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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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
Roads, milestones, inscriptions, burials, sculpture, public buildings, and museum collections establish the prosperous Macedonian city whose synagogue received Paul in Acts 17.
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.
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.
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.”
Excavations at Jaffa document the long-lived port known biblically as Joppa, including Egyptian, Iron Age, Persian, Hellenistic, Roman, and later occupation.
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.
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.
A monumental late-Roman synagogue at Sardis documents a prosperous Jewish community in the city named among the seven churches of Revelation.
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 converted house near Priene's western gate preserves a Torah niche, menorah reliefs, a donor mosaic, and ritual installations, documenting an organized Jewish community in Roman Asia centuries after the city's New Testament-era prominence.
An eighth-century Latin codex in Milan preserves a damaged list discussing accepted and disputed Christian writings. Often understood as a translation of a late-second-century Greek composition, it is major evidence for canon reception, though its original language, date, and setting remain debated.
A decorated Jerusalem ossuary names Nicanor the Alexandrian, “who made the gates,” preserving rare bilingual evidence for a wealthy diaspora family’s connection with the Temple city.
A monumental Hebrew-inscribed limestone block found fallen below the Temple Mount's southwest corner marks the place for trumpet signals, joining Herodian architecture, Josephus's description of Sabbath announcements, and the destruction debris of 70 CE while leaving its broken final phrase unresolved.