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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.
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 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.
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.
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.
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 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.
Roads, milestones, inscriptions, burials, sculpture, public buildings, and museum collections establish the prosperous Macedonian city whose synagogue received Paul in Acts 17.
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.
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.
Codex Mosquensis I (GA 018) is a 9th century Greek parchment codex preserving Acts, the Catholic Epistles, and Paul’s letters with commentary.
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.
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.
The harbor city of Miletus preserves monumental civic remains and the maritime setting where Acts locates Paul’s farewell to the Ephesian elders.
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 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.
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.
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.
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 fragmentary Greek marble lintel from Corinth preserves the words “[Syna]gogue of the Hebrews,” independently attesting a Jewish congregation in the city.
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.
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.
Road traces, milestones, gates, walls, houses, and civic remains preserve the Macedonian station through which Paul traveled from Philippi to Thessalonica.
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.
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.
Paved road segments, bridges, milestones, tombs, and the street line through Philippi document the east-west corridor followed by Paul toward Amphipolis and Thessalonica, without preserving an itinerary of his individual journey.