Matthew 19:28

19:28 Jesus ¹  said to them, “I tell you the truth: ²  In the age when all things are renewed, ³  when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging ⁴  the twelve tribes of Israel.

Matthew 26:20

26:20 When ⁵  it was evening, he took his place at the table ⁶  with the twelve. ⁷ 

Matthew 26:47

Betrayal and Arrest

26:47 While he was still speaking, Judas, ⁸  one of the twelve, arrived. With him was a large crowd armed with swords and clubs, sent by the chief priests and elders of the people.

Mark 3:13-14

Appointing the Twelve Apostles

3:13 Now ⁹  Jesus went up the mountain ¹⁰  and called for those he wanted, and they came to him. 3:14 He ¹¹  appointed twelve (whom he named apostles ¹² ), ¹³  so that they would be with him and he could send them to preach

Mark 6:7-13

Sending Out the Twelve Apostles

6:7 Jesus ¹⁴  called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. ¹⁵  6:8 He instructed them to take nothing for the journey except a staff ¹⁶  – no bread, no bag, ¹⁷  no money in their belts – 6:9 and to put on sandals but not to wear two tunics. ¹⁸  6:10 He said to them, “Wherever you enter a house, stay there ¹⁹  until you leave the area. 6:11 If a place will not welcome you or listen to you, as you go out from there, shake the dust off ²⁰  your feet as a testimony against them.” 6:12 So ²¹  they went out and preached that all should repent. 6:13 They cast out many demons and anointed many sick people with oil and healed them.

Luke 6:13

6:13 When ²²  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ²³ 

John 6:70

6:70 Jesus replied, ²⁴  “Didn’t I choose you, the twelve, and yet one of you is the devil?” ²⁵ 

Revelation 12:1

The Woman, the Child, and the Dragon

12:1 Then ²⁶  a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars. ²⁷ 

Revelation 21:12-14

21:12 It has ²⁸  a massive, high wall ²⁹  with twelve gates, ³⁰  with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel ³¹  are written on the gates. ³²  21:13 There are ³³  three gates on the east side, three gates on the north side, three gates on the south side and three gates on the west side. ³⁴  21:14 The ³⁵  wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.

[19:28]  ¹ tn Here δέ (de) has not been translated.

[19:28]  ² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:28]  ³ sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).

[19:28]  ⁴ sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[26:20]  ⁵ tn Here δέ (de) has not been translated.

[26:20]  ⁶ tn Grk “he was reclining at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[26:20]  ⁷ tc Many witnesses, some of them important, have μαθητῶν (maqhtwn, “disciples”; א A L W Δ Θ 33 892 1241 1424 pm lat) or μαθητῶν αὐτοῦ (maqhtwn autou, “his disciples”; 0281 pc it) after δώδεκα (dwdeka, “twelve”). However, such clarifications are typical scribal expansions to the text. Further, the shorter reading (the one that ends with δώδεκα) has strong support in Ì^37vid,45vid B D K Γ Ë^1,13 565 579 700 pm. Thus both internally and externally the reading that ends the verse with “the twelve” is to be preferred.

[26:47]  ⁸ tn Grk “behold, Judas.” 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).

[3:13]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:13]  ¹⁰ tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joro").

[3:14]  ¹¹ tn Grk “And he.”

[3:14]  ¹² sn The term apostles is rare in the gospels, found only here and Mark 6:30, Matt 10:2, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).

[3:14]  ¹³ tc The phrase “whom he named apostles” is lacking in the majority of mss (A C² [D] L ˹ 33 Ï latt sy). Several primary Alexandrian and Caesarean witnesses (א B [C* W] Θ Ë¹³ 28 pc co) include the phrase, so the external evidence is strongly in favor of this reading, especially since Alexandrian witnesses tend to witness to the shorter reading. It is possible that the Alexandrian witnesses have inserted these words to bring the text in line with Luke 6:13 (TCGNT 69), but against this is the internal evidence of Mark’s style: Mark tends toward gratuitous redundancy. Thus the inclusion of this phrase is supported by both internal and external evidence and should be regarded as more likely original than the omission.

[6:7]  ¹⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ¹⁵ sn The phrase unclean spirits refers to evil spirits.

[6:8]  ¹⁶ sn Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for “traveling light,” which has been rendered in two slightly different ways.

[6:8]  ¹⁷ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[6:9]  ¹⁸ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[6:10]  ¹⁹ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[6:11]  ²⁰ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[6:12]  ²¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:13]  ²² tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ²³ sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).

[6:70]  ²⁴ tn Grk “Jesus answered them.”

[6:70]  ²⁵ tn Although most translations render this last phrase as “one of you is a devil,” such a translation presupposes that there is more than one devil. This finds roots in the KJV in which the Greek word for demon was often translated “devil.” In fact, the KJV never uses the word “demon.” (Sixty-two of the 63 NT instances of δαιμόνιον [daimonion] are translated “devil” [in Acts 17:18 the plural has been translated “gods”]. This can get confusing in places where the singular “devil” is used: Is Satan or one of the demons in view [cf. Matt 9:33 (demon); 13:39 (devil); 17:18 (demon); Mark 7:26 (demon); Luke 4:2 (devil); etc.]?) Now regarding John 6:70, both the construction in Greek and the technical use of διάβολος (diabolos) indicate that the one devil is in view. To object to the translation “the devil” because it thus equates Judas with Satan does not take into consideration that Jesus often spoke figuratively (e.g., “destroy this temple” [John 2:19]; “he [John the Baptist] is Elijah” [Matt 11:14]), even equating Peter with the devil on one occasion (Mark 8:33). According to ExSyn 249, “A curious phenomenon has occurred in the English Bible with reference to one particular monadic noun, διάβολος. The KJV translates both διάβολος and δαιμόνιον as ‘devil.’ Thus in the AV translators’ minds, ‘devil’ was not a monadic noun. Modern translations have correctly rendered δαιμόνιον as ‘demon’ and have, for the most part, recognized that διάβολος is monadic (cf., e.g., 1 Pet 5:8; Rev 20:2). But in John 6:70 modern translations have fallen into the error of the King James translators. The KJV has ‘one of you is a devil.’ So does the RSV, NRSV, ASV, NIV, NKJV, and the JB [Jerusalem Bible]. Yet there is only one devil…The legacy of the KJV still lives on, then, even in places where it ought not.”

[12:1]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:1]  ²⁷ sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

[21:12]  ²⁸ tn Grk “jasper, having.” Here a new sentence was started in the translation.

[21:12]  ²⁹ tn Grk “a (city) wall great and high.”

[21:12]  ³⁰ tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces…of the entrances of the heavenly Jerusalem…οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”

[21:12]  ³¹ tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.

[21:12]  ³² tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.

[21:13]  ³³ tn The words “There are” have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.

[21:13]  ³⁴ tn The word “side” has been supplied four times in this verse for clarity.

[21:14]  ³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.