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P.Oxy. LXXIV 4968, Gregory-Aland P127, comprises remains of eight fifth-century papyrus leaves of Acts and preserves a distinctive text often compared with Codex Bezae.
Michigan Papyrus 1571, or P38, is a three-piece leaf from about AD 300 preserving Acts 18:27–19:6 and 19:12–16 in a distinctive text closely related at points to Codex Bezae.
Gregory-Aland P41 is an eighth-century bilingual papyrus codex in Vienna whose eleven fragments preserve Greek and Sahidic Coptic portions of Acts 17–22.
P56, Vienna Pap. G. 19918 and 19927, is a fifth- or sixth-century Greek papyrus codex fragment preserving Acts 1:1, 4–5, 7, and 10–11, including the ascension commission and promise of Jesus' return.
Minuscule 1739: An Important Acts and Epistles Witness is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
Papyrus P112, P.Oxy. LXVI 4496, is a fifth-century Greek papyrus codex fragment from Oxyrhynchus preserving Acts 26:31–32 and 27:6–7, from the governors' verdict on Paul to the opening stages of his difficult voyage toward Rome.
Papyrus P136, Duke Papyrus 1377, is a sixth-century Greek Acts fragment written on both sides of a reused roll, with one text direction inverted relative to the other.
Papyrus P33 is a sixth-century Greek papyrus witness to Acts 7:6–10, 13–18 and 15:21–24, 26–32. Four Vienna fragments once divided between P33 and P58 are now catalogued as one manuscript, making this record both evidence for Acts' transmission and a case study in correcting legacy manuscript identities.
Papyrus P48, PSI X 1165 in Florence, is an early-third-century Greek codex fragment preserving Acts 23:11–17 and 23:25–29, from Paul's night vision through the plot and Claudius Lysias's letter.
Papyrus P91 joins fragments in Milan and Sydney from a third-century Greek codex of Acts, preserving parts of Peter's Pentecost address and the community narrative in Acts 2:30–37 and 2:46–3:2.
Uncial 0166: Acts and James on Opposite Sides of One Fragment is a separately registered physical witness to the copying and reception of Acts 28:30–31; James 1:11–11, identified by its own GA number, shelfmark, date, layout, and custodial history.
Uncial 0175: Acts 6 and the Arrest of Stephen is a separately registered physical witness to the copying and reception of Acts 6:7–15, identified by its own GA number, shelfmark, date, layout, and custodial history.
PSI XVII 1654, Gregory-Aland P140, is a fifth-century papyrus codex scrap preserving Stephen’s vision and the beginning of his stoning, with several locally distinctive readings.
Pap. Vindob. G. 26020, Gregory-Aland P57, is a fourth-century Greek papyrus fragment preserving the transition from Barnabas's gift to the judgment of Ananias and Sapphira in Acts 4–5.
Codex Glazier is a remarkably intact late-fourth- or fifth-century parchment book of Acts 1:1–15:3 in Middle Egyptian Coptic, retaining early binding structures and a full-page cross image.
Codex Mosquensis I (GA 018) is a 9th century Greek parchment codex preserving Acts, the Catholic Epistles, and Paul’s letters with commentary.
One Greek parchment leaf containing Acts 5:3-21, held by the Berlin State Museums. A very early direct witness to Acts 5 and to the physical transition from papyrus to parchment codices in Christian book production.
Papyrus P29, P.Oxy. XIII 1597, is an early-third-century Greek fragment preserving Acts 26:7–8 and 26:20. Now Bodleian MS. Gr. bib. g. 4 (P), it witnesses two separated moments in Paul's defense before Agrippa: Israel's hope in God's promise and Paul's call to repent and turn to God.
Yale Papyrus 1543, designated P50, is a small bifolium containing selected lines from Acts 8:26–32 and 10:26–31; cataloged as fourth/fifth century, it is now subject to a serious but unresolved modern-forgery challenge.
Papyrus P8 is an early fourth-century two-leaf codex fragment in Berlin preserving Acts 4:31-6:15, including communal sharing, Ananias and Sapphira, and the appointment of the Seven.
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.
Uncial 0142: A Complete Apostolos with Commentary is a separately registered physical witness to the copying and reception of Acts 18:24–28; Romans 8:31–39; James 1:1–18, identified by its own GA number, shelfmark, date, layout, and custodial history.
Uncial 076: An Early Leaf of Acts 2 is a separately registered physical witness to the copying and reception of Acts 2:11–22, identified by its own GA number, shelfmark, date, layout, and custodial history.
Uncial 097: Acts beneath a Georgian Palimpsest is a separately registered physical witness to the copying and reception of Acts 13:39–46, identified by its own GA number, shelfmark, date, layout, and custodial history.
A papyrus copy of Claudius' AD 41 letter confronts Greek-Jewish violence in Alexandria and reveals how the emperor negotiated citizenship, communal privilege, migration, and public order.
Fragments of 4Q13 preserve Exodus 1–5, including a reading of seventy-five persons in Exodus 1:5 also known from the Greek tradition.
Codex Mutinensis (GA 014) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
Papyrus Bodmer XVII, Gregory-Aland P74, is a seventh-century Greek papyrus codex preserving almost all of Acts and important fragments of James, Peter, John, and Jude.
Uncial 0244: Acts from the Khirbet Mird Manuscripts is the independently registered Greek New Testament witness GA 0244, controlled by its manuscript number, present shelfmark, physical form, and surviving biblical contents.
Uncial 049: Acts and Epistles at Great Lavra is the independently registered Greek New Testament witness GA 049, controlled by its manuscript number, present shelfmark, physical form, and surviving biblical contents.
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.
Dated bronze and presentation issues name Herod Agrippa I, map his changing territories, and place the king of Acts 12 within the closely supervised political world of Caligula and Claudius.
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.
Ephesus's inscriptions independently attest Asiarchs and the city's prized neokoros, or temple-warden, status, confirming Acts 19's precise civic vocabulary without identifying Paul's unnamed friends or the town clerk.
Two surviving Greek inscriptions preserve the Temple boundary warning that foreigners must not pass the balustrade around the sanctuary. They make the accusation against Paul in Acts 21 concrete, while leaving Roman enforcement and any link to Ephesians 2 open to interpretation.
Lystra's colonial coins and inscriptions document a Roman civic identity alongside Anatolian religious practice, while recent scholarship warns that a famous Zeus–Hermes inscription was neither securely found at Lystra nor a direct parallel to Acts 14.
Harbor geography, road remains, and milestones preserve the Macedonian landing route from Neapolis to Philippi followed in Acts 16.
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.
Pisidian Antioch's veteran colony, Augustan sanctuary, monumental streets, inscriptions, and mixed Anatolian-Roman population reveal the civic and religious environment of Acts 13 without locating Paul's synagogue or proving the events of his sermon.
Roads, milestones, inscriptions, burials, sculpture, public buildings, and museum collections establish the prosperous Macedonian city whose synagogue received Paul in Acts 17.
The planned ancient city, acropolis, monuments, and harbor geography of Rhodes anchor the island stop named between Kos and Patara in Acts 21.
Athens' excavated civic center, sanctuaries, monuments, and neighboring Areopagus preserve the religious and intellectual cityscape of Acts 17, while the text and topography do not securely locate Paul's speech on one exact platform.
The Hammat Gader synagogue yielded mosaic inscriptions honoring donors and community leaders within a formal worship building near the famous thermal complex. The texts preserve names, offices, gifts, and communal memory. The dossier connects the excavated evidence to Luke 4:15-17 and Acts 15:21 while keeping the historical claim narrower than the biblical narrative.
The excavated agora and harbor quarter of Kos establish the prosperous island city named as the first stop after Paul’s departure from Miletus in Acts 21.
Military diplomas and inscriptions confirm Italian-named Roman auxiliary cohorts in the Syrian-Judaean theater, but no surviving document independently places the precise unit named in Acts 10 at Caesarea during Cornelius's lifetime.
Excavations at Nabratein identified successive synagogue buildings and associated village remains. Architectural fragments include a Torah-shrine façade and a dated Aramaic lintel, offering both built and written evidence for the community’s long history. The dossier connects the excavated evidence to Luke 4:16-17 and Acts 15:21 while keeping the historical claim narrower than the biblical narrative.
A monumental basalt synagogue at Umm el-Qanatir preserves decorated architectural blocks and an elaborate Torah-shrine arrangement. The rural building demonstrates substantial communal investment in worship and Scripture in the Byzantine Golan. The dossier connects the excavated evidence to Luke 4:15-17 and Acts 15:21 while keeping the historical claim narrower than the biblical narrative.
A second-century marble block from Thessalonica's Vardar Gate lists six officials called politarchs, confirming that the rare title used in Acts 17 belonged to the city's real civic vocabulary.
Assyrian annals, palace reliefs, and destruction evidence document Sennacherib's 701 BC invasion of Judah from the conqueror's side, naming Hezekiah, depicting Lachish's fall, and describing Jerusalem blockaded but not captured.
Augustus's victory city in Epirus preserves the urban scale, roads, harbor setting, monuments, and early Christian landscape of the Nicopolis most often linked to Titus 3:12—an identification historically plausible but not archaeologically proved.
Excavation on land and underwater reveals the harbor, promontory palace, theater, entertainment district, streets, and water systems that made Caesarea the Roman administrative and maritime center repeatedly used as a setting in Acts.
Excavations and geoarchaeology identify Patara as Lycia's major harbor and federal capital, matching the port where Acts says Paul changed ships for the voyage to Phoenicia. The site anchors the route but does not preserve the apostle's vessel, ticket, or exact transfer point.
The harbor and Roman-period remains of Syracuse anchor the identifiable port where Acts says Paul's Alexandrian grain ship stayed three days en route from Malta to Rome. Archaeology confirms the city and maritime setting, not Paul's precise berth, lodging, or activities during the stop.
Michael Ballance's AD 157 civic dedication by Derbe's council and people securely locates the ancient city's territory near Kerti Höyük, while later topographic revision leaves the precise relationship between the inscription, mound, and nearby settlement centers open.
A first-century Jerusalem tomb produced a bilingual ossuary naming Alexander and Simon with a debated Cyrenian designation, an intriguing parallel to Mark 15:21 that documents a Diaspora family but cannot establish identity with Simon of Cyrene's son.
Codex Bezae is an exceptional Greek-Latin Gospel and Acts manuscript around AD 400 whose striking readings, facing-page bilingual design, corrections, and damaged leaves document a distinctive stream of early Christian textual transmission.
Codex Laudianus is a late-sixth- or early-seventh-century Greek-Latin Acts manuscript whose bilingual sense-lines, distinctive readings, western travels, and large final lacuna document the mobile life of Acts in early medieval Christianity.
Itinerary distances, milestones, road and canal infrastructure, survey remains at Forum Appii, and excavated service buildings at Tres Tabernae anchor the two stations where Acts says Roman believers met Paul, without preserving the meeting itself.
The Greek inscription IG XIV 601 honors Lucius Castricius Prudens as protos of the Maltese, showing that Luke's phrase 'first of the island' belonged to Malta's Roman civic vocabulary.
The harbor city of Miletus preserves monumental civic remains and the maritime setting where Acts locates Paul’s farewell to the Ephesian elders.
Excavation of the harbor city, fortifications, streets, cemeteries, and waterfront of Akko-Ptolemais establishes the port where Acts says Paul greeted believers for one day.
A submerged sanctuary with marble altars and Latin dedications to the Nabataean god Dushara documents eastern merchants inside Puteoli's harbor, illuminating the cosmopolitan port of Acts 28 without supplying evidence for its Christian community.
The fortified port city and monumental archaeology of ancient Samos provide the physical island setting that Acts places between Chios and Miletus on Paul’s southbound voyage.
The excavated theater and urban remains of Mytilene establish the substantial harbor city on Lesbos where Acts says Paul’s ship stopped during the return journey to Jerusalem.
Kato Paphos' urban plan, public monuments, elite houses, mosaics, inscriptions, and administrative status illuminate the provincial capital where Acts places Sergius Paulus, without identifying his residence or confirming the confrontation narrated there.
Perga's gates, colonnaded streets, water channel, baths, theater, stadium, inscriptions, and sculptural programs reveal the major Pamphylian city through which Acts routes Paul and Barnabas, but no excavated monument records their visit.
A tall marble block from Aphrodisias preserves separate Jewish donor lists naming Jews, proselytes, and theosebeis, offering important later evidence for gentile association with synagogues while disputed dates and contexts forbid treating it as a direct record of Acts' first-century audiences.
Agrippa II's bronze coinage names the client king, dates his long reign, and pairs his authority with Roman emperors, materially illuminating the ruler before whom Acts places Paul's defense.
Survey reconstructs Alexandria Troas's Augustan outer and inner harbor at the meeting of Aegean and Dardanelles routes, materially explaining the repeated sea crossings in Acts while preserving no vessel or quay securely associated with Paul.
Philippi's forum, monumental civic core, and judicial installations reveal the colonial setting in which Acts places Paul and Silas before magistrates, although the surviving bema cannot be identified as the exact platform used in their hearing.
A large underground Jewish cemetery in Rome with inscriptions, menorahs, and communal burial evidence. Materially documents the established Jewish communities of Rome that form the social background to Acts 28 and Paul's letter to Roman believers.
More than two hundred cuneiform contracts associated with Yāhūdu, ‘Judah-town,’ trace Judean deportees and their descendants through land tenure, taxes, debts, marriage, inheritance, and imperial service in sixth- and fifth-century BC Babylonia.
A waterfront assembly building, benches, inscriptions, and dedications on Delos provide important—though debated—evidence for organized Jewish or Israelite life in the Hellenistic and Roman Aegean.
Letters and contracts from fifth-century BC Elephantine document Judean soldiers, families, and a sacrificial temple of YHW in Egypt, revealing a diverse diaspora community that cannot be measured only against Jerusalem’s ideals.
Legal, administrative, diplomatic, and economic tablets from Bronze Age Alalakh preserve contracts, treaties, court cases, censuses, and royal seals. They offer a securely excavated comparison for the treaty, household, labor, and fugitive institutions encountered in the Pentateuch.
Three Greek inscriptions from Berenice in Cyrenaica record a Jewish politeuma, archons, civic honors, and named donors who financed synagogue repairs under Nero, providing direct first-century evidence for an organized North African diaspora community.
A fragmentary Greek marble lintel from Corinth preserves the words “[Syna]gogue of the Hebrews,” independently attesting a Jewish congregation in the city.
Excavations at Tel Aphek document the Roman city of Antipatris, the overnight station named in Paul’s guarded transfer from Jerusalem to Caesarea.
The excavated harbor, streets, gates, and civic buildings preserve the coastal city where Paul rejoined his companions by ship.
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.
A long Roman civic hall near Ephesus's harbor was repeatedly transformed into a cathedral, baptistery complex, and smaller church, preserving the city's late-antique Christian prominence while leaving the exact meeting place of the Council of Ephesus debated.
Codex Angelicus (GA 020) is a distinct physical witness to the material transmission and reception of Scripture, identified by its own shelfmark, date, contents, and custodial history.
Dated Nabataean silver and bronze issues name and portray Aretas IV, securely establishing the long-reigning king whom Paul names while leaving the scope of his ethnarch's authority in Damascus unresolved.
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.”
At Zadar, Christians reused the Roman forum’s northern edge for a fourth- to sixth-century cathedral complex with catechumeneion, mosaics, episcopal residence, and a hexagonal baptistery.
Excavation at Terrassa traces a fourth-century Christian nucleus transformed after about AD 450 into a cathedral, baptistery, funerary church, parish church, residence, cemetery, and painted episcopal center.
A Latin pavement inscription near Corinth's theater says that an Erastus paved the area at his own expense in return for the aedileship; whether he was Paul's city official remains a valuable but unresolved question.
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.
The stadiums, starting gates, temple, dining complex, baths, and inscriptions at Isthmia recover the athletic and religious world immediately beside Roman Corinth.
Excavations at Jaffa document the long-lived port known biblically as Joppa, including Egyptian, Iron Age, Persian, Hellenistic, Roman, and later occupation.
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 synagogue complex and a theater seating inscription associated with Jews and theosebioi at Miletus. Provides local material evidence for a Jewish community and the contested category of God-fearers in the city where Paul met the Ephesian elders.
The synagogue at Rome’s port preserves a long-lived Jewish worship complex whose earliest phases reach into the first centuries of the Roman Empire.
The excavated settlement at Qumran preserves communal buildings, ritual baths, water systems, pottery, coins, cemeteries, and installations beside the scroll-bearing caves.
Rock-cut, plastered, stepped pools cluster around Jerusalem’s Temple approaches, documenting widespread concern for immersion and purity while also warning that form alone does not prove every pool’s users or exclusive function.
Road traces, milestones, gates, walls, houses, and civic remains preserve the Macedonian station through which Paul traveled from Philippi to Thessalonica.
Excavation archives document the streets, houses, baths, mosaics, and cosmopolitan material culture of the city where believers were first called Christians.
Paired, sealed bronze diplomas gave named veterans authenticated copies of imperial grants of citizenship and lawful marriage, illuminating the legal world of Paul's citizenship claims without supplying his personal document.
Excavated streets, theater, gymnasium, baths, harbor-city remains, and inscriptions preserve the major Cypriot city where Paul and Barnabas first preached on the island.