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Papyrus P9 is a small, roughly copied third-century Oxyrhynchus codex leaf at Harvard preserving 1 John 4:11-12 and 14-17, including the letter's teaching that God is love and abides in believers.
P.Oxy. LXXI 4804, Gregory-Aland P120, is a fourth-century papyrus codex leaf whose three fragments preserve portions of John 1 concerning John the Baptist, Jesus, and the calling of the first disciples.
P.Oxy. LXXI 4806, Gregory-Aland P122, is a fourth- or fifth-century papyrus codex fragment preserving the miraculous catch and final testimony passages near the end of John.
Papyrus P134, the Willoughby Papyrus, is a third- or fourth-century Greek fragment of John 1:49–2:1 copied as a scroll, with an unidentified Christian text on the opposite side.
Papyrus P106, P.Oxy. LXV 4445, is an early-third-century Greek leaf from the opening of John, preserving John the Baptist's witness and the first disciples, including the notable reading 'the Chosen One of God' in John 1:34.
Papyrus P108, P.Oxy. LXV 4447, is a third-century Greek codex fragment preserving the close of Jesus' prayer and the opening of the arrest narrative in John, with several early minority readings.
Papyrus P119, P.Oxy. LXXI 4803, is a late-third-century Greek papyrus codex fragment from Oxyrhynchus preserving John 1:21–28 and 1:38–44, from John the Baptist's interrogation to the first disciples' encounter with Jesus and Philip's call.
Papyrus P128 is a sixth- or seventh-century Greek papyrus lectionary fragment from the Monastery of Epiphanius at Thebes, preserving excerpts from John 9 and 12 and now cataloged separately from P44.
P36, PSI III 3 in Florence, consists of two very small sixth-century papyrus fragments preserving John 3:14–18 and 31–35, including the serpent comparison and God's giving love.
Papyrus P39, published as P.Oxy. XV 1780 and now Museum of the Bible PAP.000116, is a third-century Greek codex leaf preserving John 8:14–22, including Jesus' dispute about testimony and origin.
P63, Berlin P. 11914, is a sixth-century Greek–Coptic papyrus oracle booklet whose four pages select John 3:14–18 and 4:9–10 and append numbered Greek interpretations repeated in Coptic.
Pap. Vindob. G. 36102, Gregory-Aland P76, is a sixth-century Greek papyrus fragment preserving two brief portions of the Samaritan woman's dialogue with Jesus in John 4.
A single Oxyrhynchus parchment leaf preserving John 2:11-22, now at the Metropolitan Museum of Art. Directly witnesses the Cana-sign conclusion, Jesus' temple action, and the early transmission of John's Gospel.
Papyrus P107, P.Oxy. LXV 4446, is a third-century Greek codex fragment preserving portions of Jesus' prayer in John 17, with early support for several minority readings.
Papyrus P109, P.Oxy. LXV 4448, is a third-century Greek codex fragment and the earliest surviving manuscript witness to John 21, preserving parts of Jesus' words to Peter and the Gospel's closing testimony.
P.Oxy. LXXI 4805, Gregory-Aland P121, is a third-century papyrus codex fragment preserving parts of John’s crucifixion narrative, from the journey to Golgotha to Jesus addressing his mother and the beloved disciple.
Papyrus P44, Metropolitan Museum of Art 14.1.527, comprises Greek lectionary fragments from Thebes dated about AD 580–640 and preserves selected passages from Matthew 17, 18, and 25 and John 10.
Pap. Vindob. G. 26214, Gregory-Aland P55, is a sixth- or seventh-century Greek papyrus codex fragment preserving John the Baptist's testimony and the first disciples' encounter with Jesus.
P60, the seventh-century Nessana codex P. Colt 4 at the Morgan Library & Museum, preserves twenty fragmentary leaves spanning John 16:29–19:26 and probably belonged to the hermeneia-Gospel tradition.
Papyrus P101, published as P.Oxy. LXIV 4401, is a third-century Greek codex fragment from Oxyrhynchus preserving portions of John the Baptist's warning, Jesus' baptism, and the opening of the temptation narrative in Matthew.
Papyrus P103, P.Oxy. LXIV 4403, is a late-second- or early-third-century Greek codex corner preserving questions about Jesus' family and Matthew's account of Herod's imprisonment of John the Baptist.
Papyrus P6 is a fourth-century Egyptian Greek-Coptic manuscript complex in Strasbourg preserving John 10-11 alongside Coptic 1 Clement and James, a rare witness to multilingual Christian reading and composite book history.
P.Barc. 83, now P.Monts.Roca IV 51 and Gregory-Aland P80, is a tiny John 3:34 papyrus with hermeneia; older catalogues date it to the third century, while later palaeographers favor the sixth.
Codex Sangallensis 60 (VL 47): Old Latin John at St. Gall is a distinct archaeological or manuscript witness whose documented context illuminates Scripture while preserving the limits of the evidence.
British Library Add MS 14451 combines eighty surviving fifth-century Old Syriac leaves with later Peshitta repairs, preserving a distinctive Gospel recension and the medieval work required to keep a damaged book usable.
Papyrus P2 is a tiny sixth-century leaf in Florence carrying John 12:12-15 in Greek and portions of Luke 7 in Sahidic Coptic, a rare material trace of bilingual Egyptian Gospel reading.
Papyrus P5 is a third-century Oxyrhynchus Gospel codex fragment whose separated pieces preserve portions of John 1, 16, and 20, materially linking the Baptist's witness with Jesus' farewell and resurrection appearances.
P59, the seventh-century Nessana manuscript P. Colt 3 at the Morgan Library & Museum, preserves scattered passages from John 1–2, 11–12, 17–18, and 21 together with hermeneia material connected to late-antique biblical divination.
Uncial 0105: John 6–7 with Reading Marks and Musical Signs is the independently registered Greek New Testament witness GA 0105, controlled by its manuscript number, present shelfmark, physical form, and surviving biblical contents.
Uncial 0210: Fragments of John 5–6 in Berlin is the independently registered Greek New Testament witness GA 0210, controlled by its manuscript number, present shelfmark, physical form, and surviving biblical contents.
A separately cataloged Latin Gospel witness, VL 49, preserves a single lection from the Gospel of John cataloged as an Old Latin witness and gives material evidence for the many-text history through which Scripture circulated in the Latin-speaking church.
A separately cataloged Latin Gospel witness, VL 18, preserves John 3:34–36; 6:39–41; 7:24–38; 9:22–32; 11:19–21, 26–27, 38–48; and 20:25–30 and gives material evidence for the many-text history through which Scripture circulated in the Latin-speaking church.
A separately cataloged Latin Gospel witness, VL 24, preserves John 13:3–17 as a lection in a Gallican sacramentary palimpsest and gives material evidence for the many-text history through which Scripture circulated in the Latin-speaking church.
Papyrus P31 is a seventh-century Greek papyrus fragment preserving Romans 12:3–8, now John Rylands Library Gr. P. 4. Its compact excerpt covers sober self-assessment, the many members of one body, and differing gifts, while its blank reverse has prompted competing proposals about liturgical or amuletic use.
Uncial 047: A Cruciform Greek Gospel Codex is a separately registered physical witness to the copying and reception of John 1:1–18; Mark 2:1–12, identified by its own GA number, shelfmark, date, layout, and custodial history.
Codex Usserianus Primus is a fragmentary early-seventh-century Irish Gospel book whose Old Latin text and distinctive half-uncial script document the reception of the Gospels in early medieval Ireland.
Codex Carnotensis is an exceptionally small Gospel of John, copied in Italy around AD 500 and later recovered from a Chartres reliquary, with Old Latin text in John 1–5 and Vulgate form thereafter.
A separately cataloged Latin Gospel witness, VL 34, preserves an Old Latin lection drawn from the Gospel of John and gives material evidence for the many-text history through which Scripture circulated in the Latin-speaking church.
Papyrus Bodmer XVII, Gregory-Aland P74, is a seventh-century Greek papyrus codex preserving almost all of Acts and important fragments of James, Peter, John, and Jude.
P90, P.Oxy. L 3523, is a small late-second-century codex leaf of John 18:36-19:7 from Oxyrhynchus whose two written sides preserve the trial before Pilate while sharply limiting claims about provenance, date precision, and textual family.
Small bronze coins of John Hyrcanus I place a Paleo-Hebrew high-priestly title and the council of the Jews inside a wreath, paired with cornucopias and a pomegranate. They are direct state evidence for Hasmonean priestly rule and cultural negotiation, not portraits or biblical-event commemoratives.
Codex Athous Dionysiou (GA 045) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
Codex Campianus (GA 021) is a 9th century Greek parchment codex preserving the four Gospels with canon tables, portraits, and liturgical paratext.
Codex Cyprius (GA 017) is a 9th century Greek parchment codex preserving the four Gospels, with canon tables and other paratext.
Codex Monacensis/Valerianus (VL 13) is a distinct archaeological or manuscript witness whose documented context illuminates Scripture while preserving the limits of the evidence.
Codex Seidelianus I (GA 011) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
Codex Seidelianus II (GA 013) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
A separately cataloged Latin Gospel witness, VL 46, preserves a four-Gospel book whose canon tables quote biblical text registered as Old Latin evidence and gives material evidence for the many-text history through which Scripture circulated in the Latin-speaking church.
A late-second- or early-third-century papyrus from Oxyrhynchus preserves Greek lines from Irenaeus’s Against Heresies, including his discussion of the baptism of Jesus and a quotation of Matthew 3:16–17. It is an early patristic witness to Gospel reception, not a New Testament manuscript.
St. Gall Old Latin Gospel Fragments (VL 16) is a distinct archaeological or manuscript witness whose documented context illuminates Scripture while preserving the limits of the evidence.
Uncial 0306: The Good Shepherd and Lazarus in John is the independently registered Greek New Testament witness GA 0306, controlled by its manuscript number, present shelfmark, physical form, and surviving biblical contents.
Uncial 060: John’s Farewell Discourse Fragment is the independently registered Greek New Testament witness GA 060, controlled by its manuscript number, present shelfmark, physical form, and surviving biblical contents.
Four reused pages in St. Gall Cod. Sang. 1395 preserve John 11:14–44 in an Old Latin form, joining an Irish scribal witness, the Lazarus narrative, and the archaeology of binding reuse.
Uncial 087 and 092b: Dispersed Gospel Fragments from Sinai is a separately registered physical witness to the copying and reception of Matthew 21:19–24; John 18:29–35; Mark 12:32–37, identified by its own GA number, shelfmark, date, layout, and custodial history.
Codex Brixianus is a nearly complete sixth-century Old Latin Gospel book from Brescia, written in silver and gold on purple parchment and preserving a form of the Latin Gospels distinct from the standard Vulgate.
A nearly complete Greek Gospel book with interlinear Latin, preserved at the Abbey Library of St. Gall. Documents bilingual Gospel transmission, Western Greek learning, and the reception of all four canonical Gospels.
Codex Veronensis is a late-fifth-century purple parchment Gospel book at Verona whose silver-and-gold Latin text preserves a major Old Latin witness and a long history of cathedral use.
A parchment leaf found at Dura-Europos combines wording from all four canonical Passion narratives and was buried before the city's destruction in AD 256, though its identification as Tatian's Diatessaron is debated.
A papyrus roll fragment from Oxyrhynchus preserves the prologue and opening sayings of the Gospel of Thomas in Greek. Copied in the third century, it supplies an early witness to the work’s self-presentation while also displaying differences from the later Coptic text.
Eight small papyrus fragments preserve one of the earliest surviving copies of Greek Deuteronomy and reveal a carefully laid-out Jewish scriptural roll from Ptolemaic Egypt.
This late fourth- or early fifth-century parchment codex preserves the four Gospels in the order Matthew, John, Luke, Mark and includes the singular Greek ‘Freer Logion’ after Mark 16:14.
A palm-sized two-sided leaf fragment preserves John 18 in Greek and proves an early Egyptian codex of the Fourth Gospel existed, but its tiny handwriting sample cannot sustain the precise dates or sweeping composition claims often attached to it.
Corrected under Victor of Capua in AD 546–547, Codex Fuldensis is the earliest dated complete Latin New Testament and presents the four Gospels as a continuous harmony.
Excavation beneath modern Tiberias reveals the planned Roman city founded by Herod Antipas beside the lake, explaining John's 'Sea of Tiberias' while providing no evidence that Jesus entered the city.
Codex Gigas: The Giant Bohemian Bible is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
P75 preserves large portions of Luke and John in one Greek papyrus codex, including their direct transition, while its debated date and close but non-identical relationship with Vaticanus require careful rather than genealogically simple conclusions.
Codex Alexandrinus is a fifth-century parchment Bible whose four surviving volumes preserve most of the Greek Old and New Testaments, early paratext, corrections, and a historically revealing collection order including 1 and 2 Clement.
Four small leaves from an early Greek codex preserve otherwise unknown stories about Jesus alongside episodes resembling John and the Synoptic Gospels. The manuscript is important evidence for second- or early-third-century gospel reading, but it cannot identify its anonymous work or prove direct dependence in either direction.
Forty-four surviving leaves of a Greek-Coptic Gospel codex now divided among London, Oxford, Paris, and Vienna and catalogued under several related GA numbers. Shows the Gospels transmitted bilingually in Greek and Coptic and preserves substantial portions of Luke and John.
The Lorsch Gospels (Codex Aureus of Lorsch) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
Churches, pools, channels, caves, pilgrim facilities, and monastic remains at Al-Maghtas establish a major late-antique landscape of baptismal remembrance east of the Jordan while stopping short of archaeological proof for the exact spot of Jesus' baptism.
At al-Eizariya, a rock-cut tomb, Byzantine churches, mosaics, and early pilgrim testimony preserve a continuous landscape of Christian remembrance associated with Lazarus of Bethany.
A Greek metrical funerary inscription from the Saint-Pierre-l'Estrier cemetery at Autun, preserved in the Musée Rolin. A direct archaeological witness to Christian fish symbolism, baptismal language, communion imagery, and prayer for the dead in Roman Gaul.
The fourth- and fifth-century churches at Tabgha and their celebrated loaves-and-fishes mosaic document how late antique Christians localized and interpreted the Gospel feeding narratives.
The mid-fourth-century Dogmatic Sarcophagus joins creation, miracle, apostolic, and deliverance scenes in a two-register Roman tomb, witnessing Christian biblical interpretation after Nicaea without functioning as a literal illustrated creed.
Archaeology beneath the Holy Sepulchre traces a quarry outside ancient occupation, rock-cut tombs, Roman transformation, and Constantine’s fourth-century memorial church.
The Book of Mulling is a compact eighth-century Irish Gospel book whose Latin text, Old Latin readings, portraits, and associated fragments document Insular copying and use of the four Gospels.
An ornate limestone ossuary from an excavated first-century Jerusalem tomb bears a debated inscription commonly read 'Joseph son of Qafa.' Its date, elite setting, and name make a Caiaphas family connection plausible, but no priestly title proves it held the Gospel high priest.
Excavated Capernaum preserves a first-century basalt village, a later monumental synagogue over earlier remains, and a domestic complex successively transformed into a Christian gathering and pilgrimage place.
Codex Basilensis (GA 07) is a 8th century Greek parchment codex preserving the four Gospels.
Codex Ephraemi Rescriptus preserves a fifth-century Greek Bible beneath a twelfth-century collection of Ephrem's works, making its erased, fragmentary undertext both a major New Testament witness and a case study in manuscript reuse.
Codex Palatinus is a fifth-century Old Latin Gospel book written in silver and gold on purple parchment, now divided among Trento, Dublin, and London and preserving a Latin form older than the standard medieval Vulgate.
Codex Purpureus Petropolitanus is a dispersed sixth-century Greek four-Gospel manuscript whose purple leaves, silver text, gold divine names, and recoverable readings survive across nine institutions, turning reconstruction into an international codicological task.
Codex Tischendorfianus IV (GA 036) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
A first-century Jerusalem heel bone pierced by an iron nail and deposited with remains in an inscribed ossuary provides rare direct evidence for Roman crucifixion followed by Jewish tomb burial.
A remodeled building buried before Dura-Europos fell in AD 256 preserves a font and early Christian paintings shaped around baptism and Gospel interpretation, even as scholars reconsider the familiar label “house church.”
A first-century ritual bath discovered at Gethsemane provides the first securely excavated remains from the New Testament period at the traditional locality.
Fragments of a Greek Christian epitaph from Hieropolis in Phrygia, now in the Vatican Museums. An exceptionally early material witness to Christian travel, church identity, baptismal and fish imagery, and language often read eucharistically.
Tell es-Sultan preserves millennia of walls, rebuilding, and catastrophe, but its best-documented burned fortified city ended in the late seventeenth or sixteenth century BC, leaving no destruction horizon that scholars can securely identify as Joshua’s conquest.
A securely excavated third-century mosaic at Kefar Othnay names donors, a centurion, women, and “God Jesus Christ,” documenting a pre-Constantinian Christian gathering place while leaving the room's precise architectural and liturgical classification open.
The fortified Hellenistic sanctuary and hundreds of dedicatory inscriptions on Mount Gerizim materially document the mountain's central place in Samaritan worship centuries before the New Testament.
Domestic structures, rock-cut storage, pottery, tombs, quarries, and agricultural installations demonstrate that Nazareth was a small Jewish settlement in the late Hellenistic and early Roman periods.
The rubbish mounds of Oxyrhynchus yielded many fragmentary New Testament codices within an immense archive of ordinary writing, giving text critics excavated witnesses to several biblical books while requiring every fragment to be dated and evaluated on its own.
Competing excavations at elevated et-Tell and lakeside el-Araj have each recovered Jewish Early Roman occupation, leaving Bethsaida-Julias a productive identification debate rather than a solved location announced by one spectacular discovery.
Third-century burial chambers on Rome's Via Salaria preserve layered Christian images of rescue, resurrection, prayer, shepherding, and biblical memory within an active funerary landscape.
The late-fourth-century Brescia ivory casket compresses thirty-three biblical images, including an exceptionally early Passion cycle, into a luxury object whose craftsmanship is secure but whose original function, workshop, and reconstructed arrangement remain debated.
Six richly appointed residences on Jerusalem’s western hill reveal the wealth, Romanizing taste, and purity practices of the late Second Temple elite, but the conventional label priestly mansions does not identify any building as the house of Annas or Caiaphas.
An eighth-century Latin codex in Milan preserves a damaged list discussing accepted and disputed Christian writings. Often understood as a translation of a late-second-century Greek composition, it is major evidence for canon reception, though its original language, date, and setting remain debated.