John 7:5

7:5 (For not even his own brothers believed in him.) ¹ 

Matthew 12:46-47

Jesus’ True Family

12:46 While Jesus ²  was still speaking to the crowds, ³  his mother and brothers ⁴  came and ⁵  stood outside, asking ⁶  to speak to him. 12:47 ⁷  Someone ⁸  told him, “Look, your mother and your brothers are standing outside wanting ⁹  to speak to you.”

Mark 3:31

Jesus’ True Family

3:31 Then ¹⁰  Jesus’ ¹¹  mother and his brothers ¹²  came. Standing ¹³  outside, they sent word to him, to summon him.

Luke 8:19

Jesus’ True Family

8:19 Now Jesus’ ¹⁴  mother and his brothers ¹⁵  came to him, but ¹⁶  they could not get near him because of the crowd.

Acts 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ¹⁷  with the eleven, raised his voice, and addressed them: “You men of Judea ¹⁸  and all you who live in Jerusalem, ¹⁹  know this ²⁰  and listen carefully to what I say.

[7:5]  ¹ sn This is a parenthetical note by the author.

[12:46]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:46]  ³ tn Grk “crowds, behold, his mother.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[12:46]  ⁴ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[12:46]  ⁵ tn “His mother and brothers came and” is a translation of “behold, his mother and brothers came.”

[12:46]  ⁶ tn Grk “seeking.”

[12:47]  ⁷ tc A few ancient mss and versions lack this verse (א* B L Γ pc ff¹ k sy^s,c sa). The witness of א and B is especially strong, but internal considerations override this external evidence. Both v. 46 and 47 end with the word λαλῆσαι (“to speak”), so early scribes probably omitted the verse through homoioteleuton. The following verses make little sense without v. 47; its omission is too hard a reading. Thus v. 47 was most likely part of the original text.

[12:47]  ⁸ tn Here δέ (de) has not been translated.

[12:47]  ⁹ tn Grk “seeking.”

[3:31]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:31]  ¹¹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[3:31]  ¹² sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[3:31]  ¹³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:19]  ¹⁴ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[8:19]  ¹⁵ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[8:19]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[2:14]  ¹⁷ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ¹⁸ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ²⁰ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.