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Papyrus P117, Hamburg inventory NS 1002, is a fourth- or fifth-century Greek papyrus codex fragment preserving parts of 2 Corinthians 7:6–11, Paul's account of Titus' arrival, the Corinthians' grief, and the distinction between godly and worldly sorrow.
Russian National Library Gr. 258B, Gregory-Aland P68, is a sixth- or seventh-century papyrus fragment preserving parts of 1 Corinthians 4:12–17, 19–21 and 5:1–3.
Papyrus P11 is a highly fragmented sixth-century Greek codex in Saint Petersburg preserving portions of 1 Corinthians 1-7, an unusually broad but broken witness to Paul's teaching on the cross, church conflict, holiness, and marriage.
P.Oxy. VII 1008, Gregory-Aland P15, is a third-century papyrus codex leaf from Oxyrhynchus preserving 1 Corinthians 7:18–8:4 and illuminating both early Pauline transmission and the debated relationship between P15 and P16.
Papyrus P14 consists of seven reused binding fragments at Saint Catherine's Monastery that preserve portions of 1 Corinthians 1–3 and offer a rare, physically complicated witness to Pauline copying around the sixth century.
Papyrus P34 is a seventh-century Greek papyrus fragment from a Pauline manuscript, held in Vienna as P.Vindob. G 39784. It preserves 1 Corinthians 16:4–7, 10 and 2 Corinthians 5:18–21; 10:13–14; 11:2, 4, 6–7, joining practical travel instructions, reconciliation theology, and Paul's contested ministry.
Uncial 0185: An Early Leaf of 1 Corinthians 2–3 is a separately registered physical witness to the copying and reception of 1 Corinthians 2:5–13; 1 Corinthians 3:2–3, identified by its own GA number, shelfmark, date, layout, and custodial history.
Uncial 0186 and 0224: Fragments of 2 Corinthians 4 is a separately registered physical witness to the copying and reception of 2 Corinthians 4:5–13, identified by its own GA number, shelfmark, date, layout, and custodial history.
P61, P. Colt 5 from the Nessana excavations, is a late-seventh- or eighth-century Greek papyrus witness to portions of seven Pauline letters, including a damaged subscription to Titus.
Copied in Damascus in AD 867, Sinai Arabic 151 transmits Paul's letters, Acts, and the Catholic Epistles in Arabic with commentary and dense reader interventions, anchoring the early history of the Arabic Bible.
Fragments of an imperial letter from Delphi name Gallio as proconsul of Achaia. Because Claudius's titulature dates the letter closely, the inscription supplies the strongest external chronological anchor for Paul's Corinthian ministry in Acts 18 without mentioning Paul or the hearing itself.
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.
A fragmentary Greek marble lintel from Corinth preserves the words “[Syna]gogue of the Hebrews,” independently attesting a Jewish congregation in the city.
The earliest surviving extensive codex of Paul's letters preserves eighty-six leaves, a distinctive order with Hebrews near the front, and enough missing final space to make claims about the Pastoral Epistles possible but unresolved.
A Greek-Latin bilingual manuscript of Paul's letters, probably copied at Reichenau and now at Trinity College Cambridge. Preserves the Pauline corpus in paired Greek and Latin and documents the Western transmission of Paul's letters.
Corinth's healing sanctuary, dining rooms, springs, and terracotta body-part offerings reveal how illness, healing, social status, and the human body were publicly represented in Paul's city.
A monumental marble-faced rostra in Corinth's Roman forum provides the civic setting for public address and adjudication described in Acts 18, though archaeology cannot identify the precise spot where Paul stood.
Ephesus preserves the vast theater named in Acts 19 and the excavated Artemision whose cult, civic prestige, and economy explain why challenges to Artemis devotion could provoke public alarm.
The stadiums, starting gates, temple, dining complex, baths, and inscriptions at Isthmia recover the athletic and religious world immediately beside Roman Corinth.