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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 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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
Uncial 0217: John’s Bethany Anointing Narrative is the independently registered Greek New Testament witness GA 0217, 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.
Würzburg M.p.th.f. 67 (VL 11A): A Mixed Old Latin Gospel Book is a distinct archaeological or manuscript witness whose documented context illuminates Scripture while preserving the limits of the evidence.
Codex Rehdigeranus is an eighth-century northern Italian Gospel book whose Italian Old Latin base, Vulgate-adjacent portions, chapter apparatus, and extensive corrections preserve transmission as an active process.
Rylands Greek Papyrus 5, or P32, is a small late-second- or third-century codex fragment of Titus 1–2 and the earliest surviving physical witness to the epistle before Codex Sinaiticus.
A separately cataloged Latin Gospel witness, VL 25, preserves John 19:27–20:11, spanning the crucifixion aftermath, empty tomb, and appearance to Mary Magdalene 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.
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.
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.
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 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.
Monumental stepped and plastered remains at Jerusalem's southern water outlet establish a large public pool used before AD 70, providing the clearest archaeological setting for the Siloam of John 9.
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.
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.
Codex Basilensis (GA 07) is a 8th century Greek parchment codex preserving the four Gospels.
Codex Guelferbytanus B (GA 026) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
Codex Sangermanensis Primus (VL 7) is a distinct archaeological or manuscript witness whose documented context illuminates Scripture while preserving the limits of the evidence.
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 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 broad stepped avenue climbed roughly six hundred meters through Jerusalem’s Tyropoeon Valley from the Siloam area toward the Temple Mount, with coins beneath its paving placing completion in the time of Pontius Pilate.
Khirbet Qana preserves a Hellenistic-to-Byzantine Jewish village, ritual baths, stone vessels, industries, and later Christian veneration, making it a serious Cana candidate while leaving Kafr Kanna and other identifications unresolved.
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.
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.
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 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.
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.
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.