The Egerton Gospel was short

Consider the Egerton Papyrus' second fragment (Bell-Skeat pdf). I'm trying to figure which side to read first.

Its recto, which is the front of a standalone page, runs from the top of the page to tell the debate over royal coin - although the page tears off after a quote from Isaiah, which Mark pulls back to chapter 7. Egerton Two Verso contains a miracle at the Jordan. We can assume that this doublesided sheet narrated events in some semblance of chronology. From that, we can suspect that the overall setting is not Galilee, where the body of water would be the big lake and not the valley south of it.

Given that the physical book is late second century (the Synoptics were already extant, as well as John), this is a codex. If a single-gospel text the quires might be folded down the middle, like in a modern tract. Papyrus 5 (which used to cover John 1-20) is verso-recto at the start, and recto-verso at the end.

In the Gospel of Mark, Jesus preaches at Jerusalem over chapters 11-12. Chapter 13 is an apocalypse. In chapter 14, Jesus anticipates his death and burial (Egerton may or may not bury Jesus at all). But Mark 14 is not discussing Jerusalem. Mark puts Jesus in Bethany, the lepercolony. This is two miles east of the city; four miles from the northwest shore of the Dead Sea, where the Jordan ends up.

Bell and Skeat p. 40 ponder if Mark 3:6 recalls a source in which the coin controversy occurred in Galilee, after which Mark transposed the story proper to Jerusalem. Egerton doesn't preserve mention of Caesar, only of "kings". Herod Antipas was not a king but did mint his own coinage (maybe or maybe not known as of 1934) and, it follows, collected his own taxes. Mark (infamously) mistook Herod for a king and had to be corrected; Egerton, even if it wasn't mistaken elsewhere, here was at least vague. Isaiah focused on Jerusalem in his day; but leper-healing is more an Elisha act, more Northern.

I incline here more to Jacobovici and Wilson that Jesus was dyotheletic in Jerusalem, challenging the temple and not Rome or the Herodians. Maybe the Herodians were planning a trap in Galilee but not this trap.

If the setting is Jerusalem then I with Bell-Skeat, 41 must ask: But did Jesus, after that, go out from Jerusalem all the way back to the Jordan? Mark doesn't say so. And it seems unlikely. So I read verso-recto. Just like the first fragment.

In this case the two stories fall into the first half of the codex. Let's allow that this doublesided page was in the middle of the book on account the text can actually be read, which most of this gospel cannot.

Still: this implies the whole recto-verso half - at least - of this MS was Jerushalmi. Unless the Jerusalem segment was inordinately large (which I won't rule out) it wouldn't leave much room for Jesus' deeds before entering Judaea. Further: there seems limited space in the lower half of the verso for the entry into Jerusalem. It may well sport palms, hosannas and that donkey but not much else.

UPDATE 4/6: Berlin 11710 started verso-recto on the leftside of the codex, too. Interesting that John's words are here placed in Nathaniel's mouth. Post-Johannine? Gospel of Peter?