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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 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.
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 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.
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.
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.
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.
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 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.
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 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.
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.
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.
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 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.
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.
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.
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 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 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.
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.
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.
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.
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.
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.
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 planned ancient city, acropolis, monuments, and harbor geography of Rhodes anchor the island stop named between Kos and Patara in Acts 21.
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.
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.
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 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.”
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.
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 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.
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.
Thirty fragmentary leaves of a third-century papyrus codex once containing all four Gospels and Acts preserve an early five-book collection, important readings, and evidence for Christian book culture while neither recovering a pristine original text nor proving the narrated events.
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.
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.
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 promontory palace projecting into the Mediterranean at Caesarea began as a lavish Herodian residence and was repeatedly adapted within the Roman provincial capital, making it the leading archaeological candidate for the praetorium where Acts places Paul's custody and hearings.
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.
The harbor city of Miletus preserves monumental civic remains and the maritime setting where Acts locates Paul’s farewell to the Ephesian elders.
Harbor geography, road remains, and milestones preserve the Macedonian landing route from Neapolis to Philippi followed in Acts 16.
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.
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.
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.
Roads, milestones, inscriptions, burials, sculpture, public buildings, and museum collections establish the prosperous Macedonian city whose synagogue received Paul in Acts 17.
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.
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.
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.
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 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.
The sixth-century church-floor mosaic at Madaba maps a Christian Holy Land in Greek labels and city vignettes, preserving an exceptionally detailed Byzantine Jerusalem while blending geographical knowledge, pilgrimage memory, and biblical theology.
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.
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.
Fragments of 4Q13 preserve Exodus 1–5, including a reading of seventy-five persons in Exodus 1:5 also known from the Greek tradition.
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 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.
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.
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.
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.
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 of Myra's port at Andriake documents the harbor, agora, warehouses, and grain infrastructure behind Paul's transfer to an Alexandrian ship.
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.
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.
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.
The Latin career inscription of Quintus Aemilius Secundus records that he counted Apamea's citizens by Quirinius's order, documenting Roman census administration in Syria while leaving Luke's nativity chronology unresolved.
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 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.
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.