tag:blogger.com,1999:blog-28600232739019489072024-03-15T18:09:37.348-07:00Paul and co-workersThis blog, by Richard Fellows, discusses historical questions concerning Paul's letters, his co-workers, Acts, and chronology.Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.comBlogger137125tag:blogger.com,1999:blog-2860023273901948907.post-68543245616525446242023-11-18T12:44:00.000-08:002023-11-18T12:44:54.744-08:00Early sexist textual variants in the Martha and Mary account in John<p> In 2016 Elizabeth Schrader brought some curious textual variants (mainly in Papyrus 66) in John 11:1-5; 12:2 to our attention. She argued that Martha was originally absent from the whole of John's gospel. This theory has been presented numerous times on the internet, but has insurmountable problems.</p><p>Others have suggested that the textual variants are just random errors, but the disruption is simply too great and too themed.</p><p>A third view is that the variants were caused by a tendency to reduce the status of women relative to men. This view is now presented in a Journal article here: Richard G. Fellows, "<a href="http://jbtc.org/v28/TC-2023_Fellows.pdf">Early Textual Variants that Downplay the Roles of Women in the Bethany Account</a>," <i>TC: A Journal of Biblical Textual Criticism </i>(2023). Thanks to those, including Schrader-Polczer, who engaged in discussion of the data.</p><p>There are two important implications of this research. Firstly, it provides further evidence that sexist textual variants predate our earliest manuscripts, and probably occurred in the time period when the (sexist) pseudo-Pauline "letters" were written. Secondly, it shows that NA28 and the NRSV translation have the wrong pronoun in Mark 6:22: it was Herodias's daughter, not Herod's daughter, who danced.</p><p><br /></p>Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com0tag:blogger.com,1999:blog-2860023273901948907.post-51420827701338974352023-01-07T10:58:00.000-08:002023-01-07T10:58:56.546-08:00Paul, Phoebe, Timothy and their collections for Judea<p><span style="font-family: inherit;"> Novum Testamentum has now published my article, "Paul, Phoebe, Timothy, and their Collections for Judea." It is open access <a href="https://brill.com/view/journals/nt/65/1/article-p40_4.xml">here</a>.</span></p><p><span style="background-color: white;"><span style="font-family: inherit;">Here is the abstract:</span></span></p><p><span style="background-color: white;"><span style="font-family: inherit;">Studies of Paul’s collection(s) for Judea have suffered from the largely unexamined assumption that he wanted all regions to donate at the same time. Paul and Phoebe collaborated to organize a collection from Rome, and Paul anticipated a collection from Asia. There was likely a collection from Galatia several years before the collection from Macedonia and Achaia, and there is little reason to doubt the collection from Antioch. The silence of Acts concerning these collections is no argument against them, and it can be explained as a protective measure. We have no evidence that any of the collections were rejected.</span></span></p>Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com3tag:blogger.com,1999:blog-2860023273901948907.post-70849924968949842362022-05-08T21:39:00.000-07:002022-05-08T21:39:41.990-07:00Article on early sexist textual variants<p><span style="font-size: medium;"> <a href="https://www.catholicbiblical.org/news/cbq-84-2-april-2022">Catholic Biblical Quarterly</a> has now published my article "Early Sexist Textual Variants, and Claims that Prisca, Junia, and Julia Were Men." It is accessible to CBA members and will also be available at the <a href="https://muse.jhu.edu/journal/742">Project Muse</a> website. A version of the article, with some mistakes, such as typos, is given below. Please refer to the CBQ version, when possible.</span></p><p>............................................................................................................................................................................</p><p align="center" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 24pt;">Early sexist textual variants, and claims that Prisca, Junia, and Julia were men<o:p></o:p></span></b></p><p align="center" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">Abstract:<o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">There are numerous textual variants in early New Testament manuscripts that reverse the order of females and males, with the effect of giving precedence to the males. The expectation that males should be named first, the rarity of the name Prisca in the east, and the grammatical ambiguity of the name in Rom 16:3 likely led interpreters to assume that the person referred to there was male. Several textual variants can be explained as attempts to bolster the claim that Prisca, Junia, and Julia were in fact men.<o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><u><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p><span style="text-decoration: none;"> </span></o:p></span></u></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">Keywords<o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">Misogyny, textual variants, Prisca, Junia, Julia<o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><u><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p><span style="text-decoration: none;"> </span></o:p></span></u></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">It is well known that Priscilla is named ahead of her husband, Aquila, at Acts 18:26 in the best manuscripts, and that codex Bezae (D, 05, 5th century)<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn1" name="_ftnref1" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[1]</span></span></span></span></a> reverses the order of the names. Was this variant created by a scribal slip?<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn2" name="_ftnref2" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[2]</span></span></span></span></a> Is it an example of a widespread tendency to corrupt verses that give precedence to women over men? To answer these questions Part 1 of this article explores whether New Testament textual variants demoted women disproportionately compared to men. In Part 2 we examine whether copyists made changes that bolstered the claim that prominent women were actually men.</span><b><span lang="EN-US" style="font-size: 14pt;"><o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 16pt;">Part 1. Textual variants that reduced the standing of one gender relative to the other<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-size: 14pt;"><o:p> </o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">There are about 62 occasions in the New Testament when a man (or men) are listed before a woman (or women).<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn3" name="_ftnref3" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[3]</span></span></span></span></a> For example, John 6:42 has τ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὸν </span><span lang="EN-US">πατέρα κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ τὴν μητέρα</span><span lang="EN-US">. There are 34 occasions where a women are listed ahead of men. In no case is there significant doubt about the order in the archetype.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn4" name="_ftnref4" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[4]</span></span></span></span></a> In all cases I used the same search procedure to look for texts where the males and females are transposed.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn5" name="_ftnref5" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[5]</span></span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Of the 62 cases where males appear first, I was able to find only three cases with textual variants that transpose the males and females. Sinaiticus (</span><span lang="EN-US" style="color: black; font-family: Arial, sans-serif;">א, </span><span lang="EN-US">01, 4<sup>th</sup> century) at Acts 2:18 reads: ΕΠΙ ΤΑΣ ΔΟΥΛΑΣ ΜΟΥ ΚΑΙ ΕΠΙ ΤΟΥΣ ΔΟΥΛΟΥΣ ΜΟΥ. This could be a corrected leap due to the repetition of the word ΕΠΙ.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn6" name="_ftnref6" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[6]</span></span></span></span></a> Brothers and sisters are oddly reversed in Bezae at Mark 10:30. Finally, minuscule 69 (15<sup>th</sup> century) reverses father and mother at Matt 19:5.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Of the 34 cases where females are listed first, there are 9 where the search procedure revealed manuscripts that transpose the females and males (Matt 14:21; 15:38; Mark 3:31; 10:29; Luke 18:29; John 2:12; Acts 17:12; 18:26; Rom 16:15). Thus, transposition demotes males in 5% of cases, but women in 26% of cases.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">In 18 of the 34 cases the women are given precedence over their sons (or grandsons) and in only one of those 18 cases does she suffer transposition (Mark 3:31).<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn7" name="_ftnref7" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[7]</span></span></span></span></a> It would appear, therefore, that the scribes did not resent women being given higher honor than their sons. </span><span lang="EN-US">This is not surprising, for even the author of the Pastoral Epistles honors women for childbirth (1 Tim 2:15). There are 16 occasions where women are mentioned before males who are not their sons or grandsons, and in 8 of these occasions (50%) there is a manuscript, found by our search process, that demotes the women by transposition. This is 10 times higher than the rate at which males are demoted.</span><span lang="EN-US"> This huge disparity shows that women were demoted by more than mere scribal mechanical slips in most cases, and that the ancients were sensitive to name order.<span> </span>Space does not allow a detailed discussion, but we will now look briefly at the 9 cases.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-size: 14pt;"><o:p> </o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US">1.1.1 Matt 14:21 women and children<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">At Matt 14:21 we read that those who ate were five thousand men, besides women and children. However, Bezae (along with Θ f<sup>1</sup> it) demotes the women, placing them after the children.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US">1.1.2 Matt 15:38 women and children<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Similary women are demoted in the feeding of the four thousand in Sinaiticus and Bezae, along with Θ f<sup>1</sup> 579 lat sy<sup>c</sup> sa bo.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US">1.1.3 Mark 3:31 his mother and his brothers<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">The accepted text has </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἡ</span><span lang="EN-US"> μήτηρ α</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὐ</span><span lang="EN-US">το</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ῦ</span><span lang="EN-US"> κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> ο</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἱ</span><span lang="EN-US"> </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἀ</span><span lang="EN-US">δελφο</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> α</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὐ</span><span lang="EN-US">το</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ῦ</span><span lang="EN-US" style="font-size: 18pt;"> </span><span lang="EN-US">but Alexandrinus (A, 02, 5<sup>th</sup> century) and other manuscripts reverse Jesus’s mother and brothers.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn8" name="_ftnref8" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[8]</span></span></span></span></a> Mary gets only two mentions in Mark’s gospel and this is the first. This may explain why she is demoted here but not elsewhere.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-size: 14pt;"><o:p> </o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US">1.1.4 Mark 10:29 or mother or father<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">NA<sup>28</sup> has </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἢ</span><span lang="EN-US"> μητέρα </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἢ</span><span lang="EN-US"> πατέρα, but several manuscripts, including Sinaiticus and Alexandrinus promote father ahead of mother.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn9" name="_ftnref9" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[9]</span></span></span></span></a> It is possible that this change was made under the influence of the parallel passage in Matt 19:29, which has </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἢ</span><span lang="EN-US">πατέρα </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἢ</span><span lang="EN-US"> μητέρα.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US">1.1.5 Luke 18:29 wife or brothers or parents<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">On the strength of Vaticanus (B, 03, 4<sup>th</sup> century) and Sinaiticus</span><span lang="EN-US" style="color: black; font-family: Arial, sans-serif;">, t</span><span lang="EN-US">he NA<sup>28</sup> text has γυνα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ῖ</span><span lang="EN-US">κα </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἢ</span><span lang="EN-US"> </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἀ</span><span lang="EN-US">δελφο</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὺ</span><span lang="EN-US">ς </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἢ</span><span lang="EN-US"> γονε</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ῖ</span><span lang="EN-US">ς, but wife changes places with parents in A D K N P W Γ Δ Θ Ψ f<sup>1.13</sup> 565<sup>s</sup>. 700. 1424. 2542 </span><span lang="EN-US" style="color: black; font-family: STIXGeneral-Regular;">𝔐</span><span lang="EN-US"> lat sy (sa<sup>ms</sup>). The effect of this change is to prioritize males over females and also to respect the seniority of parents.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-size: 14pt;"><o:p> </o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US">1.1.6 John 2:12 his mother, his brothers, and his disciples<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">We read κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἡ</span><span lang="EN-US"> μήτηρ α</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὐ</span><span lang="EN-US">το</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ῦ</span><span lang="EN-US"> κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> ο</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἱ</span><span lang="EN-US"> </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἀ</span><span lang="EN-US">δελφο</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> α</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὐ</span><span lang="EN-US">το</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ῦ</span><span lang="EN-US"> κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> ο</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἱ</span><span lang="EN-US"> μαθητα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> α</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὐ</span><span lang="EN-US">το</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ῦ</span><span lang="EN-US">, but Washingtonianus (W, 032, this part of the codex is considered 7th century) promotes the disciples to first place, but still allows Jesus</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">’</span><span lang="EN-US"> mother to precede her sons. Minuscule 1241 (12<sup>th</sup> century) promotes the disciples and also eliminates the mother.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-size: 14pt;"><o:p> </o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">1.1.7 Acts 17:12 Greek women and men<o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">Bezae mentions men before women at Acts 17:12. Metzger points out that “the readjusted order has the effect of lessening any importance given to women”.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn10" name="_ftnref10" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[10]</span></span></span></span></a> </span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">Furthermore, this manuscript omits the woman Damaris at Acts 17:34.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-size: 14pt;"><o:p> </o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US">1.1.8 Acts 18:26 Priscilla and Aquila<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Bezae and other “western” manuscripts reverse the names.</span><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn11" name="_ftnref11" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[11]</span></span></span></span></span></a><span lang="EN-US"> <o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><br /></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgIcYjgkzMtpCeZBEwu6iHS6W-blBFWvVXVV6WpAjcPec45PRKP9QHxE1cEX36vY1TGnFd0JMzNCrlqmi3wJJsKpuUUocwkNSL2JZqv_E-VST0U0r4bHUcfE6iFAaBqHV5ECDcwYo0h54CEDH3Lzkvl5QflFKgagpMXDkrbNAJVPFGGE8i9ev7cSy8-8A/s902/Picture1.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="85" data-original-width="902" height="30" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgIcYjgkzMtpCeZBEwu6iHS6W-blBFWvVXVV6WpAjcPec45PRKP9QHxE1cEX36vY1TGnFd0JMzNCrlqmi3wJJsKpuUUocwkNSL2JZqv_E-VST0U0r4bHUcfE6iFAaBqHV5ECDcwYo0h54CEDH3Lzkvl5QflFKgagpMXDkrbNAJVPFGGE8i9ev7cSy8-8A/s320/Picture1.png" width="320" /></a></div><p></p><p align="center" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif;">Figure 1. The names Priscilla and Aquila reversed in Bezae at Acts 18:26. Cambridge University Library. Accessed from C.NT.R. <span class="MsoHyperlink" style="color: blue; text-decoration: underline;">https://greekcntr.org/collation/index.htm</span><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Bezae also seems to </span><span lang="EN-US">sideline Priscilla by adding text about Aquila without his wife.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn12" name="_ftnref12" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[12]</span></span></span></span></a></span><span lang="EN-US" style="background-color: whitesmoke; color: black;"><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EL">1.1.9 </span></b><b><span lang="EN-US">Rom</span></b><b><span lang="EL"> 16:15 </span></b><b><span lang="EN-US">Julia</span></b><b><span lang="EL">, </span></b><b><span lang="EN-US">Nereus</span></b><u><span lang="EL"><o:p></o:p></span></u></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EL">46<span> </span></span><span lang="EL" style="background-color: white; color: black; font-family: Times;">φιλολογον και <u>βηρεα και αουλιαν</u> και την αδελφην αυτου και ολυμπαν</span><span lang="EL" style="font-family: Times; font-size: 10pt;"><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="background-color: white; color: black; font-family: Times;">B</span><span lang="EL" style="background-color: white; color: black; font-family: Times;"> 03<span> </span><span></span>φιλολογον και ιουλιαν νηρεα <span> </span>και την αδελφην αυτου και ολυμπαν</span><span lang="EL" style="font-family: Times; font-size: 10pt;"><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EL" style="font-family: "Lucida Sans Unicode", sans-serif;">ℵ</span><span lang="EL" style="background-color: white; color: black; font-family: Times;"> 01<span> </span>φιλολογον και ιουλιαν νηρεα <span> </span>και την αδελφην αυτου και ολυμπαν</span><span lang="EL" style="font-family: Times; font-size: 10pt;"><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="background-color: white; color: black; font-family: Times;">C</span><span lang="EL" style="background-color: white; color: black; font-family: Times;"> 04*<span> </span><span></span>φιλολογον και <u>ιου<b>ν</b>ιαν</u> νηρεα<span> </span>και την αδελφην αυτου και ολυμπαν<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="background-color: white; color: black; font-family: Times;">A</span><span lang="EL" style="background-color: white; color: black; font-family: Times;"> 02<span> </span><span></span>φιλολογον και ιουλιαν <u>νηρεα<b>ν</b></u> <span> </span>και την αδελφην αυτου και ολυμπαν<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="background-color: white; color: black; font-family: Times;">F</span><span lang="EL" style="background-color: white; color: black; font-family: Times;"> 10<span> </span>φιλολογον και <u>ιου<b>ν</b>ιαν νηρεα<b>ν</b></u> <span> </span>και την αδελφην αυτου και <u>ολυμπ<b>ειδα</b></u><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="background-color: white; color: black; font-family: Times;">G</span><span lang="EL" style="background-color: white; color: black; font-family: Times;"> 12<span> </span>φιλολογον και <u>ιου<b>ν</b>ιαν νηρεα<b>ν</b></u> <span> </span>και την αδελφην αυτου και <u>ολυμπ<b>ειδα</b></u><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EL" style="font-family: Times; font-size: 10pt;"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">The agreed original text of Rom 16:15 is that of B and </span><span lang="EN-US" style="font-family: "Lucida Sans Unicode", sans-serif;">ℵ </span><span lang="EN-US">shown above.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm 0cm 0cm 36pt; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">“Greet Philologus, and Julia, Nereus and his sister, …”<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">However, Papyrus 46 (</span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">46, ca. 200) has here accumulated three changes. <o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><br /></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQNe6J0tYEvGA-t0bm1Pcs74h_w6jcs1IePCYI1UBP7iRJZah9EflkcOsAFqD990YQqo734TJM15Mg0UraHX_Kb3V3exipVBsUy1jNDmR5XiMTOHE64_z2KrpLsbjNipMb2U_YUMRRm38_aUp_YU1djIWuRfK-mMznwulT3Z4lbno_DUgBxqm8QYR9Uw/s899/Picture2.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="252" data-original-width="899" height="90" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQNe6J0tYEvGA-t0bm1Pcs74h_w6jcs1IePCYI1UBP7iRJZah9EflkcOsAFqD990YQqo734TJM15Mg0UraHX_Kb3V3exipVBsUy1jNDmR5XiMTOHE64_z2KrpLsbjNipMb2U_YUMRRm38_aUp_YU1djIWuRfK-mMznwulT3Z4lbno_DUgBxqm8QYR9Uw/s320/Picture2.png" width="320" /></a></div><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-size: 10pt;">Figure 2. Rom 16:14-</span><span lang="EN-US" style="font-size: 10pt;">15 in </span><span lang="EN-US" style="font-family: STIXGeneral-Regular; font-size: 10pt;">𝔓</span><span lang="EN-US" style="font-size: 10pt;">46. University of Michigan Library Papyrology Collection. Accessed from </span><span lang="EN-US" style="font-size: 10pt;">C.NT.R. </span><span lang="EN-US"><a href="https://greekcntr.org/collation/index.htm" style="color: purple; text-decoration: underline;"><span style="font-size: 10pt;">https://greekcntr.org/collation/index.htm</span></a></span><span lang="EN-US" style="font-size: 10pt;"><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">It has reversed the names Julia and Nereus; it has added an extra κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> between the two names; and it has corrupted the spelling of the names. The initial letter of </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">Ἰ</span><span lang="EN-US">ουλίαν has been replaced with an alpha and the initial letter of Νηρέα has been replaced with a beta. The copyist has actually detached this beta from Nereus and attached it to the preceding κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US">, indicating his confusion. This corruption of the spelling of the two names has recently been convincingly explained by Royse. A predecessor of </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">46 had reversed the names Nereus and Julia and an attempt was made to switch them back to their original order by marking up the exemplar of </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">46. Royse writes, “In the exemplar the names were marked for transposition by the use of the letters A and B, as is known from other manuscripts.”<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn13" name="_ftnref13" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[13]</span></span></span></span></a> The copyist then mistakenly assumed that these two letters were intended to replace the initial letters of the two names (the Sinaiticus image in section 2.1.7 shows this style of correction). Thus the copyist saw the following in his exemplar:<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Β<span> </span>Α<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">ΝΗΡΕΑ ΚΑΙ ΙΟΥΛΙΑΝ<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">and</span><span lang="EN-US"> </span><span lang="EN-US">wrote</span><span lang="EL">: ΒΗΡΕΑ ΚΑΙ ΑΟΥΛΙΑΝ. </span><span lang="EN-US">A predecessor of </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">46 therefore had the words ΙΟΥΛΙΑΝ κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> τ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὴ</span><span lang="EN-US">ν </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἀ</span><span lang="EN-US">δελφ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὴ</span><span lang="EN-US">ν α</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὐ</span><span lang="EN-US">το</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ῦ</span><span lang="EN-US"> (Julia(s) and <i>his</i> sister) and this will be discussed in part 2. The addition of the extra κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> may have been to (awkwardly) avoid the problem of “Julia and his sister”. With the extra κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> it might be thought that the sister was sister to Philologus. The attempt to revert Julia to her rightful place before Nereus may also have been motivated by a desire to avoid “Julia and his sister”. In any case, we know that a predecessor of </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">46 reversed the names Julia and Nereus and this had the effect of at least demoting Julia relative to Nereus.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-size: 14pt;">1.2 The other 8 cases where women have precedence over males who are not their sons<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US">1.2.1 John 11:5 Martha and her sister and Lazarus<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">John 11:5 reads </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἠ</span><span lang="EN-US">γάπα δ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὲ</span><span lang="EN-US"> </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὁ</span><span lang="EN-US"> </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">Ἰ</span><span lang="EN-US">ησο</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ῦ</span><span lang="EN-US">ς τ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὴ</span><span lang="EN-US">ν Μάρθαν κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> τ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὴ</span><span lang="EN-US">ν </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἀ</span><span lang="EN-US">δελφ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὴ</span><span lang="EN-US">ν α</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὐ</span><span lang="EN-US">τ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ῆ</span><span lang="EN-US">ς κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> τ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὸ</span><span lang="EN-US">ν Λάζαρον. We have some, mostly Latin, manuscripts that reverse the order of the names to put Lazarus first (Chrys<sup>s</sup>, a, e, aur, c, ff<sup>2*</sup>, and ff<sup>2C</sup>)</span><span lang="EN-US">.</span><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn14" name="_ftnref14" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[14]</span></span></span></span></span></a><span lang="EN-US"></span><span lang="EN-US"><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US">1.2.2 Rom 16:15 his sister and Olympas<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Augiensis (F, 010) and Boernerianus(G, 012) (both 9th century) have replaced the clearly male ΟΛΥΜΠΑΝ with ΟΛΥΜΠΕΙΔΑ, who has ambiguous gender. Thus they avoid the embarrassment of Paul having greeted a female (the sister of Nereus/Nereas) before a male (Olympas). ΟΛΥΜΠΑΣ is given in the <i>Lexicon of Greek Personal Names</i>(henceforth LGPN) 13 times and only as a male name.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn15" name="_ftnref15" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[15]</span></span></span></span></a> It would likely have been recognized as a short form of the very popular male names ΟΛΥΜΠΙΟΔΩΡΟΣ or ΟΛΥΜΠΙΧΟ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">Σ. However, </span><span lang="EN-US">ΟΛΥΜΠΕΙΔΑ is the accusative form of ΟΛΥΜΠΙΣ, which is female five times out of its 46 occurrences in the LGPN, which names about eight times as many men as women. Thus the name ΟΛΥΜΠΕΙΔΑ is statistically almost as likely to be female as male. The unambiguously female ΠΕΡΣΙΔΑ of Rom 16:12 may have given a copyist the idea to write ΟΛΥΜΠΕΙΔΑ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;"> i</span><span lang="EN-US">n place of ΟΛΥΜΠΑΝ. We should not be surprised to find sexist variants in F and G, since they “are generally suspected of playing down the role of women”.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn16" name="_ftnref16" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[16]</span></span></span></span></a></span><span lang="EN-US" style="font-family: "Times New Roman", serif;"><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US">1.2.3 Luke 2:16 Mary and Joseph</span></b><span lang="EN-US"><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">While Joseph is not Mary’s son, the verse nevertheless concerns Mary’s role as mother, so we should not expect her to be attacked by scribes here.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US">1.2.4 Philmn 2 to Apphia, our sister, and to Archippus<o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; line-height: 14pt; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">Scribes did not demote Apphia relative to Archippus, presumably because they could cast Archippus as Apphia’s son.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn17" name="_ftnref17" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[17]</span></span></span></span></a><o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">1.2.5 Acts 13:50 But the Jews incited the devout women of high standing and the leading men of the city, and stirred up persecution against Paul…<o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">Here the women are antagonists and this can explain why scribes did not transpose them and the men here.<o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">1.2.6 Acts 18:18 <o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">Here Priscilla is named before Aquila, and there are no manuscripts that reverse the names, even though the reversal occurs at 18:26. However, an early sexist copyist who read the words </span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">Πρίσκιλλα κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">ὶ</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"> </span><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">Ἀ</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">κύλας κειράμενος </span><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">ἐ</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">ν Κεγχρεα</span><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">ῖ</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">ς τ</span><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">ὴ</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">ν κεφαλήν</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"> might conclude that Luke had delayed the mention of Aquila to connect Aquila with the following clause, rather than to demote Aquila relative to Priscilla. This interpretation, in which it was</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"> Aquila who shaved his head, was adopted by </span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">it<sup>h </sup></span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">(6th century) and some moderns.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn18" name="_ftnref18" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[18]</span></span></span></span></a> Haenchen writes, “Priscilla is named first also in verse 26, in Romans 16.3 and II Tim. 4.19. We need not therefore assume that she is here named first in order that the ‘cutting’ might be attached directly to ‘Aquila’.”<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn19" name="_ftnref19" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[19]</span></span></span></span></a> Haenchen is right, but the Aquila theory would be particularly attractive for ancients who wanted to explain away the order of the names, as well as those who did not want to believe that Paul could commit such a (Jewish?) act. With Aquila connected to the following clause, it would be unnecessary to reverse the names and it would be cumbersome to do so without greatly changing the meaning.<o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">1.2.7 Rom 16:3 and 2 Tim 4:19 Prisca and Aquila<o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">These texts will be discussed in Part 2.</span><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 14pt;"><o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 14pt;"><o:p> </o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US">1.3 Rom 16:14 Patroba(s) and Hermas</span></b><span lang="EN-US"><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">At Rom 16:14 Paul greets ΑΣΥΓΚΡΙΤΟΝ, ΦΛΕΓΟΝΤΑ, ΕΡΜΗΝ, ΠΑΤΡΟΒΑΝ and ΕΡΜΑΝ, in that order. However, </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">46 switches ΠΑΤΡΟΒΑΝ and ΕΡΜΑΝ, placing ΠΑΤΡΟΒΑΝ in last place. Sexism can explain this reversal, for there is no guarantee that the copyist recognized ΠΑΤΡΟΒΑΝ to be a male name. <span> </span>The names ΑΣΥΓΚΡΙΤΟΝ, ΦΛΕΓΟΝΤΑ, ΕΡΜΗΝ, and ΕΡΜΑΝ were common enough male names, for they are well attested in the LGPN.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn20" name="_ftnref20" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[20]</span></span></span></span></a> ΠΑΤΡΟΒΑΝ, on the other hand is unattested in either the female form (ΠΑΤΡΟΒΑ) or the male form (ΠΑΤΡΟΒΑΣ) in the database of the LGPN or in the Trismegistos database.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn21" name="_ftnref21" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[21]</span></span></span></span></a> Lampe, likewise, searched for occurrences of the name ΠΑΤΡΟΒΑΣ in Rome and found none,<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn22" name="_ftnref22" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[22]</span></span></span></span></a> except the Patrobas in Martial Ep. 2.32, where it alludes to a freedman of Nero called Patrobius.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn23" name="_ftnref23" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[23]</span></span></span></span></a> ΠΑΤΡΟΒΑΣ could have been a hypocoristic form of ΠΑΤΡΟΒΙΟΣ, but that name is rare.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn24" name="_ftnref24" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[24]</span></span></span></span></a> The rarity of the name ΠΑΤΡΟΒΑ(Σ) means that few early copyists would have been confident that it was a male name. It is therefore plausible that the copyist of </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">46, or a predecessor, decided to demote ΠΑΤΡΟΒΑΝ to the last position in the verse so that the unambiguous males preceded a possible female.<o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US">1.4 Did accidental name switching occur often?<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">In all the New Testament there are about 230 pairs of names in name lists, but rarely are such name pairings reversed. I searched transcriptions of the manuscripts that are possibly dated to before about 400 CE.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn25" name="_ftnref25" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[25]</span></span></span></span></a> Other than the reversals noted above, I found just five cases of name reversals. Washingtonianus (W) places Elijah before Moses at Matt 17:4. The original text probably read μίαν κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> Μωϋσε</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ῖ</span><span lang="EN-US"> μίαν κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">Ἠ</span><span lang="EN-US">λί</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ᾳ</span><span lang="EN-US">. It may be a case of parablepsis, in which the copyist, having copied the first μίαν κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> then looked back at the exemplar and his/her eye skipped to the second μίαν κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> so he wrote </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">Ἠ</span><span lang="EN-US">λί</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ᾳ</span><span lang="EN-US"> before discovering his mistake and writing Μωϋσε</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ῖ</span><span lang="EN-US"> </span><span lang="EN-US">(Minuscule 1346 omits Moses by that exact eye skip). Then, at Mark 3:18, W promotes Andrew ahead of James and John. This was likely under the influence of Matthew and/or Luke, or to place Andrew next to his brother, Peter. Herod is demoted relative to Pilate at Luke 23:12 in Alexandrinus, and Bezae, as well as in Washingtonianus. There may have been an anti-Jewish or Pro-Roman motive here. John and James are reversed at Luke 8:51 in Sinaiticus and Alexandrinus to harmonize with the usual order of the names. </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">45, </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">75<sup>vid</sup>, and D do the same at Luke 9:28.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Name reversals were therefore very rare and, where they do occur they are explicable, but by phenomena that cannot explain the reversal of Julia and Nereus in </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">46, Patroba(s) and Hermas in </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">46, or the reversal of Priscilla and Aquila at Acts 18:26 in Bezae. Sexism seems to be the only economical explanation in those cases.<o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 14pt;"><o:p> </o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-size: 14pt;">1.5 Other cases where women are ranked highly relative to men<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">So far we have looked only at instances where women and men are mentioned consecutively. There are a few other occasions where women are given equal or greater status than men, and we will see that they suffer misogynist in those texts too.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US">1.5.1 John 11:1 Lazarus … Mary and her sister Martha<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Martha is defined here as Mary’s sister, rather then as Lazarus’s sister, with the implication that Mary was more important than Lazarus. However, the feminine pronoun αυτης is changed to the masculine αυτου by papyrus 66 (</span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">66*, ca. 200), Alexandrinus, 841, 1009, 1071, L32, and L60, so that Martha is now Lazarus’s sister.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn26" name="_ftnref26" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[26]</span></span></span></span></a> These manuscripts belong to various text types, and it is likely that this variant is very early indeed.<o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">1.5.2 Phil 4:2-3 Euodia and Syntyche, coworkers of Paul<o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">Phil 4:2-3 strongly implies that the two women leaders, Euodia and Syntyche, were coworkers of Paul. They contended alongside Paul with “the rest of my coworkers”. However</span><span lang="EL" style="font-family: Cambria, serif; font-size: 12pt;">, </span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">Sinaiticus</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"> </span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">has</span><span lang="EL" style="font-family: Cambria, serif; font-size: 12pt;"> ΣΥΝΕΡΓΩΝ ΜΟΥ ΚΑΙ ΤΩΝ ΛΟΙΠΩΝ </span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">instead</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"> </span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">of</span><span lang="EL" style="font-family: Cambria, serif; font-size: 12pt;"> ΛΟΙΠΩΝ ΣΥΝΕΡΓΩΝ ΜΟΥ. </span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">Papyrus 16 (</span><span lang="EN-US" style="font-family: STIXGeneral-Regular; font-size: 12pt;">𝔓16<sup>vid</sup></span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">, 3<sup>rd</sup>/4<sup>th</sup> century) probably had the same reading. Thus, the women contended alongside Paul with “my coworkers and the rest”.<span> </span>Therefore, one or more copyists have avoided the implication that the women were Paul’s coworkers. Metzger put this variant down to “scribal inadvertence” and his judgment would be sound if there were not such a strong pattern of scribal demotion of women.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn27" name="_ftnref27" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[27]</span></span></span></span></a> Paul’s use of the word συνεργός also caused offence at 1 Thess 3:2 where copyists objected to Timothy being </span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">called συνεργ</span><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">ὸ</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">ν το</span><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">ῦ</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"> θεο</span><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">ῦ</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn28" name="_ftnref28" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[28]</span></span></span></span></a><o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">1.5.3 Eph 5:22 and 1 Cor 14:34<o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">Many manuscripts add </span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">θποτασσεσθωσαν </span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">or </span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">υποτασσεσθε</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"> to Eph 5:22 so that it explicitly stated that wives should <i>be subordinate</i> to their husbands.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn29" name="_ftnref29" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[29]</span></span></span></span></a> Similarly Alexandrinus adds τοις ανδρασιν to 1 Cor 14:34, so that women are instructed to be subordinate <i>to their husbands</i>.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn30" name="_ftnref30" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[30]</span></span></span></span></a><o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">1.5.4 Rom 16:7 Andronicus and Junia … were in Christ before I was</span></b><u><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p></o:p></span></u></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">At Rom 16:7 Paul greets Andronicus and Junia and implies that they were apostles. It is now almost universally accepted that ΙΟΥΝΙΑΝ is</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"> the accusative of the common (in Rome) female name Junia, because the male equivalent, Junias, is unattested.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn31" name="_ftnref31" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[31]</span></span></span></span></a> There is still a little dispute about whether the <i>vocabulary</i> implies that Andronicus and Junia were prominent apostles or were merely well known <i>to</i> the apostles.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn32" name="_ftnref32" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[32]</span></span></span></span></a> However, the context and ancient interpretation support the former.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn33" name="_ftnref33" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[33]</span></span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">At the end of Rom 16:7 </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">46 reads </span><b><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὃ</span></b><b><span lang="EN-US">ς</span></b><span lang="EN-US"> κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> πρ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὸ</span><span lang="EN-US"> </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἐ</span><span lang="EN-US">μο</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ῦ</span><span lang="EN-US"> γέγον<b>ε</b>ν, whereas the other manuscripts read ο</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἳ</span><span lang="EN-US"> κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> πρ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὸ</span><span lang="EN-US"> </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἐ</span><span lang="EN-US">μο</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ῦ</span><span lang="EN-US">γέγοναν. Thus, Paul probably wrote that both Andronicus and Junia were in Christ before he was, but </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">46 suggests that only Andronicus (who is mentioned first) was the early convert. Royse writes, “Perhaps we have here a reluctance to include a woman among those who were “in Christ” before Paul.”<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn34" name="_ftnref34" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[34]</span></span></span></span></a> This therefore appears to be another example of the reluctance of early copyists to give precedence to women relative to men. This variant must have been early since </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">46, our earliest copy of Paul’s letters, is dated to about 200 CE. <o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">46 also has ΙΟΥΛΙΑΝ instead of ΙΟΥΝΙΑΝ in this verse. This is a small change to one letter and may have been an innocent mistake that arose because the copyist was familiar with the common name Julia, but not with the name Junia, which was rare in the east.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVepbJbnzO1m3y6EHj0j3P4VhjVZotB_bR532AQSEzMPT4f1s3UPxDNuqZ2aoSnWj_svEtxODnFQB3N91a15UTQ8FQkN2muLw0F6lYYH5Er-fx3s0XW7EyxAtJ29r7TsbhdmXOZzIEhaoJSPn0fcNgpXcf6oXvZhVca1QuplaZsaI76r5Q1ogVzIUFuQ/s899/Picture3.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="239" data-original-width="899" height="85" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVepbJbnzO1m3y6EHj0j3P4VhjVZotB_bR532AQSEzMPT4f1s3UPxDNuqZ2aoSnWj_svEtxODnFQB3N91a15UTQ8FQkN2muLw0F6lYYH5Er-fx3s0XW7EyxAtJ29r7TsbhdmXOZzIEhaoJSPn0fcNgpXcf6oXvZhVca1QuplaZsaI76r5Q1ogVzIUFuQ/s320/Picture3.png" width="320" /></a></div><p></p><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-size: 10pt;">Figure 3. Rom 16:7 in </span><span lang="EN-US" style="font-family: STIXGeneral-Regular; font-size: 10pt;">𝔓</span><span lang="EN-US" style="font-size: 10pt;">46.</span><span lang="EN-US"> </span><span lang="EN-US" style="font-size: 10pt;">University of Michigan Library Papyrology Collection. Accessed from</span><span lang="EN-US" style="font-size: 10pt;"> C.NT.R. https://greekcntr.org/collation/index.htm</span><span lang="EN-US" style="font-size: 10pt;"></span><span lang="EN-US"><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: STIXGeneral-Regular;"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">It may be no coincidence that the variant at the end of 16:7 occurs in the only early manuscript that has changed Junia into Julia, which was a well known Latin female name. Other copyists, seeing ΙΟΥΝΙΑΝ in their exemplars, may not have realized that she was a woman and therefore created no textual variants. In part 2 we present more substantive arguments that the ΠΡΙΣΚΑΝ, ΙΟΥΝΙΑΝ and<span> </span>ΙΟΥΛΙΑΝ of Rom 16:3, 7, 15 were (incorrectly) considered men in the early days of the transmission of our texts.<o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">The article is included before συναιχμαλώτους in </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">46 and Vaticanus. Bart Ehrman has suggested that this was added to make it possible to understand Andronicus and Junia as being different from the “fellow prisoners who are noteworthy among the apostles”.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn35" name="_ftnref35" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[35]</span></span></span></span></a><o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 16pt;">Part 2. Textual variants that made women into men<o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 14pt;">2.1 Prisca<o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">We have seen that, for whatever reason, early interpreters assumed that those named first should be men. Since ΠΡΙΣΚΑΝ in Rom 16:3 is named before Aquila (and indeed before all others greeted in this letter), it seems likely that early hearers and readers of this text would take the name to be the accusative of the (hypothetical) male name ΠΡΙΣΚΑΣ, rather than the female name ΠΡΙΣΚΑ.<o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">2.1.1 Name frequency<o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">The Trismegistos People database consists of over half a million occurrences of names in Egypt between the eighth century BC and the eighth century CE.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn36" name="_ftnref36" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[36]</span></span></span></span></a><span> </span>These include 33120 different names, of which only 2062 are Latin names. The Latin female name “Prisca” is attested only eleven times in the database.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn37" name="_ftnref37" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[37]</span></span></span></span></a> All eleven are datable and none occur before 168CE. Similarly, the eight volumes of the LGPN contain only 14 instances of the name and none of these are sure to predate the second century. It is therefore doubtful that readers of Rom 16:3 in the east would have recognized ΠΡΙΣΚΑΝ as a female name, especially in the early decades of the church, when Latin names were less common there. They would likely assume that ΠΡΙΣΚΑΝ referred to a ΠΡΙΣΚΑΣ, which they might take to be a Semitic or Latin name unknown to them, or they might take it to be a transliteration of the Latin name Priscus, as discussed in section 2.1.6 below. The Trismegistos database has 228 entries for Priscus, covering the range between the first century BC and the 6<sup>th</sup>century CE.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn38" name="_ftnref38" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[38]</span></span></span></span></a> The name Priscus accounts for 0.066% of entries datable to the second century CE (1 in 1500), so it would likely have been known to interpreters of Rom 16:3 at that time.<o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">It might be objected that copyists would be able to deduce from 1 Cor 16:19, where ΠΡΙΣΚΑ occurs (in the nominative) in B and </span><span lang="EN-US" style="color: black; font-family: Arial, sans-serif; font-size: 12pt;">א</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">, that </span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">ΠΡΙΣΚΑΝ of Rom 16:3 and 2 Tim 4:19 is female. However, 1 Cor 16:19 </span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">reads ΠΡΙΣΚΑΣΥΝ (Prisca with) and hearers of this text might have had difficulty distinguishing it from ΠΡΙΣΚΑΣΣΥΝ (Priscas with) since the two sigmas could run together. Thus, while the written text of 1 Cor 10:19 (in its original form) makes Prisca unambiguously female, hearers of the letter may not always have picked up on this.</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">2.1.2 Why does ΠΡΙΣΚΑΝ at Rom 16:3 not suffer from name reversal in the Greek manuscripts?<o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">We saw in Part 1 that when women are listed before men (who are not their sons) they are nearly always demoted in at least one early manuscript. The most surprising exception is Prisca in Rom 16:3, since she and Aquila are so highly honored by Paul there, and because Ambrosiaster, writing in Latin, did reverse the order of the names.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn39" name="_ftnref39" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[39]</span></span></span></span></a> Also, we might expect copyists to object to Prisca being described as Paul’s co-worker (see section 1.5.2 above). If the copyists assumed that </span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">ΠΡΙΣΚΑΝ was male, this would explain why they did not demote her relative to Aquila or relative to Paul.</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">2.1.3 Why did the author of 2 Timothy place ΠΡΙΣΚΑΝ before Aquila?<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">The author of the Pastoral Epistles restricts women to a subordinate role (1 Tim 2:11-15; 4:7; 5:11-14; 2 Tim 3:6; Tit 2:3-5) and points out that Adam preceded Eve (1 Tim 2:13). In keeping with this, 2 Tim 4:21 names four greeters and gives the female name (Claudia) last. It therefore comes as a surprise that at 2 Tim 4:19 Prisca is named before her husband, Aquila. Thus Keener writes:<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm 0cm 0cm 36pt; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">It is also noteworthy that 2 Timothy 4:19 preserves this recognition of status; those who think that the Pastoral Epistles were written by a post-Pauline chauvinist may have more trouble demonstrating the author’s chauvinism in texts not specifically related to the situation in Ephesus and Crete (2 Tim. 1:5; 3:15; 4:19, 21).<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn40" name="_ftnref40" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[40]</span></span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm 0cm 0cm 36pt; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">However, the data are in tension only if we suppose that the author of the Pastoral Epistles knew that </span><span lang="EN-US">ΠΡΙΣΚΑΝ was a woman’s name. He could have taken the phrase “ΠΡΙΣΚΑΝ ΚΑΙ ΑΚΥΛΑΝ” from Rom 16:3 without realizing that he was giving pride of place to a woman.</span><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn41" name="_ftnref41" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: "Times New Roman", serif;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">[41]</span></span></span></span></span></a><span lang="EN-US"><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: "Times New Roman", serif;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">2.1.4 Prisca i</span></b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">n </span><span lang="EN-US" style="font-family: STIXGeneral-Regular; font-size: 12pt;">𝔓</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">4<b>6 at 1 Cor 16:19<o:p></o:p></b></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: STIXGeneral-Regular; font-size: 12pt;">𝔓</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">46 probably originated in Egypt, where the name Prisca was very rare. We have seen above that </span><span lang="EN-US" style="font-family: STIXGeneral-Regular; font-size: 12pt;">𝔓</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">46 has textual variants that reduce the standing of women at Rom 16:7; Rom 16:15; 1 Cor 11:9; and Eph 5:24. At 1 Cor 16:19 it has the masculine name ΠΡΕΙΣΚΑΣ.<o:p></o:p></span></p><p align="center" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhfE8zU0ZtjklDXxAyggIBI3dnBX7VZJ9r4xBA6H99NmM4nrpPdp3kWtau2iHqFO6rhB1kFMQDB7KPGi48AgbhJF_UONOtXU9YfUY8vCxPBR0ZXK-7KQG5QxuPQvkZ9fppGuUeQHFntg4zjO7KdMNuK-GnKwvU2UbW_ZP2q5ilHWRoFsTnBLTEGwL6daw/s614/Picture4.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="179" data-original-width="614" height="93" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhfE8zU0ZtjklDXxAyggIBI3dnBX7VZJ9r4xBA6H99NmM4nrpPdp3kWtau2iHqFO6rhB1kFMQDB7KPGi48AgbhJF_UONOtXU9YfUY8vCxPBR0ZXK-7KQG5QxuPQvkZ9fppGuUeQHFntg4zjO7KdMNuK-GnKwvU2UbW_ZP2q5ilHWRoFsTnBLTEGwL6daw/s320/Picture4.png" width="320" /></a><span style="font-family: Cambria, serif; font-size: 10pt;"> </span></div><p align="center" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif;">Figure 4. ΠΡΕΙΣΚΑΣ in </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US" style="font-family: Cambria, serif;">46 at 1 Cor 16:19. </span><span lang="EN-US">University of Michigan Library Papyrology Collection. Accessed from</span><span lang="EN-US" style="font-family: Cambria, serif;"> C.NT.R. </span><span lang="EN-US"><a href="https://greekcntr.org/collation/index.htm" style="color: purple; text-decoration: underline;"><span style="font-family: Cambria, serif;">https://greekcntr.org/collation/index.htm</span></a></span><span lang="EN-US" style="font-family: Cambria, serif;"><o:p></o:p></span></p><p align="center" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif;">Center for New Testament Restoration </span><span lang="EN-US"><a href="https://greekcntr.org/manuscripts.htm" style="color: purple; text-decoration: underline;"><span>https://greekcntr.org/manuscripts.htm</span></a></span><span lang="EN-US" style="font-family: Cambria, serif;"><o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">By merely adding a sigma to the name, a copyist has affirmed the masculine gender of Priscas not only at 1 Cor 16:19, but also at Rom 16:3-5, and 2 Tim 4:19.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn42" name="_ftnref42" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[42]</span></span></span></span></a> This may have been a deliberate, sexist, alteration of the text. More generously, it is possible that a copyist was expecting or hoping to find the name to be masculine at 1 Cor 16:19 and was influenced to do so by the sigma that starts the following word (σ</span><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">ὺ</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">ν). It is, in any case, evidence that there was ignorance of the name Prisca. However the variant came about, it would have contributed to the belief that Aquila had a male companion called Priscas/Priscus.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn43" name="_ftnref43" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[43]</span></span></span></span></a><o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">2.1.5 Misidentification of Prisca and Aquila at 2 Tim 4:19<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">We have other evidence that copyists did not automatically equate ΠΡΙΣΚΑΝ with Priscilla. </span><span lang="EN-US">Concerning 2 Tim 4:19, Metzger wrote:</span><span lang="EN-US"><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm 0cm 0cm 36pt; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">After </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">Ἀ</span><span lang="EN-US">κύλαν two minuscules (181 and 460, of the eleventh and thirteenth centuries respectively) insert Λέκτραν τ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὴ</span><span lang="EN-US">ν γυνα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ῖ</span><span lang="EN-US">κα α</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὐ</span><span lang="EN-US">το</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ῦ</span><span lang="EN-US"> κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> Σιμαίαν (Σημαίαν 460) κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> Ζήνωνα το</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ῦ</span><span lang="EN-US"> υ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἱ</span><span lang="EN-US">ο</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὺ</span><span lang="EN-US">ς α</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὐ</span><span lang="EN-US">το</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ῦ</span><span lang="EN-US">. Since, according to the apocryphal Acts of Paul and Thecla (§<span> </span>2), these are the names of the wife and the children of Onesiphorus, the gloss was evidently written first in the margin and later introduced into the text at the wrong place (giving Aquila two wives!).<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn44" name="_ftnref44" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[44]</span></span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Unless the copyist was unusually comfortable with polygamy, it would seem that he/she did not view </span><span lang="EN-US">ΠΡΙΣΚΑΝ as Paul’s wife. He may have considered ΠΡΙΣΚΑΝ to be a man.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn45" name="_ftnref45" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[45]</span></span></span></span></a></span><span lang="EN-US"><o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">2.1.6 Latin male names in –us and -ius transliterated as Greek first declension<o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">ΠΡΙΣΚΑΝ in Rom 16:3 (and in 2 Tim 4:19), and ΙΟΥΝΙΑΝ and ΙΟΥΛΙΑΝ could be first declension masculine or first declension feminine.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn46" name="_ftnref46" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[46]</span></span></span></span></a> It is well known that they could, in theory, represent the male names ΠΡΙΣΚΑΣ, ΙΟΥΝΙΑΣ, and ΙΟΥΛΙΑΣ, if such names existed (which they did not, as far as we know). However, it has been overlooked that the names could have been interpreted as Latin names in –us and –ius (Priscus, Junius, and Julius). Tal Ilan, known for her expertise in Ancient Jewish names, points out that Latin names in –us (or –ius) were sometimes transliterated into Greek as first declension masculine names in –ας (or –ιας). Her lexicon of Jewish names in the western Diaspora gives 509 cases where a Latin name in –us or –ius is transliterated into Greek script (with the ending sufficiently intact).<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn47" name="_ftnref47" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[47]</span></span></span></span></a> Eleven of these 509 men (2%) are recorded in the Greek masculine first declension.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn48" name="_ftnref48" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[48]</span></span></span></span></a> The phenomenon seems to have been most common in the east. All the cases are in Egypt, Cyrenaica, and Asia, even though these regions account for only about a quarter of the Latin male names in Ilan’s volume.</span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><span> </span></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjqfMQ-Gl8DcaVXcTU81BUIlf-AnWcPXR_FsHlQxKVLkw8WM29QqgAL4AXZQaMrpHecFiyBT2Em-mfC1ty6OrH8_sZj8mBXY9Bos7PhV8Mn3-xR3K1RchSjmI9PF7eJfLDxxVI3hbZFtqvzVvUcQ07BTLROsaWFY7XRZ4HUJPjWgmC9HgnmQv3EromsHQ/s614/Table1.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="247" data-original-width="614" height="129" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjqfMQ-Gl8DcaVXcTU81BUIlf-AnWcPXR_FsHlQxKVLkw8WM29QqgAL4AXZQaMrpHecFiyBT2Em-mfC1ty6OrH8_sZj8mBXY9Bos7PhV8Mn3-xR3K1RchSjmI9PF7eJfLDxxVI3hbZFtqvzVvUcQ07BTLROsaWFY7XRZ4HUJPjWgmC9HgnmQv3EromsHQ/s320/Table1.png" width="320" /></a></div><p align="center" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif;">Table 1. Male Latin names in Greek first declension<o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">However, there are no cases in Palestine, where Paul was raised and where Junia probably resided.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn49" name="_ftnref49" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[49]</span></span></span></span></a> Intriguingly, two of the cases are very close to Tarsus, where Paul was born, though these cases are probably much later than Paul.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn50" name="_ftnref50" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[50]</span></span></span></span></a> It is unlikely that Paul or his scribes had the habit of converting Latin names in –us and -ius into Greek first declension, since we know that they did not do so in the cases of </span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">Mark, Gaius, Lucius, Titus, Paul, Ampliatus, Rufus, Silvanus, Fortunatus, Quartus, Urbanus, and Tertius. Nor is the phenomenon known in any of the other New Testament writings. However, we need not suppose that these facts deterred ancient interpreters if they showed the same persistence as many scholars of the twentieth century who made Junia into a man.</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"> Determined ancient interpreters could therefore have supposed that ΠΡΙΣΚΑΝ and ΙΟΥΝΙΑΝ and ΙΟΥΛΙΑΝ were Paul’s way of referring to a Priscus, Junius, and Julius.<o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">2.1.7 Priscus in Sinaiticus (</span></b><b><span lang="EN-US" style="color: black; font-family: Arial, sans-serif; font-size: 12pt;">א</span></b><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">) </span></b><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">and Expositio Capitum Actuum Apostolorum<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Sinaiticus was likely written in Egypt or Caesarea. It has an interesting variant at 1 Cor 1:14, that reads ΠΡΙΣΚΟΝ (Priscus), where all other manuscripts have ΚΡΙΣΠΟΝ (Crispus). This variant was not corrected in the original scriptorium, so was likely in the Vorlage. The corrector, known as Ca, working about two centuries after the manuscript was produced, marked it up for correction back to ΚΡΙΣΠΟΝ.<span class="MsoFootnoteReference" style="color: purple; text-decoration: underline; vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn51" name="_ftnref51" style="color: purple; text-decoration: underline;" title="">[51]</a></span></span></span></span></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p></o:p></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiLNdch2xXtO0XzkPcaBVP-Ni_rNBYNZHmhRZrHbsE_K09PZ_IMfFdjwBZznMf_XT86XAf1uJrr_7CGeW0-Y3nJ8m4KP_gv2v6MuCBCm1KSb2dbz0U52wOFyI0eRQhy4n2GwbrOLJLGawH4Hbli-5aorUJ9dJ8iNsOiAywTIQZePG8dHLWYKe6O6B4yxA/s708/Picture5.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="224" data-original-width="708" height="101" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiLNdch2xXtO0XzkPcaBVP-Ni_rNBYNZHmhRZrHbsE_K09PZ_IMfFdjwBZznMf_XT86XAf1uJrr_7CGeW0-Y3nJ8m4KP_gv2v6MuCBCm1KSb2dbz0U52wOFyI0eRQhy4n2GwbrOLJLGawH4Hbli-5aorUJ9dJ8iNsOiAywTIQZePG8dHLWYKe6O6B4yxA/s320/Picture5.png" width="320" /></a></div><p align="center" class="MsoFootnoteText" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-size: 10pt;">Figure 5. ΠΡΙΣΚΟΝ in Sinaiticus 1 Cor 1:14, from</span><span lang="EN-US" style="font-size: 10pt;"> </span><span lang="EN-US"><a href="http://www.codexsinaiticus.org/en/" style="color: purple; text-decoration: underline;"><span style="font-size: 10pt;">http://www.codexsinaiticus.org/en/</span></a></span><span lang="EN-US" style="font-size: 10pt;"><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Figure 5, above, shows the text. The abbreviated suffix ΟΝ at the end of the line in the image below is faint but undeniable.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn52" name="_ftnref52" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[52]</span></span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Importantly, Sinaiticus is not the only witness to the replacement of Crispus by Priscus. An early summary of the Acts of the Apostles, known as “εκθεσις κεφαλαιων των πραξεων” confirms the phenomenon. This text, known also as “Expositio Capitum Actuum Apostolorum” and “An Exposition of the Chapters of the Acts of the Apostles” is attributed to Pamphilius, who lived in Beirut, Alexandria, and Caesarea, and died in 309. The passage of interest is shown in the image below<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgZNgLbLkNO-0zwXr61Fc2uWnzdlIsyyg5vVHW_n6E3csdKkw12UFCJ1Fq3Qv6V2lVJArJ-ouVHLu9FyTjP_X-tcZIejw7pbpeHT9vxQ-17pe-TRFUt8qnPzKQNFxRyT_vYtJKw2eD63KXAARS-4sURDmI8eZ4o_RoYB5MIht0zZY_KOCygRIjkBYr18w/s902/Picture6.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="106" data-original-width="902" height="38" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgZNgLbLkNO-0zwXr61Fc2uWnzdlIsyyg5vVHW_n6E3csdKkw12UFCJ1Fq3Qv6V2lVJArJ-ouVHLu9FyTjP_X-tcZIejw7pbpeHT9vxQ-17pe-TRFUt8qnPzKQNFxRyT_vYtJKw2eD63KXAARS-4sURDmI8eZ4o_RoYB5MIht0zZY_KOCygRIjkBYr18w/s320/Picture6.png" width="320" /></a></div><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-size: 10pt;">Figure 6 Coislin 25. Biblitheque National de France. Online from Gallica:<o:p></o:p></span></p><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-size: 10pt;">https://gallica.bnf.fr/ark:/12148/btv1b11000126s/f6.item.zoom<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἐ</span><span lang="EN-US">ν </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ᾦ</span><span lang="EN-US"> περ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> πρίσκου </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἀ</span><span lang="EN-US">ρχισυναγωγου πιστεύσαντος σ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὺ</span><span lang="EN-US">ν </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἑ</span><span lang="EN-US">τέροις τισ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US">ν κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US"> βαπτισθέντος<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="color: black;">Also of Priscus, the chief ruler of the synagogue, who believed with certain others and was baptized.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">This passage clearly refers to the Crispus of Acts 18:8, since it occurs between summaries of Acts 18:2 and Acts 18:12-17. It is interesting that this text tells us that the synagogue ruler was baptized, but Acts does not say so. Only 1 Cor 1:14 tells us that Crispus was baptized. This may be an indication that the author has imported information from 1 Corinthians and that Crispus had been replaced by Priscus in the author’s text of 1 Cor 1:14, as well as Acts 18:8. In any case, we have evidence here of Crispus being replaced by Priscus in Acts, and this is the same alteration that we see in Sinaiticus at 1 Cor 1:14.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">It is very unlikely that these variants occurred by accident. The metathesis (switching of Κ and Π) is unusually long-range, since there are three intervening letters (ΡΙΣ). </span><span lang="EN-US">I have yet to find any case of metathesis that is as long-range.</span><span lang="EN-US"> Also, it is unimaginable that the same rare mistake should happen twice. Unless a better explanation can be found, we should conclude that we are looking at a sexist lie. Someone who wanted to claim that ΠΡΙΣΚΑΝ of Rom 16:3 was a man was troubled to find that 1 Corinthians and Acts 18 contain only female versions of the name, so he manufactured a male version of the name in both texts by changing Crispus to Priscus. Having done so, he could claim that the person greeted by Paul before all others in Romans was not Aquila’s wife, Priscilla, but the male synagogue ruler whom Paul had baptized. It has been shown above that interpreters in the east could have considered ΠΡΙΣΚΑΝ to be Tertius’s way of rendering the Latin name Priscus into Greek.</span><span lang="EN-US"><o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">2.1.8 Why is ΠΡΙΣΚΑΝ not changed to Priscilla in the early manuscripts?<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Kurek-Chomycz points out that many manuscripts, including </span><span lang="EN-US">Ephraemi Rescriptus (C, 04, 5<sup>th</sup> century),</span><span lang="EN-US"> have Priscilla instead of Prisca at 1 Cor 16:19.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn53" name="_ftnref53" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[53]</span></span></span></span></a> She judges that this variant must have been “a very early one”. It demands an explanation since Priscilla in Acts is never changed to Prisca, and Prisca is never changed to Priscilla at 2 Tim 4:19 untill the ninth century. At Rom 16:3 Prisca is not changed to Priscilla until the tenth century as far as we know.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Kurek-Chomycz suggests, plausibly, that the use of the diminutive, Priscilla, by copyists at 1 Cor 16:19, may have been a put-down.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn54" name="_ftnref54" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[54]</span></span></span></span></a> However, she struggles to explain why early copyists did not make the same change to Prisca at Rom 16:3 or 2 Tim 4:19. A reasonable explanation is that they took </span><span lang="EN-US">ΠΡΙΣΚΑΝ at Rom 16:3 and 2 Tim 4:19 to be a man and therefore did not equate her with Priscilla or feel the need to put her down. It may be no coincidence that the name Prisca created early textual variants only in the text where it is explicitly female (1 Cor 16:19). Names in –ΙΛΛΑ(Σ) were numerous in the east and were almost always female,<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn55" name="_ftnref55" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[55]</span></span></span></span></a> so if copyists had replaced ΠΡΙΣΚΑΝ in Rom 16:3 and 2 Tim 4:19 with “ΠΡΙΣΚΙΛΛΑΝ” they would have implied to all hearers of these letters that Paul named a woman ahead of a man. In the early manuscripts the female Priscilla replaces Prisca only where Prisca is already unambiguously female.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Not only is the “Priscilla” variant at 1 Cor 16:19 a potential put-down, it will also have had the effect of weakening the case for </span><span lang="EN-US">ΠΡΙΣΚΑΝ in Rom 16:3 and 2 Tim 4:19 being female. With Priscilla in 1 Cor 16:19 an early interpreter could propose that “Priscilla, Aquila’s wife known also from Acts, was not the same person as the ΠΡΙΣΚΑΝ of Rom 16:3, for Paul uses different names for the two people, and he names ΠΡΙΣΚΑΝ before Aquila, but Priscilla after him. The similarity between the two names is explicable if the two people were relatives.”<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">The ΠΡΙΣΚΙΛΛΑΝ variant at Rom 16:3 and 2 Tim 4:19 appears in various Greek manuscripts from the tenth century,<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn56" name="_ftnref56" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[56]</span></span></span></span></a><o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">2.1.9 The omission of Prisca and Persis by Alexandrinus<o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">Omissions in Alexandrinus are not uncommon in 1 Corinthians and Romans,<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn57" name="_ftnref57" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[57]</span></span></span></span></a><span> </span>but it is worth noting that they eliminate women disproportionately. Alexandrinus omits Prisca and Aquila 1 Cor 16:19. Alexandrinus, along with F, G and 796 omit Persis at Rom 16:12b.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn58" name="_ftnref58" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[58]</span></span></span></span></a> Both omissions could have originated by parablepsis, but we may wonder whether the omission of men would have been corrected sooner. No omissions of males in Rom 16 occur in Greek manuscripts prior to the tenth century.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn59" name="_ftnref59" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[59]</span></span></span></span></a> T</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">he effect of the omission of 1 Cor 16:19 would be to weaken the case for a female ΠΡΙΣΚΑΝ at Rom 16:3.<o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">2.1.10 Priscus in Jerome’s name list<o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">Jerome compiled his <i>Liber Interpretationis Hebraicorum Nominum</i> in 388 CE, immediately after spending three years in Egypt. It gives Prisca’s name in masculine form (Priscus) in the sections on Romans and 2 Timothy, but not in the section on 1 Corinthians. This may be an indication that there was indeed a determination to see the name as masculine in these two texts where its gender is grammatically ambiguous.<o:p></o:p></span></p><p align="center" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiYNO_18Hzc7fY3t9YWBDBY7xmECEVmi_sqzdEou4UfjcDPLOIx8-AfZpfoiEHzJwCCCBj1R67VWhlgnul_Y1Jnk1PCKRN3vvMO1JII2icY13WFbcAZeDM8jcCdM5-S9pRPikzRhaC2tTVzjgdv2ETrNmoNEimz4_YBDeAYfGdXkzHlpTPvgKcPOWuQGw/s310/Picture7a.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="139" data-original-width="310" height="90" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiYNO_18Hzc7fY3t9YWBDBY7xmECEVmi_sqzdEou4UfjcDPLOIx8-AfZpfoiEHzJwCCCBj1R67VWhlgnul_Y1Jnk1PCKRN3vvMO1JII2icY13WFbcAZeDM8jcCdM5-S9pRPikzRhaC2tTVzjgdv2ETrNmoNEimz4_YBDeAYfGdXkzHlpTPvgKcPOWuQGw/w200-h90/Picture7a.png" width="200" /></a><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhlGyK2K7jf4QEhJFlZJ-_Naw270DqdfA_jSW9ObAWhiaBT9fWIKLWgVmypkMZglFWi95JGMRTwbC1c36I-9KlAeSGIAHqIsdfXxjbVokaporkLvj1a1f1fup-fw0RwuB9mvqK4nTn8XFm6pehijbMiGSvyM5twm3bvVwyMYmsT6By5m7uht9xRSPdjfQ/s241/Picture7b.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="91" data-original-width="241" height="76" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhlGyK2K7jf4QEhJFlZJ-_Naw270DqdfA_jSW9ObAWhiaBT9fWIKLWgVmypkMZglFWi95JGMRTwbC1c36I-9KlAeSGIAHqIsdfXxjbVokaporkLvj1a1f1fup-fw0RwuB9mvqK4nTn8XFm6pehijbMiGSvyM5twm3bvVwyMYmsT6By5m7uht9xRSPdjfQ/w200-h76/Picture7b.png" width="200" /></a></div></div><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-size: 10pt;">Figure 7 Images showing Priscus in our earliest copy (9<sup>th</sup> century).<o:p></o:p></span></p><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-size: 10pt;">Liber interpretationis hebraicorum nominum -BSB Clm 6228 Pages 80, 85.<o:p></o:p></span></p><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-size: 10pt;">https://www.digitale-sammlungen.de/en/view/bsb00064012?page=80,81<o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-size: 14pt;">2.2 Junias, Priscas, and Euodios in lists of the seventy apostles<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US"><o:p> </o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">A list of apostles, attributed to Epiphanius famously makes both Junia and Prisca male.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn60" name="_ftnref60" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[60]</span></span></span></span></a> It also includes the masculine name Euodus/Euodius.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm 0cm 0cm 36pt; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Ε</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὔοδος, [οὗ καὶ αὐτοῦ ὁ Παῦλος μέμνηται], πρῶτος ἐπίσκοπος Ἀντιοχείας μετὰ Πέτρον τὸν κορυφαῖον ἐγένετο.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn61" name="_ftnref61" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">[61]</span></span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">The list of apostles attributed to Dorotheus has a very similar statement,<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn62" name="_ftnref62" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[62]</span></span></span></span></a> and one of its witnesses is shown below.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhsmekQM1Q6Sk2WyoIrb7FCnvG4YF8ZLVY0IkdLd28kjrhGhqIdRFyLbU6jLa9ynZCzZ7bpPWiONoqwXGkTalniVVo8jM3zsdgGPeteNaW-SrYuZzwlRptNjuZGNeEmFjIxR-Ic-NzFzOq6DrdPXiqQSVw6fIZrOBfZ6INjCGY4heno0OwGt-PFLI3Pyg/s899/Picture8.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="91" data-original-width="899" height="64" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhsmekQM1Q6Sk2WyoIrb7FCnvG4YF8ZLVY0IkdLd28kjrhGhqIdRFyLbU6jLa9ynZCzZ7bpPWiONoqwXGkTalniVVo8jM3zsdgGPeteNaW-SrYuZzwlRptNjuZGNeEmFjIxR-Ic-NzFzOq6DrdPXiqQSVw6fIZrOBfZ6INjCGY4heno0OwGt-PFLI3Pyg/w640-h64/Picture8.png" width="640" /></a></div><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-size: 10pt;">Figure 8 Coislin 224 (11<sup>th</sup> century), from Bibliotheque National de France https://gallica.bnf.fr/ark:/12148/btv1b10723418r/f252.item.zoom<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">These texts refer to the tradition, which we find in Eusebius, that Euodius was the bishop of Antioch.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn63" name="_ftnref63" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[63]</span></span></span></span></a> The originator(s) of the texts believed that this Euodius was mentioned by Paul. We know this, not only because he/they said so, but also because all the other names in the lists are from the New Testament. We therefore have evidence that the author equated the Euodia of Phil 4:2 with the (male) bishop of Antioch. Thus Euodia, a woman, was recast as a man. Euodus/Euodius also appears in two other lists of the apostles, and one other has Junias.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn64" name="_ftnref64" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[64]</span></span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">The dates of composition of these lists are uncertain.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn65" name="_ftnref65" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[65]</span></span></span></span></a> However, they illustrate the sporadic tendency to make Paul’s female coworkers into men. We can also conclude that the author(s) was not deterred by the fact </span><span lang="EN-US">that Ε</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὔ</span><span lang="EN-US">οδος is second declension, whereas ΕΥΟΔΙΑΝ, as the name appears in the accusative in Phil 4:3, is first declension. We should therefore not suppose that those who changed the gender of Paul’s female companions were grammatical purists.<o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 14pt;">2.3 Attempts to make ΙΟΥΝΙΑΝ and ΙΟΥΛΙΑΝ into men<o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">2.3.1<span> </span>“ΙΟΥΝΙΑΝ and his sister” in </span></b><span lang="EN-US" style="font-family: STIXGeneral-Regular; font-size: 12pt;">𝔓</span><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">46<o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">Section 1.1.9 showed that the words ΙΟΥΛΙΑΝ ΚΑΙ ΤΗΝ ΑΔΕΛΦΗΝ ΑΥΤΟΥ stood in a predessesor of </span><span lang="EN-US" style="font-family: STIXGeneral-Regular; font-size: 12pt;">𝔓46 at Rom 16:15. This appears to claim that </span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">ΙΟΥΛΙΑΝ was male. The name ΙΟΥΛΙΑΣ seems to be unattested. However, interpreters could have considered ΙΟΥΛΙΑΝ to be Paul’s rendering of the very common name Julius (see section 2.1.6 above), or of Julianus. In any case, the apparently male ΙΟΥΛΙΑΝ at Rom 16:15 in the predecessor of </span><span lang="EN-US" style="font-family: STIXGeneral-Regular; font-size: 12pt;">𝔓46 would likely have cast doubt on the gender of the </span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">ΙΟΥΛΙΑΝ at Rom 16:7 in the same manuscript. Thus, by switching Julia and Nereus at 16:15 a copyist not only demoted Julia; he also potentially turned the female apostle at 16:7 into a man by implying that ΙΟΥΛΙΑΝ was masculine in Paul’s usage. <o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US">2.3.2 Julius of Acts 27:1, 3<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><span style="height: 138px; left: -10px; position: absolute; top: -3054px; width: 382px;"><img height="138" src="blob:https://www.blogger.com/128c89dd-7e19-4dd4-a5e6-9efde67f24dd" v:shapes="Picture_x0020_2" width="382" /></span>Julius, the male version of the name Julia, appears twice in the New Testament, at Acts 27:1, 3. It is the name of the centurion who saved Paul (Acts 27:43). Textual variants involving names are not common, so it is significant that Julius has been amended in both verses where he appears.</span><b><span lang="EN-US"><o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">At Acts 27:3 Alexandrinus (A) reads ΙΟΥΛΙΑΝΟΣ instead of ΙΟΥΛΙΟΣ. This variant could have been an attempt to equate the ΙΟΥΛΙΑΝ of Rom 16:15 with the (male) Julius of Acts, on the theory that ΙΟΥΛΙΑΝ represented Paul’s short form of the name Julianus.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">At Acts 27:1 Sinaiticus reads ΙΟΥΛΙΩ ΟΝΟΜΑΤΙ ΙΟΥΛΙΩ instead of just ΟΝΟΜΑΤΙ ΙΟΥΛΙΩ. As it stands the text in Sinaiticus makes no sense, but it is possible that it is an echo of an earlier variant that may have read ΙΟΥΛΙΩ ΟΝΟΜΑΤΙ ΙΟΥΛΙΑ. Such a variant would have been making the claim that the male name Julius could be rendered into Greek as ΙΟΥΛΙΑΣ (which would be ΙΟΥΛΙΑΝ in the accusative and ΙΟΥΛΙΑ in the dative). It might easily have been corrected to ΙΟΥΛΙΩ ΟΝΟΜΑΤΙ ΙΟΥΛΙΩ by a later unconvinced copyist.<o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">2.3.3 Rom 16:15 in Ephraemi Rescriptus<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Ephraemi Rescriptus (C*) has </span><span lang="EN-US">ΙΟΥΝΙΑΝ</span><span lang="EN-US"> instead of </span><span lang="EN-US">ΙΟΥΛΙΑΝ</span><span lang="EN-US">. This change requires explanation since Junia was a much rarer name than Julia. </span><span lang="EN-US">While common in Rome, the female name Junia was very rare in the east.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn66" name="_ftnref66" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[66]</span></span></span></span></a> It is attested only once in Egypt (in 150 CE).<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn67" name="_ftnref67" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[67]</span></span></span></span></a> Therefore early interpreters in the east would probably have taken </span><span lang="EN-US">ΙΟΥΝΙΑΝ to be a man, and this could explain why C*, along with F and G, substitutes ΙΟΥΝΙΑΝ for ΙΟΥΛΙΑΝ in Rom 16:15. The embarrassment of having a woman (Julia) named before a man (Nereus) was removed by replacing her name with one considered male (ΙΟΥΝΙΑΝ). Furthermore, </span><span lang="EN-US">the repetition of the name </span><span lang="EN-US">ΙΟΥΝΙΑΝ serves to persuade the audience that it does not represent a rare (in the east) female name. A rational audience might well conclude that ΙΟΥΝΙΑΝ was Paul’s way of writing the name Junius, which </span><span lang="EN-US">was much more common, being attested 37 times in Egypt, starting in the first century. Thus by changing a </span><span lang="EN-US">Λ to a Ν, a copyist makes both Julia and Junia into probable males. </span><span lang="EN-US"><span> </span></span><span lang="EN-US">Junius was a Latin nomen, and Νηρευς was often used as a cognomen, so those hearing the reading of C*, F or G “Ιουνιαν Νηρεα(ν)” could interpret them as belonging to the same man, Junius Nereus, with the cognomen being added to distinguish him from the Junius mentioned at Rom 16:7.</span><span lang="EN-US"><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US">2.3.4 Julius at Rom 16:7 <o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">There is one Vulgate manuscript, codex Reginensis, that has Iulium (Julius) at Rom 16:7<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-size: 16pt;"><span> </span><span> </span></span></b></p><div class="separator" style="clear: both; text-align: center;"><b><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEid6k_NccLsWSroCBrEDvhY4nygTGcn3eFJsWtHsMBvbSaNlO0G7DTrL31pyufAqNYg8fkR73mqsR3zlHcrB-JY6sThxYmzHxb4o3E6Y8LLpXpr17yAGiqR4NoyasugyGRwQ7DAq8hVy1j000Af0PYPI5vK7THwVdHUEmbhlBzdHwRgpdHQzhbdWQuYMg/s337/Picture9.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="112" data-original-width="337" height="106" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEid6k_NccLsWSroCBrEDvhY4nygTGcn3eFJsWtHsMBvbSaNlO0G7DTrL31pyufAqNYg8fkR73mqsR3zlHcrB-JY6sThxYmzHxb4o3E6Y8LLpXpr17yAGiqR4NoyasugyGRwQ7DAq8hVy1j000Af0PYPI5vK7THwVdHUEmbhlBzdHwRgpdHQzhbdWQuYMg/s320/Picture9.png" width="320" /></a></b></div><b><o:p></o:p></b><p></p><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-size: 10pt;">Figure 9 Reginensis, from Vatican Library DigiVatLib https://digi.vatlib.it/view/MSS_Reg.lat.9<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 14pt;">2.4 Variants that claimed that Paul’s style was to use the –ΑΝ ending for accusative male names.<o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">To promote the view that Πρισκαν, Ιουνιαν, or Ιουλιαν were Paul’s way of rendering the names Priscus, Junius or Julius, an early interpreter would want to show an example where Paul (or Tertius) shows an odd preference for using the –αν ending for a clearly masculine name.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US">2.4.1 ΝΗΡΕΑΝ in Alexandrinus<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Alexandrinus (A), with F and G, has ΝΗΡΕΑΝ instead of ΝΗΡΕΑ. The name Νηρευς is a common enough male name, being attested 37 times in the LGPN, with about half of these attestations occurring in the second century. In Pompei it is given in Latin script as Nereus.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn68" name="_ftnref68" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[68]</span></span></span></span></a> The accusative is Νηρεα.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn69" name="_ftnref69" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[69]</span></span></span></span></a> The accusative form Νηρεαν is indeed odd, since there is no nominative form Νηρεας or Νηρεα (as far as I know). The addition of the Ν to ΝΗΡΕΑ could have promoted the thought, “since Paul rendered Nereus as ΝΗΡΕΑΝ, he could have rendered Julius as ΙΟΥΛΙΑΝ, Junius as ΙΟΥΝΙΑΝ, and Priscus as ΠΡΙΣΚΑΝ.<o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US">2.4.2 </span></b><b><span lang="EN-US">Amplias at Rom 16:8</span></b><span lang="EN-US"><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Many twentieth century commentators suggested that ΙΟΥΝΙΑΝ was a diminutive form of the Latin name Junianus. Diminutive names abound in the New Testament among the Greek names (Antipas, Apollos, Artemas, Demas, Epaphras, Hermas, Sopater, Olympas, Patrobas, Zenas)<span style="color: red;"> </span>and among the female Latin names (Priscilla and Drusilla). Males with Latin names are often referred to in the New Testament by their praenomina when an informal name was appropriate (Gaius, Lucius, Marcus, Publius, Titus), and this may explain why none of the 35 male Latin nomina and cognomina are given in a diminutive or shortened form. It is therefore unlikely that Paul would use a diminutive form of Junianus instead of using his praenomen. Furthermore, an abbreviated form of Junianus would more likely be ΙΟΥΝΑΣ than ΙΟΥΝΙΑΣ, as Thorley explains:<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm 0cm 0cm 36pt; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">In forming hypocoristics the ending –</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ᾶ</span><span lang="EN-US">ς is added to a <i>consonant</i>, and when there is a final -ι <span> </span>… this is omitted … . From a form such as Junianus (the supposed origin of </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">Ἰ</span><span lang="EN-US">ουνι</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ᾶ</span><span lang="EN-US">ς) one would therefore expect </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">Ἰ</span><span lang="EN-US">ουν</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ᾶ</span><span lang="EN-US">ς not </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">Ἰ</span><span lang="EN-US">ουνι</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ᾶ</span><span lang="EN-US">ς. This assumption is much strengthened by the fact that the very similar name </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">Ἰ</span><span lang="EN-US">ουλ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ᾶ</span><span lang="EN-US">ς does actually occur in the papyri, and this is presumably a hypocoristic for Julianus: there is certainly no Latin name Julanus<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn70" name="_ftnref70" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[70]</span></span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Having searched<span> </span>Palmer, Chantraine, and Petersen, Thorley finds only two exceptions.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn71" name="_ftnref71" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[71]</span></span></span></span></a> It is surely no coincidence that one of these two exceptions was created by a copyist of Romans immediately after he wrote Junia’s name. The earliest</span><span lang="EN-US"> manuscripts read the name ΑΜΠΛΙΑΤΟΝ at Rom 16:8, but many others, starting in the sixth century, read ΑΜΠΛΙΑΝ.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn72" name="_ftnref72" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[72]</span></span></span></span></a> These include Claromontanus (D), as well as Alexandrian witnesses, so the ΑΜΠΛΙΑΝ variant was probably very early. The name Ampliatus is a common Latin name. It is attested about 80 times in CIL 6:7.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn73" name="_ftnref73" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[73]</span></span></span></span></a> However, the same source has not a single Amplias, and I have been unable to find one elsewhere. Thorley remarks that the evidence for Amplias being a hypocoristic form of Ampliatus “looks very slender”. Why, then, did an early copyist replace ΑΜΠΛΙΑΤΟΝ with ΑΜΠΛΙΑΝ? He did it, I suggest, to make it plausible that ΙΟΥΝΙΑΝ and perhaps ΙΟΥΛΙΑΝ were male names in Paul’s usage. Hearers of Rom 16:7 in the early centuries of the church might feel that ΙΟΥΝΙΑΝ was not a short form of a male name, because Paul (and others) did not tend to abbreviate Latin male names and because of its –ΙΑΝ ending, but their concern would be relieved when they heard ΑΜΠΛΙΑΝ ΤΟΝ ΑΓΑΠΗΤΟΝ in the next verse, because ΑΜΠΛΙΑΝ is clearly masculine because of the definite article that follows. This variant would allow interpreters to argue, “since Paul abbreviated the Latin name Ampliatus to Amplias, he might also have abbreviated Junianus to Junias, and Julianus to Julias.” The ΑΜΠΛΙΑΝ variant seems engineered to cast doubt on the gender of Junia and Julia. Amplias in Rom 16:8 provides the hearer with an example of how Paul abbreviated male Latin names, and thereby persuades the hearer that Junia (16:7) and Julia (16:15) could have been men.<o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-size: 14pt;">2.5 Other sex changes<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><u><span lang="EN-US"><o:p><span style="text-decoration: none;"> </span></o:p></span></u></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">We have the following examples of gender reassignment, in addition to the cases of Euodia, Prisca, Junia, and Julia discussed above.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><u><span lang="EN-US"><o:p><span style="text-decoration: none;"> </span></o:p></span></u></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US">2.5.1 Nympha<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">In the text of Vaticanus, among others, Col 4:15 sends greetings to “Nympha and the church in <i>her</i> house” (Νύμφαν κα</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὶ</span><span lang="EN-US">τ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὴ</span><span lang="EN-US">μ κατ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">᾽</span><span lang="EN-US"> ο</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἶ</span><span lang="EN-US">κον α</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ὐ</span><span lang="EN-US">τ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ῆ</span><span lang="EN-US">ς </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ἐ</span><span lang="EN-US">κκλησίαν). Most other manuscripts, however, have αυτων (his) or αυτου (their) instead of αυτης (her). It is not certain which text is original. It is a strong possiblity that transmitters of the text were uncomfortable with the idea that a woman led a house church, so they took ΝΥΜΦΑΝ to be the accusative of the male name Νυμφ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ᾶ</span><span lang="EN-US">ς.<o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">2.5.2 Syntyche<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">Theodore of Mopsuestia (ca. 350-428) wrote that some people said that Syntyche was Euodia’s husband.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn74" name="_ftnref74" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[74]</span></span></span></span></a><o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 16pt;">3 Statistics and Conclusions<o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-size: 14pt;">3.1 Textual variants concerning Latin names in the New Testament<o:p></o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-size: 14pt;"><o:p> </o:p></span></b></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">There are 45 Latin names in the New Testament, and five of these belong to women (Prisca/Priscilla, Junia, Julia, Drusilla, and Claudia).<span> </span>Of these, only the first three may have been unsettling for early copyists who believed that women should not have positions of leadership in the church. Drusilla (Acts 24:24) was not a believer and is named after her husband. Claudia appears only in 2 Tim 4:21, where she is one of four greeters, and is given the least prominent position, behind three men. Prisca, Junia, and Julia, however, may have posed problems for misogynists, and for those who wanted to reconcile Paul’s words with passages such as 1 Tim 2:11-15.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Cambria, serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US">The names Prisca/Priscilla, Junia, or Julia/Julius occur 11 times in the New Testament and the names themselves are involved in 10 textual variants in our earliest manuscipts.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn75" name="_ftnref75" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[75]</span></span></span></span></a> The other 42 Latin names occur 345 times but yield only a further 7 textual variants in these manuscripts.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn76" name="_ftnref76" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[76]</span></span></span></span></a> There is only a little subjectivity in decisions about what to classify as a relevant variant, so the conclusion is clear and astonishing: the number of textual variants involving the names Prisca/Priscilla, Junia, and Julia, is comparable to the number involving the other 42 Latin names combined! This demands an explanation. Clearly there was a tendency at play. Even if each variant, taken in isolation, <i>could</i> have been a mere scribal slip, the statistics prove that the vast majority of them were not.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn77" name="_ftnref77" style="color: purple; text-decoration: underline;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">[77]</span></span></span></span></a><o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 14pt;">3.2 Textual variants concerning all names in Rom 16<o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">A search of the earliest manuscripts and of NA<sup>28</sup> reveals eight scribal alterations to the names. Remarkably, six of these serve the misogynist cause and have been discussed above. The two exceptions are explicable and are the substitution of ΙΟΥΝΙΑΝ by ΙΟΥΛΙΑΝ at 16:7 and the usual ΜΑΡΙΑΝ/</span><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">ΜΑΡΙΑΜ </span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">uncertainty at 16:6. It cannot be said that accidental scribal slips affecting the names in Romans 16 are numerous</span><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">.<o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span lang="EN-US" style="font-family: Cambria, serif; font-size: 14pt;">3.3 Conclusions<o:p></o:p></span></b></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">It should not be doubted that most copyists reproduced their exemplars faithfully most of the time, and we have found no evidence that they resented females having major roles as such. However, they often corrected texts that gave women precedence over men who were not their sons. The relative lack of assaults on Junia and the Prisca of Rom 16:3 suggest that they may have been considered male in the early decades when the misogynist textual variants arose. This is supported by the presence of masculine versions of the name Prisca at 1 Cor 16:19 in </span><span lang="EN-US" style="font-family: STIXGeneral-Regular; font-size: 12pt;">𝔓</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">46, at 1 Cor 1:14 in Sinaiticus, and in Expositio Capitum Actuum Apostolorum. The list of disciples attributed to Epiphanius confirms that Prisca(s) and Junia(s) were thought by some to be male. The replacement of Julia with Junia(s) by C is explicable if a scribe considered Junia to be male. The reversal of the names Julia and Nereus in a predecessor of </span><span lang="EN-US" style="font-family: STIXGeneral-Regular; font-size: 12pt;">𝔓</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">46 at Rom 16:15 created a text that seemed to claim that Julia(s) was male, and textual variants in Sinaiticus (Acts 27:1) and Alexandrinus (Acts 27:3) could well have arisen from this same theory. The changes to the names Nereus and Ampliatus seem designed to show that Paul had the habit of ending male accusative names with –ΑΝ. The variants affecting our three names in our five oldest manuscripts of Paul’s letters are summarized below. There are two likely misogynist variants in each of these manuscripts, except Vaticanus, which was largely innocent also in Part 1.<o:p></o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p> </o:p></span></p><p style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Times; font-size: 10pt; font-style: normal; font-variant-caps: normal; font-weight: normal; letter-spacing: normal; margin: 0.1pt 0cm; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p></o:p></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhnqs87GIZfwyflVRrbG1WXyIhlvrC0ChiiXe28WeLU26yt1pcxw91UD5m_6DSrW5l7HBu3HiuUQ_zviAkUHlybPOyfrxDEACed6gbFLWWOfbChAJLruLoaSs3niZPvMW62hIbXxJ0LdGoISdEPwjt93Upvtmo91nndeRFcX74-eEhEwRNl00diuBTYTw/s800/table2.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="289" data-original-width="800" height="145" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhnqs87GIZfwyflVRrbG1WXyIhlvrC0ChiiXe28WeLU26yt1pcxw91UD5m_6DSrW5l7HBu3HiuUQ_zviAkUHlybPOyfrxDEACed6gbFLWWOfbChAJLruLoaSs3niZPvMW62hIbXxJ0LdGoISdEPwjt93Upvtmo91nndeRFcX74-eEhEwRNl00diuBTYTw/w400-h145/table2.png" width="400" /></a></div><p></p><p align="center" class="MsoNormal" style="font-size: medium; text-align: center;"><span lang="EN-US" style="font-size: 10pt;">Table 2. Masculinizing variants<o:p></o:p></span></p><p class="MsoNormal" style="font-size: medium;"><span lang="EN-US"> </span></p><p class="MsoNormal" style="font-size: medium;"><span lang="EN-US">Finally, it has been shown using three statistical analyses that the variants did not arise by scribal slips. Firstly, we have seen that our three women account for more than half of the variants affecting the 45 Latin names in the New Testament. Secondly, we saw that transpositions tend to demote women, not men, and that purely accidental name reversals are very rare. Thirdly, we saw that misogyny can explain nearly all the variants affecting names in Romans 16.<o:p></o:p></span></p><p class="MsoNormal" style="font-size: medium;"><span lang="EN-US"> </span></p><p class="MsoNormal" style="font-size: medium;"><span lang="EN-US">It may have been simple lack of familiarity with Latin names that first led interpreters in the east to assume that ΠΡΙΣΚΑΝ and ΙΟΥΛΙΑΝ were men. Once their maleness becomes established in someone’s mind, the idea is not easily overturned by new evidence. This kind of inertia is illustrated by the history of Junia’s maleness in the scholarship of recent decades. Many persisted in the view that </span><span lang="EN-US">ΙΟΥΝΙΑΝ was a man, even after it was pointed out that there was no such male name.</span><span lang="EN-US"> They ignored the statistics and resorted to unlikely onomastic theories such as the idea that the name was a short form of Junianus.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn78" name="_ftnref78" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[78]</span></span></span></a> The cherished belief in a male ΠΡΙΣΚΑΝ and ΙΟΥΛΙΑΝ would have been challenged by a careful reading of 1 Cor 16:19, and by Acts, and by increasing contact with Latin communities. We have seen how copyists made determined, but ultimately unsuccessful, defenses of the male theories. Reason seems to have largely prevailed by the third century, at least among most of the educated, for most commentators from Origen onwards, accepted that Prisca and Junia were women.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn79" name="_ftnref79" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[79]</span></span></span></a> We have seen that our earliest copy of Rom 16, </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">46, dated to about 200 CE, had at least one misogynist variant already in its exemplar. Some of the variants could, I suppose, have arisen when a (biased) copyist assumed his exemplar was in error. Many, however, seem too contrived and we have to conclude that there was intent to deceive, at least in those cases. <o:p></o:p></span></p><p class="MsoNormal" style="font-size: medium;"><span lang="EN-US"> </span></p><p class="MsoNormal" style="font-size: medium;"><span lang="EN-US">The widespread sexism of early copyists raises important issues. Firstly it increases the probability that there were other early misogynist corruptions of Paul’s letters that have left little text critical evidence. We can think of the forging of whole letters such as 1 Timothy, and the likely interpolation of 1 Cor 14:34-35. Perhaps someone forged a note in the margin of the autograph of 1 Corinthians, imitating the handwriting of the existing text. This would better explain why we have no manuscripts that lack these two verses.<a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftn80" name="_ftnref80" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[80]</span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="font-size: medium;"><span lang="EN-US"> </span></p><p class="MsoNormal" style="font-size: medium;"><span lang="EN-US">Secondly, it seems reasonable to suppose that this same sexism influenced which texts were selected to be read in the churches and to be copied. When assessing the role of women in the early church, we cannot assume that the texts that have survived the second century are representative of what was written before.<o:p></o:p></span></p><p class="MsoNormal" style="font-size: medium;"><span lang="EN-US"> </span></p><div><br clear="all" /><hr align="left" size="1" width="33%" /><div id="ftn1"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[1]</span></span></span></span></a><span lang="EN-US"> All dates of New Testament manuscripts in this article are those given by NA<sup>28</sup> and the NT.V.M.R. website of the Institute Für Neutestamentliche Textforschung. <<a href="http://ntvmr.uni-muenster.de/manuscript-workspace"><span style="color: windowtext; text-decoration: none;">http://ntvmr.uni-muenster.de/manuscript-workspace</span></a>> accessed March, 2020.<o:p></o:p></span></p></div><div id="ftn2"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[2]</span></span></span></span></a><span lang="EN-US"> Jeffry W. Childers and L. Curt Niccum suggest an accidental transposition (““Anti-Feminist” Tendency in the “Western” Text of Acts?” in <i>Essays on Women in Earliest Christianity</i>, Vol. 1, Ed. Carroll D. Osburn (Eugene: College Press, 1993) 469-92, esp. 486).<o:p></o:p></span></p></div><div id="ftn3"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[3]</span></span></span></span></a><span lang="EN-US"> Matt 2:13, 14, 20, 21; 10:37; 12:50; 15:4, 4, 5; 18:25; 19:4, 5, 10, 19, 29, 29; Mark 3:35; 5:40; 7:10, 10, 11, 12; 10:6, 7, 19, 29, 30; Luke 2:33, 48; 8:51; 14:26, 26; 18:20; John 6:42; Acts 1:14; 2:17, 18; 5:14; 8:3, 12; 9:2; 17:4, 34; 18:2; 21:5; 22:4; 24:24, 25:13, 23; 26:30; Rom 16:7, 13, 15; 1 Cor 7:15; 16:19; Gal 3:28; Eph 5:31; 6:2; 2 Tim 4:21; Phlmn 1:2; James 2:15; Rev 18:23.<o:p></o:p></span></p></div><div id="ftn4"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[4]</span></span></span></span></a><span lang="EN-US"> Throughout I follow NA28, which favors the majority of the best and earliest manuscripts.<o:p></o:p></span></p></div><div id="ftn5"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[5]</span></span></span></span></a><span lang="EN-US"> I searched NA<sup>28</sup>, and the C.NT.R website, and the collation function of the NT.V.M.R. website. My purpose here was not to search as many manuscripts as possible, but to follow a defined search procedure, without selection bias, to be impartial towards each gender. The eleventh century minuscule 945, reads Πρ</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ίσκιλλα καὶ Ἀκύλας at 1 Cor 16:19, should not be included in the statistics, though it is given in Reuben Swanson, <i>New Testament Greek Manuscripts: Variant Readings Arranged in Horizontal Lines Against Codex Vaticanus: 1 Corinthians</i> (Wheaton: Tyndale House Publishers, 2003) 285, 456.<o:p></o:p></span></p></div><div id="ftn6"><p class="MsoNormal"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[6]</span></span></span></span></a><span lang="EN-US"> Corrected leaps are suspected in Sinaiticus. See Gregory Scott Paulson, “Scribal habits in Codex Sinaiticus, Vaticanus, Ephraemi, Bezae, and Washingtonianus in the Gospel of Matthew” (PhD thesis, University of Edinburgh, 2013) 125.<o:p></o:p></span></p></div><div id="ftn7"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[7]</span></span></span></span></a><span lang="EN-US"> Matt 12:46, 47, 48, 49; 13:55; 18:25; 19:29 Mark 3:33, 34; 10:30; Luke 8:19, 20, 21; 14:26; Acts 1:14; 21:5.<o:p></o:p></span></p></div><div id="ftn8"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[8]</span></span></span></span></a><span lang="EN-US"> NA<sup>28</sup> cites A </span><span lang="EN-US">K sy<sup>s</sup> Γ f<sup>13</sup> 28 700 </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔐</span><span lang="EN-US"> sy<sup>h</sup>.</span><span lang="EN-US"><o:p></o:p></span></p></div><div id="ftn9"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[9]</span></span></span></span></a><span lang="EN-US"> The NT.V.M.R. website also </span><span lang="EN-US">cites 1, 3, 18, 35, 44, 69, 124, 209, 1770, 2886.<o:p></o:p></span></p></div><div id="ftn10"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[10]</span></span></span></span></a><span lang="EN-US"> Bruce M. Metzger, <i>A Textual Commentary on the Greek New Testament</i>, 2nd ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994) 403. See also </span><span lang="EN-US" style="font-family: TimesNewRoman, serif;">Ben Witherington III, “Anti-Feminist Tendencies of the ‘Western’ Text in Acts,” </span><i><span lang="EN-US" style="font-family: "TimesNewRoman,Italic", serif;">JBL</span></i><span lang="EN-US" style="font-family: "TimesNewRoman,Italic", serif;"> </span><span lang="EN-US" style="font-family: TimesNewRoman, serif;">103 (1984), 82-84. Ann Graham Brock, “Appeasement, Authority, and the Role of Women in the D-Text of Acts” in <i>The Book of Acts as Church History</i>, eds Tobias Nicklas, Michael Tilly (Berlin: de Gruyter, 2003) 205-224. Also useful is </span><span lang="EN-US" style="font-family: TimesNewRoman, serif;">Ebojo, “</span><span lang="EN-US" style="font-family: "TimesNewRoman,Bold", serif;">Sex, Scribes, and Scriptures,</span><span lang="EN-US" style="font-family: "TimesNewRoman,Bold", serif;">”</span><span lang="EN-US" style="font-family: TimesNewRoman, serif;"> </span><i><span lang="EN-US">Journal of Biblical Text Research</span></i><span lang="EN-US"> 36 (2015)</span><span lang="EN-US" style="font-family: "TimesNewRoman,Bold", serif;"> 367-94</span><span lang="EN-US"> </span><span lang="EN-US" style="font-family: "TimesNewRoman,Bold", serif;">esp. 375. He also finds sexist </span><span lang="EN-US">variants in passages not discussed in this article (Mark 15:41 C Δ 579 n; Acts 17:4 D; 1 Cor 11:9 </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">46</span><span lang="EN-US">; Gal 3:28 </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">46 </span><span lang="EN-US" style="font-family: Arial, sans-serif;">א</span><span lang="EN-US">A; Eph 5:24 </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">46).</span><span lang="EN-US"><o:p></o:p></span></p></div><div id="ftn11"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[11]</span></span></span></span></a><span lang="EN-US"> NA<sup>28</sup> lists D L </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">Ψ 323. 614. 945. 1175. 1241. 1505. 1739 </span><span lang="EN-US" style="background-color: white; font-family: STIXGeneral-Regular;">𝔐</span><span lang="EN-US" style="font-family: "Times New Roman", serif;"> gig sy sa<sup>mss</sup>. </span><span lang="EN-US" style="font-family: TimesNewRoman, serif;">Witherington III, “Anti-Feminist Tendencies,” (1984) 82-84.</span><span lang="EN-US"> </span><span lang="EN-US">Edgar</span><span lang="EN-US" style="font-family: TimesNewRoman, serif;"> Battad Ebojo, “</span><span lang="EN-US" style="font-family: "TimesNewRoman,Bold", serif;">Sex, Scribes, and Scriptures,</span><span lang="EN-US" style="font-family: "TimesNewRoman,Bold", serif;">”</span><span lang="EN-US" style="font-family: TimesNewRoman, serif;"> </span><span lang="EN-US">(2015) </span><span lang="EN-US" style="font-family: "TimesNewRoman,Bold", serif;">377-8.</span><span lang="EN-US"><o:p></o:p></span></p></div><div id="ftn12"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[12]</span></span></span></span></a><span lang="EN-US"> For an overly cautious assessment see Dominika A. Kurek-Chomycz, “Is There an “Anti-Priscan” Tendency in the Manuscripts? Some textual Problems with Prisca and Aquila,” <i>JBL</i> 125 (2006) 107-128.<o:p></o:p></span></p></div><div id="ftn13"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[13]</span></span></span></span></a><span lang="EN-US"> Royse, <i>Scribal Habits in Early Greek New Testament Papyri</i> (New Testament Tools Studies and Documents 36; Leiden: Brill, 2008) 333-4.<o:p></o:p></span></p></div><div id="ftn14"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[14]</span></span></span></span></a><span lang="EN-US"> This collection of manuscripts is cited by Elizabeth Schrader, “Was Martha of Bethany added to the fourth gospel in the second century,” <i>HTR</i> 110 (2017) 360-92.<o:p></o:p></span></p></div><div id="ftn15"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[15]</span></span></span></span></a><span lang="EN-US"> Peter M. Fraser, Elaine Matthews, <i>A Lexicon of Greek Personal Names</i> Vols I, IIA, IIIA, IIIB, IV, VA, VB, VC (Oxford: Clarendon Press, 1987-). All except Vol. VC are online at <<a href="http://clas-lgpn2.classics.ox.ac.uk/">http://clas-lgpn2.classics.ox.ac.uk</a>> accessed March, 2020. This database contains over 388,162 people in the Aegean regions and also in central Asia Minor, Cyprus, Cyrenaica, Sicily, and Magna Graecia.<o:p></o:p></span></p></div><div id="ftn16"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[16]</span></span></span></span></a><span lang="EN-US"> Kurek-Chomycz, “Prisca and Aquila,” 113.<o:p></o:p></span></p></div><div id="ftn17"><p class="MsoFootnoteText" style="line-height: 14pt;"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref17" name="_ftn17" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[17]</span></span></span></span></a><span lang="EN-US"> Theodore of Mopsuestia wrote that Paul “observes the social hierarchy in the order of address, Archippus being the son of Philemon and Apphia”. <i>Ancient Christian Commentary on Scripture: New Testament IX: Colossians, 1-2 Thessalonians, 1-2 Timothy, Titus, Philemon,</i> Ed Peter Gorday (Downers Grove: Inter Varsity Press, 2000) 310.<o:p></o:p></span></p></div><div id="ftn18"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref18" name="_ftn18" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[18]</span></span></span></span></a><span lang="EN-US"> F. Overbeck, Kurze Erklärung der Apostelgeschichte (Kurzgefasstes exegetisches Handbuch zum Neuen Testament; Leipzig: W.M.L. de Wette, 1870) 297. E. Preuschen, <i>Apostelgeschichte</i> (HNT IV/1; Tübingen: Mohr Siebeck, 1912) 113. Ehrhardt, <i>The Acts of the Apostles</i> (Manchester: MUP, 1969) 100.<o:p></o:p></span></p></div><div id="ftn19"><p class="MsoNormal"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref19" name="_ftn19" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[19]</span></span></span></span></a><span lang="EN-US"> Haenchen, <i>The Acts of the Apostles: A Commentary</i>, Tr. Bernard Noble and Gerald Shinn (Oxford: Blackwell, 1971) 542 n2.<o:p></o:p></span></p></div><div id="ftn20"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref20" name="_ftn20" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[20]</span></span></span></span></a><span lang="EN-US"> The number of attestations of the names in LGPN is as follows. ΑΣΥΓΚΡΙΤΟΣ 11, ΦΛΕΓΩΝ 11, ΕΡΜΗΣ 621, ΕΡΜΑΣ 160. They are given exclusively as male.<o:p></o:p></span></p></div><div id="ftn21"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref21" name="_ftn21" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[21]</span></span></span></span></a><span lang="EN-US"> Trismegistos People has 505,142 attestations of names, from Egypt and the Nile valley from about 800 BC to about 800 CE. Online at <<a href="https://www.trismegistos.org/ref/index.php">https://www.trismegistos.org/ref/index.php</a>> accessed March, 2020.<o:p></o:p></span></p></div><div id="ftn22"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref22" name="_ftn22" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[22]</span></span></span></span></a><span lang="EN-US"> But he found Asyncritus (2), Phlegon (9), Hermas (6), Hermes (841) in his sources, which were H. Solin, <i>Die griechishe Personennamen in Rom</i> (Berlin, W. de Gruyter, 1982) and CIL 6:7. Peter Lampe, <i>From Paul to Valentinus: Christians at Rome in the first two centuries</i>, Trans. M. Steinhauser (London: T&T Clarke, 2003) 169.<o:p></o:p></span></p></div><div id="ftn23"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref23" name="_ftn23" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[23]</span></span></span></span></a><span lang="EN-US"> R.M. Soldevila, A.M. Castillo, J.F. Valverde, <i>A Prosopography to Martial’s Epigrams</i> (Berlin: de Gruyter, 2019) 454.<o:p></o:p></span></p></div><div id="ftn24"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref24" name="_ftn24" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[24]</span></span></span></span></a><span lang="EN-US"> There are just 6 cases in LGPN.<o:p></o:p></span></p></div><div id="ftn25"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref25" name="_ftn25" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[25]</span></span></span></span></a><span lang="EN-US"> These are conveniently collated by the Center for New Testament Restoration <<a href="https://greekcntr.org/manuscripts.htm">https://greekcntr.org/manuscripts.htm</a>> accessed Jan-March 2020.<o:p></o:p></span></p></div><div id="ftn26"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref26" name="_ftn26" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[26]</span></span></span></span></a><span lang="EN-US"> Elizabeth Schrader thinks that αυτου was original! “Was Martha of Bethany added to the fourth gospel in the second century?” <i>Harvard Theological Review</i> 110 (2017) 360-392.<o:p></o:p></span></p></div><div id="ftn27"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref27" name="_ftn27" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[27]</span></span></span></span></a><span lang="EN-US"> Metzger, <i>A Textual Commentary</i> (1994) 549.<o:p></o:p></span></p></div><div id="ftn28"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref28" name="_ftn28" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[28]</span></span></span></span></a><span lang="EN-US"> Metzger, <i>A Textual Commentary</i> (1994) 563.<o:p></o:p></span></p></div><div id="ftn29"><p class="MsoFootnoteText" style="line-height: 14pt;"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref29" name="_ftn29" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[29]</span></span></span></span></a><span lang="EN-US"> </span><span lang="EN-US">NA<sup>28</sup> gives θποτασσεσθωσαν </span><span lang="EN-US" style="font-family: "Lucida Sans Unicode", sans-serif;">ℵ</span><span lang="EN-US"> A I P (Ψ) 0278. 6. 33. 81. 104. 365. 1175. 1241<sup>s</sup>. 1505. 21739. 1881. 2464 lat sy<sup>hmg</sup> co </span><b><span lang="EN-US" style="color: #222222;">¦</span></b><span lang="EN-US"> </span><span lang="EN-US"> υποτασσεσθε (Δ Φ Γ) Κ Λ 630 </span><span lang="EN-US" style="background-color: white; font-family: STIXGeneral-Regular;">𝔐</span><span lang="EN-US" style="background-color: white;"> sy </span><b><span lang="EN-US" style="color: #222222;">¦</span></b><span lang="EN-US"> <i>txt</i> </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">46 B; Cl Hier<sup>mss</sup>. </span><span lang="EN-US">Clement of Alexandria lacks the verb at Strom. 4.64.1. At Paed. 94.5 Clement quoted Eph 5:22 without 5:21, so was forced to add a verb. He added the third person imperative, υποτασσεσθωσαν, presumably because he imagined Paul instructing women via a male audience, rather than addressing the women directly. These points seem to have been missed by Gurry, who believes that υποτασσεσθωσαν would be an unlikely verb for scribes to add and that it was therefore original. Peter J. Gurry, “The Text of Eph 5:22 and the Start of the Ephesian Household Code” <i>NTS</i> 67 (2021) 560-581.<o:p></o:p></span></p><p class="MsoFootnoteText"><span lang="EN-US"> </span></p></div><div id="ftn30"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref30" name="_ftn30" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[30]</span></span></span></span></a><span lang="EN-US"> See discussion in Kim Haines-Eitzen, <i>The Gendered Palimpsest: Women, Writing, and Representation in Early Christianity</i> (Oxford: OUP, 2012), and Edgar Battad Ebojo, “Should Women be Silent in the Churches? Women’s Audible Voices in the Textual Variants of 1 Corinthians 14:34-35,” <i>Trinity Theological Journal</i> 14 (2006) 1-33, here 22.<o:p></o:p></span></p></div><div id="ftn31"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref31" name="_ftn31" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[31]</span></span></span></span></a><span lang="EN-US"> Following the influential work of Brooten, Lampe, Cervin, Plisch, Thorley, Epp, and Stephenson, among others. Bernadette J. Brooten, “‘Junia … Outstanding among the Apostles’ (Romans 16:7)” In <i>Women Priests: A Catholic Commentary on the Vatican Declaration</i>, ed. L.S. and A. Swidler (New York: Paulist, 1977) 148-51. Peter Lampe, “Iunia/Iunias: Sklavenherkunft im Kreise der vorpaulinischen apostel (Röm 16 </span><span lang="EN-US" style="font-size: 10pt;">7</span><span lang="EN-US">),” <i>ZNW</i> 76 (1985) 132-34. Richard S. Cervin, “A note regarding the name ‘Junia(s)’ in Romans 16.7,” <i>NTS</i> 40 (1994) 464-70. U.-K. Plisch, “Die Apostelin Junia: Das exegetische Problem in Röm 16.7 im Licht von Nestle-Aland<sup>27</sup> und der sahidischen Überlieferung,” <i>NTS</i> 42 (1996) 477-8. John Thorley, “Junia, a woman apostle,” <i>Nov Test</i> 38 (1996) 18-29. Eldon J. Epp, <i>Junia: The first woman apostle </i>(Minneapolis: Fortress Press, 2005). Hope Stephenson, “Junia, Woman and Apostle” in <i>Women in the Biblical World: A Survey of Old and New Testament Perspectives, </i>Ed. Elizabeth A. McCabe (Lanham, Md.: University Press of America, 2009) 119-133.<o:p></o:p></span></p></div><div id="ftn32"><p style="margin-bottom: 0.1pt; margin-top: 0.1pt;"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref32" name="_ftn32" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[32]</span></span></span></span></a><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"> Michael H. Burer and Daniel B. Wallace (“Was Junia Really an Apostle? A Re-examination of Rom 16.7” <i>NTS</i> 47 (2001) 76-91) argued that ancient uses of the phrase </span><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">ἐ</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">πίσημοι </span><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">ἐ</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">ν suggest that it means “well known to”, but they have been rebutted by </span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">Eldon Jay Epp (“Text-Critical, Exegetical, and Socio-Cultural Factors Affecting the Junia/Junias Variation in Romans 16,7,” in <i>NT Textual Criticism and Exegesis: Festschrift J. Delobel</i> (ed. A. Denaux; BETL 161; Leuven: Leuven University/Peeters, 2002) 227-91</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">), Richard Bauckham (<i>Gospel Women: Studies of the Named Women in the Gospels</i> (Grand Rapids: Eerdmans, 2002) 172-9), and Linda Belleville, “</span><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">Ἰ</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">ουνιαν … </span><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">ἐ</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">πίσημοι </span><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">ἐ</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">ν το</span><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">ῖ</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">ς </span><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">ἀ</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">ποστόλοις: A Re-examination of Romans 16.7 in Light of Primary Source Materials,” <i>NTS</i> 51 (2005) 231-49. Michael Burer has reaffirmed his position (“</span><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">Ἐ</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">ΠΙΣΗΜΟΙ </span><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">Ἐ</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">Ν ΤΟΙΣ </span><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 12pt;">Ἀ</span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;">ΠΟΣΤΟΛΟΙΣ in Rom 16:7 as “well known to the apostles”: Further defense and new evidence,” <i>JETS</i> 58 (2015) 731-55). Yii-Jan Lin (“Junia: An Apostle before Paul,” <i>JBL</i> 139 (2020) 191-209) shows that the context demands that it means that Junia was an apostle. </span><span lang="EN-US" style="font-family: Cambria, serif; font-size: 12pt;"><o:p></o:p></span></p></div><div id="ftn33"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref33" name="_ftn33" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[33]</span></span></span></span></a><span lang="EN-US"> Paul is emphasizing <i>his own</i> connections with members of the church of Rome, so it would be odd for him to mention that Andronicus and Junia were endorsed by others, rather than by himself. Keener writes, “It is also unnatural to read the text as merely claiming that they had a high reputation with “the apostles.” Since they were imprisoned with him, Paul knows them well enough to recommend them without appealing to the other apostles, whose judgment he never cites on such matters, and the Greek is most naturally read as claiming that they were apostles.” Craig S. Keener, <i>Paul, Women & Wives: Marriage and Women’s Ministry in the Letters of Paul</i> (Peabody: Hendrickson, 1992) 242.<o:p></o:p></span></p></div><div id="ftn34"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref34" name="_ftn34" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[34]</span></span></span></span></a><span lang="EN-US"> Royse, <i>Scribal Habits </i>(2008) 322 n690.<o:p></o:p></span></p></div><div id="ftn35"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref35" name="_ftn35" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[35]</span></span></span></span></a><span lang="EN-US"> Bart D. Ehrman, <i>Studies in the Textual Criticism of the New Testament</i> (Leiden: Brill, 2006) 265.<o:p></o:p></span></p></div><div id="ftn36"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref36" name="_ftn36" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[36]</span></span></span></span></a><span lang="EN-US"> https://www.trismegistos.org/ref/index.php<o:p></o:p></span></p></div><div id="ftn37"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref37" name="_ftn37" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[37]</span></span></span></span></a><span lang="EN-US"> https://www.trismegistos.org/nam/detail.php?record=17497<o:p></o:p></span></p></div><div id="ftn38"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref38" name="_ftn38" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[38]</span></span></span></span></a><span lang="EN-US"> https://www.trismegistos.org/nam/detail.php?record=5273<o:p></o:p></span></p></div><div id="ftn39"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref39" name="_ftn39" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[39]</span></span></span></span></a><span lang="EN-US"> See note 56 below.<o:p></o:p></span></p></div><div id="ftn40"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref40" name="_ftn40" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[40]</span></span></span></span></a><span lang="EN-US"> Keener, <i>Paul, Women & Wives </i>(1992) 241.<o:p></o:p></span></p></div><div id="ftn41"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref41" name="_ftn41" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[41]</span></span></span></span></a><span lang="EN-US"> The author of the PE seems to have taken names of Paul’s associates from Paul’s letters and we have little reason to believe that he had independent knowledge of them. See Richard G. Fellows, “Paul, Timothy, Jerusalem and the Confusion in Galatia,” <i>Biblica</i> 99 (2018) 544-566, esp. 557.<o:p></o:p></span></p></div><div id="ftn42"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref42" name="_ftn42" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[42]</span></span></span></span></a><span lang="EN-US"> Royse rightly suggests that “the scribe took this person to be a man”. Royse, <i>Scribal Habits</i> (2008) 332.<o:p></o:p></span></p></div><div id="ftn43"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref43" name="_ftn43" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[43]</span></span></span></span></a><span lang="EN-US"> See also </span><span lang="EN-US" style="font-family: TimesNewRoman, serif;">Ebojo, “</span><span lang="EN-US" style="font-family: "TimesNewRoman,Bold", serif;">Sex, Scribes, and Scriptures,” </span><span lang="EN-US">(2015) </span><span lang="EN-US" style="font-family: "TimesNewRoman,Bold", serif;">379.</span><span lang="EN-US"><o:p></o:p></span></p></div><div id="ftn44"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref44" name="_ftn44" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[44]</span></span></span></span></a><span lang="EN-US"> Metzger, <i>A Textual Commentary</i> (1994) 581.<o:p></o:p></span></p></div><div id="ftn45"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref45" name="_ftn45" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[45]</span></span></span></span></a><span lang="EN-US"> As suggested by </span><span lang="EN-US" style="font-family: TimesNewRoman, serif;">Ebojo, “</span><span lang="EN-US" style="font-family: "TimesNewRoman,Bold", serif;">Sex, Scribes, and Scriptures,” </span><span lang="EN-US">(2015) </span><span lang="EN-US" style="font-family: "TimesNewRoman,Bold", serif;">378-9.</span><span lang="EN-US"><o:p></o:p></span></p></div><div id="ftn46"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref46" name="_ftn46" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[46]</span></span></span></span></a><span lang="EN-US"> Dominika A. Kurek-Chomycz, “Is There an “Anti-Priscan” Tendency in the Manuscripts? Some textual Problems with Prisca and Aquila,” JBL 125 (2006) 107-128.<o:p></o:p></span></p></div><div id="ftn47"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref47" name="_ftn47" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[47]</span></span></span></span></a><span lang="EN-US"> Tal Ilan, <i>Lexicon of Jewish Names in Late Antiquity: Part III The Western Diaspora 330 BCE-650 CE</i> (Texts and Studies in Ancient Judaism 126; Tübingen: Mohr Siebeck, 2008).<o:p></o:p></span></p></div><div id="ftn48"><p class="MsoNormal"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref48" name="_ftn48" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[48]</span></span></span></span></a><span lang="EN-US"> These ten, with their names, provenance, and dates are as follows. </span><span lang="EN-US">Caecilius, Egypt, 75-80 CE. Decius, Egypt, 106 CE. Deipius, Egypt, 106 CE. Magius, Egypt, 4</span><sup><span lang="EN-US">th</span></sup><span lang="EN-US"> C CE. Aemilius, Cyrenaica, 24/5 CE. Annius, Cyrenaica, 175-81 CE. Billienus, Cyrenaica, Pre-117 CE. Copius, Asia, Post-320 CE. Lucidus, Asia, 2<sup>nd</sup>-3<sup>rd</sup> C CE. Mannius, Asia, Late antique date presumed. Mapius, Asia, 4</span><sup><span lang="EN-US">th</span></sup><span lang="EN-US"> C CE. We also have Barrus (Rome 387 CE), who is recorded in Latin script. </span><span lang="EN-US"><o:p></o:p></span></p></div><div id="ftn49"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref49" name="_ftn49" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[49]</span></span></span></span></a><span lang="EN-US"> Tal </span><span lang="EN-US">Ilan, <i>Lexicon of Jewish Names in Late Antiquity: Part 1 Palestine 330 BCE-200 CE</i> (</span><span lang="EN-US">Texts and Studies in Ancient Judaism 91; </span><span lang="EN-US">Tübingen: Mohr Siebeck, 2002).</span><span lang="EN-US"><o:p></o:p></span></p></div><div id="ftn50"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref50" name="_ftn50" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[50]</span></span></span></span></a><span lang="EN-US"> These are Copius, who is dated to the “Byzantine period”, and Mannius, who cannot be dated.<o:p></o:p></span></p></div><div id="ftn51"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref51" name="_ftn51" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[51]</span></span></span></span></a><span lang="EN-US"> The corrector is identified by the “Sinaiticus Project”. <<a href="http://www.codexsinaiticus.org/en/manuscript.aspx?book=38&chapter=1&lid=en&side=r&verse=14&zoomSlider=0">http://www.codexsinaiticus.org/en/manuscript.aspx?book=38&chapter=1&lid=en&side=r&verse=14&zoomSlider=0</a>> accessed April 4, 2020.<o:p></o:p></span></p><p class="MsoFootnoteText"><span lang="EN-US">For a recent discussion of correctors of Sinaiticus see Peter Malik, “The Earliest Corrections in Codex Sinaiticus: A Test Case from the Gospel of Mark,” <i>Bulletin of the American Society of Papyrologists</i> 50 (2013) 207-254.<o:p></o:p></span></p></div><div id="ftn52"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref52" name="_ftn52" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[52]</span></span></span></span></a><span lang="EN-US"> See, for example, D.C.Parker, “Variants and Variance” in <i>Texts and Traditions: Essays in Honour of J. Keith Elliott</i>, Peter Doble and Jeffrey Kloha (Eds) (Leiden: Brill, 2014) 32.<o:p></o:p></span></p><p class="MsoFootnoteText"><span lang="EN-US"> </span></p></div><div id="ftn53"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref53" name="_ftn53" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[53]</span></span></span></span></a><span lang="EN-US"> Dominika A. Kurek-Chomycz, “Is There an “Anti-Priscan” Tendency in the Manuscripts? Some Textual Problems with Prisca and Aquila,” 125 (2006) 107-127.<o:p></o:p></span></p></div><div id="ftn54"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref54" name="_ftn54" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[54]</span></span></span></span></a><span lang="EN-US"> She is incorrect, however, in supposing that the put-down goes back to the author of Acts himself. Familiar name forms, such as diminutives and praenomina, were indeed sometimes used to denigrate, but not by Luke. He uses the praenomen of the leading man of Malta, not to put him down, but to emphasize that Publius had welcomed his guests as intimate friends (Acts 28:7). Luke will have known Prisca and Aquila and may have stayed with them in Corinth, Ephesus, or Rome, so it is not surprising that he calls Prisca by her informal name, just as he did with Publius, his host in Malta.<o:p></o:p></span></p></div><div id="ftn55"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref55" name="_ftn55" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[55]</span></span></span></span></a><span lang="EN-US"> As shown by searching for *ιλλα and *ιλλασ in the advanced search option on the LGPN website. http://clas-lgpn2.classics.ox.ac.uk/cgi-bin/lgpn_search.cgi<o:p></o:p></span></p></div><div id="ftn56"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref56" name="_ftn56" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[56]</span></span></span></span></a><span lang="EN-US"> NA<sup>28</sup> lists 81. 365. 614. 629. 630. 945. 1505. 1881<sup>c</sup> ar m vg<sup>mss</sup> sy (bo<sup>pt</sup>); Ambst. Ambrosiaster, writing between 366 and 384 is an early Latin witness to this variant. Being an educated Latin-speaking Christian, he is fully aware that the Prisca of Rom 16:3 was a woman, and he reduces her status by using the diminutive, Priscilla, and also by placing her name after that of her husband in his text of Rom 16:3 and in his commentary on it. Indeed, in his commentary on Romans he places Aquila first in all four mentions of the couple. He calls her Priscilla at 1 Cor 16:19 also. (<a href="https://sites.google.com/site/aquinasstudybible/home/romans/ambrosiaster-on-romans--latin"><span style="color: windowtext;">https://sites.google.com/site/aquinasstudybible/home/romans/ambrosiaster-on-romans--latin</span></a>). His text of 2 Tim 4:19 has Priscilla before Aquila, but in discussing this text he names Aquila first. <a href="https://sites.google.com/site/aquinasstudybible/home/ambrosiaster-on-paul-s-letters--latin"><span style="color: windowtext;">https://sites.google.com/site/aquinasstudybible/home/ambrosiaster-on-paul-s-letters--latin</span></a><o:p></o:p></span></p><p class="MsoFootnoteText"><span lang="EN-US"> Chrysostom calls her Priscilla at 2 Tim 4:19, but names her before Aquila there.<span style="color: red;"><o:p></o:p></span></span></p></div><div id="ftn57"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref57" name="_ftn57" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[57]</span></span></span></span></a><span lang="EN-US"> Rom 5:10b-lla (22 words); 7:23 (6 words); 9:4b (18 words); 13:10 (7 words); 16:12b (9 words); 1 Cor 1:27 (10 words); 6:3-6 (49 words); 7:27b-28 (30 words); 8:8b (4 words); 9:2 (19 words); 16:19 (20 words).<o:p></o:p></span></p></div><div id="ftn58"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref58" name="_ftn58" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[58]</span></span></span></span></a><span lang="EN-US"> Reuben Swanson, <i>New Testament Greek Manuscripts: Variant Readings Arranged in Horizontal Lines Against Codex Vaticanus: Romans</i> (Wheaton: Tyndale House Publishers, 2001) 260.<o:p></o:p></span></p></div><div id="ftn59"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref59" name="_ftn59" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[59]</span></span></span></span></a><span lang="EN-US"> Swanson, <i>Romans</i> (2001) 251-268.<o:p></o:p></span></p></div><div id="ftn60"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref60" name="_ftn60" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[60]</span></span></span></span></a><span lang="EN-US"> Theodorus Schermann, <i>Prophetarum Vitae Fabulosae Indices Apostolorum Discipulorumque Domini, Dorotheo, Epiphanio, Hippolyto Aliisque Vindicata </i>(Leipzig, Teubner, 1907)<i> </i>125.<o:p></o:p></span></p></div><div id="ftn61"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref61" name="_ftn61" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[61]</span></span></span></span></a><span lang="EN-US"> Schermann, <i>Prophetarum Vitae Fabulosae</i> 125.<o:p></o:p></span></p></div><div id="ftn62"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref62" name="_ftn62" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[62]</span></span></span></span></a><span lang="EN-US"> Schermann, <i>Prophetarum Vitae Fabulosae</i> 142.<o:p></o:p></span></p></div><div id="ftn63"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref63" name="_ftn63" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[63]</span></span></span></span></a><span lang="EN-US"> Eusebius <i>Eccl. Hist.</i> 3.22.<o:p></o:p></span></p></div><div id="ftn64"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref64" name="_ftn64" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[64]</span></span></span></span></a><span lang="EN-US"> For Euodos, see Index Apostolorum Discipulorumque Domini, Pseudo-Dorothei; Index Apostolorum Discipulorumque Domini Pseudo-Hyppolyti; Index Apostolorum Discipulorumque Domini in Pseudo-Symeonis Logothetae Chronico Asservatus, and for Junias see Index Anonymus Graeco-Syrus. For these four souces see Schermann, <i>Prophetarum Vitae Fabulosae</i> 142, 170, 183, 174 respectively. Euodos is also in the list of names attached to minuscule 177, and perhaps others that I have not been able to check.<o:p></o:p></span></p></div><div id="ftn65"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref65" name="_ftn65" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[65]</span></span></span></span></a><span lang="EN-US"> </span><span lang="EN-US">Bauckham (<i>Gospel Women</i> 166-7 n242) dates the list attributed to Epiphanius to before 900 CE, but doubts Epiphanius’s authorship.</span><span lang="EN-US"><o:p></o:p></span></p></div><div id="ftn66"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref66" name="_ftn66" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[66]</span></span></span></span></a><span lang="EN-US"> Thus Piper and Grudem were able to find only one occurrence of the name in <i>Thesaurus Linguae Graecae</i>, (other than those in Christian literature related to Rom 16:7). John Piper and Wayne Grudem, “An Overview of Central Concerns” in <i>Recovering Biblical Manhood & Womanhood: A Response to Evangelical Feminism</i>, ed. J. Piper and W. Grudem (Wheaton, Ill.: Crossway, 1991) 79-80.<o:p></o:p></span></p></div><div id="ftn67"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref67" name="_ftn67" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[67]</span></span></span></span></a><span lang="EN-US"> Trismegistos People. <<a href="https://www.trismegistos.org/nam/detail.php?record=9665">https://www.trismegistos.org/nam/detail.php?record=9665</a>> accessed April 4, 2020.<o:p></o:p></span></p></div><div id="ftn68"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref68" name="_ftn68" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[68]</span></span></span></span></a><span lang="EN-US"> CIL IV 4514, 14.<o:p></o:p></span></p></div><div id="ftn69"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref69" name="_ftn69" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[69]</span></span></span></span></a><span lang="EN-US"> IHadrian 173, 1.<o:p></o:p></span></p></div><div id="ftn70"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref70" name="_ftn70" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[70]</span></span></span></span></a><span lang="EN-US"> Thorley, “Junia, a woman apostle,” <i>Nov Test</i> (1996) 25.<o:p></o:p></span></p></div><div id="ftn71"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref71" name="_ftn71" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[71]</span></span></span></span></a><span lang="EN-US"> L.R. Palmer, <i>A Grammar of the Post-Ptolemaic Papyri</i>, vol. 1 (Oxford 1945), pp. 49-50. P. Chantraine, La formation des noms en grec ancien (Paris 1933), 31-32. W. Peterson, “The Greek masculines in circumflexed </span><span lang="EN-US">-</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ᾶ</span><span lang="EN-US">ς”, Classical Philology (1937) 121-3. </span><span lang="EN-US"><o:p></o:p></span></p></div><div id="ftn72"><p class="MsoNormal"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref72" name="_ftn72" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[72]</span></span></span></span></a><span lang="EN-US"> NA<sup>28</sup> gives the following. Αμπλιαν B<sup>2</sup> D L P Ψ 33. 81. 104. 630. 1175. 1241. 1881. (Απλιαν 365. 1505, Αμπλια 1739<sup>c</sup>) </span><span lang="EN-US" style="background-color: white; font-family: STIXGeneral-Regular;">𝔐</span><span lang="EN-US"> vg<sup>ms</sup> sy sa </span><b><span lang="EN-US" style="color: #222222;">¦</span></b><span lang="EN-US"> <i>txt</i> </span><span lang="EN-US" style="font-family: STIXGeneral-Regular;">𝔓</span><span lang="EN-US">46</span><span lang="EN-US"> </span><span lang="EN-US" style="font-family: "Lucida Sans Unicode", sans-serif;">ℵ</span><span lang="EN-US"> A B* C F G 6. 1739* lat bo.</span><span lang="EN-US" style="font-family: Times; font-size: 10pt;"><o:p></o:p></span></p></div><div id="ftn73"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref73" name="_ftn73" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[73]</span></span></span></span></a><span lang="EN-US"> See Peter Lampe, <i>From Paul to Valentinus: Christians at Rome in the first two centuries</i> (Minneapolis: Augsberg Fortress, 1999) 169.<o:p></o:p></span></p></div><div id="ftn74"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref74" name="_ftn74" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[74]</span></span></span></span></a><span lang="EN-US"> Theodoreti, Cyrensis Episcopi, <i>Commentarius in omnes sancti Pauli Epistolas</i> in J.-P. Migne, ed., <i>Patrologia Graeca Cursus Completus</i> (Paris: Garner, 1864) 82.585.<o:p></o:p></span></p></div><div id="ftn75"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref75" name="_ftn75" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[75]</span></span></span></span></a><span lang="EN-US"> By “early manuscripts” I mean those normally ascribed a date range beginning 400 AD or earlier. I searched for variants using the Center for New Testament Restoration website (<<a href="https://greekcntr.org/manuscripts.htm"><span style="color: windowtext; text-decoration: none;">https://greekcntr.org/manuscripts.htm</span></a>> accessed 2019), and I checked the readings using the Institute Für Neutestamentliche Textforschung website (<<a href="http://ntvmr.uni-muenster.de/manuscript-workspace"><span style="color: windowtext; text-decoration: none;">http://ntvmr.uni-muenster.de/manuscript-workspace</span></a>> accessed 2019), as well as NA<sup>28</sup>.<o:p></o:p></span></p></div><div id="ftn76"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref76" name="_ftn76" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[76]</span></span></span></span></a><span lang="EN-US"> 1) The name Claudius is missing from A in Acts 18:2. 2) The name Paul is missing from </span><span lang="EN-US" style="font-family: "Lucida Sans Unicode", sans-serif;">ℵ</span><span lang="EN-US" style="font-family: "Lucida Sans Unicode", sans-serif; font-size: 15pt;"> </span><span lang="EN-US">in Acts 17:16. 3) The reversal of the names Herod and Pilate at Luke 23:12 in A, D, and 32. 4) </span><span lang="EN-US" style="font-family: "Lucida Sans Unicode", sans-serif;">ℵ</span><span lang="EN-US" style="font-family: Arial, sans-serif;"> </span><span lang="EN-US">omits John 19:20-21a through </span><span lang="EN-US">parablepsis</span><span lang="EN-US">, thus omitting Pilate’s name. 5) The name Pilate, along with the last few words of John 19:38, is omitted by A. 6) Titius in Acts 18:7 is replaced by Titus in </span><span lang="EN-US" style="font-family: "Lucida Sans Unicode", sans-serif;">ℵ</span><span lang="EN-US" style="font-family: Arial, sans-serif;">. </span><span lang="EN-US">7) Titius is omitted by both A and D. I have not included the omissions of names brought about by the rewriting of Acts in D.<o:p></o:p></span></p></div><div id="ftn77"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref77" name="_ftn77" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[77]</span></span></span></span></a><span lang="EN-US"> Against the method employed by Holmes, who underestimates the misogyny of the Western text of Acts, largely because he insists that each proposed case of sexist bias be proved before it is taken into consideration.</span><span lang="EN-US" style="font-family: TimesNewRoman, serif;"> Michael W. Holmes, “Women and the ‘Western’ Text of Acts” in <i>The Book of Acts as Church History</i>, eds Tobias Nicklas, Michael Tilly (Berlin: de Gruyter, 2003).<o:p></o:p></span></p></div><div id="ftn78"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref78" name="_ftn78" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[78]</span></span></span></span></a><span lang="EN-US"> Metzger </span><span lang="EN-US">reports of the UBS committee that “some members, considering it unlikely that a woman would be among those styled “apostles,” understood the name to be masculine </span><span lang="EN-US" style="font-family: "Times New Roman", serif;">Ἰ</span><span lang="EN-US">ουνι</span><span lang="EN-US" style="font-family: "Times New Roman", serif;">ᾶ</span><span lang="EN-US">ν (“Junias”), thought to be a shortened form of Junianus”. </span><span lang="EN-US">Metzger, <i>A Textual Commentary</i>, 2nd ed. (1994) 475. </span><span lang="EN-US">Al </span><span lang="EN-US">Wolters (</span><span lang="EN-US">“ΙΟΥΝΙΑΝ (Romans 16:7) and the Hebrew Name Yehunni,” <i>JBL</i> 127 (2008): 397-408),</span><span lang="EN-US"> while still thinking that </span><span lang="EN-US">ΙΟΥΝΙΑΝ</span><span lang="EN-US"> was probably a woman, proposes that </span><span lang="EN-US">it may be a male Semitic name in Greek script. The Semitic name that Wolters proposes was held by two known individuals, which is only 0.08% of men recorded in Tal Ilan’s <i>Lexicon of Jewish Names in Late Antiquity: Part 1 Palestine 330 BCE-200 CE</i> (Tübingen: Mohr Siebeck, 2002). By contrast, Bauckham proposes that a Joanna took the name Junia (Richard Bauckham, <i>Gospel Women: Studies in the Named Women in the Gospels</i> (Grand Rapids: Eerdmans, 2002) 172-80). The name Joanna was held by 3% of recoded women in Palestine. Bauckham’s 3% is 37 times higher than Wolters’ 0.08%, so is to be greatly preferred.<o:p></o:p></span></p></div><div id="ftn79"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref79" name="_ftn79" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[79]</span></span></span></span></a><span lang="EN-US"> CER 5:244, 246, 258.<o:p></o:p></span></p></div><div id="ftn80"><p class="MsoFootnoteText"><a href="applewebdata://0E8D199B-26FB-444A-BABD-C4BB1D4533C9#_ftnref80" name="_ftn80" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 12pt;">[80]</span></span></span></span></a><span lang="EN-US"> A parallel might be Rom 16:22. It is likely that Tertius added his greeting to the margin of the autograph of Romans and that it was copied into the text in all subsequent manuscripts of Rom 16. See Alan H. Cadwallader, “Tertius in the margins: a critical appraisal of the secretary hypothesis,” <i>NTS</i> 64 (2018) 378-396.<o:p></o:p></span></p></div></div><p align="center" style="font-family: Times; font-size: 10pt; margin: 0.1pt 0cm; text-align: center;"><br /></p>Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com1tag:blogger.com,1999:blog-2860023273901948907.post-33668480449736375982022-01-03T16:05:00.000-08:002022-01-03T16:05:03.506-08:00Euodia and Syntyche as leaders of the church of Philippi<p> If you are interested in the leadership of women in Paul's churches you should read Tyler Allred's "<a href="https://www.cbeinternational.org/resource/article/priscilla-papers-academic-journal/philippians-42-3-alternative-view-euodia">Philippians 4:2-3: An alternative view of the Euodia-Syntyche debate</a>" Priscilla Papers (2019).</p><p>This paper is well written and fits nicely with the analysis of Stewart and me. See <a href="https://www.degruyter.com/document/doi/10.1515/znw-2018-0012/html">here</a>.</p>Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com0tag:blogger.com,1999:blog-2860023273901948907.post-25551400053695354232021-12-24T09:10:00.000-08:002021-12-24T09:10:30.238-08:00Schrader and Taylor on the name "Magdalene"<p>I recommend Elizabeth Schrader and Joan Taylor, "The meaning of "Magdalene": a Review of Literary Evidence", <i>JBL</i> 140 (2021) 751-773. Available for free <a href="https://www.jstor.org/stable/10.15699/jbl.1404.2021.6#metadata_info_tab_contents">here</a>.</p><p>They show that Mary the Magdalene did not come from an identifiable place called "Magdala", and they conclude: <span style="font-family: MinionPro;">"the term </span><span style="font-family: SBLGreek;">ἡ Μαγδαληνή </span><span style="font-family: MinionPro;">may be based on an underlying Aramaic word meaning “the magnified one” or “tower-ess,”". </span>The word "Magdalene", should be seen as an honorific title similar to "Peter" and may not refer to a place at all. We are therefore free to equate Mary the Magdalene with Mary of Bethany.</p><p>A symbolic interpretation of "Magdalene" is confirmed by the observation that Jesus and his followers often gave leadership names to those who, like Mary, had the commitment and courage to provide them with material support. See <a href="https://paulandco-workers.blogspot.com/2017/03/tyndale-bulletin-paper-on-name-giving.html">here</a>.</p><p><br /></p>Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com0tag:blogger.com,1999:blog-2860023273901948907.post-54851880355274507552021-09-23T20:50:00.001-07:002021-09-23T20:50:40.127-07:00Mary the Magdalene, The Gospel of Philip, and John 19:25<p> <span style="font-family: inherit;">Mary the Magdalene was prominent in the Jesus movement because she is mentioned first when she is listed with others (Matt 27:56; 27:61; 28:1; Mark 15:40. 47; 16:1; Luke 8:2; 24:10). Only in John 19:25 is she named after others:</span></p><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><span style="font-family: inherit;">Εἱστήκεισαν δὲ παρὰ τῷ σταυρῷ τοῦ Ἰησοῦ ἡ μήτηρ αὐτοῦ καὶ ἡ ἀδελφὴ τῆς μητρὸς αὐτοῦ, Μαρία ἡ τοῦ Κλωπᾶ καὶ Μαρία ἡ Μαγδαληνή.<br />Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary of Clopas, and Mary Magdalene.</span></blockquote><p><span style="font-family: inherit;"><span style="background-color: white;"><span style="color: #202122;">It is no dishonour for Mary the Magdalene to be named after the mother of Jesus and his aunt, for these were senior relatives of Jesus. Consider how the brother of Jesus is named ahead of even Peter at Gal 2:9. Mary of Clopas is not preceded by </span></span>καὶ (<span style="background-color: white; color: #202122;">and), so she may be the aforementioned "his mother's sister". However, the Magdalene's prominence is reduced if Mary of Clopas is seen as a person in her own right. The Magdalene would then be judged to be less important than Mary of Clopas, who is not named anywhere else in the New Testament.</span></span></p><div><span style="background-color: white;"><span style="color: #202122; font-family: inherit;">The Gnostic <a href="http://www.earlychristianwritings.com/text/gospelphilip.html">Gospel of Philip</a> (3rd century), like the Gnostic <a href="http://gnosis.org/library/marygosp.htm">Gospel of Mary</a> chapter 9, promotes the authority of Mary the Magdalene. It does so, for example, by saying that she always walked with Jesus and was called his companion:</span></span></div><div><span style="background-color: white; caret-color: rgb(32, 33, 34); color: #202122;"><span style="font-family: inherit;"><br /></span></span></div><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><div style="text-align: left;"><span style="font-family: inherit;"><span style="background-color: white; caret-color: rgb(32, 33, 34); color: #202122;">There were three who always walked with the Lord: Mary, his mother, and her sister, and </span><a href="https://en.wikipedia.org/wiki/Mary_Magdalene" style="background-image: none; color: #0b0080; text-decoration: none;" title="Mary Magdalene">Magdalene</a><span style="background-color: white; caret-color: rgb(32, 33, 34); color: #202122;">, the one who was called his companion. For his sister and his mother and his companion were each a Mary.</span></span></div></blockquote><div><span style="background-color: white; caret-color: rgb(32, 33, 34); color: #202122;"><span style="font-family: inherit;"><br /></span></span></div><div><span style="font-family: inherit;">The first sentence here, like John 19:25, refers to Mary the mother of Jesus, and her sister, and Mary the Magdalene, but it omits Mary of Clopas. This suggests that the author might be equating Mary of Clopas with the aunt of Jesus. The second sentence says that three women were called Mary, but the point is that the <i>sister</i> is called Mary. This is clear from the fact that the sister is mentioned first, ahead even of Jesus's mother, and the fact that the audience already knew that the other two women were called Mary. </span></div><div><span style="font-family: inherit;"><br /></span></div><div><span style="font-family: inherit;">The "his sister" makes little sense, since no sister of Jesus has been in view. As others have suspected, the text, which survives only in a single coptic manuscript, has been corrupted. I believe that the original read as follows:</span></div><div><span style="font-family: inherit;"><br /></span></div><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><div style="text-align: left;"><span style="font-family: inherit;"><span style="background-color: white; caret-color: rgb(32, 33, 34); color: #202122;">There were three who always walked with the Lord: Mary, his mother, and her sister, and </span><span style="background-color: white; caret-color: rgb(32, 33, 34); color: #202122;">Magdalene the one who was called his companion. For his <b>mother's</b> sister and his mother and his companion were each a Mary.</span></span></div></blockquote><div><span style="background-color: white; caret-color: rgb(32, 33, 34); color: #202122;"><span style="font-family: inherit;"><br /></span></span></div><div><span style="background-color: white;"><span style="color: #202122; font-family: inherit;">The second sentence then works as a clarification of the first, with the same three people mentioned. It claims that Jesus's aunt was called Mary and thus it interprets John 19:25 to mean that Mary of Clopas was Jesus's aunt. It tries to rebut those who would use John 19:25 to argue that the Magdalene was a lesser character. Some found it unlikely that two sisters (the mother of Jesus and her sister) would have the same name, so it is not surprising that someone omitted "mother's". Others came up with different solutions to the problem of two sisters called Mary:</span></span></div><div><span style="background-color: white;"><span style="color: #202122; font-family: inherit;"><br /></span></span></div><div><span style="background-color: white; caret-color: rgb(32, 33, 34); color: #202122;"><span style="font-family: inherit;">Eusebius (Church History 3.11) states that "Hegesippus records that Clopas was a brother of Joseph." This would make good sense of John 19:25 if "sister" there is interpreted loosely as "sister-in-law".</span></span></div><div><span style="background-color: white; caret-color: rgb(32, 33, 34); color: #202122;"><span style="font-family: inherit;"><br /></span></span></div><div><span style="background-color: white; caret-color: rgb(32, 33, 34); color: #202122;"><span style="font-family: inherit;">The <a href="https://www.newadvent.org/fathers/0848.htm">Gospel of Pseudo-Matthew</a> (7th to 9th century)</span></span></div><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><div style="text-align: left;"><span style="background-color: white; caret-color: rgb(32, 33, 34); color: #202122;"><span style="font-family: inherit;">Jesus met them, with Mary His mother, along with her sister Mary of Cleophas, whom the Lord God had given to her father Cleophas and her mother Anna, because they had offered Mary the mother of Jesus to the Lord. And she was called by the same name, Mary, for the consolation of her parents.</span></span></div></blockquote><div><span style="background-color: white; caret-color: rgb(32, 33, 34); color: #202122;"><span style="font-family: inherit;"><br /></span></span></div><div>In summary, the Gospel of Philip tries to prevent John 19:25 being used to undermine the status of Mary the Magdalene. This seems to have been missed by scholars, probably because they have not been sufficiently attentive to the importance of name order.</div>Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com0tag:blogger.com,1999:blog-2860023273901948907.post-47764870972426250182021-01-31T12:07:00.000-08:002021-01-31T12:07:18.262-08:00The insertion of 1 Cor 14:34-35 and Rom 15-16 into the western manuscripts<p class="MsoNormal">1 Cor 14:34-35 reads,</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="margin-left: 36.0pt;">Women should be silent in the
churches. For they are not permitted to speak, but should be subordinate, as
the law also says. If there is anything they desire to know, let them ask their
husbands at home. For it is shameful for a woman to speak in church.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">Many consider these verses to be an interpolation, in part
because they appear after verse 40 in the western Greek-Latin diglot
manuscripts of Paul’s letters, D F G (and in 88*). These diglots had a (now lost) common ancestor, known as Z.
</p><p class="MsoNormal"> </p>
<p class="MsoNormal"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-9sGrUb0uBYU/YBcFxnIY0eI/AAAAAAAAAaQ/t3iCGQYlBG8AN4X3p1TciyY3ueQ5YQGSQCLcBGAsYHQ/s539/Untitled.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="350" data-original-width="539" height="260" src="https://1.bp.blogspot.com/-9sGrUb0uBYU/YBcFxnIY0eI/AAAAAAAAAaQ/t3iCGQYlBG8AN4X3p1TciyY3ueQ5YQGSQCLcBGAsYHQ/w400-h260/Untitled.png" width="400" /></a></div><p></p>Did Z simply move 14:34-35 from after verse 33 to after
verse 40? If so, the variation in the location of the verses provides no
evidence that they are inauthentic. Alternatively, perhaps the disputed verses
were originally absent and were imported into Z from another manuscript. If so,
we have strong evidence that they were interpolated into 1 Corinthians by an
early editor. The verses could then have spread until they had infected all surviving
manuscripts, because copyists had a tendency to include text when in doubt.
<p class="MsoNormal"> </p>
<p class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">To decide between these two views we must look at the
editorial tendencies of Z. <a href="https://etheses.whiterose.ac.uk/296/2/uk_bl_ethos_438587_vol2.pdf">Kloha (pages 547-555)</a> <span style="font-family: Helvetica; mso-bidi-font-family: Helvetica;"></span>has drawn our attention to the
textual variants that involve sizable chunks of text in D F G. He finds three
transpositions, which are shown in the table. They occur in almost the exact
same manuscripts as those that relocate 1 Cor 14:34-35, so plausibly happened
at the same time.</p><p class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"> </p><p class="MsoNormal"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-98uMuKbPH9U/YBcH8pO6JkI/AAAAAAAAAac/kE3GT9L_BxokpF-Nz4XBzYgU9-6RSqmMgCLcBGAsYHQ/s878/Screen%2BShot%2B2021-01-31%2Bat%2B11.40.38%2BAM.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="457" data-original-width="878" height="333" src="https://1.bp.blogspot.com/-98uMuKbPH9U/YBcH8pO6JkI/AAAAAAAAAac/kE3GT9L_BxokpF-Nz4XBzYgU9-6RSqmMgCLcBGAsYHQ/w640-h333/Screen%2BShot%2B2021-01-31%2Bat%2B11.40.38%2BAM.png" width="640" /></a></div> <p></p><p class="MsoNormal">The words “and the church in their house” are moved from Rom
16:5 to Rom 16:3, perhaps to connect them more closely with their verb (greet)
and their referent, Prisca and Aquila. Perhaps there was a sexist motivation,
for the transposition gives Paul’s high praise in Rom 16:4 to the church,
rather than to Prisca herself.
</p><p class="MsoNormal"> </p>
<p class="MsoNormal">Paul sends greetings from “all the churches of Christ” at Rom
16:16b, but the greetings from others do not occur until Rom 16:21-23. Z has
Rom 16:16b transposed to 16:21, perhaps just to place all these greetings
together.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">In Z the benediction of Rom 16:20 occurs instead at the end
of the letter, where it obviously fits well.</p>
<p class="MsoNormal"> </p>
<p class="MsoNormal">For Kloha, this transposing tendency means that we have no evidence here that a text lacked 1 Cor 14:34-35, and this convinced me for a while.</p><p class="MsoNormal"> </p><p class="MsoNormal">However, all three of these transpositions are in Romans 16,
which, along with Romans 15, was absent from the ancestral line of D F G before
these two chapters were added (together or one at a time). See <a href="https://books.google.ca/books?id=HEauJ3nNnQcC&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false">Gamble</a> pages
15-33. The transposing tendency belonged not to a copyist of the entire text, but to someone who edited the manuscript using text from another manuscript. Clause-length transpositions occurred in Z (or a
predecessor) only in text that was added from another manuscript. Therefore 1
Cor 14:34-35 was absent from the manuscript and was added, along with Rom 16, by
an editor with a tendency to transpose. Thus he inserted the two verses in the
new location, perhaps to avoid disrupting Paul’s smooth discussion of prophecy.
</p><p><style>@font-face
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{page:Section1;}</style></p>Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com5tag:blogger.com,1999:blog-2860023273901948907.post-7947489855117837432021-01-05T19:25:00.001-08:002021-01-05T20:39:46.518-08:00Mariam became Maria and, with that name, was Luke’s source for the infancy narrative<p class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="font-family: inherit;">The name Mary in New Testament manuscripts appears sometimes in its
Semitic form, Μαριαμ, and sometimes in its Greek forms: Μαρια (nominative and
dative), Μαριαν (accusative), and Μαριας (genitive). Whenever it is in the
genitive case it is written as Μαριας.(1) <a href="http://evangelicaltextualcriticism.blogspot.com/2005/12/christmas-variants-3.html">Peter Williams</a> explains this as a
form to be used suppletively alongside the Semitic Μαριαμ in the other cases. The mentions of the name of Mary, mother of Jesus, in the earliest
manuscripts are shown in the table below. The use of the Greek forms of the
name in codex Bezae (D05), are also explicable, since this manuscript has an
anti-Semitic bias, including in its text of Luke.(2) D switches to the Greek
form of the name at Luke 1:30, presumably because a scribe did not want a
Semitic Mary to have “found favor with God”.</span><span style="font-family: inherit;"></span><span style="font-family: inherit;">
</span></p><p class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="font-family: inherit;"> </span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-9qAMKAndmS0/X_UIhesDCsI/AAAAAAAAAZ0/clJH1PWulqoUbh08lOlQR8bHw7GcKbdCACLcBGAsYHQ/s1049/Untitled.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="565" data-original-width="1049" height="334" src="https://1.bp.blogspot.com/-9qAMKAndmS0/X_UIhesDCsI/AAAAAAAAAZ0/clJH1PWulqoUbh08lOlQR8bHw7GcKbdCACLcBGAsYHQ/w620-h334/Untitled.png" width="620" /></a></div><br /><p></p><span style="font-family: inherit;">
</span><p class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="font-family: inherit;"><br /></span></p><span style="font-family: inherit;">
</span><p class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="font-family: inherit;"> </span><span style="font-family: inherit;">At Luke 2:19 and Acts 1:14 the manuscripts are evenly divided
between the Greek and Semitic forms.(3) It is unlikely that scribes would
change Μαριαμ to Μαρια at these verses. Having transcribed her name
successfully as Μαριαμ many times, why would a scribe switch to Μαρια at these
points? If, on the other hand, Luke wrote Μαρια at these two spots, then
scribes might change it to Μαριαμ to make it consistent with the form of the
name already used several times for Mary. Let us now consider why Luke may have
chosen to write Μαρια at Acts 1:14 and Luke 2:19, and only there.</span><span style="font-family: inherit;">
</span></p><p class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="font-family: inherit;"> </span></p><span style="font-family: inherit;">
</span><p class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="font-family: inherit;">Acts 1:14 mentions Mary’s presence in Jerusalem, and John 19:27
implies that she became a resident of Jerusalem. The gospel spread to many
Greek speakers in Jerusalem and beyond, and they may have known Mary as Μαρια.
We should therefore not be surprised that Luke’s last mention of Mary refers to
her by this later form of her name.</span></p><span style="font-family: inherit;">
</span><p class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="font-family: inherit;"> </span></p><span style="font-family: inherit;">
</span><p class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="font-family: inherit;">Luke 2:19, like Acts 1:14, refers to her as </span><span style="font-family: inherit;"><span style="font-family: inherit;">Μαρια, suggesting that Luke has the later time in view here too.<br /></span></span></p><span style="font-family: inherit;">
</span><p class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="font-family: inherit;"> </span></p><span style="font-family: inherit;">
</span><p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: inherit;">Mary remembered all these things and thought
deeply about them.(4)</span></p><span style="font-family: inherit;">
</span><p class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="font-family: inherit;"> </span></p><span style="font-family: inherit;">
</span><p class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="font-family: inherit;">Therefore, it seems to me that Luke has in mind not only the earlier time of Jesus’s birth,
but also the much later time when Mary recalled what she had remembered, and
when she was known as Μαρια, at least to Greek-speakers such as Luke. He seems to be citing Mary as his source for his birth narrative.<br /></span></p><span style="font-family: inherit;">
</span><p class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;"></span></p><span style="font-family: inherit;">
</span><p class="MsoNormal"><span style="font-family: inherit;">Luke, like other ancient writers, often refers to the same person by
different names according to context. Consider Saul-Paul, John-Mark,
BarJesus-Elymas, Jason-Aristarchus, and Crispus-Sosthenes.(5) A good parallel
to Μαριαμ-Μαρια in Luke-Acts, is the case of Simon-Simeon. Luke gives him his Greek
name form, Simon, at Luke 4:38, 38; 5:3, 4, 5, 810, 10; 6:14; 21:31, 31; 24:34;
Acts 10:5, 18, 32; 11:13, but he gives him his Semitic name form, Simeon,
appropriately, at Acts 15:14.</span></p><span style="font-family: inherit;">
</span><p class="MsoNormal"><span style="font-family: inherit;"> </span></p><span style="font-family: inherit;">
</span><p class="MsoNormal"><span style="font-family: inherit;"><u>Footnotes</u></span></p><span style="font-family: inherit;">
</span><p class="MsoListParagraphCxSpFirst" style="mso-list: l0 level1 lfo1; text-indent: -18pt;"><span style="font-family: inherit;"><span style="mso-list: Ignore;">(1)<span style="font-feature-settings: normal; font-kerning: auto; font-language-override: normal; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span>Not only for the mother of Jesus, but also for Martha’s sister (John
11:1) and Mark’s mother (Acts 12:12).</span></p><span style="font-family: inherit;">
</span><p class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -18pt;"><span style="font-family: inherit;"><span style="mso-list: Ignore;">(2)<span style="font-feature-settings: normal; font-kerning: auto; font-language-override: normal; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span>See Jason Robert Combs, “The Polemical Origin of Luke 6:5D:
Dating Codex Bezae’s Sabbath-Worker Agraphon” JSNT (2019) 162-184.</span></p><span style="font-family: inherit;">
</span><p class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -18pt;"><span style="font-family: inherit;"><span style="mso-list: Ignore;">(3)<span style="font-feature-settings: normal; font-kerning: auto; font-language-override: normal; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span>At Luke 2:19 NA<sup>28</sup> cites Μαρια <span style="color: black;">א* B D Θ 1241. 1424 sa bo<sup>pt</sup>.</span> Μαριαμ <span style="color: black;">א<sup>2</sup></span> A K L P W Γ Δ Ξ Ψ
f<sup>1.13</sup> 33. 565.579. 700. 892. 2542 <span style="color: black;">𝔐 </span>sy<sup>h</sup> <span style="color: black;">bo<sup>pt</sup></span>. While NA<sup>28</sup> prefers Μαριαμ here, the
SBL and Tyndale House versions have Μαρια. At Acts 1:14 NA<sup>28 </sup>cites
Μαρια <span style="color: black;">א A C D </span>Ψ 33. 614. 1175.
1241. 1505. 1739<sup>s</sup> <span style="color: black;">𝔐. </span>Μαριαμ 81. 323. 945. 1891.</span></p><span style="font-family: inherit;">
</span><p class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -18pt;"><span style="font-family: inherit;"><span style="mso-list: Ignore;">(4)<span style="font-feature-settings: normal; font-kerning: auto; font-language-override: normal; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span>Good News Translation. The NRSV, for example, says “But Mary
treasured all these words and pondered them in her <i style="mso-bidi-font-style: normal;">heart</i>”, but this is misleading, as the heart was considered the center of thought and feeling, rather than just the
seat of emotion (BDAG).</span></p><span style="font-family: inherit;">
</span><p class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -18pt;"><span style="font-family: inherit;"><span style="mso-list: Ignore;">(5)<span style="font-feature-settings: normal; font-kerning: auto; font-language-override: normal; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span>For the identities or Aristarchus and Sosthenes, see my Tyndale
Bulletin article <a href="https://paulandco-workers.blogspot.com/2017/03/tyndale-bulletin-paper-on-name-giving.html">here</a>. </span></p><span style="font-family: inherit;">
</span><p class="MsoListParagraphCxSpLast"><span style="font-family: inherit;">See pages 263-4 of the same article for a
discussion of name switching by ancient writers.</span></p>
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{margin-bottom:0cm;}</style></p>Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com0tag:blogger.com,1999:blog-2860023273901948907.post-82936201579874532192020-04-30T16:13:00.000-07:002020-04-30T16:13:00.927-07:00Chuza and Joanna as Andronicus and Junia, prominent apostlesRichard Bauckham argued that Junia (Rom 16:7) was Joanna (Luke 8:3; 24:10), (1) and here I confirm his theory by tightening his arguments and adding new ones.<br />
<br />
<u>Andronicus and Junia</u><br />
<blockquote class="tr_bq">
Greet Andronicus and Junia, my relatives who were in prison with me; they are prominent among the apostles, and they were in Christ before I was. (Rom 16:7)</blockquote>
Andronicus and Junia were almost certainly from Palestine because they were Jews who were in Christ before Paul. Junia was a Latin female name. It is very probable that Junia went by another name in Palestine because<br />
a) Only 4.1% of occurrences of Jewish female names in Palestine are Latin.(2)<br />
b) The name Junia, while common in Rome, was particularly rare in the east.<br />
<br />
<div class="separator" style="clear: both; text-align: start;">
The table below shows all the early Christians with recorded names belonging to more than one language. Barnabas and Luke have been added to complete the list of apostles to gentile territories. It can be seen that the name pairs fall into two categories.</div>
<div class="separator" style="clear: both; text-align: start;">
1) There are those who were given a new name because of its meaning, and such names are shown in bold. The name Junia does not appear to belong to this category since it has no special meaning and there is little evidence that the early Christians employed Latin names for this purpose.</div>
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2) All the others in the table had names that had a phonetic resemblance to each other. We need not suppose that John Mark was an exception since Mark is a praenomen and he probably also had a cognomen, which may have been phonetically similar to his Semitic name, John.</div>
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So Junia probably had a name that sounded similar to Junia. It is unlikely to have been a Greek name, since such a name would have worked well in Rome and she would therefore not have needed to switch to "Junia". Therefore we are looking for a Semitic name that sounds like Junia, and the only good candidate is Joanna.(3) Furthermore, a Joanna looking for a similar sounding Latin name would likely choose Junia.(4)<br />
<br />
The table shows that Latin names (rather than Greek) dominate those who evangelised gentile lands (I include Jesus Justus, though he was <a href="https://paulandco-workers.blogspot.com/2010/01/jesus-called-justus-as-misreading-of.html">fictional</a>). This is likely because missionaries needed the legal protection of Roman citizenship to do their dangerous work. See <a href="https://paulandco-workers.blogspot.com/2012/05/preference-for-praenomina-in-new.html">here</a>. Now, Junia was a Latin name, so fits the pattern, but what about Andronicus, which was a Greek name? The other travelling missionaries who were known in the diaspora by non-Latin names are Barnabas, Timothy and Peter, and it is striking that all three were probably new names given in recognition of their roles in the church. This phenomenon of new name giving was more widespread than is often supposed and in most (all?) cases the new name was given to a church host or benefactor. See <a href="http://paulandco-workers.blogspot.com/2017/03/tyndale-bulletin-paper-on-name-giving.html">here</a>. The name Andronicus is formed from ἀνδρὸς (of man) and νίκη (victory), and can be translated "victory of a man". The name may therefore have been given to him for his role as benefactor, in much the same way that the Greek names Stephanas (crowned), Sosthenes (saving strength), and Peter (rock) were given to those hosts/benefactors.<br />
<br />
So, in our search for Andronicus and Junia we are looking for people who meet the following criteria:<br />
1) They were a male/female partnership.<br />
2) Both were Jews.<br />
3) Both were in Christ before Paul.<br />
4) The man could well have been a benefactor.<br />
5) They were prominent in the church.<br />
6) The woman was probably called Joanna.<br />
7) They had, or could attain, Roman citizenship.<br />
<br />
<u>Joanna and Chuza</u><br />
<blockquote class="tr_bq">
Soon afterwards he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God, and the twelve with him and some women who had been cured of evil spirits and infirmities: Mary, called the Magdalene, from whom seven demons had gone out, and Joanna, the wife of Herod's steward Chuza, and Sussana, and may others, who provided for them out of their resources. (Luke 8:1-3) </blockquote>
<blockquote class="tr_bq">
Now it was Mary Magdalene, Joanna, Mary the mother of James and the other women with them who told this to the apostles (Luke 24:10)</blockquote>
Joanna and Chuza meet the above criteria for Junia and Andronicus:<br />
1) They were a female/male partnership.<br />
2) They were almost certainly both Jews (because of their location and Joanna's name)<br />
3) Joanna's financial support of the Jesus movement is easier to explain if Chuza was also a disciple, since husbands generally controlled the resources. Given his position as Herod's steward, he may have needed to keep his support of Jesus secret (compare Joseph of Arimathea, who was a member of the Council (Mark 15:43) and a secret disciple (John 19:38)). If Chuza was indeed a disciple at that time, he and Joanna, like Andronicus and Junia, were in Christ before Paul.<br />
4) Chuza, if indeed a disciple, would have been a benefactor of the church, and could then have been given an appropriate Greek name, such as Andronicus.<br />
5) Luke mentions Joanna and Chuza by name, perhaps because they became prominent apostles who were known to some of his audience.<br />
6) Joanna would likely have taken the name Junia if she needed a Latin name.<br />
7) Bauckham has shown that Chuza was very wealthy. He and Joanna, if they were not already Roman citizens, would be able to purchase Roman citizenship (which afforded them the necessary legal protection for the dangerous work of evangelism).<br />
<br />
<u>Conclusion</u><br />
The name Joanna was held by just 3% of Jewish women in Palestine. Junia was probably a prominent early disciple called Joanna. In my judgement there was probably only one such individual, the Joanna of Luke's gospel.<br />
<br />
It may be objected that Junia's partner was Andronicus, whereas Joanna's parter was Chuza. However, I have reversed this argument by showing that Andronicus's Greek name implies that he was a wealthy individual with an earlier name, and this would fit Chuza nicely.<br />
<br />
Luke's source for his information on Joanna, and indeed much of his gospel, may have been Joanna-Junia herself, since they would have met in Rome.<br />
<br />
<u>Notes</u><br />
(1) Richard Bauckham, Gospel Women (2002) 165-186.<br />
(2) Tal Ilan, Lexicon of Jewish Names in Late Antiquity Part I Palestine 330 BCE-200 CE (2002) 55.<br />
(3) See Ilan's volumes.<br />
(4) At least from searches of Latin female names in <a href="https://www.trismegistos.org/nam/list_all.php">Trismegistos</a>. I will search other sources when it is safe to visit libraries. The next best candidate is perhaps Iuliana.Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com2tag:blogger.com,1999:blog-2860023273901948907.post-24579898930783650792019-02-22T23:22:00.000-08:002019-02-22T23:22:25.349-08:00Vaticanus and 1 Cor 14:34-5<div class="copy-version" id="shareLinkDisplay">
<span id="shareLinkText">NTS has published my short article:</span></div>
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<span><br /></span></div>
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"Are There Distigme-Obelos Symbols in Vaticanus?" <i>NTS</i> 65.2 (2019) 246-251.</div>
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<span><br /></span></div>
<div class="copy-version" id="shareLinkDisplay">
<span>It can be accessed for free </span><a href="https://www.cambridge.org/core/journals/new-testament-studies/article/are-there-distigmeobelos-symbols-in-vaticanus/F2507362D31D370A04A20583EE0E1575/share/837346b6a807c7522a44150fa4400204ff29c9d6">here</a>. In it I argue against Philip Payne's 2017 NTS article, in which he tried to use symbols in the margin of codex Vaticanus to argue that 1 Cor 14:34-5 is an interpolation. Actually, I think that Paul probably did not write these verses, but not for the reasons Payne gave in the article.</div>
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<br /></div>
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The current edition of NTS also contains a further rebuttal of Payne's 2017 paper:</div>
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Jan Krans, "Paragraphos, Not Obelos, in Codex Vaticanus" NTS 65.2 (2019) 252-257.</div>
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Krans's article is broader in scope than mine. He and I worked independently of each other and there is little overlap in our material, but we come to the same conclusion.</div>
Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com1tag:blogger.com,1999:blog-2860023273901948907.post-60414142068894795032019-02-22T21:23:00.000-08:002019-02-22T21:23:41.266-08:00The background to GalatiansMy article on Galatians is now published, and can be downloaded for 14 Euros <a href="http://poj.peeters-leuven.be/content.php?url=article&id=3285663&journal_code=BIB">here</a>. Sorry about the price.<br />
<br />
"Paul, Timothy, Jerusalem and the Confusion in Galatia" <i>Biblica</i> 99.4 (2018) 544-566.<br />
<br />
It is a provocative and potentially ground-breaking piece that challenges modern scholars' cherished beliefs that:-<br />
a) there was a theological rift between Paul and the Jerusalem church leaders.<br />
b) Paul wrote Galatians in anger.<br />
c) Paul was uncompromising in his opposition to circumcision.<br />
d) Galatians shows Acts to be unhistorical.<br />
e) Titus and Timothy were different people.<br />
<br />
In the process, I support the south Galatia hypothesis and a date of composition after the circumcision of Timothy. Here is the abstract.<br />
<blockquote class="tr_bq">
Gal 5,11 is an embarrassment to conventional understandings of Galatians, yet the structure of the letter shows that it is of central importance: it is the clearest text that reveals the rumour refuted by Paul throughout the letter. Paul circumcised Timothy in Galatia and delivered Jerusalem’s decision that circumcision was not necessary. The agitators then encouraged circumcision by appealing to Paul’s authority, claiming that he now approved of circumcision, and that it was only to please the Jerusalem church leaders that he continued to preach a Law-free gospel in Galatia. Acts no longer contradicts Galatians but explains it well.</blockquote>
Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com3tag:blogger.com,1999:blog-2860023273901948907.post-87137236567569808982018-11-21T00:07:00.000-08:002018-11-30T15:32:15.103-08:00Junia, Prisca, and sexism in Jerome's manuscript Jerome wrote a list of New Testament proper names, with his (loose) interpretations of their meanings. It is found in <i><a href="https://sites.google.com/site/aquinasstudybible/home/st-jerome-hebrew-names--latin">Liber Interpretations Hebraicorum Nominum</a></i>, also known as <i>Liber de Nominibus Hebraicis</i>. The oldest manuscript of this work is from the 9th century and its images are given below and can be found <a href="http://beta.biblissima.fr/fr/ark:/43093/mdata4cad1512677ab3e8bbd62d61c07f0edd2342193e">here</a> (and a later manuscript is <a href="https://www.bdl.servizirl.it/bdl/bookreader/index.html?path=fe&cdOggetto=13608#page/262/mode/2up">here</a>). The text is conveniently given <a href="https://sites.google.com/site/aquinasstudybible/home/st-jerome-hebrew-names--latin">here</a> and de Lagarde's edition is <a href="https://archive.org/details/onomasticasacra00lagagoog/page/n4">here</a>. This blog post examines how this work of Jerome treats Junia (Rom 16:7), Euodia (Phil 4:3) and Prisca.<br />
<br />
<u>Summary</u><br />
A sexist hand may have intervened in the compilation of Jerome's book in 388 A.D., for Junia and Euodia seem to have been removed from their rightful locations, and Prisca was made male.<br />
<br />
<u>Junia</u><br />
Jerome organised the names by the books in which they appear. Thus, all the names in Romans are together. The next criterion for ordering the names is alphabetical order of the first letter, and the final criterion is text order. For example, all the names beginning with "A" are grouped together, but Aquila comes before Andronicus because Aquila is mentioned in Romans before Andronicus. But when we look at the names beginning with "I" we see some oddities. At the end of the "I" names we should expect to find Iunia (Julia), Iulia (Julia), and Iason (Jason), in that order, but they (and only they) are missing.<br />
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<a href="https://1.bp.blogspot.com/-3Uq0FbC1ipg/W_Td4fbG8QI/AAAAAAAAARo/6Y_EP7KWrmoQdARboUlyvDqRgAnjZpdygCLcBGAs/s1600/Screen%2BShot%2B2018-11-20%2Bat%2B8.23.06%2BPM.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="122" data-original-width="503" height="96" src="https://1.bp.blogspot.com/-3Uq0FbC1ipg/W_Td4fbG8QI/AAAAAAAAARo/6Y_EP7KWrmoQdARboUlyvDqRgAnjZpdygCLcBGAs/s400/Screen%2BShot%2B2018-11-20%2Bat%2B8.23.06%2BPM.png" width="400" /></a></div>
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Even more curious is the fact that Iunia and Iason have been moved to the section for the epistle of James, though I counted 13 other names that have been moved (mostly from 1 Peter and among the shorter Pauline letters).<br />
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<a href="https://1.bp.blogspot.com/-5Hn-pzvD0ow/W_TgVNjWy4I/AAAAAAAAAR0/yPgaLDOt3zEOognAJ_PmtMZfiSnrCHIPACLcBGAs/s1600/Screen%2BShot%2B2018-11-20%2Bat%2B8.33.48%2BPM.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="76" data-original-width="524" height="57" src="https://1.bp.blogspot.com/-5Hn-pzvD0ow/W_TgVNjWy4I/AAAAAAAAAR0/yPgaLDOt3zEOognAJ_PmtMZfiSnrCHIPACLcBGAs/s400/Screen%2BShot%2B2018-11-20%2Bat%2B8.33.48%2BPM.png" width="400" /></a></div>
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Furthermore Iunia there is given the interpretation "incipiens" (starting), which is precisely the interpretation that we should expect to be given to Iulia, since Jerome elsewhere gives that interpretation to Iulius (which is the male form of the same name). Indeed, we read the following:<br />
<br />
Iael cerua uel coniugium ceruale siue incipiens<br />
Iohel incipiens (twice)<br />
Iohel incipiente deo siue est deus<br />
Iulium incipientem<br />
<br />
All these names begin with "I" and have an "L", not an "N". It seems that Iunia has been given Iulia's interpretation, "incipiens", and the interpretation of Iunia's name has been lost. What is going on?<br />
<br />
When Jerome collected and interpreted the names in Romans, we should expect him to have written the following on his piece of papyrus that he used for the names beginning with "I".<br />
<br />
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<a href="https://1.bp.blogspot.com/-24I8x1EPZ8Y/W_TkubDYYFI/AAAAAAAAASI/bJ0t3xiDApo3uYf2FkGa7QlfP9ln-PkagCLcBGAs/s1600/Screen%2BShot%2B2018-11-20%2Bat%2B8.51.33%2BPM.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="314" data-original-width="508" height="197" src="https://1.bp.blogspot.com/-24I8x1EPZ8Y/W_TkubDYYFI/AAAAAAAAASI/bJ0t3xiDApo3uYf2FkGa7QlfP9ln-PkagCLcBGAs/s320/Screen%2BShot%2B2018-11-20%2Bat%2B8.51.33%2BPM.png" width="320" /></a></div>
The words in normal font appear in the manuscripts, the words in grey are absent, and the words in blue appear in the section on James. Now for some speculation. All is explained if the bottom section of the papyrus broke off and found its way to the pile of sheets for the epistle of James. The scribe who copied all the sheets into a single continuous document would then have included Iunia and Iason in the section on James. The tear may have made illegible the name Iulia and the gloss on Iunia's name, so that the word "incipiens" was then ascribed to Iunia instead.<br />
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<a href="https://3.bp.blogspot.com/-yMG9KEM1Ax8/W_Tnq71QOSI/AAAAAAAAASc/ucO3VtfKNJs_ylF3ZxegcQ95WxE7_wStgCLcBGAs/s1600/Screen%2BShot%2B2018-11-20%2Bat%2B9.04.36%2BPM.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="314" data-original-width="509" height="197" src="https://3.bp.blogspot.com/-yMG9KEM1Ax8/W_Tnq71QOSI/AAAAAAAAASc/ucO3VtfKNJs_ylF3ZxegcQ95WxE7_wStgCLcBGAs/s320/Screen%2BShot%2B2018-11-20%2Bat%2B9.04.36%2BPM.png" width="320" /></a></div>
<br />
That is to say, everything is explained if the papyrus was torn, for example as shown above, with the bottom fragment finding its way to the James pile, which could well have been still on the desk, since James comes shortly before Romans.<br />
<br />
In any case, Junia has been moved from her rightful place, and the interpretation of her name seems to have been lost. These things may have been done deliberately by a misogynist hand. He may have tried to make it look like an accident in case he was challenged on the alteration. We have no way to know that it <i>was</i> deliberate, but we should be suspicious because this was not the only time that Junia was a victim of misogyny. See my <a href="http://paulandco-workers.blogspot.com/2018/10/p46-presented-prisca-and-junia-as-men.html">earlier post</a>, which discusses the treatment of Junia in P46.<br />
<br />
<u>Euodia</u><br />
Phil 4:2-3 can be understood to mean that Paul commended Euodia highly, and Jerome seems to endorse such an interpretation, for he gives a positive interpretation of her name (Euhodiam adprehendentem dominum). Now, she appears in the section on Philippians, as we might expect, but, curiously, she also appears in the section on 2 Timothy. Other duplications include Pontus, Cappadocia, Silvanus, and Marcus, all of which appear in the section on 2 Peter, as well as 1 Peter. All the duplications might be explained as dislocations that were later partly corrected. Thus an assistant of Jerome may have moved Euodia from the Philippians, perhaps objecting to Jerome's commendation of her. Note that Euhodiam is no longer explicitly female when she is dissociated from Phil 4:2-3. Later readers of Jerome's book may have copied Euodia back into the section on Philippians, where she belongs.<br />
<br />
<u>Prisca</u><br />
In that <a href="http://paulandco-workers.blogspot.com/2018/10/p46-presented-prisca-and-junia-as-men.html">earlier blog post</a> I presented three pieces of evidence that some tried to claim that Prisca was a man:<br />
1) The masculine form of the name in P46<br />
2) The masculine name, Priscus, in codex Sinaiticus<br />
3) The claim in <i>Index Apostolorum Discipulorumque</i>, ascribed to Epiphanius, that Prisca and Junia were men.<br />
<br />
While Jerome's work on names did not have the power to make Prisca a man, it does seem to have de-emphasised her female gender, by giving her name in its masculine form in the sections on Romans and 2 Timothy.<br />
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<a href="https://3.bp.blogspot.com/-ZHw28jeHExU/W_HsGUkQBAI/AAAAAAAAARA/zuFRAW5IxLA68V6Xr4IyKXL8UnJJjwMMgCLcBGAs/s1600/Screen%2BShot%2B2018-11-16%2Bat%2B9.38.32%2BPM.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="66" data-original-width="148" src="https://3.bp.blogspot.com/-ZHw28jeHExU/W_HsGUkQBAI/AAAAAAAAARA/zuFRAW5IxLA68V6Xr4IyKXL8UnJJjwMMgCLcBGAs/s1600/Screen%2BShot%2B2018-11-16%2Bat%2B9.38.32%2BPM.png" /></a><a href="https://2.bp.blogspot.com/-9FrgJDXkpSM/W_T2vpYAk0I/AAAAAAAAASw/8UdWqa06IpE5wN2PRl_Zvj9NqceQ6yEGACLcBGAs/s1600/Screen%2BShot%2B2018-11-18%2Bat%2B10.30.49%2BPM.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="43" data-original-width="115" src="https://2.bp.blogspot.com/-9FrgJDXkpSM/W_T2vpYAk0I/AAAAAAAAASw/8UdWqa06IpE5wN2PRl_Zvj9NqceQ6yEGACLcBGAs/s1600/Screen%2BShot%2B2018-11-18%2Bat%2B10.30.49%2BPM.png" /></a></div>
<br />
<br />
<br />
The name is Prisca in the section on 1 Corinthians, but in this manuscript she is curiously given a lower case "p". What to make of that?<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://3.bp.blogspot.com/-WgEJPMQWc4I/W_T4W9WIMBI/AAAAAAAAAS8/y8Vg_kL6En4EFjL3CRZETaj0hvOglPviQCLcBGAs/s1600/Screen%2BShot%2B2018-11-20%2Bat%2B10.16.16%2BPM.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="77" data-original-width="547" height="56" src="https://3.bp.blogspot.com/-WgEJPMQWc4I/W_T4W9WIMBI/AAAAAAAAAS8/y8Vg_kL6En4EFjL3CRZETaj0hvOglPviQCLcBGAs/s400/Screen%2BShot%2B2018-11-20%2Bat%2B10.16.16%2BPM.png" width="400" /></a></div>
<br />
<br />
<br />
Clearly a lot more work needs to be done on sexist alterations of texts in the early Christian centuries.<br />
<br />
[This blog post is updated from a version posted 9 days ago]<br />
<div>
<br /></div>
Footnotes:<br />
<i>Liber Interpretations Hebraicorum Nominum</i> ascribes essentially the same meaning to Luke as to Lucius, providing further evidence, perhaps, that Luke is a short form of Lucius.<br />
Dorcas is absent from the book, indicating, perhaps, that Jerome did not consider it to be another name used by Tabitha.<br />
<br />
<br />Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com7tag:blogger.com,1999:blog-2860023273901948907.post-46042066792668212752018-10-13T00:03:00.000-07:002018-10-13T00:03:39.509-07:00Barnabas is female in P46 Gal 2:1At Gal 2:1 Paul says he went to Jerusalem <i>with Barnabas, having taken</i> (μετὰ Βαρναβᾶ συμπαραλαβὼν) Titus with him. While Paul wrote "ΒΑΡΝΑΒΑ", which is the normal genitive form of the name, P46, the oldest manuscript of Paul's letters, adds a sigma to the end of the name to make: "ΒΑΡΝΑΒΑΣ".<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://4.bp.blogspot.com/-_zxbTGXMQm4/W8FeKQ0FIsI/AAAAAAAAAQE/hCiQLKteNzofOeyA06UJCTTwogd5-UwhACLcBGAs/s1600/Screen%2BShot%2B2018-10-12%2Bat%2B7.28.39%2BPM.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="73" data-original-width="681" height="34" src="https://4.bp.blogspot.com/-_zxbTGXMQm4/W8FeKQ0FIsI/AAAAAAAAAQE/hCiQLKteNzofOeyA06UJCTTwogd5-UwhACLcBGAs/s320/Screen%2BShot%2B2018-10-12%2Bat%2B7.28.39%2BPM.png" width="320" /></a></div>
<br />
Royse writes that this is “presumably an unusual genitive in –ας, for which there seems to be no parallel” (1). However, he must mean that there is no <i>male</i> parallel, for it is an ordinary genitive of a first declension feminine name (2).<br />
<br />
The name is otherwise unattested as a female name, and the male form was extremely rare, with only two cases listed in the Lexicon of Greek Personal Νames, for example. It is therefore plausible that the scribe of P46 (or a predecessor) did not know whether to expect a male name or a female name, but they would know to expect a genitive. They would therefore know that if the name was female there would be a sigma following the final alpha, and there would be no such sigma if the name was male. It seems that, on finding the sigma they then naturally assumed that the name was female and took the word to end after the sigma, not realising that the sigma was the initial letter of the following word. The doubling of the sigma is therefore explicable if the scribe had no prior knowledge of Barnabas's gender.<br />
<br />
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<!--StartFragment--><span style="font-family: TimesNewRoman,Bold; font-size: small;">Edgar
Battad Ebojo did not consider the </span><span style="font-family: TimesNewRoman,Bold;">possibility</span><span style="font-family: TimesNewRoman,Bold; font-size: small;"> that the </span><span style="font-family: TimesNewRoman, Bold;">scribe thought he was writing a female name, and wrote that the error resulted from "a visual difficulty with initial sigma immediately following an open vowel"</span><span style="font-family: TimesNewRoman,Bold; font-size: small;">(3). He cites 1 Cor 2:4 as another case where P46 doubles the sigma to create a text that makes no sense. However, this textual variant does not demonstrate a tendency of P46 since it is in the other early manuscripts as well. The only other example of P46 doubling an initial sigma is at 1 Cor 16:19, where the female name, Prisca, is changed to the (unattested?) male name, Priscas. As I mentioned in my last blog post, the name Prisca has an ambiguous gender in Rom 16:3 since it is in the accusative. Prisca there is mentioned before Aquila and is highly praised so a scribe might have made the sexist assumption that Prisca was male (even though it is a well attested female name) and, when reaching 1 Cor 16:19, the scribe would have been primed to read the sigma of σὺν as the last letter of Prisca's name, which precedes it.</span><br />
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://2.bp.blogspot.com/-nQFWoFD0I-A/W8GVPEVyv3I/AAAAAAAAAQs/iqC1MX6yi7wo9k7s59K7IIwkrBJADcBzgCLcBGAs/s1600/Screen%2BShot%2B2018-10-12%2Bat%2B11.48.00%2BPM.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="65" data-original-width="322" height="64" src="https://2.bp.blogspot.com/-nQFWoFD0I-A/W8GVPEVyv3I/AAAAAAAAAQs/iqC1MX6yi7wo9k7s59K7IIwkrBJADcBzgCLcBGAs/s320/Screen%2BShot%2B2018-10-12%2Bat%2B11.48.00%2BPM.png" width="320" /></a></div>
<span style="font-family: TimesNewRoman,Bold; font-size: small;"><br /></span>
<span style="font-family: TimesNewRoman,Bold; font-size: small;">There is therefore no tendency in P46 to double sigmas to make text that the scribe would have considered nonsense. We can therefore assume that at Gal 2:1</span><span style="font-family: TimesNewRoman, Bold;"> a scribe thought he/she was writing a woman's name, and at 1 Cor 16:19 a scribe thought he/she was writing a man's name. An interesting implication of this is that in neither case could the scribe have been familiar with the Acts of the Apostles, where the genders of the two people are unambiguous. The influence of Acts presumably explains why these errors are not seen in other manuscripts (all of which are later).</span><br />
<br />
Barnabas's gender is unambiguous at Gal 2:13, but P46 has a textual variant there and things get complicated.<br />
<br />
(1) James R. Royse, <i>Scribal
Habits in Early Greek New Testament Papyri</i>, NTTSD 36 (Leiden: Brill, 2008)
332.<br />
(2) <span style="font-family: Cambria; font-size: 12pt;">Compare, for example,
ΜΑΡΙΑΣ (Matt 1:16; John 11:1; Acts 12:12).</span><br />
<span style="font-family: Cambria; font-size: 12pt;">(3) </span>A scribe and his manuscript: an Investigation into the
Scribal Habits of Papyrus 46 (P. Chester Beatty II – P. Mich. Inv. 6238). PhD
thesis. 275-7.<br />
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<!--StartFragment-->
<!--EndFragment-->Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com0tag:blogger.com,1999:blog-2860023273901948907.post-1218421085476008042018-10-01T20:25:00.000-07:002018-10-01T20:25:38.978-07:00P46 presented Prisca and Junia as men<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">There
seems to be a consensus that early scribes subtly altered the text of the New
Testament to diminish the authority of women in the church. Back in 1984 Ben
Witherington explored this phenomenon in the western text of Acts.<a href="https://www.blogger.com/blogger.g?blogID=2860023273901948907#_ftn1" name="_ftnref" style="mso-footnote-id: ftn;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]-->[1]<!--[endif]--></span></span></a>
P46 is our earliest text of Paul’s letters and dates from around 200 CE and </span><span style="font-family: "Times New Roman"; font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">Edgar
Battad Ebojo</span><span style="font-family: "Times New Roman"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;"> has recently show</span><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">n that P46
has some textual variants at 1 Cor 11:9; 1 Cor 16:19, Gal 3:28; and Eph 5:24
that subtly reduce the standing of women in the church.<a href="https://www.blogger.com/blogger.g?blogID=2860023273901948907#_ftn2" name="_ftnref" style="mso-footnote-id: ftn;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]-->[2]<!--[endif]--></span></span></a>
Dominika A. Kurek-Chomycz did a helpful study of the anti-Priscan tendency in
the manuscripts.<a href="https://www.blogger.com/blogger.g?blogID=2860023273901948907#_ftn3" name="_ftnref" style="mso-footnote-id: ftn;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]-->[3]<!--[endif]--></span></span></a> Surprisingly,
a comprehensive study of the phenomenon is lacking. In this blog post I will
not attempt such a huge task, but will focus on Prisca and Junia in P46.<o:p></o:p></span></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<br /></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<u><span style="font-family: "TimesNewRoman\,Bold"; font-size: 16.0pt; mso-bidi-font-size: 15.0pt;">Name
order reversals that demoted women<o:p></o:p></span></u></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<br /></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">There
are just 11 occasions in the NT when a woman is listed along with one or more
men. On 4 of these occasions the woman is named last; “Aquila and Prisca” (1
Cor 16:19); “Dionysius the Areopagite and a woman named Damaris” Acts (17:34);
“Andronicus and Junia” (Rom 16:7); Eubulus and Pudens and Linus and Claudia (2
Tim 4:21). There are 7 cases where the woman is named ahead of at least one
man:<o:p></o:p></span></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<br /></div>
<div style="margin-bottom: .1pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: .1pt; mso-list: l1 level1 lfo1; text-indent: -18.0pt;">
<!--[if !supportLists]--><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-family: "TimesNewRoman\,Bold"; mso-bidi-font-size: 15.0pt; mso-fareast-font-family: "TimesNewRoman\,Bold";"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">“Mary and Joseph” (Luke 2:16)<o:p></o:p></span></div>
<div style="margin-bottom: .1pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: .1pt; mso-list: l1 level1 lfo1; text-indent: -18.0pt;">
<!--[if !supportLists]--><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-family: "TimesNewRoman\,Bold"; mso-bidi-font-size: 15.0pt; mso-fareast-font-family: "TimesNewRoman\,Bold";"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">“Prisca and Aquila” (Rom 16:3)<o:p></o:p></span></div>
<div style="margin-bottom: .1pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: .1pt; mso-list: l1 level1 lfo1; text-indent: -18.0pt;">
<!--[if !supportLists]--><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-family: "TimesNewRoman\,Bold"; mso-bidi-font-size: 15.0pt; mso-fareast-font-family: "TimesNewRoman\,Bold";"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">“Prisca and Aquila” (2 Tim 4:19)<o:p></o:p></span></div>
<div style="margin-bottom: .1pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: .1pt; mso-list: l1 level1 lfo1; text-indent: -18.0pt;">
<!--[if !supportLists]--><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-family: "TimesNewRoman\,Bold"; mso-bidi-font-size: 15.0pt; mso-fareast-font-family: "TimesNewRoman\,Bold";"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">“Priscilla and Aquila” (Acts 18:18)<o:p></o:p></span></div>
<div style="margin-bottom: .1pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: .1pt; mso-list: l1 level1 lfo1; text-indent: -18.0pt;">
<!--[if !supportLists]--><b style="mso-bidi-font-weight: normal;"><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-family: "TimesNewRoman\,Bold"; mso-bidi-font-size: 15.0pt; mso-fareast-font-family: "TimesNewRoman\,Bold";"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";"> </span></span></span></b><!--[endif]--><b style="mso-bidi-font-weight: normal;"><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">“Priscilla and Aquila” (Acts 18:26)<o:p></o:p></span></b></div>
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<!--[if !supportLists]--><b style="mso-bidi-font-weight: normal;"><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-family: "TimesNewRoman\,Bold"; mso-bidi-font-size: 15.0pt; mso-fareast-font-family: "TimesNewRoman\,Bold";"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";"> </span></span></span></b><!--[endif]--><b style="mso-bidi-font-weight: normal;"><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">“Philolous, Julia, Nereus and his
sister …” (Rom 16:15)<o:p></o:p></span></b></div>
<div style="margin-bottom: .1pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: .1pt; mso-list: l1 level1 lfo1; text-indent: -18.0pt;">
<!--[if !supportLists]--><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-family: "TimesNewRoman\,Bold"; mso-bidi-font-size: 15.0pt; mso-fareast-font-family: "TimesNewRoman\,Bold";"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">“Philemon … Aphia … Archippus” (Philem
2)<o:p></o:p></span></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<br /></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">The
Center for New Testament Restoration (https://greekcntr.org/manuscripts.htm)
collates all manuscripts dating to before about 400 CE. They show only four
cases of names being reversed in order:<o:p></o:p></span></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<br /></div>
<div style="margin-bottom: .1pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: .1pt; mso-list: l0 level1 lfo2; text-indent: -18.0pt;">
<!--[if !supportLists]--><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-family: "TimesNewRoman\,Bold"; mso-bidi-font-size: 15.0pt; mso-fareast-font-family: "TimesNewRoman\,Bold";"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">W – Codex Washingtonianus places
Elijah before Moses at Matt 17:4. There is a simple explanation: after writing
the phrase μιαν και, the scribe’s eye skipped to the second instance of the phrase
and therefore he wrote the second name first.<o:p></o:p></span></div>
<div style="margin-bottom: .1pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: .1pt; mso-list: l0 level1 lfo2; text-indent: -18.0pt;">
<!--[if !supportLists]--><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-family: "TimesNewRoman\,Bold"; mso-bidi-font-size: 15.0pt; mso-fareast-font-family: "TimesNewRoman\,Bold";"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">The same text promotes Andrew ahead
of James and John at Mark 3:18, presumably to conform the text to that of Luke
and/or Matthew, or to place Andrew with his brother.<o:p></o:p></span></div>
<div style="margin-bottom: .1pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: .1pt; mso-list: l0 level1 lfo2; text-indent: -18.0pt;">
<!--[if !supportLists]--><b style="mso-bidi-font-weight: normal;"><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-family: "TimesNewRoman\,Bold"; mso-bidi-font-size: 15.0pt; mso-fareast-font-family: "TimesNewRoman\,Bold";"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span></b><!--[endif]--><b style="mso-bidi-font-weight: normal;"><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">D – Bezae places Priscilla behind
Aquila at Acts 18:26, where Priscilla (according to the original text) takes
the lead in teaching Apollos, an educated man.</span></b></div>
<div style="margin-bottom: .1pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: .1pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;"><o:p></o:p></span></b></div>
<div class="separator" style="clear: both; text-align: center;">
<b style="mso-bidi-font-weight: normal;"><a href="https://4.bp.blogspot.com/-OKUozQREN1A/W7Lar61Ul4I/AAAAAAAAAOs/Ugy2l0iADjkP05ccRAeoyrylssMzU1tcwCEwYBhgL/s1600/D%2BPriscilla.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="87" data-original-width="902" height="37" src="https://4.bp.blogspot.com/-OKUozQREN1A/W7Lar61Ul4I/AAAAAAAAAOs/Ugy2l0iADjkP05ccRAeoyrylssMzU1tcwCEwYBhgL/s400/D%2BPriscilla.png" width="400" /></a></b></div>
<br />
<div style="margin-bottom: .1pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: .1pt; mso-list: l0 level1 lfo2; text-indent: -18.0pt;">
<!--[if !supportLists]--><b style="mso-bidi-font-weight: normal;"><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-family: "TimesNewRoman\,Bold"; mso-bidi-font-size: 15.0pt; mso-fareast-font-family: "TimesNewRoman\,Bold";"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";"> </span></span></span></b><!--[endif]--><b style="mso-bidi-font-weight: normal;"><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">P46 reverses Julia and Nereus at Rom
16:15</span></b><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">, as well as Patrobas and Hermas at Rom
16:14 (see below).<b style="mso-bidi-font-weight: normal;"><o:p></o:p></b></span></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<br /></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">It
is surely no coincidence that 2 of these 4 reversals are among the 7 cases in
the NT where women precede men, and that these two cases occur in manuscripts
that are known for their misogyny. There are about one hundred opportunities
for name switches in the NT so it is clear that woman have been demoted by the
process disproportionately compared to men. I will discuss Julia in more detail
below.<o:p></o:p></span></div>
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<br /></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<u><span style="font-family: "TimesNewRoman\,Bold"; font-size: 16.0pt; mso-bidi-font-size: 15.0pt;">Women becoming men<o:p></o:p></span></u></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<br /></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<u><span style="font-family: "TimesNewRoman\,Bold"; font-size: 14.0pt; mso-bidi-font-size: 15.0pt;">Nympha<o:p></o:p></span></u></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">In
the text of Vaticanus, among, others, Col 4:15 sends greetings to “Nympha and
the church in <i style="mso-bidi-font-style: normal;">her</i> house”. Νυμφαν και
την κατ οικον αυτης εκκλησιαν. Most other manuscripts, however, change αυτης
(her) to αυτων (their) or αυτου (his). It is very likely that the transmitters
of the texts were uncomfortable with the idea that a woman led a house church,
so they took Νυμφαν to be the accusative of the male name Νυμφ</span><span style="font-family: "Times New Roman"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">ᾶ</span><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">ς
and altered the pronoun accordingly. Here is the text in Sinaiticus:</span></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;"><o:p></o:p></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://2.bp.blogspot.com/-mpwD9ipGno8/W7LbfHbM9sI/AAAAAAAAAO0/kGogTJ3NvD0zGQRYvmYaNnn-73wo8RD2wCEwYBhgL/s1600/Nympha.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="188" data-original-width="622" height="120" src="https://2.bp.blogspot.com/-mpwD9ipGno8/W7LbfHbM9sI/AAAAAAAAAO0/kGogTJ3NvD0zGQRYvmYaNnn-73wo8RD2wCEwYBhgL/s400/Nympha.png" width="400" /></a></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<u><span style="font-family: "TimesNewRoman\,Bold"; font-size: 14.0pt; mso-bidi-font-size: 15.0pt;">Prisca<o:p></o:p></span></u></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">The
<i style="mso-bidi-font-style: normal;">Index apostolorum discipulorumque</i>,
ascribed to Epiphanius, identifies both Junia and Prisca as men (</span><span style="font-family: "Times New Roman"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">Ἰουνίας
and Πρίσκας</span><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">). Attempts to change the gender of Prisca
were doomed to failure since Acts 18:2 is very explicit that Priscilla was a
woman. However, P46, being a collection of Paul’s letters, contained no text of
Acts and we do not know whether Acts was known to those who transmitted this
text. At 1 Cor 16:19 P46 adds a sigma to the name Πρισκα making Πρισκας, which
is masculine in form.</span></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;"><o:p></o:p></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://4.bp.blogspot.com/-0zI_ZkUoK4I/W7LcPWoXaUI/AAAAAAAAAPA/btmsRi8r-pMbP01Ye2lTTv9o7rF83WBTgCEwYBhgL/s1600/Priscas.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="180" data-original-width="615" height="58" src="https://4.bp.blogspot.com/-0zI_ZkUoK4I/W7LcPWoXaUI/AAAAAAAAAPA/btmsRi8r-pMbP01Ye2lTTv9o7rF83WBTgCEwYBhgL/s200/Priscas.png" width="200" /></a></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">Prisca
appears in Paul’s letters elsewhere only at Rom 16:3 and 2 Tim 4:19, but in
both places the name is in the accusative (Πρισκαν) so its gender is ambiguous.
The effect of the Πρισκας variant at 1 Cor 16:19 in P46 is therefore to make
Prisca a man not only there but also at Rom 16:3.<o:p></o:p></span></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<br /></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">In
Romans Paul acclaims Prisca very highly and greets her ahead of her husband and
indeed before anyone else. This would have been uncomfortable for misogynist
transmitters of the text and they solved their problem in P46 by the simple
addition of a sigma to Prisca’s name at 1 Cor 16:19. They may have assumed that
Πρισκαν in Rom 16:3 must have been a man and, primed to read Πρισκας at 1 Cor
16:19, they may have been encouraged to do so by the sigma at the start of the
following word (συν).<o:p></o:p></span></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<br /></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">Kurek-Chomycz
points out that the manuscripts are fairly evenly split over whether the name
should be Prisca or Priscilla at 1 Cor 16:19. This demands an explanation since
nowhere in Acts did the scribes change Priscilla to Prisca, and none of them
change Prisca to Priscilla at 2 Tim 4:19. Even at Rom 16:3, where we are given
a lot of information about Prisca, she is not changed to Priscilla until the
seventh century, as far as we know. Why then is the form of the name at 1 Cor
16:19 so disputed among the early manuscripts? Kurek-Chomycz struggles with
this question, but a possible answer can be offered. The Πρισκας textual
variant at 1 Cor 16:19 would not have lasted long when the communities started
to use Acts extensively, for it directly contradicts the clear statement of
Acts 18:2. Scribes would replace Πρισκας with Πρισκιλλα or Πρισκα to remove
that contradiction. I do not know whether the original text read Πρισκιλλα or
Πρισκα, and it matters little. My point is that if the Πρισκας textual variant
was widespread in the early decades of the church, it could have given rise to
the even split that we see between the Πρισκιλλα and Πρισκα forms of the name.
Is there a better explanation?<o:p></o:p></span></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<br /></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">Another
male version of the name Prisca is found in Sinaiticus, which has Πρισκον instead
of Κρισπον at 1 Cor 1:14. Πρισκον is the accusative of the common male name
Πρισκος (Latin Priscus).<a href="https://www.blogger.com/blogger.g?blogID=2860023273901948907#_ftn4" name="_ftnref" style="mso-footnote-id: ftn;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]-->[4]<!--[endif]--></span></span></a>
It is hard to know how to interpret this variant. A second hand has corrected
it by placing two letters above the line.</span></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<span style="font-family: "TimesNewRoman\,Bold"; font-size: 15.0pt;"><o:p></o:p></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://1.bp.blogspot.com/-JOyS5eGDLnk/W7Lf9J86ZBI/AAAAAAAAAPY/l3r9qE9zcWAszUYEcSodvkAUZQbeWcq0ACLcBGAs/s1600/Priskon.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="107" data-original-width="340" height="62" src="https://1.bp.blogspot.com/-JOyS5eGDLnk/W7Lf9J86ZBI/AAAAAAAAAPY/l3r9qE9zcWAszUYEcSodvkAUZQbeWcq0ACLcBGAs/s200/Priskon.png" width="200" /></a></div>
<br />
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<u><span style="font-family: "TimesNewRoman\,Bold"; font-size: 14.0pt; mso-bidi-font-size: 15.0pt;">Junia
and Julia<o:p></o:p></span></u></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">If
the misogynists behind P46 were embarrassed by Prisca, were they also
embarrassed by Junia, who was prominent among the apostles and was in Christ
before Paul?</span></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;"><o:p></o:p></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://2.bp.blogspot.com/-Cft_URvbi0o/W7Lgy5u5QDI/AAAAAAAAAPo/-behEv4u06Q1UZf0ea05XQMDu1VSZG0vgCLcBGAs/s1600/P46%2BRom%2B16-7.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="238" data-original-width="901" height="168" src="https://2.bp.blogspot.com/-Cft_URvbi0o/W7Lgy5u5QDI/AAAAAAAAAPo/-behEv4u06Q1UZf0ea05XQMDu1VSZG0vgCLcBGAs/s640/P46%2BRom%2B16-7.png" width="640" /></a></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">Whereas
most manuscripts read οι και προ εμου γεγοναν, P46 reads </span><span style="font-family: 'TimesNewRoman,Bold'; font-size: 12pt;">ο</span><b style="font-family: 'TimesNewRoman,Bold'; font-size: 12pt;">ς</b><span style="font-family: 'TimesNewRoman,Bold'; font-size: 12pt;"> και προ εμου γεγον</span><b style="font-family: 'TimesNewRoman,Bold'; font-size: 12pt;">ε</b><span style="font-family: 'TimesNewRoman,Bold'; font-size: 12pt;">ν. Thus, while the original text
stated that Andronicus and Junia were in Christ before Paul, P46 says that only
Andronicus was in Christ before Paul. James Royse writes, “Perhaps we have here
a reluctance to include a woman among those who were “in Christ” before Paul.”</span><a href="https://www.blogger.com/blogger.g?blogID=2860023273901948907#_ftn5" name="_ftnref" style="font-family: 'TimesNewRoman,Bold'; font-size: 12pt;" title=""><span class="MsoFootnoteReference">[5]</span></a><span style="font-family: 'TimesNewRoman,Bold'; font-size: 12pt;">
But there is more. P46 also changes Ιουνιαν to Ιου</span><b style="font-family: 'TimesNewRoman,Bold'; font-size: 12pt;">λ</b><span style="font-family: 'TimesNewRoman,Bold'; font-size: 12pt;">ιαν (Julia), and this is significant, as we will see, because this
manuscript also messes with Ιουλιαν at Rom 16:15.</span></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://4.bp.blogspot.com/-cTLOZywgDl4/W7LhTva6QCI/AAAAAAAAAPw/M86-JDIm3n83tcwD25q8TTh1BpPSFeDuQCLcBGAs/s1600/P46%2BRom%2B16-15.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="252" data-original-width="901" height="179" src="https://4.bp.blogspot.com/-cTLOZywgDl4/W7LhTva6QCI/AAAAAAAAAPw/M86-JDIm3n83tcwD25q8TTh1BpPSFeDuQCLcBGAs/s640/P46%2BRom%2B16-15.png" width="640" /></a></div>
<div style="margin-bottom: .1pt; margin-left: 0cm; margin-right: 0cm; margin-top: .1pt;">
<span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">P46
has the names Ιουλιαν and Νηρεα reversed. It has also replaced the first letter
of Ιουλιαν with an alpha and the first letter of Νηρεα with a beta. This
corruption of the two names has recently been convincingly explained by Royse.<a href="https://www.blogger.com/blogger.g?blogID=2860023273901948907#_ftn6" name="_ftnref" style="mso-footnote-id: ftn;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]-->[6]<!--[endif]--></span></span></a>
“In the exemplar the names were marked for transposition by the use of the
letters A and B, as is known from other manuscripts.” The scribe then saw the
letters A and B written above the start of the two names and misunderstood the
intent of the corrector. He then replaced the initial letters of the two names
with the A and B (just as someone copying Sinaiticus would convert Πρισκον to
Κρισπον </span><span style="font-family: "Times New Roman"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">– see above)</span><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">. P46 also
reverses the names Patrobas and Hermas two lines above, and it seems to me that
we now have a likely explanation. The corrector who wrote the A and B, or
someone else, wrote “switch the names” in the margin. A scribe did not know
that this referred (only) to the names Julia and Nereus so he swapped Patrobas
and Hermas as well as (or instead of) Julia and Nereus. The exchange of the
names Patrobas and Hermas is likely collateral damage from an attempt (successful
or otherwise) to switch Julia and Nereus. I am undecided whether the corrector
who wrote the A and B was trying to move Julia behind Nereus or return her to
her original position. Nor do I know whether he placed the A over the name that
he wanted to come first or incorrectly over the other name (which could have
caused the scribe’s confusion). In any case, at some time someone made (or
intended to make) a manuscript that read Ιουλιαν και την αδελφην αυτου (Julias
and <i style="mso-bidi-font-style: normal;">his</i> sister). The pronoun αυτου is
gender specific and makes the claim that Ιουλιαν is the accusative of a man’s
name (presumably Julias). By simply transposing the names Julia and Nereus
someone has turned Julia into a man. This is important because it would have
cast doubt on the gender of Junia of 16:7 (who has been transformed into
Ιουλιαν by P46). Misogynists would have been able to say, “Andronicus’s partner
was probably a man because his name appears later in the text as a man’s name.
Even if it refers to a different person of the same name, it shows that it was
a man’s name in Paul’s day and in Paul’s accent/spelling.” In their
determination to cast Prisca and Junia as men, they were, it seems, undeterred
by the fact that the masculine names Priscas and Julias were rare or
unattested. In much the same way, some, to this day, see Junia(s) as a man,
undeterred by the fact that it is unattested as a male name.<o:p></o:p></span></div>
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<u><span style="font-family: "TimesNewRoman\,Bold"; font-size: 16.0pt; mso-bidi-font-size: 15.0pt;">Conclusion</span></u><span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "TimesNewRoman\,Bold"; font-size: 12.0pt; mso-bidi-font-size: 15.0pt;">P46
made subtle changes to the text to cast doubt on the gender of both Prisca and
Junia, who were the two women who most offended patriarchal assumptions. P46 could,
theoretically, have added the sigma to Prisca at 1 Cor 16:19 by accidental
dittography, but we should no longer give it the benefit of the doubt since the
exchange of the names Julia and Nereus can only have been an attempt at
deliberate deceit, because name switches did not happen without good reason.</span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=2860023273901948907#_ftnref" name="_ftn1" style="mso-footnote-id: ftn;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]-->[1]<!--[endif]--></span></span></a> Ben Witherington III, “Anti-Feminist Tendencies of the ‘Western’ Text in Acts”, JBL 103 (1984), 82-84.<br /><a href="https://www.blogger.com/blogger.g?blogID=2860023273901948907#_ftnref">[2]</a> Edgar Battad Ebojo, “Sex, Scribes, and Scriptures: Engendering the Texts of the New Testament” Journal of Biblical Text Research vol 36, 367-94. Here 386-7.<br /><a href="http://www.bskorea.or.kr/data/pdf/39-19%20Sex,%20Scribes,%20and%20Scriptures%20(Edgar).pdf">http://www.bskorea.or.kr/data/pdf/39-19%20Sex,%20Scribes,%20and%20Scriptures%20(Edgar).pdf</a> <br /><a href="https://www.blogger.com/blogger.g?blogID=2860023273901948907#_ftnref">[3]</a> “Is There an “Anti-Priscan” Tendency in the Manuscripts? Some Textual Problems with Prisca and Aquila”, JBL 125.1 (2006) 107-127. <br /><a href="https://www.blogger.com/blogger.g?blogID=2860023273901948907#_ftnref">[4]</a> The name is attested 228 times in the Trismegistos People database. <br /><a href="https://www.trismegistos.org/ref/ref_list.php?nam_id=5273">https://www.trismegistos.org/ref/ref_list.php?nam_id=5273</a> <br /><a href="https://www.blogger.com/blogger.g?blogID=2860023273901948907#_ftnref">[5]</a> James R. Royse, Scribal Habits in Early Greek New Testament Papyri (2008) 322 n690. <br /><a href="https://www.blogger.com/blogger.g?blogID=2860023273901948907#_ftnref">[6]</a> Scribal Habits 333-4.</div>
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Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com4tag:blogger.com,1999:blog-2860023273901948907.post-31134956166073429972018-09-21T19:19:00.000-07:002018-09-21T19:19:02.091-07:00Euodia and Syntyche<div class="separator" style="clear: both; text-align: center;">
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Alistair Stewart and I have an article in the latest issue of ZNW, titled "Euodia and Syntyche and the Role of Syzygos: Phil 4:2–3". You can read this paper for free on the ZNW web site <a href="https://www.degruyter.com/view/j/znw.2018.109.issue-2/znw-2018-0012/znw-2018-0012.xml?format=INT">here</a>. Alistair blogged about it <a href="https://ancientchurchorders.wordpress.com/2018/08/16/euodia-and-syntyche/">here</a>.<br />
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Enemies were trying to intimidate the believers in Philippi (Phil 1:27-30) so it was very important that they should stand united. However, their lack of humility towards each other was threatening this unity (Phil 2:1-5). Paul therefore called the Philippians to stand firm (Phil 4:1), and to stand shoulder to shoulder with their leaders (episkopoi), Euodia and Syntyche, in the same way that these two women had stood shoulder to shoulder with him (Phil 4:3). The phrase γνήσιε σύζυγε, often translated "true yokefellow" does not appoint someone to mediate a supposed dispute between Euodia and Syntyche. Rather it is a piece of "idealised praise" intended to cajole the congregation into being true yokefellows toward their two leaders.<br />
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Use the comments section if you have any feedback or questions on the paper.<br />
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The inspiration for my own work on Phil 4:3 goes back to a (no longer extant) blog post by Doug Chaplin, who proposed that "yokefellow" was not being called to arbitrate a dispute.<br />
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It is very probable that Euodia was the leadership name that was given to Lydia (Acts 16:15-16, 40). See <a href="http://paulandco-workers.blogspot.com/2017/03/tyndale-bulletin-paper-on-name-giving.html">here</a>.Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com1tag:blogger.com,1999:blog-2860023273901948907.post-10449337310954003462017-10-05T00:32:00.000-07:002017-10-05T00:32:58.990-07:00Vaticanus paragraphoi and 1 Cor 14:34-35Philip Payne has a recent NTS paper, titled "Vaticanus Distigme-obelos Symbols Marking Added Text, Including 1 Corinthians 14.34-5". It can be read for free online <a href="https://www.cambridge.org/core/journals/new-testament-studies/article/vaticanus-distigmeobelos-symbols-marking-added-text-including-1-corinthians-14345/A5FC01A6E14A2A1CF1F514A9BF93C581">here</a>. The media have reported on this paper, and Larry Hurtado and Scot McKnight have spoken favourably of it. However, the specialists at <a href="http://evangelicaltextualcriticism.blogspot.ca/2017/09/more-payne-no-gain-on-distigmai.html">Evangelical Textual Criticism</a> (ETC) are very skeptical.<br />
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<a href="https://2.bp.blogspot.com/-DaDOY_u4sa0/WdLlKARYmHI/AAAAAAAAAKQ/YumTJpbiokUP5r_z5upkdbvyK53WpMUegCLcBGAs/s1600/Screen%2BShot%2B2017-10-02%2Bat%2B6.13.47%2BPM.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="99" data-original-width="147" src="https://2.bp.blogspot.com/-DaDOY_u4sa0/WdLlKARYmHI/AAAAAAAAAKQ/YumTJpbiokUP5r_z5upkdbvyK53WpMUegCLcBGAs/s1600/Screen%2BShot%2B2017-10-02%2Bat%2B6.13.47%2BPM.png" /></a>Vaticanus has many horizontal bars that extend into the margin. An example is shown to the left. It is agreed that most or all indicate paragraphs, hence the term paragraphoi. The margins also contain distigmai (pairs of dots), such as shown to the right, and Payne counts nearly 800 such cases in Vaticanus.<br />
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He has shown that the dots tend to correspond to textual variants and Peter Head has argued that they were added in the sixteen century (see <a href="http://evangelicaltextualcriticism.blogspot.ca/2009/11/sbl-new-orleans-2009-i-peter-head.html">here</a> and <a href="http://evangelicaltextualcriticism.blogspot.ca/2009/11/sbl-new-orleans-2009-i-peter-head_22.html">here</a>). Payne finds 28 places where the two dots and a bar appear together. He then argues that, in such cases, the bars fall into two categories. He finds 20 "undisputed paragraphoi", and 8 "characteristic bars". The "primary graphic distinction" of the "characteristic bars" is that they extend further into the margin, he claims. Of the 28 cases, he finds 10 that correspond to locations where NA28 identifies a "multi-word variant". Now, Payne's 8 "characteristic bars" all belong to the group of 10 cases that have "multi-word variants". He shows that this could not happen by chance, and concludes that 1 Cor 14:33-4, which is one of the 8, marks the beginning of added text. This would then support the view that Paul did not write 1 Cor 14:34-35, the text that many take to mean that Paul did not allow women to speak in church.<br />
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The purpose of this blog post is not to assess the whole paper (I am not qualified to do that), but merely to comment on the bar measurements and the statistical argument about the correlation between the bar measurements and presence of a multi-word variant.<br />
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Using <a href="https://digi.vatlib.it/view/MSS_Vat.gr.1209">online images</a>, I measured the extension into the margin of the bars in all 28 cases. I measured them three times each and took the average (I then adjusted all the values down by the same amount to make my definition of the margin consistent with Payne's). The results are plotted below. Here the cases have been placed in ascending order of the number of added words in the textual variants, as given by Payne in his comments on the ETC blog. Thus, the first six points, on the left, have no added words (and are in a random order), and the 28th point, on the right, represents 1 Cor 14:33-4, where 36 words may have been added. <span style="font-size: x-small;">The order, with Vaticanus locations is Col 3:18 (1505B), Matt 24:6 (1268A), Col 2:15 (1504B), Acts 13:16 (1401B), Mark 3:5 (1280C), Jas 4:4 (1428C), 2 John 8 (1442C), Luke 22:58 (1345B), Matt 21:3 (1262C), Luke 21:19 (1342C), Col 3:20 (1505B), Acts 14:13 (1403A), John 9:41 (1365A), 1 Cor 10:24 (1470A), Matt 3:9 (1237B), Rom 16:5 (1460B), Phil 2:24 (1500C), John 7:39 (1361A), Mark 5:40 (1284C), Luke 1:28 (1305A), Matt 13:50 (1253B), Mark 14:70 (1301B), Acts 14:18 (1403B), Luke 14:24-5 (1332C), Acts 2:47 (1385B), Matt 18:10, 12 (1259A), Acts 6:10 (1390A), 1 Cor 14:33-4 (1474A).</span><br />
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<a href="https://2.bp.blogspot.com/-Xj4SSudYUd4/WdPde-sGtMI/AAAAAAAAALs/05jBV0MssxUjrZW4XBl23z19vcLFYWfIgCLcBGAs/s1600/Screen%2BShot%2B2017-10-03%2Bat%2B11.54.25%2BAM.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="47" data-original-width="103" height="146" src="https://2.bp.blogspot.com/-Xj4SSudYUd4/WdPde-sGtMI/AAAAAAAAALs/05jBV0MssxUjrZW4XBl23z19vcLFYWfIgCLcBGAs/s320/Screen%2BShot%2B2017-10-03%2Bat%2B11.54.25%2BAM.png" width="320" /></a>As you can see, the data demonstrate no particular relationship between extension into margin and size of textual variant. To avoid bias I took the measurements without knowing which images were associated with textual variants. That is to say, when measuring the Y-value of each point, I was blind to its X-value. (I should mention that there is some ambiguity about the bar at Matt 18:10, 12, shown to the right. Payne includes the dot as part of the bar, but I did not).<br />
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So how does Payne arrive at the conclusion that "The standard probability test shows that the likelihood of such a stark difference occurring at random is far less than one in 10,000."? Well, he kindly shared his own data in the comments section of the <a href="http://evangelicaltextualcriticism.blogspot.ca/2017/09/more-payne-no-gain-on-distigmai.html">blog post</a> at ETC. The graph below shows Payne's measurements together with mine.<br />
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We see immediately that Payne gets smaller measurements for all 20 "undisputed paragraphoi", and he gets greater measurements for all but one of the "characteristic bars". With his measurements he is able to claim that the 8 "characteristic bars" "extend on average almost twice as far into the margin as these twenty undisputed paragraphoi."<br />
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Payne also discusses bar length, so I have pasted the graph for bar length below. Note that bars that extend far into the margin are naturally often long (they are not statistically independent variables).<br />
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We see again that, with my data, there is no strong correlation. In general, Payne gets longer "characteristic bars" than I do, and shorter "undisputed paragraphoi".<br />
Let us compare, for example, Matt 21:3 (the 9th point in the graph), with 1 Cor 14:33-34 (the last point in the graph). Payne measures the bar at 1 Cor 14:33-34 to be 20% longer than the bar at Matt 21:3, but the image to the right shows that they are the same. Payne's numbers come from his comment on the ETC blog, and he gives them to one decimal place. However 13 of his 28 length measurements, including at 1 Cor 14:33-34, are whole numbers, as you can see above. We would expect just 3 and the probability of getting 13 or more is less then one in a million. He has clearly favoured whole numbers and it does appear that he has shown a bias in his decisions about which numbers to round down or up.<br />
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With Payne's measurements there is no "characteristic bar" that is shorter than any of the "undisputed paragraphoi".<br />
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Philip tells me that it is a <i>combination</i> of features that define "characteristic bars", so here is the plot of extension into the margin against length.<br />
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I suppose we could define a "characteristic bar", according to the line shown, by length + extension into margin/2.7 > 5.2mm, but I can't imagine a scribe using such an equation, and there would still be 4 cases of "multi-word variants" that do not make the cut.<br />
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In his paper Payne claims that "All eight combine noticeably greater extension into the margin with noticeably greater length than the other twenty." This is just not true, however we interpret it.<br />
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There is no bi-modal distribution of extensions into the margin or lengths: the points do not fall into two categories, even with Payne's measurements. He uses arbitrary thresholds to define a "characteristic bar" and a "multi-word variant", but uses a statistical test that is appropriate only when the categories are distinct.<br />
<br />Payne claims in his paper (section 3) that only one paragraphos in 1 Cor extends as far into the margin as the bar at 14:33-4, but I did not have to look far to find another (at 1468B).<br /><br />So, there are serious flaws in Payne's data, and in his use of those data. What lessons can we draw from this?<br />
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We cannot conclude, of course, that Paul wrote 1 Cor 14:34-35, still less that he silenced women there. This text remains a mystery to me. It is almost certain that Paul gave leadership roles to women. I have argued that Paul gave Lydia the "leadership name", Euodia. See page 254 of the Tyndale Bulletin paper embedded <a href="http://paulandco-workers.blogspot.ca/2017/03/tyndale-bulletin-paper-on-name-giving.html">here</a>.<br />
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What we can conclude is that the peer review process has failed us yet again. The measurement errors and questionable statistical method should have been spotted by reviewers.<br />
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We can also conclude that online discussion can make much faster progress then peer reviewed journals. The blog posts and comments on the ETC blog have advanced the debate, in large part because Philip Payne and others have been so willing to share their ideas and data. He has also exchanged multiple emails with me. If only all scholars were as willing to engage in online and offline discussion!Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com3tag:blogger.com,1999:blog-2860023273901948907.post-25428548427036516602017-03-03T22:09:00.001-08:002017-03-03T22:09:32.683-08:00Tyndale Bulletin paper on name giving by Paul and the destination of ActsTyndale Bulletin has published a paper that I wrote on "Name Giving by Paul and the Destination of Acts". With their permission I have posted the paper below. I recommend Tyndale Bulletin to prospective authors because of their open access policy, all but the most recent issues being available online <a href="http://www.tyndale.cam.ac.uk/tb-past-issues">here</a>.<br />
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I am hoping that this paper will spark interest in the wider phenomenon of renaming in the early church, as well as the historicity of Acts. You can post feedback in the comments section here, as well as on the <a href="http://www.tyndale.cam.ac.uk/tb-latest-blog">Tyndale Bulletin blog</a>, which also accepts comments, or you can just send me an email.<br />
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<iframe height="960" src="https://drive.google.com/file/d/0B6y01ntmo6czTUF2amZTWnduRGc/preview" width="640"></iframe>Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com1tag:blogger.com,1999:blog-2860023273901948907.post-548825820227423662016-02-13T20:51:00.000-08:002016-02-13T20:51:27.177-08:00Richard Last on Gaius as a guest (Rom 16:23)Rom 16:23 reads<br />
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Gaius, who is <i>host</i> to me and to the whole church, greets you.</blockquote>
<a href="https://3.bp.blogspot.com/-DZ13lwZ-fPo/Vr-ynOokVtI/AAAAAAAAAJI/kSEq-uA-_5o/s1600/419AfVm3LQL._SX314_BO1%252C204%252C203%252C200_.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="320" src="https://3.bp.blogspot.com/-DZ13lwZ-fPo/Vr-ynOokVtI/AAAAAAAAAJI/kSEq-uA-_5o/s320/419AfVm3LQL._SX314_BO1%252C204%252C203%252C200_.jpg" width="202" /></a>Richard Last, however, translates ξένος as "guest" instead of "host". See pages 62-71, most of which are available on Google books <a href="https://books.google.ca/books?id=eNnECgAAQBAJ&pg=PA62&lpg=PA62&dq=%22Gaius:+host+or+Guest%22&source=bl&ots=jfXNgdm1OY&sig=krkbrNdz51MNa1lGjYB5nkUnpVg&hl=en&sa=X&ved=0ahUKEwiP8qu6xPXKAhUT5GMKHaFFCsEQ6AEIHDAA#v=onepage&q=%22Gaius%3A%20host%20or%20Guest%22&f=false">here</a>. <i>The Pauline Church and the Corinthian Ekklesia: Creco-Roman Associations in Comparative Context </i>(SNTSMS 164; Cambridge: CUP, 2015). He finds that ξένος does not mean "host" in texts concerning associations, and this argument is not without weight. However, his theory creates more problems than it solves:<br />
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1. The name "Gaius" is a Latin praenomen (first name), and such names were reserved almost exclusively for intimate friends and family members. It is unlikely that a guest would be a close friend of either Paul or the members of the church of Rome. If Gaius was a guest we would expect Paul to use his cognomen rather than his praenomen.<br />
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2. Gaius was not a guest because he was already baptized (1 Cor 1:14). Richard Last counters that 1 Cor 1:14 might refer to a different Gaius:<br />
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Steven Friesen provides reason to think that this is not the same Gaius as in 1 Cor 1:14: he observes that the supposed household of Gaius, the ξένος (Rom 16:23), is never mentioned in the Corinthian letter and that 'it is odd that Paul said he baptized Stephanas' whole house (1 Cor 1.16) but he did not say he baptized Gaius's whole house (1 Cor 1.14).' Moreover, I would add, it is peculiar that Paul never commends Gaius's service as a host in the Corinthian correspondence, where he praises other service providers (1 Cor 3:1; 16:15-18).</blockquote>
These are valuable observations, but they do not show that we are looking at two Gaiuses. They simply illustrate that <a href="http://paulandco-workers.blogspot.ca/2011/12/gaius-titius-justus-and-his-new-name.html">"Gaius" was merely Stephanas's praenomen</a>. Indeed, Last himself perceptively suggests that "Stephanas and other Corinthian service providers were crowned or honoured with inscriptions or proclamations" (p158), so he came close to realizing that Gaius had been named "Stephanas", meaning "crowned".<br />
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3. The believers in Rome would find it odd that a mere guest would choose to send greetings to them. Then, as now, people sent greetings to those with whom they had a strong connection. All, or nearly all, of the other greeters in Paul's letters had travelled on church business. A guest would not fit that pattern.<br />
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4. Paul would have little motive for sending greetings from a guest. Last proposes that Paul mentioned a guest to show the church of Rome that he (Paul) was able to bring in money by recruiting a fee-paying guest. However, for this to be plausible, Last would need to show that guests at all (or nearly all) association events actually subsidized the association. As far as I can tell, the examples that Last cites do not show that the guests paid for more than the food and wine that they consumed. Last also proposes that Paul mentioned the guest to show his addressees that he was able to recruit new members. However, if Paul wanted to display his ability to recruit, he would have mentioned actual converts, rather than a guest, who was merely a potential future convert.<br />
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5. The greeters in Rom 16:21-23 seem to be mentioned in a deliberate order. Paul gives priority to those who have been in the faith for longest and/or have traveled most widely for the gospel. Gaius is mentioned ahead of Erastus, who was already a believer (Acts 19:22), so Gaius was already a believer.<br />
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For these reasons I think we can be confident that Gaius was the host, not a guest.Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com0tag:blogger.com,1999:blog-2860023273901948907.post-21536721251435793302016-02-02T22:11:00.000-08:002016-02-02T22:11:00.865-08:00Vicky Balabanski on the destination of PhilemonHere I review Vicky Balabanski, "Where is Philemon? The Case for a Logical Fallacy in the Correlation of the Data in Philemon and Colossians 1.1-2; 4.7-18" <i>JSNT</i> 38(2) 131-150 (2015).<br />
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Balabanski argues that Philemon was not a resident of Colossae, as is normally supposed. She then goes on to suggest, more controversially, that this view is consistent with the view that Paul wrote Colossians. She imagines Paul writing, from Rome, to Philemon, whom she locates in or near Rome. Then she imagines Paul writing to the Colossians, from Rome, a year or two later.<br />
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<u>The problems Balabanski seeks to solve</u><br />
She collects a few interesting arguments against the usual assumption that both letters were (putatively or actually) written at the same time and sent by the same letter carrier (Tychicus) to the same city (Colossae):<br />
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1. Onesimus was a new Christian in Phlm 10, but Col 4:9 seems to take it for granted that the recipients already knew that Onesimus was a believer.<br />
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2. Philemon fails to mention Tychicus. "If these letters had been drafted and sent together, one would expect some words about Tychicus as the letter bearer and as the one responsible for the return of Onesimus." (p136)<br />
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3. Philemon's home seems closer to Paul than Colossae was to Paul. In Philemon it seems that Onesimus has sought out Paul as a mediator and it is unlikely that he would travel far. Also, if Philemon was written from Rome to Colossae, Paul would not have planned to visit Philemon (Phlm 22) because his intention was to go west to Spain. Col 4:7-9, by contrast, implies that Colossae had a "greater isolation" from Paul (p143).<br />
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4. In Col 4:10 Aristarchus is Paul's fellow-prisoner, but in Phlm 23 Epashras has the role.<br />
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5. "Archippus is among the recipients of Phlm (Phlm. 2), whereas he is not expected to be among the direct recipients of Col (Col. 4.17)." Perhaps.<br />
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6. She writes, "If Philemon were the patron of the Colossian house-church, why would Paul - or a pseudepigraphical author of the greetings we find in Col. 4 - fail to include greetings in Col. 4 to Philemon, and also Apphia?" (p134). I find this argument week. We have no evidence that Philemon was a particularly prominent Christian leader, so his absence from Colossians is not surprising. It is true that Paul mentions "the assembly in your house" (Phlm 2), but that assembly probably consisted of just Philemon's household. See the discussion <a href="http://paulandco-workers.blogspot.ca/2012/03/pauls-churches-consisted-of-households.html">here</a>. It is also true that Paul calls Philemon his "co-worker", but this should not be taken literally, for it is just a piece of "idealized praise" designed to cajole him into behaving like a co-worker (see Phlm 17).<br />
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These are some of the difficulties of correlating Philemon and Colossians. To these we can add the fact that Paul seems to know Philemon well (Phlm 1, 17, 19, 22), but had not been to Colossae. <br />
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<u>Problems with Balabanski's solution</u><br />
1. The greeters in Philemon are Epaphras, Mark, Aristarchus, Demas, and Luke. Colossians sends greetings from the same people (as well as the mysterious "<a href="http://paulandco-workers.blogspot.ca/2010/01/jesus-called-justus-as-misreading-of.html">Jesus called Justus</a>". This implies that these five men knew both Philemon and the Colossians, which strongly suggests that Philemon lived in or near Colossae. Greetings, in the ancient world, as today, are sent by people <a href="http://paulandco-workers.blogspot.ca/search?q=Ignatius">who know the recipients</a>. If the two letters were sent to very different locations, it would be a remarkable coincidence that the same five men knew both sets of recipients. If Philemon was in or near Rome and Colossians is genuine, why does Paul not send greetings to Philemon from anyone in Rome who had no special interest in the Colossians?<br />
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2. Archippus was in or near Colossae (Col 4:17) and he was also with Philemon (Phlm 2). Balabanski (p137-8) suggests that Archippus may have been sent by Paul to Colossae (or nearby) in the interval between the writing of the two letters. This would be another remarkable coincidence.<br />
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3. Col 4:9 has Onesimus travel to Colossae, and Phlm 12 sends Onesimus to Philemon. Onesimus was Philemon's slave and Col 4:9 presents him as a Colossian ("one of you"). Balabanski (p138-41) suggests, without evidence, that Onesimus may have been a resident of Colossae at an earlier time than his residence with Philemon near Rome. Another remarkable coincidence.<br />
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So, all 7 men who are associated with Philemon (Epaphras, Mark, Aristarchus, Demas, Luke, Archippus, and Onesimus) were also associated with Colossae in Colossians. We can therefore be confident that Philemon was in or near Colossae, if Colossians was written by Paul.<br />
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4. The 7 volumes of the Lexicon of Greek Personal names lists <a href="http://clas-lgpn2.classics.ox.ac.uk/">62 women called Apphia</a> between 100BC and 200AD. All but 4 of these are in the two volumes that cover coastal Asia minor (inland Asia minor is not yet available). Colossae itself has not been excavated, but from nearby Aphrodisias we know of 89 women in the time period, and 13 of them were called Apphia. That is a staggering 15%. Lightfoot wrote, "It is impossible to doubt that Apphia is a native Phrygian name." The spacial distribution of the name Apphria is a further connection between Philemon and Colossae, or at least its province.<br />
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I cannot think of a way to overcome these 4 problems simultaneously, but perhaps someone else can.Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com2tag:blogger.com,1999:blog-2860023273901948907.post-38052410013091182902015-10-02T22:49:00.000-07:002015-10-02T22:49:02.407-07:00Thomas Schmeller, the unity of 2 Corinthians, and Titus-Timothy<br />
On 24th May 2010 I argued on this blog (see <a href="http://paulandco-workers.blogspot.ca/2010/05/titus-timothy-and-unity-of-2.html">here</a>) that 2 Cor 1-9 is conciliatory and has a warm tone because Paul did not want to jeopardize the collection that Titus was organizing.<br />
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Then, on 17th Nov 2012 Thomas Schmeller (of Johann Wolfgang Goethe-Universität) gave a paper at the 2012 SBL annual meeting. His paper is called "No Bridge over Troubled Water? The Gap between 2 Corinthians 1–9 and 10–13 Revisited" and is online <a href="http://codexlovaniensis.googlecode.com/files/Schmeller.pdf">here</a>. The last two pages contain the important bits. He too argues that Paul adopts a conciliatory tone in 2 Cor 1-9 for the sake of the collection.<br />
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Then, on 30th Nov 2012 I emailed Schmeller, pointing him to my blog post and suggesting that he considered Titus-Timothy.<br />
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Then, in 2013, JSNT published Schmeller's piece, almost unchanged (JSNT 36(1) 73-84).<br />
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Then, on 27th July 2013 I emailed Schmeller again and expressed disappointment that he had not interacted with my blog post, either in his JSNT paper, or on the blog, or by email. He has responded to neither of my emails.</div>
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Now, Schmeller's proposal in his paper is not identical to that in my blog post. He is right, for example, to bring in the insights of Vegge. However, there is enough overlap that one should expect some kind of interaction. Maybe my communication with him was too late for him to cite my blog in his JSNT paper. But why present at SBL without leaving time to benefit from feedback? And why no replies to my emails?</div>
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This year, in his 2 Corinthians commentary (p31), Guthrie endorses Schmeller's JSNT piece, summarizing that the two parts of the letter have different tones because:<br />
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chapters 1-9 prepare for Titus's visit, but 10-13 prepare for Paul's own visit to Corinth. Titus's earlier visit had been successful, while Paul's earlier visit had been a disaster.</blockquote>
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This is not quite right as it stands.<br />
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1) 2 Cor 12:16-18 prepares for Titus's visit.<br />
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2) The following texts from 2 Cor 1-9 prepare the Corinthians for visits and use the first person plural, so they most naturally refer to the future visits of Paul and his co-sender, Timothy. Titus is not in view, unless we equate Titus with Timothy (as we must).<br />
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"Are we beginning to commend ourselves again?" (2 Cor 3:1)<br />"... we commend ourselves...." (2 Cor 4:2)<br />"... we do not proclaim ourselves ..." (2 Cor 4:5)<br />"and I hope that we are also well known to your consciences. We are not commending ourselves to you again" (2 Cor 5:11-12).</blockquote>
3) Timothy also travelled to Corinth, but there is no place for Timothy in Schmeller's reconstruction. If Timothy was not Titus we would suppose that his visit to Corinth had also been a disaster and that, like Paul, he probably travelled back to Corinth after the arrival of 2 Corinthians (see Rom 16:21). Thus, on Schmeller's scheme, we would expect that chapters 10-13 would prepare for the visits of both Paul and Timothy. So why does the first person singular dominate these chapters?<br />
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So I still prefer my proposal from May 2010.<br />
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Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com1tag:blogger.com,1999:blog-2860023273901948907.post-21929231294553515532015-09-29T23:58:00.000-07:002015-09-29T23:58:16.512-07:00Reply to SchellenbergFirstly, thank you, Ryan, for your thoughtful rebuttals and clarifications. This moves the conversation forward faster than can be done by means of journal articles alone. I'll comment on each of your numbered points, which correspond to my numbering in the earlier post.<br />
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1) Yes, my choice of words was confusing. I did not mean to imply that it would be shameful to be dependent on Paul's letters.<br />
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2) On page 212 you summarize your main argument: "First, we noted the striking correspondence between Luke's "primary toponyms" - that is, the places in which the action happens - and those cities that appear in the Pauline corpus, as well as correspondence between Luke's "redundant toponyms" and those absent from it. Given that the scope of Paul's work was broader than that directly attested either in the letters or in Acts, this is difficult to explain except as literary dependence of Acts on Paul's letters." This argument works only if the "broader scope" covers the same time period as the "striking correspondence". You now rely on 2 Cor 11:23-27 to argue for the "broader scope", but the imprisonments and shipwrecks could have occurred well before Paul's Aegean ministry, which is where the "striking correspondence" occurs. Rom 16:7 might be a hint in that direction. In any case, if we were to reconstruct events without regards to Acts we would not put Paul in boats in his Aegean period more often than Acts does, so it is hard to see the relevance of the shipwrecks. Also you require that the "broader scope" involved the kinds of activity (such as establishing churches) that Luke would want to report. Imprisonments are not in this category, and Acts would be less interesting if there were more than one shipwreck narrative. Also note that 2 Cor 11:23-27 cuts both ways: if Luke used Paul's letters why did he not use 2 Cor 11:23-27? The "striking correspondence" is not quite so striking when we remember this and other "misses", such as Illyricum, Spain, and Arabia.<br />
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3. Your argument about the "striking correspondence" is statistical so we have to be careful to include all the "misses" as well as all the "hits". If you are excluding the PE you have to include Pisidian Antioch, Lystra, Iconium, and Miletus in the list of "misses". Also Troas becomes half a "miss" because Paul refers only to the region, the Troad, and not to the city (see Thrall). If, on the other hand, you hypothesize that Paul used the PE, you should include Nicopolis and also deal with the tensions that exist between the PE and Acts. Either way, the "striking correspondence" is not so striking. Also, I was not completely convinced by your attempt to explain why Luke would not have mentioned Paul's visit to the Troad (2 Cor 2:12) or his second or third visits to Corinth. Luke would have been able to mention these visits without having to bring up the controversies that Paul had with the Corinthians. In any case, Luke was not reluctant to describe conflicts between Christians. The lack of "striking correspondence" does not disprove your theory, but it does mean that you need other evidence. Let's turn now to that other evidence.<br />
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4. The second argument in the summary on page 212 states "The failure of each author to name specific localities for Paul's work in Galatia further strengthens the case." As I think you agree, this argument has force only if we accept that Luke was a north Galatianist. I am a south Galatianist because I see Gal 2:3-5 as Paul's response to the events of Acts 16:1-3, and because the Galatians seem to know Barnabas, and because Luke's whole point in Acts 16:6-10 is that God was calling the missionaries to Macedonia without delay. There is no hint that he stopped to preach anywhere on the route. Luke was a south Galatianist.<br />
The argument would not be strong, even if Luke was a north Galatianists. It is true that Acts 16:6 and Paul both mention Galatia without naming cities. However, again, we must list the "misses" as well as the "hits". Luke mentions Phrygia in the same breath, but Paul nowhere mentions Phrygia. Also, Luke does not record evangelism in "Galatia" in Acts 16:6 and this would be surprising.<br />
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5. If, as I argued, Acts had accurate independent information about the movements of Erastus and Timothy (which is a small detail), then he is likely to have had independent information about the major movements of Paul. I agree that this does not completely disprove your theory, but it does give you a bigger burden of proof.<br />
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6. The third and final argument (on page 212) reads "the twin announcements in Acts 19:21 and 20:22 of Paul's intention to make a perilous visit to Jerusalem and then to proceed to Rome evince not only knowledge of Paul's route but also knowledge of his anticipatory description of that route in Rom 15." I'll change my argument here and question whether the correspondences between Rom 15 and Acts 19:21; 20:22 are really so compelling. Works as large as Acts and the Pauline corpus are likely to have some points of verbal agreement, merely by chance. The other texts that concern itinerary do not have such verbal agreement so they must be counted as "misses" if you count this one as a "hit".<br />
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7. The understanding of 1 Thess 3 and Acts 17:14-15 suggested by Donfried and me is not "complex", but simple. It involves no duplications of events. Indeed, those who read 1 Thess 3 without regard to Acts have Timothy travel from Macedonia to Achaia twice, but Donfried and I have him make only one such trip. Why do you find the theory "complex"?<br />
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I have a couple of further questions:<br />
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a) Do you know if anyone has attempted to quantify the frequency of shipwrecks in the first century mediterranean?<br />
b) When ancient authors took personal names from a source did they always leave those names in the same form? That is to say, might Luke have read Rom 16:21 and abbreviated the name "Sosipater" to "Sopater", and might he have read "Prisca" in 1 Cor or Rom and changed it to "Priscilla"?Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com2tag:blogger.com,1999:blog-2860023273901948907.post-59715243375858766532015-09-28T22:43:00.000-07:002015-09-28T22:43:17.378-07:00Schellenberg responds<div style="font-family: Helvetica; font-size: 12px;">
Ryan Schellenberg has kindly taken the time to respond to <a href="http://paulandco-workers.blogspot.ca/2015/09/review-of-schellenbergs-first-pauline.html">my last blog</a> post, in which I commented on his JBL paper "The First Pauline Chronologist?" I paste his reply below, with his permission. I plan to comment again sometime in the next few days.</div>
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1) It’s not clear to me how any one is winning or losing here. The task, as I perceive it, is to understand how Luke constructed the book, not to judge or “accuse” him. In any case, the article begins by acknowledging that scholars on both sides of the debate adduce as evidence the correspondence between Paul’s itinerary in Acts and that in the letters (p. 200). Given that this correspondence can be explained in multiple ways—Luke as an eyewitness; dependence on Paul’s letters; other sources—the burden of the article is to determine which explanation of the data is preferable (again, see p. 200f.). In other words, you seem here simply to be restating the problem the article seeks to address (but doing so in a way that presumes that Luke’s honor is at stake, and thus prejudicing the question).</div>
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2) I agree with you that Rom 15:19 admits of interpretations other than that Paul engaged in substantive missionary work in cities unmentioned in the Pauline corpus. (Though note that this interpretation of the verse is important in the efforts of scholars like Witherington and Keener to argue for Luke’s historical accuracy.) More to the point, perhaps, is the text I cite next, 2 Cor 11:23-27, which refers to (mis)adventures that are simply undocumented in Acts. Two examples: Paul writes to the Corinthians of having experienced “far more imprisonments”; up until this point in the Acts narrative, Paul has only spent one night in a Philippian jail. Wherever those other imprisonments occurred, Acts hasn’t told us about them. Nor does Acts give any account of the three shipwrecks to which Paul refers. One could perhaps argue that Luke provides a complete itinerary but has left out a number of the episodes which occurred enroute, but that would be a way of defending a presumption, rather than evaluating historical probability. </div>
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3) The scope of the study is limited by the geographical data in Paul’s letters, which provide information only about this portion of Paul’s itinerary. Evidently, this means that Paul’s letters cannot have been used as a source for the itinerary of ch. 13–14. This complicates the question of Luke’s sources, perhaps, but does not invalidate my hypothesis. Analogously, the hypothesis that Luke used the Gospel of Mark as a source is not compromised by the fact that it fails to explain the material in Luke 1–2.</div>
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Perhaps I could have been clearer with regard to my references to 2 Timothy. I do not in fact argue that Luke used 2 Timothy, but rather point out that my hypothesis can be <i>extended</i> if one posits his use thereof (see p. 213). I am not committed to any particular reading of the evidence here, but mention it because: a) a number of scholars who doubt the authenticity of 1 Tim and Titus have argued that 2 Tim is authentic; and b) Walker has argued, on other grounds, for Paul’s use of 2 Tim. In other words, my goal was to lay out the data and point out that the question of the status of 2 Tim merited further study.</div>
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4) As I note on p. 200 and reiterate in the final paragraph, what I am proposing is not that Luke has undertaken the sort of careful collation of data that nurtures modern critical scholarship, but rather that he has been informed by geographical cues in the letters. In other words, from 2 Cor 2:12 he remembers Troas as a “Pauline place”, and perhaps remembers also that Paul did not pause there but continued on his journey west. This would account very well for the story in Acts 16. (Ancient writing/reading technology would have made flipping from text to text to remind himself that this happens after Paul has already been in Corinth untenable.) </div>
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In regard to your more general concern—whether the <i>way </i>Luke mentions place names betrays literary dependence—I’d invite you to reconsider the case of Galatia. See the first paragraph on p. 202.</div>
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5) Acts having information independent of Paul’s letters hardly “undermines . . . the whole thesis.” Of course Luke had other information too, as Acts 1-14 amply attests. Given Paul’s reputation, he can hardly have heard nothing about his mission except what the letters contain. My argument is not that Luke had no knowledge except Luke’s letters (see p. 213), but rather that they are the source from which he derived the Pauline itinerary. Again, an analogy: If Luke’s gospel betrays knowledge of traditions that are not in Mark, that hardly undermines the hypothesis that he used Mark.</div>
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6) It seems to me that alternative hypotheses you provide for the resemblance between Acts 19:21 and 20:22 and Rom 15 are essentially different ways of saying that the author of Acts was dependent on Romans. (But why should the specific phrasing of the letter have been so memorable, if Luke was talking to Paul daily, at all stages of planning and conception of his travels.)</div>
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7) I invite you to consider again the context in which my reference to the Acts 17 vs. 1 Thess 3 contradiction arises. If one is creative enough, perhaps one can find “elegant harmony” here. That is, if one begins from the presupposition of agreement, one can come up with complex (if not quite elegant) explanations for apparent disagreement. But my point is that in his Gospel it is quite clear that he is willing to depart from his sources, and that therefore we should approach Acts expecting to find the same. To my mind, this makes attempts to harmonize Acts 17 and 1 Thess 3 (or, e.g., Gal 1–2 and Acts 9:26) look very much like those theories that have Peter denying Jesus six times so that the Gospel accounts might stand in “elegant agreement.”</div>
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8) Yes, of course. But then Acts is unusual in this regard regardless of what comparators we choose. The most thoughtful reflections on this are that of Loveday Alexander in “Narrative Maps.”</div>
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9) What geographical knowledge Luke has—better at sea than inland (see n. 33 and, again, Alexander’s essay)—may be consistent with the notion that he accompanied Paul, but of course it can also be explained in any number of other ways, as I suggest in pp. 208-9. Only if one assumes in advance that Luke travelled with Paul does it look like clear evidence for that position.</div>
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On Acts 20:4, it should be noted that I am not “adding assumptions” to my hypothesis, but rather noting that it works well in concert with another common source-critical theory (see n. 76). As I state clearly on p. 212, there is no reason to assume that Luke’s use of Paul’s letters precludes his use of other sources. The point is simply that Luke’s use of Paul’s letters provides the most economical explanation for a certain set of data. (An analogy may again be helpful: The notion that Luke used Mark works well in concert, many think, with the idea that he used either Matthew or Q.)</div>
Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com0tag:blogger.com,1999:blog-2860023273901948907.post-17121123332327900112015-09-20T23:53:00.000-07:002015-09-20T23:53:31.029-07:00Review of Schellenberg's "The First Pauline Chronologist" Ryan S. Schellenberg "The First Pauline Chronologist? Paul's Itinerary in the Letters and in Acts", <i>JBL</i> 134 (2015).<br />
<br />
In Rom 15:19 Paul says that he had "fulfilled the gospel" from Jerusalem clear around to Illyricum. This means, for Schellenberg, that Acts does not provide "a complete account of the geographical scope of Paul's work". He then notes that the places that Luke uses as a narrative setting in Acts 15:36-20:16 correspond almost exactly to those places named in Paul's letters. He argues that this correspondence is more than we would expect if Luke's information was independent of Paul's letters, given that Paul worked in many places that are named in neither Acts nor Paul's letters. This is Schellenberg's main argument for his thesis, which is that Paul's letters were Luke's source for Paul's itinerary of Acts 15:36-20:16.<br />
<br />
There are a number of problems with Schellenberg's paper:<br />
<br />
1) Luke, naturally, narrates events that occurred in cities where Paul established churches, and Paul too tends to name places precisely because they were the locations of his churches and major centres of his work. Thus it should not be surprising that there is much correspondence between the places named by Luke and those named in the letters (Antioch, Syria, Cilicia, Pisidian Antioch, Lystra, Iconium, Galatia, Asia, Troas, Philippi, Thessalonica, Athens, Corinth, Cenchreae, Ephesus, and Miletus). It would be surprising if Luke, a companion of Paul, had <i>not</i> mentioned them. If Luke had failed to mention Paul's work in Ephesus or Philippi, for example, the critics would accuse him of ignorance; but Schellenberg accuses him of dependency on the letters because he <i>does</i> mention them. This seems like a game of "heads I win, tails you lose".<br />
2) Rom 15:19 does not require us to believe that Paul personnally established any churches beyond those recorded by Luke. Paul's method was to go to the major urban centres. The gospel would then spread to the surrounding areas because Paul would preach to visitors from those areas. He might also send out emissaries. See Acts 19:8-10; 1 Cor 16:15; 1 Thess 1:8; Col 1:7; 4:12-13. When Paul says that he had fulfilled the gospel from Jerusalem to Illyricum he is not saying that he had visited every intervening town himself. He had not visited the Lycos valley, for example. <br />
3) Schellenberg arbitrarily limits the scope of his study to the texts that best fit his case. By limiting his scope to Acts 15:36-20:16 he ignores Luke's narrative setting in Cyprus, which is not mentioned by Paul. Also, his use of the disputed letters is questionable and selective. He suggests that Luke may have got the place names of Pisidian Antioch, Iconium, and Lystra from 2 Tim 3:11, but fails to mention that Paul's itinerary in 1 Timothy is famously hard to reconcile with Acts. Nor does he mention that Trophimus stays behind in Miletus in 2 Tim 4:20, but not in Acts 20:15; 21:29. If Luke was so sloppy in his use of sources, why does he not make mistakes (when he is judged against the undisputed letters)? Schellenberg does not mention the possibility that the author of 2 Timothy got place names from Acts.<br />
4) The <i>way</i> that Luke mentions place names does not betray a literary dependency on Paul's letters. If Luke had got the name "Troas" from 2 Cor 2:12 we would expect him to record the evangelization of Troas at Acts 20:1. Instead Luke has Paul pass through Troas without preaching there at a much earlier date (Acts 16:8) and he also records a later visit (Acts 20:6-12). Luke's account is consistent with Paul's but not dependent on it.<br />
5) Schellenberg writes, "If Richard Fellows's suggestion that Titus was Timothy is correct, then Luke could have decided to refer to him exclusively as Timothy for precisely the same reason" [because "Titus" was associated with controversy]. However, the Titus-Timothy hypothesis proves that Acts had information that was independent of Paul's letters, and this undermines Schellenberg's whole thesis. See my discussion <a href="http://paulandco-workers.blogspot.ca/2010/07/erastus-was-anonymous-brother-of-2-cor.html">here</a>.<br />
6) Schellenberg thinks that Acts 19:21 and 20:22 are dependent on Rom 15:25; 30-31. I was not convinced by his arguments. In any case, if the author of Acts was a companion of Paul he would have been with Paul when Romans was written and might well have heard the letter being read at that time (indeed I have argued that he was the <a href="http://paulandco-workers.blogspot.ca/2014/12/craig-keener-on-whether-luke-was-lucius.html">Lucius</a> of Rom 16:21). He might also have heard the letter after he arrived in Rome. The author's use of Paul's letters would not provide an argument for a late date of Acts.<br />
7) In note 50 Schellenberg mentions Donfried's explanation of how the movements of Timothy in Acts 17:14-15 are consistent with those in 1 Thess 3. He then writes, "I will refrain from comment on the question here". This will not do. If Donfried's explanation (or <a href="http://paulandco-workers.blogspot.ca/2015/01/reconciling-1-thess-31-2-with-acts-1714.html">my own variant of it</a>) makes sense, then we have here a case where Acts looks on the surface to be contradicted by Paul, but on closer examination is found to be in elegant harmony with him. This is hard to explain if Luke got his information from Paul's letters.<br />
8) Apocryphal Acts contain very few redundant toponyms. Acts is very different.<br />
9) Schellenberg tries to address some of the problems with his hypothesis, such as the scarcity of "redundant toponyms" in Luke's gospel, and the Acts narrative in Beroea and Derbe. He has to concede that Luke had good geographical knowledge (which is consistent with him being a companion of Paul). He also has to hypothesize that Luke got Acts 20:4 from a source and took place names from it. It's OK to add assumptions to a theory, but we then need more evidence to prevent the theory from collapsing under its own weight, and in my view that evidence is lacking.<br />
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Please push back in the comments section if I have been unfair. I will invite Schellenberg to do so.Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com0tag:blogger.com,1999:blog-2860023273901948907.post-83680262874666175072015-02-26T21:46:00.000-08:002015-02-26T21:46:00.504-08:00Gal 2:18; 1:8; 5:11 and the rumour that Paul is preaching circumcisionHere I will argue that in Gal 2:18 Paul is (amongst other things) denying the rumour that he has returned to preaching circumcision.<br />
<br />
<table border="1">
<tbody>
<tr>
<td>Gal 2:18-21</td>
<td>Gal 5:11</td>
<td>Gal 1:8</td>
</tr>
<tr>
<td>18 But if I build up again the very things that I once tore down, εἰ γὰρ ἃ κατέλυσα ταῦτα πάλιν οἰκοδομῶ,</td>
<td>But my friends, if I am still preaching circumcision, why am I still being persecuted?</td>
<td>But even if we or an angel from heaven should proclaim to you a gospel contrary to what we proclaimed to you</td>
</tr>
<tr>
<td>then I demonstrate that I am a transgressor.</td>
<td><br /></td>
<td>let that one be accursed!</td>
</tr>
<tr>
<td>19 For through the law I died to the law, so that I might live to God. I
have been crucified with Christ; 20 and it is no longer I who live, but it is
Christ who lives in me. And the life I now live in the flesh I live by faith in
the Son of God, who loved me and gave himself for me. 21 I do not nullify the
grace of God; for if justification comes through the law, then Christ died for
nothing.</td>
<td>In that case the offense of the cross has been removed.</td>
<td><br /></td>
</tr>
</tbody></table>
<br />
<div>
The majority of commentators agree that "the very things" in 2:18 refers to Law observance in some sense, at least for Gentiles. Paul is then saying "If I build up Law observance, which I once tore down, then I demonstrate that I am a transgressor." Now, this sounds very much like Gal 1:8 and Gal 5:11, as can be seen in the table. All three texts bring up the scenario of Paul preaching circumcision/Law observance, and all three have the form of a condition - an "if" statement. Paul's discussion of the crucifixion of Christ in 2:19-21 parallels his mention of the cross in 5:11b. Furthermore, the words "then I demonstrate that I am a transgressor" in 2:18b parallel "let that one be accursed" in 1:8b. These parallels demand that the texts be interpreted together.</div>
<div>
<br /></div>
<div>
Both 2:18 and 5:11 are first class conditions. The protasis in first class conditions is frequently a statement believed by the audience, but not by the writer/speaker (e.g. 1 Cor 15:13). It is never a purely hypothetical statement believed by neither the writer nor his audience, as far as I can see. For a complete list of NT first class conditions, see <a href="http://www.academia.edu/5278467/Conditional%20sentences%20in%20Koine%20Greek">Ruben Videira-Soengas</a>. So, either Paul or the Galatians believe that he is building up Law observance again, and that he is now preaching circumcision. Since Paul did not believe these things, it follows that at least some of the Galatians did. So, in 2:18, as in 5:11 Paul is opposing the rumour that he supports Law observance/circumcision. This is a new proposal, I think, and I anticipate four possible objections:</div>
<div>
<blockquote class="tr_bq">
1. "Paul's opposition to circumcision would have been clear to all, so no Galatians could have believed that he was now supporting circumcision."</blockquote>
</div>
<div>
Paul had delivered the decisions of the Jerusalem church leaders, confirming Gentile liberty (Acts 16:4). He had acted as a messenger, and a messenger (apostle) was expected to deliver his message whether he approved of it or not. The Galatians had no way of knowing whether Paul's support for Gentile liberty was genuine or whether he had merely been trying to please the Jerusalem church leaders. It seems that the agitators proposed the latter. I have argued this in detail <a href="http://paulandco-workers.blogspot.ca/2011/10/how-acts-explains-galatians.html">here</a>.</div>
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<blockquote class="tr_bq">
2. "The "I" in 2:18 could ever to Peter rather than to Paul."</blockquote>
</div>
<div>
This seems unlikely since Peter has not been named since 2:14 and it would be difficult for the Galatians to realize that Pal is referring to Peter here. Also, why would Paul not simply name Peter here? It has been suggested that Paul is being diplomatic by alluding to Peter indirectly using the first person singular, but if Gal 2:11-14 is <i>about</i> Peter, it is hardly diplomatic towards him!</div>
<div>
<blockquote class="tr_bq">
3. "The "I" in 2:18 could refer to the Galatian addressees, rather than to Paul."</blockquote>
</div>
<div>
It is, of course, possible that Paul is offering himself as an example for the Galatians to follow, and that he wants them each individually to identify with the "I" (Gal 4:12). However, it is unlikely that the "I" does not include Paul here. When Paul uses building metaphors, as he does in Gal 2:18, he is invariably talking about the building of the community, rather than about individualistic convictions. He uses οἰκοδομέῶ at Rom 15:20; 1 Cor 8:1, 10; 10:23” 14:4, 17; Gal 2:18; 1 Thess 5:11 and οἰκοδομή appears at 1 Cor 3:9; 14:3, 5, 12, 26; 2 Cor 5:1; 10:8; 12:19; 13:10; as well as Eph 2:21; 4:12, 16, 29. In each case the metaphor is for the building up of others in the community. Therefore we should paraphrase 2:18 “If I again build up a community based on Law observance, which is the very thing that I once tore down, …”. This makes perfect sense if Paul is the “I”, since he is the architect of the communities that he forms. But it is hard to see how the “I” could refer to the Galatians. It would need to represent each Galatian acting <i>individually</i> (otherwise why not use second person plural), but this is tension with the fact that the metaphor is about <i>mutual</i> up-building.<br />
<blockquote class="tr_bq">
4. "You are mirror-reading Gal 1:8; 2:18; and 5:11 and mirrors can be placed at all sorts of angles. Could it not be coincidence that these texts can be seen as Paul's denials of a rumour that he was preaching circumcision?"</blockquote>
My method has controls. In Paul’s other letters there is no text that can be read as a denial that he preached Law observance. Such texts appear 4 times (Gal 1:8; 2:5, 18; 5:11) and only in the letter written to the province where he had circumcised a disciple. This is surely no coincidence.</div>
Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com0tag:blogger.com,1999:blog-2860023273901948907.post-43182205234860395722015-01-30T21:50:00.000-08:002015-01-30T21:50:20.749-08:00Review of Douglas Campbell's "Framing Paul"<a href="http://2.bp.blogspot.com/-yoTBZqHKWpM/VMm2ilMhwaI/AAAAAAAAAIQ/TtoSdu3Ygb8/s1600/Framing%2BPaul.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://2.bp.blogspot.com/-yoTBZqHKWpM/VMm2ilMhwaI/AAAAAAAAAIQ/TtoSdu3Ygb8/s1600/Framing%2BPaul.jpg" /></a>This book aims to decide which letters were written by Paul and to deduce their sequence and provenance. This is an important quest, and Campbell is right to note that chronological matters get insufficient attention (pxvi-xvii).<br />
<br />
Correct methodology in this quest is obviously to take all the evidence into account. On any issue the data has to be weighed according to their relevance and according to the reliability of their sources. Reconstructing the history behind Paul's letters therefore requires an evaluation of the reliability of each source document. This is an iterative process in which we must continually re-assess our estimates of the reliability of the sources by judging them against our evolving reconstructed history. No source can be dismissed at the outset.<br />
<br />
Unfortunately Campbell does not realize this and proceeds with a flawed methodology that he inherited from <a href="http://paulandco-workers.blogspot.ca/2013/10/new-arguments-against-knoxs-chronology.html">Knox</a>. He (rightly) keeps an open mind about the disputed letters:<br />
<blockquote class="tr_bq">
we cannot at the outset simply exclude as an obvious matter any letters bearing Paul's name. We must make a case for exclusion with respect to each putative Pauline letter; epistolary data is in effect innocent until proved guilty. (p25)</blockquote>
yet he arbitrarily dismisses Acts with a wave of the hand:<br />
<blockquote class="tr_bq">
the data concerning Paul in the book of Acts, the second principal historical reservoir for his life, is something of an unknown quantity. We do not know who wrote Acts, when, where, or - perhaps most importantly - why. (p20)</blockquote>
<blockquote class="tr_bq">
The Acts data is initially opaque, irrespective of what we make of Paul. It could be spun out of thin air, for all we know. (p21)</blockquote>
He then proceeds to build his reconstruction using only Paul's letters, which provide insufficient data on many issues.<br />
<blockquote class="tr_bq">
We will rely on slender snippets of evidence in what follows, because that is all we have - occasional and fragmentary remains of conversations that took place millennia ago. But we do have evidence, and it will not do to dismiss parts of the following reconstruction with a generic claim that "this is insufficient" or "there is still not enough evidence." If this is the evidence that we have and it explains the data in the best existing fashion, then the correct scientific conclusion must be to endorse it and not to complain that we need more data that unfortunately does not exist. (p18)</blockquote>
Campbell's conclusion here is a non-sequator and is obviously false. We should not endorse any conclusion that relies on nothing more than slender snippets of evidence. Yet Campbell does just that throughout the book, building speculation on speculation. However, Paul has left us clear statements on <i>some</i> matters, such as the sequence in which he evangelized the towns of Macedonia and Achaia, and his final voyage around the Aegean. Campbell does a good job at reconstructing these events, as others have done. The fact that Acts scores highly when assessed against these events should give Campbell pause and prompt him to re-consider his dismissal of Acts. Unfortunately he does not make any assessment of Acts and hardly refers to it at all. This left me feeling cheated that I had paid good money for a half finished work.<br />
<br />
I very much enjoyed Campbell's demolition of the very common view that Paul visited Corinth and wrote the tearful letter between 1 Corinthians and 2 Corinthians. It is odd that he does not equate Titus with Timothy.<br />
<br />
He accepts the conventional view that Paul wrote Romans during his last visit to Corinth. He assumes that the letter was read to the Corinthian believers before it was sent and he suggests that Paul wrote much of the contents of the letter with the Corinthian church in mind. In the same way he proposes that Paul's call for the Philippians to unite was intended more for the Corinthians, to whom he read the letter before sending it. He also believes that most of Gal 5:13-6:10 was inappropriate for Paul's Galatian audience, but was written primarily to be read to the Corinthians before the letter was dispatched. Thus Campbell arguments that Philippians and Galatians were written from Corinth during Paul's last stay there. Clearly there could be all sorts of theories about letters being written in part to be heard by the communities where they may have been written, and I am concerned that Campbell does not apply proper controls. More importantly I was unconvinced by the concept. If I need help doing the dishes I ask my children directly. I do not write a letter to my sister, urging her to do the dishes, and then read that letter to my children! Campbell does not explain why Paul would communicate to the Corinthians using letters to other churches rather than just talk to them directly. Nor does he explain why Paul would expose himself to ridicule in Galatian by writing things to them that did apply.<br />
<br />
His other main argument for placing Philippians (and Galatians) shortly before Romans is that he sees Judaizing opponents in these letters. This is one of Campbell's slenderest snippets of evidence since it rests on the assumption that the Judaizing movement within the Church loomed large at only one time.<br />
<br />
In 2 Cor 8 Paul sends collection delegates to Corinth, and this tells us that the plan was for Paul and the collection delegates to travel from Corinth to Judea without returning to Macedonia. If Philippians was written at this time we would have to suppose that Paul changed his mind and decided that both he and Timothy would return to Macedonia. Also, Campbell does not explain why, on his chronology, there is no mention of the collection in Philippians.<br />
<br />
Campbell argues persuasively that Gal 2:10 is a reference to the collection of money from Galatia for Judea. He uses a line of reasoning that Hurtado put forward back in 1976, but does not cite his work. He then assumes, without argument, that the collection from Galatia was intended to be at the same time as the collection from Macedonia and Achaia. His main argument for diverging from the Acts chronology, and for placing Galatians late, hangs on this unexamined assumption. Nor does he explain why Galatians contains no encouragement to the Galatians to give generously, and no expression of disappointment at their failure to give.<br />
<br />
It is disappointing that Campbell does not engage with Carlson's work on Gal 2:12, even though he surely must have known about it. Instead he opts (implausibly) for Leudemann's view that the Antioch incident took place before the Jerusalem visit of Gal 2:1-10. It is also disappointing that Campbell assumes that letter carriers read the letters that they delivered, even though Peter Head (who has studied the issue in detail) has told him that there is no evidence for this.<br />
<br />
Like most commentators, he places 1 Thessalonians soon after Paul's first visit to Thessalonica. Strangely, he says that it was written from Athens. Others (e.g. Donfried and Witherington) have pointed out that if it was written from Athens Paul would have written "left alone here" instead of "left alone in Athens" in 1 Thess 3:1.<br />
<br />
Campbell places Colossians and Philemon very early suggests that they were written not far from Colossae. His reasoning is this:<br />
<blockquote class="tr_bq">
Moreover, the letter (Philemon) presupposes an effective founding visit from some member of the Pauline mission. But Paul himself sends no greetings from the local "brothers"at his location, so he does not seem himself to be imprisoned at the site of a successful mission; no local christian seems to be named besides itinerant members of his circle of coworkers. (p256. See also p261).</blockquote>
This is very weak. People send greetings to those they know. The greeters in Philemon (and Colossians if genuine) are all itinerant co-workers because it is the itinerant co-workers who had visited the addressees. The absence of local believers among the greeters means only that Philemon had not visited a church in the town where Paul was being held. It does not mean that there was no church in that town. Campbell's early dating of Philemon and Colossians is therefore without evidence.<br />
<br />
Campbell judges Paul to be the author of Colossians, Ephesians, and 2 Thessalonians. I don't have much to say about his arguments and I am not an expert on this issue. He feels that many of the arguments for pseudonymity have been over-stated. I wonder, however, whether he over-corrects and ends up giving insufficient weight to those arguments.<br />
<br />
He judges the Pastoral Epistles to be pseudonymous. It is refreshing that, unlike some others, he does not seek to give the author the benefit of every doubt on the historical accuracy of the contents. For me, his chapter on the PE was the most valuable. His discussion of the author's knowledge (or lack of it) of "Titus" and "Timothy" was particularly inlightening.<br />
<br />
While my review of the book is rather negative, it has to be said that I am hard to please when it comes to books on NT chronology. If I have been overly critical please let me know in the comments.Richard Fellowshttp://www.blogger.com/profile/06777460488456330838noreply@blogger.com9