Searching the library…
Find a question, phrase, person, place, doctrine, Scripture reference, sermon transcript, archaeological discovery, or prophecy across the public library.
Uncial 0185: An Early Leaf of 1 Corinthians 2–3 is a separately registered physical witness to the copying and reception of 1 Corinthians 2:5–13; 1 Corinthians 3:2–3, identified by its own GA number, shelfmark, date, layout, and custodial history.
P.Oxy. VII 1008, Gregory-Aland P15, is a third-century papyrus codex leaf from Oxyrhynchus preserving 1 Corinthians 7:18–8:4 and illuminating both early Pauline transmission and the debated relationship between P15 and P16.
P.Oxy. LXXII 4844, Gregory-Aland P123, is a fourth-century papyrus leaf fragment preserving Paul’s instructions about orderly prophecy and part of his received tradition concerning Jesus’ death, burial, resurrection, and appearances.
Papyrus P14 consists of seven reused binding fragments at Saint Catherine's Monastery that preserve portions of 1 Corinthians 1–3 and offer a rare, physically complicated witness to Pauline copying around the sixth century.
Papyrus P34 is a seventh-century Greek papyrus fragment from a Pauline manuscript, held in Vienna as P.Vindob. G 39784. It preserves 1 Corinthians 16:4–7, 10 and 2 Corinthians 5:18–21; 10:13–14; 11:2, 4, 6–7, joining practical travel instructions, reconciliation theology, and Paul's contested ministry.
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 0186 and 0224: Fragments of 2 Corinthians 4 is a separately registered physical witness to the copying and reception of 2 Corinthians 4:5–13, identified by its own GA number, shelfmark, date, layout, and custodial history.
Papyrus P117, Hamburg inventory NS 1002, is a fourth- or fifth-century Greek papyrus codex fragment preserving parts of 2 Corinthians 7:6–11, Paul's account of Titus' arrival, the Corinthians' grief, and the distinction between godly and worldly sorrow.
P.Oxy. LXXII 4845, Gregory-Aland P124, is a sixth-century papyrus codex fragment preserving Paul’s appeal against rival preaching and his defense of preaching without financial burden to Corinth.
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.
P61, P. Colt 5 from the Nessana excavations, is a late-seventh- or eighth-century Greek papyrus witness to portions of seven Pauline letters, including a damaged subscription to Titus.
Uncial 0121a: Pauline Fragments Written in Red Ink is a separately registered physical witness to the copying and reception of 1 Corinthians 15:52–58; 2 Corinthians 1:1–15; 2 Corinthians 11:1–15, identified by its own GA number, shelfmark, date, layout, and custodial history.
Copied in Damascus in AD 867, Sinai Arabic 151 transmits Paul's letters, Acts, and the Catholic Epistles in Arabic with commentary and dense reader interventions, anchoring the early history of the Arabic Bible.
Fragments of an imperial letter from Delphi name Gallio as proconsul of Achaia. Because Claudius's titulature dates the letter closely, the inscription supplies the strongest external chronological anchor for Paul's Corinthian ministry in Acts 18 without mentioning Paul or the hearing itself.
A Greek-Latin bilingual manuscript of Paul's letters, probably copied at Reichenau and now at Trinity College Cambridge. Preserves the Pauline corpus in paired Greek and Latin and documents the Western transmission of Paul's letters.
Papyrus P99, Chester Beatty BP XXI / AC 1499, is a late-fifth-century Greek-Latin glossary on sixteen papyrus leaves that excerpted Pauline language, probably through a lost Christian source rather than a continuous Pauline codex.
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.
The earliest surviving extensive codex of Paul's letters preserves eighty-six leaves, a distinctive order with Hebrews near the front, and enough missing final space to make claims about the Pastoral Epistles possible but unresolved.
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.
Dated Nabataean silver and bronze issues name and portray Aretas IV, securely establishing the long-reigning king whom Paul names while leaving the scope of his ethnarch's authority in Damascus unresolved.
A monumental marble-faced rostra in Corinth's Roman forum provides the civic setting for public address and adjudication described in Acts 18, though archaeology cannot identify the precise spot where Paul stood.
Ephesus preserves the vast theater named in Acts 19 and the excavated Artemision whose cult, civic prestige, and economy explain why challenges to Artemis devotion could provoke public alarm.
A scratched Palatine plaster panel depicts a worshipper before a crucified donkey-headed figure and labels him Alexamenos, preserving Roman mockery—or, less probably, Christian self-parody—centered on devotion to a crucified god.
Corinth's excavated Roman food-market buildings and inscriptions give concrete urban context to Paul's instruction about meat sold in the makellon, while leaving unresolved which market his first readers used and whether any particular purchase had passed through a sacrifice.