Lexical Summary Thessaloniké: Thessalonica Original Word: Θεσσαλονίκη Strong's Exhaustive Concordance Thessalonica. From Thessalos (a Thessalian) and nike; Thessalonice, a place in Asia Minor -- Thessalonica. see GREEK nike NAS Exhaustive Concordance Word Originperhaps from Thessalos (Thessalian) and niké Definition Thessalonica, a city of Macedonia NASB Translation Thessalonica (5). Thayer's Greek Lexicon STRONGS NT 2332: ΘεσσαλονίκηΘεσσαλονίκη, Θεσσαλονίκης, ἡ, Thessalonica (now Saloniki), a celebrated and populous city, situated on the Thermaic Gulf, the capital of the second ((there were four; cf. Livy 45:29)) division of Macedonia and the residence of a Roman governor and quaestor. It was anciently called Therme, but was rebuilt by Cassander, the son of Antipater, and called by its new name (which first appears in Polybius 23, 4, 4) in honor of his wife Thessalonica, the sister of Alexander the Great; cf. Strabo 7, 330. Here Paul the apostle founded a Christian church: Acts 17:1, 11, 13; Philippians 4:16; 2 Timothy 4:10. (BB. DD. under the word; Lewin, St. Paul, i., 225ff.) Topical Lexicon Geographical SettingThessalonica lay on the northern shore of the Thermaic Gulf in Macedonia. Straddling both the Via Egnatia—the great east-west Roman highway—and the maritime routes of the Aegean, the city commanded commercial, military, and cultural traffic between Rome and the Orient. By the first century it enjoyed the status of a free city with its own πολιτάρχαι (“city rulers,” Acts 17:6, 8), a privilege Rome granted for loyalty in earlier civil wars. The mixed population of Greeks, Romans, Jews, and various Eastern peoples created a cosmopolitan atmosphere ideally suited for rapid gospel dissemination. Biblical Occurrences 1. Acts 17:1 – Entry of Paul and Silas on the second missionary journey. Although the proper noun appears only five times, the church founded there receives two canonical letters (1 Thessalonians and 2 Thessalonians), making the city a major New Testament center. Founding of the Church (Acts 17:1-10) Paul’s arrival followed a pattern: synagogue first, then wider outreach. “For three Sabbaths he reasoned with them from the Scriptures, explaining and proving that the Christ had to suffer and rise from the dead” (Acts 17:2-3). Some Jews believed, along with “a large number of God-fearing Greeks and quite a few leading women” (17:4). The resulting congregation united diverse social strata—Jews, Gentile proselytes, prominent women, artisans such as Jason—demonstrating the gospel’s power to reconcile. Opposition arose quickly. Jealous Jews incited a mob, dragged Jason before the πολιτάρχαι, and leveled the charge that Paul and Silas were proclaiming “another king, Jesus” (17:7). The accusation shows that early Christians preached a kingship of Christ with unavoidable political implications. Under pressure, the believers “sent Paul and Silas away by night to Berea” (17:10). The hasty departure forced a premature physical separation but did not sever pastoral concern; Paul’s ensuing letters manifest intense longing and doctrinal instruction. Character of the Thessalonian Church Paul later commends this young assembly for its exemplary faith, love, and hope (1 Thessalonians 1:3). The believers “became imitators of us and of the Lord…so that you became an example to all the believers in Macedonia and Achaia” (1 Thessalonians 1:6-7). Their witness radiated along the Via Egnatia, turning a strategic location into a gospel sounding board. Persecution continued (1 Thessalonians 2:14-16), yet they persevered, embodying steadfastness under pressure—an encouragement for later generations facing opposition. Paul’s Sustenance in Thessalonica Philippians 4:16 highlights the city as a stage for exemplary partnership: “Even while I was in Thessalonica, you sent me aid again and again when I was in need”. The Philippian gifts enabled Paul to minister without burdening new converts (1 Thessalonians 2:9). Thus Thessalonica demonstrates the New Testament pattern of inter-church generosity and missionary support. Eschatological Instruction The Thessalonian correspondence contains the fullest apostolic teaching on the return of Christ and the resurrection of believers (1 Thessalonians 4:13-18; 5:1-11; 2 Thessalonians 1:6-10; 2:1-12). The city’s believers, facing bereavement and affliction, required clarity about the Lord’s Parousia and the destiny of the dead. The Spirit-inspired answers given to Thessalonica now serve as the church’s standard eschatological framework—balancing “the blessed hope” with sober preparedness. Later Connections Demas’s withdrawal “to Thessalonica” (2 Timothy 4:10) contrasts sharply with the faithfulness of the congregation. Possibly he sought the comfort of a thriving urban center or familiar friends; Scripture leaves the motive ambiguous but warns against loving “this present world.” Aristarchus, another Thessalonian (Acts 20:4; 27:2; Colossians 4:10), provides the counterexample of costly loyalty, even accompanying Paul to Rome. The city thus furnishes both positive and negative portraits of discipleship. Historical Continuity Early extrabiblical sources attest to an enduring Christian presence. By the second century Ignatius could greet the church of Thessalonica, and by the fourth century it functioned as an episcopal see of growing influence. The modern city of Thessaloniki still hosts ancient ruins of the Roman forum, remnants of the Via Egnatia, and inscriptions referencing πολιτάρχαι—archaeological confirmations of Luke’s accuracy. Theological Themes Illustrated • Sovereign placement: God positions servants in strategic locales to maximize gospel spread. Modern Relevance Thessalonica’s multiethnic, pluralistic environment mirrors contemporary urban centers. The city’s narrative encourages present-day congregations to engage culture boldly, expect resistance, and display gospel-rooted unity. Its enduring testimony invites believers to live in the light of Christ’s imminent appearing while laboring faithfully in the fields of a globalized world. Forms and Transliterations Θεσσαλονικη Θεσσαλονίκῃ Θεσσαλονικην Θεσσαλονίκην Θεσσαλονικης Θεσσαλονίκης Thessalonike Thessalonikē Thessaloníkei Thessaloníkēi Thessaloniken Thessalonikēn Thessaloníken Thessaloníkēn Thessalonikes Thessalonikēs Thessaloníkes ThessaloníkēsLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Acts 17:1 N-AFSGRK: ἦλθον εἰς Θεσσαλονίκην ὅπου ἦν NAS: they came to Thessalonica, where KJV: they came to Thessalonica, where was INT: they came to Thessalonica where was Acts 17:11 N-DFS Acts 17:13 N-GFS Philippians 4:16 N-DFS 2 Timothy 4:10 N-AFS Strong's Greek 2332 |
    |