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P62, Oslo P. 1661, is a fourth-century miniature Greek–Akhmimic Coptic codex preserving Matthew 11:25–30 and Daniel 3:50–55, perhaps produced for excerpted, liturgical, devotional, or amuletic use.
P70 joins three third- or early-fourth-century papyrus fragments in Oxford and Florence that preserve portions of Matthew 2–3, 11–12, and 24.
Papyrus P110, P.Oxy. LXVI 4494, is an early-fourth-century Greek codex fragment preserving mission instructions and sayings about fear and disclosure in Matthew 10, with unusually numerous singular readings and corrections.
P.Oxy. XXIV 2385 is a late-fourth-century papyrus codex fragment preserving Matthew 19:10–11 and 17–18, including two noteworthy small-scale readings.
Papyrus P102, P.Oxy. LXIV 4402, is a tiny third- or early-fourth-century Greek codex corner preserving Matthew's transition from Jesus' temptation to Galilean ministry and the call of the first disciples.
P.Oxy. IX 1170, now Bodleian Library MS. Gr. bib. d. 6 (P), is a fourth- or fifth-century papyrus codex leaf preserving Matthew 10:32–11:5 across both sides.
Vatican Latin 7223 combines a late-fifth-century Old Latin Matthew with seventh-century Vulgate-form Gospels, preserving two textual and codicological stages within one physical book.
A Herodian Cave 4 Psalms scroll preserves portions of at least fifteen psalms between 91 and 118, while sequence gaps and newly identified scraps make its original scope and arrangement a careful reconstruction.
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.
One Greek parchment leaf preserving portions of Matthew 6:5-6, 8-10, 13-15, and 17. Directly witnesses part of Jesus' teaching on prayer, including lines from the Lord's Prayer and the command to forgive.
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.
Codex Rehdigeranus is an eighth-century northern Italian Gospel book whose Italian Old Latin base, Vulgate-adjacent portions, chapter apparatus, and extensive corrections preserve transmission as an active process.
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.
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.
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.
A separately cataloged Latin Gospel witness, VL 42, preserves Juvencus’s Evangeliorum libri IV with Gospel wording relevant to the history of Latin biblical text and gives material evidence for the many-text history through which Scripture circulated in the Latin-speaking church.
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 Nanianus (GA 030) 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 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 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 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.
P.Oxy. V 840: A Miniature Unknown Gospel is a distinct archaeological or manuscript witness whose documented context illuminates Scripture while preserving the limits of the evidence.
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.
Dated by inscription to AD 359, the monumental marble coffin of Rome's urban prefect Junius Bassus integrates ten biblical scenes with Roman elite art, revealing a newly baptized official's Christian funerary hope rather than illustrating one continuous narrative.