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P.Oxy. X 1227, held by Muhlenberg College as Theol. Pap. 3, is a severely fragmentary Matthew codex leaf preserving 12:24–26 and 12:32–33 with several notable readings.
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.
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 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.
PSI I 1, Gregory-Aland P35, is a late-antique Greek papyrus codex fragment from Oxyrhynchus preserving portions of the ten virgins and talents parables in Matthew 25.
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 P96, Vienna Pap. K. 7244, is a sixth-century Greek-Coptic diglot fragment preserving Matthew 3:10–12 in Coptic and 3:13–15 in Greek on complementary damaged portions.
Related Greek parchment fragments in Berlin and Florence preserving Matthew 10 and Luke 22. Directly witnesses mission teaching in Matthew and the Gethsemane/arrest narrative in Luke at an early date.
Papyrus P1, excavated at Oxyrhynchus in 1897, preserves two numbered pages from a third-century codex of Matthew 1, material evidence that the Gospel circulated in codex form in Roman Egypt.
Uncial 0237: Defilement and the Heart in Matthew 15 is the independently registered Greek New Testament witness GA 0237, controlled by its manuscript number, present shelfmark, physical form, and surviving biblical contents.
A separately cataloged Latin Gospel witness, VL 41, preserves lections from the Gospel of Matthew preserving Latin biblical wording significant to the Old Latin register and gives material evidence for the many-text history through which Scripture circulated in the Latin-speaking church.
A separately cataloged Latin Gospel witness, VL 43, preserves fragments from Matthew surviving as the undertext of a palimpsest and gives material evidence for the many-text history through which Scripture circulated in the Latin-speaking church.
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.
Beratinus 1 is a sixth-century Greek purple Gospel manuscript of Matthew and Mark preserved through Albania's turbulent history, but its text, once known chiefly through Batiffol's nineteenth-century edition, is now receiving overdue reassessment from the original leaves.
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.
Codex Basilensis (GA 07) is a 8th century Greek parchment codex preserving the four Gospels.
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 Vaticanus is a fourth-century three-column Greek Bible whose early Septuagint and New Testament text anchors modern critical comparison, despite missing opening and ending leaves, overwritten ink, and an unknown early provenance.
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.
Herod's bronze issues name him as king and encode changing claims through Greek legends, regnal dates, denominations, and royal or cultic symbols, supplying contemporary evidence for his rule while corroborating the Gospel setting rather than its infancy events.
A first-century ritual bath discovered at Gethsemane provides the first securely excavated remains from the New Testament period at the traditional locality.
P.Oxy. IV 655: A Third Greek Witness to the Gospel of Thomas is a distinct archaeological or manuscript witness whose documented context illuminates Scripture while preserving the limits of the evidence.
A fourth-century Greek papyrus from Oxyrhynchus preserves portions of Didache 1–3, including teaching about the Two Ways, love of enemies, almsgiving, and moral discipline. It is an early material witness to Christian instruction, not a manuscript of the New Testament.
The excavated settlement at Qumran preserves communal buildings, ritual baths, water systems, pottery, coins, cemeteries, and installations beside the scroll-bearing caves.
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 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.