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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.
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.
Excavated streets, theater, gymnasium, baths, harbor-city remains, and inscriptions preserve the major Cypriot city where Paul and Barnabas first preached on the island.
Fragments of 4Q13 preserve Exodus 1–5, including a reading of seventy-five persons in Exodus 1:5 also known from the Greek tradition.
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.
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.
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 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.
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.
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 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.
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.
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.
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.
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.
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.
The excavated harbor, streets, gates, and civic buildings preserve the coastal city where Paul rejoined his companions by ship.
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.
Excavation archives document the streets, houses, baths, mosaics, and cosmopolitan material culture of the city where believers were first called Christians.
Hierapolis's eastern hill preserves an octagonal martyrium, processional route, basilical church focused on an earlier tomb, and a dense Christian cemetery, demonstrating Byzantine veneration of Philip while leaving the tomb occupant's apostolic identity unproved.
Excavation and survey traced the engineered harbor, canals, and port installations from which Paul and Barnabas sailed.
A Greek building inscription from late Second Temple-period Jerusalem names Theodotus, a priest and synagogue leader, and says his complex served Torah reading, instruction, lodging, and water needs for visitors from abroad.