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Papyrus P105, P.Oxy. LXIV 4406, is a fifth- or sixth-century Greek codex fragment preserving the request to secure Jesus' tomb and the angelic scene at the tomb in Matthew 28, with evidence of later amuletic reuse.
Uncial 0148: A Leaf from the Ending of Matthew is a separately registered physical witness to the copying and reception of Matthew 28:5–19, identified by its own GA number, shelfmark, date, layout, and custodial history.
Uncial 073: Peter Walking on the Water is a separately registered physical witness to the copying and reception of Matthew 14:28–31, identified by its own GA number, shelfmark, date, layout, and custodial history.
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.
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.
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.
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 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 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.
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.
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.
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.
Umm Qais preserves the theaters, streets, water systems, temples, baths, and neighborhoods of ancient Gadara, illuminating the Greco-Roman Decapolis landscape east of Galilee.
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.
Excavation identifies the standing Mor Yakup building as the early fourth-century baptistery of a lost cathedral and episcopal complex in strategically important Nisibis.
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 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.
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 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.
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.
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.