Acts 17:1

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Acts 17:1 in Multiple Translations

Berean Standard Bible BSB

When they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue.

King James Version KJV

Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:

American Standard Version ASV

Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:

Bible in Basic English BBE

Now when they had gone through Amphipolis and Apollonia they came to Thessalonica, where there was a Synagogue of the Jews:

Free Bible Version FBV

After Paul and Silas had passed through Amphipolis and Apollonia they arrived at Thessalonica, where there was a Jewish synagogue.

Geneva Bible 1599 GNV

Nowe as they passed through Amphipolis, and Apollonia, they came to Thessalonica, where was a Synagogue of the Iewes.

Young's Literal Translation YLT

And having passed through Amphipolis, and Apollonia, they came to Thessalonica, where was the synagogue of the Jews,

World English Bible WEB

Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue.

Noah Webster Bible WBS

Now when they had passed through Amphipolis, and Apollonia, they came to Thessalonica, where was a synagogue of the Jews.

Douay-Rheims 1899 DRV

And when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.

Translation for Translators T4T

Paul and Silas traveled through Amphipolis and Apollonia towns and arrived at Thessalonica city. There was a Jewish meeting place there.

Plain English Version PEV

Paul and Silas went through the towns called Amfipolis and Apollonia, and they got to a town called Thessalonica. There was a Jewish meeting house there,

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Berean Amplified Bible — Acts 17:1

BAB

Word Study

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Acts 17:1 Interlinear (Deep Study)

BIB

GRK διοδευσαντες δε την αμφιπολιν και απολλωνιαν ηλθον εις θεσσαλονικην οπου ην η συναγωγη των ιουδαιων

διοδευσαντες diodeuō G1353 to go through Verb-AAP-NPM

δε de G1161 then Conj

την ho G3588 the/this/who Art-ASF

αμφιπολιν Amphipolis G295 Amphipolis Noun-ASF

και kai G2532 and Conj

απολλωνιαν Apollōnia G624 Apollonia Noun-ASF

ηλθον erchomai G2064 to come/go Verb-2AAI-3P

εις eis G1519 toward Prep

θεσσαλονικην Thessalonikē G2332 Thessalonica Noun-ASF

οπου hopou G3699 where(-ever) Adv

ην eimi G1510 to be Verb-IAI-3S

η ho G3588 the/this/who Art-NSF

συναγωγη sunagōgē G4864 synagogue Noun-NSF

των ho G3588 the/this/who Art-GPM

ιουδαιων Ioudaios G2453 Jew Adj-GPM

Greek Word Study

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Greek Word Reference — Acts 17:1

διοδευσαντες diodeuō G1353 "to go through" Verb-AAP-NPM

To go through means to travel or pass through a place, like in Acts 17:1 and Luke 8:1. It describes journeying from one location to another.

Definition: δι-οδεύω, [in LXX chiefly for עבר ;] __1. to travel through: with accusative, Act.17:1 __2. to travel along (Bar.4:2, 1Ma.12:32-33): Luk.8:1.† (AS)

Usage: Occurs in 2 NT verses. KJV: go throughout, pass through See also: Acts 17:1; Luke 8:1.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αμφιπολιν Amphipolis G295 "Amphipolis" Noun-ASF

Amphipolis was a city in ancient Macedonia, surrounded by the Strymon river. The apostle Paul visited this city, as mentioned in Acts 17:1.

Definition: Ἀμφίπολις, -εως, ἡ Amphipolis, in Macedonia, so called because the river Strymon flowed around it: Act.17:1.† (AS)

Usage: Occurs in 1 NT verses. KJV: Amphipolis See also: Acts 17:1.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

απολλωνιαν Apollōnia G624 "Apollonia" Noun-ASF

Apollonia was a city in ancient Macedonia, mentioned in Acts 17:1 as a place visited by Paul on his missionary journey.

Definition: Ἀπολλωνία, -ας, ἡ Apollonia, a city of Macedonia: Act.17:1.† (AS)

Usage: Occurs in 1 NT verses. KJV: Apollonia See also: Acts 17:1.

ηλθον erchomai G2064 "to come/go" Verb-2AAI-3P

To come or go is the meaning of this word, used in many applications, such as in Matthew 8:9 and Romans 9:9. The KJV translates it in various ways, including come, go, and enter.

Definition: ἔρχομαι, [in LXX very frequently for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;] __1. to come; __(a) of persons, either as arriving or returning from elsewhere: Mat.8:9, Mrk.6:31, Luk.7:8, Jhn.4:27, Rom.9:9, al.; before ἀπό, Mrk.5:35 7:1, Jhn.3:2, al.; ἐκ, Luk.5:17, Jhn.3:31, al.; εἰς, Mrk.1:29, al.; διά before εἰς, Mrk.7:31; ἐν (Cremer, 263f., but see: ἐν), Rom.15:29, 1Co.4:21; ἐπί, with accusative, Mrk.6:53 11:13, Jhn.19:33, al.; κατά, with accusative, Luk.10:33 Act.16:7; παρά, with genitive, Luk.8:49; with accusative, Mat.15:29, Mrk.9:14, al.; with dative comm., incomm. (M, Pr., 75, 245), Mat.21:5, Rev.2:5, 16; with adverbs: πόθεν, Jhn.3:8, al.; ἄνωθεν, Jhn.3:31; ὄπισθεν, Mrk.5:27; ὧδε, Mat.8:29; ἐκεῖ, Jhn.18:3; ποῦ, Heb.11:8; before ἕως, Luk.4:42; ἄχρι, Act.11:5; with purpose expressed by inf., Mrk.5:14, Luk.1:59, al.; by fut. ptcp., Mat.27:49; ἵνα, Jhn.12:9; εἰς τοῦτο, ἵνα, Act.9:21; διά, with accusative, Jhn.12:9; before verbs of action, ἔρχεται καί, ἦλθε καί, etc.: Mrk.2:18, Jhn.6:15, al.; ἔρχου καὶ ἴδε, Jhn.1:47 11:34; ἐλθών (redundant; Dalman, Words, 20 f.), Mat.2:8 8:7, Mrk.7:25, Act.16:39, al.; similarly ἐρχόμενος, Luk.15:25, al.; of coming into public view: esp. of the Messiah (ὁ ἐρχόμενος, Mat.11:3, al.; see Cremer, 264), Luk.3:16, Jhn.4:25; hence, of Jesus, Mat.11:19, Luk.7:34, Jhn.5:43, al.; of the second coming, Mat.10:23, Act.1:11, 1Co.4:5, 1Th.5:2, al.; __(b) of time: ἔρξονται ἡμέραι (present for fut.: Bl., §56, 8), Luk.23:29, Heb.8:8" (LXX) ; fut., Mat.9:15, Mrk.2:20, al.; ἔρξεται ὥρα, ὅτε, Jhn.4:21, 23. al.; ἦλθεν, ἐλήλυθε ἡ ὥρα, Jhn.13:1 16:32 17:1; ἡ ἡμέρα τ. κυρίου, 1Th.5:2; καιροί, Act.3:19; __(with) of things and events: κατακλυσμός, Luk.17:27; λιμός, Act.7:11; ἡ ὀργή, 1Th.1:10; ὁ λύχνος, Mrk.4:21 (see Swete, in l.). Metaphorical, τ. ἀγαθά, Rom.3:8; τ. τέλειον, 1Co.13:10; ἡ πίστις, Gal.3:23, 25; ἡ ἐντολή, Rom.7:9; with prepositions: ἐκ τ. θλίψεως, Rev.7:14; ἐις τ. χεῖρον, Mrk.5:26; εἰς πειρασμόν, ib. 14:38, al. __2. to go: ὀπίσω, with genitive (Heb. הָלַךְ אַחֲרֵי), Mat.16:24, Mrk.8:34, Luk.9:23; σύν, Jhn.21:3; ὁδόν, Luk.2:44. (Cf. ἀν-, ἐπ-αν-, ἀπ-, δι-, εἰς, ἐπ-εἰσ-, συν-εἰσ-, ἐξ-, δι-εξ-, ἐπ-, κατ-, παρ-, ἀντι-παρ-, περι-, προ-, προσ-, συν-έρχομαι.) SYN.: πορεύομαι, χωρέω (v, Thayer, see word ἔρξομαι). (AS)

Usage: Occurs in 603 NT verses. KJV: accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set See also: 1 Corinthians 2:1; Acts 22:11; Hebrews 6:7.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

θεσσαλονικην Thessalonikē G2332 "Thessalonica" Noun-ASF

Thessalonica was a major city in ancient Macedonia, visited by Paul on his missionary journeys, as recorded in Acts 17:1 and Philippians 4:16. It was a significant center of trade and culture. Paul wrote letters to the Thessalonian church.

Definition: θεσσαλονίκη, -ης, ἡ Thessalonica, a city of Macedonia: Act.17:1, 11 17:13, Php.4:16, 2Ti.4:10.† (AS)

Usage: Occurs in 5 NT verses. KJV: Thessalonica See also: 2 Timothy 4:10; Acts 17:11; Philippians 4:16.

οπου hopou G3699 "where(-ever)" Adv

This word asks about the location or place of something, like in Matthew 25:24 and John 3:8. It is used to describe where events occur, and is often translated as 'where' or 'in what place'.

Definition: ὅπου adv. of place, correlat. of ποῦ (which see), where. __I. Prop., of place, __1. where; __(a) in relative sentences, with indic: Mat.25:24, 26, Mrk.2:4 4:5, 15 5:40 13:14, Jhn.3:8 6:62 7:34, 36 11:32 14:3 17:24 20:19, Rom.15:20, Rev.2:13; after nouns of place, for relat. prepositional phrase (ἐν ᾧ., etc.), Mat.6:19-20 13:5 26:57 28:6, Mrk.6:55 9:48 Luk.12:33, Jhn.1:28 4:20, 46 6:23 7:42 10:40 11:30 12:1 18:1, 20 19:18, 20 19:41 20:12, Act.17:1, Rev.2:13 11:8 20:10; before ἐκεῖ., Mat.6:21, Luk.12:34 17:37 Jhn.12:26; id. pleonast. (= Heb. שָׁם . . . אֲשֶׁר; Aram. תַּמָּן . . דּ; of. Gen.13:3), ὅ. . . . ἐκεῖ, Rev.12:6, 14; ὅ. . . . ἐπ᾽ αὐτῶν, Rev.17:9; ὅ. ἄν, wherever (M, Pr., 168), with imperfect indic., Mrk.6:56; with Pres. subjc., Mat.24:28; ὅ. ἐάν, Mat.26:13, Mrk.6:10 9:18 14:9, 14 a; __(b) in quaest. indir., with aor. subjc.: Mrk.14:14 b, Luk.22:11. __2. In late writers (sometimes also in cl.; Bl., § 25, 2), with verbs of motion, = ὅποι, whither: with indic., Jhn.8:21-22 13:33, 36 14:4 21:18, Heb.6:20, Jas.3:4; ὅ. ἄν, whithersoever, with present ind., Rev.14:4; subjc., Luk.9:57; ὅ. ἐάν, Mat.8:19. __II. Without strict local sense, __1. of time or condition: Col.3:11, Heb.9:16 10:18, Jas.3:16, 2Pe.2:11. __2. Of cause or reason (AV, whereas): 1Co.3:3.† (AS)

Usage: Occurs in 76 NT verses. KJV: in what place, where(-as, -soever), whither (+ soever) See also: 1 Corinthians 3:3; Luke 9:57; Hebrews 6:20.

ην eimi G1510 "to be" Verb-IAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

συναγωγη sunagōgē G4864 "synagogue" Noun-NSF

This word refers to a gathering or assembly of people, like a synagogue in Luke 12:11 and Acts 9:2. It can also describe a Christian church, emphasizing the idea of people coming together. The Bible uses this word to describe both Jewish and Christian assemblies.

Definition: συν-αγωγή, -ῆς, ἡ [in LXX chiefly for עֵדָה, also for קָהָל, etc. ;] prop., a bringing together; __1. of things, __(a) a gathering in of harvest; __(b) a collection of money. __2. Of persons, __(a) a collecting, assembling (Polyb.); __(b) an assembly (MM, xxiv; Deiss., LAE, 101 ff.): Rev.2:9 3:9; esp. of a Jewish religious assembly, a synagogue: Luk.12:11, Act.9:2, al.; of a Christian assembly, Jas.2:2. By meton., of the building in which the assembly is held, a synagogue: Mat.10:17, Mrk.1:21, al. (cf. Cremer, see word ἐκκλησία) SYN.: ἐκκλησία (which see) (AS)

Usage: Occurs in 57 NT verses. KJV: assembly, congregation, synagogue See also: Acts 6:9; Luke 4:38; James 2:2.

των ho G3588 "the/this/who" Art-GPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιουδαιων Ioudaios G2453 "Jew" Adj-GPM

This word means a person from Judah or a Jew, used in Acts 10:28 and John 4:9 to describe people of Jewish descent. It is also used to describe the land of Judah, as in Matthew 2:6.

Definition: Ἰουδαῖος, -αία, -αῖον (Ἰούδας), Jewish: ἀνήρ, Act.10:28 22:3; ἄνθρωπος, Act.21:39; ψευδοπροφήτης, 13:6; ἀσχιερεύς, 19:14; γυνή, 16:1 24:24; γῆ, Jhn.3:22; χώρα, Mrk.1:5. Substantively, __(a) Ἰουδαῖος, ὁ, a Jew: Jhn.4:9, Act.18:24, Rom.2:28; pl., Rev.2:9 3:9; οἱ Ἰ., Mat.2:2, Mrk.7:3, Jhn.2:6, al.; Ἰ. τε καὶ Ἕλληνες, Act.14:1, al.; κ. προσήλυτοι, Act.2:10; ἔθνη τε κ. Ἰ., Act.14:5; οἱ κατὰ τὰ ἔθνη, Act.21:21; of Jewish Christians, Gal.2:13; of the ruling class who opposed Jesus, Jhn.1:19 2:18 5:10 11:8 13:33, al.; __(b) Ἰουδαία, -ας, ἡ (sc. γῆ, χώρα, cf. Jhn.3:22, Mrk.1:5), (Heb. יְהוּדָה), Judæa: Mat.2:1, Luk.1:5, Jhn.4:3, al. (AS)

Usage: Occurs in 188 NT verses. KJV: Jew(-ess), of Judæa See also: 1 Corinthians 1:22; John 2:13; Revelation 2:9.

Study Notes — Acts 17:1

Show Verse Quote Highlights

Context
Cross References
Acts 17:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Acts 17:1
Jamieson-Fausset-Brown on Acts 17:1
Matthew Poole's Commentary on Acts 17:1
Trapp's Commentary on Acts 17:1
Ellicott's Commentary on Acts 17:1
Adam Clarke's Commentary on Acts 17:1
Cambridge Bible on Acts 17:1
Barnes' Notes on Acts 17:1
Whedon's Commentary on Acts 17:1
Sermons on Acts 17:1

Context — The Uproar in Thessalonica

1When they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue.

2As was his custom, Paul went into the synagogue, and on three Sabbaths he reasoned with them from the Scriptures, 3explaining and proving that the Christ had to suffer and rise from the dead. “This Jesus I am proclaiming to you is the Christ,” he declared.

Cross References

	Reference	Text (BSB)
1	1 Thessalonians 1:1	Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace and peace to you.
2	Philippians 4:16	For even while I was in Thessalonica, you provided for my needs again and again.
3	Acts 20:4	Paul was accompanied by Sopater son of Pyrrhus from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, Timothy, and Tychicus and Trophimus from the province of Asia.
4	2 Thessalonians 1:1	Paul, Silvanus, and Timothy, To the church of the Thessalonians in God our Father and the Lord Jesus Christ:
5	2 Timothy 4:10	because Demas, in his love of this world, has deserted me and gone to Thessalonica. Crescens has gone to Galatia, and Titus to Dalmatia.
6	Acts 27:2	We boarded an Adramyttian ship about to sail for ports along the coast of Asia, and we put out to sea. Aristarchus, a Macedonian from Thessalonica, was with us.
7	Acts 17:13	But when the Jews from Thessalonica learned that Paul was also proclaiming the word of God in Berea, they went there themselves to incite and agitate the crowds.
8	Acts 17:11	Now the Bereans were more noble-minded than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if these teachings were true.
9	Acts 16:13	On the Sabbath we went outside the city gate along the river, where it was customary to find a place of prayer. After sitting down, we spoke to the women who had gathered there.
10	Acts 15:21	For Moses has been proclaimed in every city from ancient times and is read in the synagogues on every Sabbath.”

Acts 17:1 Summary

Acts 17:1 tells us that Paul and his companions traveled to Thessalonica, a major city in Macedonia, where they found a Jewish synagogue. This was a great opportunity for Paul to share the Gospel with the Jewish people, just like Jesus had commanded in Matthew 28:19-20. As we read this verse, we can learn about the importance of sharing our faith with others and being respectful of different cultures, as seen in 1 Corinthians 9:22-23. By following Paul's example, we can be more intentional about sharing the love of Christ with those around us.

Frequently Asked Questions

Why did Paul and his companions travel to Thessalonica?

Paul and his companions traveled to Thessalonica because it was a major city with a significant Jewish population, providing an opportunity to share the Gospel with them, as seen in Acts 17:1 and supported by the missionary journeys described in Acts 13-14.

What was the significance of the Jewish synagogue in Thessalonica?

The Jewish synagogue in Thessalonica was a place where Jews gathered to worship, study the Scriptures, and fellowship, providing a platform for Paul to share the message of Jesus Christ, as seen in Acts 17:1-3 and similar to the synagogues mentioned in Luke 4:16 and Acts 13:14-15.

How did the location of Thessalonica impact Paul's ministry?

Thessalonica's strategic location as a major city in Macedonia allowed Paul to reach a wider audience and spread the Gospel to other parts of the region, as seen in Acts 17:1 and 1 Thessalonians 1:8.

What can we learn from Paul's approach to ministry in Thessalonica?

Paul's approach to ministry in Thessalonica demonstrates the importance of sharing the Gospel in a respectful and culturally relevant way, as seen in Acts 17:1-3 and supported by 1 Corinthians 9:22-23, where Paul becomes all things to all people to win them to Christ.

Reflection Questions

What are some ways I can share the Gospel with those around me, just like Paul did in Thessalonica?
How can I be more intentional about seeking out opportunities to share my faith, like Paul did in Acts 17:1?
What are some cultural or social barriers that might prevent people from hearing the Gospel, and how can I overcome them?
In what ways can I demonstrate the love and respect of Christ to those who may not know Him, just as Paul did in the synagogue?

Gill's Exposition on Acts 17:1

Now when they had passed through Amphipolls,.... A city of Macedonia, where it is placed by Pliny (q); according to Ptolomy (r), it was in that part of Macedonia, which is called Edonis, and was near

Jamieson-Fausset-Brown on Acts 17:1

Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: Arrival at Thessalonica-Success there among the Jews and Gentile Proselytes

Matthew Poole's Commentary on Acts 17:1

ACTS CHAPTER 17 Paul preaching in the synagogue at Thessalonica, some believe, both Jews and Greeks. The unbelieving Jews raise an uproar. Paul and Silas are sent to Berea: the Berean Jews are commended for searching the Scriptures. The Jews of Thessalonica follow and drive Paul from Berea. At Athens Paul disputing is carried before the court of Areopagus. He preacheth the living God, to the Athenians unknown: his general call to repentance; the resurrection of Christ; and his coming to judgment. Some mock, others believe. Araphipolis, a city near to Philippi; so called, because the sea came up to it on both sides. Apollonia, a city near to Thessalonica. This Thessalonica was one of the chiefest cities of Macedonia: unto the church in this place St. Paul wrote two of his Epistles. This city was built by Philip, in memory of a victory he obtained over the Thessali. Where was a synagogue of the Jews: it seems that there was no synagogue in either of the other places, but that the Jews of the other cities resorted unto the synagogue in this, all these three cities being in Macedonia. The sending away of Paul and Silas, , to gratify the mad multitude, was a means to bring the word of salvation to those places.

Trapp's Commentary on Acts 17:1

1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: Ver. 1. Where was a synagogue of the Jews] Who did much hurt there by their crossness, neither pleasing God nor profiting men, 1 Thessalonians 2:15.

Ellicott's Commentary on Acts 17:1

XVII. (1) Now when they had passed through Amphipolis and Apollonia.—The two cities were both on the great Roman roads known as the Via Egnatia. Amphipolis, formerly known as Ennea Hodoi, or the Nine Ways, was famous in the Peloponnesian War as the scene of the death of Brasidas, and had been made, under the Romans, the capital of Macedonia prima. It was thirty-three Roman miles from Philippi and thirty from Apollonia, the latter being thirty-seven from Thessalonica. The site of Apollonia is uncertain, but the name is, perhaps, traceable in the modern village of Polina, between the Strymonic and Thermaic Gulfs. A more famous city of the same name, also on the Via Egnatia, was situated near Dyrrhacium. It seems clear that the names indicated the stages at which the travellers rested, and that thirty miles a day a somewhat toilsome journey for those who had so recently been scourged) was, as with most men of ordinary strength, their average rate of travelling. It would seem that there was no Jewish population to present an opening for the gospel at either of these cities, and that St. Paul, therefore, passed on to Thessalonica. Thessalonica, where was a synagogue of the Jews.—The city, which had previously borne the names of Emathia, Halia, and Therma, had been enlarged by Philip of Macedon, and named after his daughter. It was situated on the Thermaic Gulf, and had grown into a commercial port of considerable importance. As such, it had attracted Jews in large numbers. The MSS. differ as to the presence or absence of the Greek article before “synagogue,” but, on the whole, it is probable that we should read, “the synagogue,” that which served for the Jews of the neighbouring cities, who were not numerous enough to have one of their own. The old name survives in the modern Saloniki, and there is still a large Jewish population there.

Adam Clarke's Commentary on Acts 17:1

CHAPTER XVII. Paul and his company, passing through Amphipolis and Apollonia, come to Thessalonica, were they preach the Gospel to the Jews, several of whom believe, 1-4. Others raise a mob, and bring Jason, who had received the apostles, before the magistrates, who, having taken bail of him and his companions, dismiss them, 5-9. Paul and Silas are sent away by night unto Berea, where they preach to the Jews, who gladly receive the Gospel, 10-12. Certain Jews from Thessalonica, hearing that the Bereans had received the Gospel, come thither and raise up a persecution, 13. Paul is sent away by the brethren to Athens, where he preaches to the Jews, 14-17. He is encountered by the Epicureans and Stoics, who bring him to the Areopagus, and desire him to give a full explanation of his doctrine, 18-20. The character of the Athenians, 21. Paul preaches to them, and gives a general view of the essential principles of theology, 22-31. Some mock, some hesitate, and some believe, and, among the latter, Dionysias and Damaris, 32-34. NOTES ON CHAP. XVII. Verse 1. Passed through Amphipolis] This city was the metropolis of the first division of Macedonia, as made by Paulus AEmilius: see the note on Acts 16:10. It was builded by Cimon, the Athenian general, who sent 10,000 Athenians thither as a colony. It stood in an island in the river Strymon, and had its name of Amphipolis because included between the two grand branches of that river where they empty themselves into the sea, the river being on both sides of the city. Apollonia] This was another city of Macedonia, between Amphipolis and Thessalonica. It does not appear that St. Paul stopped at any of these cities: and they are only mentioned by the historian as places through which the apostles passed on their way to Thessalonica. It is very likely that in these cities there were no Jews; and that might have been the reason why the apostles did not preach the Gospel there, for we find them almost constantly beginning with the Jews; and the Hellenist Jews, living among the Gentiles, became the medium through which the Gospel of Christ was conveyed to the heathen world. Thessalonica] This was a celebrated city of Macedonia, situated on what was called the Thermaic Gulf. According to Stephanus Byzantinus, it was embellished and enlarged by Philip, king of Macedon, who called it Thessalonica, the victory of Thessalia, on account of the victory he obtained there over the Thessalians; but, prior to this, it was called Thermae. But Strabo, Tzetzes, and Zonaras, say that it was called Thessalonica, from Thessalonica, wife of Cassander, and daughter of Philip. It is now in possession of the Turks, and is called Salonichi, which is a mere corruption of the original name. A synagogue of the Jews.] Ἡσυναγωγη, THE synagogue; for the article here must be considered as emphatic, there probably being no other synagogue in any other city in Macedonia. The Jews in different parts had other places of worship called proseuchas.

Cambridge Bible on Acts 17:1

Acts 17:1-9. Paul and Silas journey through Amphipolis and Apollonia to Thessalonica, where some of the Jews raise an uproar against them and Jason their host1. they had passed through] The verb occurs in N. T. only here and in Luke 8:1. The use of the same expressions is a noticeable point in support of the identity of authorship of the two books.Amphipolis and Apollonia] The journey is made to the south and west. Amphipolis was about 33 miles distant from Philippi, along the Egnatian road. It had been a famous place in the time of the Peloponnesian war, and was in St Paul’s time a great Roman military station. Its name was given to it because it was as nearly as possible enclosed by the winding stream of the river Strymon. Apollonia was about 30 miles farther on, in the district of Macedonia known as Mygdonia, and was about 37 miles from Thessalonica. The Apostle and his companions appear not to have made any stay in these towns.Thessalonica] The modern Saloniki; to the Christians of which place St Paul afterwards addressed the two earliest of his extant epistles. From very early times Thessalonica had been a famous place. Its old name was Therma, and it was called Thessalonica after a sister of Alexander the Great. It is now one of the most important towns in European Turkey, and it played a great part in the history of the Middle Ages as the bulwark of Christendom in the East. It was captured by the Saracens a.d. 904, then by the Crusaders in 1184, and lastly by the Turks in 1430. Even now there is a large Christian element among its population, and a still larger number of Jews.a synagogue] The Text. Rec. gives the definite article “the synagogue,” though it is overlooked in the A.V., and we cannot always be sure that we represent the force of the Greek article by the English one. (R. V. retains “a synagogue”). But there was apparently no synagogue at Philippi, and it may very well be that in Thessalonica dwelt the greatest number of Jews and therefore the facilities for their worship had there alone been advanced so far as to secure them a building for their meetings, which would be known therefore as “the synagogue.”

Barnes' Notes on Acts 17:1

Amphipolis - This was the capital of the eastern province of Macedonia. It was originally a colony of the Athenians, but under the Romans it was made the capital of that part of Macedonia.

Whedon's Commentary on Acts 17:1

4. Founding of the Second European Church—Thessalonica, Acts 17:1-9.1. Now—Our apostle leaving Luke at Philippi, banished but triumphant, attended by Silas and Timothy, takes the high Egnatian Road westward.

Sermons on Acts 17:1

	Sermon	Description
	Are You a Vital Christian by Alan Redpath	In this sermon, Dr. Helen Redpath focuses on the importance of being a vital Christian. She begins by emphasizing the need to give all glory to God and to exalt Him above our own p
	Reasonable Faith by Paris Reidhead	In this sermon, the speaker emphasizes the importance of being a witness for Christ in the 20th century. He argues that it is not enough to simply support missionaries in distant l
	Letter to the Thessalonians - Part 1 by Stephen Kaung	In this sermon, the preacher discusses the concept of first love and its practical expressions in the life of a believer. He highlights three evidences of life: turning from idols
	Radical and Royalist by Mariano Di Gangi	In this sermon, the preacher emphasizes the importance of presenting the Gospel with patience and clarity. He highlights how the apostle Paul repeatedly reasoned, explained, and pr
	10 Keys to Sharing Your Faith by Shane Idleman	This sermon emphasizes the importance of surrendering to God in evangelism, highlighting the spiritual battle involved in sharing one's faith. It explores Acts 17, providing princi
	Be a Berean by Paris Reidhead	In this sermon, the speaker emphasizes the importance of approaching the Word of God with humility and openness. He encourages listeners to remove any preconceived notions or biase
	Paul's Second Missionary Journey: Thessalonica and Berea--Acts 17:1-15 by J.R. Miller	J.R. Miller emphasizes the relentless dedication of Paul and his companions during their second missionary journey, highlighting their mission to spread the gospel despite facing o