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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.
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.
A separately cataloged Latin Gospel witness, VL 45, preserves a fragment from Matthew surviving beneath a later manuscript layer and gives material evidence for the many-text history through which Scripture circulated in the Latin-speaking church.
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.
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.
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.
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.
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.
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.
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.
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.
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 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 P103, P.Oxy. LXIV 4403, is a late-second- or early-third-century Greek codex corner preserving questions about Jesus' family and Matthew's account of Herod's imprisonment of John the Baptist.
Papyrus P110, P.Oxy. LXVI 4494, is an early-fourth-century Greek codex fragment preserving mission instructions and sayings about fear and disclosure in Matthew 10, with unusually numerous singular readings and corrections.
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.
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.
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.
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.
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.
P77 unites P.Oxy. 2683 and a later-published joining fragment, P.Oxy. 4405, into an early papyrus leaf preserving Matthew 23:30–39.
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.
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 071 (P.Oxy. III 401): Matthew’s Infancy Narrative is a separately registered physical witness to the copying and reception of Matthew 1:21–25; Matthew 2:1–2, identified by its own GA number, shelfmark, date, layout, and custodial history.
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.
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.
Papyrus P104 is a tiny Oxyrhynchus codex fragment preserving Matthew 21:34-37 and faint verso traces near verses 43 and 45, important both as an early witness and as a warning against overconfident reconstruction.
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.
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.
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.
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.
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.
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.
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.
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.
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 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 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.
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.
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.
A parchment leaf found at Dura-Europos combines wording from all four canonical Passion narratives and was buried before the city's destruction in AD 256, though its identification as Tatian's Diatessaron is debated.
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.”
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.
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.
Stockholm A 135 is an eighth-century luxury Gospel book from the Canterbury or Southumbrian world, preserving mixed Old Latin and Vulgate text, gold-and-silver writing, evangelist imagery, and a later ransom inscription.
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.
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.
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.
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.
P.Oxy. V 840: A Miniature Unknown Gospel 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.
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.
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.
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.
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 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.
A Roman triumphal relief made under Domitian depicts the Jerusalem Temple spoils carried in Titus's victory procession, preserving an ancient imperial image of the menorah and Rome's public memory of the Temple's destruction in AD 70.
Archaeology beneath the Holy Sepulchre traces a quarry outside ancient occupation, rock-cut tombs, Roman transformation, and Constantine’s fourth-century memorial church.
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.
Excavated Capernaum preserves a first-century basalt village, a later monumental synagogue over earlier remains, and a domestic complex successively transformed into a Christian gathering and pilgrimage place.
Korazim's basalt synagogue, donor inscription, and so-called Seat of Moses document the durable Jewish communal life of a Galilean town named in the Gospels, though the visible building is later.
The sixth-century Codex Argenteus presents the Gothic Gospels in silver and gold on purple parchment, preserving both a royal Italian book and the fullest surviving monument of the extinct Gothic language.
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 Cyprius (GA 017) is a 9th century Greek parchment codex preserving the four Gospels, with canon tables and other paratext.
Codex Ephraemi Rescriptus preserves a fifth-century Greek Bible beneath a twelfth-century collection of Ephrem's works, making its erased, fragmentary undertext both a major New Testament witness and a case study in manuscript reuse.
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.
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 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 Purpureus Petropolitanus is a dispersed sixth-century Greek four-Gospel manuscript whose purple leaves, silver text, gold divine names, and recoverable readings survive across nine institutions, turning reconstruction into an international codicological task.
Codex Regius (GA 019) is a 8th century Greek parchment codex preserving the four Gospels with lacunae.
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 I (GA 011) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
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.
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.
Codex Veronensis is a late-fifth-century purple parchment Gospel book at Verona whose silver-and-gold Latin text preserves a major Old Latin witness and a long history of cathedral use.
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 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.
Four small leaves from an early Greek codex preserve otherwise unknown stories about Jesus alongside episodes resembling John and the Synoptic Gospels. The manuscript is important evidence for second- or early-third-century gospel reading, but it cannot identify its anonymous work or prove direct dependence in either direction.
Umm Qais preserves the theaters, streets, water systems, temples, baths, and neighborhoods of ancient Gadara, illuminating the Greco-Roman Decapolis landscape east of Galilee.
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.
A first-century ritual bath discovered at Gethsemane provides the first securely excavated remains from the New Testament period at the traditional locality.
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.
Herodium's engineered mountain, palace-fortress, theater, and shattered monumental mausoleum expose Herod the Great's royal self-presentation near Bethlehem, while the excavators' identification of the tomb remains an important scholarly debate rather than an inscriptional certainty.
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.
An ancient Jerusalem-style ossuary carries the consequential Aramaic line “James son of Joseph brother of Jesus,” but absent provenance and conflicting epigraphic and scientific assessments leave the antiquity of the complete inscription—and its New Testament identity—unresolved.
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.
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 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.
The rubbish mounds of Oxyrhynchus yielded many fragmentary New Testament codices within an immense archive of ordinary writing, giving text critics excavated witnesses to several biblical books while requiring every fragment to be dated and evaluated on its own.
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.
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 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.
Kilns, wasters, molds, and large deposits establish production of jars, household vessels, and lamps for regional trade.
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.
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.