It is generally described as the 'most significant' papyrus of the New Testament discovered so far, closely resembling the text of the fourth-century Codex Vaticanus. An unusual feature of this codex is that when the Gospel of Luke ends, the Gospel of John begins on the exact same page.

It is a fragmentary manuscript of the Gospel of John containing text from chapter 1. It shares familiarity with P66 and P75.

Papyrus 5 is a fragmentary early 3rd-century copy of the Gospel of John. Written in a documentary hand, it uses nomina sacra throughout and is notable for its close agreement with Codex Sinaiticus, representing a Category I 'Normal text'.

Papyrus 120 is an early 4th-century Greek fragment of the Gospel of John, written by a professional scribe in a Biblical Majuscule style. Based on its layout, the original codex was estimated to be about 95 pages long to contain the entire Gospel.

Papyrus 120 is an early 4th-century Greek fragment of the Gospel of John, written by a professional scribe in a Biblical Majuscule style. Based on its layout, the original codex was estimated to be about 95 pages long to contain the entire Gospel.

It is one of the four great uncial codices and contains the oldest complete copy of the New Testament. Discovered by Constantin von Tischendorf in 1844, it remains one of the most important Greek texts for biblical scholarship.

It contains the 'Freer Logion', a unique insertion after Mark 16:14 not found in any other manuscript. It is considered the third oldest Gospel parchment codex in the world and its style changes across different sections, suggesting it was pieced together from several different manuscripts.

Codex Alexandrinus is one of the four Great uncial codices and among the earliest and most complete manuscripts of the Bible. It is the oldest manuscript to use larger letters to indicate new sections, and it was the first manuscript of great importance and antiquity to be extensively used by textual critics.

It is a palimpsest where the original 5th-century biblical text was washed off and overwritten in the 12th century with treatises by Ephrem the Syrian. It is one of the four great uncials, and its underlying text was famously deciphered by Constantin von Tischendorf in the 1840s.

This manuscript is written in silver ink on vellum that has been dyed purple, with gold ink used for the nomina sacra. Along with manuscripts like Codex Beratinus, it belongs to the group of the Purple Uncials. It is believed to have originated in the imperial scriptorium of Constantinople and was dismembered by crusaders in the 12th century.

This codex contains a complete text of the four Gospels. It is written in two columns per page with only 8 lines per page in uncial letters.

It contains a double ending for the Gospel of Mark. Textual critic F.H.A. Scrivener described it as 'by far the most remarkable document of its age and class' despite noting it was 'carelessly written by an ignorant scribe'.

The text is uniquely written partly in columns and partly in a cruciform (cross-shaped) layout. It includes full marginal notes, contains the pericope adulterae, and marks John 5:3-4 with an obelus to indicate it is doubtful.

Codex Basilensis is probably the oldest manuscript containing an almost complete text of the Gospels. Three of its leaves are palimpsests that were overwritten by a later hand, and it features early systems of dividing the gospels into referential sections.

The codex was barbarously mutilated in 1721 in order to send pieces to Richard Bentley. Most of the manuscript is now at the British Library, but one page is at Trinity College in Cambridge.

It is one of the few uncial manuscripts with the complete text of the four Gospels. The manuscript features frequent insertion of an interpunction mark, suggesting it may have been copied from an ancient stichometrical style of writing.

It is a Greek-Latin diglot uncial manuscript where the Latin text is written above the Greek text in an interlinear style. The manuscript originally omitted Mark 7:16 (which was inserted later) and entirely omits the Pericope Adulterae (John 7:53-8:11), leaving a blank space for it.