II Timothy 4:19 · Bible study
2 Timothy 4:19 Commentary: Greetings to Faithful Companions
Greek · 10 what the commentators say
Meaning in one sentence
Paul's final letter sends greetings to Prisca, Aquila, and Onesiphorus' household, highlighting faithful partnerships and pastoral care even in suffering.
Research Summary
- Meaning: Paul sends greetings to two sets of faithful companions: the couple Prisca and Aquila, and the household of Onesiphorus.
- Key words: aspasai (singular imperative, “greet”); oikos (“house/household”); Priska (Latin form of Priscilla, “ancient”); Onēsiphoros (“profit-bringer”).
- Main debate: Whether Onesiphorus was dead. Clarke thinks so (family greeted, not him); JFB disagrees (a household can include a living head).
- Theological theme: The centrality of sacrificial partnership and hospitality in the spread of the gospel.
- Best use: A model of final pastoral care, remembering and honoring those who served behind the scenes.
Translation Comparison
BSB Berean Standard Bible 2020
Greet Prisca and Aquila, as well as the household of Onesiphorus.
WEB World English Bible 2000
Greet Prisca and Aquila, and the house of Onesiphorus.
KJV King James Version 1769
Salute Prisca and Aquila, and the household of Onesiphorus.
ASV American Standard Version 1901
Salute Prisca and Aquila, and the house of Onesiphorus.
YLT Young's Literal Translation 1898
Salute Prisca and Aquilas, and Onesiphorus' household;
Darby Darby Bible 1890
Salute Prisca and Aquila, and the house of Onesiphorus.
Douay-Rheims Douay-Rheims Bible 1899
Salute Prisca, and Aquila and the household of Onesiphorus.
Translations in other languages (10 available)
Saluda á Prisca y á Aquila, y á la casa de Onesíforo.
Cumprimenta Prisca e Áquila, e a casa de Onesíforo.
Salue Prisca et Aquilas, et la famille d’ Onésiphore.
Grüße Priska und Aquila und das Haus des Onesiphorus.
Groet Priska en Aquila, en het huis van Onesiforus.
Saluta Prisca ed Aquila e la famiglia d’Onesiforo.
Pozdrów Pryszkę i Akwilę, i dom Onezyforowy.
Приветствуй Прискиллу и Акилу и дом Онисифоров.
問百基拉、 亞居拉，和 阿尼色弗 一家的人 安。
Give my love to Prisca and Aquila and those of the house of Onesiphorus.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · II Timothy 4:19
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree this verse carries Paul's personal greetings to two groups central to his ministry. Vincent notes the singular imperative aspasai (“salute”) occurs in Paul only here and Titus 3:15, giving the line a direct, intimate tone. Barnes and Gill connect Prisca (also called Priscilla) and Aquila with Acts 18 and Romans 16, a married couple who worked alongside Paul as tentmakers, hosted house churches, and risked their lives for him. The household of Onesiphorus recalls 2 Timothy 1:16, 18, where Paul prays mercy on that house because Onesiphorus “often refreshed me” and served Paul at Ephesus. Clarke suggests Onesiphorus may have died by now, leaving his family as a continuing household of faith. Cambridge Bible adds that Priscilla’s proven experience at Ephesus would have been invaluable to Timothy, especially in ministering to women. All treat the greetings as more than polite formalities: they anchor Paul’s final words in real, sacrificial relationships.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Paul sends warm greetings to faithful friends whom he loves and whom Timothy knows, demonstrating pastoral care and gratitude even at the end of his life.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Purpose of the greeting | Paul intentionally remembers and honors these specific people as beloved co-workers and supporters. | Some see it as a simple closing courtesy; others as a deliberate model of pastoral gratitude and an example for Timothy. |
| Onesiphorus alive or dead | His household is a continuing community of faith that Paul values. | Clarke argues Onesiphorus had died, so only his family remains. JFB contends the phrase ‘house of Onesiphorus’ does not prove his death; he may be living but away. |
| Significance of Prisca named first | Prisca (Priscilla) was a prominent co-worker in her own right. | Some (Poole) see it as indicating her greater zeal or role; others simply note the names vary in order in different passages (Acts 18:2, 26 have Aquila first). |
Historical & Cultural Context
Paul writes from a Roman prison near the end of his life (2 Timothy 4:6, 8). He has been abandoned by many companions (4:10, 16). Yet he remembers friends who stood with him. Prisca and Aquila were Jews expelled from Rome by Claudius’s edict (Acts 18:2). They met Paul in Corinth, worked leather with him, then accompanied him to Ephesus (Acts 18:18). There they helped instruct Apollos (Acts 18:26). Paul calls them “my fellow workers in Christ Jesus, who risked their own necks for my life” (Romans 16:3, 4). Their house in Ephesus became a meeting place for believers (1 Corinthians 16:19). Now, perhaps returned to Ephesus, they are still serving.
Onesiphorus appears first in 2 Timothy 1:16, 18. While Paul was chained in Rome, Onesiphorus “often refreshed me” and “was not ashamed of my chain.” He searched eagerly until he found Paul, then served him in many ways. Paul prays mercy on him “in that day” and notes his service in Ephesus. The greeting “the house of Onesiphorus” may mean the man himself was absent or dead, leaving his household a continuing sphere of blessing. Clarke favors the view that Onesiphorus had died, since the family is greeted rather than the individual. JFB disagrees, arguing that if he were dead, the phrase “house of Onesiphorus” would still be natural for his family. Either way, Paul treats this household as a living community of faith worth remembering.
The setting is Ephesus, where Timothy ministers. Paul’s final letter weaves together urgent requests (come before winter, 4:21) with these warm greetings. He is not simply closing a letter. He is binding together the network of people who embodied the gospel with him.
Textual Notes
The primary textual variant involves the name Prisca: several manuscripts, including some used by the Complutensian edition, and early church fathers read “Priscilla” instead of “Prisca.” Acts 18 and 1 Corinthians 16 use the longer form Priscilla. The shorter form Prisca is a Latin variant (like “Livilla” to “Livia”) and is likely original in 2 Timothy. The difference does not affect the meaning: Prisca and Priscilla refer to the same person, the wife of Aquila.
Reception History
From the early church onward, this verse has been read as a window into Paul’s personal connections. Chrysostom commented on Paul’s tenderness in naming friends even in his final hours. The Protestant Reformers saw in Prisca and Aquila a model of lay ministry and married partnership. Catholic tradition has honored them as saints, noting Priscilla’s role in instructing Apollos. In modern devotional use, the verse is often cited at farewells or when remembering church workers who labor in obscurity. It reminds readers that the kingdom of God is built through ordinary households, not only prominent figures.
Preaching This Verse
Three-point outline
- Faithful companionship in suffering. Paul is alone (4:10, 16) yet reaches out to Prisca, Aquila, and Onesiphorus’ household. These greetings show that Christian friendship is not erased by distance or death. Even in chains, Paul maintains the bonds that strengthen him.
- Hospitality as gospel witness. Prisca and Aquila opened their home for the church. Onesiphorus searched Paul out and refreshed him. Their service is not flashy, it is the daily, concrete care that sustains mission.
- A legacy that outlives us. Onesiphorus’ household is greeted even if he is gone. The good done for Paul continues in his family. Our faithful acts have a ripple effect beyond our own lifetimes.
Five-point outline
- Paul’s final words are not about his achievements but about people.
- Prisca and Aquila, a model of married partnership in ministry (Acts 18, Rom 16).
- Onesiphorus, a model of courageous refreshment (2 Tim 1:16, 18).
- “The house of”, faith that is lived in families and passed down.
- The greeting itself, an act of pastoral care that connects Timothy to the wider church.
Illustration hooks
- Wedding reception thank-yous. A groom, overwhelmed by the crowd, makes sure to thank the one couple who hosted his rehearsal dinner and the elderly aunt who drove three hours. Paul is like that: in his final moments, he singles out those who served him.
- Nursing home visitor. An elderly man in a care facility, forgotten by many, still sends Christmas cards to the friends who visit him. His list is short but precious. Paul’s list is short too, it tells you who really mattered.
- Team roster. A coach names not just the star player but the assistant who sets up equipment and the parent who drives the van. Paul names the behind-the-scenes workers.
Questions your congregation is asking
- Who are the people God has used to refresh me? Have I thanked them?
- Does my home feel like a place where the church can meet?
- What legacy of faithful service am I leaving for my household?
Leading a Discussion
This short greeting is a window into Paul’s heart. He is writing his last letter, yet he takes time to name specific friends and a household. What does that choice reveal about Christian community? In a world that often forgets the overlooked, Paul remembers those who served quietly.
Discussion questions
- Why do you think Paul includes these names when he is so pressed for time (compare 2 Timothy 4:9, 21)?
- What do we know about Prisca and Aquila from Acts 18, Romans 16, and 1 Corinthians 16:19? What kind of service did they offer?
- Read 2 Timothy 1:16, 18. What does “refresh” mean in practical terms? How did Onesiphorus refresh Paul?
- The greeting goes to the “household” of Onesiphorus, not to him personally. Does that suggest he was dead or simply absent? How does that affect how we read the verse?
- How might Timothy have felt receiving these names? What would they remind him of?
- Who in your church community reminds you of Prisca, Aquila, or Onesiphorus? Why?
- What is one practical step you can take this week to refresh someone who is in difficulty?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Acts 18:2 | He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them, |
| Acts 18:18 | Paul, having stayed after this many more days, took his leave of the brothers, and sailed from there for Syria, together with Priscilla and Aquila. He shaved his head in Cenchreae, for he had a vow. |
| Acts 18:26 | He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately. |
| Romans 16:3 | Greet Prisca and Aquila, my fellow workers in Christ Jesus, |
| Romans 16:4 | who risked their own necks for my life, to whom not only I give thanks, but also all the assemblies of the Gentiles. |
| I Corinthians 16:19 | The assemblies of Asia greet you. Aquila and Priscilla greet you warmly in the Lord, together with the assembly that is in their house. |
| II Timothy 1:16 | May the Lord grant mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain, |
| II Timothy 1:18 | (the Lord grant to him to find the Lord’s mercy in that day); and in how many things he served at Ephesus, you know very well. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke draws attention to a textual variant: some manuscripts read Priscilla instead of Prisca, suggesting they are likely the same woman named in Acts. He also notes that Onesiphorus was probably dead by this point, with his family still living in Ephesus.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that Prisca, or Priscilla, is sometimes named before her husband Aquila, which may indicate her prominence. He traces their movement from Rome to Asia Minor, where they likely died. For Onesiphorus, he simply points to his earlier comments on that household.
Calvin's Commentaries Reformed 1564
Calvin stresses that Paul's "therefore" deliberately connects Scripture to the act of preaching. He argues against those who claim silent reading of the Bible is enough, insisting that God and Christ have also commanded the living voice of teachers to administer and explain the Word.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary highlights Priscilla as the model of a married woman serving the church while remaining faithful to her home duties, contrasted with Phoebe as the unmarried servant. At Ephesus, her experienced counsel would have been invaluable to Timothy, especially in wisely selecting widows and deaconesses for the church's ministry.
Geneva Bible Notes Reformed 1599
Salute Prisca and Aquila, and the householde of Onesiphorus.
Gill's Exposition of the Bible Baptist 1748
Gill identifies Prisca and Aquila as Paul's fellow tentmakers who worked with him at Corinth and later remained in Ephesus. He also notes that Onesiphorus lived there and had shown Paul kindness during his imprisonment in Rome.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB observes that Paul calls it the household of Onesiphorus, which would be an odd way to refer to a dead man's family. Since the phrase assumes the man himself is still the active head, Onesiphorus was probably alive but away from home at the time.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes the painful contrast: the same Roman Christians who once welcomed Paul eagerly abandoned him when showing support meant sharing his danger. He treats Paul's forgiving prayer as a mark of apostolic grace, distinguishing this failure as a sin of weakness rather than willful betrayal.
Vincent's Word Studies Evangelical 1887
Vincent notes that Paul uses the singular form of "salute" only here and in Titus, rather than the usual plural. He also observes that Onesiphorus means "profit-bringer," a name common among slaves that hints at usefulness.