Searching the library…
Find a question, phrase, person, place, doctrine, Scripture reference, sermon transcript, archaeological discovery, or prophecy across the public library.
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.
P28, P.Oxy. XIII 1596, is a third-century papyrus fragment preserving John 6:8–12 and 17–22, formerly at the Badè Museum and now reported in a private collection.
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 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.
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.
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 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.
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 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.
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.
Codex Cyprius (GA 017) is a 9th century Greek parchment codex preserving the four Gospels, with canon tables and other paratext.
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.
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.
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 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.
BnF Latin 17225 is a substantial fifth-century Old Latin Gospel codex whose expert uncial hand, chapter lists, corrections, and surviving text expose both an early Latin form and the later work of readers who revised it.
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 fortified Herodian palace at Machaerus above the Dead Sea preserves courtyards, baths, cisterns, defenses, and luxury decoration from the dynasty that held John the Baptist, while Josephus—not the Gospels—locates John's imprisonment and execution there.
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.
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.
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.
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.
Archaeology beneath the Holy Sepulchre traces a quarry outside ancient occupation, rock-cut tombs, Roman transformation, and Constantine’s fourth-century memorial church.
Codex Basilensis (GA 07) is a 8th century Greek parchment codex preserving the four Gospels.
Codex Campianus (GA 021) is a 9th century Greek parchment codex preserving the four Gospels with canon tables, portraits, and liturgical paratext.
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.
Codex Regius (GA 019) is a 8th century Greek parchment codex preserving the four Gospels with lacunae.
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.
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 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.
The Book of Kells (Trinity College Dublin MS 58) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
The Lindisfarne Gospels (Cotton MS Nero D IV) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.