The X-Files: Chrēstos / Christos / Χρειστος

[Peter Kirby]

Martijn has requested that this material is shared here.

The Treatise on the Resurrection
43:37
( 43:37 ) They seek rather their own rest, which we have received through our Savior, our Lord {the} Christ.
(ϫⲁⲉⲓⲥ ⲡⲉ ⲭⲣⲏⲥⲧⲟⲥ)
48:19
( 48:19 ) Indeed, it is more fitting to say that the world is an illusion, rather than the resurrection which has
come into being through our Lord the Savior, Jesus {the} Christ.
(ⲓ̅ⲏ̅ⲥ ⲡⲉ ⲭⲣⲏⲥⲧⲟⲥ)
50:1
( 50:1 ) These things I have received from the generosity of my Lord, Jesus {the} Christ.
(ϫⲁⲉⲓⲥ ⲓ̅ⲥ̅ ⲡⲉ ⲭⲣⲏⲥ[...])
The Tripartite Tractate
122:19
( 122:19 ) For, before every place, the Christ came for her sake.
(ⲡⲉ ⲭⲣⲏⲥⲧⲟⲥ)
136:1
( 136:1 ) {the} Christ is the one with her [and the] expectation of the Father [of] the Totality, since she will
produce for them angels as guides and servants.
(ⲡⲉ ⲭⲣ̅ⲏ̅ⲥ)
The Apocryphon of John
The Apocryphon of John exists in multiple copies, and Brill presents it in synopsis; it will be treated per
Codex and as such the relevant verses may appear more than once. Codex IV is missing from the Brill index,
and the indices sometimes are slightly off - which is corrected in this overview.
6:24
(Codex II 6:24 ) And he anointed him with his Christhood/goodness (Χριστός/χρηστός)
(ⲙⲛ̅ⲧⲭⲣ̅ⲥ̅)
6:26
(Codex II 6:26 ) until he became perfect (τέλειος), not lacking in any Christhood/goodness
(Χριστός/χρηστός)
(ⲙⲛ̅ⲧ[ⲭ]ⲣ̅[ⲥ])
6:28
(Codex II 6:28 ) because he had anointed him with the Christhood/goodness (Χριστός/χρηστός) of the
invisible (ἀόρατος) Spirit (πνεῦμα)
([ⲙ]ⲛ̅[ⲧⲭⲣ]ⲥ̅)
12:16
(Codex II 12:16 ) And he named each power beginning (ἄρχεσθαι) with the highest: the first (+ μέν) is
Goodness (χρηστός) with the first (authority), Athoth;

(ⲙⲛⲧⲭ̅ⲣ̅ⲥ̅)
15:14
(Codex II 15:14 ) And the powers (δύναμις) began (ἅρχειν) (to create): the first one, Goodness (χρηστός),
created a bone-soul (ψυχή)
(ⲙⲛ̅ⲧⲭⲣⲏⲥⲧⲟⲥ)
9:24
(Codex III 9:24 ) He anointed him with his own Christhood/goodness (Χριστός/χρηστός)
(ⲙ̅ⲛ̅ⲧ̅ⲭ̅ⲣ̅ⲥ̅)
10:2
(Codex III 10:2 ) so that (ὥστε) he became perfect (τέλειος), and not lacking in anything Christ/good
(Χριστός/χρηστός)
(ⲭ̅ⲣ̅ⲥ̅)
10:4
(Codex III 10:4 ) because he had been anointed with the goodness/ Christhood (Χριστός/χρηστός) of the
invisible (ἀόρατον) Spirit (πνεῦμα)
([ⲙⲛ]ⲧⲭⲣⲏⲥⲧⲟⲥ)
22:23
(Codex III 22:23 ) the third is both (ἅμα) Christhood/Goodness (χρηστός) and Fire
([ⲙⲛⲧⲭⲣⲥ])
9:30
(Codex IV 9:30 ) And he anointed him with his Christhood/goodness (Χριστός/χρηστός)
([ⲙⲛⲧⲭⲣⲥ])
9:32
(Codex IV 9:32 ) until he became perfect (τέλειος), not lacking in any Christhood/goodness
(Χριστός/χρηστός)
([ⲙⲛⲧⲭⲣⲥ])
10:1
(Codex IV 10:1 ) because he had anointed him with the Christhood/goodness (Χριστός/χρηστός) of the
invisible (ἀόρατος) Spirit (πνεῦμα)
([ⲙⲛⲧⲭⲣⲥ])
19:16
(Codex IV 19:16 ) And he named each power beginning (ἄρχεσθαι) with the highest: the first (+ μέν) is
Goodness (χρηστός) with the first (authority), Athoth;
(ⲙⲛ̅ⲧⲭ[ⲣ̅ⲥ])
24:3
(Codex IV 24:3 ) And the powers (δύναμις) began (ἅρχειν) (to create): the first one, Goodness (χρηστός),
created a bone-soul (ψυχή)

(ⲙ̅ⲛ̅ⲧ[ⲭⲣⲥ])
(Codex BG 8502 30:15) And he anointed him with his Christhood/goodness (Χριστός/χρηστός)
(ⲙⲛ̅ⲧⲭⲥ̅)
The Berlin Gnostic Codex, BG 8502, is not part of the Claremont Colleges Digital Library Nag
Hammadi Archive, and while located in BerlPap , the Berliner Papyrusdatenbank, it doesn’t seem
to be online.
(Codex BG 8502 30:17) so that (ὥστε) he became perfect (τέλειος), and not lacking in anything Christ/good
(Χριστός/χρηστός)
(ⲭⲥ̅)
(Codex BG 8502 30:19) because he had anointed him with his Christhood/goodness (Χριστός/χρηστός)
(that) of the invisible (ἀόρατος) Spirit (πνεῦμα)
(ⲙⲛ̅ⲧⲭⲥ̅)
(Codex BG 8502 43:16) the third is Christhood/Goodness (χρηστός) with the third one, Astaphaios;
(ⲙⲛ̅ⲧⲭ̅ⲥ)
(Codex BG 8502 49:13) the second is Christhood/Goodness (Χριστός/χρηστός); it is a sinew-soul (ψυχή)
(ⲙⲛ̅ⲧⲭⲥ)
The Sophia of Jesus Christ
The Sophia of Jesus Christ exists in multiple copies, and Brill presents it in synopsis; it will be treated per
Codex, and as such the relevant verses may appear more than once.
97:4
(Codex III 97:4 ) Because of his mercy and his love he wished to bring forth fruit by himself (the complete
sentence spans multiple lines).
(ⲙⲛ̅ⲧⲭⲣⲏⲥⲧⲟⲥ)
(Codex BG 8502 88:2) Because of his mercy and his love he wished to bring forth fruit by himself (the
complete sentence spans multiple lines).
(ⲙⲛ̅ⲧⲭ̅ⲥ̅)
The Second Treatise of the Great Seth
49:23
( 49:23 ) Since I brought forth a word to the glory of our Father through his kindness (-χρηστός) and
imperishable thought (the complete sentence spans multiple lines).
(ⲙⲛ̅ⲧⲭⲣ̅ⲥ̅)
The Teachings of Silvanus
89:6
( 89:6 ) Wisdom (σοφία) summons (παρακαλεῖν) you in her goodness (-χρηστός), saying (the complete
sentence spans multiple lines).
(ⲙⲛ̅ⲧⲭ̅ⲥ̅)
111:14

( 111:14 ) O this great goodness (-χρηστός) of God!
(ⲙⲛ̅ⲧⲭ̅ⲥ̅)
Zostrianos
78:22
( 78:22 ) She stood looking at it and rejoicing because she was filled with its kindness (χρηστός),
(ⲙⲛ̅ⲧⲭⲣⲏⲥⲧⲟⲥ)
Melchizedek
1:1
( 1:1 ) Jesus {the} Christ, the Son [of God] (this certainly isn’t part of the current query, but it is a full ‘Jesus
the XS’ and the only one out of all Coptic, Greek and Latin texts in the first five centuries - and likely many
centuries beyond that).
ⲓⲏⲥⲟⲩⲥ ⲡⲉ ⲭ̅ⲥ̅
1:10
( 1:10 ) and that I might put on friendship and goodness (-χρηστός) as a garment, O brother (the complete
sentence spans multiple lines).
([ⲙⲛⲧ]ⲭⲣⲏⲥⲧⲟⲥ) - with a footnote adding Perhaps “Messiahship.”
The Interpretation of Knowledge
1:20
( 1:20 ) [Before they received] [the apprehension (ἐπιβολή)] of a vision (θεωρία) [they fled] [without
having] heard [that the Christ (χρηστός) had been crucified (σταυροῦν).
([ⲡⲉ ⲭⲣⲏⲥⲧⲟⲥ])
1:23
( 1:23 ) [But (ἀλλά) our] generation (γενεά) is fleeing since it does not yet [even believe that the Christ
(χρηστός) is alive].
(ⲡ]ⲉ ⲭ[ⲣⲏⲥⲧⲟⲥ])
15:17
( 15:17 ) And the Father […] Christ (χρηστός) removed himself [from] all these, since he loves [his members
(μέλος)] with all his heart.
(ⲭⲣⲏⲥⲧⲟⲥ)
17:36
( 17:36 ) For (γάρ) the Word (λόγος) is rich, generous (-φθονεῖν), and {a} kind (χρηστός).
(ⲟⲩ ⲭⲣⲏⲥⲧⲟⲥ)
A Valentinian Exposition
23:34
( 23:34 ) While (μέν) these things are due to the Root of the All, let us for our part (δέ) [enter] his revelation
and his goodness (-χρηστός) and his descent and the All, that is, the Son, the Father of the All, and the
Mind (νοῦς) of the Spirit (πνεῦμα);

(ⲙ̅ⲛ̅ⲧ̅ⲭⲣⲏⲥⲧⲟⲥ)
26:23
( 26:23 ) And [he] encompassed the All, [he] who is higher [than the] All. These for their part (μέν) [sent]
{the} Christ [forth to] [establish her] just as [they] were established [before] [her] descent.
(ⲡ]ⲉ ⲭⲣⲏ[ⲥⲧ]ⲟⲥ)
28:23
( 28:23 ) say] that {the} Christ [
(ⲡⲉ ⲭⲣ[ⲏⲥⲧⲟⲥ])
31:29
( 31:29 ) [goodness] (-χρηστός) (this entire leaf is extremely lacunose).
(ⲭ[ⲣⲏⲥⲧⲟⲥ])
33:17-18
( 33:17-18 ) project the Christ (χρηστός) […] and the seeds (σπέρμα).
(ⲡⲉ [ⲭ]ⲣⲏⲥⲧⲟ[ⲥ])
39:30
( 39:30 ) Moreover whenever (ὅταν) Sophia [receives] her consort (σύζυγος) and Jesus receives the Christ
(χρηστός) and the seeds (σπέρμα) and the angels (ἄγγελος), (the complete sentence spans multiple
lines).
(ⲡⲉ ⲭⲣⲏⲥⲧⲟⲥ)
- On the Anointing
40:13
( 40:13 ) It is fitting for [you at this time] to send thy Son [Jesus] {the} Christ and anoint us (the complete
sentence spans multiple lines).
(ⲓⲏ̅]ⲥ̅ ⲡⲉ ⲭⲣⲏⲥⲧⲟⲥ)
- On Baptism A
40:34
( 40:34 ) our Lord Jesus {the} Christ (χρηστός).
(ⲓ̅ⲏ̅ⲥ ⲡⲉ ⲭⲣⲏⲥⲧⲟⲥ)
41:17
( 41:17 ) […] of the Christ (χρηστός) [which]
(ⲡⲉ ⲭⲣⲏⲥⲧ[ⲟⲥ)
- On Baptism B
42:32
( 42:32 ) [Indeed (μέν)] I entered (δύνειν) by way of example (τυπικῶς) [the remnant] for which the Christ
(χρηστός) [rescued] us in the [fellowship (κοινωνία)] of his Spirit (πνεῦμα).
(ⲡⲉ ⲭⲣⲏ[ⲥⲧⲟⲥ])

- On the Eucharist A
43:22
( 43:22 ) [for the sake of] thy Son [Jesus {the} Christ (χρηστός)] (this entire leaf is extremely lacunose).
([ⲓⲏⲥ ⲡⲉ ⲭⲣⲏⲥⲧⲟⲥ])
43:32
( 43:32 ) [through the] name of Jesus {the} Christ (χρηστός)
(ⲓ̅ⲏ̅ⲥ ⲡⲉ ⲭ[ⲣⲏⲥ]ⲧⲟⲥ)
43:37
( 43:37 ) [and] thy Offspring Jesus {the} Christ (χρηστός)
(ⲓ̅ⲏ̅ⲥ ⲡ ⲭⲣⲏ[ⲥⲧⲟⲥ])
Allogenes
58:11
( 58:11 ) [When the] [completion of] the one hundred years [drew nigh], [it brought] me a blessedness
(μακάριος) of the eternal hope (ἐλπίς) full of auspiciousness (χρηστός)
(ⲙⲛ̅ⲧⲭⲥ̅)
Trimorphic Protennoia
37:33
( 37:33 ) [It is he] alone who came to be, that [is, the Christ. And] as for me, I anointed him as the glory [of
the] Invisible [Spirit (πνεῦμα)] with [goodness] (-χρηστός)
([ⲙⲛⲧⲭⲥ])

[Peter Kirby]

TM 64446 = PGM XIII.288-292 (P.Leid. 2.W)
Two Greek Magical Papyri in the National Museum of Antiquities in Leiden (Opladen 1991) 32-81 at 441
formulary (release from bonds)
pap., 8 codex sheets (ca. 4th century)

The significance of ὁ χρηστός at l. 289 is disputed; cf. Betz, Greek Magical Papyri,
180, n. 68; Daniel, Two Greek Magical Papyri, xxv; Edwards, “Χρηcτόc”; W. Shandruk,
“The Interchange of ι and η in Spelling χριστ- in Documentary Papyri,” BASP 47 (2010)
205-219 at 207-208, n. 8.

Betz, Greek Magical Papyri, p. 180 (translation):

For release from bonds: [[Say, “Hear me, O Christ, in torments; help, in necessities, O merciful in violent hours, able to do much in the world, who created compulsion and punishment and torture.” Say it 12 times by day, hissing thrice eight times.]] Say the whole name of Helios beginning from ACHEBYKROM.
“Let every bond be loosed, every force fail, let all iron be broken, every rope or every strap, let every knot, every chain be opened, and let no one compel me, for I am”—say the Name.

Betz, Greek Magical Papyri, p. 180 n. 68:

68. Not “twelve days” (Preisendanz). All these charms are for quick results, and in this case they were particularly wanted. The words in double brackets are aChristian interpolation as can be seen by the fact that itcreates adoublet—a double recipe for a single purpose—and also by comparing form and con- tent of this spell with those of the others in this series, which consistently contain just the elements left in this when the bracketed words are deleted. The interpolation is interesting as evidence that these pagan magical texts continued to be used by the newly Christian criminal class. It also makes conspicuous the absence of Christian elements from the rest of the text. Since the text with the Christian interpolation dates from the first half of the fourth century a.D., the pagan text that was interpolated was probably third century at the latest.

Daniel, Two Greek Magical Papyri, p. xxv:

daniel-pgm.jpg (196.5 KiB) Viewed 615 times

Shandruk comments as follows (pp. 207-208, n. 8):

The possible instance of "Christ" in P.Leid. J 395 (= PGM XIII) 289-292 has been left out. The line of the incantation begins: ... K. Preisendanz, (ed.), Papyri Graecae Magicae 2, 2nd edition (Stuttgart 1974) 102, reads Christos, which would require a translation like, "Listen to me, Christ - I being in tortures." But, this is awkward and is especially suspect because of the absence of any Christian phraseology. Morton Smith notes this, but accepts the emendation, in H.D. Betz (ed.), The Greek Magical Papyri in Translation, Including the Demotic Spells (Chicago 1986) 180, n. 68. It also does not reflect the more natural reading present in the manuscript, where Chrestos is clearly legible. G. Luck, Arcana Mundi: Magic and the Occult in the Greek and Roman Worlds (Baltimore 1985) 98, chooses to hedge his bet, translating: "Hear me, Christ [or, Helpful One] in my torture." The argument of M.J. Edwards, "Chrestos in a Magical Papyrus," ZPE 85 (1991) 232-234, that here we may have a reference to a Gnostic pun between Christos and Chrestos in an attempt to divest "Christ" of its Jewish elements is too contrived to be probable. Edwards is right, however, to point out the Judaizing nature of the spell, especially in the use of the verb ktizo which he notes is generally associated with creative powers of the Old Testament God. Chrestos is also found as a reference to the Jewish god in the LXX in a number of occasions (e.g. Ps 24:8, 9; Ps 107:1; Daniel, Prayer of Azariah, 3:89). Therefore, the probable explanation is that "Christ" was never intended and that Chrestos is indeed the correct reading, referring to the Old Testament God, resulting in a translation along the lines of "Listen to me, one useful in (helping from) tortures, help..."

This paper was written on the topic:

This article presents a study of a magical papyrus referring to Chrestos. Similar to another such text referring to 'the god of the Hebrews, Jesus', the author of the article infers that the author is intentionally drawing on multiple other religious traditions, invoking them for the purpose of the spell. The author is neither a Jew nor a Christian themselves.

Eleni Pachoumi, “An invocation of Chrestos in Magic. The question of the orthographical spelling of Chrestos and interpretation issues in PGM XIII.288-95” Hermathena (2010) 188: 29-54

https://www.academia.edu/11809023/_An_i ... _188_29_54

[Peter Kirby]

I have added three more examples of attestation for Χρειστος / Χριστος in the NT, from an inscription and an amulet (which are not continuous New Testament texts).

Χρειστος / Χριστος

Matthew 1:1. The book of the genealogy of Jesus Christ, the son of David, the son of Abraham*.
* P1: ιυ χυ, υυ δαυιδ, υιου αβρααμ
* Sinaiticus (01): ιυ χυ, υιου δαδ, υιου αβρααμ
* Vaticanus (03): ιυ χυ, υιου δαυειδ, υιου αβρααμ
* PSI 6.719: Ἰησοῦ Χριστοῦ υἱοῦ Δαυέτ υἱοῦ Ἀβραάμ

Mark 1:1. The beginning of the gospel of Jesus Christ, the Son of God*.
* Sinaiticus (01): ιυ χυ
* Alexandrinus (02): ιυ χυ υυ του θυ
* Vaticanus (03): ιυ χυ υιου θυ
* Bezae (05): ιηυ χρυ υιου θυ
* PSI 6.719: Ἰησοῦ Χριστοῦ υἱοῦ θεοῦ

Ephesians 5:14. Awake, O sleeper, and arise from the dead, and Christ* will shine upon you.
* P46: ο χρς
* Sinaiticus (01): ο χς
* Alexandrinus (02): ο χς
* Vaticanus (03): ο χς
* MAMA III 242b: ὁ Χριστός

[Peter Kirby]

P. Schøyen 1.16 = LDAB 2994 = TM 61840 (ca. 350-499)

Summary:
Χρυστοῦ

Quoted from Brice C. Jones, New Testament Texts on Greek Amulets from Late Antiquity, pp. 112-113.

11. Mt. 6.9-13 || Doxology || 2 Cor. 13.13? || Ps. 90.1-13
P.Schøyen 1.16 Frg. A: 3.9 x 11.7 cm 4th–5th cent. c.e.
LDAB 2994 Frg. B: 7.7 x 13 cm

de Bruyn and Dijkstra 50 Frg. C: 9 x 9.7 cm
Ed. princ. Leiv Amundsen, “Christian Papyri from the Oslo Collection,” Symbolae
Osloenses 24 (1945): 121–47, at 141–7; Rosario Pintaudi, “Amuleto cristiano: LXX,
Ps. 90.4–13 (MS 244/4),” in Papyri Graecae Schøyen (= P.Schøyen 1; Papyrologica
Florentina 35; Florence: Gonnelli, 2005), no. 16 (55–6). P.Oslo inv. 1644 (Frgs. A
and B)
↓
1 ⳨ [άτε] ἡμῶν ὡ ἐν τοῖς [ὐρανοῖς ἁγιασθήτω τὸ ὄνομά σου ἐλθέτω ἡ βα-]
σιλία σου γενεθήτ[ω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆ-]
ς γῆς τὸν ἄρτον ἡμ͂[ν] `τ̀´ [ἐπιούσιον δὸς ἡμῖν σήμερον κ-]
αὶ ἄ][ες ἡμῖν τὰ ὀφειλήματα ἡμῶν ὡς καὶ ἡμεῖς ἀφήκαμεν]
5 ͂[ς ὀ](έταις) ̔μῶ ̀ ̀ [εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν]
ἀλλὰ ῥῦσε ἡμᾶς <ἀπὸ τοῦ πονηροῦ ὅτι σοῦ ἐστιν ἡ δόξα> εἰς τ[οὺς αἰῶνας τῶν
αἰώνων ἡ ἀγάπη τοῦ θ(εο)ῦ καὶ]
τὴν χάρις τοῦ Χρυστοῦ κ[αὶ ἡ κοινωνία τοῦ ἁγίου πν(εύμα)τος μεθ’ ὑμῶν]
ὁ κατοικῶν ἐν βοηθείᾳ [τοῦ ὑψίστου ἐν σκέπῃ τοῦ θεοῦ τοῦ οὐρανοῦ]
αὐ]ησθήσαται ἐρῖ τῷ κ(υρί)ῳ [Ἀντιλήμπτωρ μου εἶ καὶ καταφυγή μου]
10 ὁ θ(εό)ς [ο] βοηθός μου ̓[λπιῶ ἐπ’ αὐτόν ὅτι αὐτὸς ῥύσεται με]
[ἐκ παγίδος θ]ερευτῶ(ν) καὶ ἀ[ὸ λόγου ταραχώδους ἐν τοῖς μεταφρένοις]
αὐτοῦ ἐπισ]ιάσι σε κα[ὶ ὑπὸ τὰς πτέρυγας αὐτοῦ ἐλπιεῖς]
_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _
1. ὁ 1–2. βασιλεία 2. γενηθήτω 5. ὀφειλέταις 6. ῥῦσαι 7. ἡ (?) | Χριστοῦ 9.
αὐλισθήσεται | ἐρεῖ 11. θηρευτῶν 12. ἐπισκιάσει
P.Schøyen 1.16 (MS 244/4) (Frg. C)
161. The phrase is only partial in our amulet. The part of the Nicene Creed of 381
alluded to/cited runs φῶς ἐκ φωτός θεὸν ἀληθινὸν ἐκ θεοῦ ἀληθινοῦ. For the Greek text,
see J. N. D. Kelly, Early Christian Creeds (3rd ed.; London: Longman, 1972), 297.
162. See also the description of the Nubian Coptic grotto in Sanzo, Scriptural Incipits,
77–8.
Amulets and Their Texts 113
↓
1 [ὅπλῳ κυκλώσει σε ἡ ἀλή] [ὐτοῦ οὐ φοβηθήσῃ ἀπὸ φόβου]
[νυκτερινοῦ ἀπὸ βέλους πετ]ωμέν[υ ἡμέρας ἀπὸ πράγματος διαπορευομένου
ἐν σκότει]
[ἀπὸ συμπτώματος καὶ δαιμ]ωνίου μ[σημβρινοῦ πεσεῖται ἐκ]
[τοῦ κλίτους σου χιλιὰς καὶ] μυριὰς ἐ[κ δεξιῶν σου πρὸς σὲ δὲ]
5 [οὐκ ἐγγιεῖ πλὴν τοῖς ὀ]φ[θα]λμῖς σου κα[τανοήσεις καὶ ἀνταπόδο-]
[σιν ἁμαρτωλῶν ὄψῃ ὅ]τ σου κ(ύρι)ε ἡ ἐλπι μ[ου τὸν ὕψιστον ἔθου]
[καταφυγήν σου οὐ προσελε]ύσεται πρὸς σὲ [κακά καὶ μάστιξ οὐκ ἐγγιεῖ]
τῷ σκηνώματί]
[σου ὅτι τοῖς ἀγγέλοις αὐτο]ῦ ἐντελῖτε πε[ρὶ σου τοῦ διαφυλάξαι σε
[ἐν πάσαις ταῖς ὁδοῖς σου ἐ]πὶ χειρο͂ν ἀροῦσή[ν σε μήποτε προσκόψῃς]
10 [πρὸς λίθον τὸν πόδα σου ἐπ’ ἀ]πίδαν αὶ βα[ιλίσκον ἐπιβήσῃ καί]
_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _
2. πετομένου 3. δαιμονίου 5. ὀφθαλμοῖς 6. σύ | ἐλπίς 8. ἐντελεῖται 9. χειρῶν |
ἀροῦσίν 10. ἀσπίδα
Translation
(Mt. 6.9-13) “Our f[athe]r who is in h[eaven, hollowed be your name.] Your
[king]dom [come your will] be done, [on] earth [as it is in heaven. Give us
this day] our [daily] bread and for]g[ive our debts as we also have forgiven]
our debtors. And do not [lead us into temptation] but deliver us [from the evil
one. For yours is the glory] for[ever and ever.” (2 Cor. 13.13?) The love of God
and] the grace of Christ a[nd the fellowship of the Holy Spirit be with you]. (Ps.
90.1-13) The one who lives by the help [of the Most High, who] abides [in the
shelter of the God of heaven]. He will say to the Lord, [“You are my refuge and
my fortress], my God my helper, [I will hope in him” because it is he who will
rescue me from a trap of h]unters and fro[m a troublesome word; with the broad
of his back] he will shade you an[d under his wings you will find hope; with a
shield his tr]uth [will surround you. You will not be afraid of nocturnal fright,
of an arrow that fl]ies [by day, of a deed that travels in darkness, of mishap and
noon]day de[mon. At your side a thousand will fall and] ten thousand [at your
right … Only with] your eyes [will you] pe[rceive, and the requital of sinners
you will see be]cause you, O Lord, are my hope, [the Most High you made your
refuge. No evil] will come before you, [and no scourge will come near your
covert, because] he will command [hi]s [angels] conce[rning you to guard you
in all your ways; upon h]is hands they will bear y[ou up [so that you will not
dash your foot against a stone. On a]sp and co[bra …

source: https://www.trismegistos.org/text/61840
source: https://papyri.info/dclp/61840

[Peter Kirby]

The addition of GA 0262 = LDAB 3061 = TM 61904 brings the number of examples here up to a total of ten.

Χρειστος / Χριστος

1 Timothy 1:15. The saying is trustworthy and deserving of full acceptance, that Christ Jesus* came into the world to save sinners, of whom I am the foremost.
* Sinaiticus (01): χς ις
* Alexandrinus (02): χς ις
* 0262: χριστος ις

Quoting from Brice C. Jones, New Testament Texts on Greek Amulets from Late Antiquity, p. 171:

23. 1 Tim. 1.15-16
P.Berl. inv. 13977 (GA 0262)332 12 x 7.5 cm 7th cent. c.e.
LDAB 3061
de Bruyn and Dijkstra 89

Ed. princ. Kurt Treu, “Neue neutestamentliche Fragmente der Berliner
Papyrussammlung,” APF 18 (1966): 23–38, at 36–7.
Col 1. ✝ Col 2.
1 [πισ]τὸς ὡ λλόκος ὁ͂μ προ͂τός ἰμιν
καὶ πάσης ἀποτοχῆς ἐγώ, ἀλὰ διὰ τᾶτο
ἄξιος, ὅτι Χριστὸς Ἰ(ησοῦ)ς ἐλεήθην, ἵνα ἐν ἐ-
[ἦλθεν] ̓[ς τ]ὼν 10 μοι πρότῳ ἐνδίξ-
5 [κόσμον ἁμα]ρτ- τε Χ(ριστό)ς [Ἰ(ησοῦ)ς] τ̀ν [ἅπα-]
[ωλοὺς σῶσαι·] [σαν μακροθυμίαν]
Col. 1: 1. ὁ λόγος 2. ἀποδοχῆς Col. 2: 7. ὧν πρωτός 8. ἀλλά | τοῦτο 9. ἠλεήθην
10. πρώτω 10–11. ἐνδείξῃται

Translation
The saying is su[re] and worthy of full acceptance, that Christ Jesus [came]
into the [world to save sinners]—of whom I am the foremost. But for that very
reason I received mercy, so that in me, as the foremost, Christ [Jesus] might
display the [utmost patience].

source: https://berlpap.smb.museum/03978/
source: https://www.trismegistos.org/text/61904
source: https://papyri.info/dclp/61904

[mbuckley3]

[quote
Based on the context, this most likely abbreviates the word Χριστος.



[/quote]

This argument, inference from context, can be applied to that oddity, the Epistle to Diognetus. A mini-Apology to a pagan, while it mentions Christians (however spelt*), the saviour/revelator is not named. He is God's son (υιος, παις), but there is no mention of Jesus or Christ. So what name would the writer have used of his lord ?

The Son shares God's attributes:
"As a king sending a son, he sent him as a king, he sent him as a god, he sent him as a man to men, not compelling, for compulsion is not an attribute of God." (7.4)

So :
"[God] was ever so and is and will be, χρηστος and good [αγαθος] and free from wrath and true, and he alone is good." (8.8)

"..that we, who at that time were proved by our own deeds to be unworthy of life, may now be granted it by the χρηστοτητος of God.." (9.1)

".. and the time came which God had appointed to manifest henceforth his χρηστοτητα and power.." (9.2)

"Having convinced us then of the inability of our nature to attain life in time past, and now having shown the Saviour who is able to save, even where it was impossible, it was his will for both reasons that we should believe on his χρηστοτητι.." (9.6)

"But by your love you will imitate the example of his χρηστοτητος." (10.4)


From this, it would be a reasonable inference that the writer styled his lord as Χρηστος.**

■■■■■

* My reasoning is from internal evidence, so the limited external evidence is not crucial. The sole medieval manuscript was destroyed by fire in 1870, though two C16 transcriptions are extant. FWIW, the critical edition of J.C.T. Otto (1st ed. 1843) prints Χριστιανοι, without comment.

** The Epistle to Diognetus is unattested in antiquity, and there have always been voices alleging that it is a medieval forgery. If the saviour's name was Χρηστος, it would likelier be an ancient text.

[Peter Kirby]

From this, it would be a reasonable inference that the writer styled his lord as Χρηστος.**

I created a new thread because I had too much to say:

viewtopic.php?f=3&t=11566

[Peter Kirby]

Something that should be mentioned is that the Latin inscription data provides a date range for every inscription, while the Greek inscription data has a large number of inscriptions (perhaps even a majority) without a date range annotated. This is a tremendous difference when it comes to the arrangement of data, with the application of a filter on date ranges. We're simply missing out on Greek inscriptions that could be from the fourth century that are not annotated as such.

In any case, here is the collection of Greek inscriptions with a terminus a quo in the 4th century or before.

I will work on presenting this more compactly and try to see if the geographical information can be represented somehow.

TAM V,3 1840 [dated 229/230 CE], Asia Minor: Lydia

ἔτ<ο>υς σξʹ, μη(νὸς) Παν̣[ή]-
μου γʹ· Αὐρ(ήλιον) Βάσσ[ον]
καλλίτεκνο<ν> Χρει̣[σ]-
τιανὸν Ο̣Λ̣Γ̣․̣[— — —]
5 Ν̣[— — — — — — — —]
[— — — — — — — —]

"In the year 260, month of Pan[e]mos, on the 3rd day: Aur[elius] Bass[us], well-born, a Christian (Χρει̣[σ]τιανὸν), [— — —]."

source: https://inscriptions.packhum.org/text/349439?hs=113-125

SEG 45:1461,1b (ca. 200-250), an inscription in Rome

Κυ∙ρα∙κέ ∙ ψυ∙χὴ ∙  κ<α>∙λ<ή>, Χρι∙[σ]-
τὸς ∙ <μ>ε∙τά ∙ σου. ❦

Lady and beautiful soul, Chri[s]t be with you.

source: https://inscriptions.packhum.org/text/333305?hs=74-87

Dura-Europos VIII,2 95,17 (ca. 225-250), Greater Syria and the East: Mesopotamia

τὸν Χρισ(τόν). μνήσκεστε {²⁶μνήσκεσθε}²⁶
Σισε͂ον {²⁶Σ(ε)ισαῖον}²⁶ τὸν ταπι-
      νόν.

"... the Christ. Remember Siseon, the humble."

source: https://inscriptions.packhum.org/text/306490?hs=40-48

This early inscription shows abbreviation by suspension, with the first four letters.

For some other inscriptions in Syria showing an abbreviation by suspension with the first four letters, see also: IGLSyr 4 1870, IGLSyr 4 1732, IGLSyr 4 1418, and IGLSyr 2 432. An abbreviation by suspension with three letters can also be observed sometimes; for example, IGLSyr 4 1552 and IGLSyr 5 2546.

Tomb Inscription of Family from Temenothyrai [278-279], Asia Minor: Phyrgia

T.D. Barnes, Montanist Inscriptions and Testimonia, p. 242

In the year 363, the tenth of the month Pereitios. Eutyches son of Eutyches, (prepared this tomb) for Tatia his wife and for his father, in memory; Christans [Χρειστιανοι]; and for himself. Phellinas. From Temenothyrai.

link: https://inscriptions.packhum.org/text/273224?hs=151-158

Inscription from Aurelia Julia [296-297], Asia Minor: Phyrgia

https://archive.org/details/christiansf ... 2/mode/2up

Aurelia Julia for her father ... and her mother, Beroneikiane, and for my sweetest child Severus and my daughter-in-law Moundane, in memory. Christians [Χρειστιανοι].

TAM V,2 1299 [ca. 3rd century], Asia Minor: Lydia

[ἔτους ․․․ʹ], μη(νὸς) Λώου ιʹ. Αὐρή. Γάϊος Ἀπφιανοῦ Χρειστιανὸς κατεκεύα[σεν]
[ἑαυτῷ καὶ Αὐ]ρ̣η. Στρατονεικιανῇ τῇ γυνεκὶ αὐτοῦ οὔσῃ καὐτῇ [Χρειστια]-
[νῇ, μηδενὸ]ς ἑτέρου ἔχοντος ἐξουσίαν τεθῆνε {²⁶τεθῆναι}²⁶· εἰ δέ τις̣ ἀ̣[λλότριον]
[νεκρόν τ]ι̣να ἐπενβάλῃ, θήσει τῇ Χωριανῶν κατοικίᾳ (δην.) ͵αʹ.

"[In the year ․․․], month of Lōios, the 10th. Aur[elius] Gaius, son of Apfianus, a Christian (Χρειστιανὸς), prepared [for himself and Au]re[lia]. His wife, Stratoneikia, being herself also [a Christian], with no one else having authority, has been laid [to rest]. If anyone places any f[oreign corpse], he shall pay a fine to the community of Chorians, the sum of one denarius."

source: https://inscriptions.packhum.org/text/2 ... %2C242-249

MAMA IV 221 (ca. 250-300 AD), Asia Minor: Phrygia

Αὐρ. Ἀρτέμων Αὐξά-
νοντος τρὶς Δομετίου τῷ
πατρὶ Αὐρ. Αὐξάνοντι τρὶς Δο-
[μ]ετίου βουλευτῇ καὶ τῇ μ-
ητρὶ Αὐρ. Δόμνῃ Εὑρήμονο[ς]
Λικινίου· οἱ υἱοὶ αὐτοῦ Αὐ[ρ.]
Ζωτικὸς καὶ Αὐξάνων
[κ]αὶ Αὐρ. Ἀρτέμων ἔγονος [ἐ]-
ποίησαν· καὶ ἡ γυνὴ αὐτοῦ
ὑστέρα Αὐρ. Ἀμμία Νανιτ[η]-
νὴ Βράδωνος Αὐρ. Αὐξάνον-
τι Ζουλακίῳ βουλεύτῃ δὶς
Δομετίου καὶ τῇ γυνεκὶ αὐτο-
ῦ τῇ πρώτῃ Αὐρ. Δόμνῃ Δο-
ύλου Διογένου Χρηστια-
νοῦ τοῖς γλυκυτάτοις
γονῖσιν μνήμης χάριν.

Aurelius Artemon, son of Auxanon, thrice for Demetrios, to his father Aurelius Auxanon, thrice for Demetrios, a counselor, and to his mother Aurelia Domna Euryne, daughter of Lycinios. His sons Zoticus, Auxanon, and Aurelius Artemon made [this]. And his wife, later, Aurelia Ammia Nannite, wife of Brado, to Aurelius Auxanon, to Zoulakios, twice counselor Demetrios, and to his wife, the first Aurelia Domna Doula, daughter of Diogenes. Chrestians/Christians (Χρηστιανοῦ) to the sweetest parents, in memory, grace.

source: https://inscriptions.packhum.org/text/269654?hs=519-525

MAMA X 245 (ca. 285/290-300), Asia Minor: Phrygia

[— — —]ν̣ος
[— — —]λ̣ης
[— — —]ς̣ γ̣ανβρὸς κὲ Εὐ-
[— — Μ]αρκελλῖνα τῆς Κυρ-
ίλλης θυγ-
   άτηρ.
[Χρηστιανοὶ Χ]ρ̣ηστι̣ανοῖς.

[—] son-in-law and [—] Markellina, daughter of Cyri[llis], mother. Chrestians to Chrestians [Christians to Christians (Χρηστια̣νοὶ Χρηστιανοῖς)].

source: https://inscriptions.packhum.org/text/2 ... %2C150-158

MAMA X 104 (ca. 305-310), Asia Minor: Phrygia

Αὐρ. Κύριλλα
ἀνδρὶ Ἀσκληπ-
<ι>άδῃ κὲ ἑα̣υ̣τ̣ῇ̣ ζῶ-
σα κὲ τὰ τέκνα <α>ὐ-
τῶν Ἀσκληπι-
άδης πατρὶ κὲ
μητρὶ κὲ Δόμν-
α ν̣ύν̣φ̣η ἑκ̣υροῖς
Χρηστια̣-
νοὶ Χρησ-
τιανοῖς
μνήμης χ̣-
άριν.

Aurelia Kyrialla, to her husband Asclepiades, to herself while still alive, and to their children. Asclepiades, father, and Domna, now step-daughter, Chrestians to Chrestians [Christians to Christians (Χρηστια̣νοὶ Χρηστιανοῖς)], in memory, grace.

source: https://inscriptions.packhum.org/text/2 ... %2C218-226

Lebaba Inscription [318-319], Syria: Deir Ali

Notable for referencing Marcionites and for referring to "Χρηστου" (kind) fully spelled out.

http://ccat.sas.upenn.edu/rak/courses/5 ... -3-120.htm
https://books.google.com/books?id=UnxIAQAAMAAJ

Συναγωγη Μαρκιωνιστων κωμ(ης)
Λεβαβων του κ(υριο)υ και σω(τη)ρ(ος) Ιη(σου) Χρηστου
προνοια(ι) Παυλου πρεσβ(υτερου) -- του λχ' ετους.

["The meeting-house of the Marcionists, in the village of
Lebaba, of the Lord and Savior Jesus Christ [Ιη(σου) Χρηστου].
Erected by the forethought of Paul a presbyter -- In the year 630."]

MAMA X 275 (ca. 250-early 4th century), Asia Minor: Phrygia

[αἶ]ψα πανύστατε παρθένε κεῖσαι
[δεσποίν]η̣ς̣ δ̣ε̣ινῆς οἶστρον ἔχουσα μόρῳ
[— —]α̣ι̣ ἐνυνφεύθης οὐδ’ ἰς λέχος ἥρμοσε πατὴρ
[ἀλ]λ’ ὀλοαὶ κώκυσαν Ἐρηνύες ἰς Ἀχέροντα
[ο]ὔνομα δὶς Κύριλλα γονεῦσι Κάτυλλα Μένανδρος
κὲ Ὀνήσιμος κὲ Ἀλεξανδρία νύνφη
ἀνφότεροι Πλούτωνος ἀνηλέος ἦσαν ὑπουργοὶ
ἣν γὰρ ἔδι κώμοισι βρέμειν ταύτην τάφοις ἐστεφάνωσεν
Χρηστιανοὶ Χρηστιανοῖς.

Hastily, most holy maiden, you lie, bearing the terrible frenzy of the mistress. You were not wedded to a bed, but the Furies, with howls, carried you to Acheron. Kyrilla, twice-named, daughter of Katylla and Menandros, and Onesimos and Alexandria, the bride. Both were ministers of inexhaustible Plouton. For her, whom the villages lament, this wreath adorns the tomb. Chrestians to Chrestians [Christians to Christians (Χρηστιανοὶ Χρηστιανοῖς)].

source: https://inscriptions.packhum.org/text/2 ... %2C460-466

IGLSyr 2 443 (ca. 336/337), Greater Syria and the East: Syria and Phoenicia

<Ἰ>(ησο)ῦ(?) Χρηστέ, βοήθι.
                    εἷς θεὸς μόνος.
                    ἔκτισεν Θαλάσις.
ὅσα λέγις, φίλε, κὲ σοὶ τὰ διπλᾶ. ἔτους επτʹ. εἰσελθέ, χέρων {²⁶χαίρων}²⁶.

Jesus(?) Chrest/Christ (Χρηστέ), help. One God alone. Thalassis created everything you say, my friend, and double blessings to you. Year 385*. Enter in joy.

* According to the Antiochene era, beginning 49/48 BCE.

source: https://inscriptions.packhum.org/text/242517?hs=64-70

IGLSyr 2 315 (ca. 337), Greater Syria and the East: Syria and Phoenicia

☩ εὐλογητὸς ὁ θεὸς σὺν Χριστῷ αὐτοῦ· ἔτ|ους ημχʹ, Ξανδ<ι>κοῦ ιʹ.
φιλοκαλίᾳ Βάσσου βαιᾷ ἐκ τῶν τοῦ
θεοῦ. μνησθῇ Μαρώνας λιθοτόμος.

"Blessed be God with His Christ (Χριστῷ). In the year 648*, Xandikos, 10th. With the loving care of Basso, swiftly from the things of God. May Maronas, the stonecutter, be remembered."

* According to the Seleucid era, beginning 312/311 BCE.

source: https://inscriptions.packhum.org/text/242389?hs=52-58

Epitaph of Marcus Julius Eugenius (ca. 340), Asia Minor: Lycaonia

This inscription indicates that Maximinus ordered Christian soldiers to offer sacrifices and did not allow them to quit the service. The date of the inscription would be something over 25 years later (mid-fourth century), when the man was buried.

http://earlychristianwritings.com/info/ ... graphy.pdf

Marcus Julius Eugenius, son of Cyrillus Celer of Kouessos, a member of the (Laodicean) senate, having served (as an officer) in the officium of the governor of Pisidia and having married Flavia Julia Flaviana, daughter of Gaius (Julius) Nestorianus, a man of (Roman) senatorial rank; and having served with distinction; and when a command had meanwhile gone forth in the time of Maximinus that Christians (Chr[e]istianuos) should offer sacrifice and not quit the service, having endured very many tortures under Diogenes governor (of Pisidia) and having contrived to quit the service, maintaining the faith of the Christians (Chreistianōn); and having spent a short time in the city of the Laodiceans; and having been made bishop by the will of Almighty God; and having administered the episcopate for 25 full years with great distinction ; and having rebuilt from its foundations the entire church and all the adornment around it, consisting of stoai and tetrastoa and paintings and mosaics and fountain and outer gateway; and having furnished it with all the construction in masonry and, in a word, with everything; and being about to leave the life of this world; I made for myself a plinth and a sarcophagus on which I caused the above to be engraved, for the distinction of the church and of my family.

link: https://inscriptions.packhum.org/text/2 ... %2C649-656

IGLSyr 21,5.1 323 [ca. 344/345], Greater Syria and the East: Arabia

Ἰουλιανοῦ τόδε μνῆμα, μακ|ρῷ βεβαρημέν<ου> ὕπν<ῳ>,
ᾧ Ἄγαθος δείματο πατὴρ κατὰ | δάκρυ<ον> εἴ<βω>ν,
κοιμητηρίου παρὰ τέρμα κοι|νοῦ λαοῦ Χρειστοῦ
ὄφρ’ αὐτὸν ἀείδοιεν ἀμεῖνω|ν εἰς ἀεὶ λαὸς
ἀμφά{ι}δια {²⁶ἀμφάδια}²⁶, Ἀγάθῳ πάροιθεν | πρεσβυτέρῳ
πιστὸν ἐόντ’ ἀγαπητόν, ἐτέω|ν ιβʹ ὄντα.
ἔ-
τ-
ο(υς)
σ-
λ-
θʹ.

This is the tomb of Julianos, laid to rest in a long sleep, to whom Agathos, a devoted father, with tears, made this inscription at the burial place, near the common cemetery of the people of Christ [λαοῦ Χρειστοῦ], so that the people might sing praises to him forever, on both sides, beside the elder Agathos, faithful and beloved, who lived for 12 years.

In the year 239*.

source: https://inscriptions.packhum.org/text/341849?hs=218-225

* Based on an epoch starting March 22nd, 106 CE, i.e. the Bostran era: https://en.wikipedia.org/wiki/Bostran_era

IGLSyr 2 542 (ca. 350), Greater Syria and the East: Syria and Phoenicia

εἷς θεὸς καὶ Χριστέ, βοηθὸς γενοῦ
Φλ(αουίῳ) Εὐσεβίῳ υἱοῦ Κυ☩ρίλης ἀγοραστήν, κτίστην.
ἔτους ηπτʹ ἠγόρασεν, ηϟτʹ ἔκτισεν σὺν θεῷ, Πανήμ(ου) λʹ.

One God, and Christ (Χριστέ), be a helper. Cyril, the son of Fl(avius) Eusebius, a merchant and builder, bought in the year 388*, constructed in the year 398* with God's help, (month of) Panemos, the 30th.

* According to the Antiochene era, beginning 49/48 BCE.

source: https://inscriptions.packhum.org/text/242619?hs=42-48

OGIS 200,Add(2) = SEG 26:1813 (ca. mid 4th century), Egypt, Nubia and Cyrenaïca: Egypt and Nubia

ἐν τῇ πίστι τοῦ θ[εοῦ καὶ] τῇ δυ̣νά̣μ̣ι̣ τοῦ [Πα]-
τρὸς καὶ Υἱοῦ καὶ [Ἁ]γί[ο]υ [Π]νε̣ύματος, τ[ῷ]
[σ]ώσαντί μοι τὸ βασ[ίλ]ιον τῇ πίστι τοῦ υἱ[οῦ]
α̣ὐτοῦ Ἰησοῦ Χριστοῦ, τῷ βοηθήσαντί μο[ι]
τῷ καὶ πάντοταί μοι βοηθοῦντι ἐγὼ
Ἀζαν̣ᾶς βασιλεὺς Ἀξωμιτῶν καὶ Ὁμηρι-
[τῶν κ]α̣ὶ τοῦ Ῥεειδᾶν καὶ Σαβαειτῶν καὶ
τ̣ο̣ῦ̣ Ϲ[ιλ]ε̣ῆλ καὶ τοῦ Χάσω καὶ Βουγαειτῶν̣
[κ]α̣ὶ τ̣οῦ Τιαμῶ, ΒΙΣΙ ΑΛΗΝΕ, υἱὸς τοῦ ΕΛΛΕ-
ΑΜΙΔ̣Α̣, δοῦλος Χριστοῦ, εὐχαριστῶ Κυρίῳ
τῷ [θεῷ] μου καὶ οὐ δύναμαι εἰπῖν πλίρης
τὰς εὐχ̣α̣ριστίας αὐτοῦ, ὅτι οὐ δύναται
τὸ στό[μ]α̣ μου καὶ ἡ διάνοιά μου πάσας
τὰς εὐχα̣ριστίας ἅ̣σπερ ἐποίησεν μετ’ ἐ-
μοῦ, ὅτι ἐπ[οί]ησεν ἐμοὶ ἠσχὺν καὶ δύναμιν
καὶ ἐχαρίσ[α]τ̣ό μοι ὄ[ν]ομα μέγα διὰ τοῦ υἱοῦ
[α]ὐτοῦ εἰς ὃν ἐπ[ί]σ̣τευσα [κα]ὶ ἐποί̣η̣σ̣εν μαι ὁ-
[δ]η̣γὸν πάσης τῆς βασιλίας μου̣ δ̣ιὰ̣ τὴν πί-
στ[ι]ν τοῦ Χριστοῦ τ[ῷ] θελήματι [αὐ]τοῦ καὶ
δυνά̣μι τοῦ̣ Χριστοῦ, ὅτι αὐτὸς ὁ̣δήγησέν
μαι καὶ ε̣ἰς α[ὐ]τὸν πιστεύω καὶ αὐτὸς ἐγέ-
νετό μοι ὁδηγός. ἐξῆλθα πολεμῆσαι
τοὺς ΝΩΒΑ, ὅτι κατέκραξαν κατ’ αὐτῶν
οἱ ΜΑΝΓΑΡΘΩ καὶ Χ̣ΑΣΑ καὶ ΑΤΙΑΔΙΤΑΙ
καὶ ΒΑΡΕΩΤΑΙ λέγοντες ὅτι κατεπόνη-
σ̣α̣ν ἡμᾶς οἱ ΝΩΒΑ, βοηθήσατε ἡμῖν, ὅτι ἔ-
θληψαν ἡμᾶς ἀποκτένοντες. καὶ ἀνέστην̣
ἐν τῇ δυνάμι τοῦ θεοῦ Χριστοῦ, εἰς ὃν ἐπί-
σ̣τευσα, κ̣α̣ὶ ὁδήγησέν με. καὶ ἀνέστην ἀ-
πὸ Ἀξώμεος ἐν̣ μ̣ινὶ κατὰ Ἀξωμιτὰς ΜΑΓΑ-
ΒΙΘΕ ηʹ ἡμέρᾳ Ϲαμβάτῳ πίστι τοῦ θεοῦ καὶ
ἔφθασα εἰς ΜΑΜΒΑΡΙΑΝ̣ καὶ ἐκῖθεν ἐσιτάρχησα.

In the faith of God and the power of the Father, son and Holy Spirit who saved for me the kingdom, by the faith of his son Jesus Christ (Χριστοῦ), who has helped me and will always help me. I Azanas king of the Aksumites, and Himyarites, and Reeidan and of the Sabaeans and of Sileel and of Khaso and of the Beja and of Tiamo, Bisi Alene, son of Ella Amida servant of Christ (Χριστοῦ) thank the Lord my God, and I am unable to state fully his favours because my mouth and my mind cannot (embrace) all the favours which he has given me, for he has given me strength and power and favoured me with a great name through his son in whom I believed. And he made me the guide of all my kingdom because of my faith in Christ (Χριστοῦ) by his will and in the power of Christ (Χριστοῦ), for he has guided me. And I believe in him and he became to me a guide. I went out to fight the Noba because there cried out against them, the Mangartho and Khasa and Atiaditai and Bareotai saying that `the Noba have ground us down; help us because they have troubled us by killing'. And I left by the power of Christ (Χριστοῦ) the God in whom I have believed and he has guided me and I departed from Aksum on the eighth day, a Saturday, of the Aksumite month of Magabit having faith in God and arrived in Mambarya and there I fed my army.

source: https://inscriptions.packhum.org/text/2 ... C1579-1585
source: https://inscriptions.packhum.org/text/2 ... C1580-1586
photo: viewtopic.php?p=155113#p155113

SEG 18:425 (ca. mid 4th century), an inscription in Rome

οὔνομά μοι Βάσσος, πάτρη δὲ πόλις Βαβυλῶνος,
Χριστοῦ δ’ αὖ προπόλων εἰμί ται κὲ γενόμαν·
σῶμα καμὸν δὲ λιπὼν γαίῃ βίοτον δὲ βροτ<ε>ί[οις]
ἦλθον ἐς οὐρανίην ἀτραπὸν καὶ δώματα Χριστο[ῦ].
☧
λίψανα {²⁶λείψανα}²⁶ μὲν Βάσσοιο κατὰ χθονός, ἡ δὲ πρὸς αἴθρ<α>ν
ψυχὴ πωτηθεῖσα μόλεν αἰς αἰθέρα Χριστοῦ.

My name is Bassos, my homeland is the city of Babylon, and I am a defender of Christ (Χριστοῦ) both in word and in deed. Leaving my worn-out body to the earth and mortal life to men, I ascended to the heavenly path and the abodes of Christ (Χριστο[ῦ]).
☧
The remains of Basso lie beneath the earth, but his soul, purified, has reached the air, coming to Christ (Χριστοῦ) in the ethereal realm.

source: https://inscriptions.packhum.org/text/3 ... %2C394-400

IGLSyr 2 575 (ca. 363 / 364), Greater Syria and the East: Syria and Phoenicia

Χρ̣ιστέ, β̣οέθι. ἔτου̣ς̣ β̣ι̣υ̣ʹ ἔ̣τους.

"Christ (Χρ̣ιστέ), help. In the year 412* year."

* According to the Antiochene era, beginning 49/48 BCE.

source: https://inscriptions.packhum.org/text/242652?hs=21-28

IGLSyr 2 598 (ca. 369), Greater Syria and the East: Syria and Phoenicia

☩ Εὐσεβίῳ ☩ Χριστιανῷ. ☩
δόξα Πατρὶ καὶ Υἱῷ καὶ Ἁγίῳ Πνεύ-
    <μα>τι· ἔτους ζιυ, μη-
      νὶ Λῴου κζ.

To Eusebius, a Christian (Χριστιανῷ). Glory to the Father, and to the Son, and to the Holy Spirit. In the year 417*, month of Loios, the 27th.

* According to the Antiochene era, beginning 49/48 BCE.

source: https://inscriptions.packhum.org/text/242675?hs=45-51

IGLSyr 2 389 (ca. 372), Greater Syria and the East: Syria and Phoenicia

[εὐ]θῖ<α> {²⁶εὐθεῖα}²⁶ ζωῆς ὁδός <ἐσ>[τιν].
[ἐπὶ Ἀ]<ν>τιόχο[υ] τοῦ <ἐπ>ισ[κόπου].
                 Μάρις περιοδε̣υ̣[τής].
εἷς θεὸς
καὶ ὁ Χριστ-
ὸς αὐτοῦ
ὁ βοηθῶν.
ἔτους κυʹ, μη(νὸς) Λῴο̣[υ —ʹ].

"The straight path of life is near Antiochus the bishop. - Maris the traveler"

"The one God and his Christ (Χριστὸς), the Helper. In the year 420*, the month of Loios."

* According to the Antiochene era, beginning 49/48 BCE.

source: https://inscriptions.packhum.org/text/242463?hs=208-214

Lefebvre, IGChrEg 64 = Milne, Cairo Mus. 32,9273 = OGIS 722 = SEG 24:1194 (ca. 374), Egypt, Nubia and Cyrenaïca: Egypt and Nubia

[τ]ο̣υ π̣αντ̣[οκ]ρ̣[ατ]ο̣ρ̣ο̣ς̣ θεου θελησαντος και
του Χριστου αυτου επι της πανευδαιμονος
βασιλειας των τα παντα νεικωντων δεσποτων
ημων Ουαλεντινιανου και Ουαλεντος
και Γρατιανου των αιωνιων αυγουστων
εν τη ευτυχεστατη αυτων δεκαετηριδει τετρα-
πυλον επωνυμον του θειοτατου βασιλεως ημων Ουαλεντος
εκ θεμελιων εκτισθη επι της αρχης του κυριου μου
λαμπροτατου επαρχου της Αιγυπτου Αιλιου
Παλλαδιου, λογιστευοντος και επικειμενου
το κτισθεντι τετραπυλω Φλαουιου
κυρου πολειτευομενου επ αγαθω.

The will of God Almighty and of His Christ (Χριστου), our lords Valentinianus, Valens, and Gratianus, eternal Augusti, in the most auspicious tenth year of their rule, a tetrapylon bearing the name of our most divine emperor Valens was constructed from its foundations. This was initiated during the governorship of my illustrious lord Aelius Palladius, a most brilliant praeses of Egypt, with the supervision and management of the construction entrusted to Flavius Kyros, a city official serving the public good.

source: https://inscriptions.packhum.org/text/217128?hs=115-121
source: https://inscriptions.packhum.org/text/218670?hs=145-151
source: https://inscriptions.packhum.org/text/219135?hs=117-123
source: https://inscriptions.packhum.org/text/223395?hs=115-121

IGLSyr 2 595 (ca. 378), Greater Syria and the East: Syria and Phoenicia

εἷς θεὸς καὶ Χριστός. Αὐδυνέου θκ
τοῦ ζκυ ἔτους. Δάμας τεχνίτης.

"One God and Christ (Χριστός). (Month of) Audunaios, the 29th, of the year 427*. Damas the craftsman."

* According to the Antiochene era, beginning 49/48 BCE.

source: https://inscriptions.packhum.org/text/242672?hs=38-44

IGLSyr 2 381 (ca. 387) = SEG 1:506 (ca. 387), Greater Syria and the East: Syria and Phoenicia

ἔτου<ς> ελυʹ, μ(ηνὸς) Λ(ῴου).
ζοή, ὑγία.
Χριστέ, βοήθησον
Ἀντιόχῳ κὲ Θεοφίλ(ᾳ) {²⁷Θεοφίλ(ῳ)?}²⁷.

"In the year 435*, month of Loios. Life, health. Christ (Χριστέ), help Antiochos and Theophilos."

* According to the Antiochene era, beginning 49/48 BCE.

source: https://inscriptions.packhum.org/text/242455?hs=99-105
source: https://inscriptions.packhum.org/text/320423?hs=74-80

SEG 20:375 (ca. 388), Greater Syria and the East: Syria and Phoenicia

ἐπὶ Βαρβεουσου
        πρεσβυτέρου
      καὶ Θαλασίου
      καὶ Μαρίνου
      καὶ Δίου
        διακόνων,
ἔτους ψʹ, Θεόδωρος, Μαραω— — —,
Διογένης, Μαρῖνος, Μόκι[μος, — — —],
Σιγνώνης, Μαρκελλῖν[ος, — — —],
δεκάπρωτοι ἰνδικτιῶν[ος βʹ, — — —]
νης καὶ Μάρκελλος τεσε[ράριοι? — — —]
      ἐν Χριστῷ
      ἐψηφολό-
      γησαν τα[ύ]-
      την τὴν τάβλα.
      Χριστέ, βοήθι.

"During the time of Barbeous, presbyter, and Thalasios, and Marinos, and Dios, deacons. In the 700th* year, Theodoros, Maraos [illegible], Diogenes, Marinos, Mokimos, Sigrone, Markellinos [illegible], decaproti of the 2nd indiction [illegible] and Markellos, tesserarioi [illegible]. In Christ (Χριστῷ), they played this board game [literally: cast lots for this table]. Christ (Χριστέ), help."

* Of the Seleucid era, beginning 311/312 BCE.

source: https://inscriptions.packhum.org/text/3 ... %2C451-457

Anth.Gr. 1:92 (ca. 360-390), Asia Minor: Cappadocia

ἦν ὅτε Χριστὸς ἴαυεν ἐφ’ ὁλκάδος ἔμφυτον ὕπνον,
τετρήχει δὲ θάλασσα κυδοιμοτόκοισιν ἀήταις,
δείματί τε πλωτῆρες ἀνίαχον· "ἔγρεο, σῶτερ·
ὀλλυμένοις ἐπάμυνον." ἄναξ δὲ κέλευεν ἀναστὰς
ἀτρεμέειν ἀνέμους καὶ κύματα, καὶ πέλεν οὕτως·
θαύματι δὲ φράζοντο θεοῦ φύσιν οἱ παρεόντες.

It was when Christ (Χριστὸς) was calming the impetuous storm, and the sea, giving birth to laurel-bearing winds, was raging, and the sailors were in fear. "Awake, Savior! Help the perishing," they cried out. The Lord commanded, rising to calm the winds and waves, and the sea became tranquil in this way. The witnesses were marveling at the divine nature of the miracle.

source: https://inscriptions.packhum.org/text/287379?hs=201-207

AnIsl 7.1967.192,122 (ca. 392), Greater Syria and the East: Syria and Phoenicia

ὁ βοηθῶν Ηβούλο
εἷς θεὸς καὶ ὁ Χριστὸς αὐτοῦ
μηνὸς Ἀρτεμισίου μυʹ ἔτους.
Νέσταβος τηχνίτης.

The one who helps Heboulos, one God and His Christ. Month of Artemisios, 440th* year. Nestabos the artisan.

* According to the Antiochene era, beginning 49/48 BCE.

source: https://inscriptions.packhum.org/text/306054?hs=78-84

MAMA X App. I 182,22 (ca. 3rd-4th century), Asia Minor: Phrygia

Αὐξάνων Τρύφωνι πατρὶ κὲ Αὐξα-
 νούσῃ μητρὶ ἔτι ζώσῃ μνῆ χάριν
   Χρησιανοί {²⁶Χρηστιανοί}²⁶

To Auxanon, to his father Tryphon, and to his still living mother Auxanousa, in memory, grace. Chrestians/Christians (Χρησιανοί).

source: https://inscriptions.packhum.org/text/272411?hs=132-138

Oasis d'Égypte 35,44 (ca. 4th century), Egypt, Nubia and Cyrenaïca: Egypt and Nubia

Εὐπάτωρ,
δοῦλος
Ἰησοῦ Χριστοῦ.

Eupator, servant of Jesus Christ.

source: https://inscriptions.packhum.org/text/219223?hs=95-101

Oasis d'Égypte 36,46 (ca. 4th century), Egypt, Nubia and Cyrenaïca: Egypt and Nubia

Βίκτωρ,
δο̣ῦ̣λ̣ος
Ἰησ[οῦ]
Χριστ̣ο̣ῦ̣.

Victor, servant of Jesus Christ.

source: https://inscriptions.packhum.org/text/219226?hs=99-106

Oasis d'Égypte 42,62 (ca. 4th century), Egypt, Nubia and Cyrenaïca: Egypt and Nubia

Πετεῆβε, τοῦλος {²⁶δοῦλος}²⁶ Εἰεσοῦ {²⁶Ἰησοῦ}²⁶ Χριστοῦ.

Petebes, servant of Jesus Christ.

source: https://inscriptions.packhum.org/text/219243?hs=122-128

Oasis d'Égypte 44,31a (ca. 4th century), Egypt, Nubia and Cyrenaïca: Egypt and Nubia

Πα̣ῦλος δοῦλος Ἰησ(οῦ) Χριστοῦ

Paul, servant of Jesus Christ.

source: https://inscriptions.packhum.org/text/219250?hs=97-103

Oasis d'Égypte 36,49 (ca. 4th century), Egypt, Nubia and Cyrenaïca: Egypt and Nubia

κύριε Ἰεσοῦ Χρηστοῦ [φύλαξον] τὸν δοῦλόν
σου Κῦρος Γ̣αυάνης καὶ τὸν υἱὸν αὐτοῦ
Εὐδόξιος στρ(ατιώτης) λεγ(εῶνος) Ἑρμώνθεως
καὶ τὴν ἐλευθέ<ρ>αν {⁴ελευθελαν}⁴ αὐτοῦ καὶ τὸν υἱὸν
αὐτοῦ ἄπα Β[ί]κτωρ καὶ Πέτρος καὶ Ε̣ὔ̣τ̣υ̣χ̣ο̣ς̣
ἀρματοῦρα Ἀπόλλωνος καὶ Ἀντίνος υἱοῦ πιστός.
ὑπὸ Διόσκορος πρίκιπος Μουν[ή]σεως {²⁶Μωνήσεως}²⁶ καὶ Γ̣ε̣ό̣[ρ]-
γιος π̣ρ̣ο̣π̣ο̣λ̣ι̣τ̣ε̣υ̣ό̣μ̣ε̣ν̣ο̣ς̣. γ̣έ̣γ̣[ρ]α̣φ̣ε̣ ταῦτα
Ε̣ὔ̣α̣ν̣θ̣ο̣ς̣ ἐ̣π̣ὶ̣ τ̣ο̣ῦ̣ ὀ̣ν̣ό̣μ̣α̣(τος) τοῦ αὐτοῦ Κόσμου.

Lord Jesus (Ἰεσοῦ) Chrest/Christ (Χρηστοῦ), protect your servant Kyros Gauanes and his son Eudoxios, a soldier in the army of Hermonthos, and his wife Euthe<ra>, and his sons Apa Victor, Petros, and Eutychos. A charioteer of Apollo and Antinos, a faithful son. Commissioned by Dioskoros, the governor of Mounesis, and Georgios, the city prefect. These things were written by Euanthos in the name of the same Kosmos.

source: https://inscriptions.packhum.org/text/219229?hs=80-86

Perinthos-Herakleia 219 [ca. 4th century], Thrace and the Lower Danube: Thrace and Moesia Inferior

ἓξ ἐνθάδε κεῖνται παῖδες·
πρωτότοκος Λούκις· δισσῷ
κλήρῳ Θεόδοτος· παρθένος̣
ἡ Δόμνα κλῆρον τρίτον ἐξε-
τέλεσσεν· τετράδι Λουκια-
νῇ πέμπτη Ζώη συνοδεύ-
ει· ἕκτη Θεοδούλη μετέπι-
τα τέθειται, πένθ’ ἑτέων οὖσα καὶ
δέκα πρὸς τοῖς, παρθένος· ἑβδο-
μάτη δὲ τεκοῦσα σπεῦσεν ἰδεῖν
παῖδας, οὓς αὐτὴ προέπεμψεν·
οἷς πᾶσιν ποίησεν λατόμιν ἐνθά-
δε Λούκις τέκνοις ἰδίοισι καὶ αὐ-
τῷ σὺν Ἀσκληπιοδότῃ ἀλόχῳ.
Χρειστιανοὶ δὲ πάντες ἔνε-
         σμεν.

Here lie six children: Lucius, the firstborn; Theodotus, who obtained a double portion; Domna, a virgin who completed the third lot; in the fourth lot, Lucian is accompanied by Zoe; the sixth is Theodoule, who has been placed afterward, having lived for seventeen years and ten months, a virgin. On the seventh day after giving birth, she hastened to see the children she had sent forth, for whom Lucius, her own son, had prepared a tomb here, along with his wife Asklepiodote. All were Christians.

source: https://inscriptions.packhum.org/text/167431?hs=520-527

SEG 19:719 [ca. 4th century], Asia Minor: Lydia

[κοι]μητήριν Χρεισ-
τιανῶν καθολι-
κῆς ἐκλησίας τοῦ-
το ἔκτισε Γεννά-
\διος Ἠλίου ἐξ ὧν
αὐτῷ ὁ θεὸς ἔδω-
κε. vv εἰρήνη αὐ-
τῷ παρὰ Κυρίου
ἰς ἅπαντας ἐῶ-
νας.

[The] burial place of Christians, of the catholic Church, this was built by Gennadius, son of Helios, from what God gave to him. May peace be upon him from the Lord unto all ages.

source: https://inscriptions.packhum.org/text/277024?hs=33-42

IG II² 13492 (ca. 4th century), Attica (IG I-III): Attica

Εὐγένιος ὧ-
δε κῖμε, ἀδερ-
φοί.
ἡ χάρις τοῦ
Χριστο̣[ῦ μεθ’]
[ὑμῶν].

"Eugenios. Come here, brothers. The grace of Christ be with you."

source: https://inscriptions.packhum.org/text/345723?hs=116-122

SGLIBulg 36 (ca. 4th century), Thrace and the Lower Danube (IG X): Thrace and Moesia Inferior

Ἑρμογένους
καὶ Ἡραίδος
καὶ Γαίου
χρηστιανῶ̣[ν] {²⁶χριστιανῶν}²⁶.

Hermogenes, Heraidos, and Gaius, Chrestians/Christians (χρηστιανῶ̣[ν]).

source: https://inscriptions.packhum.org/text/167566?hs=84-92

I.Kourion 202 (ca. late 4th century), Cyprus ([IG XV]): unspecified subregion

ἀντὶ λίθων μεγάλων, ἀντὶ στερεοῖο σιδήρου
χαλκοῦ τε ξανθοῖο καὶ αὐτοῦ ἀντ’ ἀδάμαντος
<ο>ἵδε δόμοι ζώσαντο πολύλλιτα σήματα Χριστοῦ.

Instead of large stones, instead of solid iron, bronze and even adamant itself, these buildings have come to life with diverse symbols of Christ.

source: https://inscriptions.packhum.org/text/208609?hs=175-181

SEG 33:491 (ca. 400 or 405), Northern Greece (IG X): Epeiros, Illyria, and Dalmatia

Αὐρ(ήλιος) Παλλάδιος υἱὸς Βελιαβου Δαμα[σκηνὸς τῆς]
Φοινίκης ἔνθα κῖτε ζήσας ἔτη μεʹ πισ[τεύ]-
ων ἐν Χριστῷ· ἐν εἰρήνῃ ἐπαύσατο [τῇ]
πρὸ δεκατεσσάρων καλανδῶν Μαρτ[ί]-
ων ὑπατίᾳ Στιλιχῶνος λαμπροτάτ[ου].

Aurelius Palladius, son of Beliabos, from Damascus of Phoenicia, where he lived for 40 years, having faith in Christ (ἐν Χριστῷ); in peace, he rested on the [day] before the fourteenth of the Kalends of March, during the consulship of Stilicho, the illustrious.

source: https://inscriptions.packhum.org/text/194311?hs=144-150

SEG 46:1341 (ca. 3rd-5th century), Sicily, Italy, and the West (IG XIV): Italy, incl. Magna Graecia

εὐψύχι
[Μ]ούσενα #⁵⁶ ἰρήνη
[ἡ] σὴ ψυχὴ #⁵⁶ ἀθάνατος
        παρὰ Χρηστῷ {²⁶Χριστῷ}²⁶ #⁵⁶
5 [— —]νηα #⁵⁶ ἀνδρὸς #⁵⁶ ἔθη<κ>ε
[— —]ωσουσαν {²⁷ὡς οὖσαν}²⁷ #⁵⁶ #⁵⁶ κβʹ.

Brave Muse, [M]ousena, peace [to] your soul, immortal, [resting] with Chrest/Christ (Χρηστῷ). [— —]nia, wife [of a] man, lived [— —] as being, [at the age of] 22.

source: https://inscriptions.packhum.org/text/333473?hs=119-125
source: https://inscriptions.packhum.org/text/333473?hs=106-112

IG II² 13493 (ca. 4th / 5th century), Attica (IG I-III): Attica

Βικτωρίνου τοῦ λ[αμ(προτάτου) υἱὸς]
Μαῦρος τὸ ὄνομα, vac. γένε[ι — — —],
Χριστιανὸς πιστός, vac. εἰς [τοῦτον]
τὸν τόπον ἀν[απαύεται — — — — —].
ἔτους      κΛ̣․[— — ? — —].

Son of Victorinus, the most brilliant,
Mauros is the name, of [— — —] descent,
a faithful Christian (Χριστιανὸς). He rests [— — — — —] in this place.
In the year [— — ? — —].

source: https://inscriptions.packhum.org/text/345724?hs=137-146

IG II² 13535 (ca. 4th / 5th century), Attica (IG I-III): Attica

Σαμβάτις ἐν-
θάδε κῖται
κὲ Δ<η>μάρχη
Χριστιανοί.

Sambatis lies here, and Demarche, Christians (Χριστιανοί).

source: https://inscriptions.packhum.org/text/345767?hs=70-79

IG X,2 1 397 (ca. 4th century or later), Northern Greece (IG X): Macedonia

κοιμητή̣ρ̣ι̣ο̣ν̣ Ε̣ὐ̣τ̣υ̣-
χίου διδασκάλου Χρη-
στιανοῦ {Χρηστειανοῦ}
νεοφωτείστου, ὅπου
5 μ̣ή̣ τις ἕταιρος τολμήσῃ
ἀνύξας ἄλλο σκήνω-
μα ἀποθῆτε(!) ∙ ὁ γὰρ
τοῦτο τολμήσας οὐ-
κ ἀγνοεῖ τὸν ἐπικεί-
10 μενον αὐτῷ κίνδυ-
νον.    vacat

The burial place of Eutychios, a teacher, a Chrestian/Christian (Χρηστιανοῦ) neophyte, where no companion shall dare to erect another tent. For the one who dares to do so will not be ignorant of the impending danger.

source: https://inscriptions.packhum.org/text/1 ... 77%2C86-92

IGLSyr 2 391 (ca. 363, or 563?), Greater Syria and the East: Syria and Phoenicia

εἷς θεὸς καὶ ὁ Χριστὸς αὐτοῦ ὁ βο-
ηθῶν Μαριανῷ καὶ τὰ τέκνα αὐτοῦ.
βοήθι Μαριάδην κὲ Σαακωναν τοὺς
ἀρχιτέκτονας. ἐτελιόθη ἐν μηνὶ Ξανδικοῦ, τοῦ αιυ̣ʹ {²⁷αιχ̣ʹ?}²⁷
ἔτος.

One God and His Christ (Χριστὸς), the Helper. To Marianos and his children. Help Maríades and Saakonan, the master builders. This was completed in the month of Xandikos, in the year 411* [611?].

* According to the Antiochene era, beginning 49/48 BCE.

source: https://inscriptions.packhum.org/text/242465?hs=104-110

[Peter Kirby]

Here's what the Greek inscription data looks like (based on the posts just quoted) on the first page now.


Inscriptions

TAM V,3 1840 (229-230), Asia Minor: Lydia
In the year 260, month of Pan[e]mos, on the 3rd day: Aur[elius] Bass[us], well-born, a Christian (Χρει̣[σ]τιανὸν), [— — —].

SEG 45:1461,1b (ca. 200-250), Rome
Lady and beautiful soul, Chri[s]t (Χρι[σ]τὸς) be with you.

Dura-Europos VIII,2 95,17 (ca. 225-250), Greater Syria and the East: Mesopotamia
... the Christ (τὸν Χρισ). Remember Siseon, the humble.

Tomb Inscription of Family from Temenothyrai (278-279), Asia Minor: Phyrgia
In the year 363, the tenth of the month Pereitios. Eutyches son of Eutyches, (prepared this tomb) for Tatia his wife and for his father, in memory; Christans [Χρειστιανοι]; and for himself. Phellinas. From Temenothyrai.

Inscription from Aurelia Julia (296-297), Asia Minor: Phyrgia
Aurelia Julia for her father ... and her mother, Beroneikiane, and for my sweetest child Severus and my daughter-in-law Moundane, in memory. Christians [Χρειστιανοι].

TAM V,2 1299 (ca. 3rd century), Asia Minor: Lydia
[In the year ․․․], month of Lōios, the 10th. Aur[elius] Gaius, son of Apfianus, a Christian (Χρειστιανὸς), prepared [for himself and Au]re[lia]. His wife, Stratoneikia, being herself also [a Christian], with no one else having authority, has been laid [to rest]. If anyone places any f[oreign corpse], he shall pay a fine to the community of Chorians, the sum of one denarius.

MAMA IV 221 (ca. 250-300 AD), Asia Minor: Phrygia
Aurelius Artemon, son of Auxanon, thrice for Demetrios, to his father Aurelius Auxanon, thrice for Demetrios, a counselor, and to his mother Aurelia Domna Euryne, daughter of Lycinios. His sons Zoticus, Auxanon, and Aurelius Artemon made [this]. And his wife, later, Aurelia Ammia Nannite, wife of Brado, to Aurelius Auxanon, to Zoulakios, twice counselor Demetrios, and to his wife, the first Aurelia Domna Doula, daughter of Diogenes. Chrestians/Christians (Χρηστιανοῦ) to the sweetest parents, in memory, grace.

MAMA X 245 (ca. 285/290-300), Asia Minor: Phrygia
[—] son-in-law and [—] Markellina, daughter of Cyri[llis], mother. Chrestians/Christians to Chrestians/Christians (Χρηστια̣νοὶ Χρηστιανοῖς).

MAMA X 104 (ca. 305-310), Asia Minor: Phrygia
Aurelia Kyrialla, to her husband Asclepiades, to herself while still alive, and to their children. Asclepiades, father, and Domna, now step-daughter, Chrestians/Christians to Chrestians/Christians (Χρηστια̣νοὶ Χρηστιανοῖς), in memory, grace.

Lebaba Inscription (318-319), Syria: Deir Ali
The meeting-house of the Marcionists, in the village of Lebaba, of the Lord and Savior Jesus Chrest/Christ (Ιη Χρηστου). Erected by the forethought of Paul a presbyter -- In the year 630.

MAMA X 275 (ca. 250-early 4th century), Asia Minor: Phrygia
Hastily, most holy maiden, you lie, bearing the terrible frenzy of the mistress. You were not wedded to a bed, but the Furies, with howls, carried you to Acheron. Kyrilla, twice-named, daughter of Katylla and Menandros, and Onesimos and Alexandria, the bride. Both were ministers of inexhaustible Plouton. For her, whom the villages lament, this wreath adorns the tomb. Chrestians to Chrestians (Χρηστιανοὶ Χρηστιανοῖς).

IGLSyr 2 443 (ca. 336/337), Greater Syria and the East: Syria and Phoenicia
Jesus(?) Chrest/Christ (Χρηστέ), help. One God alone. Thalassis created everything you say, my friend, and double blessings to you. Year 385*. Enter in joy.

IGLSyr 2 315 (ca. 337), Greater Syria and the East: Syria and Phoenicia
Blessed be God with His Christ (Χριστῷ). In the year 648*, Xandikos, 10th. With the loving care of Basso, swiftly from the things of God. May Maronas, the stonecutter, be remembered.

Epitaph of Marcus Julius Eugenius (ca. 340), Asia Minor: Lycaonia
Marcus Julius Eugenius, son of Cyrillus Celer of Kouessos, a member of the (Laodicean) senate, having served (as an officer) in the officium of the governor of Pisidia and having married Flavia Julia Flaviana, daughter of Gaius (Julius) Nestorianus, a man of (Roman) senatorial rank; and having served with distinction; and when a command had meanwhile gone forth in the time of Maximinus that Christians (Χρ[ε]ιστιανοὺς) should offer sacrifice and not quit the service, having endured very many tortures under Diogenes governor (of Pisidia) and having contrived to quit the service, maintaining the faith of the Christians (Χρειστιανῶν); and having spent a short time in the city of the Laodiceans; and having been made bishop by the will of Almighty God; and having administered the episcopate for 25 full years with great distinction ; and having rebuilt from its foundations the entire church and all the adornment around it, consisting of stoai and tetrastoa and paintings and mosaics and fountain and outer gateway; and having furnished it with all the construction in masonry and, in a word, with everything; and being about to leave the life of this world; I made for myself a plinth and a sarcophagus on which I caused the above to be engraved, for the distinction of the church and of my family.

IGLSyr 21,5.1 323 [ca. 344/345], Greater Syria and the East: Arabia
This is the tomb of Julianos, laid to rest in a long sleep, to whom Agathos, a devoted father, with tears, made this inscription at the burial place, near the common cemetery of the people of Christ (λαοῦ Χρειστοῦ), so that the people might sing praises to him forever, on both sides, beside the elder Agathos, faithful and beloved, who lived for 12 years. In the year 239.

IGLSyr 2 542 (ca. 350), Greater Syria and the East: Syria and Phoenicia
One God, and Christ (Χριστέ), be a helper. Cyril, the son of Fl(avius) Eusebius, a merchant and builder, bought in the year 388*, constructed in the year 398 with God's help, (month of) Panemos, the 30th.

OGIS 200,Add(2) = SEG 26:1813 (ca. mid 4th century), Ethiopia
In the faith of God and the power of the Father, son and Holy Spirit who saved for me the kingdom, by the faith of his son Jesus Christ (Χριστοῦ), who has helped me and will always help me. I Azanas king of the Aksumites, and Himyarites, and Reeidan and of the Sabaeans and of Sileel and of Khaso and of the Beja and of Tiamo, Bisi Alene, son of Ella Amida servant of Christ (Χριστοῦ) thank the Lord my God, and I am unable to state fully his favours because my mouth and my mind cannot (embrace) all the favours which he has given me, for he has given me strength and power and favoured me with a great name through his son in whom I believed. And he made me the guide of all my kingdom because of my faith in Christ (Χριστοῦ) by his will and in the power of Christ (Χριστοῦ), for he has guided me. And I believe in him and he became to me a guide. I went out to fight the Noba because there cried out against them, the Mangartho and Khasa and Atiaditai and Bareotai saying that `the Noba have ground us down; help us because they have troubled us by killing'. And I left by the power of Christ (Χριστοῦ) the God in whom I have believed and he has guided me and I departed from Aksum on the eighth day, a Saturday, of the Aksumite month of Magabit having faith in God and arrived in Mambarya and there I fed my army.

SEG 18:425 (ca. mid 4th century), Rome
My name is Bassos, my homeland is the city of Babylon, and I am a defender of Christ (Χριστοῦ) both in word and in deed. Leaving my worn-out body to the earth and mortal life to men, I ascended to the heavenly path and the abodes of Christ (Χριστο[ῦ]). ☧ The remains of Basso lie beneath the earth, but his soul, purified, has reached the air, coming to Christ (Χριστοῦ) in the ethereal realm.

More inscriptions:
IGLSyr 2 575 (Χρ̣ιστέ, ca. 363 / 364, Syria)
IGLSyr 2 391 (Χριστὸς, ca. 363 or 563, Syria)
IGLSyr 2 598 (Χριστιανῷ, ca. 369, Syria)
IGLSyr 2 389 (Χριστὸς, ca. 372, Syria)
IGChrEg 64 (Χριστου, ca. 374, Egypt)
IGLSyr 2 595 (Χριστός, ca. 378, Syria)
IGLSyr 2 381 (Χριστέ, ca. 387, Syria)
SEG 20:375 (Χριστῷ, Χριστέ, ca. 388, Syria)
Anth.Gr. 1:92 (Χριστὸς, ca. 360-390, Asia Minor: Cappadocia)
AnIsl 7.1967.192,122 (Χριστὸς, ca. 392, Syria)
MAMA X App. I 182,22 (Χρησιανοί, ca. 3rd-4th century, Asia Minor: Phrygia)
Oasis d'Égypte 35,44 (Χριστοῦ, ca. 4th century, Egypt)
Oasis d'Égypte 36,46 (Χριστ̣ο̣ῦ̣, ca. 4th century, Egypt)
Oasis d'Égypte 42,62 (Χριστοῦ, ca. 4th century, Egypt)
Oasis d'Égypte 44,31a (Χριστοῦ, ca. 4th century, Egypt)
Oasis d'Égypte 36,49 (Χρηστοῦ, ca. 4th century, Egypt)
Perinthos-Herakleia 219 (Χρειστιανοὶ, ca. 4th century, Thrace)
SEG 19:719 (Χρειστιανῶν, ca. 4th century, Asia Minor: Lydia)
IG II² 13492 (Χριστο̣[ῦ], ca. 4th century, Attica)
SGLIBulg 36 (χρηστιανῶ̣[ν], ca. 4th century, Thrace)
I.Kourion 202 (Χριστοῦ, ca. late 4th century, Cyprus)
SEG 33:491 (Χριστῷ, ca. 400 or 405, Northern Greece)
SEG 46:1341 (Χρηστῷ, ca. 3rd-5th century, Italy)
IG II² 13493 (Χριστιανὸς, ca. 4th / 5th century, Attica)
IG II² 13535 (Χριστιανοί, ca. 4th / 5th century, Attica)
IG X,2 1 397 (Χρηστιανοῦ, ca. 4th century or later, Macedonia)

[Peter Kirby]

Here's what the Latin inscription data looks like.

For consistency, I will remove the data with abbreviations from the Latin, as it is also not shown in the Greek.

CIL 06, 09028 (p 3464) = CIL 10, *01089,189 = IMCCatania 00407 = ICVaticano p 222
dating: 198 to 211 EDCS-ID: EDCS-18900312, province: Roma place: Roma
D(is) M(anibus) / Septimius Augg(ustorum) lib(ertus) / Alexander ex / procuratoribus / sibi vivo et Fulvi/ae Afrodite uxori / suae dulcissimae / Chr(istus?) posuit

ICUR-05, 15360 = ILCV 04650 (em) = ICVaticano p 2223 = Carletti-2008, 00010 = AE 1997, +00166 = AE 2006, +00150 = AE 2017, +00003
dating: 191 to 225 EDCS-ID: EDCS-34400116, province: Roma place: Roma
A(ulus) Egrilius / Bottus / Philades/potus dul/cissimus / et pientis/simus sui / parentes / fecerunt / vixit an(nos) / VIIII d(ies) XL / m(enses) sex // Chr(isti) Ie(su)

ICUR-03, 08716 = ILCV 03315 (em)
dating: 268 to 279 EDCS-ID: EDCS-35900961, province: Roma place: Roma
Pasto[r et T]itiana e(t) Marciana et / Chr[e]st[e Mar]ciano filio bene merenti [in] I(esu) Chr(isto) d(omino) n(ostro) fec[eru]nt qui vixit ann<o=V>s XII m(enses) II et d[ies 3] / qui <g=C>ra[tia]m accepit d(omini) n(ostri) die II Ka[l(endas) O]ctobres / [Probo III et No]nio Paterno II co(n)ss(ulibus) et red(d)<i=E>[dit] XI Kal(endas) [s(upra) s(criptas)] / vi<v=B>as inter sanctis in a[eternum]

ICUR-07, 20366 = RAC-1933-231,1
dating: 201 to 300 EDCS-ID: EDCS-40400781, province: Roma place: Roma
Aur(elia)e Flavi(a)e / co(n)iugi Maximus / in pace et in C(h)risto

ICUR-07, 20389 = RAC-1933-230
dating: 201 to 300 EDCS-ID: EDCS-33000119, province: Roma place: Roma
V Kal(endas) Octobr[e]s Celerina an(norum) XXV / m(ensium) VI d(ierum) XI in C(h)ris{s}to

ICUR-08, 21075 = ILCV 03285 (em)
dating: 201 to 300 EDCS-ID: EDCS-33400905, province: Roma place: Roma
Gentilla / quae vix(it) an(nos) XVIIII / et dec(essit) XVII Kal(endas) Sep(tembres) / in Chr(isto)

ICUR-08, 21307 = ILCV 04028d
dating: 201 to 300 EDCS-ID: EDCS-30700204, province: Roma place: Roma
Car(a)e co(n)i<u=O>gi Timo/tea qu(a)e <v=B>ix(i)t / annis XXXX // in pa(c)e in pace Ch(risti) deposita est die <XV=VX> Kale(ndas) O<c=P>t(obres)

ICUR-09, 24407 = ILCV 03375d
dating: 251 to 300 EDCS-ID: EDCS-33101433, province: Roma place: Roma
Fortunata / vives in C<hri=RHE>(s)to

ICUR-09, 25962 = CLE 00730 = ILCV 02392 (add) = ICaRoma 00090 = Carletti-2008, 00036 = AE 2007, +00205
dating: 251 to 300 EDCS-ID: EDCS-31900339, province: Roma place: Roma
Dixit et hoc pater omnipotens cum [pelleret Adam] / de terra sumptus terrae traderis hu[mandus] / sic nobis sita filia e(s)t Agape C<hr=RH>ist[ique fidelis] / bis denos septemq(ue) annos emesa [quiescit] / haec illi per C<hr=RH>istum fuerat sic [plena senectus] / Eucharis est mater Pius et pater est [mihi 3] / vos precor o fratres orare huc quando veni[tis] / et precibus totis patrem natumque rogatis / sit vestrae mentis Agapes carae meminisse / ut deus omnipotens Agapen in saecula servet

ICUR-10, 26329 = ICaRoma 00080 = AE 1988, 00035
dating: 276 to 300 EDCS-ID: EDCS-30600159, province: Roma place: Roma
Apronianeti filiae dulcissim(a)e / quae vixit ann(os) V mens(es) V / parentes bene merenti posuerunt / Aproniane cred<i=E>disti in deo vives in Chr(isto)

CIL 10, 07975 (p 997) = CIL 10, 07976 = SRD 00444 = SRD 00656 = Porra 00649 = AE 1982, 00440
dating: a: 316 to 316; b: 316 to 316; c: ; d: EDCS-ID: EDCS-22500149, province: Sardinia place: Terranoa / Olbia / Terranova / Terranova-Pausania
]ola[3] / [desid]erii(?) urbiu[m] / [T(itus) S]e[pti]mius Ianua[rius] / prae[se]s prov(inciae) [Sard(iniae) dev(otus)] / [N]umini [maiestatique eius] // ]F[ // Victo]r s(anctae) e(cclesiae) m(inister) L[3] / [3]entades[3] b{a}eatissi[3] / [3]sia in ruin[3] aut virtuti [3] / [3]umque di[3] / [in nomine C]hri[s]ti Ti(beri) Iuli A[3] / [3]ce civitatis [3] / [3]rnci [ // ]VI[3] / [3]RVM[

CIL 08, 20302 = ILCV 03247 = MEFR-1964-155 = AE 1912, +00009
dating: 324 to 324 EDCS-ID: EDCS-26100422, province: Mauretania Caesariensis place: Ain el Kebira / Perigotville / Satafis
]OEO/NAta[3 Ian]uariae / anc[-i]ll(a)e C(h)risti / vixit in deo an/nis prope LX et / fecit sibi ipsa / sana sanctorum / mensa die VIII K(a)l(endas) / Iulias dedicante / Aviano Crescenti (!) p(rovinciae) CCLXXXV

ICUR-06, 16438
dating: 291 to 325 EDCS-ID: EDCS-32801907, province: Roma place: Roma
Restut(a)e bene me/renti in pace recess(it) / in Christo qu(a)e vixit annos / XVIII

ILJug-01, 00131 = IJO-01-Dal, 00003 = Salona-04-01, 00069 = AE 1959, 00251 = AE 2005, 01187
dating: 271 to 330 EDCS-ID: EDCS-10000231, province: Dalmatia place: Solin / Salona
hanc sepultu]/ram si qu[is de]asciare volu/erit habe[at ir]ata Numina / qui<d=T>quid [Rom]ani sive Iud(a)e/i vel C(h)ris{s}(t)i[ani] (!) / colent e[t deo]s Man<e=I>s unus / quisque quot sibi fi/[e]ri non vu[lt] / facere non / debet

ICUR-08, 20752 = ILCV 01768 = CLE 00301 (p 855) = CLENuovo p 102 = Carletti-2008, 00154 = AE 2015, +00003
dating: a: 326 to 375; b: 337 to 350 EDCS-ID: EDCS-30700301, province: Roma place: Roma
Constantina d(eu)m venerans Christoq(ue) dicata / omnibus i<m=N>pensis devota mente paratis / numine divino multum Christoq(ue) iuvante / sacravit templum victricis virginis Agnes / templorum quod vincit opus terrenaq(ue) cuncta / aurea quae rutilant summi fastigia tecti / nomen enim Christi celebratur sedibus istis / tartaream solus potuit qui vincere mortem / invectus caelo solusq(ue) inferre triumphum / nomen Adae referens et corpus et omnia membra / a mortis tenebris et caeca nocte levata / dignum igitur munus martyr devotaq(ue) Christo / ex opibus nostris per s(a)ecula longa tenebris / o felix virgo memorandi nominis Agnes // Constantina deo