The discovery of an ancient word square in the cryptoporticus at Smyrna has raised some fascinating questions about the subtle ways in which early Christians may have expressed their faith in a public yet potentially hostile environment. Dating to approximately AD 125, the word square consists of five words arranged in a 5×5 grid, with each word reading the same horizontally and vertically:

ΜΗΛΟΝ (μήλον) – apple tree, apple, fruit

ΗΔΟΝΗ (ηδονή) – taste, delight, pleasure

ΛΟΓΟΣ (λόγος) – word, reason

ΟΝΟΜΑ (όνομά) – name

ΝΗΣΑΣ (νήσας) – floating, swimming, weaving, spinning

At first glance, these words appear like an interesting intellectual puzzle, perhaps akin to a brain teaser or ancient crossword. But with closer examination, it opens the door to a wide range of interpretations, many of which hint at deep theological and christological meaning—possibly even a hidden Christian message about the Trinity. As I consider the possibilities, I’ve become excited about how the archaeological record is showing us the manner in which early Christians navigated their faith in a public world, sometimes with subtlety, sometimes with symbols, but always with a clear understanding of their foundational beliefs in Jesus Christ.

The Word Square and Its Context

First, a bit of background. The agora, or marketplace, was an important public space in many ancient Greek cities, and the cryptoporticus in Smyrna was a unique example of such space. Built partially underground, it would have been a bustling hub of activity with trade guilds and shops buying and selling goods and provisions for the everyday life of people in the city. Smyrna, a prominent Roman city in the first and second centuries of Christianity, was known not only for its loyalty to Rome demonstrated by its cult of the sebastos but also for its cult of Cybele, the mother goddess. This environment would not have been particularly welcoming to Christians, who refused to participate in the imperial cult and were, at times, persecuted for their distinct beliefs. It is here that Polycarp is martyred in AD 155-156 for not bowing to such worship.

In such a setting, public symbols like this word square could have served multiple purposes—perhaps an intellectual game, a piece of art, or a theological statement. And while we don’t know for certain who created the word square or why, it’s possible that it reflects a coded Christian message. If that’s the case, it would be a subtle yet powerful way to profess faith without drawing undue attention in a hostile environment.

When Loré and I arrived at the entrance of gallery 2 of the cryptoporticus, the graffiti was secured behind a locked gate. So, our guide called the archaeologist responsible for the Smyrna excavation and kindly requested that he permit a fellow professor access to the area to look at the graffiti. He consented and directed his assistant to guide us through the various graffiti which include phallic talismans, trade ships, fish, and several apparent Christian examples. The word square (fig 2) in Bay 12 was one of two examples of the same square; the other located in Bay 9.

ΛΟΓΟΣ at the Center: Christ as the Word

The first word that the archaeologist’s assistant pointed out to us was ΛΟΓΟΣ (λόγος). Theologically, this word is deeply significant, particularly in Christian thought. In the opening of the Gospel of John, λόγος refers to Christ—“In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). John goes on to say that the λόγος became flesh and dwelt among us, clearly identifying Christ as the divine Word who created and sustains all things.

In the Smyrna word square, λόγος occupies the central position. It could suggest the centrality of Christ in the faith and life of those who created this charcoal testimony. Some scholars have pointed out that the λόγος appears in the form of a cross in the square, and that seems to align well with the way early Christians discussed Christ’s crucifixion in their writings. The λόγος at the center of the word square holds the other words together, much as Christ holds all things together (Col 1:17). Indeed, as Smyrna’s bishop Polycarp wrote to the Philippians, “To Him all things ‘in heaven and on earth are subject’” (Letter to the Philippians 2)

Of course, it’s important to remain open to other possibilities. Could λόγος here simply represent the more general Greek idea of reason or speech? In the ancient world, λόγος also had a philosophical dimension, referring to the organizing principle of the cosmos. It’s possible, though perhaps less likely in this context, that λόγος was meant more generally as the principle of reason. But knowing what we do about early Christian communities, I find it hard not to see Christ at the center of this square.

This is especially true when we consider the prominence of λόγος in the writings of the Apostolic Fathers and Apologists. For instance, while in Smyrna on his way to martyrdom in Rome in AD 110, Ignatius of Antioch wrote a letter to the Christians in Magnesia, about 100 kilometers to the south. In it he clearly equates λόγος with Christ: “[T]here is one God, who has revealed Himself by Jesus Christ His Son, who is His eternal Word…” (Ignatius of Antioch, To the Magnesians 8).

ΟΝΟΜΑ: The Name of God or Christ?

Another significant word in the square is ΟΝΟΜΑ (όνομά), meaning “name.” In Scripture, the name of God carries profound theological weight. In Exodus 3:14, God reveals His divine name to Moses—YHWH—meaning “I AM WHO I AM.” This name is not just a label, but a revelation of God’s eternal, self-sufficient nature. The divine name was held in the highest reverence in Jewish tradition, and early Christians understood Jesus as sharing in that divine identity. John’s gospel, for example, highlights 21 instances where Jesus uses the LXX version of Exodus 3:14, ἐγώ εἰμι, six of which are explicit declaration that Jesus is YHWH (John 4:26; 6:20; 8:24-28; 8:58; 13:19; 18:5).

The apostle Paul also links όνομά to Jesus. Philippians 2:9-11 declares that after His death and resurrection, God exalted Jesus and gave Him the name that is above every name, so that at the name (όνομά) of Jesus, every knee should bow. So, όνομά could refer to either God the Father or to the exalted Jesus Christ, who shares in the divine identity and authority.

In a public square in Smyrna, where loyalty to Rome and the emperor was paramount, the use of όνομά could have been a hidden way of declaring that there is only one true name worthy of worship—the name of God and the name of Jesus. For Christians living under Roman rule, this would have been a significant statement. But again, we should keep in mind that this is only one possible interpretation. Could όνομά have a more mundane meaning in this square? It’s hard to say, but the theological possibilities are worth considering.

ΝΗΣΑΣ: The Holy Spirit?

One of the more intriguing words in the square is ΝΗΣΑΣ (νήσας), the only verb in the word square (an aorist active participle), which can mean floating or swimming. In the New Testament, the word appears twice (Matt 6:28; Luke 12:27) and means to weave or spin. At first glance, this seems like an odd word to include in such a context, but it opens up some fascinating symbolic possibilities. In the Gospels, we read about the Holy Spirit descending upon Jesus at His baptism, floating down like a dove (Matt 3:16). The imagery of floating can also remind us of Genesis 1:2, where the Spirit of God is hovering over the waters at creation, bringing life and order out of chaos.

If we interpret νήσας as representing the Holy Spirit, then the square might be reflecting a Trinitarian structure: λόγος (the Son) at the center, όνομά (the Father) nearby, and νήσας (the Holy Spirit) completing the triad. The idea that the Holy Spirit hovers, floats, or descends upon Christ and the Church fits beautifully with early Christian theology, which saw the Spirit as the empowering presence of God in both Christ’s ministry and the life of believers. 

We know that the Christians in Smyrna held to the doctrine of the Trinity. After departing Smyrna for Rome, Ignatius writes back to the church: “Ignatius, who is also called Theophorous, to the Church of God the Father, and of the beloved Jesus Christ … through the spotless Spirit and Word of God” (To the Smyrnaeans, Introduction). The word square might very well be a Trinitarian declaration.

Since the verb is used in Jesus’ famous Sermon on the Mount, it could be a reference to God’s provisions for the disciples (Matt 6:28; Luke 12:27). This has interesting possibilities since the word square is located in a marketplace full of provisions for the community’s sustenance. Of course, νήσας might also have other, less spiritual meanings. Could it refer to the idea of floating or swimming as a metaphor for navigating life’s challenges? Or perhaps it’s an allusion to something cultural or philosophical that we haven’t yet uncovered. Whatever the case, νήσας opens up some interesting possibilities when read through a Trinitarian lens.

ΜΗΛΟΝ: The Fruit of Life

ΜΗΛΟΝ (μήλον), appearing at the top of the word square, means apple tree, apple, or simply fruit. It also evokes strong biblical associations. In Christian thought, fruit is a common metaphor for both life and spiritual nourishment. One of the most intriguing interpretations comes from Origen, who in his allegorical reading of the Song of Solomon identified the apple tree with Christ (Song 2:3). Just as the apple tree provides shade and sustenance, so too does Christ give life and refreshment to His followers (Origen, The Song of Songs 3.5).

This could also remind us of the Tree of Life in the Garden of Eden, the fruit of which grants eternal life (Gen 2:24; cf. Rev 2:7, 22:2). In contrast to the forbidden fruit from the tree of the knowledge of good and evil, Christ, as the Tree of Life, offers salvation and redemption. This reversal of the Fall would be a powerful image for early Christians, who understood Christ’s death and resurrection as the means of restoring what had been lost in Eden.

Alternatively, μήλον could symbolize the fruit of the Spirit (Galatians 5:22-23 although the Greek here is καρπός), highlighting the virtues that the Holy Spirit produces in believers. While this word seems simple, the layers of meaning that could be attached to it are quite profound.

ΗΔΟΝΗ: Spiritual Delight

Finally, we come to ΗΔΟΝΗ (ηδονή), meaning pleasure or delight. This word could immediately remind us of Psalm 34:8, “Taste and see that the Lord is good,” a phrase that invites believers to experience the joy and goodness of God. In Christian thought, spiritual pleasure or delight often contrasts with the fleeting pleasures of the world. Ἡδονή here may represent the deep, abiding joy that comes from knowing Christ and living in the Spirit.

This kind of pleasure is not superficial or temporary, but rooted in the satisfaction of the soul, the kind of delight that can only come from a relationship with God. It is also possible that ηδονή refers to the joy of the Holy Spirit, one of the characteristics of the fruit of the Spirit that believers experience as they walk in faith (Galatians 5:22). The inclusion of ηδονή could be emphasizing the fullness of life that Christians find in their relationship with God.

As the second word in the square, it follows μήλον and could evoke allusion to the fall of Adam and Eve who substituted delight in the Lord for the delight of the “apple.” Either way, ηδονή and μήλον provide powerful Christological references for discovering our complete satisfaction solely in Jesus.

Concluding Thoughts: A Theological Masterpiece in Plain Sight?

As I consider this word square, I’m struck not only by the testimony of the archaeological record but especially by the rich Trinitarian and Christological possibilities it offers. Could this be an early example of a way in which Christians engaged people in the market place? An early gospel presentation if you will? Could it be a subtle proclamation of Christian faith—a coded declaration of the Trinity? Or a second century Christology? Given that the early ekklēsia was founded upon Jesus Christ, whatever the word square might mean, we can be encouraged by the faithful saints in Smyrna and their proclamation of Jesus Christ as the eternal Word in the marketplace of this important city.

Adapted from Dr. Cooper’s forthcoming book, Mind the Gap: Filling Missiological Voids with the Archaeological Evidence of Asia Minor (Wipf and Stock). Follow him on Facebook.