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Michigan Papyrus 1570, or P37, is a heavily damaged third- or early-fourth-century codex leaf preserving Matthew 26:19–52 from the Last Supper through Jesus' arrest.
Papyrus P53, University of Michigan Inv. 6652, comprises two third-century Greek codex leaves preserving Matthew 26:29–40 and Acts 9:33–10:1, an unusually early physical witness to both a Gospel and Acts in the same scribal hand.
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.
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 Bodmer L, Gregory-Aland P73, is a tiny seventh-century Greek papyrus fragment preserving Matthew 25:43 and 26:2–3 in the Fondation Martin Bodmer.
P77 unites P.Oxy. 2683 and a later-published joining fragment, P.Oxy. 4405, into an early papyrus leaf preserving Matthew 23:30–39.
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.
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.
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.
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.
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.
Papyrus fragments now divided among Oxford, Montserrat, and Paris preserve Matthew and Luke in closely related hands, while their proposed origin in one multi-Gospel codex remains debated.
A damaged Latin building dedication from Caesarea preserves Pontius Pilate's name and contemporary title, Prefect of Judaea, anchoring the Gospel governor in the administrative center and titulature of Roman Judaea.
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.
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.
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.
Codex Campianus (GA 021) is a 9th century Greek parchment codex preserving the four Gospels with canon tables, portraits, and liturgical paratext.
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.
Small bronze issues dated by Tiberius's regnal years to AD 29–32 provide year-specific administrative evidence for Pilate's Judaean prefecture and its Roman ritual imagery, while neither naming Jesus nor recording his trial.
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.
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.”
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.
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.
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.
A Greek papyrus codex leaf from Oxyrhynchus preserves sayings of Jesus later found in Coptic within the Gospel of Thomas. Copied around AD 200, it is the earliest discovered Greek witness to that sayings collection, while its relationship to the canonical Gospels and the composition’s date remain debated.
The Rabbula Gospels securely dates a Syriac Peshitta Gospel text to AD 586, while physical analysis shows that its celebrated miniatures were repainted and may have entered the present composite volume through a more complicated history than the colophon alone implies.