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P.Oxy. LXXIII 4934, Gregory-Aland P125, is a late-third- or early-fourth-century papyrus codex leaf preserving 1 Peter’s new-birth, living-stone, and holy-people exhortations, including a debated reading at 2:3.
The late-third- or early-fourth-century Crosby–Schøyen Codex is a Sahidic single-quire papyrus book preserving the oldest known complete Jonah and 1 Peter beside paschal writings.
A small Greek parchment fragment preserving 1 Peter 5:5-13. Directly witnesses the exhortations to humility, vigilance, resistance to the devil, and steadfastness in suffering.
Gregory-Aland P81 is a fourth-century papyrus codex leaf fragment preserving a substantial sequence of 1 Peter on suffering, Christ’s example, household conduct, and communal blessing.
A Geʽez manuscript copied about 1500–1525 preserves the complete Ethiopic Book of Enoch on folios 102r–190r and documents the tradition through which the whole work survived.
Papyrus P11 is a highly fragmented sixth-century Greek codex in Saint Petersburg preserving portions of 1 Corinthians 1-7, an unusually broad but broken witness to Paul's teaching on the cross, church conflict, holiness, and marriage.
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.
Papyrus P91 joins fragments in Milan and Sydney from a third-century Greek codex of Acts, preserving parts of Peter's Pentecost address and the community narrative in Acts 2:30–37 and 2:46–3:2.
Russian National Library Gr. 258B, Gregory-Aland P68, is a sixth- or seventh-century papyrus fragment preserving parts of 1 Corinthians 4:12–17, 19–21 and 5:1–3.
Uncial 073: Peter Walking on the Water is a separately registered physical witness to the copying and reception of Matthew 14:28–31, identified by its own GA number, shelfmark, date, layout, and custodial history.
Codex Fossatensis (VL 9A): St. Petersburg Insular Gospels is a distinct archaeological or manuscript witness whose documented context illuminates Scripture while preserving the limits of the evidence.
Excavation beneath Saint Peter's Basilica revealed a Roman cemetery, a second-century memorial, Christian graffiti, and a carefully preserved focal grave, strongly documenting early veneration at the traditional burial place of Peter while leaving the identification of surviving bones disputed.
Uncial 0209: Romans, Corinthians, and 2 Peter beneath a Lectionary is the independently registered Greek New Testament witness GA 0209, controlled by its manuscript number, present shelfmark, physical form, and surviving biblical contents.
A late-sixth-century parchment codex from Egypt preserves 1 Enoch 1:1–32:6 in Greek, plus a duplicated passage from 19:3–21:9, alongside early Christian apocalyptic works.
Copied by Samuel ben Jacob in Cairo in AD 1008-1009, the Leningrad Codex is the oldest complete dated manuscript of the Hebrew Bible in the Tiberian Masoretic tradition and the base witness for major modern scholarly editions.
P72 preserves the earliest complete Greek copies of Jude, 1 Peter, and 2 Peter, but close codicological study shows that the familiar ‘Bodmer Miscellaneous Codex’ was assembled through more than one stage of bookmaking and use.
A separately cataloged Latin Gospel witness, VL 9, preserves Matthew 1:1–5:2 in an Old Latin form, later bound with Vulgate material and gives material evidence for the many-text history through which Scripture circulated in the Latin-speaking church.
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.
Uncial 097: Acts beneath a Georgian Palimpsest is a separately registered physical witness to the copying and reception of Acts 13:39–46, identified by its own GA number, shelfmark, date, layout, and custodial history.
A fifth-century octagonal church built over an earlier Christianized domestic complex at Capernaum preserves a mosaic-floored memorial plan associated by pilgrims with the house of Peter.
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.
A large but dispersed Greek parchment manuscript of the Pentateuch, Joshua, and Judges, now in Leiden, Paris, and St. Petersburg. One of the oldest surviving Greek Octateuch witnesses and a key manuscript for Septuagint and Hexaplaric textual history.
At Banias, a spring, cave, rock-cut niches, temples, inscriptions, sculpture, coins, and ritual deposits document the pagan sanctuary beside Philip’s Caesarea Philippi—the district named in Peter’s confession.
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 Porphyrianus (GA 025) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
At Poreč, successive fourth-, fifth-, and sixth-century churches culminated in Bishop Euphrasius’s cathedral ensemble, preserving mosaics, atrium, baptistery, memorial chapel, and episcopal residence.
Excavations at Jaffa document the long-lived port known biblically as Joppa, including Egyptian, Iron Age, Persian, Hellenistic, Roman, and later occupation.
P.Oxy. III 404: The Shepherd of Hermas at Oxyrhynchus is a distinct archaeological or manuscript witness whose documented context illuminates Scripture while preserving the limits of the evidence.
P.Oxy. LX 4009: A Disputed Early Gospel Fragment is a distinct archaeological or manuscript witness whose documented context illuminates Scripture while preserving the limits of the evidence.
A now-lost or poorly preserved wall graffito from Pompeii traditionally read as naming Sodom and Gomorrah. Potentially witnesses first-century knowledge and reuse of the Genesis destruction tradition in a Roman city.
Dated by inscription to AD 359, the monumental marble coffin of Rome's urban prefect Junius Bassus integrates ten biblical scenes with Roman elite art, revealing a newly baptized official's Christian funerary hope rather than illustrating one continuous narrative.