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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.
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.
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 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.
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.
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.
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.
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.
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 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.
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.
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.
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 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.
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.
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.
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.
Uncial 049: Acts and Epistles at Great Lavra is the independently registered Greek New Testament witness GA 049, controlled by its manuscript number, present shelfmark, physical form, and surviving biblical contents.
Uncial 057: The Lame Man at the Beautiful Gate is the independently registered Greek New Testament witness GA 057, controlled by its manuscript number, present shelfmark, physical form, and surviving biblical contents.
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.
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.
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.
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 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.
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.
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.
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.
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.
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 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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
The stadiums, starting gates, temple, dining complex, baths, and inscriptions at Isthmia recover the athletic and religious world immediately beside Roman Corinth.
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.
Road traces, milestones, gates, walls, houses, and civic remains preserve the Macedonian station through which Paul traveled from Philippi to Thessalonica.
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.
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.
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.
Small bronze issues dated under Nero materially anchor the administrations of Antonius Felix and Porcius Festus, the successive governors in Paul's Caesarean hearings, while recording neither Paul nor his trial.
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.
A vast first-century AD funerary estate north of Jerusalem is widely identified with the family tomb of Helena of Adiabene, a Mesopotamian queen who converted to Judaism. Architecture, Josephus, and an inscribed royal sarcophagus make a cumulative case, though the sarcophagus's precise owner remains debated.
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.