Wiki vs the NOAB
- The NRSV has footnotes at Rom 16:7 giving alternatives of "Junias" or "Julia" for the name and the alternative of "compatriot" for "relatives."
The NISB says "If Junia, a common Latin name for females, is indeed a woman, she is the only woman in the NT who is called an apostle Special Note: The best available mss of Romans have Junia, a feminine name. Several later mss substitute 'Junias,' a masculine name. Some early Christian scribes evidently altered the spelling from Junia to 'Junias' in order to make the individual a male apostle."
The NOAB has: Junia, a woman; many manuscripts read 'Junias,' an otherwise unattested male latin name; our earliest manuscript reads 'Julia.' Relatives, fellow Jews (vv. 11,21; 9:3). The apostles, Paul uses the term to mean more than the twelve (see 1 Cor 15:5,7; Phil 2:25)."
Now here is part of the wikipedia entry for Junia.
- Epps gives a tedious but thorough textual critical evaluation of the history of Junia in the Greek text and also the search for Junias (the alleged masculine form of the name, which doesn't seem to be found in New Testament times and rarely there after) in non-Biblical Greek literature. He points out that the earliest copies of the Greek texts for Romans 16.7 are majuscules (the Greek is letters are all capitals). There are no accent marks in them. The importance of this is that the gender of the name depends on the accentuation. Hence, the earliest texts are inconclusive and we are very dependent on Patristic interpretation for the gender of Junia.
When the minuscules (using lower case Greek letters) appeared, Junia was accented with a character which indicates the feminine form of the name. Despite the Roman Aegidus, the feminine form of the name was in the Greek text of Erasmus' critical text in 1516 and in all critical Greek texts, with the exception of Alford's 1858 edition, until 1928 when Nestle inexplicably (read, he didn't explain it in the apparatus) went to the masculine form. This remained the case until the 1998, when the edition just as inexplicably went back the other way and the masculine is dropped as even an alternative (not in the apparatus). Hence, the textual weight is for the feminine name Junia, which most scholars accept.
However, the study Bibles depended on the older, 1966, 1968, UBS text which clearly and explicitly stated that the name was accented as a masculine name, when, in fact, it wasn't. This was corrected in 1998. You can see in the image above from this page that it wasn't. It is ἰουνίαν feminine. Also note the diaeresis over the ï to show a syllable/word break between "kai" and "iunia". The image reads ἀνδρόνικονκαιϊουνίαν -Andronikon kai Iounian.
You can now look at some of the manuscripts online here, #676 image 250, top left hand corner second line. and see for yourself. So the primary sources are the manuscripts themselves, as well as the lexical evidence found in other literature archived in Perseus and elsewhere. Neither the critical text nor the lexicons constitute primary sources, but secondary sources. What does that make the study Bibles and wikipedia?
This isn't so much about Junia as it is about what constitutes a primary source and what is likely to be a reliable secondary or tertiary source. What are those things which we can agree on?
It is nice that some of us have an agreed upon a fallback with the King James Bible as a consensus text, even if it is not always the most accurate.
PS This isn't really supposed to be a post about Junia. Maybe it is more interesting to note the use of the diaeresis. Choose what you like out of this post and discard the rest. I don't want to be contentious.