The Twelve Apostles
Luk 6:12 And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.
Luk 6:13 And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;
Luk 6:14 Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,
Luk 6:15 Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes,
Luk 6:16 And Judas the brother of James, and Judas Iscariot, which also was the traitor.
Luk 6:15 and Matthew, and Thomas, and James the son of Alphaeus, and Simon who was called the Zealot,
Luk 6:16 and Judas the son of James, and Judas Iscariot, who became a traitor.
Observe they change it to the son of James not the brother! See also Acts 1:13
Brandplucked writes: A similar example occurs in the New Testament in Luke 6:16 and Acts 1:13. The King James Bible, as well as Bishops' Bible 1568, the Geneva Bible 1599, Douay 1950, Darby 1870, Italian Diodati, and the Spanish Reina Valera 1960 all say "and Judas THE BROTHER of James".
Several modern versions like the NKJV, NASB, NIV, RSV wrongly say: "And Judas THE SON of James", but in any case there is no Greek word for either "brother" or "son". The King James Bible is correct in that Judas (Jude) and James were BROTHERS, and the Greek text does supply this elliptical word in the book Jude where we read: "Jude, the servant of Jesus Christ, and BROTHER OF James..."
Note:
Jud 1:1 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: KJV
Jud 1:1 Jude, a servant of Jesus Christ and brother of James, To those who are called, beloved in God the Father and kept for Jesus Christ: ESV
In this case the explicit word is brother.
Also note:
Mat 13:55 Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?
Mat 13:56 And his sisters, are they not all with us? Whence then hath this man all these things? KJV
Mat 13:55 Is not this the carpenter's son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas?
Mat 13:56 And are not all his sisters with us? Where then did this man get all these things?" ESV
These are the half brothers and sisters. Both in KJV and ESV.
One interesting comment by David Reagan I found is:
In fact, most teachers believe that both Jude and James (of the book of James) were half-brothers of Jesus. And, it is true that Jesus had a half-brother named James and another named Judas (see Matthew 13:55
). But perhaps people want to give too much emphasis to the flesh here and desire to elevate the physical kinship of the men to Jesus. It is also very possible that all of the New Testament epistles (Romans through Jude) were written by the twelve apostles and Paul, who was the apostle to the Gentiles (Romans 11:13
). That would keep the teaching of New Testament scriptures in the hands of the chosen apostles. Perhaps modern scholars want too much to spread the authorship of the New Testament or perhaps they want to elevate the physical relationship and give too much credit to it. I am sure this could be further studied by others but I do not have the time right now to do it myself.
Of course, I must tell you this. Through a time of great study and a time of seeking, I came to trust in the providential working of God in the translation of the King James Bible. I have no problem accepting it as God's perfectly preserved word. I can easily admit that the text can honestly be translated either way and still believe with confidence that it is correct in the King James Bible. This is the Bible that God has put His stamp of approval on. I have no reason to doubt it
Mat 10:2 Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;
Mat 10:3 Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus;
Aka Judas
Mat 10:4 Simon the Canaanite, and Judas Iscariot, who also betrayed him.
ESV has
Mat 10:3 Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus;
Mat 10:4 Simon the Zealot, and Judas Iscariot, who betrayed him.
Matthias Chosen to Replace Judas
Act 1:12 Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day's journey.
Act 1:13 And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James.
Act 1:14 These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.
The ESV has...
Act 1:13 And when they had entered, they went up to the upper room, where they were staying, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus and Simon the Zealot and Judas the son of James.
Luke 6:15
Matthew and Thomas,.... The first of these was a publican, and who also was called Levi; and the latter had besides the name of Didymus, and was he that was so unbelieving of Christ's resurrection:
James the son of Alphaeus; sometimes called James the less, and the brother of our Lord: and
Simon called Zelotes; or the Canaanite; See Gill on Mat 10:4.
Luke 6:16
And Judas the brother of James,.... Of that James, that was the son of Alphaeus; though the Syriac and Arabic versions call him "the son of James", very wrongly: this Judas was also called Thaddaeus and Lebbaeus, and is the writer of the epistle that bears his name:
and Judas Iscariot, which also was the traitor; both his surname and his character are mentioned, to distinguish him from the other Judas: it is easy to observe, that these twelve are mentioned by pairs, or couples, and so they were sent out, two by two; see Mar 6:7 as were also the seventy disciples afterwards; see Luk 10:1 There seems to be an allusion to the pairs and couples of the Jewish fathers and doctors, who in their succession are thus paired: Jose ben Joezer, and Joseph ben Jochauan; Joshua ben Perachia, and Nathan the Arbelite; Simeon ben Shetach, and Judah ben Tabai; Shemain and Abtalion; the two sons of Bethira, whose names were Judah and Joshua; Hillell and Shammai (s): all before Christ's time.
(s) Pirke Abot, c. 1.
Matthew 10:3 Gill
Philip and Bartholomew,.... The first of these was called next; his name is a Greek one, which his parents, though Jews, might take from the Greeks that dwelt among them, see Joh 12:20 mention is made of one R. Phelipi, and Phulipa, in the Jewish writings (q). The latter of these, Bartholomew, is conjectured, by Dr. Lightfoot, to be the same with Nathanael, he being called next in order after Philip; and that his name was Nathanael, בר תלמי, "Bar Talmai", or "the son of Talmai", or "Ptolomy": a name once common to the kings of Egypt: so Talmai, king of Geshur, is by the Septuagint, in 2Sa 3:3 2Sa 13:37 called Tholmi, and in 1Ch 3:2 Tholmai: hence it appears, that Bartholomew is no other than Bartholmi, or the son of Tholmi. We read of one R. Jonathan, בן אבטולמוס, "ben Abtolemus", in the Talmud (r), whether the same name with this, may be considered.
Thomas, and Matthew the publican: by the other evangelists Matthew is mentioned first; but he being the writer of this Gospel, puts Thomas first, which is an instance of his modesty; and also calls himself the "publican", which the other do not: this he mentions, to magnify the grace of God in his vocation. The Jews (s) speak of מתאי, "Matthai", or "Matthew", as a disciple of Jesus. Thomas was sometimes called Didymus; the one was his Hebrew, the other his Greek name, and both signify a "twin", as it is very likely he was: mention is made of R. Thoma, or Thomas bar Papias, in a Jewish writer (t). Next follow,
James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus: the former of these is so called, to distinguish him from James, the son of Zebedee. This is the James, who was the brother of our Lord, Gal 1:19 and is called "James the less", Mar 15:40. Alphaeus his father, is the same with Cleopas, Luk 24:18 or Cleophas, Joh 19:25. The Hebrew name, חלפי, which often occurs among the Jews (u), may be pronounced either Chlophi, or Alphi, or with the Greek termination Cleopas, or Alphaeus.
The latter of this pair of apostles is the same person with Jude, the writer of the epistle, which bears that name, and was the brother of James, with whom he is coupled: he was called Lebbaeus, either from the town of Lebba, a sea coast town of Galilee, as Dr. Lightfoot thinks; or from the Hebrew word לבי, "my heart", as others, either for his prudence, or through the affections of his parents to him; as the Latins call one they love, "meum corculum", "my little heart"; or from לביא, "a lion", that being the motto of the tribe of Judah. His surname Thaddaeus, is thought by some to be a deflexion of Jude; or Judas, and as coming from the same root, ידה, which signifies "to praise", or "give thanks"; or from the Syriac word, תד, "a breast", and may be so called for the same reason as he was Lebbaeus. Frequent mention is made of this name, תדיא, "Thaddai", or "Thaddaeus", among the Talmudic (w) doctors. The Jews themselves speak (x)of one תודה, "Thodah", as a disciple of Jesus, by whom no doubt they mean this same disciple. Eusebius (y) mentions one Thaddaeus, as one of the seventy disciples, who was sent to Agbarus, king of Edessa, who was healed and converted by him. This Agbarus is reported to have wrote a letter to Jesus Christ, desiring him to come and cure him of his disease; to which Christ is said to return an answer, promising to send one of his disciples, who should do it; and that accordingly, after Christ's death, Thomas sent this Thaddaeus to him.
(q) Massechet Sopherim, c. 21. sect. 7. Bereshit Rabba, sect. 71. fol. 63. 4. (r) T. Bab. Nidda, fol. 19. 1. (s) T. Bab. Sanhedrim, fol. 43. 1. (t) Juchasin, fol. 105. 2. (u) Echa Rabbati, fol. 58. 4. Midrash Kohelet, fol. 60. 4. Juchasin, fol. 92. 1. (w) T. Hieros. Celaim, fol. 27. 2. Sabbat, fol. 6. 1. Erubim, fol. 23. 3. Bab. Sabbat, fol. 123. 1. & Erubim, fol. 71. 2. Juchasin, fol. 81. 1. & 105. 2. & 108. 1. (x) T. Bab. Sanhedrim, fol. 43. l. (y) Eccl. Hist. l. 1. c. 12, 13.
Matthew 10:4
Simon the Canaanite, and Judas Iscariot,.... This is the last couple, for they are all mentioned by pairs, because they were sent forth "by two and two", as the Evangelist Mark says, Mar 6:7. The former of these is called Simon the Canaanite, to distinguish him from Simon Peter, before mentioned; not that he was a Canaanite, that is, an inhabitant of the land of Canaan, a man of Canaan, as a certain woman is called a woman of Canaan, Mat 15:22 for all the disciples of Christ were Jews; though in Munster's Hebrew Gospel he is called שמעון הכנעני, "Simeon the Canaanite", or of Canaan, as if he belonged to that country; nor is he so called from Cana of Galilee, as Jerorm and others have thought; but he was one of the קנאים, "Kanaim", or "Zealots"; and therefore Luke styles him, "Simon called Zelotes", Luk 6:15. The Kanaites, or Zelotes, were a set of men, who, in imitation of Phinehas, who slew Zimri and Cozbi in the very act of uncleanness, when they found any persons in the act of adultery, idolatry, blasphemy, or theft, would immediately kill them without any more ado: this they did, from a pretended zeal for the honour and glory of God: nor were they accountable to any court of judicature for it; yea, such an action was highly applauded, as a very laudable one (z): under this specious name of Zealots, innumerable murders, and most horrible wickedness were committed, both before, and during the siege of Jerusalem, as Josephus (a) relates. Now Simon was one of this sect before his conversion, and still retained the name afterwards.
Judas, the last of the twelve, is called Iscariot; concerning which name, the notation of it, and the reason of his being so called, many are the conjectures of learned men: some think that he belonged to the tribe of Issachar, and that he is called from thence, איש יששכר, "a man of Issachar", as a certain man is, in Jdg 10:1 others, that he takes his name from the place he belonged to, and that he was called איש קריות, "a man of Kerioth". A place of this name is mentioned, Jos 15:25 and some manuscripts and copies in some places read Judas απο Καρυωτου, of "Caryot". Caryota is said (b) to be a plain of the city of Jericho, about eighteen miles from Jerusalem, which abounded in palm trees, called קורייטי, "Caryotae", of which mention is made in the (c) Talmud, and other writers (d). Others think he is so called, from the Syriac word, סכריוטא, "secariota", which signifies a "purse", or bag, because he carried the bag. Some copies read it, σκαριωτες, "scariotes": others are of opinion, that he is so called, from the manner of death he died, which was strangling: for אסכרא, "ascara", a word often used in the (e) Talmudic writings, signifies "strangling"; and is accounted by the Jews the hardest of deaths, and an evil one; and which seems to bid fair for the true reason of his name: however, it is mentioned here, as elsewhere, to distinguish him from Jude, or Judas, the true and faithful apostle of Christ; for this was he,
who also betrayed him; that is, Christ, as the Persic version reads it; and which is mentioned, not only for further distinction's sake, but to his great reproach. We learn from hence, that in the purest society on earth there has been an impure person; nor can it therefore be expected it should be otherwise in the best of churches, in the present state of imperfection; yea, that a man may have the highest gifts and attainments, as Judas had, ministerial gifts, and power of performing miracles, and yet be a vile person.
(z) Misn. Sanhedrim, c. 9. sect. 6. & Bartenora, in ib. T. Avoda Zara, fol. 36. 2. Maimon. Issure Bia, c. 12. sect. 4, 5, 6. 14. & Sanhedrim, c. 18. sect. 6. & Obede Cochabim, c. 2. sect. 9. Philo de Monarchia, l. 1. p. 818. (a) De Bello Jud. l. 5. c. 1, 2. & 6. 1. Vid. Abot R. Nathan, c. 6. fol. 3. 2. (b) Vid. Wolfi Heb. Bibl. p. 410. (c) T. Bab. Beracot, fol. 50. 2. & Avoda Zara, fol. 14. 2. (d) Plin. Nat. Hist. l. 13. c. 4. (e) T. Bab. Beracot, fol. 8. 1. & Sabbat, fol. 33. 1. Sota, fol. 35. 1. Pesachim, fol. 105. 1. Taanith, fol. 19. 2. & 27. 2. Yebamot, fol. 62. 2.
Acts 1:13
"Into it", as the Arabic version reads; that is, into the city of Jerusalem, and into some house in that city; but what house it was is needless to inquire, since it cannot be known. Some think it was the house of John the Evangelist, whither he had taken Mary the mother of our Lord, Joh 19:27 which is not improbable: others, that it was the house of Mary, the mother of John Mark, where the disciples met for prayer when Peter was put into prison, Act 12:12others, that it was the house of Simon the leper; but his house was not at Jerusalem, but in Bethany, Mat 26:6. Some have thought it was the house of Nicodemus, or of Joseph of Arimathea; but after all it seems most likely, that it was not any private house, but the temple into which the disciples immediately went, and where they continued; see Luk 24:52 and Act 2:46.
they went up into an upper room; which, if in a private house, they might choose for retirement and secrecy; and might be the same in which they had eaten the passover; and so a Syriac scholiast, in manuscript, on the place, says it was the same. It was usual to meet in upper rooms for devotion and religious conversation; see Gill on Mar 2:4 though this upper room might be one of the chambers in the temple; for not only from the scriptural account of the temple, there were chambers round about it, and upper chambers; see 1Ki 6:5 and one of these is called the chamber of Gemariah, in which Baruch read the prophecies of Jeremiah, Jer 36:10 but also from the Jewish writings, in which frequent mention is made of the chamber Palhedrin, where the high priest was brought seven days before the day of atonement (c); and the chamber of the counsellors (d); and the chamber Gazith, where the sanhedrim sat; and the chamber of the house of Abtines (e); and the chamber of wood; and the chamber of the lepers; and the chamber of the house of oil (f); and the chamber of salt; and the chamber of Parvah; and the chamber of them that wash, besides others (g). And into a chamber, or upper room in the temple they might be let by Joses Barnabas, a Levite, one of their own company, Act 4:36 who might have the care of it, for they are said to be continually in the temple, Luk 24:53.
Where abode both Peter, and James, and John. The Vulgate Latin, Syriac, and Ethiopic versions read, "Peter, and John, and James"; and so the Alexandrian copy. These were the three favourite disciples of Christ, and are often mentioned together, as here first,
and Andrew, Philip, and Thomas, Bartholomew, and Matthew. The Syriac and Ethiopic versions put Matthew before Bartholomew,
James the son of Alphaeus, and Simon Zelotes, and Judas, the brother of James; all the Oriental versions read, "Judas the son of James": of the names of the apostles; see Gill on Mat 10:2, Mat 10:3, Mat 10:4.
They are all here mentioned but Judas the betrayer, who was dead, to show, that though one had disbelieved the resurrection of Christ, another had denied him, and all of them had forsook him, and fled; yet they were got together again, and were firm and steadfast in the faith of Christ, waiting for the pouring forth of the Spirit,
(c) Misn. Yoma, c. 1. sect. 1. (d) T. Bab. Yoma, fol. 8. 2. (e) Ib. fol. 19. 1. (f) Misn. Middot, c. 2. sect. 5. (g) Ib. c. 5. sect. 2, 3.
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