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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.
P.Köln II 80, Gregory-Aland P86, is an early-fourth-century papyrus codex fragment preserving Jesus’ salt-and-light sayings and part of his teaching on anger and reconciliation.
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.
Berlin Papyrus 16388, designated P25, preserves Matthew 18:32–34 and portions of 19:1–10 in an unusually paraphrastic Greek text whose possible relationship to Gospel harmony remains debated.
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.
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.
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 P83, dated by the CSNTM catalog to the 6th century, physically preserves Matthew 20:23–25 as part of the early manuscript transmission of the New Testament.
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.
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.
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 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 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.
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.
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.
This mid-fourth-century parchment Bible preserves the earliest complete New Testament, much of the Greek Old Testament, Barnabas and Hermas, while its multiple scribes and centuries of corrections expose canon and textual transmission as material history.
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 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.
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.
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.
Fragments of a Greek Christian epitaph from Hieropolis in Phrygia, now in the Vatican Museums. An exceptionally early material witness to Christian travel, church identity, baptismal and fish imagery, and language often read eucharistically.
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.
A late-third-century papyrus from Oxyrhynchus preserves a Greek Christian hymn with vocal notation. Its call for the cosmos to praise Father, Son, and Holy Spirit is the earliest surviving substantial Christian song whose music can be read, though performance details remain uncertain.
Sinai Syriac 30 preserves a fourth- or fifth-century Old Syriac Gospel text beneath a later saints' book, recovered through patient decipherment and modern spectral imaging at Saint Catherine's Monastery.
Codex Sangallensis 51 is a complete Irish Gospel book from about AD 750, preserved at St. Gall with Latin text, Old Latin readings, evangelist portraits, carpet pages, and narrative Christian art.
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.
A large fourth-century Dorset pavement places a youthful male bust before a Chi-Rho amid hunting and Bellerophon scenes; it is unmistakably Christian-inflected, but whether the portrait is Christ or a Constantinian emperor remains disputed.
Jewish rebels converted a hall within Herod's palace-fortress into a bench-lined assembly space commonly identified as a synagogue.
At Banias, a spring, cave, rock-cut niches, temples, inscriptions, sculpture, coins, and ritual deposits document the pagan sanctuary beside Philip’s Caesarea Philippi—the district named in Peter’s confession.
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.