Priscilla
VIEW:14 DATA:01-04-2020
ancient
(same as Prisca)
Hitchcock's Bible Names Dictionary
Diminutive of Prisca. (See AQUILA.) A sample of what married women can do for the Lord's cause, as Phoebe is of what unmarried women can do. Timothy at Ephesus would find her counsel invaluable in dealing with the female part of his flock, his position as a young man needing delicacy and discretion in relation to them (2Ti_4:19; Rom_16:3; 1Co_16:19; Act_18:2; Act_18:26).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
a Christian woman, well known in the Acts, and in St. Paul's epistles; sometimes placed before her husband Aquila. From Ephesus this pious pair went to Rome, where they were when St. Paul wrote his epistle to the Romans, A.D. 58. He salutes them the first of all, with great commendations, Rom_16:3. They returned into Asia sometime afterward; and St. Paul, writing to Timothy, desires him to salute them on his behalf, 2Ti_4:19, A.D. 65.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
When the Bible mentions the husband and wife team of Aquila and Priscilla (or Prisca), it usually mentions Priscilla first (Act_18:26; Rom_16:3; 1Ti_4:19). This is unusual, but the Bible gives no reason for such usage. Perhaps Priscilla was more active or more prominent than Aquila in the Christian work in which they were constantly and wholeheartedly engaged. (For details see AQUILA.)
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
Priscil?la, or Prisca, wife of Aquila, and probably, like Phoebe, a deaconess. She shared the travels, labors, and dangers of her husband. and is always named along with him (Rom_16:3; 1Co_16:19; 2Ti_4:19) [AQUILA].
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Priscilla
(Πρίσκιλλα, dim. from Prisca, Lat. ancient), the wife of Aquila, and probably, like Phoebe, a deaconess. She shared the travels, labors, and dangers of her husband, and is always named along with him (Rom_16:3; 1Co_16:19; 2Ti_4:19), A.D. 55-64. The name is Prisca (Πρίσκα) in 2Ti_4:19, and (according to the true reading) in Rom_16:3, and also (according to some of the best MSS.) in 1Co_16:19. Such variation in a Roman name is by no means unusual. We find that the name of the wife is placed before that of the husband in Rom_16:3; 2Ti_4:19, and (according to some of the best MSS.) in Act_18:26. It is only in Act_18:2 and 1Co_16:19 that Aquila has unequivocally the first place. Hence we should be disposed to conclude that Priscilla was the more energetic character of the two; and it is particularly to be noticed that she took part, not only in her husband's exercise of hospitality, but likewise in the theological instruction of Apollos. Yet we observe that the husband and the wife are always mentioned together. In fact, we may say that Priscilla is the example of what the married woman may do, for the general service of the Church, in conjunction with home duties, as Phoebe is the type of the unmarried servant of the Church, or deaconess. Such female ministration was of essential importance in the state of society in the midst of which the early Christian communities were formed. The remarks of archdeacon Evans on the position of Timothy at Ephesus are very just. In his dealings with the female part of his flock, which, in that time and country, required peculiar delicacy and discretion, the counsel of the experienced Priscilla would be invaluable. Where, for instance, could he obtain more prudent and faithful advice than hers in the selection of widows to be placed upon the eleemosynary list of tie Church, and of deaconesses for the ministry? (Script. Biog. 2, 298). It seems more to our purpose to lay stress on this than on the theological learning of Priscilla. Yet Winer mentions a monograph De Priscilla, Aquilae uxore, tamquam feminarum e gente Judaica eruditarum specimine, by G. G. Zeltner (Altorf, 1709). SEE AQUILA.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
(same as Prisca)
Hitchcock's Bible Names Dictionary
Diminutive of Prisca. (See AQUILA.) A sample of what married women can do for the Lord's cause, as Phoebe is of what unmarried women can do. Timothy at Ephesus would find her counsel invaluable in dealing with the female part of his flock, his position as a young man needing delicacy and discretion in relation to them (2Ti_4:19; Rom_16:3; 1Co_16:19; Act_18:2; Act_18:26).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
a Christian woman, well known in the Acts, and in St. Paul's epistles; sometimes placed before her husband Aquila. From Ephesus this pious pair went to Rome, where they were when St. Paul wrote his epistle to the Romans, A.D. 58. He salutes them the first of all, with great commendations, Rom_16:3. They returned into Asia sometime afterward; and St. Paul, writing to Timothy, desires him to salute them on his behalf, 2Ti_4:19, A.D. 65.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
When the Bible mentions the husband and wife team of Aquila and Priscilla (or Prisca), it usually mentions Priscilla first (Act_18:26; Rom_16:3; 1Ti_4:19). This is unusual, but the Bible gives no reason for such usage. Perhaps Priscilla was more active or more prominent than Aquila in the Christian work in which they were constantly and wholeheartedly engaged. (For details see AQUILA.)
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
Priscil?la, or Prisca, wife of Aquila, and probably, like Phoebe, a deaconess. She shared the travels, labors, and dangers of her husband. and is always named along with him (Rom_16:3; 1Co_16:19; 2Ti_4:19) [AQUILA].
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Priscilla
(Πρίσκιλλα, dim. from Prisca, Lat. ancient), the wife of Aquila, and probably, like Phoebe, a deaconess. She shared the travels, labors, and dangers of her husband, and is always named along with him (Rom_16:3; 1Co_16:19; 2Ti_4:19), A.D. 55-64. The name is Prisca (Πρίσκα) in 2Ti_4:19, and (according to the true reading) in Rom_16:3, and also (according to some of the best MSS.) in 1Co_16:19. Such variation in a Roman name is by no means unusual. We find that the name of the wife is placed before that of the husband in Rom_16:3; 2Ti_4:19, and (according to some of the best MSS.) in Act_18:26. It is only in Act_18:2 and 1Co_16:19 that Aquila has unequivocally the first place. Hence we should be disposed to conclude that Priscilla was the more energetic character of the two; and it is particularly to be noticed that she took part, not only in her husband's exercise of hospitality, but likewise in the theological instruction of Apollos. Yet we observe that the husband and the wife are always mentioned together. In fact, we may say that Priscilla is the example of what the married woman may do, for the general service of the Church, in conjunction with home duties, as Phoebe is the type of the unmarried servant of the Church, or deaconess. Such female ministration was of essential importance in the state of society in the midst of which the early Christian communities were formed. The remarks of archdeacon Evans on the position of Timothy at Ephesus are very just. In his dealings with the female part of his flock, which, in that time and country, required peculiar delicacy and discretion, the counsel of the experienced Priscilla would be invaluable. Where, for instance, could he obtain more prudent and faithful advice than hers in the selection of widows to be placed upon the eleemosynary list of tie Church, and of deaconesses for the ministry? (Script. Biog. 2, 298). It seems more to our purpose to lay stress on this than on the theological learning of Priscilla. Yet Winer mentions a monograph De Priscilla, Aquilae uxore, tamquam feminarum e gente Judaica eruditarum specimine, by G. G. Zeltner (Altorf, 1709). SEE AQUILA.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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