Searching the library…
Find a question, phrase, person, place, doctrine, Scripture reference, sermon transcript, archaeological discovery, or prophecy across the public library.
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.
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 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 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 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.
Uncial 0101: John 1 on a Palm-Sized Leaf is a separately registered physical witness to the copying and reception of John 1:29–32, identified by its own GA number, shelfmark, date, layout, and custodial history.
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.
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.
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.
Papyrus P93, Florence PSI inv. 108, is a fifth-century Greek papyrus fragment whose six surviving lines preserve portions of Jesus' example-and-servant sayings in John 13:15–17.
Uncial 050: A Dispersed Catena Manuscript of John is a separately registered physical witness to the copying and reception of John 3:1–22; John 20:10–17, identified by its own GA number, shelfmark, date, layout, and custodial history.
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.
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 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.
P.Oxy. X 1228 at the University of Glasgow consists of two third-century papyrus pieces preserving John 15:25–16:2 and 16:21–32 on the back of a roll whose physical reconstruction remains unusual.
Uncial 0238: A Greek–Coptic Fragment of John 7 is the independently registered Greek New Testament witness GA 0238, controlled by its manuscript number, present shelfmark, physical form, and surviving biblical contents.
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.
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.
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.
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.
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 Borgianus (GA 029) 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 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.”
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.
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.
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.
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.
A quarry and production cave on Mount Scopus preserves the industrial sequence behind Jerusalem’s Early Roman chalk vessels, material objects commonly associated with Jewish efforts to maintain ritual purity but not direct archaeological evidence for the wedding at Cana.
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.