BIBLICAL DECONSTRUCTION, PILOT EPISODE — PART 2: THE EMPTY TOMB
YouTube channel: The Serpent Seer
https://www.youtube.com/@melvinalbert84
Presentation
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PROLOGUE:
This story is for Christians who are questioning their beliefs, as well as those who have left Christianity and are deconstructing what they once believed. In part 2 of this Biblical Deconstruction story, we will explore the empty tomb narratives in the canonical gospels according to Matthew, Mark, Luke and John (including the narrative in the uncanonical gospel according to Peter) — explaining the differences in how the resurrection story was narrated. Thank you for your time and attention. You are entering the realm of knowledge, understanding and wisdom!
But First . . .
Scripture Legend
“Texts highlighted in green/light-green means that the interpretation is aligned with the earliest known empty tomb narrative.”
“Texts highlighted in orange/yellow means that the interpretation may align with the earliest known empty tomb narrative; but the origin of the interpretation is questionable.”
“Texts highlighted in red/orange means that the interpretation does not align with the earliest known empty tomb narrative.”
[Always refer to this legend while studying the scripture scenes.]
Entering the empty tomb scene, outside Jerusalem - April 5, 33 C.E.
(per the Gospel According to Mark)
THE GOSPEL ACCORDING TO MARK
Chapter 16:1–8
Since modern biblical scholars have estimated the Gospel According to Mark as the earliest of the four canonical gospels written (circa 65–80 C.E.), we will start the scripture study here!
Mark 16:1
“And when the Sabbath was past, Mary the Magdalene, and Mary the [mother of] Jacob, and Salome bought spices, in order to go and anoint (Jesus).”
[The earliest narrative depicts that there were three women at the empty tomb. You will understand why Salome was highlighted orange/yellow in the latter scripture readings.]
Mark 16:2
“And very early on one of the sabbaths, they came to the tomb when the sun had risen.”
[The earliest narrative also depicts that the three women came to the tomb when the sun had risen. You will understand why the timing of the three women arriving at the scene is important in the latter scripture readings.]
Mark 16:3
“And they were saying among themselves, ‘Who will roll away the stone from the door of the tomb for us?’ ”
Mark 16:4
“And looking up, they saw that the stone was rolled back [for it was very big].”
Mark 16:5
“And entering into the tomb, they saw a young man sitting on the right side, dressed in a white robe; and they were amazed.”
[Here, the earliest narrative depicts a young man found in the tomb. A latter gospel narrative renders him as an angel — from the Greek word ἄγγελος “angelos” meaning, messenger.]
Mark 16:6
“He said to them, ‘Do not be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen! He is not here. See the place where they laid him!
[This and latter empty tomb narratives agree that Jesus has resurrected and is no longer in the tomb. In the next verse we will question the origin of where did Jesus go after he resurrected.]
Mark 16:7
“But go, tell his disciples and Peter that: ‘He goes before you into Galilee. there you will see him, as he said to you.’ ”
[Jesus’ return to Galilee after he resurrected is questioned here because another gospel that was estimated to have been in circulation (around some time after Mark) depicts Jesus returning to another place after the resurrection. You will learn in the latter scripture readings why this questioning is so.]
Mark 16:8
“They went out, and fled from the tomb; [moreover], trembling and astonishment [had come on them]. And they said nothing to anyone; for they were afraid.”
[The earliest narrative states that the women “fled from the tomb” because of the unexpected message given by the young man. In this interpretation, whether they never spoke to anyone — particularly the disciples — is questionable.]
[The light-blue note in the bottom of the picture above indicates that verses 9 through 20 (corrected from the video version which has: “Verses 9–16 . . .”) of Mark chapter 16 continues in latter Greek manuscripts after the 4th century C.E. Below, you will see that in the earliest Greek manuscript, Codex Sinaiticus, Mark 16 ends at verse 8.]
Mark 16:8 (Codex Sinaiticus — א)
“The gospel narrative ends here. Verses 9 through 20 are not in this early manuscript.”
(corrected from the video version which has: “(verses 9–16 . . .)”
Entering the empty tomb scene, outside Jerusalem - April 5, 33 C.E.
(per the Gospel According to Matthew)
THE GOSPEL ACCORDING TO MATTHEW
Chapter 28:1–8
Even though The Gospel According to Matthew is the first of the four canonical gospels in order, modern biblical scholars have estimated this gospel to have been written around 80–100 C.E. after The Gospel According to Mark. This is based on the evidences in Matthew that the author was following the gospel narrative in Mark. However, the interpretation differs to some degree from the original narrative.
Scripture Legend
“Texts highlighted in green/light-green means that the interpretation is aligned with the earliest known empty tomb narrative.”
“Texts highlighted in orange/yellow means that the interpretation may align with the earliest known empty tomb narrative; but the origin of the interpretation is questionable.”
“Texts highlighted in red/orange means that the interpretation does not align with the earliest known empty tomb narrative.”
[Always refer to this legend while studying the scripture scenes.]
Matthew 28:1
“Now after the sabbaths, as it began to dawn on one of the sabbaths, Mary the Magdalene and the other Mary came to see the tomb.”
[Matthew mentions Mary the Magdalene and the other Mary (assumed to be the one related to Jacob per Mark’s interpretation) but omits Salome mentioned in Mark. The phrase “as it began to dawn” is assumed referring to in the morning but this version does not specify the exact timing of the Sabbath when the women approached the tomb.]
Matthew 28:2
“And behold, there was a great earthquake, for an angel of the Lord descended from the sky and came and rolled away the stone from the door and sat on it.”
[This version of the empty tomb narrative renders the young man as an angel (Greek word ἄγγελος “angelos” meaning, messenger). Although Mark does not record how the young man/angel entered the tomb, Matthew has the young man/angel descending down from heaven (or, the sky) causing an earthquake. The earlier narrative does not record an earthquake occurring from the scene. As the guards were frightened, the young man/angel sits on top of the rolling stone instead of entering the tomb as Mark depicts.]
Matthew 28:3
“His appearance was like lightning, and his clothing white as snow.”
Matthew 28:4
“For fear of him, the guards shook, and became like dead men.”
[Words such as “dead” were replaced in the video version with the alternate term “unalived” to prevent the video from being rejected through the YouTube/TikTok algorithm.]
Matthew 28:5
“The angel answered the women, ‘Do not be afraid, for I know that you seek Jesus, who has been crucified.”
Matthew 28:6
“He is not here, for he has risen, just like he said. Come, see the place where the Lord was lying.’ ”
[Like the empty tomb narrative in Mark, Jesus has resurrected and is no longer in the tomb. The question on the origin of where did Jesus go after he resurrected still stands in the next verse.]
Matthew 28:7
“But go quickly and tell his disciples, ‘He has risen from the dead, and behold, he goes before you into Galilee; there you will see him.’ Behold, I have told you.’ ”
[Jesus’ return to Galilee after he resurrected is still questioned here. We will learn in a latter scripture reading why this questioning is so.]
Matthew 28:8
“They departed quickly from the tomb with fear and great joy, and ran to bring his disciples word.”
[This interpretation is in contrast to Mark 16:8 as the women depicted here fled from the tomb with fear and great joy. Unlike in the earlier narrative, the women went to tell Jesus’ disciples about the angel’s message.]
Entering the empty tomb scene, outside Jerusalem - April 5, 33 C.E.
(per the Gospel According to Luke)
THE GOSPEL ACCORDING TO LUKE
Chapter 24:1–12
The Gospel According to Luke, the third in order of the four canonical gospels, has been estimated to have been originally written around 80–130 C.E. after The Gospel According to Matthew. This interpretation of the empty tomb narrative differs more from the original narrative but there appears to be an origin to a certain aspect of the scene.
Scripture Legend
“Texts highlighted in green/light-green means that the interpretation is aligned with the earliest known empty tomb narrative.”
“Texts highlighted in orange/yellow means that the interpretation may align with the earliest known empty tomb narrative; but the origin of the interpretation is questionable.”
“Texts highlighted in red/orange means that the interpretation does not align with the earliest known empty tomb narrative.”
[Always refer to this legend while studying the scripture scenes.]
Luke 24:1
“But on one of the sabbaths, at early dawn, they and some others came to the tomb, bringing the spices which they had prepared.”
[Unlike the other two narratives, there are more than three women who visited the empty tomb. What is also different is that this verse does not immediately indicate who “they and some others” are by name. Like in Matthew, Luke’s version of the early narrative does not specify the time of the Sabbath day that the tomb was visited.]
Luke 24:2
“They found the stone rolled away from the tomb.”
Luke 24:3
“They entered in, and did not find the Lord Jesus’ body.”
Luke 24:4
“While they were greatly perplexed about this, behold, two men stood by them in dazzling clothing.”
[Unlike the other two versions of the gospel, two men were found in the tomb. Later in the scripture readings, we will understand the origin of the author’s adoption of the empty tomb narrative.]
Luke 24:5
“Becoming terrified, they bowed their faces down to the earth. The men said to them, ‘Why do you seek the living among the dead?”
Luke 24:6
“He is not here, but is risen! Remember what he told you when he was still in Galilee,”
[This narrative agrees with the other two gospels that Jesus had resurrected and is no longer in the tomb. The apparent difference in this interpretation is the second part of the verse which states, “Remember what he told you when he was still in Galilee,” instead of, “He goes before you into Galilee,” as in the Mark and Matthew versions of the narrative. In the scenario of verses 13 through 15 (not covered in the video/reading version of this content), Jesus came near two of the women at a village named Emmaus. The author did not placed Jesus’ return to Galilee like the previous gospel versions.]
Luke 24:7
“. . . saying that the Son of Man must be delivered up into the hands of sinful men and be crucified, and the third day rise again?’ ”
Luke 24:8
“They remembered his words, . . .”
Luke 24:9
“. . . returned from the tomb, and told all these things to the eleven and to all the rest.”
[Luke’s interpretation of the women telling the disciples follows Matthew’s version, which does not align with the earliest narrative in Mark. This does not mean that the disciples would never know about what happened to Jesus but at the onset (as depicted in the earliest narrative in Mark), no disciple was initially told by the women about what they encountered at the tomb.]
Luke 24:10a
“Now they were Mary the Magdalene, Joanna, and Mary (the mother of) Jacob.”
[Like in the other two gospel narratives, Luke mentions the same two women named Mary but instead of Salome, a woman named Joanna is listed. This is not to say that there was not a follower of Jesus named Joanna. However, the origin of where the author derived her from has not been identified.]
Luke 24:10b
“And the other women with them told these things to the apostles.”
[Although more than three women are not in the earliest canonical gospel, the origin of the other women accompanying the main three women has not been identified. However, telling the disciples (Luke refers to them as apostles — from the Greek word ἀπόστολος “apostolos” meaning, sent one; ambassador) immediately after receiving the message is not in the earliest narrative.]
Luke 24:11
“But these words seemed to them to be nonsense, and they did not believe them.”
Luke 24:12
“But Peter got up and ran to the tomb. Stooping and looking in, he saw the strips of linen lying by themselves, and he departed to his home, wondering what had happened.”
[Peter’s arrival at the tomb does not reflect the earliest narrative in Mark’s version of the gospel. The early narrative did not depict the disciples being initially told about Jesus’ resurrection.]
Entering the empty tomb scene, outside Jerusalem - April 5, 33 C.E.
(per the Gospel According to John)
THE GOSPEL ACCORDING TO JOHN
Chapter 20:1–18
The Gospel According to John, the fourth in order of the four canonical gospels, has been estimated to have been originally written around 90–120 C.E. after The Gospel According to Luke. This interpretation of the empty tomb narrative continues to differ more from the original narrative. An origin to a couple of aspects of the scene is still in question.
Scripture Legend
“Texts highlighted in green/light-green means that the interpretation is aligned with the earliest known empty tomb narrative.”
“Texts highlighted in orange/yellow means that the interpretation may align with the earliest known empty tomb narrative; but the origin of the interpretation is questionable.”
“Texts highlighted in red/orange means that the interpretation does not align with the earliest known empty tomb narrative.”
[Always refer to this legend while studying the scripture scenes.]
John 20:1
“Now on one of the sabbaths, Mary the Magdalene went early, while it was still dark, to the tomb, and saw that the stone had been moved away from the tomb.”
[In John’s version of the empty tomb narrative, only Mary the Magdalene is present in the scene. However, the author places her arrival on the Sabbath day while it was still dark. The earliest narrative depicted her and the other two women arriving at the tomb when the sun had risen.]
John 20:2
“Therefore she ran and came to Simon Peter and to the other disciple whom Jesus loved, and said to them, ‘They have taken away the Lord out of the tomb, and we do not know where they have laid him!’ ”
[The narrative in John is following the differed interpretation in Luke. The interpretation of, “Therefore she ran and came to Simon Peter and to the other disciple,” does not align with the early narrative in Mark. It is assumed that the other disciple is John.]
John 20:3
“Therefore Peter and the other disciple went out, and they went toward the tomb.”
[This interpretation is an obvious difference from the earliest narrative. None of the disciples visited the tomb per the interpretation in Mark.]
John 20:4
[Verses 4 through 10 do not require any explanation because the contradiction of Peter and John’s arrival at the tomb has been covered in the prior two versus.]
“They both ran together. But the other disciple outran Peter and came to the tomb first.”
John 20:5
“Stooping and looking in, he saw the linen cloths lying there; yet he did not enter in.”
John 20:6
“Then Simon Peter came, following him, and entered into the tomb. He saw the linen cloths lying, . . .”
John 20:7
“. . . and the cloth that had been on his head, not lying with the linen cloths, but rolled up in a place by itself.”
John 20:8
“So then the other disciple who came first to the tomb also entered in, and he saw and believed.”
John 20:9
“For as yet they did not know the Scripture, that he must rise from the dead.”
John 20:10
“So the disciples went away again to their own homes.”
John 20:11
“But Mary was standing outside at the tomb weeping.”
John 20:12
“So as she wept, she stooped and looked into the tomb, and she saw two angels in white sitting, one at the head and one at the feet, where the body of Jesus had lain.”
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[John follows the interpretation of Luke’s version as including two angels inside the tomb. The origin of this interpretation will be identified in another narrative version.]
John 20:13
“They asked her, ‘Woman, why are you weeping?’ She said to them, ‘Because they have taken away my Lord, and I do not know where they have laid him.’ ”
John 20:14
“When she had said this, she turned around and saw Jesus standing, and did not know that it was Jesus.”
[This version further differs from the original narrative by having the risen Jesus present at the tomb, after his resurrection.]
John 20:15
“Jesus said to her, ‘Woman, why are you weeping? Who are you looking for?’ She, supposing him to be the gardener, said to him, ‘Sir, if you have carried him away, tell me where you have laid him, and I will take him away.’ ”
John 20:16
“Jesus said to her, ‘Mary.’ She turned and said to him, ‘Rabboni!’ which is to say, ‘Teacher!’ ”
John 20:17
“Jesus said to her, ‘Do not hold me, for I have not yet ascended to my Father; but go to my brothers and tell them, ‘I am ascending to my Father and your Father, and to my God and your God.’ ”
[The highlighted phrase does not align with the earliest narrative because it contradicts an earlier narrative that will be revealed later on in the scripture readings]
John 20:18
“Mary the Magdalene came and told the disciples that she had seen the Lord, and that he had said these things to her.”
[This verse also does not align with the earliest narrative; its reason has been previous covered.]
Entering the empty tomb scene, outside Jerusalem - April 5, 33 C.E.
(per the Gospel According to Peter)
THE GOSPEL ACCORDING TO PETER
Verses 34–57
The Gospel According to Peter, an apocryphal gospel (from the Greek adjective ἀπόκρυφος “apokryphos” meaning, hidden or obscure), has been estimated to have been originally written around 70–160 C.E. — after The Gospel According to Mark but before The Gospel According to Matthew. The origin of many aspects of the other gospels will be revealed here.
Scripture Legend
“Texts highlighted in green/light-green means that the interpretation is aligned with the earliest known empty tomb narrative.”
“Texts highlighted in orange/yellow means that the interpretation may align with the earliest known empty tomb narrative; but the origin of the interpretation is questionable.”
“Texts highlighted in red/orange means that the interpretation does not align with the earliest known empty tomb narrative.”
[Always refer to this legend while studying the scripture scenes.]
Peter v.34
“Now when the morning of the Sabbath dawned, a crowd from Jerusalem and the surrounding countryside went that they might see the grave that had been sealed.”
[Here, the author specifies that the morning of the Sabbath has dawned, providing context to the timing of the Sabbath day.]
Peter v.35
“But during the night before the day of the Lord dawned, while the soldiers were watching two by two as guards, there was a great voice in heaven.”
[Although not highlighted in the video version, what happened during the night before the day of the Lord (the Sabbath resurrection day) makes for a better context and is more aligned with the earliest narrative.]
Peter v.36
“And they saw the heavens being opened, and two men descended from there, having much radiance, and they approached the tomb.”
[The evidence is clear that the author of Luke adopted the interpretation of two men/angels from the earlier narrative in Peter.]
Peter v.37
“But that stone which had been placed at the door rolled away by itself, and made way in part, and the tomb was opened, and both the young men went in.”
Peter v.38
“Then those soldiers seeing it woke up the centurion and the elders, because they were there too, keeping guard.”
[The resurrection of Jesus]
Peter v.39
“And while they were explaining to them what they saw, again they saw three men coming out of the tomb, with the two supporting the one, and a cross following them.”
Peter v.40
“And the heads of the two reached as far as heaven, but that of the one being led by them reached beyond the heavens.”
Peter v.41
“And they heard a voice from the heavens, saying, ‘Have you proclaimed to those who sleep?’ ”
Peter v.42
“And a response was heard from the cross: ‘Yes!’ ”
Peter v.43
“Then those men decided to go with each other and report these things to Pilate.”
[Unlike the four canonical gospels, this apocryphal gospel provides more context into Jesus’ resurrection.]
Peter v.44
“And while they were still considering, again the heavens were seen being opened, and a certain man descended and went into the grave.”
[The “certain man” in this version is more than likely the same “young man” in Mark’s version of the empty tomb narrative.]
Peter v.45
“Having seen these things, those with the centurion hurried by night to Pilate, having left the tomb they were watching, and described all that they saw, being greatly distressed, and saying, ‘Truly he was the Son of God!’ ”
[This scene in the video version prepares the viewers for a musical presentation]
Peter v.46
“In response Pilate said, ‘I am clean of the blood of the Son of God, and this is clear to us.’ ”
Peter v.47
“Then all who came were begging him, and encouraging him to command the centurion and the soldiers to say nothing about what they saw.”
Peter v.48
“ ‘It is better for us,’ they said, ‘to be guilty of a great sin in front of God than to fall into the hands of the Judaic people and be stoned.’ ”
[To maintain the first century C.E. context of the narrative and avoid cultural discrepancy, the Greek word Ἰουδαίων was translated as “Judaic people” referring to the people of the Southern Kingdom in ancient Jerusalem.]
Peter v.49
“So Pilate commanded the centurion and the soldiers to say nothing.”
[This apocryphal gospel provides context in the apparent cover up surrounding the resurrection of Jesus.]
Peter v.50
“Now at dawn on the day of the Lord, Mary the Magdalene, a disciple of the Lord, afraid because of the Judeans (since they were inflamed by anger), had not done at the Lord’s grave what women are accustomed to do for those who have died and those who are loved by them.”
[Because of the clear context of the earlier scenes of this gospel, it is clear that Mary went on her way to the tomb in the morning as the sun was beginning to rise.]
Peter v.51
“Taking her friends with her, she went to the grave where he was laid.”
[To maintain continuity with Mark’s gospel, the three women were kept in this scene.]
Peter v.52
“And they were afraid lest the Judeans might see them, and were saying, ‘If on the day he was crucified we were not able to weep and mourn, even now we might do this on his grave.’ ”
Peter v.53
“ ‘But who will roll away for us the stone that has been placed at the door of the grave so that we might go in, sit by him, and do our duties?’ ”
Peter v.54
“ ‘Because the stone is great, and we are afraid lest someone sees us. And if we are not able, at least let us place at the door what we are bringing in memory of him, and we will weep and mourn until we return to our house.’ ”
[This apocryphal gospel provides more context into the thoughts of the women as they made their way towards the tomb of Jesus.]
[The crowds from Jerusalem are halfway towards the tomb of Jesus.]
The Boundary Dissolves
[This is a short musical depicting a creative mergence of the ending narrative in the gospels of Mark and Peter. A link to the musical video is also provided below.]
The Boundary Dissolves → https://youtu.be/HSpxDCkW3IQ
Peter v.55
“And having gone, they found the tomb had been opened. And having approached, they bent down and saw there a certain young man sitting in the middle of the tomb, beautiful and having clothed himself with a long, shining robe. He said to them, . . .”
[This scene is in familiarity with the scene in Mark, aligning with the earliest known empty tomb narrative.]
Peter v.56
“. . . ‘Why did you come? Whom do you seek? Not that one who was crucified? He arose and went away. But if you do not believe, bend down and see where he was lying; that he is not there, because he arose and went to where he came from.’ ”
[It is clear that the author was following the narrative in Mark’s version of the gospel. However, instead of Jesus awaiting his followers in Galilee, he has already ascended to the heavens. The question of the Galilee/heavens interpretation still remains to be reconciled.]
Peter v.57
“Then the women were afraid, and fled.”
[Just like the narrative in Mark, the women were afraid and fled from the tomb. The author did not add any additional context to this verse.]
[The remaining scenes were added to merge the women interacting with the crowds from Jerusalem as they also made it to the tomb of Jesus.]
BONUS SCENE
THE SOPHIA OF JESUS CHRIST
NHC III pages 90–91
[This scene is not in the video version of this Biblical Deconstruction content.]
This text is from the Nag Hammadi Codex III, part of the Nag Hammadi library of early gnostic Christian texts. This particular codex is dated to the 4th century C.E. The Sophia of Jesus Christ has been estimated to have been originally written around 50–200 C.E. (source: earlychristianwritings.com), near the estimated time that The Gospel According to Mark was written. “Sophia” is the Greek word σοφία “sophia” meaning, wisdom. The question of the Galilee/heavens interpretation may be reconciled here.
The Sophia of Jesus Christ — NHC III pages 90–91
After he had risen from among the dead, his twelve disciples and seven women continued as his followers and traveled to Galilee, to the mountain called “Harvesting Place and Joy.” When they came together, they were puzzled about the fundamental nature of the world, the plan, divine providence, the power of the authorities, and how the Savior interacts with them in the mystery of the divine plan. The Savior appeared, not with his previous (visible) form, but as the Invisible Spirit. And his likeness is like that of a tall radiant angel, but what he resembles I must not describe, no mortal being able to bear it, it being entirely pure, perfect flesh like what he taught us about on the mountain called “Of Olives” in Galilee. And he said: “Peace be with you! My peace I give you!” And they were all in awe, being afraid.
[This earlier narrative suggests that the disciples (12 are numbered instead of 11) and the women (7 are numbered — may represent a clue of Luke’s adaptation of the multiple women at the tomb of Jesus) went to Galilee. After their arrival, Jesus appeared before them in his glorified form on the Galilean mountain (this may suggest that he went to Heaven first before returning to Galilee). Like in Peter v.40, his height description mirrors his description in the apocryphal gospel. These descriptions indicate that this text represents an early pre/post-resurrection narrative before editorial layers were added in the latter centuries prior to and after the 4th century C.E.]
EPILOGUE
Belief in Jesus’ resurrection became central to his followers’ faith. Followers of the Christian faith affirm it as a historical event, while others — especially those questioning, leaving, or deconstructing the faith — continue to examine its meaning.
The empty tomb accounts in the gospels present differing details and interpretations. These variations may suggest that the earliest resurrection belief was understood less as a strictly historical or outward event and more as a mystical, inward, or spiritual experience.
From this perspective, before later theological developments and editorial layers — especially those that appeared after the fourth century C.E. — the resurrection story may not have centered primarily on a physical resurrection. Instead, it may have pointed to a renewal of consciousness or a transformation of the mind.
This interpretation resonates with the Apostle Paul’s words in Romans 12:2, written between approximately 50 and 60 C.E., before the gospels were composed: “Do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good, well-pleasing, and perfect will of God.”
— World English Bible
SOURCES
Estimated dating of original gospel writings is sourced from:
Early Christian Writings
“. . . the most complete collection of Christian texts before the Council of Nicaea in 325 AD.”
Website is copyright © 2001–2026 Peter Kirby
Kirby, Peter. Early Christian Writings. 2026. 30 Aug. 2026
Greek New Testament is based on:
Η Καινή Διαθήκη
1904 Patriarchal Greek New Testament with 20 corrections from later editions
Greek text is rendered from the Byzantine text-type of manuscripts dating from the 9th — 16th century C.E.
Public Doman
Language: Ελληνικά (Greek, Ancient)
Dialect: Koine
English translation of the Greek New Testament is revised from:
The World English Bible
Text Edition: 2020
Public Domain
Language: English
English translation of the Greek New Testament is revised from:
The World English Bible
Text Edition: 2020
Public Domain
Language: English
Greek New Testament for Mark 16:8(א) is based on:
Codex Sinaiticus (א)
(earliest complete New Testament portion of the manuscript)
Codex Date: 4th Century C.E.
Public Domain
Language(s): Greek, Ancient
Dialect: Koine
English (translation)
Greek/English interlinear for “The Gospel According to Peter” is based on:
The Gospel of Peter: Illustrated Greek-English Interlinear
by Mark M. Mattison
Greek text is rendered from the Cairo Papyrus 10759 (dating: 6th — 9th century C.E.) found in Akhmim, Egypt during the winter of 1886–1887 (19th century)
Public Domain
Language(s): Greek, Ancient
Dialect: Koine
English (translation)
https://www.academia.edu/33192151/The_Gospel_of_Peter_Illustrated_Greek_English_Interlinear
“The Sophia of Jesus Christ” bonus scene is based on:
The Sophia of Jesus Christ — from the Nag Hammadi Codex III, part of the Nag Hammadi library of early gnostic Christian texts.
Codex Date: 4th Century C.E.
English translation is in the public domain.
Originally published at https://melvinalbert84.substack.com on September 14, 2026.
