This paper examines how the Greek terms θεοσέβεια and θεοσεβής functioned from an early period as valuative categories for female religious agency in the eastern Mediterranean. While often treated as abstract markers of "piety," these terms emerge in literary, epigraphic, and Christian contexts as publicly legible, socially consequential descriptors, applied to women as actors, patrons, commemorators, and moral exemplars. Moreover, while the θεοσεβ- word group is well attested in broader Greek literature as denoting practical, visible reverence toward the divine, its onomastic use has received comparatively little attention. By focusing on Theosebeia as a female personal name, this study explores how piety moves from an ethical quality to an embodied social identity; a marker of female (religious) agency. Building on the semantic development of the θεοσεβ- word group in Greek literature and Jewish-Greek texts, the paper turns to inscriptions from Late Antiquity in which women are explicitly named and praised through this vocabulary. Funerary and dedicatory inscriptions present women not only as recipients of remembrance but as agents of commemoration and devotion, whose θεοσέβεια is materially inscribed and socially acknowledged (e.g. ICG 241; ICG 507; ICG 1576). The recurrence of Theosebeia as a female name, alongside the adjectival attribution θεοσεβής, shows how piety itself could be embodied, named, and gendered without being confined to domestic or silent roles. Read alongside 1 Timothy 2:10, where women who "profess θεοσέβεια" are expected to demonstrate it through visible deeds, these inscriptions illuminate a shared moral grammar in which female religiosity is performative, public, and evaluative. Rather than signaling marginality or submission, θεοσέβεια and θεοσεβής articulate a mode of religious authority, allowing women to claim visibility and agency within their communities.