One of the great mysteries of the Gospel of Peter is what on earth could have inspired the following remarkable passage:
9. 34. Early in the morning, when the Sabbath dawned, there came a crowd from Jerusalem and the country round about to see the sealed sepulchre. 35. Now in the night in which the Lord's day dawned, when the soldiers were keeping guard, two by two in each watch, there was a loud voice in heaven, (36) and they saw the heavens open and two men come down from there in a great brightness and draw near to the sepulchre. 37. That stone which had been laid against the entrance to the sepulchre started of itself to roll and move sidewards, and the sepulchre was opened and both young men entered. 10. 38. When those soldiers saw this, they awakened the centurion and the elders, for they also were there to mount guard. 39. And while they were narrating what they had seen, they saw three men come out from the sepulchre, two of them supporting the other and a cross following them (40) and the heads of the two reaching to heaven, but that of him who was being led reached beyond the heavens. 41. And they heard a voice out of the heavens crying, ‘Have you preached to those who sleep?’, 42. and from the cross there was heard the answer, ‘Yes.’The idea of a walking, talking cross is almost unbelievably absurd, all the more so given the lack of precedent for it in the text, in which the cross was earlier completely inanimate, and did not enter the tomb with Jesus at burial. One of the difficulties with the Gospel of Peter is that the only major textual witness (P.Cair. 10759) is late (eighth century), unreliable and riddled with errors, including many in this passage. And so I have begun to wonder whether there might have been another error in the scribe's transcription of his text here. My suggestion is that we conjecturally emend the text from σταυρον to σταυρωθεντα, from "cross" to "crucified", so that it is no longer a wooden cross that comes bouncing out of the tomb but rather Jesus, the "crucified one" himself.
This might at first sound like a bit of a stretch. But what if our scribe's exemplar here used the nomen sacrum στα? It is worth bearing in mind that another second century Greek Passion Gospel, the Dura-Europos Gospel Harmony fragment (0212), uses the nomen sacrum στα for σταυρωθέντα in a similar context (the burial). Perhaps our scribe's exemplar had the nomen sacrum στα and the scribe incorrectly assumed that it stood for σταυρόν. It would be an easy mistake to make, and it is quite reasonable to assume that the scribe's source text might so abbreviate. Other texts (Codex Bezae, P46) similarly abbreviate the verb.
If my suggested conjectural emendation has any merit, this is how the text would appear:
καὶ ἐξηγουμένων αὐτῶν ἃ εἶδον, πάλιν ὁρῶσιν ἐξελθόντας ἀπὸ τοῦ τάφου τρεῖς ἄνδρας, καὶ τοὺς δύο τὸν ἕνα ὑπορθοῦντας, καὶ τὸν σταυρωθέντα ἀκολουθοῦντα αὐτοῖς· καὶ τῶν μὲν δύο τὴν κεφαλὴν χωροῦσαν μέχρι τοῦ οὐρανοῦ, τοῦ δὲ χειραγωγουμένου ὑπ' αὐτῶν ὑπερβαίνουσαν τοὺς οὐρανούς· καὶ φωνῆς ἤκουον ἐκ τῶν οὐρανῶν λεγούσης᾽Εκήρυξας τοῖς κοιμωμένοις; καὶ ὑπακοὴ ἠκούετο ἀπὸ τοῦ σταυρωθέντος ὅτι Ναί.At this point, the sharp reader will no doubt want to point out that the emendation cannot work because Jesus has to be one of the "three men" coming out of the tomb, "the two supporting the one", so that the cross is an additional figure, not identified with "the one". This reading depends, though, on the translation of ὑπορθοῦντας as "supporting", as if the two angelic figures are holding Jesus up. But ὑπορθόω, a rare word, probably means something like "raise up", "lift up"; the text is saying that the two men, who have descended from heaven and entered the tomb, are lifting Jesus up from where he was lying, and they are leading him out, the crucified one following them. This scenario is clarified in the next line, where the men are leading him by the hand. Thus the English translation would go something like this:
And while they were narrating what they had seen, they saw three men come out from the sepulchre, two of them raising up the one, and the crucified one following them (40) and the heads of the two reaching to heaven, but that of him who was being led out by the hand by them reaching beyond the heavens. 41. And they heard a voice out of the heavens crying, ‘Have you preached to those who sleep?’, 42. and from the crucified one there was heard the answer, ‘Yes.’There are certain additional advantages that this reading could bring. For one thing, it has never made much sense that the three men all stretch as far as -- or beyond -- the heavens, but the voice from heaven then addresses the cross back on earth. In the revised reading, the voice in heaven directly addresses the crucified one, who is beyond the heavens. Moreover, on the usual reading, the witnesses should be able to see the cross speaking, so there is no need for the note that they "there was heard the answer, 'Yes'". Rather, they only hear the answer because it is the crucified one speaking, and his head is beyond the heavens. And finally, the allusion to the "harrowing of hell" here makes far greater sense if it is the crucified Jesus who has done the preaching, as in 1 Peter 3.19-20, and not some kind of cartoon cross.