.jtitle=The+Bart+Ehrman+Blog%3A+The+History+%26+Literature+of+Early+Christianity&rft.atitle=The+Aberrant+View+of+the+Afterlife+in+the+Apocalypse+of+Peter&rft.date=2019-01-30&rft.aulast=Ehrman&rft.aufirst=Bart&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Fehrmanblog.org%2Fthe-aberrant-view-of-the-afterlife-in-the-apocalypse-of-peter%2F&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></li></ul></div></span>
</li>
<li id="cite_note-118"><span class="mw-cite-backlink"><b><a href="#cite_ref-118">^</a></b></span> <span class="reference-text"><a href="#CITEREFBauckham1998">Bauckham 1998</a>, p. 148; <a href="#CITEREFEhrman2022">Ehrman 2022</a>, pp. 198–199.</span>
</li>
<li id="cite_note-nasscal-120"><span class="mw-cite-backlink"><b><a href="#cite_ref-nasscal_120-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFPardee2017" class="citation web cs1">Pardee, Cambry (February 2017). <a rel="nofollow" class="external text" href="http://nasscal.com/e-clavis-christian-apocrypha/apocalypse-of-peter/">"Apocalypse of Peter"</a>. <i>e-Clavis: Christian Apocrypha</i><span class="reference-accessdate">. Retrieved <span class="nowrap">June 10,</span> 2024</span>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=unknown&rft.jtitle=e-Clavis%3A+Christian+Apocrypha&rft.atitle=Apocalypse+of+Peter&rft.date=2017-02&rft.aulast=Pardee&rft.aufirst=Cambry&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttp%2Fnasscal.com%2Fe-clavis-christian-apocrypha%2Fapocalypse-of-peter%2F&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></span>
</li>
</ol></div></div>
<div class="mw-heading mw-heading2"><h2 id="Bibliography">Bibliography</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=21" title="Edit section: Bibliography">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<ul><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFBauckham1998" class="citation book cs1"><a href="/https/en.wikipedia.org/wiki/Richard_Bauckham" title="Richard Bauckham">Bauckham, Richard B.</a> (1998). <i>The Fate of the Dead: Studies on the Jewish and Christian Apocalypses</i>. Supplements to Novum Testamentum 93. Leiden: Brill. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/9781589832886" title="Special:BookSources/9781589832886"><bdi>9781589832886</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Fate+of+the+Dead%3A+Studies+on+the+Jewish+and+Christian+Apocalypses&rft.place=Leiden&rft.series=Supplements+to+Novum+Testamentum+93&rft.pub=Brill&rft.date=1998&rft.isbn=9781589832886&rft.aulast=Bauckham&rft.aufirst=Richard+B.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></li>
<li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFBeck2019" class="citation book cs1">Beck, Eric J. (2019). Frey, Jörg (ed.). <a rel="nofollow" class="external text" href="https://www.mohrsiebeck.com/10.1628/978-3-16-159031-3"><i>Justice and Mercy in the Apocalypse of Peter: A New Translation and Analysis of the Purpose of the Text</i></a>. WUNT 427. Tübingen: Mohr Siebeck. <a href="/https/en.wikipedia.org/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1628%2F978-3-16-159031-3">10.1628/978-3-16-159031-3</a>. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/978-3-16-159030-6" title="Special:BookSources/978-3-16-159030-6"><bdi>978-3-16-159030-6</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Justice+and+Mercy+in+the+Apocalypse+of+Peter%3A+A+New+Translation+and+Analysis+of+the+Purpose+of+the+Text&rft.place=T%C3%BCbingen&rft.series=WUNT+427&rft.pub=Mohr+Siebeck&rft.date=2019&rft_id=info%3Adoi%2F10.1628%2F978-3-16-159031-3&rft.isbn=978-3-16-159030-6&rft.aulast=Beck&rft.aufirst=Eric+J.&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Fwww.mohrsiebeck.com%2F10.1628%2F978-3-16-159031-3&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></li>
<li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFBremmerCzachesz2003" class="citation book cs1"><a href="/https/en.wikipedia.org/wiki/Jan_N._Bremmer" title="Jan N. Bremmer">Bremmer, Jan N.</a>; Czachesz, István, eds. (2003). <i>The Apocalypse of Peter</i>. Studies on Early Christian Apocrypha 7. Peeters. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/90-429-1375-4" title="Special:BookSources/90-429-1375-4"><bdi>90-429-1375-4</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Apocalypse+of+Peter&rft.series=Studies+on+Early+Christian+Apocrypha+7&rft.pub=Peeters&rft.date=2003&rft.isbn=90-429-1375-4&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span><span class="cs1-maint citation-comment"><code class="cs1-code">{{<a href="/https/en.wikipedia.org/wiki/Template:Cite_book" title="Template:Cite book">cite book</a>}}</code>: CS1 maint: ref duplicates default (<a href="/https/en.wikipedia.org/wiki/Category:CS1_maint:_ref_duplicates_default" title="Category:CS1 maint: ref duplicates default">link</a>)</span></li>
<li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFBuchholz1988" class="citation book cs1">Buchholz, Dennis D. (1988). <i>Your Eyes Will Be Opened: A Study of the Greek (Ethiopic) Apocalypse of Peter</i>. <a href="/https/en.wikipedia.org/wiki/Society_of_Biblical_Literature" title="Society of Biblical Literature">Society of Biblical Literature</a> Dissertation series 97. Atlanta: Scholars Press. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/1-55540-025-6" title="Special:BookSources/1-55540-025-6"><bdi>1-55540-025-6</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Your+Eyes+Will+Be+Opened%3A+A+Study+of+the+Greek+%28Ethiopic%29+Apocalypse+of+Peter&rft.place=Atlanta&rft.series=Society+of+Biblical+Literature+Dissertation+series+97&rft.pub=Scholars+Press&rft.date=1988&rft.isbn=1-55540-025-6&rft.aulast=Buchholz&rft.aufirst=Dennis+D.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></li>
<li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFEhrman2022" class="citation book cs1"><a href="/https/en.wikipedia.org/wiki/Bart_Ehrman" class="mw-redirect" title="Bart Ehrman">Ehrman, Bart</a> (2022). <i>Journeys to Heaven and Hell: Tours of the Afterlife in the Early Christian Tradition</i>. New Haven and London: Yale University Press. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/978-0-300-25700-7" title="Special:BookSources/978-0-300-25700-7"><bdi>978-0-300-25700-7</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Journeys+to+Heaven+and+Hell%3A+Tours+of+the+Afterlife+in+the+Early+Christian+Tradition&rft.place=New+Haven+and+London&rft.pub=Yale+University+Press&rft.date=2022&rft.isbn=978-0-300-25700-7&rft.aulast=Ehrman&rft.aufirst=Bart&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></li>
<li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFKrausNicklas2004" class="citation book cs1 cs1-prop-foreign-lang-source">Kraus, Thomas J.; Nicklas, Tobias (2004). <i>Das Petrusevangelium und die Petrusapokalypse: Die griechischen Fragmente mit deutscher und englischer Übersetzung</i> [<i>The Gospel of Peter and the Apocalypse of Peter: The Greek Fragments with German and English Translation</i>]. GCS N.F. 11 (in German). Berlin: De Gruyter. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/978-3110176353" title="Special:BookSources/978-3110176353"><bdi>978-3110176353</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Das+Petrusevangelium+und+die+Petrusapokalypse%3A+Die+griechischen+Fragmente+mit+deutscher+und+englischer+%C3%9Cbersetzung&rft.place=Berlin&rft.series=GCS+N.F.+11&rft.pub=De+Gruyter&rft.date=2004&rft.isbn=978-3110176353&rft.aulast=Kraus&rft.aufirst=Thomas+J.&rft.au=Nicklas%2C+Tobias&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span></li>
<li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFMaierFreyKraus2024" class="citation book cs1">Maier, Daniel C.; Frey, Jörg; Kraus, Thomas J., eds. (2024). <a rel="nofollow" class="external text" href="https://www.peeters-leuven.be/pdf/9789042952096.pdf"><i>The Apocalypse of Peter in Context</i></a> <span class="cs1-format">(PDF)</span>. Studies on Early Christian Apocrypha 21. Peeters. <a href="/https/en.wikipedia.org/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<span class="id-lock-free" title="Freely accessible"><a rel="nofollow" class="external text" href="https://doi.org/10.2143%2F9789042952096">10.2143/9789042952096</a></span>. <a href="/https/en.wikipedia.org/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/https/en.wikipedia.org/wiki/Special:BookSources/978-90-429-5208-9" title="Special:BookSources/978-90-429-5208-9"><bdi>978-90-429-5208-9</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Apocalypse+of+Peter+in+Context&rft.series=Studies+on+Early+Christian+Apocrypha+21&rft.pub=Peeters&rft.date=2024&rft_id=info%3Adoi%2F10.2143%2F9789042952096&rft.isbn=978-90-429-5208-9&rft_id=https%3A%2F%2Ffly.jiuhuashan.beauty%3A443%2Fhttps%2Fwww.peeters-leuven.be%2Fpdf%2F9789042952096.pdf&rfr_id=info%3Asid%2Fen.wikipedia.org%3AApocalypse+of+Peter" class="Z3988"></span><span class="cs1-maint citation-comment"><code class="cs1-code">{{<a href="/https/en.wikipedia.org/wiki/Template:Cite_book" title="Template:Cite book">cite book</a>}}</code>: CS1 maint: ref duplicates default (<a href="/https/en.wikipedia.org/wiki/Category:CS1_maint:_ref_duplicates_default" title="Category:CS1 maint: ref duplicates default">link</a>)</span></li></ul>
<div class="mw-heading mw-heading2"><h2 id="External_links">External links</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Apocalypse_of_Peter&action=edit&section=22" title="Edit section: External links">edit</a><span class="mw-editsection-bracket">]</span></span></div>
<ul><li><span class="noviewer" typeof="mw:File"><a href="/https/en.wikipedia.org/wiki/File:Wikisource-logo.svg" class="mw-file-description"><img alt="" src="//upload.wikimedia.org/wikipedia/commons/thumb/4/4c/Wikisource-logo.svg/15px-Wikisource-logo.svg.png" decoding="async" width="15" height="16" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/4/4c/Wikisource-logo.svg/23px-Wikisource-logo.svg.png 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/4/4c/Wikisource-logo.svg/30px-Wikisource-logo.svg.png 2x" data-file-width="410" data-file-height="430" /></a></span> The full text of <a href="https://en.wikisource.org/wiki/The_Apocryphal_New_Testament_(1924)/Apocalypses/The_Apocalypse_of_Peter" class="extiw" title="wikisource:The Apocryphal New Testament (1924)/Apocalypses/The Apocalypse of Peter">Apocalypse of Peter</a> at Wikisource, translation by <a href="/https/en.wikipedia.org/wiki/M._R._James" title="M. R. James">M. R. James</a> in the 1924 book <i>The Apocryphal New Testament</i>, with quotations from the Sibylline Oracles and writings of the early Church</li>
<li><a rel="nofollow" class="external text" href="http://ntweblog.blogspot.co.uk/2009/05/apocalypose-of-peter-greek-text-online.html">The Apocalypse of Peter (Greek Akhmim Fragment Text)</a>, transcribed by <a href="/https/en.wikipedia.org/wiki/Mark_Goodacre" title="Mark Goodacre">Mark Goodacre</a> from <a href="/https/en.wikipedia.org/wiki/Erich_Klostermann" title="Erich Klostermann">Erich Klostermann</a>'s edition (<a rel="nofollow" class="external text" href="http://markgoodacre.org/ApocPet.htm">HTML</a>, <a rel="nofollow" class="external text" href="http://markgoodacre.org/ApocPet.doc">Word</a>, <a rel="nofollow" class="external text" href="http://markgoodacre.org/ApocPet.pdf">PDF</a>)</li>
<li><a rel="nofollow" class="external text" href="http://nasscal.com/e-clavis-christian-apocrypha/apocalypse-of-peter/">"Apocalypse of Peter"</a>, overview and bibliography by Cambry Pardee. NASSCAL: <i>e-Clavis: Christian Apocrypha</i>.</li>
<li><a rel="nofollow" class="external text" href="http://www.hell-on-line.org/BibJC3.html#BibPeter">Bibliography of works on the Apocalypse of Peter</a>, by Eileen Gardiner</li></ul></div>' |
Whether or not the change was made through a Tor exit node (tor_exit_node) | false |
Unix timestamp of change (timestamp) | '1725607972' |