360 John Granger Cook “brother men”. But it is of some use since “brothers” is being combined with another noun. 4 Macc 8,19 also has the identical expression in the vocative. Classical authors do not combine the two words. A syntactic use in any case other than the vocative would be quite relevant. Although it is a little far afield, the jurist Paulus (early III C.E.) apparently used virum fratrum (“man brother”) in the Sentences in an expression in which a woman, while being married, can receive her dowry back to help support a grown brother who is in need or a sister (ut egentum virum fratrem sororemve sustineat) (40). In that text I take vir to imply a grown man (i.e. not a young brother who would still be in the care of his family). The example, however, takes the exegete little further in illuminating Paul’s expression, but it does show that in Latin and in Greek the expression is quite rare. The use of “brother” and “sister” in the Pauline epistles contributes some advance to exegetical research. As in the case of missionary partners, scholars who have investigated the question of women in early Christian mission have provided the greatest insights here. Elisabeth Schüssler Fiorenza, interpreting “brothers” in Phil 4,21 as “missionary co-workers”, understands the double accusative in 9,5 to mean that the women were also missionary co-workers (41). Certainly the “brothers” of Phil 4,21 are associates of Paul, but it is difficult to show their exact role in the church (mission workers or just fellow Christians?) since Paul is silent about it. Mary Rose D’Angelo reads the text as “to bring along a sister as a wife, that is, to be accompanied by a wife who is also supported as a missionary”. She proceeds to argue that “sister”, like “brother”, can designate a partner in mission (42). Paul, designating himself as “apostle”, pairs himself with a “brother” in 1 Cor 1,1, 2 Cor 1,1, and Phlm 1 who is an assistant — the (40) Paulus, Sent. II apud Justinian, Dig. 23.3.73.1 (MOMMSEN – KRUEGER). T. MOMMSEN emended the expression (virum), but P. KRUEGER was willing to keep it. See the apparatus ad loc. This is the only usage I have found on the PHI CD ROM 5.3 (1) Latin texts (Packard Humanities Institute 1991). The Sententiae are probably a fourth century compilation. (41) SCHÜSSLER FIORENZA, In Memory, 172. Paul does, however, appear to place some kind of limit on their participation in the mission (233). Although BAUER (“Uxores”, 97) admitted the role of women in the Pauline mission, he was sceptical of the position that 9,5 is not marriage but a material and spiritual association for ministry. (42) D’ANGELO, “Women Partners”, 73-74. Martha is engaged in ministry (diakonia = diavkono") with her “sister” in Luke 10,39-40 (77-81). v