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Begin Typing VigilWe have not a pure and complete text of this book, which ranked next in popularity and probably also in date to the Canonical Apocalypse of St. John.
We have, first, certain quotations made by writers of the first four centuries.
Next, a fragment in Greek, called the Akhmim fragment, found with the Passion-fragment of the Gospel of Peter in a manuscript known as the Gizeh manuscript (discovered in a tomb) now at Cairo. This is undoubtedly drawn from the Apocalypse of Peter: but my present belief is that, like the Passion-fragment, it is part of the Gospel of Peter, which was a slightly later book than the Apocalypse and quoted it almost in extenso. There is also in the Bodleian Library a mutilated leaf of a very tiny Greek manuscript of the fifth century which supplies a few lines of what I take to be the original Greek text.
Thirdly, an Ethiopic version contained in one of the numerous forms of the Books of Clement, a writing current in Arabic and Ethiopic, purporting to contain revelations—of the history of the world from the Creation, of the last times, and of guidance for the churches—dictated by Peter to Clement. The version of the Apocalypse contained in this has some extraneous matter at the beginning and the end; but, as I have tried to show in a series of articles in the Journal of Theological Studies (1910-11) and the Church Quarterly Review (1915), it affords the best general idea of the contents of the whole book which we have. The second book of the Sibylline Oracles contains (in Greek hexameters) a paraphrase of a great part of the Apocalypse: and its influence can be traced in many early writings—the Acts of Thomas (55-57), the Martyrdom of Perpetua, the so-called Second Epistle of Clement, and, as I think, the Shepherd of Hermas: as well as in the Apocalypse of Paul, and many later visions.
The length of the book is given in the Stichometry of Nicephorus as 300 lines and in that of the Codex Claromontanus (D of the Epistles) as 270: the latter is a Latin list of the Biblical books; already cited for the Acts of Paul. There is no mention of it in the Gelasian Decree, which is curious. At one time it was popular in Rome, for the Muratorian Canon mentions it (late in the second century?) along with the Apocalypse of John, though it adds, that 'some will not have it read in the church'. The fifth-century church historian Sozomen says that to his knowledge it was still read annually in some churches in Palestine on Good Friday.
Included here are the Catholic Epistles, Hebrews, and the formerly canonical works of the Second Testament.