Ca 64 CE
The fragmentary Jewish Christian Gospel of Peter was probably produced around this time in Palestine. It has no material special to Matthew or Luke and would be more embarrassing to the Herodians than Mark since it blames Herod Antipas for ordering the Crucifixion after Pilate washes his hands. The body is claimed by “Joseph” and Mary Magdalene and her women friends show up to dress the body on the day of Resurrection. Both of these figures can be viewed as representing Helen, the Queen of Adiabene who was ‘friends’ with both Pilate and Jesus and had the status to claim the body. The name of ‘Joseph’ was a Samaritan reference to the Samaritan flavor of the Jesus movement in that all the Samaritans were considered ‘Sons of Joseph’. ‘Mary Magdalene’ could be considered a spiritual name going back to Miriam, the sister of Moses that would mean ‘Great Mary’. The Gospel of Peter has more primitive and visionary elements in the Resurrection scene and ends similar to the short version of Mark. It was used alongside The Gospel According to the Hebrews by Jewish Christian groups. It could have been published after the death of James so as not to embarrass him among Jewish groups.
The huge angelic figures and soul of Jesus extending into the heavens and beyond clearly show this gospel on the trajectory taken by the Elchasites who show up in Rome a century and a half later with the dimensions of Christ being ninety-six miles high and sixteen miles broad whose sister is the Holy Spirit with similar dimensions. This is clearly related to Simon-Jesus and Queen Helen (‘Mary Magdalene’) who were thought to channel the Son and the Holy Spirit. Epiphanius even defines ‘Elkesai’ as meaning ‘Hidden God’. They reject Paul and the Prophets like the Samaritans but pray towards Jerusalem and accept the Law and circumcision. They accept the natural birth of Jesus, his pre-existence, and the reincarnation of Christ. They condemned virginity and made marriage obligatory as one might think the royal family of Adiabene would do. Two of their saints were Martha and Marthana which meant ‘mistress’ and ‘our mistress’ which could have referred to the wife of King Izates and her daughter or even, possibly, Queen Helen and King Izates wife, Samacho. They declared a ‘new remission of sins’ for the year of 100 CE which would have been the one hundredth birthday of King Izates and be related to the Biblical Jubilee which forgave all debts every fifty years.