Read in Greek Most Ancient Copies of Romans 16

Junia
Andronicus, Athanasius of Christianoupolis [el] and Saint Junia
Venerated in	Eastern Orthodox Church building, Oriental Orthodox Churches
Banquet	May 17, 23 Pashons (Coptic Orthodox)
Attributes	Christian Martyrdom

Junia or Junias (Biblical Greek: Ἰουνία/ Ἰουνίας , Iounia / Iounias ) was a Christian in the first century known from Paul the Campaigner's letter to the Romans.

In that location has been dispute surrounding both Junia'due south gender and apostolic condition, although she has been viewed as female through near of Christian history as well equally by the bulk of scholars. The precise nature of her apostolic status, even so, has been more debated. With the exception of the reference to a masculine "Junias" in the Index Discipulorum, purportedly from the quaternary century bishop of Salamis, Epiphanius, the first texts regarding Junia every bit a male named Junias come from 12th century manuscripts and the first named writer to draw Junia every bit a male was Giles of Rome in the 13th century.

Romans sixteen:vii is the only place in the New Testament where Junia is named, although some take also identified her with a woman from the Gospels named Joanna, the wife of Chuza, who appears in Luke 8:i–3 and the narrative where the women visit the tomb of Jesus towards the end of the Gospels.

Apostolic status [edit]

Background [edit]

Romans sixteen is the terminal chapter of Paul's Letter to the Romans. In this chapter, Paul mentions his greetings to a number of other members of the Christian sect in his time, one third of them beingness women. Of the twelve members that Paul describes in this affiliate as having contributed the most to the church building, vii were women whereas five were men.^[1] Amongst those women were Junia who is introduced in Romans 16:vii;

ἀσπάσασθε Ἀνδρόνικον καὶ Ἰουνίαν τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου, οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις, οἳ καὶ πρὸ ἐμοῦ γέγονεν ἐν Χριστῷ.

Greet Andronicus and Junia, my fellow Jews who accept been in prison with me. They are outstanding amidst the apostles, and they were in Christ before I was. (NIV)

Nigh scholars accept understood Paul to be referring to Junia as an apostle in this passage, although some have dissented.

Dispute [edit]

In the kickoff millennium of Christianity, Junia was read as being described by Paul as an apostle. For instance, John Chrysostom wrote:

"Greet Andronicus and Junia . . . who are outstanding among the apostles": To be an apostle is something groovy. Only to be outstanding among the apostles— but call back what a wonderful song of praise that is! They were outstanding on the footing of their works and virtuous deportment. Indeed, how great the wisdom of this adult female must take been that she was even deemed worthy of the title of apostle.^[2]

All others in the first millennium of the aboriginal church also took the name to be feminine, as Bernadette Brooten demonstrated in her 1977 article on Junia;^[3] Brooten points to the offset commentator on the passage, Origen of Alexandria, who in the 2nd century CE causeless the proper name to be feminine.^[iii] She points to additional early Christian commentators, all of whom gave no indication of doubt that the epistle referred to Junia and that she was a woman and an apostle, including Jerome (4th-fifth century), Hatto of Vercelli (10th century), Theophylact, and Peter Abelard (both 11th century).^[3] Brooten affirms that the earliest instance of someone taking the name to be masculine is Aegidius of Rome in the 13th-14th century, only demonstrates that the name was not commonly seen every bit masculine until well after the Reformation.^[3] Likewise, the most aboriginal New Attestation manuscript versions all read "Junia."^[four] The proper noun Junia was too provided as the nearly likely reading in the Nestle-Åland Greek New Testament from its inception in 1898 until its 13th revision in 1927, at which bespeak (without any new manuscript testify to bring about the change), the preference inverse to the male "Junias"; Junia was not restored until its 27th revision in 1998.^[4]

As Greek and English New Testaments shifted back to the "Junia" reading, some modern interpreters sought to question whether the passage actually describes Junia as an campaigner. While the Greek of Romans 16:7 has often been translated equally Junia having been "outstanding amidst the apostles", which is an inclusive reading that numbers Junia among the apostolic trunk, some have recently suggested that the Greek warrants the exclusive reading of Junia existence "well known to the apostles", therefore excluding Junia from being an apostle. The latter reading is establish in some translations today including the ESV. An case where an analogous Greek structure is used in an exclusive sense is constitute in Euripides' Hippolytus 101:3 where the goddess Aphrodite is "famous among mortals," although not mortal herself. Still, Linda Belleville has noted that (1) this is the just known example where a Greek structure is used in this sense (two) it comes five centuries prior to the writing of Paul (iii) its relevance is placed into question by the fact it comes from "a time when 'episemos' had not yet caused a comparative sense."^[5] An argument for the ESV translation appeared in a 2001 newspaper by Michael Burer and Daniel Wallace^[6] who agree that Junia was a adult female only assert that the correct rendition of the Greek text places her as well known to the apostles rather than prominent amid the apostles.^{[6] [vii]} That translation would point that the pair were not apostles, but that they enjoyed a high reputation amid the apostles.^[6] This rejection of Junia's apostolic status has been criticized by Linda Belleville,^[5] Richard Bauckham,^[viii] and Eldon Epp.^[9] Amid other things, Burer and Wallace were criticized for using a small-scale sample size and for ofttimes including testify from grammatical constructions that did not support their example; information technology was also noted that the more standard reading of the passage's Greek was never questioned until the verse was once again understood to contain a adult female. Belleville has marshalled similar grammatical constructions to the one in Romans 16:vii showing consistence with an inclusive reading, such as "But you, Bethlehem, in the country of Judah, are past no ways least among the rulers of Judah" (Matt. two:6; cf. Acts 4:34; i Peter 5:one). A common statement among Belleville, Bauckham, and Epp is that all native speakers of koine Greek in the earliest years of Christianity read Paul'due south letter of the alphabet as describing Junia as an apostle. Bauckham writes that "writers such as Origen and John Chrysostom were educated native speakers of Greek. They had no reason for thinking Andronicus and Junia to exist apostles other than supposing this to be the meaning of Paul'southward Greek."^[8] More recently, developing considerations fabricated by Bauckham and Jewett^[10] on Paul describing Junia as beingness a follower of Christ before him, and raising further discussion on Paul's views on apostolic legitimacy, Yii-Jan Lin has additionally argued for Junia's apostolic status.^[11]

Paul further describes Junia as having been a member of the early Christian customs prior to him and as having been i of his compatriots.^[12]

Identification with Joanna the wife of Chuza [edit]

Richard Bauckham argues for identifying Junia with Joanna, the wife of Chuza, "Joanna" being her Jewish name, and "Junia" her Roman. Joanna the wife of Chuza is mentioned equally one of the members of the ministry of Jesus in the Gospel of Luke, travelling with him amongst the other twelve and some other women, city to city.

After this, Jesus traveled well-nigh from one boondocks and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; Joanna the wife of Chuza, the managing director of Herod'south household; Susanna; and many others. These women were helping to back up them out of their own means. (Luke 8:ane-3)

Joanna the wife of Chuza is also mentioned alongside Mary Magdalene and other women as those who starting time visited the tomb and found it to exist empty, and it is to this grouping of women, including Joanna, that Jesus start appears to and instructs them to tell the disciples to see him in Galilee in Luke 24:one-10. Bauckham notes that Paul describes Junia equally having been a member of the Christian community prior to him, and given that Paul himself converted within three years of the death of Jesus, that would crave Junia to have been a member of the customs from a very early menstruum. Furthermore, whereas Joanna is a Hebrew proper name, Junia is a Latin proper noun. Jews often adopted a second, Latin proper noun that were nearly audio equivalents to their original name. Joanna and Junia act equally near sound equivalents in the native languages, which Bauckham says is indicative of the identification between the two. Finally, Paul describes Junia as being "prominent amid the apostles". Given that Junia is described every bit an earliest fellow member of the community, and every bit one of the most prominent members, that she is not named elsewhere is indicative, equally Bauckham argues, that she and Joanna are the aforementioned individual, given Joanna'south high prominence during the ministry of Jesus.^[8]

Junia's gender [edit]

While some argue proliferated beginning in the commencement half of the 20th century, it has now been widely accepted that Junia was a woman.^[thirteen] Until the 12th century, there is no record of Junia being interpreted as a homo, and information technology takes until the 13th century for an writer to make that claim where the feminine name Junia was contradistinct to the masculine name Junias.^[xiv] As such, some scholars see Junia's apostleship and the reference to her in Romans xvi:vii as proof that Paul the Apostle, whose name is ascribed to thirteen epistles in the New Attestation, encouraged female person leaders in the Church.^[15] However, some modern translations that are committed to complementarianism present both Andronicus and Junias as males, confronting the manuscript show, the first millennium of tradition, and contemporary scholarship.^[16]

The first reference to Junia as a male comes from a medieval alteration of a passage past the Church Male parent Origen, who originally describes Junia as a female. (Two other individuals quoting Origen; Rabanus Maurus^[17] and Tyrannius Rufinus, besides accept Junia in the feminine.^[18]) It was also in the medieval period that medieval scribes began replacing the name 'Junia' in biblical manuscripts with the masculine version, 'Junias', as a result of prejudices against the possibility of a female apostle being described in the Pauline letters .^[nineteen] Since the earliest manuscript had no accent mark hence unlike estimation of the gender. One writing attributed to Epiphanius of Salamis, a Christian living in the 4th century, also appears to describe Junia as a male; however, this piece of work is only known the 9th century at the earliest, and is nearly likely to have been misattributed by then to Epiphanius equally another medieval case of the masculinization of Junia beingness dorsum-dated to the menstruation of the Church Fathers.^[twenty] There are afterwards references besides, e. g. Ægidius of Rome (also chosen Giles of Rome in English, ca. 1243–1316) in the late Center Ages, though without explanation. 2 centuries later, in 1512, Jacques LeFevre also considered Junia a human, even though in the Latin translation bachelor to him the name was clearly feminine.^[9] (A different feminine version, Julia, is establish in five manuscripts, the earliest one being Papyrus 46.)

The primeval copies of the Greek texts for Romans 16:7 are majuscules (i.e. written simply in capital letter letters) without accent marks. Considering the gender of the name depends on accentuation, the name itself is insufficient to make up one's mind gender and reliance is instead placed on patristic bear witness. Past the time accentuation appears in manuscripts of the New Testament, Junia is unanimously absolute as a female proper name. The disquisitional Greek text of the New Testament produced by Erasmus in 1516, for example, absolute the name as feminine, and this continues in every critical Greek text with a unmarried exception (in the 1858 Alford edition) until 1928, when the Novum Testamentum Graece accented information technology every bit male. This caused a awe-inspiring shift towards masculine accentuation until 1998, when the feminine class came back to domination.^[9]

Merely one record of the male name "Junias" has been discovered in extra-biblical Greek literature, which names him every bit the bishop of Apameia of Syria. 3 clear occurrences of "Junia" accept been found. While earlier searches for "Junias" in Latin also yielded no evidence, information technology is reported that "Junias" has been plant every bit a Latin nickname or atomic for the proper noun "Junianas", which was not uncommon both in Greek and Latin. While this is a possibility, historical studies on the name "Junia" as a contracted grade of "Junianas" has shown there are over 250 citations of the name Junia in antiquity all of which have been institute to refer to women, with not 1 unmarried example proven to exist the abbreviated form of Junianus to Junia.^[21] Meanwhile, the name Junia is attested multiple times on inscriptions, tombstones and records; most notably, the one-half sister, Junia Secunda, of Marcus Junius Brutus.^[22]

In 2008, without dismissing the possibility of Junia being a Latin female person proper name, Al Wolters suggests the possibility that Iounian, absolute on the second syllable, was the accusative case of Ἰουνίας , being a Hellenized form of the Hebrew name Yĕḥunnī, which would enable the possibility of this being a male name.^[23] However, in ane response, Wolters' argument has been accused of being "teleologically driven". Lin has noted, of the 2 possibilities, the Latin proper name Junia is attested over 250 times whereas the Hebrew rendering Wolters proposes but has ii attestations, making the former more than likely. Furthermore, Lin besides notes that the parallel name mentioned in the poesy, Andronicus, is likewise a Latin name, this beingness consistent with Junia equally a Latin rather than a Hebrew proper noun.^[11]

Orthodox traditional views [edit]

Eastern Orthodox traditions hold that Junia and Andronicus of Pannonia traveled extensively and preached the Gospel to pagans, many of whom were converted to Christianity. Many of the pagan temples were closed, and in their place Christian churches were built. Junia and Andronicus are believed to accept suffered martyrdom for Christ.^[24] The female identity of Junia was accepted without objection during the kickoff twelve centuries of the church building, according to the writings of the church building fathers. Paul'due south "enthusiastic acclaim" of Junia prompted Chrysostom, prominent Church Father, to marvel at her apparent devotion such that "...she would be even counted worthy of the appellation of apostle."^[15]

Run across too [edit]

• Deborah
• Feminist theology
• Lydia of Thyatira
• Phoebe
• Junia gens

Notes [edit]

1. ^ Epp, Eldon. Junia: The Commencement Women Apostle. Fortress Press, 2005, pg. 21.
2. ^ In Epistolanum ad Romanos 31.two; Patrologiae cursus completus, series Graeca [PG] threescore.669-670)
3. ^ ^{a b c d} Brooten, Bernadette. "'Junia ... Outstanding Among the Apostles' (Romans sixteen:vii)," in Women Priests. Edited by Arlene Swidler & Leonard Swidler. Paulist Press 1977, 141.
4. ^ ^{a b} McKnight, Scot. Junia is Non Lonely (Englewood: Patheos Printing, 2011,) np.
5. ^ ^{a b} Belleville, Linda. "Iounian...episamoi en tois apostolois: A Re-test of Romans sixteen.7 in Light of Principal Source Materials", NTS (2005)
6. ^ ^{a b c} Burer, Michael, and Daniel B. Wallace. "Was Junia Really an Apostle? A Re-Examination of Rom 16.7," New Attestation Studies 47 [2001]: 76-91
7. ^ Eldon Jay Epp The Junia/Junias Variation in Romans sixteen.7: in New Testament Textual Criticism and Exegesis: Festschrift J. Delobel. Ed. Adelbert Denaux, Joël Delobel" pg. 287.
8. ^ ^{a b c} Bauckham, Richard. Gospel Women : Studies of the Named Women in the Gospels. Eerdsmans, 2002, pp. 172-80
9. ^ ^{a b c} Epp, Eldon. Junia, the First Adult female Campaigner. Augsburg Fortress, 2005. ISBN 0-8006-3771-ii
10. ^ Robert Jewett, Romans: A Commentary, Hermeneia (2006), pg. 59
11. ^ ^{a b} Lin, Yii-Jan. "Junia: An Apostle before Paul." Periodical of Biblical Literature 139.ane (2020): 191-209.
12. ^ Finlan, Stephen. The Apostle Paul and The Pauline Tradition. Liturgical Press, 2008, p. 134
13. ^ Al Wolters, "ΙΟΥΝΙΑΝ (Romans 16:7) and the Hebrew name Yĕḥunnī," JBL 127 (2008), 397-408.
14. ^ Epp, Eldon Jay. Junia: The Kickoff Adult female Campaigner. Fortress Press, 2005, 23.
15. ^ ^{a b} Nicole, Roger. "The Inerrancy of Scripture." Priscilla Papers, Vol. xx, No. ii, Bound 2006.
16. ^ Gilbert Bilezikian Across Sex Roles. Baker, 2nd ed., 1989. ISBN 0-8010-0885-ix
17. ^ "Did Origen say Junia was a man". December 22, 2018. Retrieved December 22, 2018.
18. ^ Epp, Junia: The Commencement Woman Apostle, Fortress Press, 2005, pg. 32
19. ^ Bauckham, Richard. Gospel Women: Studies of the Named Women in the Gospels. Eerdmans, 2002, pp. 166-7.
20. ^ Bauckham, Richard. Gospel Women: Studies of the Named Women in the Gospels. Eerdmans, 2002, pp. 166-7, n. 242.
21. ^ Crossan, J. D.; Reed, J. (2004). In Search of Paul, How Jesus' Campaigner Opposed Rome's Empire with God's Kingdom. New York: HarperCollins. p. 115. ISBN0-06-051457-4.
22. ^ Belleville, L., 'Women Leaders in the Bible,' in Discovering Biblical Equality: Complementarity without Hierarchy, ed. R. Pierce & R. Merill Groothuis (Downers Grove, IL: InterVarsity Printing, 2005), 110-126.
23. ^ Wolters, 408.
24. ^ "St. Junia, martyred along with the 70." Orthodox Church in America. Spider web: 7 Jan 2009. Junia, martyred along with the Lxx

References [edit]

• Pederson, Rena. The Lost Campaigner: Searching for the Truth about Junia. Wiley Press, 2006. ISBN 978-0-470-18462-2
• Riss, Kathryn J. "The Apostle Junia." Women in Church History: Women'south Ministries in the Early Church. Spider web: 7 Jan 2010. The Apostle Junia
• Wills, Garry (2007). What Paul Meant. Penguin. pp. xc–92. ISBN9780143112631.
• Giesler, Michael East. Junia (The Fictional Life and Death of an Early Christian.) Scepter Publishers, 2002. ISBN 978-1-59417-078-ii

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Source: https://en.wikipedia.org/wiki/Junia_(New_Testament_person)

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