Matthew 12:46

Jesus’ True Family

12:46 While Jesus ¹  was still speaking to the crowds, ²  his mother and brothers ³  came and ⁴  stood outside, asking ⁵  to speak to him.

Matthew 12:48

12:48 To the one who had said this, Jesus ⁶  replied, ⁷  “Who is my mother and who are my brothers?”

Matthew 27:56

27:56 Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of the sons of Zebedee.

Mark 15:40

15:40 There were also women, watching from a distance. Among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, ⁸  and Salome.

Mark 15:47--16:1

15:47 Mary Magdalene and Mary the mother of Joses saw where the body ⁹  was placed.

The Resurrection

16:1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought aromatic spices ¹⁰  so that they might go and anoint him.

Luke 24:10

24:10 Now it was Mary Magdalene, ¹¹  Joanna, ¹²  Mary the mother of James, and the other women with them who told these things to the apostles.

John 19:25

19:25 Now standing beside Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. ¹³ 

Galatians 1:19

1:19 But I saw none of the other apostles ¹⁴  except James the Lord’s brother.

[12:46]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:46]  ² 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]  ³ 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]  ⁴ tn “His mother and brothers came and” is a translation of “behold, his mother and brothers came.”

[12:46]  ⁵ tn Grk “seeking.”

[12:48]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:48]  ⁷ tn Grk “And answering, he said to the one who had said this.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) at the beginning of the clause has not been translated.

[15:40]  ⁸ sn In Matt 27:56 the name Joses is written as Joseph.

[15:47]  ⁹ tn Grk “it”; the referent (Jesus’ body) has been specified in the translation for clarity.

[16:1]  ¹⁰ tn On this term see BDAG 140 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

[24:10]  ¹¹ sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.

[24:10]  ¹² sn On Joanna see Luke 8:1-3.

[19:25]  ¹³ sn Several women are mentioned, but it is not easy to determine how many. It is not clear whether his mother’s sister and Mary the wife of Clopas are to be understood as the same individual (in which case only three women are mentioned: Jesus’ mother, her sister Mary, and Mary Magdalene) or as two different individuals (in which case four women are mentioned: Jesus’ mother, her sister, Mary Clopas’ wife, and Mary Magdalene). It is impossible to be certain, but when John’s account is compared to the synoptics it is easier to reconcile the accounts if four women were present than if there were only three. It also seems that if there were four women present, this would have been seen by the author to be in juxtaposition to the four soldiers present who performed the crucifixion, and this may explain the transition from the one incident in 23-24 to the other in 25-27. Finally, if only three were present, this would mean that both Jesus’ mother and her sister were named Mary, and this is highly improbable in a Jewish family of that time. If there were four women present, the name of the second, the sister of Jesus’ mother, is not mentioned. It is entirely possible that the sister of Jesus’ mother mentioned here is to be identified with the woman named Salome mentioned in Mark 15:40 and also with the woman identified as “the mother of the sons of Zebedee” mentioned in Matt 27:56. If so, and if John the Apostle is to be identified as the beloved disciple, then the reason for the omission of the second woman’s name becomes clear; she would have been John’s own mother, and he consistently omitted direct reference to himself or his brother James or any other members of his family in the Fourth Gospel.

[1:19]  ¹⁴ tn Grk “But another of the apostles I did not see, except…” with “another” in emphatic position in the Greek text. Paul is determined to make the point that his contacts with the original twelve apostles and other leaders of the Jerusalem church were limited, thus asserting his independence from them.