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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.
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.
A separately cataloged Latin Gospel witness, VL 38, preserves Jerome’s Commentary on Matthew with biblical lemmata and readings registered for Old Latin textual study and gives material evidence for the many-text history through which Scripture circulated in the Latin-speaking church.
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.
Papyrus P44, Metropolitan Museum of Art 14.1.527, comprises Greek lectionary fragments from Thebes dated about AD 580–640 and preserves selected passages from Matthew 17, 18, and 25 and John 10.
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.
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.
A separately cataloged Latin Gospel witness, VL 9, preserves Matthew 1:1–5:2 in an Old Latin form, later bound with Vulgate material and gives material evidence for the many-text history through which Scripture circulated in the Latin-speaking church.
Codex Cyprius (GA 017) is a 9th century Greek parchment codex preserving the four Gospels, with canon tables and other paratext.
Thirty-two Greek parchment leaves of Matthew recovered beneath later patristic writing in a palimpsest. A substantial early witness to Matthew whose erased and overwritten leaves also reveal the material reuse of Christian books.
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.
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.
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.
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.
A Herodian commentary quotes Psalm 37 in sequence and applies its righteous, wicked, judgment, and land-inheritance language to the Teacher of Righteousness and his embattled community.
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.
Churches, pools, channels, caves, pilgrim facilities, and monastic remains at Al-Maghtas establish a major late-antique landscape of baptismal remembrance east of the Jordan while stopping short of archaeological proof for the exact spot of Jesus' baptism.
Archaeology beneath the Holy Sepulchre traces a quarry outside ancient occupation, rock-cut tombs, Roman transformation, and Constantine’s fourth-century memorial church.
Theodoric's late-fifth-century baptistery preserves a dome mosaic of Christ's baptism and the apostles, materially documenting an Arian court church later converted to Nicene worship.
Codex Basilensis (GA 07) is a 8th century Greek parchment codex preserving the four Gospels.
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 Campianus (GA 021) is a 9th century Greek parchment codex preserving the four Gospels with canon tables, portraits, and liturgical paratext.
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 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 Regius (GA 019) is a 8th century Greek parchment codex preserving the four Gospels with lacunae.
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 39, preserves a four-Gospel book whose first series of canon tables preserves Old Latin biblical wording and gives material evidence for the many-text history through which Scripture circulated in the Latin-speaking church.
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.
Ravenna's fifth-century cathedral baptistery preserves its octagonal shell, marble, stucco, font elements, and a dome program centered on Christ's baptism, the apostles, and the heavenly city, making initiation theology visible in an exceptionally complete late-antique interior.
A bronze sestertius of Emperor Nerva proclaims that the abuse or reproach of the Jewish tax had been removed. Issued in AD 96–97, the type is direct imperial evidence for the continuing fiscal consequences of Rome’s destruction of Jerusalem and Nerva’s public reform.
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.
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 Book of Kells (Trinity College Dublin MS 58) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
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.
The Lindisfarne Gospels (Cotton MS Nero D IV) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.