Searching the library…
Find a question, phrase, person, place, doctrine, Scripture reference, sermon transcript, archaeological discovery, or prophecy across the public library.
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.
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.
P36, PSI III 3 in Florence, consists of two very small sixth-century papyrus fragments preserving John 3:14–18 and 31–35, including the serpent comparison and God's giving love.
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.
Codex Sangallensis 60 (VL 47): Old Latin John at St. Gall is a distinct archaeological or manuscript witness whose documented context illuminates Scripture while preserving the limits of the evidence.
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 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.
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.
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.
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.
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.
Uncial 060: John’s Farewell Discourse Fragment is the independently registered Greek New Testament witness GA 060, controlled by its manuscript number, present shelfmark, physical form, and surviving biblical contents.
Papyrus P128 is a sixth- or seventh-century Greek papyrus lectionary fragment from the Monastery of Epiphanius at Thebes, preserving excerpts from John 9 and 12 and now cataloged separately from P44.
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.
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.
P66 preserves most of John's Gospel in an early papyrus codex whose corrections, omissions, and reconstructed quire structure reveal both substantial textual continuity and the working practices of a fallible ancient scribe.
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.
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.
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.
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.
Pap. Vindob. G. 26214, Gregory-Aland P55, is a sixth- or seventh-century Greek papyrus codex fragment preserving John the Baptist's testimony and the first disciples' encounter with Jesus.
P90, P.Oxy. L 3523, is a small late-second-century codex leaf of John 18:36-19:7 from Oxyrhynchus whose two written sides preserve the trial before Pilate while sharply limiting claims about provenance, date precision, and textual family.
Papyrus P95, Florence Papiri Laur. PL II/31, is a third-century Greek papyrus codex fragment preserving John 5:26–29 and 5:36–38, sayings about life, judgment, resurrection, works, and the Father's testimony.
Papyrus P2 is a tiny sixth-century leaf in Florence carrying John 12:12-15 in Greek and portions of Luke 7 in Sahidic Coptic, a rare material trace of bilingual Egyptian Gospel reading.
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 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 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 separately cataloged Latin Gospel witness, VL 46, preserves a four-Gospel book whose canon tables quote biblical text registered as Old Latin evidence and gives material evidence for the many-text history through which Scripture circulated in the Latin-speaking church.
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.
St. Gall Old Latin Gospel Fragments (VL 16) is a distinct archaeological or manuscript witness whose documented context illuminates Scripture while preserving the limits of the evidence.
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.
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.
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.
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.
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.
This late fourth- or early fifth-century parchment codex preserves the four Gospels in the order Matthew, John, Luke, Mark and includes the singular Greek ‘Freer Logion’ after Mark 16:14.
A parchment leaf found at Dura-Europos combines wording from all four canonical Passion narratives and was buried before the city's destruction in AD 256, though its identification as Tatian's Diatessaron is debated.
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 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.
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 Rabbula Gospels securely dates a Syriac Peshitta Gospel text to AD 586, while physical analysis shows that its celebrated miniatures were repainted and may have entered the present composite volume through a more complicated history than the colophon alone implies.
Corrected under Victor of Capua in AD 546–547, Codex Fuldensis is the earliest dated complete Latin New Testament and presents the four Gospels as a continuous harmony.
A separately cataloged Latin Gospel witness, VL 34, preserves an Old Latin lection drawn from the Gospel of John and gives material evidence for the many-text history through which Scripture circulated in the Latin-speaking church.
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.
Excavation beneath modern Tiberias reveals the planned Roman city founded by Herod Antipas beside the lake, explaining John's 'Sea of Tiberias' while providing no evidence that Jesus entered the city.
Uncial 047: A Cruciform Greek Gospel Codex is a separately registered physical witness to the copying and reception of John 1:1–18; Mark 2:1–12, identified by its own GA number, shelfmark, date, layout, and custodial history.
A damaged Latin building dedication from Caesarea preserves Pontius Pilate's name and contemporary title, Prefect of Judaea, anchoring the Gospel governor in the administrative center and titulature of Roman Judaea.
Archaeology beneath the Holy Sepulchre traces a quarry outside ancient occupation, rock-cut tombs, Roman transformation, and Constantine’s fourth-century memorial church.
The Book of Mulling is a compact eighth-century Irish Gospel book whose Latin text, Old Latin readings, portraits, and associated fragments document Insular copying and use of the four Gospels.
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.
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 Alexandrinus is a fifth-century parchment Bible whose four surviving volumes preserve most of the Greek Old and New Testaments, early paratext, corrections, and a historically revealing collection order including 1 and 2 Clement.
The sixth-century Codex Argenteus presents the Gothic Gospels in silver and gold on purple parchment, preserving both a royal Italian book and the fullest surviving monument of the extinct Gothic language.
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 Basilensis (GA 07) is a 8th century Greek parchment codex preserving the four Gospels.
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 Campianus (GA 021) is a 9th century Greek parchment codex preserving the four Gospels with canon tables, portraits, and liturgical paratext.
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.
Codex Cyprius (GA 017) is a 9th century Greek parchment codex preserving the four Gospels, with canon tables and other paratext.
Codex Monacensis (GA 033) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
Codex Monacensis/Valerianus (VL 13) is a distinct archaeological or manuscript witness whose documented context illuminates Scripture while preserving the limits of the evidence.
Codex Regius (GA 019) is a 8th century Greek parchment codex preserving the four Gospels with lacunae.
A nearly complete Greek Gospel book with interlinear Latin, preserved at the Abbey Library of St. Gall. Documents bilingual Gospel transmission, Western Greek learning, and the reception of all four canonical Gospels.
A separately cataloged Latin Gospel witness, VL 29, preserves the four Gospels with Old Latin readings, capitula, lection marks, and alternative readings and gives material evidence for the many-text history through which Scripture circulated in the Latin-speaking church.
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.
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.
Codex Usserianus Primus is a fragmentary early-seventh-century Irish Gospel book whose Old Latin text and distinctive half-uncial script document the reception of the Gospels in early medieval Ireland.
Codex Usserianus Secundus (VL 28): The Garland of Howth is a distinct archaeological or manuscript witness whose documented context illuminates Scripture while preserving the limits of the evidence.
Codex Vercellensis is a late-fourth-century Latin Gospel book from Vercelli whose pre-Vulgate wording, unusual Gospel order, damaged leaves, and layered corrections preserve a formative stage of western Christian Scripture.
Small bronze issues dated by Tiberius's regnal years to AD 29–32 provide year-specific administrative evidence for Pilate's Judaean prefecture and its Roman ritual imagery, while neither naming Jesus nor recording his trial.
A first-century Jerusalem heel bone pierced by an iron nail and deposited with remains in an inscribed ossuary provides rare direct evidence for Roman crucifixion followed by Jewish tomb burial.
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.
A first-century ritual bath discovered at Gethsemane provides the first securely excavated remains from the New Testament period at the traditional locality.
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.
Tell es-Sultan preserves millennia of walls, rebuilding, and catastrophe, but its best-documented burned fortified city ended in the late seventeenth or sixteenth century BC, leaving no destruction horizon that scholars can securely identify as Joshua’s conquest.
A separately cataloged Latin Gospel witness, VL 32, preserves a palimpsest Gallican lectionary preserving Gospel readings, including Johannine lections and gives material evidence for the many-text history through which Scripture circulated in the Latin-speaking church.
Domestic structures, rock-cut storage, pottery, tombs, quarries, and agricultural installations demonstrate that Nazareth was a small Jewish settlement in the late Hellenistic and early Roman periods.
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.
Eight small papyrus fragments preserve one of the earliest surviving copies of Greek Deuteronomy and reveal a carefully laid-out Jewish scriptural roll from Ptolemaic Egypt.
Codex Sangallensis 51 is a complete Irish Gospel book from about AD 750, preserved at St. Gall with Latin text, Old Latin readings, evangelist portraits, carpet pages, and narrative Christian art.
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 Chludov Psalter (State Historical Museum Gr. 129) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
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.