Searching the library…
Find a question, phrase, person, place, doctrine, Scripture reference, sermon transcript, archaeological discovery, or prophecy across the public library.
The Severus synagogue preserves a columned hall and a celebrated mosaic with Torah symbols, donor inscriptions, a zodiac, and the name Severus. Hebrew, Aramaic, and Greek texts document the multilingual social world of a Jewish community beside Tiberias. The dossier connects the excavated evidence to Joshua 19:35 and Luke 4:16-17 while keeping the historical claim narrower than the biblical narrative.
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.
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.
Bronze issues naming Philip as tetrarch and picturing emperors, Philip, and a temple at Caesarea Paneas independently locate the ruler named in Luke within the political and religious landscape of the early first century.
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.
4QIsaiahᵇ is a wide-ranging but discontinuous Cave 4 copy preserving passages from Isaiah 1 through 66, including servant and anointed-proclamation texts, and must not be confused with either Isaiah manuscript from Cave 1.
4Q521 is a fragmentary late Second Temple Hebrew composition that combines Isaianic signs of restoration, including good news, healing, release, and resurrection, within an anticipated age of divine deliverance.
Copied at Shatberdi in AD 897, the Adishi Gospels preserve a distinctive early Georgian four-Gospel recension in monumental Asomtavruli script, with a dated colophon and a complex relationship to Armenian and Greek traditions.
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.
Codex Basilensis (GA 07) is a 8th century Greek parchment codex preserving the four Gospels.
Codex Cyprius (GA 017) is a 9th century Greek parchment codex preserving the four Gospels, with canon tables and other paratext.
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 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.
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 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.
Gamla preserves an early synagogue within a fortified Jewish town destroyed by Rome in AD 67, with siegeworks, weapons, coins, and a violent destruction layer.
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.
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.
P.Oxy. LX 4009: A Disputed Early Gospel Fragment is a distinct archaeological or manuscript witness whose documented context illuminates Scripture while preserving the limits of the evidence.
An unprovenanced limestone slab carries eighty-seven lines of a fragmentary Hebrew revelatory text written in ink and associated with Gabriel. It illuminates late Second Temple apocalyptic language if authentic, but market provenance, damaged readings, and a published forgery challenge require exceptional caution.
A Herodian building remodeled by Jewish rebels with perimeter benches and a rear room containing biblical scroll fragments is one of the clearest pre-70 synagogue settings, though its earlier function and the supposed genizah remain debated.
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.
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.