Events are listed in chronological order

1. On the Mount of Olives near Bethany, Jesus tells his disciples to witness about him “to the most distant part of the earth” (Ac 1:8)

2. At Pentecost, holy spirit is poured out on the disciples, who give a witness in different languages (Ac 2:1-6)

3. Lame man healed at the Beautiful Gate of the temple (Ac 3:1-8)

4. Apostles stand before the Sanhedrin, saying that they “must obey God as ruler rather than men” (Ac 5:27-29)

5. Stephen stoned to death outside Jerusalem (Ac 7:54-60)

6. When the disciples are scattered, Philip goes to Samaria and begins preaching there; Peter and John sent there so that those baptized can receive holy spirit (Ac 8:4, 5, 14, 17)

7. Philip preaches to an Ethiopian eunuch on the road from Jerusalem to Gaza and baptizes him.​—See map “Activities of Philip the Evangelizer” (Ac 8:26-31, 36-38)

8. Jesus appears to Saul on the road to Damascus (Ac 9:1-6)

9. Jesus directs Ananias to go to the street called Straight and assist Saul; Saul gets baptized (Ac 9:10, 11, 17, 18)

10. After Dorcas dies in Joppa, the disciples urge Peter to come from nearby Lydda; when he arrives in Joppa, he resurrects her (Ac 9:36-41)

11. While staying in Joppa, Peter sees a vision of cleansed animals (Ac 9:43; 10:9-16)

12. Peter goes to Caesarea, where he preaches to Cornelius and other uncircumcised Gentiles; they believe, receive holy spirit, and get baptized (Ac 10:23, 24, 34-48)

13. Disciples first called Christians in Antioch of Syria (Ac 11:26)

14. Herod kills James and imprisons Peter; Peter freed by angel (Ac 12:2-4, 6-10)

15. Beginning of Paul’s first missionary tour with Barnabas and John Mark.—See map “Paul’s First Missionary Tour” (Ac 12:25; 13:4, 5)

16. When a dispute regarding circumcision erupts in Antioch, Paul and Barnabas take the matter to the apostles and elders in Jerusalem, returning to Antioch after the meeting (Ac 15:1-4, 6, 22-31)

17. Beginning of Paul’s second missionary tour.—See map “Paul’s Second Missionary Tour”

18. Beginning of Paul’s third missionary tour.—See map “Paul’s Third Missionary Tour”

19. When Paul is in Jerusalem, a riot breaks out in the temple; Paul is arrested and speaks to the people from the steps of the Fortress of Antonia (Ac 21:27-40)

20. When a conspiracy to kill Paul is detected, Paul is escorted to Antipatris by army guards and then transferred to Caesarea (Ac 23:12-17, 23, 24, 31-35)

21. Paul’s trial before Festus; Paul appeals to Caesar (Ac 25:8-12)

22. First part of Paul’s trip to Rome.—See map “Paul’s Trip to Rome”

This short video follows a path approaching Jerusalem from the east, from the village of modern-day et-Tur—thought to correspond to the Biblical Bethphage—to one of the higher points on the Mount of Olives. Bethany lies east of Bethphage on the eastern slope of the Mount of Olives. When in Jerusalem, Jesus and his disciples customarily spent the night at Bethany, today marked by the town of el-ʽAzariyeh (El ʽEizariya), an Arabic name meaning “The Place of Lazarus.” Jesus undoubtedly stayed at the home of Martha, Mary, and Lazarus. (Mt 21:17; Mr 11:11; Lu 21:37; Joh 11:1) When traveling from their home to Jerusalem, Jesus may have followed a route similar to the one shown in the video. On Nisan 9, 33 C.E., when Jesus rode the colt of a donkey over the Mount of Olives to Jerusalem, he may well have done so from Bethphage, following the road to Jerusalem.

1. Road from Bethany to Bethphage

2. Bethphage

3. Mount of Olives

4. Kidron Valley

5. Temple Mount

Some homes in Israel had an upper story. That room was accessed by means of an inside ladder or wooden staircase or an outside stone staircase or a ladder. In a large upper chamber, possibly similar to the one depicted here, Jesus celebrated the last Passover with his disciples and instituted the commemoration of the Lord’s Evening Meal. (Lu 22:12, 19, 20) On the day of Pentecost 33 C.E., about 120 disciples were apparently in an upper chamber of a house in Jerusalem when God’s spirit was poured out on them.​—Ac 1:13, 15; 2:1-4.

The text shown here, carved on a limestone slab measuring 72 cm (28 in.) in length and 42 cm (17 in.) in width, is known as the Theodotus Inscription. It was discovered at the beginning of the 20th century on the hill of Ophel in Jerusalem. The text, written in Greek, refers to Theodotus, a priest who “built the synagogue for the reading of the Law and for teaching the commandments.” The inscription has been dated to the time before the destruction of Jerusalem in 70 C.E. It confirms the presence of Greek-speaking Jews in Jerusalem in the first century C.E. (Ac 6:1) Some believe that this synagogue was “the so-called Synagogue of the Freedmen.” (Ac 6:9) The inscription also mentions that Theodotus, as well as his father and his grandfather, had the title ar·khi·sy·naʹgo·gos (“presiding officer of the synagogue”), a title used a number of times in the Christian Greek Scriptures. (Mr 5:35; Lu 8:49; Ac 13:15; 18:8, 17) The inscription also states that Theodotus built accommodations for those visiting from abroad. The lodging mentioned in the inscription would likely have been used by Jews visiting Jerusalem, especially those who came during the yearly festivals.—Ac 2:5.

At Pentecost 33 C.E., “Jews from every nation under heaven were staying in Jerusalem.” (Ac 2:5) After holy spirit was poured out on the Christian disciples, miraculously they were able to speak the languages of the Jews visiting Jerusalem. (Ac 2:4, 8) The crowds were astounded to hear the good news in their own native languages. Ac 2:9-11 indicates that the visitors came from 15 different regions. Many of those visitors who became believers no doubt took the good news back with them to their home territories, shown on this map and numbered according to the order in which they are mentioned at Ac 2:9-11.—Ac 2:41, 44, 47.

This 3-D animation shows one possibility of what Solomon’s Colonnade may have looked like. Located on the east side of the outer courtyard of the first-century temple in Jerusalem, Solomon’s Colonnade was a spacious, covered passageway. The Bible mentions this location three times by name. John states that on one occasion when Jesus walked through this colonnade, a group of Jews surrounded him, demanding that he tell them if he was the Christ. (Joh 10:22-24) Later, an amazed crowd gathered at Solomon’s Colonnade to hear Peter explain how he had cured a man who was crippled from birth. (Ac 3:1-7, 11) And early Christians met publicly in Solomon’s Colonnade.—Ac 5:12, 13; see Glossary, “Solomon’s Colonnade.”

Seventy-one members constituted the Jewish high court called the Great Sanhedrin. It was located in Jerusalem. (See Glossary, “Sanhedrin.”) According to the Mishnah, the seating was arranged in a semicircle three rows deep, and two scribes were present to record the court’s rulings. Some of the architectural features shown here are based on a structure discovered in Jerusalem that is considered by some to be the Council Chamber from the first century.​—See Appendix B12, map “Jerusalem and Surrounding Area.”

1. High priest

2. Members of the Sanhedrin

3. A defendant

4. Clerks

The parchment manuscript shown here contains Ac 5:3-21. This leaf, known as Uncial 0189, was once part of a codex containing the book of Acts. The front side (on the left) shows Ac 5:3-12, and the reverse side (on the right) shows Ac 5:12-21. Some scholars date this manuscript to the end of the second century C.E. or the beginning of the third, although others have dated it to the third or fourth century C.E. Though there are older papyrus fragments, this is one of the oldest known parchment manuscripts of the Christian Greek Scriptures. It is housed at the Staatliche Museen in Berlin, Germany.

In the days following Pentecost 33 C.E., Jesus’ disciples continued bringing the good news right to the homes of the people. Though the disciples were ordered to “stop speaking,” the inspired record says that “every day in the temple and from house to house they continued without letup teaching and declaring the good news about the Christ, Jesus.” (Ac 5:40-42) About 56 C.E., the apostle Paul told the elders of Ephesus: “I did not hold back from . . . teaching you publicly and from house to house.” (Ac 20:20) Paul was speaking of his efforts to preach to these men when they were yet unbelievers and needed to know “about repentance toward God and faith in our Lord Jesus.” (Ac 20:21) When he found spiritually inclined people, he doubtless returned to their homes to teach them further and, as these became believers, to strengthen them in the faith.—See study notes on Ac 5:42; 20:20.

This photograph shows the city of Antakya in modern-day Türkiye. It is the location of the ancient city of Antioch, capital of the Roman province of Syria. In the first century C.E., Antioch of Syria is said to have been the third-largest city in the Roman world, after Rome and Alexandria. Some estimate that its population was 250,000 or more. After Stephen was murdered by a mob in Jerusalem and persecution broke out against Jesus’ followers, some disciples of Jesus came to Antioch. They preached the good news with much success among Greek-speaking people. (Ac 11:19-21) Later, the apostle Paul used Antioch as a home base for his missionary tours. “It was first in Antioch that the disciples were by divine providence called Christians.” (Ac 11:26) Antioch of Syria is not to be confused with another city named Antioch, in Pisidia (central Türkiye), mentioned at Ac 13:14; 14:19, 21, and 2Ti 3:11.

The Bible records some of the zealous activity of “Philip the evangelizer.” (Ac 21:8) He was one of the “seven reputable men” who distributed food among the Greek-speaking and Hebrew-speaking disciples in Jerusalem. (Ac 6:1-6) After the death of Stephen when “all except the apostles were scattered,” Philip went to Samaria; there he preached the good news and performed miracles. (Ac 8:1, 4-7) Later, Jehovah’s angel sent Philip to a desert road that ran from Jerusalem to Gaza. (Ac 8:26) Philip encountered an Ethiopian eunuch on that road and declared the good news to him. (Ac 8:27-38) Led away by Jehovah’s spirit (Ac 8:39), Philip continued preaching, traveling from Ashdod and through other cities near the coast until he reached Caesarea. (Ac 8:40) Years later, Luke and Paul stayed at Philip’s home in Caesarea. At that time, Philip “had four unmarried daughters who prophesied.”—Ac 21:8, 9.

1. Jerusalem: Performs administrative work.—Ac 6:5

2. Samaria: Preaches the good news.—Ac 8:5

3. Desert road to Gaza: Explains the Scriptures to an Ethiopian eunuch and baptizes him.—Ac 8:26-39

4. Coastal region: Declares the good news to all the cities.—Ac 8:40

5. Caesarea: Philip welcomes Paul to his house.—Ac 21:8, 9

1. Roman theater

2. Palace

3. Hippodrome

4. Pagan temple

5. Harbor

This video of the ruins of Caesarea includes 3-D reconstructions, showing what some of the main buildings may have looked like. The city of Caesarea and its harbor were built by Herod the Great toward the end of the first century B.C.E. Herod named the city after Caesar Augustus. Located about 87 km (54 mi) northwest of Jerusalem on the Mediterranean Coast, Caesarea became an important maritime hub. The city included a Roman theater (1), a palace that extended into the sea (2), a hippodrome, or stadium for horse racing, that could hold an estimated 30,000 spectators (3), and a pagan temple (4). The man-made harbor (5) was an engineering marvel. An aqueduct supplied Caesarea with fresh water, and the city had its own sewer system. The apostle Paul and other Christians traveled to and from Caesarea by boat. (Ac 9:30; 18:21, 22; 21:7, 8, 16) Paul was imprisoned there for about two years. (Ac 24:27) Philip the evangelizer traveled to Caesarea at the end of a preaching tour and possibly settled there. (Ac 8:40; 21:8) Cornelius, the first uncircumcised Gentile to become a Christian, lived in that city. (Ac 10:1, 24, 34, 35, 45-48) It was probably in Caesarea that Luke wrote his Gospel.

In the first century C.E., the city of Damascus likely had a layout similar to what is shown here. It was an important center for trade, and water drawn from the nearby Barada River (the Abanah of 2Ki 5:12) made the area around the city like an oasis. Damascus had a number of synagogues. Saul came to that city intending to arrest “any whom he found who belonged to The Way,” an expression used to describe the followers of Jesus. (Ac 9:2; 19:9, 23; 22:4; 24:22) On the road to Damascus, however, the glorified Jesus appeared to Saul. After that, Saul stayed for a time in Damascus at the house of a man named Judas, who lived on the street called Straight. (Ac 9:11) In a vision, Jesus directed the disciple Ananias to Judas’ house to restore Saul’s sight, and Saul later got baptized. So instead of arresting the Jewish Christians, Saul became one of them. He began his career as a preacher of the good news in the synagogues of Damascus. After traveling to Arabia and then back to Damascus, Saul returned to Jerusalem, likely about the year 36 C.E.—Ac 9:1-6, 19-22; Ga 1:16, 17.

A. Damascus

1. Road to Jerusalem

2. Street called Straight

3. Agora

4. Temple of Jupiter

5. Theater

6. Musical Performance Theater (?)

B. Jerusalem

Saul falls to the ground near Damascus, blinded by a flash of light. He hears a voice say: “Saul, Saul, why are you persecuting me?” (Ac 9:3, 4; 22:6-8; 26:13, 14) Jesus has interrupted Saul’s plan to arrest Jesus’ disciples in Damascus and take them bound to Jerusalem for trial. Saul’s journey of some 240 km (150 mi) from Jerusalem turns out completely different from what he expected. Jesus’ message transforms Saul (later known by his Roman name, Paul) from a determined persecutor of Christians to one of Christianity’s boldest defenders. Paul’s zealous ministry is described in detail in the book of Acts.

Tarsus, the birthplace of Saul (later the apostle Paul), was the principal city of the region of Cilicia in the southeast corner of Asia Minor, part of modern-day Türkiye. (Ac 9:11; 22:3) Tarsus was a large, prosperous trading city, strategically located along a prime E-W overland trade route that threaded through the Taurus Mountains and the Cilician Gates (a narrow gorge with a wagon road cut through the rock). The city also maintained a harbor that connected the Cydnus River with the Mediterranean Sea. Tarsus was a center of Greek culture and had a sizable Jewish community. This photograph shows some of the ancient ruins that remain in the modern-day settlement of the same name, situated about 16 km (10 mi) from where the Cydnus River empties into the Mediterranean Sea. During the city’s history, a number of noted personalities visited Tarsus, including Mark Antony, Cleopatra, and Julius Caesar, as well as several emperors. Roman statesman and writer Cicero occasionally resided there while he served as governor of Cilicia from 51 to 50 B.C.E. Tarsus was famous as a seat of learning in the first century C.E., and according to the Greek geographer Strabo, as such it outranked even Athens and Alexandria. With good reason, Paul described Tarsus as “no obscure city.”—Ac 21:39.

The extensive Roman road system helped early Christians to spread the good news throughout the empire. The apostle Paul no doubt traveled many miles on these roads. (Col 1:23) The diagram shown here illustrates the typical construction of a stone-paved Roman road. First, the path was marked. Next, builders dug a trench for the road and filled the trench with layers of road base made of stones, cement, and sand. The workers paved the road with large stone slabs and installed curb stones that helped keep the paving in place. The materials used and the camber of the road allowed water to drain from its surface. Outlets placed at intervals along the curbs let water escape into ditches that ran beside the road. The builders did such excellent work that some of their roads are still in existence today. Most roads in the Roman Empire, however, were not this sophisticated. The most common types were made simply of packed gravel.

This video shows the seaport of Joppa, located on the Mediterranean Coast halfway between Mount Carmel and Gaza. Modern Yafo (Arabic, Jaffa) merged with Tel Aviv in 1950. Now Tel Aviv-Yafo occupies the ancient site. Joppa was situated on a rocky hill rising to a height of about 35 m (115 ft), and its harbor is formed by a low ledge of rocks about 100 m (330 ft) from the coast. The Tyrians floated rafts of timber from the forests of Lebanon to Joppa to be used in constructing Solomon’s temple. (2Ch 2:16) Later, the prophet Jonah, seeking to flee his assignment, went to Joppa and boarded a ship bound for Tarshish. (Jon 1:3) In the first century C.E., there was a Christian congregation in Joppa. In that group was Dorcas (Tabitha), whom Peter resurrected. (Ac 9:36-42) And it was while staying at Simon the tanner’s house in Joppa that Peter received the vision that prepared him to preach to the Gentile Cornelius.—Ac 9:43; 10:6, 9-17.

In Bible times, clothing was among a person’s most important belongings. Dorcas generously made “garments and robes” for those who were widows. (Ac 9:39) The Greek word rendered “garment” (khi·tonʹ) refers to a kind of tunic; it could also be translated “inner garment” (1). According to Greek and Roman custom, men usually wore tunics that were short and women usually wore tunics that went down to the ankles. The Greek word rendered “robe” (hi·maʹti·on) could also be translated “outer garment” (2) and refers to a kind of garment that was usually worn over the tunic, or inner garment.

Antioch of Syria was the capital of the Roman province of Syria. Along with Rome and Alexandria, it ranked as one of three major cities in the Roman Empire during the first century. Antioch was built on the eastern bank of the Orontes River (1) and originally included an island (2). Several miles downstream from the city was the port of Seleucia. Antioch could boast of its hippodrome (3) for horse and chariot racing, one of the largest at the time. Antioch was well-known for its immense colonnaded street (4), which Herod the Great paved with marble. Later, Tiberius Caesar added roofed colonnades and decorated the street with mosaics and statues. This multicultural city had a large Jewish community (5). From this group, many became Christians. Antioch was the first place where Jesus’ disciples were called Christians. (Ac 11:26) In time, many Gentiles became believers. About 49 C.E., the question of circumcision arose, so a delegation, including Paul and Barnabas, was sent to the governing body in Jerusalem to receive direction. (Ac 15:1, 2, 30) The apostle Paul used Antioch as a home base for all three of his missionary tours. (Ac 13:1-3; 15:35, 40, 41; 18:22, 23) This map includes a composite illustration of the city walls as they appeared over a number of centuries.

The book of Acts twice refers to Roman Emperor Claudius by name. (Ac 11:28; 18:2) He succeeded his nephew Caligula (who ruled from 37 to 41 C.E. and who is not mentioned in the Scriptures) to become the fourth emperor of Rome, ruling from 41 to 54 C.E. About the year 49 or 50 C.E., Claudius ordered all Jews to leave Rome. As a result, Priscilla and Aquila moved to Corinth, where they met the apostle Paul. Claudius’ fourth wife reportedly poisoned him in 54 C.E., and he was succeeded by Emperor Nero.

The coin shown here was minted about 43-44 C.E. by Herod Agrippa I, referred to at Ac 12:1 as “Herod the king.” The coin shows on one side the head of Emperor Claudius and on the other side figures of Claudius and Agrippa I. The inscription includes Agrippa’s name. Claudius’ predecessor and nephew, Emperor Caligula (who ruled from 37 to 41 C.E. and who is not mentioned in the Scriptures), appointed Herod Agrippa I to be king in the year 37 C.E. Later, Claudius placed more territory under Agrippa’s jurisdiction. Herod Agrippa I violently persecuted the early Christian congregation; he even had the apostle James executed and Peter imprisoned. (Ac 12:1-4) Herod retained his position of power until Jehovah’s angel struck him and he died.—Ac 12:21-23.

Events are listed in chronological order

1. Barnabas and Saul sent as missionaries from Antioch of Syria.—See App. B13 for a map showing the three missionary tours of Paul (Ac 13:1-3)

2. Barnabas and Saul sail from Seleucia to Salamis in Cyprus; they proclaim the word of God in local synagogues (Ac 13:4-6)

3. In Paphos, Saul is for the first time on record called Paul (Ac 13:6, 9)

4. Sergius Paulus, proconsul of Cyprus, becomes a believer (Ac 13:7, 12)

5. Paul and his companions arrive in Perga in Pamphylia; John Mark returns to Jerusalem (Ac 13:13)

6. Paul and Barnabas preach in the synagogue in Antioch of Pisidia (Ac 13:14-16)

7. Many gather in Antioch to hear Paul and Barnabas, but the Jews persecute the two men (Ac 13:44, 45, 50)

8. Paul and Barnabas speak in the synagogue in Iconium; many Jews and Greeks become believers (Ac 14:1)

9. Some Jews in Iconium oppose the brothers, and the city is divided; the Jews try to stone Paul and Barnabas (Ac 14:2-5)

10. Paul and Barnabas in Lystra, a city of Lycaonia; they are mistaken for gods (Ac 14:6-11)

11. Jews who came from Antioch and Iconium fiercely oppose Paul in Lystra; Paul survives stoning (Ac 14:19, 20a)

12. Paul and Barnabas declare the good news in Derbe; quite a few become disciples (Ac 14:20b, 21a)

13. Paul and Barnabas return to newly established congregations in Lystra, Iconium, and Antioch to strengthen them; they appoint elders in each congregation (Ac 14:21b-23)

14. Paul and Barnabas travel back to Perga and proclaim the word; they go down to Attalia (Ac 14:24, 25)

15. From Attalia, they sail for Antioch of Syria (Ac 14:26, 27)

The coin shown here, found in Cyprus, was minted during the reign of Roman Emperor Claudius, who was in power when Paul and Barnabas visited Cyprus about 47 C.E. One side of the coin shows Claudius’ head and title, and the other side uses the Greek word for “proconsul” to describe the governor of that island. The wording on the coin verifies the accuracy of Luke’s account, in which he identifies Sergius Paulus as “the proconsul” of Cyprus.​—Ac 13:4, 7.

Events are listed in chronological order

1. Paul and Barnabas separate; Paul travels with Silas, while Barnabas takes along John (also called Mark) (Ac 15:36-41)

2. Paul travels to Derbe and then to Lystra, where he selects Timothy to accompany him (Ac 16:1-4)

3. Holy spirit forbids Paul from speaking the word in the province of Asia; Paul travels through Phrygia and Galatia and then comes down to Mysia (Ac 16:6, 7)

4. When Paul and his companions come down to Troas, Paul sees a vision of a Macedonian man inviting the brothers to go to Macedonia (Ac 16:8-10)

5. Paul and his companions sail from Troas for Neapolis and then travel to Philippi (Ac 16:11, 12)

6. Outside a gate of Philippi, beside a river, Paul speaks to women; Lydia and her household get baptized (Ac 16:13-15)

7. Paul and Silas are imprisoned in Philippi; the jailer and his household get baptized (Ac 16:22-24, 31-33)

8. Paul requests an official apology; the city magistrates escort the brothers out of prison; Paul visits Lydia and encourages the newly baptized ones (Ac 16:37-40)

9. Paul and his companions come through Amphipolis and Apollonia to Thessalonica (Ac 17:1)

10. Paul preaches in Thessalonica; some Jews as well as many Greeks become believers; unbelieving Jews cause an uproar in the city (Ac 17:2-5)

11. On arriving at Beroea, Paul and Silas preach in the synagogue there; Jews from Thessalonica agitate the crowd (Ac 17:10-13)

12. Paul goes to Athens by sea, while Silas and Timothy stay in Beroea (Ac 17:14, 15)

13. In Athens, Paul speaks at the Areopagus; some become believers (Ac 17:22, 32-34)

14. Paul spends 18 months in Corinth, teaching the word of God; some oppose him, but many believe and get baptized (Ac 18:1, 6, 8, 11)

15. From Cenchreae, a port of Corinth, Paul, accompanied by Priscilla and Aquila, sails for Ephesus, where Paul preaches in the synagogue (Ac 18:18, 19)

16. Paul sails for Caesarea, but Priscilla and Aquila stay in Ephesus; apparently, Paul goes to Jerusalem and then goes to Antioch of Syria (Ac 18:20-22)

This photograph shows the modern-day city of Kavála, which is built on the site of ancient Neapolis. Located at the northern end of the Aegean Sea, Neapolis served as the port for Philippi, a city that lay a short distance to the northwest. It was at Neapolis that the apostle Paul first entered Europe in response to the call to “step over into Macedonia.” (Ac 16:9, 11, 12) He likely passed through Neapolis again on his third missionary tour. (Ac 20:2, 6) There are few remains of the Roman city, but visitors today can travel on some segments of the Roman-built Egnatian Way (Via Egnatia) nearby. That highway was a major west-east route some 800 km (500 mi) long that helped to connect numerous cities in Europe and reached to the border of Asia. A number of the cities visited by Paul were on the Egnatian Way, including Neapolis, Philippi, Amphipolis, Apollonia, and Thessalonica.​—Ac 17:1.

The photograph shows the Crenides (Krenides) stream, which flowed just outside the western Krenides Gate of ancient Philippi. It may be the “river” where Paul preached to a group of women who had gathered for prayer, though opinions on the precise location vary.​—Ac 16:13-15.

Shown here is the modern-day city of Veroia, Greece, which is located on the site of ancient Beroea, a city visited by Paul and Silas. It lay some 30 km (19 mi) south of a famous Roman highway, the Egnatian Way (Via Egnatia), and about 65 km (40 mi) west-southwest of Thessalonica. Both Jews and Greeks in Beroea responded to the good news. However, the local disciples urged Paul to leave the city after troublemakers from Thessalonica arrived and stirred up mob violence. But Silas and Timothy remained in Beroea for a time, strengthening the new congregation. (Ac 17:10-14) Beroea was the last city in the fruitful but challenging area of Macedonia that Paul visited during his second missionary tour.

In his speech at the Areopagus in Athens, Paul spoke of “an altar on which had been inscribed ‘To an Unknown God.’” (Ac 17:23) There is both literary and archaeological evidence supporting the existence of such altars in the Roman Empire. For example, second-century C.E. geographer Pausanias wrote about altars to unknown gods that were located in Greece, and Philostratus of the second and third centuries C.E. specifically refers to such altars in Athens. Photograph 1 shows the remains of a second-century C.E. altar in Pergamum (in modern-day Türkiye). The inscription is incomplete, but a plausible restoration of the first line reads: “To unknown gods.” Photograph 2 shows an altar found on Rome’s Palatine Hill. The altar dates to about 100 B.C.E. and is dedicated to an unnamed deity. These examples support the Bible record about the existence of such altars.

Shown here is a photograph of the remains of a synagogue in Ostia, the port city of Rome. Though the building underwent renovation and alteration, the original structure is thought to have been built as a synagogue in the latter half of the first century C.E. The presence of the synagogue indicates that Jews lived in the vicinity of Rome for a long time. Although the Jews were expelled from the city of Rome by Emperor Claudius about the year 49 or 50 C.E., it is possible that Jewish communities remained in the area. (Ac 18:1, 2) After the death of Claudius in 54 C.E., many Jews returned to the city of Rome. When Paul wrote his letter to the Christians in Rome, about the year 56 C.E., the congregation was composed of Jews as well as Gentiles. This explains why Paul addressed matters related to both groups, helping them to see how they could live together in unity.—Ro 1:15, 16.

1. Rome

2. Ostia

The apostle Paul visited Corinth more than once during his missionary tours. On his first visit, he stayed there for 18 months. (Ac 18:1, 11; 20:2, 3) At that time, the city of Corinth was a thriving commercial center, thanks in large part to its strategic location on the isthmus that connects the Peloponnesian Peninsula to the Greek mainland. This allowed the city to control the flow of goods at two nearby ports, Lechaeum and Cenchreae. Corinth was a crossroads for merchants and travelers from all over the Roman Empire, making it an ideal location to carry out the preaching work. In this video, learn about Corinth’s history, including archaeological discoveries, such as the Erastus inscription. See the city’s agora (marketplace), bema (judgment seat), and one of its theaters as it may have appeared in Paul’s day.

The photograph shows the remains of “the judgment seat,” or bema, in Corinth. It was a large, raised platform used for public speaking. Corinth’s judgment seat was located near the center of the city’s agora, a large public area. A magistrate would use the platform to announce the judgments he rendered. The judgment seat was made of white and blue marble and was richly decorated. People who were to approach the magistrate waited in rooms that had mosaic floors and benches and were attached to the platform. Shown here is an artist’s conception of what the Corinthian judgment seat may have looked like in the first century C.E. It is believed to be the place where the Jews brought Paul before the proconsul Gallio.

This inscription found in Delphi, Greece, dating to about the middle of the first century C.E., refers to the proconsul Gallio. (His name is highlighted.) Ac 18:12 correctly states that “Gallio was proconsul of Achaia” at the time that the Jews in Corinth led the apostle Paul to him to be judged.

Shown here are the ruins of the harbor of ancient Cenchreae. On his second missionary tour, Paul apparently boarded a boat here and sailed to Ephesus. (Ac 18:18) Cenchreae lay about 11 km (7 mi) east of Corinth on the side of a narrow isthmus facing the Saronic Gulf. It was linked to Corinth by a chain of military fortifications. In the first century C.E., Cenchreae was Corinth’s port for points east of Greece, while Lechaeum, on the opposite side of the isthmus, served as Corinth’s port for Italy and other places west of Greece.

Events are listed in chronological order

1. Paul departs from Antioch of Syria for Galatia and Phrygia and strengthens the disciples in the congregations (Ac 18:23)

2. Paul goes through the inland regions and comes to Ephesus, where some are rebaptized and receive holy spirit (Ac 19:1, 5-7)

3. Paul preaches in the synagogue in Ephesus, but some Jews refuse to believe; Paul moves to the school auditorium of Tyrannus and gives talks daily (Ac 19:8, 9)

4. Paul’s ministry in Ephesus is fruitful (Ac 19:18-20)

5. A riot breaks out in the theater in Ephesus (Ac 19:29-34)

6. Paul travels from Ephesus to Macedonia and then to Greece (Ac 20:1, 2)

7. After staying in Greece for three months, Paul goes back through Macedonia (Ac 20:3)

8. From Philippi, Paul travels to Troas; resurrects Eutychus there (Ac 20:5-11)

9. Paul’s companions arrive in Assos by boat while Paul travels overland and joins them there (Ac 20:13, 14)

10. Paul and his companions arrive in Miletus by boat, where Paul meets with the elders from Ephesus and admonishes them with many words (Ac 20:14-35)

11. Paul prays with the elders, who are pained to know that they will not see his face anymore; the elders escort him to the ship (Ac 20:36-38)

12. From Miletus, Paul and his companions sail to Cos and then to Rhodes and Patara, where they board a ship to Syria; the ship passes the SW end of the island of Cyprus and lands at Tyre (Ac 21:1-3)

13. The disciples in Tyre, through the spirit, repeatedly warn Paul not to set foot in Jerusalem (Ac 21:4, 5)

14. Paul arrives in Caesarea; the prophet Agabus tells him that tribulation awaits him in Jerusalem (Ac 21:8-11)

15. Paul arrives in Jerusalem despite the danger there (Ac 21:12-15, 17)

A number of inscriptions mentioning the silversmiths of the city have been found in Ephesus. The one shown here, dated to the third century C.E., records the honor they gave to the proconsul Valerius Festus as their benefactor and for his work on the harbor. The inscription confirms the prominence of the silversmiths as well as the fact that they were organized into an association, or guild. The book of Acts tells of their rioting when faced with the loss of profits from selling their “silver shrines of Artemis.”—Ac 19:24.

The theater shown in this video could hold 25,000 people, making it the largest theater in Asia Minor in Paul’s day. Located at the intersection of two of the principal thoroughfares in Ephesus, the theater was a prominent part of life in that city. Roman theaters were used not only for theatrical performances but also for hosting debates. It was into this theater that a mob dragged Paul’s traveling companions when the silversmith Demetrius and his fellow craftsmen stirred up a riot against Paul.—Ac 19:23-29.

1. Theater

2. Agora

3. Arcadian Way

4. Gymnasium (built in the late first century C.E.)

Highlighted on the map is the ancient city of Miletus on the west coast of Asia Minor (in modern-day Türkiye). The Bible record indicates that Paul visited this city at least twice. The first visit took place toward the end of his third missionary tour (about 56 C.E.). On his way to Jerusalem, he arrived at Miletus by ship and called the elders in the Ephesus congregation to an important meeting. To reach Miletus from Ephesus, the elders traveled by land and also likely by ferry, making a journey of about 70 km (44 mi). After an emotional farewell, Paul was escorted to the ship to continue his journey. (Ac 20:17-38) It seems that Paul again visited Miletus after being released from his first imprisonment in Rome. He wrote that he “left Trophimus sick at Miletus.”​—2Ti 4:20; see the map “Paul’s Journeys After c. 61 C.E.”

1. Part of one of the ancient harbors. As a result of silting, the ruins of Miletus are now located about 8 km (5 mi) inland.

2. The ancient theater was originally built in the third century B.C.E. but was renovated several times.

3. The map shows the ancient coastline.

The wolves (Canis lupus) of Israel are primarily nighttime predators. (Hab 1:8) Wolves are fierce, voracious, bold, and greedy, frequently killing more sheep than they can eat or drag away. In the Bible, animals and their characteristics and habits are often applied in a figurative sense, picturing both desirable and undesirable traits. For example, in Jacob’s deathbed prophecy, the tribe of Benjamin is described figuratively as a fighter like a wolf. (Ge 49:27) But in most occurrences, the wolf is used to picture such undesirable qualities as ferocity, greed, viciousness, and craftiness. Those compared to wolves include false prophets (Mt 7:15), vicious opposers of the Christian ministry (Mt 10:16; Lu 10:3), and false teachers who would endanger the Christian congregation from within (Ac 20:29, 30). Shepherds were well-aware of the danger posed by wolves. Jesus spoke of “the hired man” who “sees the wolf coming and abandons the sheep and flees.” Unlike the hired man, who “does not care for the sheep,” Jesus is “the fine shepherd,” who surrendered “his life in behalf of the sheep.”—Joh 10:11-13.

When the apostle Paul wrote to Christians in Ephesus about unity in the congregation, he compared the Mosaic Law to a wall that divided Jews and Gentiles. (Eph 2:14) Paul may have been alluding to the wall that surrounded the inner courtyards of the first-century temple in Jerusalem. This low wall, called the Soreg, marked the boundary that Gentiles could not cross on pain of death. On one occasion, Paul was mobbed in the temple because the Jews wrongly accused him of bringing Gentiles into the area fenced off by this wall. (Ac 21:26-31) To understand what Paul may have had in mind when he wrote about “the wall in between,” watch this video.

Shown here is one of two sections from a bronze document issued in 79 C.E. This document granted Roman citizenship to a sailor who was soon to retire, his wife, and his son. The two sections were bound together and sealed. Some people acquired citizenship later in life, but others became Roman citizens at birth. (See study note on Ac 22:28.) In either case, citizenship documents were highly valued, since a person might have to prove his citizenship in order to benefit from its privileges. However, Paul wrote of a far more valuable citizenship, the kind that “exists in the heavens.”​—Php 3:20.

Roman soldiers were commonly equipped with long weapons suitable for thrusting or throwing. The pilum (1) was designed to penetrate its target. Its heavy weight limited the range at which it could be thrown but enabled the weapon to pierce through armor or a shield. There is evidence that Roman legionnaires often carried the pilum. Simpler spears (2) had a wooden shaft and a tip of forged iron. Auxiliary infantry sometimes carried one or more spears of this type. It is unknown what kind of spear was used to jab the side of Jesus’ body.

This gold coin, minted about 56-57 C.E., shows a bust of Nero, who ruled the Roman Empire from 54 to 68 C.E. Nero was the Caesar to whom Paul appealed after his unjust arrest in Jerusalem and subsequent incarceration in Caesarea from about 56 to about 58 C.E. It appears that after Paul was first imprisoned in Rome, about 59 C.E., he was pronounced innocent and released about 61 C.E. However, in 64 C.E. a fire destroyed a quarter of the city of Rome, and some blamed Nero for the disaster. To deflect suspicion, Nero accused the Christians, prompting a wave of violent persecution by the government. It is likely that about this time (65 C.E.), Paul was imprisoned in Rome for the second time and was executed thereafter.

Events are listed in chronological order

1. After spending two years in prison in Caesarea, Paul, still a prisoner, sets sail on the voyage to Rome (Ac 27:1, 2)

2. Paul and his companions arrive at Sidon; Paul is permitted to meet the brothers there (Ac 27:3)

3. Paul leaves on a ship that sails under the shelter of Cyprus, through open sea along Cilicia and Pamphylia, and arrives in Myra in the region of Lycia (Ac 27:4, 5)

4. At Myra, Paul boards a grain ship from Alexandria; the ship comes to Cnidus with difficulty and then sails under the shelter of Crete off Salmone (Ac 27:6, 7)

5. Paul and his companions continue sailing with difficulty along the coast of Crete and arrive in Fair Havens (Ac 27:8)

6. The ship stays a considerable time at Fair Havens; a decision is made to depart Fair Havens for Phoenix, another harbor in Crete (Ac 27:9-13)

7. After the ship sails for a short time, a violent NE wind, Euroaquilo, strikes; the ship is driven along (Ac 27:14, 15)

8. The ship runs under the shelter of the island of Cauda; sailors fear that the ship will run aground on the sandbanks of Syrtis (Ac 27:16, 17)

9. An angel appears to Paul and tells him that he will stand before Caesar; Paul assures those sailing with him that all will survive (Ac 27:22-25)

10. Shipwreck on Malta (Ac 27:39-44; 28:1)

11. People in Malta show extraordinary kindness; Paul heals Publius’ father (Ac 28:2, 7, 8)

12. After boarding a ship from Alexandria that had wintered in Malta, Paul travels to Syracuse and then to Rhegium (Ac 28:11-13a)

13. Paul arrives in Puteoli; brothers there warmly welcome him (Ac 28:13b, 14)

14. Brothers from Rome meet up with Paul at the Marketplace of Appius and Three Taverns (Ac 28:15)

15. Paul arrives in Rome; he is permitted to stay in a house with a soldier guarding him (Ac 28:16)

16. Paul speaks to Jews in Rome; then for two years he preaches with boldness to all who come to him (Ac 28:17, 18, 21-31)

In the first century C.E., numerous merchant ships of various types plied the waters of the Mediterranean Sea. Some of them were coastal vessels, such as the boat from Adramyttium in which Paul, as a prisoner, sailed from Caesarea to Myra. (Ac 27:2-5) However, the type of merchant ship that Paul boarded at Myra, similar to what is illustrated here, was a large vessel that carried a cargo of wheat and a crew and passengers totaling 276 persons. (Ac 27:37, 38) This ship likely had a mainsail and a foresail and would have been steered by two large oars located in the stern. Such ships often had a figurehead representing a god or goddess.

1. Merchant ship

2. Galilean fishing boat

1. Stock

2. Shank

3. Fluke

4. Arm

5. Collar

In the account of Paul’s voyage to Rome, the use of anchors is mentioned repeatedly. (Ac 27:13, 29, 30, 40) In ancient times, the first anchors seem to have been stone weights and other simple devices. By the time of Paul’s travels, however, more advanced anchors had been developed. Shown here is a drawing of a hook anchor that was common in Roman times. This kind of anchor was usually made of metal and wood. The heavy stock, typically made of lead, weighed the anchor down, and one of the anchor’s arms dug into the seafloor. Large boats often had a number of anchors. (Ac 27:29, 30) An anchor discovered near Cyrene, on the African coast, weighs about 545 kg (1,200 lb), giving added meaning to Paul’s statement that “we have this hope as an anchor for the soul.”—Heb 6:19.

These weights (1), which varied in shape and size, are among the oldest known nautical instruments. They were tied to a rope and thrown over the side of a ship. When the weight hit the seafloor, sailors used the rope to measure the depth beneath the ship’s hull (2). The bottom of some weights had a layer of tallow, a soft substance that would pick up fragments, such as pebbles and sand, from the seafloor. When the weight was retrieved, these fragments would be brought to the surface for the sailors to inspect. Though various materials were used, sounding weights were typically made of lead. Appropriately, the Greek verb for “to sound the depth; to make a sounding” used at Ac 27:28 literally means “to heave the lead.”

1. Sounding weight

2. Rope

Rome, the capital city of the Roman Empire, was located on the Tiber River and was built on an area that has seven hills. As the empire flourished, the city expanded. By the middle of the first century C.E., Rome may have had a population of one million people, including a sizable Jewish community. The first Christians in Rome were likely Jews and proselytes who had been in Jerusalem at Pentecost 33 C.E. and had heard the apostle Peter and the other disciples preach. These new disciples would have brought the good news with them when they returned to Rome. (Ac 2:10) In his letter to the Romans, which was written about 56 C.E., the apostle Paul said that the faith of those disciples in Rome was “talked about throughout the whole world.” (Ro 1:7, 8) This video shows an artist’s rendering of some key features of Rome as they may have looked in Paul’s day.

1. Via Appia

2. Circus Maximus

3. Palatine Hill and Caesar’s Palace

4. Temple of Caesar

5. Theaters

6. Pantheon

7. Tiber River

This photograph shows part of the Appian Way, or Via Appia, that can still be found in Italy. Although the road is not mentioned directly in the Bible, it was likely the highway that Paul used on his trek to Rome. The earliest portion of this road was built in 312 B.C.E. Construction continued, however, and by about 244 B.C.E., the Appian Way stretched from Rome to Brundisium. (See map.) Brothers from Rome traveled southward to Three Taverns and the Marketplace of Appius, both located along the Appian Way, to meet Paul. (Ac 28:15) The Marketplace of Appius was about 65 km (40 mi) from Rome. Three Taverns was about 50 km (30 mi) from Rome.

1. Rome

2. Three Taverns

3. Marketplace of Appius

4. Appian Way

5. Brundisium (now called Brindisi)

During his first imprisonment in Rome, the apostle Paul was permitted to live under guard in a rented house. (Ac 28:16, 30) Roman guards typically restrained prisoners with chains. The prisoner’s right wrist was usually chained to the guard’s left wrist. This kept the guard’s right hand free. Paul referred to his chains, bonds, and imprisonment in most of the inspired letters that he wrote during his house arrest in Rome.​—Eph 3:1; 4:1; 6:20; Php 1:7, 13, 14, 17; Col 4:3, 18; Phm 1, 9, 10, 13.

From about 59 to 61 C.E., while waiting to appear before Caesar, the apostle Paul spent two years under house arrest in Rome. There he was guarded by Roman soldiers who probably belonged to an elite military force called the Praetorian Guard. (Ac 28:16) Even though there were thousands of Praetorian soldiers, Paul told the Philippian congregation that his prison bonds had become known “among all the Praetorian Guard.” (Php 1:13) Watch this video to learn more about the history and purpose of the Praetorian Guard.