Lexical Summary Smurna: Smyrna Original Word: Σμύρνα Strong's Exhaustive Concordance Smyrna. The same as smurna; Smyrna, a place in Asia Minor -- Smyrna. see GREEK smurna NAS Exhaustive Concordance Word Originthe same as smurna Definition "myrrh," Smyrna, an Ionian city in Asia Minor NASB Translation Smyrna (2). Thayer's Greek Lexicon STRONGS NT 4667: ΖμύρναΖμύρνα, so Tdf. in Revelation 1:11, etc., for Σμύρνα, which see. STRONGS NT 4667: ΣμύρναΣμύρνα, σμύρνης, ἡ, Smyrna, an Ionian city, on the Aegean Sea, about 40 miles N. of Ephesus; it had a harbor, and flourished in trade, commerce, and the arts; now Ismir (BB. DD.): Revelation 1:11; Revelation 2:8. Tdf. after manuscript א ((cf. manuscript Bezae, Scrivener edition, p. xlviii.)) has adopted the form Ζμύρνα, found also occasionally on coins and in inscriptions; cf. Kühner, i, p. 200 c.; (Tdf.'s note on Revelation 1:11; and see Sigma, under the end; Lightfoot, Ignatius 2:331 note). Topical Lexicon Geographical Setting Smyrna was a strategically positioned harbor city on the western coast of Asia Minor, about thirty-five miles north of Ephesus. Nestled at the head of a deep gulf on the Aegean Sea and backed by Mount Pagus, it commanded a sheltered port that made it one of the finest commercial centers of the Roman world. A major roadway linked Smyrna to the interior valleys of Lydia and Phrygia, securing its role as a mercantile gateway between the Mediterranean and inland Asia. Political and Cultural Background Originally founded by Aeolian Greeks and later refounded as a planned city under Alexander the Great’s successors, Smyrna boasted broad, straight streets and an agora crowned by Temples to the imperial cult. Its unwavering loyalty to Rome earned the city the coveted privilege of erecting one of the first temples to “Dea Roma” (195 BC) and another to Emperor Tiberius (AD 26). Smyrna’s devotion to emperor worship fostered social pressures on Christians who refused to acknowledge Caesar as “lord,” intensifying local persecution. New Testament Occurrences 1. Revelation 1:11 – “Write on a scroll what you see and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.” These are the only two appearances of the name in the Greek New Testament, yet they frame a profound message that extends far beyond the city’s boundaries. Christ’s Message to Smyrna (Revelation 2:8-11) The risen Christ identifies Himself as “the First and the Last, who died and returned to life,” assuring suffering believers that He has conquered the very enemy threatening them. He knows their “tribulation and poverty—yet [they] are rich” (Revelation 2:9). Though materially disadvantaged, the church’s spiritual wealth is evident to their Lord. 1. Present Reality: Tribulation, poverty, and slander by those “who say they are Jews but are not” (2:9). Theological Themes Faithfulness under Persecution: Smyrna embodies steadfast loyalty amid hostility. The Lord offers no rebuke, only commendation and encouragement. Spiritual Wealth in Material Poverty: Earthly deprivation cannot eclipse heavenly riches. Temporal Suffering vs. Eternal Reward: Short-lived trials contrast with everlasting life, underscoring the eschatological hope anchored in Christ’s resurrection. Victory over the Second Death: Believers may face physical death, yet eternal separation is conquered. Patristic Testimony and Subsequent History By the mid-second century, Smyrna’s bishop Polycarp—reportedly discipled by John—continued the pattern of fearless witness. His martyrdom (circa AD 155–160) mirrored Revelation’s charge: “eighty-six years have I served Christ, and He never did me wrong” (Martyrdom of Polycarp 9). The steadfastness of Polycarp and other Smyrnaeans crystallized the city’s reputation as a stronghold of faithful endurance, lending historical weight to the prophecy’s fulfillment. Prophetic and Ecclesiological Perspective Many expositors observe a prophetic panorama in the seven churches, viewing Smyrna as emblematic of the persecuted church era (roughly AD 100–313). During those centuries of Imperial Rome’s hostility, the church at large echoed Smyrna’s experience: material deprivation, social marginalization, imprisonment, and martyrdom—yet spiritual richness and expansion. Even if one does not adopt a strict chronological scheme, Smyrna unquestionably stands as a paradigm for persecuted congregations in every age. Lessons for Contemporary Ministry • Prioritize Eternal Riches: Congregations today must measure success by spiritual vitality rather than material metrics. Summary Smyrna, though mentioned only twice in Scripture, offers a treasury of insight. Its geographic prominence, history of imperial devotion, and legacy of Christian martyrdom converge to illuminate Christ’s call to unwavering faithfulness. The church in Smyrna was poor yet rich, oppressed yet victorious, mortal yet secure from the second death—an enduring witness that the crucified and risen Lord remains “the First and the Last” over every era of His people’s pilgrimage. Forms and Transliterations Σμυρναν Σμύρναν Σμυρνη Σμύρνῃ Smurnan Smurne Smurnē Smyrnan Smýrnan Smyrne Smyrnē Smýrnei SmýrnēiLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Revelation 1:11 N-AFSGRK: καὶ εἰς Σμύρναν καὶ εἰς NAS: to Ephesus and to Smyrna and to Pergamum KJV: and unto Smyrna, and unto INT: and to Smyrna and to Revelation 2:8 N-DFS Strong's Greek 4667 |
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