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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.
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.
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.
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.
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.
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.
Harbor geography, road remains, and milestones preserve the Macedonian landing route from Neapolis to Philippi followed in Acts 16.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
Excavations at Jaffa document the long-lived port known biblically as Joppa, including Egyptian, Iron Age, Persian, Hellenistic, Roman, and later occupation.
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.
A mud-brick basilica at ancient Aila, founded in the late third or early fourth century and abandoned after the AD 363 earthquake, is among the earliest excavated buildings apparently designed from the outset for Christian assembly.
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.
Multi-level Jewish catacombs at Venosa preserve roughly eighty Greek, Latin, and Hebrew epitaphs, menorahs, family ties, and synagogue offices, revealing a confident late antique community in southern Italy.
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.
Successive synagogues beneath a later Christian basilica at Stobi, together with Polycharmos's long Greek dedication, preserve the architecture, patronage, offices, and changing religious landscape of a Jewish community in Roman Macedonia.
Thyatira's inscriptions preserve an unusually varied world of occupational associations, giving concrete shape to Lydia's textile trade and the economic pressures behind Revelation without proving that every guild imposed the same cultic demands.
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.