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Uncial 0115: Luke’s Transfiguration and Mission Sayings is the independently registered Greek New Testament witness GA 0115, controlled by its manuscript number, present shelfmark, physical form, and surviving biblical contents.
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.
A unique copper document from Qumran Cave 3 lists scores of hiding places for immense quantities of precious metal and cultic objects. Its material, language, and enigmatic geography make it evidence for late Second Temple scribal and treasure traditions, not proof that any listed treasure existed or survives.
The Hammat Gader synagogue yielded mosaic inscriptions honoring donors and community leaders within a formal worship building near the famous thermal complex. The texts preserve names, offices, gifts, and communal memory. The dossier connects the excavated evidence to Luke 4:15-17 and Acts 15:21 while keeping the historical claim narrower than the biblical narrative.
Excavations at Nabratein identified successive synagogue buildings and associated village remains. Architectural fragments include a Torah-shrine façade and a dated Aramaic lintel, offering both built and written evidence for the community’s long history. The dossier connects the excavated evidence to Luke 4:16-17 and Acts 15:21 while keeping the historical claim narrower than the biblical narrative.
A monumental basalt synagogue at Umm el-Qanatir preserves decorated architectural blocks and an elaborate Torah-shrine arrangement. The rural building demonstrates substantial communal investment in worship and Scripture in the Byzantine Golan. The dossier connects the excavated evidence to Luke 4:15-17 and Acts 15:21 while keeping the historical claim narrower than the biblical narrative.
Laodicea's spring-fed pipelines, long aqueduct, inverted siphon, distribution towers, fountains, and AD 114/115 protective edict reveal a sophisticated water system while refuting the familiar claim that Hierapolis's hot water arrived lukewarm at the city.
A first-century Jerusalem tomb produced a bilingual ossuary naming Alexander and Simon with a debated Cyrenian designation, an intriguing parallel to Mark 15:21 that documents a Diaspora family but cannot establish identity with Simon of Cyrene's son.
Papyrus fragments now divided among Oxford, Montserrat, and Paris preserve Matthew and Luke in closely related hands, while their proposed origin in one multi-Gospel codex remains debated.
Korazim's basalt synagogue, donor inscription, and so-called Seat of Moses document the durable Jewish communal life of a Galilean town named in the Gospels, though the visible building is later.
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.
A Greek Gospel codex now held by the Georgian National Centre of Manuscripts in Tbilisi. A distinctive witness to the text of Mark and the wider Gospel tradition, with an unusual scribal and transmission history in the Caucasus.
Codex Regius (GA 019) is a 8th century Greek parchment codex preserving the four Gospels with lacunae.
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.
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.
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 pre-AD 70 synagogue at Magdala contained a richly carved limestone furnishing whose menorah and Temple imagery reveal how a Galilean community imagined Jerusalem's sanctuary while it still stood.
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.
Small third- or fourth-century Greek papyrus fragments from Oxyrhynchus preserve episodes resembling Gospel controversy and discipleship scenes without copying any canonical text continuously. They offer secure evidence for an otherwise unidentified Christian narrative, not for a newly recovered apostolic Gospel.
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.
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.
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.
Jewish rebels converted a hall within Herod's palace-fortress into a bench-lined assembly space commonly identified as a synagogue.
A village synagogue near Modiʿin developed through several phases from the Hasmonean period to the revolts against Rome.
The bench-lined public building at Khirbet Badd ʿIsa anchors a planned Jewish village complex and provides archaeological context for communal synagogue life in Judea around the New Testament period.
A Greek building inscription from late Second Temple-period Jerusalem names Theodotus, a priest and synagogue leader, and says his complex served Torah reading, instruction, lodging, and water needs for visitors from abroad.
Uncial 0303: The Narrow Door and the Coming Kingdom is the independently registered Greek New Testament witness GA 0303, controlled by its manuscript number, present shelfmark, physical form, and surviving biblical contents.