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 3:18

3:18 and Andrew, Philip, Bartholomew, ¹  Matthew, Thomas, ²  James the son of Alphaeus, Thaddaeus, ³  Simon the Zealot, ⁴ 

Luke 6:15-16

6:15 Matthew, Thomas, ⁵  James the son of Alphaeus, Simon who was called the Zealot, ⁶  6:16 Judas the son of James, and Judas Iscariot, ⁷  who became a traitor.

Acts 1:13

1:13 When ⁸  they had entered Jerusalem, ⁹  they went to the upstairs room where they were staying. Peter ¹⁰  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ¹¹ 

Acts 12:17

12:17 He motioned to them ¹²  with his hand to be quiet and then related ¹³  how the Lord had brought ¹⁴  him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. ¹⁵ 

Acts 15:13

15:13 After they stopped speaking, ¹⁶  James replied, ¹⁷  “Brothers, listen to me.

Acts 21:18

21:18 The next day Paul went in with us to see James, and all the elders were there. ¹⁸ 

Galatians 1:19

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

Galatians 2:9

2:9 and when James, Cephas, ²⁰  and John, who had a reputation as ²¹  pillars, ²²  recognized ²³  the grace that had been given to me, they gave to Barnabas and me ²⁴  the right hand of fellowship, agreeing ²⁵  that we would go to the Gentiles and they to the circumcised. ²⁶ 

James 1:1

Salutation

1:1 From James, ²⁷  a slave ²⁸  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ²⁹  Greetings!

[3:18]  ¹ sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[3:18]  ² sn This is the “doubting Thomas” of John 20:24-29.

[3:18]  ³ tc This disciple is called Λεββαῖον (Lebbaion, “Lebbaeus”) in D it; see the discussion of the parallel text in Matt 10:3 where conflation occurs among other witnesses as well.

[3:18]  ⁴ 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.

[6:15]  ⁵ sn This is the “doubting Thomas” of John 20:24-29.

[6:15]  ⁶ sn The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. 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 descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).

[6:16]  ⁷ 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.

[1:13]  ⁸ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:13]  ⁹ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ¹⁰ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ¹¹ tn The words “were there” are not in the Greek text, but are implied.

[12:17]  ¹² tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.

[12:17]  ¹³ tc ‡ Most mss, including some of the most important ones (B D E Ψ Ï sy), read αὐτοῖς (autoi", “to them”) here, while some excellent and early witnesses (Ì^45vid,74vid א A 33 81 945 1739 pc) lack the pronoun. Although it is possible that the pronoun was deleted because it was seen as superfluous, it is also possible that it was added as a natural expansion on the text, strengthening the connection between Peter and his listeners. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ puts the pronoun in brackets, indicating some doubts as to its authenticity.

[12:17]  ¹⁴ tn Or “led.”

[12:17]  ¹⁵ sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.

[15:13]  ¹⁶ tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13]  ¹⁷ tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[21:18]  ¹⁸ tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”

[1:19]  ¹⁹ 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.

[2:9]  ²⁰ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:9]  ²¹ tn Or “who were influential as,” or “who were reputed to be.” See also the note on the word “influential” in 2:6.

[2:9]  ²² sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ²³ tn The participle γνόντες (gnontes) has been taken temporally. It is structurally parallel to the participle translated “when they saw” in v. 7.

[2:9]  ²⁴ tn Grk “me and Barnabas.”

[2:9]  ²⁵ tn Grk “so,” with the ἵνα (Jina) indicating the result of the “pillars” extending the “right hand of fellowship,” but the translation “they gave…the right hand of fellowship so that we would go” could be misunderstood as purpose here. The implication of the scene is that an agreement, outlined at the end of v. 10, was reached between Paul and Barnabas on the one hand and the “pillars” of the Jerusalem church on the other.

[2:9]  ²⁶ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[1:1]  ²⁷ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁸ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²⁹ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.