Searching the library…
Find a question, phrase, person, place, doctrine, Scripture reference, sermon transcript, archaeological discovery, or prophecy across the public library.
Papyrus P84, dated by the CSNTM catalog to the 6th century, physically preserves Mark 6:36–37 as part of the early manuscript transmission of the New Testament.
Uncial 0184: A Greek–Coptic Fragment of Mark 15 is a separately registered physical witness to the copying and reception of Mark 15:36–41, identified by its own GA number, shelfmark, date, layout, and custodial history.
Uncial 0187 and 0149: Mark’s Feeding Narrative is a separately registered physical witness to the copying and reception of Mark 6:30–41, identified by its own GA number, shelfmark, date, layout, and custodial history.
Papyrus P88, dated by the CSNTM catalog to the 4th century, physically preserves Mark 2:1–8 as part of the early manuscript transmission of the New Testament.
Papyrus P137, P.Oxy. LXXXIII 5345, is a late-second- or early-third-century codex fragment of Mark 1 whose publication corrected years of unsupported 'first-century Mark' claims.
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.
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 Guelferbytanus A (GA 024) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
Codex Macedoniensis (GA 034) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
Codex Mutinensis (GA 014) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
Uncial 0142: A Complete Apostolos with Commentary is a separately registered physical witness to the copying and reception of Acts 18:24–28; Romans 8:31–39; James 1:1–18, identified by its own GA number, shelfmark, date, layout, and custodial history.
Uncial 0148: A Leaf from the Ending of Matthew is a separately registered physical witness to the copying and reception of Matthew 28:5–19, identified by its own GA number, shelfmark, date, layout, and custodial history.
Uncial 0186 and 0224: Fragments of 2 Corinthians 4 is a separately registered physical witness to the copying and reception of 2 Corinthians 4:5–13, identified by its own GA number, shelfmark, date, layout, and custodial history.
Uncial 0244: Acts from the Khirbet Mird Manuscripts is the independently registered Greek New Testament witness GA 0244, controlled by its manuscript number, present shelfmark, physical form, and surviving biblical contents.
Uncial 0249: The Wise and Foolish Virgins in Matthew 25 is the independently registered Greek New Testament witness GA 0249, controlled by its manuscript number, present shelfmark, physical form, and surviving biblical contents.
Uncial 049: Acts and Epistles at Great Lavra is the independently registered Greek New Testament witness GA 049, controlled by its manuscript number, present shelfmark, physical form, and surviving biblical contents.
Uncial 071 (P.Oxy. III 401): Matthew’s Infancy Narrative is a separately registered physical witness to the copying and reception of Matthew 1:21–25; Matthew 2:1–2, identified by its own GA number, shelfmark, date, layout, and custodial history.
Codex Bobiensis is a fragmentary fourth-century African Old Latin Gospel manuscript whose surviving Mark ends at 16:8 and adds the rare Shorter Ending, preserving an important but limited witness to early Gospel transmission.
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 separately cataloged Latin Gospel witness, VL 19, preserves fragmentary Old Latin text from the Gospel of Mark and gives material evidence for the many-text history through which Scripture circulated in the Latin-speaking church.
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.
Uncial 0213: The Sabbath Healing Question in Mark is the independently registered Greek New Testament witness GA 0213, controlled by its manuscript number, present shelfmark, physical form, and surviving biblical contents.
Uncial 0269: Mark’s Account of Herod beneath a Menaion is the independently registered Greek New Testament witness GA 0269, controlled by its manuscript number, present shelfmark, physical form, and surviving biblical contents.
A mid-second-century BC parchment copy preserves Ecclesiastes 5:13–7:20, combining remarkably early material evidence with the book’s characteristically late Hebrew spellings and grammar.
A separately cataloged Latin Gospel witness, VL 17, preserves surviving portions of the Gospels of Luke and Mark and gives material evidence for the many-text history through which Scripture circulated in the Latin-speaking church.
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 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 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.
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.
Codex Sangallensis 18 (GA 0130): Gospel Undertext beneath Latin is a separately registered physical witness to the copying and reception of Mark 1:31–45; Luke 1:20–31; Luke 2:24–48, identified by its own GA number, shelfmark, date, layout, and custodial history.
Uncial 087 and 092b: Dispersed Gospel Fragments from Sinai is a separately registered physical witness to the copying and reception of Matthew 21:19–24; John 18:29–35; Mark 12:32–37, identified by its own GA number, shelfmark, date, layout, and custodial history.
Wilson’s Arch carried a bridge or causeway from Jerusalem’s western hill toward the Temple Mount. Excavation beneath and beside it has exposed successive streets, vaults, water installations, buildings, and construction phases that clarify the monumental environment of the temple platform. The dossier connects the excavated evidence to Mark 13:1-2 and Luke 19:45-48 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.
Berlin P. 6774, Gregory-Aland P79, is a seventh-century papyrus codex fragment preserving Hebrews 10:10–12 and 28–30 with traces of correction and reading marks.
A monumental ashlar enclosure marks the traditional location of the Cave of Machpelah. Its drafted masonry and architectural comparisons place the surviving enclosure in the late Second Temple world and attest the site’s importance many centuries after Genesis. The dossier connects the excavated evidence to Genesis 23:17-20 and Genesis 49:29-32 while keeping the historical claim narrower than the biblical narrative.
Uncial 0181: Luke’s Mission Discourse is a separately registered physical witness to the copying and reception of Luke 9:59–62; Luke 10:1–14, identified by its own GA number, shelfmark, date, layout, and custodial history.
Uncial 053: Luke 1–2 in a Three-Column Catena is a separately registered physical witness to the copying and reception of Luke 1:1–25; Luke 2:1–40, identified by its own GA number, shelfmark, date, layout, and custodial history.
Uncial 073: Peter Walking on the Water is a separately registered physical witness to the copying and reception of Matthew 14:28–31, identified by its own GA number, shelfmark, date, layout, and custodial history.
Uncial 097: Acts beneath a Georgian Palimpsest is a separately registered physical witness to the copying and reception of Acts 13:39–46, identified by its own GA number, shelfmark, date, layout, and custodial history.
Codex Gigas: The Giant Bohemian Bible is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
The Rossano Gospels preserve Matthew and Mark in silver-and-gold Greek uncials on 188 purple parchment leaves, joined to fourteen Gospel miniatures and prophetic excerpts that reveal sixth-century textual, artistic, and interpretive practice.
The Lorsch Gospels (Codex Aureus of Lorsch) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
The Utrecht Psalter (MS 32) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
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 Angelicus (GA 020) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
Codex Glazier is a remarkably intact late-fourth- or fifth-century parchment book of Acts 1:1–15:3 in Middle Egyptian Coptic, retaining early binding structures and a full-page cross image.
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 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.
Bronze issues from Tiberias name Herod as tetrarch, carry regnal dates, and directly attest the Galilean ruler and title familiar from the Gospels without depicting the narrated events.
A separately cataloged Latin Gospel witness, VL 19A, preserves dispersed fragments from the Gospels of Matthew and Mark reused in bindings and gives material evidence for the many-text history through which Scripture circulated in the Latin-speaking church.
Minuscule 1739: An Important Acts and Epistles Witness is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
A third-century parchment codex leaf from Oxyrhynchus preserves portions of Genesis 2-3 in Greek and marks the divine name with an unusual crossed double-yod sign.
Eight-petaled rosette impressions on standardized storage-jar handles mark Judah's final monarchic administrative phase, roughly 630–586 BCE, when Jerusalem and surviving centers managed commodities amid Egyptian and Babylonian pressure.
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 Cotton Genesis (Cotton MS Otho B VI) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
An inscribed potsherd recovered from an eleventh-century BC silo at Izbet Sartah preserves five lines of early alphabetic marks, including a nearly complete abecedary, making scribal experimentation at a small hill-country settlement more secure than any proposed translation of its upper lines.
A victory hymn from Merneptah's fifth year, about 1208 BC, contains the earliest secure extra-biblical occurrence of Israel's name and marks Israel as a people within the Canaanite campaign horizon.
The St Augustine Gospels (CCCC MS 286) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
Two large Aramaic inscriptions above rock-cut halls at Iraq al-Amir mark the name Tobiah beside a later Hellenistic estate, supporting a Transjordanian Tobiad tradition but not identifying Nehemiah’s opponent.
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.
Uncial 0172: Romans 1–2 on a Fifth-Century Leaf is a separately registered physical witness to the copying and reception of Romans 1:27–32; Romans 2:1–2, identified by its own GA number, shelfmark, date, layout, and custodial history.
Uncial 0208: Colossians and 1 Thessalonians beneath a Palimpsest is the independently registered Greek New Testament witness GA 0208, controlled by its manuscript number, present shelfmark, physical form, and surviving biblical contents.
Uncial 0209: Romans, Corinthians, and 2 Peter beneath a Lectionary is the independently registered Greek New Testament witness GA 0209, controlled by its manuscript number, present shelfmark, physical form, and surviving biblical contents.
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 0226: Resurrection Hope in 1 Thessalonians is the independently registered Greek New Testament witness GA 0226, 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.
A sixth-century basilica built in a late Roman cemetery outside Ravenna preserves its monumental plan, apse mosaics, and marble sarcophagi as evidence for martyr commemoration and Christian worship in Byzantine Italy.
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.
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.
Mass-produced bronze prutot of Alexander Jannaeus combine a Seleucid-style anchor, Greek royal title, star or wheel, diadem, and Hebrew name. Their long circulation makes them plausible examples of the small change behind Gospel scenes, but no excavated specimen can be identified as the widow's exact coins.
A Roman triumphal relief made under Domitian depicts the Jerusalem Temple spoils carried in Titus's victory procession, preserving an ancient imperial image of the menorah and Rome's public memory of the Temple's destruction in AD 70.
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.
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.
A fourth-century papyrus codex split between Dublin and Michigan preserves 1 Enoch 97:6–107:3 in Greek, documenting late-antique transmission of the Epistle and Noah traditions.
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 Cyprius (GA 017) is a 9th century Greek parchment codex preserving the four Gospels, with canon tables and other paratext.
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.
Umm Qais preserves the theaters, streets, water systems, temples, baths, and neighborhoods of ancient Gadara, illuminating the Greco-Roman Decapolis landscape east of Galilee.
A first-century ritual bath discovered at Gethsemane provides the first securely excavated remains from the New Testament period at the traditional locality.
A small glazed steatite lion bearing Necho II's cartouches securely names the pharaoh and likely reflects Egyptian activity in the Syro-Hittite sphere, illuminating the world of Josiah and Carchemish without depicting either battle or proving the biblical narratives.
The large Byzantine monastery and chapel at Kursi show that Christians localized the healing of the demonized man and the swine on the eastern shore of the Sea of Galilee.
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 Greek marble decree threatens severe punishment for disturbing tombs, but its only link to Nazareth is a collector's note; marble isotopes instead point to Kos and sharply weaken attempts to connect it with Jesus' empty tomb.
A fifth-century octagonal church built over an earlier Christianized domestic complex at Capernaum preserves a mosaic-floored memorial plan associated by pilgrims with the house of Peter.
The Abba Garima manuscripts preserve complete Ge'ez Gospels and late-antique illumination at their Ethiopian monastery, but radiocarbon samples, displaced leaves, modern naming systems, and possible differences between painted and textual components demand careful distinction.
The 8.2-meter wooden workboat rescued from the exposed lakebed near Ginosar preserves first-century hull construction, repeated repair, and the practical scale of Galilee transport and fishing, but its popular “Jesus Boat” name expresses chronology and context rather than ownership.
A village synagogue near Modiʿin developed through several phases from the Hasmonean period to the revolts against Rome.
High-fineness Tyrian shekels and half-shekels supply the monetary background for the Second Temple tax and money changing, while neither Matthew nor archaeology permits every tax payment or 'thirty pieces' claim to be assigned to a specific surviving coin.
The Weld-Blundell Prism preserves the most extensive copy of the Sumerian King List, arranging rulers before and after a world-dividing flood.