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It is also called the Unknown Gospel, as no ancient source makes reference to it, in addition to being entirely unknown before its publication.

The fragmentary manuscript forms part of the Egerton Collection in the British Library.

He also finds words such as the plural "priests" that show lack of knowledge of Jewish customs.

I have included the links to the entire question explanation, along with the first paragraph of each answer. This is not an issue of chauvinism or discrimination.

Ronald Cameron states: "Since Papyrus Egerton 2 displays no dependence upon the gospels of the New Testament, its earliest possible date of composition would be sometime in the middle of the first century, when the sayings and stories which underlie the New Testament first began to be produced in written form.

The latest possible date would be early in the second century, shortly before the copy of the extant papyrus fragment was made.

They also lack features that are common to the synoptic gospels, a difficult fact to explain if those gospels were Egerton's source.

On the other hand, suggestions that the Egerton Gospel served as a source for the authors of Mark and/or John also lack conclusive evidence.

A fourth fragment of the same manuscript has since been identified in the papyrus collection of the University of Cologne.

The surviving fragments include four stories: 1) a controversy similar to John -47 and -39; 2) curing a leper similar to Matt 8:1-4, Mark -45, Luke -16 and Luke -14; 3) a controversy about paying tribute to Caesar analogous to Matt -22, Mark -17, Luke -26; and 4) an incomplete account of a miracle on the Jordan River bank, perhaps carried out to illustrate the parable about seeds growing miraculously.

He finds many parallels between the Egerton Gospel and the canonical Gospels that include editorial language particular to Matthew and Luke.

While Koester argues that these show a tradition before the other gospels, Craig Evans sees these as drawing from the other Gospels just as Justin Martyr did.

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