Matthew 10:4

10:4 Simon the Zealot ¹  and Judas Iscariot, ²  who betrayed him. ³ 

Matthew 26:6

Jesus’ Anointing

26:6 Now while Jesus was in Bethany at the house of Simon the leper,

Matthew 16:16

16:16 Simon Peter answered, ⁴  “You are the Christ, ⁵  the Son of the living God.”

Matthew 27:32

The Crucifixion

27:32 As ⁶  they were going out, they found a man from Cyrene named Simon, whom they forced ⁷  to carry his cross. ⁸ 

Matthew 4:18

The Call of the Disciples

4:18 As ⁹  he was walking by the Sea of Galilee he saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen). ¹⁰ 

Matthew 10:2

10:2 Now these are the names of the twelve apostles: ¹¹  first, Simon ¹²  (called Peter), and Andrew his brother; James son of Zebedee and John his brother;

Matthew 13:55

13:55 Isn’t this the carpenter’s son? Isn’t his mother named Mary? ¹³  And aren’t his brothers James, Joseph, Simon, and Judas?

Matthew 16:17

16:17 And Jesus answered him, ¹⁴  “You are blessed, Simon son of Jonah, because flesh and blood ¹⁵  did not reveal this to you, but my Father in heaven!

Matthew 17:25

17:25 He said, “Yes.” When Peter came into the house, Jesus spoke to him first, ¹⁶  “What do you think, Simon? From whom do earthly kings collect tolls or taxes – from their sons ¹⁷  or from foreigners?”

[10:4]  ¹ tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.

[10:4]  ² sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.

[10:4]  ³ tn Grk “who even betrayed him.”

[16:16]  ⁴ tn Grk “And answering, Simon Peter said.”

[16:16]  ⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[27:32]  ⁷ tn Here δέ (de) has not been translated.

[27:32]  ⁸ tn Or “conscripted”; or “pressed into service.”

[27:32]  ⁹ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[4:18]  ¹⁰ tn Here δέ (de) has not been translated.

[4:18]  ¹¹ tn The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.

[10:2]  ¹³ sn The term apostles is rare in the gospels, found only here, Mark 3:14, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).

[10:2]  ¹⁴ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Mark 3:16-19; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[13:55]  ¹⁶ sn The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother…Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 4:41; 8:41; 9:29).

[16:17]  ¹⁹ tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ²⁰ tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.

[17:25]  ²² tn Grk “spoke first to him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[17:25]  ²³ sn The phrase their sons may mean “their citizens,” but the term “sons” has been retained here in order to preserve the implicit comparison between the Father and his Son, Jesus.