Numismatic Evidence of the Jewish Origins of the Cross
T. B. Cartwright
December 5, 2014
Introduction
Anticipation for the Jewish Messiah’s first prophesied arrival was great and widespread. Both
Jewish and Samaritan populations throughout the known world were watching because of the
timeframe given in Daniel 9. These verses, simply stated, proclaim that the Messiah’s ministry would
begin about 483 years from the decree to rebuild Jerusalem in 445BC. So, beginning about 150 BC,
temple scribes began placing the Hebrew tav in the margins of scrolls to indicate those verses related
to the “Messiah” or to the “Last Days.” The meaning of the letter tav is “sign,” “symbol,” “promise,”
or “covenant.” Shortly after 150 BC, the tav (both + and X forms) began showing up on coins
throughout the Diaspora -- ending with a flurry of the use of the symbol at the time of the Messiah’s
birth.
The Samaritans, in an effort to remain independent of the Jewish community, utilized a
different symbol for the anticipation of their Messiah or Tahib. Their choice was the tau-rho
monogram, , which pictorially showed a suffering Tahib on a cross. Since the Northern Kingdom
was dispersed in 725 BC, there was no central government authority to direct the use of the symbol.
So, they depended on the Diaspora and nations where they were located to place the symbol on coins.
The use of this symbol began in Armenia in 76 BC and continued through Yeshua’s ministry and on
into the early Christian scriptures as a nomina sacra.
As a result, the symbols ( +, X and ) were the “original” signs of the Messiah prophesied
throughout scriptures. For the purpose of this article, details of the tau-rho monogram and the
Samaritan Tahib will be discussed in a separate paper. The present work will focus only on the “tav”
cross.
The Cross and the Messiah – the Vatican’s View
The lack of credible evidence of the true history of the cross was probably the biggest
disappointment during the research for this paper. The “official history” of the cross comes from the
Vatican -- which notoriously rewrote history to validate Catholicism. (A prominent example of a
misleading claim is that Peter was the first Pope when, in reality, Yakov (James), Yeshua’s brother,
was the first Bishop of the Jerusalem church.) But, where the history of the cross is concerned, the
Vatican’s version says that the cross originated in the year 200 AD in the catacombs of Rome (as a
Greek cross in Figure 1). The reason given for such a late origination of the cross comes from the
early Church fathers who said that the cross stood for Christ’s pain and suffering and the
overwhelming shame of that made it too unbearable to use as a symbol. As a result, the first
“official” cross, known as the Latin cross, was not designated until the time of Constantine the Great,
after the Council of Nicaea. An example of the first use of the Latin cross can be seen on a bronze
follis from 334 AD in Figure 2.
Earliest known public use of the cross.
An inscription on the tomb of
Rufinas and Irene.
Catacombs of Rome. 205 AD
Figure 1. Vatican’s 1st public use of the cross
from the tomb
of Rufinas
205with
AD equal
This type
of cross,
Figure 2. 1st appearance of the Latin cross on a
bronze follis of Constantine 334 AD.
length arms, is known
as the “Greek Cross”
Here is a good summary of the Catholic Church’s version of the history of the cross from
Marucchi’s work in 1908:
“…the cross should have appeared in Christian homes as an object of religious
veneration, although no such monument of the earliest Christian art has been preserved.”
“The cross, therefore, appears at an early date as an element of the liturgical life of
the faithful, and to such an extent that in the first half of the third century Tertullian could
publicly designate the Christian body as "crucis religiosi", i.e. devotees of the Cross.”
“It is probable, though we have no historical evidence for it, that the primitive
Christians used the cross to distinguish one another from the pagans in ordinary social
intercourse… and …replied to the pagan taunt by showing that their persecutors themselves
adored cruciform objects.”
“The second event was of even greater importance. In the year 326 the mother of
Constantine, Helena, then about 80 years old, having journeyed to Jerusalem… would
discover the Saviour's Tomb and His Cross…”
Marucchi, O. (1908). Archæology of the Cross and Crucifix. In The Catholic Encyclopedia. New York:
Robert Appleton Company. Retrieved November 12, 2011 from New Advent:
http://www.newadvent.org/cathen/04517a.htm
It is important to point out that Helena had several historians and writers in her contingent to
Jerusalem. Their purpose was to detail her activities and the journals of the trip still exist. However,
none of their extensive, detailed writings mention “the greatest archeological find of all time” – the
cross on which Christ was crucified. So, it is my speculation that the Latin Cross was contrived from
a political arrangement between the Constantine government and the Roman Church’s desire to be
unique as God’s chosen Church. Unfortunately, it is the “legend” of Helena’s cross that became the
design basis for the “Christian Crosses” even into current times.
The Cross and the Messiah -- The Facts
To quote John Adams, “…facts are stubborn things…” The historical and archeological
evidence show clearly that the cross existed at least 350 years before the Vatican’s claim. Ancient
coins provide the clearest, most convincing evidence that the simple cross was used not only by the
early Christians just after the crucifixion but also by faithful Jews before Christ’s coming. Verifying
evidence of the early cross can also be found in scrolls, ossuaries, and rings and coins in the centuries
before and after Yeshua’s birth and death. (A complete chronology of Christian symbols can be seen
in Appendix I.)
Was this evidence known by early Christian fathers? Yes, it appears that theologians and
historians have worked diligently through the centuries to suppress the knowledge of early crosses.
Most examples were explained away as “ornaments,” “wheel spokes,” “four winds of the earth,”
“stars ” or “ alignment marks.” The basis for this activity appears to be an anti-Semitic attitude and
the desire to promote their own “orthodoxy.”
The political pressure to keep the “history” secret was tremendous, as described by
archeologist Charles Ganneau in 1873 upon discovering ancient crosses (Figure 3) on tombs and
ossuaries dated to about 15 AD:
“I do not think it can be anything other than the sign of the cross, but I do not overlook
the difficulties which beset that view, considering our…ideas …to the earliest period at which
the cross was recognized as the emblem of Christianity… If this cross is really a Christian
symbol, we must … admit that the chronological rules upon which all archeologists have
hitherto justly agreed with regard to Christian monuments do not apply…”
Archaeological Researches in Palestine During the Years 1873 - 1874,
by Charles Clermont-Ganneau, p. 403-4
Figure 3 . Ganneau’s Sketch of Cross in Bethany tomb
Figure 4 . Headstone at the Mt of Olives tomb.
From JCR Vol 9, Issue 2.
Additional archeological evidence includes the headstone of a tomb (Figure 4) that has a
simple cross cut into the stone. This was reported in the Jerusalem Christian Review, Volume 9,
Internet Edition, Issue 2. This find was located at the entrance of the “Mt of Olives” tomb discovered
in 1953. It was also reported that several of the ossuaries in the tomb had sketches of crosses on them
and that the tomb was used by Christians until 70 AD.
So, what is the earliest known use of the cross as a symbol of the Messiah? The evidence trail
begins with a recent archeological find -- the “Dead Sea Scrolls.” One of the most spectacular finds of
the Dead Sea Scrolls was an intact version of Isaiah dated 150 BC. The document was believed to be
transcribed by the Essenes from a version written in 350 BC.
An interesting feature of the document is a series of scribal marks in the margins. The marks
included dots, dashes, “hats”, and most importantly, crosses. The crosses were actually the Hebrew
letter “Tav” which appears to indicate verses related to the End Times and Messiah. There are about
10 instances of the Tav used in this fashion. The literal translation of “Tav” is covenant or symbol.
So, the logical conclusion is that these scribal marks are the earliest known correlation between the
“Cross” and the “Messiah.” Example of these marks can be seen below in Figure 5 followed by the
interpretation from Fred P. Miller:
Figure 5. Tav in the margins of the Great Scroll of Isaiah. Image from article by Fred Miller.
The verses (54:16 – 17) discuss the End Times and the protection God gives to Israel.
“(16.) Behold, I have created the craftsman who blows the coals in the fire, and who brings out an
implement for his work; and I have created the waster to destroy. (17.) No weapon that is formed against you
shall succeed;
And verses (55:3-5) discuss the Messiah
“(3.) Extend your ear, and come to me: hear, and your soul shall live; and I will make with you an
everlasting covenant, the faithful mercies of David. (4.) Behold, I have given him for a witness to the people, a
leader and commander to the people. (5.) Behold, a nation that you do not know you shall call, and a nation that
you have not known shall run to you because of YHWH your God, and the Holy One of Israel; for he has
glorified you.”
Isaiah 54:11 – 55: 4 from “The Translation of the Great Isaiah Scroll,”
All text and translation Copyright © by Fred P Miller 2001.
The Hebrew tav took many shapes and forms as seen in Figure 6. This is discussed in texts
such as “The Ancient Hebrew Alphabet,” by Seekins, and “Treasury of Jewish Coins” by Meshorer.
The most common examples were:
Figure 6. Examples of the ancient Hebrew letter tav.
Earliest Numismatic Uses of the Cross
From the Diaspora
It was after 150 BC that the “cross” began showing up on coins. First, they appeared on coins
in the Diaspora, then on coins of the Hasmonean and Herodian dynasties. Geographical locations of
“cross” in the Diaspora are shown on the map in Appendix II. Several examples of these coins are
shown in Figure 7 below:
150 BC India
150 BC Thrace Counterpunch
123 BC Zabinas Syria
120 BC Ptolemy VIII Egypt/Cypress
60 BC Argolis Greece
50 BC Celtic France
45 BC Mauretania
38 BC Parthia
35 BC Celtic France
25 BC Azes Scythia
14 BC Bosporus
6 BC Zephyrion
12 BC Persis
2 BC Nabataea
Figure 7. Examples of coin from the Diaspora showing the Hebrew tav or cross
The coins above are presented only to show the symbol and the diversity of the locations.
What could possibly motivate or coordinate such different nations – a world apart -- to use the same
“+” symbol? It was a major challenge to find a common thread between such independent nations
with disparate peoples. The only common characteristic found was the migration of the Jewish
people to these areas in the preceding centuries – this dispersion is known as the Diaspora.
One coin (Figure 8), however, deserves more explanation. It is a potin (lead alloy) coin from
Celtic Gaul dated to about 30 BC. It shows a crescent and star at top, a “wavy” line that dissects the
coin with one cross above the wavy line and two crosses below the wavy line. There is a straight line
toward the bottom held up by hatched lines. The best information about the meaning of these
symbols resulted in my interpretation seen below the image. First, the crescent moon and star
represents the “Star out of Jacob” from Numbers 24. Next, Meshorer for example, suggests that
wavy lines are the curtain separating the Holy of Holies (or Heaven from earth). Third, The
Testament of Judah and Damascus Document both make numerous references to “Two Messiahs” -a concept considered prophetical prior to the Maccabean rebellion. Here are excerpts:
“ ... during the time of ungodliness until the appearance of the Messiahs of Aaron and Israel ”
[Damascus document 12.23-13.1]
“This is the exact statement of the ordinances in which they walk until the Messiah of Aaron
and Israel appears and expiates their iniquity.” [Damascus document 14.18-19]
“Those who heed Him are the poor of the flock; they will be saved at the time of visitation. But
others will be delivered up to the sword at the coming of the Messiah of Aaron and Israel.”
[Damascus document 19.9-11]
“My children, be obedient to Levi and to Judah. Do not exalt yourselves about these two tribes
because from them will arise the Savior from God. For the Lord will raise up from Levi someone as a
high-priest and from Judah someone as king. He will save all the gentiles and the tribe of Israel.”
[Testament of Simeon 7.1-2]
So, the design of this coin clearly anticipates the coming Messiahs and connects them to the
symbol of the cross as well as the relationship between the Messiah and God and their relationship
between Heaven and earth.
Figure 8. Potin Celtic coin showing the Hebrew tav representing God and the coming Messiahs. (numismatic
experts say this design is nothing more than a “stylized horse.”)
Maccabean/Hasmonean
Beginning about 167 BC, a Judean rebel group lead by Mattathias the Hasomonean and his
son, Judah Maccabee, defeated the Seleucids and cleansed the temple. The victorious Maccabees in
163BC returned a sovereign nation back to Jewish people that hadn’t existed for centuries. This
ultimately resulted in rulers that took both titles: “King” and “High Priest.” This rejected the
theology of two Messiahs and plainly shows that one person could fulfill both roles.
Each Hasmonean ruler proudly displayed the dual titles on their coins. A few coins actually
displayed the “tav” as seen in Figure 9 below. John Hyrcanus, in about 135 BC, was the first to use
the duel titles and was subsequently followed by Aristobalus, Janneaus, Salome, Hyrcanus II,
Aristobalus II, and ended with Mattathias Antigonus in 37 BC.
106 BC Hyrcanus
67 BC Hyrcanus II
103 BC Janneaus Imitation
37 BC Mattathias
76 BC Janneaus Imitation
37 BC Mattathias
( Image from Menorah Coin Project
Figure 9. Hasmoneon use of the tav on coins from 135 BC to 37BC
The coins and situation concerning Mattathias Antigonus deserves extra attention. It is very
interesting that two “tavs” appear in his name are arranged on his coins so that both variations of the
tav are shown - the (+) and (x). In this fashion, the “priesthood” and “kingdom,” traits found in
Numbers 24:17, are shown on his coins. The following images show an 8-prutot coin from
Mattathias:
Figure 10. Bronze 8-prutah coin from Mattathias about 40BC. Obverse shows 2 cornucopias with the paleo Hebrew inscription ‫ םי וה יהו גה ןהכה היתתמ‬or “Mattathias the High Priest and Council of the Jews” The
reverse shows a wreath surrounded by the Greek inscription BACILEWC ANTIGONOY interpreted as “of
King Antigonus.”
Mattathias was defeated in 37BC by Herod thus ending the Hasmoneon Dynasty. eliminated
the whole concept of a “2-messiah” package and squarely posited the possibility of a one-person
Messiah fulfilling both roles as King and High priest. This manifested itself 30 years later with the
Temple encounters of Simeon and Anna (Luke 2:25-38) who proclaimed Yeshua (Jesus) as “Your
salvation” and “the redemption of Jerusalem.”
Herod the Great
Herod was a usurper to the throne. He was motivated by power and money and the result of
his reign was the betrayal of the sovereign Jews. Herod had no allegiance to Jewish worship or
tradition. One of his first acts as king after defeating Mattathias was to insert political hacks into the
High Priest position which ended the Zadokite lineage. Herod seized on the opportunity to make the
sacrificial system and money changing operation a profit center for his administration. Herod began a
complete restoration of the Temple itself about 18 BC but was completed decades later. It was into
this corrupt temple operation that Yeshua (Jesus) was born.
Surprisingly, coins of Herod convey the anticipation of the Messiah within the remnant of
dedicated Jewish religious believers. The main mint in Jerusalem produced small denomination
bronzes that were crudely made. The design of these coins was relatively simple as nearly all
reflected temple life in some fashion. However, there are two of the designs clearly show the
anticipation and commemoration of the arrival of the Messiah. One prutah is designed with a diadem
on the obverse and a sacrificial table on the reverse. This design exists both with and without the cross
(tav) within the diadem. This has to indicate the anticipation (no tav) and arrival (with tav) of the
Messiah. What or who else could possibly be so royal or divine that coins are designed specifically
for their presence?
The other prutah design shows crossed lulavs (palm branches) and the sacrificial table. The
designs are shown with both un-opened and opened lulavs -- indicating the absence or presence of the
Messiah. A couple of variations of the diadem/table design are shown in Figure 11:
No tav = No Messiah yet
Tav in diadem = Messiah arrived
Figure 11. Prutot of Herod showing diadems with and without the cross.
The most likely dates for the diadem coins without the tav are 18 BC to 10 BC while the date
for the “Messiah has arrived” coins is 6 BC based on the work by Dr. Molnar in his book on the Star
of Bethlehem.
A corresponding coin design, displaying the palm fronds, was minted in Jerusalem in the same
time period as the diadem coins. Open palm fronds represent victory while un-opened palm fronds
indicate the anticipation of victory. Notice also that the palms are arranged in the shape of the cross.
Unopened lulavs = No victory or Messiah
Opened lulavs = Victorious Messiah has arrived
Figure 12: Prutah of herod showing opened and unopened lulavs
In the century after Herod’s death, numerous political and religious leaders influenced policy
and laws. The Roman’s began the use of Prefects for governing Judaea, the Jewish religious leaders
continued temple worship until 70 AD, and Christianity was growing through the known world.
Persecution of the Christians began with the Jewish hierarchy soon after the Messiah’s death and
resurrection. In 49 AD, Emperor Claudius issued an edict which protected the Christians from
Jewish persecution. Roman persecution of the Christians began in earnest in 64 AD when Nero
blamed them for the fire in Rome.
The Jewish uprisings in 66 AD and 132 AD resulted in the near annihilation of the Jewish race.
Roman persecution of the Messianic Jews (the Christians) ramped up during the reign of Trajan and
Hadrian leaving only pockets of Christians throughout the Roman Empire. But before these groups
were wiped out or dispersed, the use of particular symbols, especially the cross, continued.
First Century AD Christians
For the first hundred years after Christ’s life, the vast majority of new Christians were Jewish.
Numismatic evidence strongly suggests that this group of Messianic Jews kept the upright version of
the tav (+) as the sign of the promised Messiah. The various locations of the coins displaying the “+”
align neatly with the Jewish and Samaritan Diaspora.
15 AD Bethany Ossuary
40 AD Elymais (Kuwait)
15 AD Judaea
40 AD Kushan Imitation
40 AD Gondophares India
45AD Persia
42 AD Talpiot Tomb Judaea
60 AD
Figure 13:
India
50 AD Persis
74 AD Gadara (Judaea)
80 AD Ascalon (Judaea)
Use of the cross on coins after Christ’s death and resurrection.
First Century AD Jews
While most of the new Christians were of Jewish descent, there remained a large Jewish
population who rejected the divinity of Yeshua (Jesus) and continued with temple worship. It follows
that they continued to look for their Messiah. Nearly all the coins of the prefects use the “x” tav
outside a wreath to indicate that the Messiah has yet to arrive. Examples of this use of the tav is
shown in the following figure. This continued until the destruction of the Temple in 70 AD.
2 AD Archelaus Judaea
6 AD Archelaus Judaea
20 AD Valerius Judaea
30 AD Pilate Judaea
54 AD Felix Judaea
56 AD Festus Judaea
Figure 14 Use of the Jewish tav after Christ’s birth to 70 AD.
Bar Kochba Coin
Jerusalem was destroyed by Titus in 70 AD and the temple period ended. Persecution of
Christians was now widespread by the Romans and little or no evidence of religious symbols are seen
in any ossuaries, jewelry or coins for the next 150 years. However, there was a significant use of the
cross during the Bar Kochba uprising 132 – 135 AD. Simon Bar Kochba led a rebellion and captured
Jerusalem. He preached that he was the promised Messiah and began to rebuild the temple.
However, Hadrian’s forces totally annihilated the rebels and nearly wiped the Jewish race off the
earth. During Bar Kochba’s brief reign he minted several coins, one of which he placed the cross
above the Holy of Holies to signify that he was the promised Messiah.
Figure 15. Shekel or tetradrachm of Bar Kochba. Sign of the Messiah is placed above the Ark
Abgar of Edessa, Mesopotamia
There is one more coin displaying an early cross that is worth discussing. It is a rare and important
coin that commemorates cooperation between Abgar VIII and Commodus after Commodus came to power in
177 AD. The obverse show Abgar facing right wearing a tiara with a cross in the middle. Interestingly, it has
been about 100 years since the widespread use of this cross on a coin. Mesopotamia was an area that had a high
Jewish population but had become a Christian stronghold until Muslim rule in 630 AD. It is well documented
that many kings in the Abgar lineage were professed Christians.
There are many legends originating from Edessa. One legend concerns correspondence between Abgar
V and Yeshua himself in which the King was healed of leprosy. A second legend tells of the “portrait” of the
Messiah that Abgar V kept in his study. This portrait is most likely the Shroud of Turin.
It is ironic that the righteous character of Abgar VIII is countered by the irresponsible character of
Commodus. Commodus had very poor managerial skills and made horrible financial decisions for the Empire.
Many historians trace the beginning of the fall of the Roman Empire to Commodus’ reign.
Figure 16. Abgar VIII with cross on Tiara
Conclusions
1. Historical numismatic evidence supports the notion that three primary symbols, +, X and ,
were used to signal the anticipation for the Messiah’s first visit on earth. Examples can be
seen on scrolls, ossuaries, rings and coins in the centuries before and after Christ’s (Yeshua’s)
life. They all appear to be used, as mentioned in Matthew 24:30, as the “the sign of the Son of
Man.”
2. It is the use of the tav (cross) in the margins of the Great Scroll of Isaiah where the first
connection is made between the cross and the Messiah.
3. Jews in the Diaspora utilized the tav (+ and x) on coins throughout the known world beginning
about 150 BC. Similarly, Jews in Judaea used the same + and x symbols up to the time of
Herod in anticipation of the Messiah’s coming.
4. New Christians in the first century after Yehsua’s death and resurrection used the upright tav
(+) to acknowledge the Messiah’s time on earth. The simple cross can be seen on numerous
coins throughout the known world from about 40 AD to 80 AD.
5. Jews who refused to accept Yeshua as the Messiah continued to use the “x” version of the tav
until about 70 AD when the temple was destroyed. This sign can be seen on nearly all the
coins of the Prefects and is displayed outside the wreath on the reverse.
6. Numismatic evidence soundly rejects the Vatican’s stance that the cross didn’t originate until
200 AD. Further, the first “official” use of the cross (a Latin cross), as seen on the follis of
Constantine the Great in 334AD, was contrived and not based on any historical facts.
References
Catholic Encyclopedia, “Archæology of the Cross and Crucifix.” Marucchi, O. (1908). New York:
Robert Appleton Company. Retrieved from newadvent.org
Constantine the Great, Grant, M. Barnes & Noble, 1993
Archaeological Researches in Palestine During the Years 1873 - 1874, by Charles Clermont-Ganneau,
Jerusalem Christian Review, Volume 9, Internet Edition, Issue 2. 2001
“The Translation of the Great Isaiah Scroll,” Miller, F. P., Moellerhaus Publishers, 2001.
Ancient Hebrew Alphabet, Seekins, Frank, Hebrew World, 2004.
Treasury of Jewish Coins, Meshorer, Ya’akov, Ya Ben-Zvi Press, 2001
A Catalogue of Jewish Ossuaries, from The Israel Antiquities Authority, Rahmani, L.Y., 1994
The Earliest Christian Artifacts, Hurtado, L., Eerdman’s Publishing, 2006
Symbol
+, x
Appendix I. Chronology of Major Jewish & Christian Symbols
First Use
Symbol
Comments
Names
150 BC
Cross, simple
The Hebrew tav means symbol, covenant, or promise.
cross, tav
Found on coins throughout the Diaspora in the
Mediterranean and Middle East in anticipation of the
Messiah. After Yeshua’s death, the + appears to be used
by early Christians while the X was used by Jews until
70 AD. Found on coins, ossuaries, scrolls and rings.
The + was later incorrectly called the Greek cross.
76 BC
Tau-rho
Used by Samaritans as a sign of the Taheb. Found on
monogram,
coins throughout the Samaritan Diaspora in the years
staurogram,
before Yeshua’s birth. It is a pictorial representation of
rho cross,
Yeshua on the cross. Found on ossuaries and later in
christogram
scriptures as abbreviation for “crucifixion.” Extensive
use by Christians into modern times but mistaken as a
variation of the chi-rho.
37 BC
Menorah
The Menorah was part of the earliest Hebrew worship in
the Tabernacle and then into the first Temple. There are
several early examples of the Menorah etched in stone
but this is the first use on a coin.
6 AD
Aries Star
Thought to commemorate Yeshua’s birth. Symbolic of
the heavenly alignment seen by the Magi. Found only on
coins from Antioch until about 250 AD.
100 AD
Anchor
Usually used in conjunction with fish. Found in
catacombs and on rings. Meaning comes from Hebrews,
"We have this hope as an anchor for the soul, firm and
secure.”
,
100 AD
Christian
Fish, Icthus
200 AD
Iota chi
200 AD
Good
Shepherd
205 AD
Greek Cross
(tapered arms)
317 AD
Greek Cross
(flared arms)
Found mostly on rings and in the catacombs. Typically
meant to be a symbol of Yeshua himself. All ancient
examples of Christian fish show gills, fins and scales.
Often shown in conjunction with an anchor or Jonah.
No stick fish seen.
First seen on coins from Severus and in catacombs.
Meant to be a cipher for Jesus Christ ( Ιησουσ Χριστοσ)
Seen almost exclusively in the catacombs. Also found in
a some Medieval and Renaissance art.
Tapered arms first seen in the Catacombs and later on
coins and jewelry. Still has the meaning of the sign of
the Messiah. Used extensively in art and décor into
modern times.
First seen on coins of Constantine and in catacombs.
Still has the meaning of the sign of the Messiah. Used
extensively on coins and art into modern times.
326 AD
Chi Rho,
Christogram
†
334 AD
Latin Cross
α-ω
350 AD
Alpha-omega
350 AD
Christ’s
Portrait with
alpha-omega
Christ’s
Image
Α- Ω
685 AD
700 AD
Star of David
800 AD
Patriarchal
Cross,
Orthodox
cross
Celtic Cross
,
850 AD
1009 AD
Lamb of God,
Agnus Dei
1200 AD
Jerusalem
Cross
1966 AD
Christian
Fish, Jesus
Fish, Stick
Fish, Icthus
First seen on a coin from Constantine. Claimed to the
symbol given to Constantine by God in 312 AD. Heavy
use in catacombs and coins until about 450 AD. Used
extensively in art and décor into modern times. Cipher
for the first two letters of Cristos (xpiστωσ).
First used on coins of Constantine. Used extensively into
modern times. Modeled after Helena’s “true cross.”
Meant to reflect the suffering of Christ.
Used in conjunction with the tau-rho and chi-rho
monograms. Used extensively in the catacombs and
coinage after 350 AD. Common part of sanctuary decor
in modern times.
Earliest known portrait of Christ. Found only in the
catacombs. Image appears to be copied from Shroud of
Turin.
First seen on gold coins during Justinian II reign. Image
appears to be copied from Shroud of Turin. Widespread
use of His image didn’t occur until after 685 AD.
The earliest use is found on coins from Byzantine during
the Umayyad caliphate. Widespread use of the symbol
didn’t occur in Jewish society until the 1200’s
These are just variations of the Latin cross. The two
crossbars typically stand for the birth and death of Christ.
These are still used extensively by the Eastern Orthodox
churches.
A variation of the Latin cross with the Nimbus imposed.
Still used in church décor in modern times.
First appeared on coins from Aethelred in England. The
“Agnus Dei” mass was begun by the Catholic church
about 820 AD but the symbol wasn’t used until 1009
AD.
Became the symbol for the crusaders. It the Greek cross
with smaller crosses in the quadrants that represent the 4
gospels. Still used in modern churches.
First use appears in the Good News For Modern Man.
Stories about being a secret ancient Christian symbol are
legend. All early examples of Christian fish show gills,
scales and fins.
Appendix II.
Map of Diaspora showing coins with signs of the Messiah
Gaul
(France)
Egypt
India