23. To cite a final, somewhat random example, the English philosopher John Locke (1623-1704), whose A Paraphrase and Notes on the Epistles of Paul24 was published posthumously in 1705-07, affords an opportunity to see how the Junia/Junias matter was addressed by a prominent intellectual in the first few years of the eighteenth century (when the Paraphrase was written).Eldon Jay Epp: "Junia The First Woman Apostle" pg38.
Locke, in composing the work, had consulted Isaac Newton and Jean Le Clerc and had studied the works of John Lightfoot, Theodore Beza, and Richard Simon, among many others25. Locke's text of Romans 16:7 read as follows: "Salute Andronicus and Junia my kinsmen and my fellow prisoners, who are of note among the apostle, who also were in Christ before me," while his "paraphrase" -- hardly worth the name at this point -- contained only two minor changes from his text and, of course, retains "Junia" (and, by the way, "Julia" in Romans 16:1526)."
23. Luise Schottroff, Let the Oppressed go Free: Feminine Perspectives on the New Testament (Louisville: Westminster John Knox, 1993), 36. Belleville, "A Reexamination of Romans 16:7," 237 n.24, reminds us that Luther used Erasmus's second edition of the Greek New Testament for his German translation, which reads Junia, "so the source of the masculine Junias may well reflect Luther's personal disposition against an apostolic attribution." On Luther's use of Erasmus, see Greenslade, The West from the Reformation to the Present Day, 3:99.
24. John Locke, A Paraphrase and Notes on the Epistles of St Paul to The Galatians, 1 and 2 Corinthians, Romans, Ephesians, ed. Arthur W. Wainwright 92 vols.; Oxford: Clarendon, 1987).
25. Ibid., 1:11-17.
26. Ibid., 2:601-3 There were no comments on these passages in his "Manuscript Notes," 733, "Textual Notes," 761, or "Explanatory Notes," 801-2.