This
article is about John 19:25 being about 3 people, not 4 as some claim. The
reasoning for this is the people are separated by
"kai"--"and." Some suggest a fourth is mentioned purely by
an implied comma separating a woman named Mary and Mary's sister. The urge to
do this is understandable for logical reasons--having two women with the same
name in the same family. However, the grammar demands they are the same woman.
The explanation for them being two people is that sister can at times refer to
a close relative. In the case of Mary and her sister, the ancient explanation
is they merged households and lived together, either because St Joseph died, or
Alphaeus died, or both, this also explains why Mary of Alphaeus' children are
called "brothers" of the Jesus since they were related and lived in
the same home.
Lists in John’s writings use kai to separate
different people each time using kai/and
|
Verse |
Translation |
Greek
text from NA28/SBLGNT) |
Notes |
|
John
11:5 |
Now
Jesus loved Martha, and [καὶ] her sister, and [καὶ] Lazarus. |
ἠγάπα
δὲ ὁ Ἰησοῦς τὴν Μάρθαν καὶ τὴν ἀδελφὴν αὐτῆς καὶ τὸν Λάζαρον. |
Uses
kai to separate |
|
John
19:25 |
And
there stood by the cross of Jesus his mother, and [καὶ]
his mother's sister, Mary of Cleopas, and [καὶ]
Mary the Magdalene-Young’s Literal Translation |
Εἱστήκεισαν
δὲ παρὰ τῷ σταυρῷ τοῦ Ἰησοῦ ἡ μήτηρ αὐτοῦ, καὶ ἡ
ἀδελφὴ τῆς μητρὸς αὐτοῦ, Μαρία ἡ τοῦ Κλωπᾶ, καὶ Μαρία
ἡ Μαγδαληνή.—Virtually all manuscripts |
Uses
kai to separate |
|
John
21:2 |
There
were together Simon Peter, and [καὶ] Thomas
called Didymus, and [καὶ] Nathanael of Cana in
Galilee, and [καὶ] the sons of Zebedee,
and [καὶ] two other of his disciples.--KJV |
Ἦσαν
ὁμοῦ Σίμων Πέτρος, καὶ Θωμᾶς ὁ λεγόμενος Δίδυμος,
καὶ Ναθαναὴλ ὁ ἀπὸ Κανᾶ τῆς Γαλιλαίας, καὶ οἱ τοῦ Ζεβεδαίου, καὶ ἄλλοι
ἐκ τῶν μαθητῶν αὐτοῦ δύο.—Byzantine Majority (with negligible variants in
others) |
Uses
kai to separate |
John’s gospel on lists for items/animals, attributes, either uses
and/kai not not at all:
|
John
2:14 |
And
found in the temple those that sold oxen and [καὶ] sheep
and [καὶ] doves, and
[καὶ] the changers of money sitting--KJV |
καὶ εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας καὶ πρόβατα
καὶ περιστερὰς καὶ τοὺς
κερματιστὰς καθημένους—TR, Byz Maj, Alexandrian etc |
Uses
kai to separate |
|
John
5:3 |
In
these lay a great multitude of impotent folk, of blind, halt, withered,
waiting for the moving of the water.-- Weymouth New Testament |
ἐν ταύταις κατέκειτο πλῆθος πολὺ τῶν ἀσθενούντων, τυφλῶν, χωλῶν,
ξηρῶν—Alexandrian, NA. TR and Byzantine major just add to the end of sentence |
Does not use kai at all. |
|
John
14:6 |
Jesus saith unto him, I
am the way, and the truth, and the life: no one cometh unto the Father, but
by me.--ASV |
λέγει αὐτῷ [ὁ] Ἰησοῦς· ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ
ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν
πατέρα εἰ μὴ δι’ ἐμοῦ. |
Uses
kai to separate |
From John’s Epistles:
|
1
John 1:1 |
That which was from the
beginning, which we have heard, which we have seen with our eyes, which we
have looked upon, and our hands have handled, of the Word of life;-KJV |
Ὃ ἦν ἀπ’ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα
καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς –Virtually all
manuscripts |
Does
not use “kai” to separate items at all. Each unique item starts with ὃ. |
|
1
John 2:16 |
For all that [is] in the
world, the lust of the flesh, and [καὶ] the
lust of the eyes, and [καὶ]
the pride of life, is not of the Father, but is of the world.-KJV |
ὅτι πᾶν τὸ ἐν τῷ κόσμῳ, ἡ ἐπιθυμία τῆς σαρκὸς καὶ ἡ
ἐπιθυμία τῶν ὀφθαλμῶν καὶ ἡ ἀλαζονεία τοῦ
βίου, οὐκ ἔστιν ἐκ τοῦ πατρὸς ἀλλ’ ἐκ τοῦ κόσμου ἐστίν. |
John
is listing forms of “all that is in the world” and separates them with kai. |
|
1
John 5:8 |
the spirit, and [καὶ] the water, and [καὶ] the
blood: and the three are for one.—Smith’s Literal Translation |
τὸ
πνεῦμα, καὶ τὸ ὕδωρ, καὶ
τὸ αἷμα· καὶ οἱ τρεῖς εἰς τὸ ἕν εἰσιν. |
Uses
kai to separate |
|
2
John 1:3 |
Grace, mercy, peace
shall be with us, from God the Father, and from Jesus Christ, the Son of the
Father, in truth and love.-ASV |
ἔσται μεθ’ ἡμῶν χάρις ἔλεος εἰρήνη παρὰ θεοῦ πατρὸς καὶ παρὰ Ἰησοῦ Χριστοῦ
τοῦ υἱοῦ τοῦ πατρὸς ἐν ἀληθείᾳ καὶ ἀγάπῃ. |
Uses
no kai to separate 3 items. Only uses kai later to separate truth and love. |
Textual Variant only found in Textus Receptus tradition lacks 2 ‘ands’
in a list! Perhaps more evidence it is an addition!
|
1
John 5:7 (variant largely only in Textus Receptus) |
because
three are who are testifying in the heaven, the Father, the Word, and [καὶ]
the Holy Spirit, and these -- the three -- are one;--Young’s Literal
Translation |
μαρτυροῦντες
ἐν τῷ οὐρανῷ, ὁ πατὴρ ὁ λόγος καὶ τὸ ἅγιον πνεῦμα, καὶ οὗτοι οἱ τρεῖς ἕν εἰσιν—Textus
Receptus |
Only
uses kai before the final item in list. |
We see the same conventions of lists in the book of Revelation which
is generally attributed to the Apostle John:
|
Revelation
1:4 |
John
to the seven churches which are in Asia: Grace [be] unto you, and and [καὶ] peace, from him which is, and [καὶ] which was, and
[καὶ] which is
to come; and [καὶ] from the seven Spirits which are before his throne;--KJV |
Ἰωάννης ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ Ἀσίᾳ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ ὁ ὢν καὶ ὁ
ἦν καὶ ὁ ἐρχόμενος, καὶ
ἀπὸ τῶν ἑπτὰ πνευμάτων ἃ ἐνώπιον τοῦ θρόνου αὐτοῦ, |
Uses
kai to separate |
|
Revelation
1:11 |
…
seest, write in a book, and send [it] unto the seven churches which are in
Asia; unto Ephesus, and [καὶ] unto Smyrna, and [καὶ] unto Pergamos, and [καὶ] unto Thyatira, and [καὶ] unto Sardis, and [καὶ] unto Philadelphia, and [καὶ] unto Laodicea. |
λέγων· Ὃ βλέπεις γράψον εἰς βιβλίον καὶ πέμψον ταῖς ἑπτὰ ἐκκλησίαις, εἰς
Ἔφεσον καὶ εἰς Σμύρναν καὶ εἰς Πέργαμον καὶ εἰς Θυάτειρα καὶ εἰς Σάρδεις καὶ εἰς
Φιλαδέλφειαν καὶ εἰς Λαοδικίαν. |
Uses
kai to separate |
|
Revelation
4:8 |
And
the four beasts had each of them six wings about [him]; and [they were] full
of eyes within: and they rest not day and night, saying, Holy, holy, holy,
Lord God Almighty, which was, and [καὶ] is, and [καὶ] is to come. |
καὶ τὰ τέσσαρα ζῷα, ἓν καθ’ ἓν αὐτῶν ἔχων ἀνὰ ἓξ πτέρυγας, κυκλόθεν καὶ
ἔσωθεν γέμουσιν ὀφθαλμῶν· καὶ ἀνάπαυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς
λέγοντες· Ἅγιος ἅγιος ἅγιος κύριος ὁ θεὸς ὁ παντοκράτωρ, ὁ ἦν καὶ ὁ ὢν καὶ ὁ
ἐρχόμενος. |
Uses
kai to separate |
|
Revelation
5:12 |
Saying
with a loud voice, Worthy is the Lamb that was slain to receive power, and [καὶ] riches, and [καὶ] wisdom,
and [καὶ] strength, and
[καὶ] honour, and [καὶ] glory, and [καὶ] blessing. |
λέγοντες φωνῇ μεγάλῃ· Ἄξιός ἐστιν τὸ ἀρνίον τὸ ἐσφαγμένον λαβεῖν τὴν
δύναμιν καὶ πλοῦτον καὶ
σοφίαν καὶ ἰσχὺν καὶ τιμὴν καὶ δόξαν καὶ εὐλογίαν. |
Uses
kai to separate |
|
Revelation
7:1 |
And
after these things I saw four angels standing on the four corners of the
earth, holding the four winds of the earth, that the wind should not blow on
the earth, nor [μήτε] on the sea, nor [μήτε] on any tree. |
Μετὰ τοῦτο εἶδον τέσσαρας ἀγγέλους ἑστῶτας ἐπὶ τὰς τέσσαρας γωνίας τῆς
γῆς, κρατοῦντας τοὺς τέσσαρας ἀνέμους τῆς γῆς, ἵνα μὴ πνέῃ ἄνεμος ἐπὶ τῆς γῆς
μήτε ἐπὶ τῆς θαλάσσης μήτε
ἐπὶ πᾶν δένδρον. |
Uses
μήτε to separate |
|
Revelation
7:9 |
After
this I beheld, and, lo, a great multitude, which no man could number, of all
nations, and [καὶ] kindreds, and [καὶ] people, and [καὶ] tongues,
stood before the throne, and before the Lamb, clothed with white robes, and
palms in their hands |
Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ ὄχλος πολύς, ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο,
ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν,
ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου... |
Uses
kai to separate |
|
Revelation
9:20 |
And the rest of the men
which were not killed by these plagues yet repented not of the works of their
hands, that they should not worship devils, and idols of gold, and [καὶ] silver,
and [καὶ] brass,
and [καὶ] stone,
and [καὶ] of
wood: which neither can see, nor hear, nor walk: |
Καὶ οἱ λοιποὶ τῶν ἀνθρώπων, οἵτινες οὐκ ἀπεκτάνθησαν ἐν ταῖς πληγαῖς
ταύταις, οὐδὲ μετενόησαν ἐκ τῶν ἔργων τῶν χειρῶν αὐτῶν, ἵνα μὴ προσκυνήσωσι
τὰ δαιμόνια καὶ τὰ εἴδωλα τὰ χρυσᾶ καὶ τὰ
ἀργυρᾶ καὶ τὰ χαλκᾶ καὶ
τὰ λίθινα καὶ τὰ ξύλινα, ἃ οὔτε βλέπειν
δύνανται οὔτε ἀκούειν οὔτε περιπατεῖν· |
Uses
kai to separate |
|
Revelation
13:7 |
And
it was given unto him to make war with the saints, and to overcome them. And
power was given him over every tribe, and [καὶ] people,
and [καὶ] tongue, and
[καὶ] nation.--DRB |
καὶ ἐδόθη αὐτῷ πόλεμον ποιῆσαι μετὰ τῶν ἁγίων καὶ νικῆσαι αὐτούς, καὶ
ἐδόθη αὐτῷ ἐξουσία ἐπὶ πᾶσαν φυλὴν καὶ λαὸν καὶ γλῶσσαν καὶ ἔθνος.
(found in BM textus and most non-Textus Receptus manuscripts) |
Uses
kai to separate |
|
Revelation
14:6 |
And
I saw another angel fly in the midst of heaven, having the everlasting gospel
to preach unto them that dwell on the earth, and to every nation, and [καὶ] kindred, and [καὶ]
tongue, and [καὶ] people,--KJV |
Καὶ εἶδον ἄλλον ἄγγελον πετόμενον ἐν μεσουρανήματι, ἔχοντα εὐαγγέλιον
αἰώνιον εὐαγγελίσαι τοὺς καθημένους ἐπὶ τῆς γῆς καὶ ἐπὶ πᾶν ἔθνος καὶ φυλὴν καὶ γλῶσσαν
καὶ λαόν, |
Uses
kai to separate |
|
Revelation
21:12-13 |
And
it had a wall great and high, having twelve gates, and in the gates twelve
angels, and names written thereon, which are the names of the twelve tribes
of the children of Israel. On the east, three gates: and
[καὶ] on the north, three gates: and [καὶ] on
the south, three gates: and [καὶ] on the west,
three gates. |
ἔχουσα τεῖχος μέγα καὶ ὑψηλόν, ἔχουσα πυλῶνας δώδεκα, καὶ ἐπὶ τοῖς πυλῶσιν
ἀγγέλους δώδεκα, καὶ ὀνόματα ἐπιγεγραμμένα, ἅ ἐστιν τὰ ὀνόματα τῶν δώδεκα
φυλῶν τῶν υἱῶν Ἰσραήλ· κατὰ ἀνατολὰς πυλῶνες τρεῖς, καὶ
κατὰ βορρᾶν πυλῶνες τρεῖς, καὶ κατὰ
νότον πυλῶνες τρεῖς, καὶ κατὰ δυσμὰς πυλῶνες
τρεῖς. (Byzantine Majority, Alexandrian, NA, Hort and Westcott) |
Uses kai to separate in most manuscripts. Stephens
1550 Textus Receptus uses no kai at all. Scrivener
1894 Textus Receptus uses kai only before final item. |
|
Revelation
21:19-20 |
And the foundations of
the wall of the city [were] garnished with all manner of precious stones. The
first foundation [was] jasper; the second, sapphire; the third, a chalcedony;
the fourth, an emerald; The fifth, sardonyx; the sixth, sardius; the seventh,
chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus;
the eleventh, a jacinth; the twelfth, an amethyst.--KJV |
οἱ θεμέλιοι τοῦ τείχους τῆς πόλεως παντὶ λίθῳ τιμίῳ κεκοσμημένοι· ὁ
θεμέλιος ὁ πρῶτος ἴασπις, ὁ δεύτερος σάπφιρος, ὁ τρίτος χαλκηδών, ὁ τέταρτος
σμάραγδος, ὁ πέμπτος σάρδιον, ὁ ἕκτος σάρδιον, ὁ ἕβδομος χρυσόλιθος, ὁ ὄγδοος
βήρυλλος, ὁ ἔνατος τοπάζιον, ὁ δέκατος χρυσόπρασος, ὁ ἑνδέκατος ὑάκινθος, ὁ
δωδέκατος ἀμέθυστος. |
Does not use kai to separate, instead numbers each item explicitly. |
The usage of “kai” to separate items in the list is fairly
consistent in the Greek manuscripts for John’s writings with the exception of
longer lists which omit “kai” altogether. Another possible exception is if we
treat the Textus Receptus tradition as authentic—which generally only
KJV-onlyists do. The TR inconsistently has John using kai for each item
in the short to medium sized lists to using it only for the last item on the
list.
For my readers that favor the Textus Receptus, if we look at John
19:25, it uses kai twice, which means 3 people are intended. Unlike other TR
verses of John where it is less certain because kai is only used for the final
item on the list. In other words, if the TR wanted to give the reader that
there were 4 woman at the cross per John 19:25, it would not be presented the
way it is present.
Below is a table of examples of how the Greek text should read to
allow for 4 women, however only 1 is clear.
|
And
there stood by the cross of Jesus his mother, his mother's sister, Mary of
Cleopas, Mary the Magdalene-Theoretical reading with no “kai” |
Εἱστήκεισαν
δὲ παρὰ τῷ σταυρῷ τοῦ Ἰησοῦ ἡ μήτηρ αὐτοῦ, ἡ ἀδελφὴ τῆς μητρὸς αὐτοῦ, Μαρία ἡ
τοῦ Κλωπᾶ, Μαρία ἡ Μαγδαληνή.—all kais removed |
No
kai or anything else used to separate the women, leaving 3 or 4 women
possible. |
|
And
there stood by the cross of Jesus his mother, his mother's sister, Mary of
Cleopas, and [καὶ] Mary the Magdalene-Theoretical
reading with first kai removed |
Εἱστήκεισαν
δὲ παρὰ τῷ σταυρῷ τοῦ Ἰησοῦ ἡ μήτηρ αὐτοῦ, ἡ ἀδελφὴ τῆς μητρὸς αὐτοῦ, Μαρία ἡ
τοῦ Κλωπᾶ, καὶ Μαρία ἡ Μαγδαληνή.—first kai
removed to resemble 1 John 5:7 in TR |
Following
the convention the TR uses in 1 John 5:7 where kai is only used before the
last item. This still leaves ambiguity as to whether 3 or 4 women is meant. |
|
And
there stood by the cross of Jesus his mother, and his mother's sister, and [καὶ] Mary of Cleopas, and Mary the
Magdalene-Theoretical reading with an extra “kai” |
Εἱστήκεισαν
δὲ παρὰ τῷ σταυρῷ τοῦ Ἰησοῦ ἡ μήτηρ αὐτοῦ, καὶ ἡ ἀδελφὴ τῆς μητρὸς αὐτοῦ, καὶ Μαρία ἡ τοῦ Κλωπᾶ, καὶ Μαρία ἡ Μαγδαληνή.—extra
kai added before Maria to clarify 4 women are intended |
Following
John’s typical convention to separate items/people in a list. Unambiguously
indicating he intended to say 4 people are meant to be present. |
The first two options makes 3 or 4 Maries possible still. The
third option makes 4 Maries certainly true.
Considering how John makes lists, I do not see how someone can
reasonably say John was speaking of 4 women!
Now, there is one other option John could have used grammatically
to say 4 women, he just never clearly uses it in his writings, it is a
convention used by another evangelist.
|
Matthew
10:2-4 |
Now
the names of the twelve apostles are these; The first, Simon, who is called
Peter, and Andrew his brother; James [the son] of Zebedee, and John his
brother; Philip, and Bartholomew; Thomas, and Matthew the publican; James
[the son] of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; Simon the
Canaanite, and Judas Iscariot, who also betrayed him.--KJV |
Τῶν δὲ δώδεκα ἀποστόλων τὰ ὀνόματα ἐστιν ταῦτα· πρῶτος Σίμων ὁ λεγόμενος
Πέτρος καὶ Ἀνδρέας ὁ ἀδελφὸς αὐτοῦ, Ἰάκωβος ὁ τοῦ Ζεβεδαίου καὶ Ἰωάννης ὁ
ἀδελφὸς αὐτοῦ, Φίλιππος καὶ Βαρθολομαῖος, Θωμᾶς καὶ Ματθαῖος ὁ τελώνης,
Ἰάκωβος ὁ τοῦ Ἀλφαίου καὶ Θαδδαῖος, Σίμων ὁ Κανανῖος καὶ Ἰούδας ὁ Ἰσκαριώτης
ὁ καὶ παραδοὺς αὐτόν. |
10
of 12 apostles pairs in the middle are listed in pairs where each pair is
connected with “kai” but the pairs are not separated from another pair by
kai. Hence why it is seen ‘Bartholomew; Thomas, and Matthew’ Some
variants from Alexandria separate Andrew and James son of Zebedee with an
extra “kai.” Follows: A
and B, C and D pattern. |
The issue is, this seems to be because Matthew wants use a pattern
with the many names of Apostles, and he does not use this elsewhere. His other
lists separate individuals with “kai.”
The rest of Matthew’s lists all use “kai” to separate the
individuals.
Mark’s version of the Apostle list separates all with kai:
|
Mark
3:16-19 |
And He appointed the
twelve: Simon (to whom He gave the name Peter), and [καὶ] James, the son of Zebedee, and [καὶ]
John the brother of James (to them He gave the name Boanerges, which means,
“Sons of Thunder“);and [καὶ] Andrew, and [καὶ] Philip, and [καὶ] Bartholomew, and
[καὶ] Matthew, and [καὶ] Thomas, and [καὶ] James the son of Alphaeus, and [καὶ]
Thaddaeus, and [καὶ]
Simon the Zealot; and [καὶ] Judas Iscariot, who betrayed Him.—NASB
1995 |
καὶ ἐποίησεν
τοὺς δώδεκα· [καὶ ἐπέθηκεν ὄνομα τῷ Σίμωνι] Πέτρον, καὶ
Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάννην
τὸν ἀδελφὸν τοῦ Ἰακώβου (καὶ ἐπέθηκεν αὐτοῖς ὄνομα Βοανηργές, ὅ ἐστιν υἱοὶ
βροντῆς), καὶ Ἀνδρέαν καὶ
Φίλιππον καὶ Βαρθολομαῖον καὶ Μαθθαῖον καὶ Θωμᾶν
καὶ Ἰάκωβον τὸν τοῦ Ἀλφαίου καὶ Θαδδαῖον καὶ Σίμωνα
τὸν Καναναῖον καὶ Ἰούδαν Ἰσκαριώθ, ὃς καὶ
παρέδωκεν αὐτόν. |
Uses
kai to separate. Found in the TR, Alexandrian, Westcott-Hort, Byzantine
Majority |
Mark’s
Gospel uses “kai” to separate items in a list, or similar words like “ἢ”
(or), or uses nothing altogether.
Luke’s gospel in its lists either uses a word for separation like
“kai,” or a new verb, or omits any separation completely with no kai or
connective word at the end of the list before the last item.
Why is Mary’s sister named Mary? Some early writer commented that
they were sisters in law. That Joseph’s brother was Cleopas and this other Mary
was his wife. To further complicate things, Joseph and Mary by other early
Church Fathers are believed to be cousins themselves! So Mary is said to have a
sister because they are related by marriage being sisters in law. Furthermore,
one source states that when Clophas died his wife and children combined
households with Mary! Because of this merged home, Jesus living with the
children of his aunt, they were considered siblings because they were in the
same home.
3. But Clement in the sixth book of his Hypotyposes writes thus:
"For they say that Peter and James and John after the ascension of our
Saviour, as if also preferred by our Lord, strove not after honor, but chose
James the Just bishop of Jerusalem."
4. But the same writer, in the seventh book of the same work,
relates also the following things concerning him: "The Lord after his
resurrection imparted knowledge to James the Just and to John and Peter, and
they imparted it to the rest of the apostles, and the rest of the apostles to
the seventy, of whom Barnabas was one. But there were two
Jameses: one called the Just, who was thrown from the pinnacle of the temple
and was beaten to death with a club by a fuller, and another who was
beheaded." Paul also makes mention of the same
James the Just, where he writes, "Other of the apostles saw I none,
save James the Lord's brother." [Galatians
1:19]—Clement of Alexandria, Hypotyposes
Paul, a genuine disciple of Jesus, says that he regarded
this James as a brother of the Lord, not so much on account of their
relationship by blood, or of their being brought up together, as because of his
virtue and doctrine—Origen, Contra
Celsum, Book I, Chapter XLVII.
"At that time," it says, "Herod the king stretched
forth his hands to afflict certain of the Church." Acts 12:1 Like a wild
beast, he attacked all indiscriminately and without consideration. This is what
Christ said: "My cup indeed you shall drink, and with the baptism
wherewith I am baptized, shall you be baptized." Mark 10:39 (b) "And
he killed James the brother of John." Acts 12:2 For there was also another
James, the brother of the Lord: therefore to distinguish him, he says,
"The brother of John."--St John Chrysostom, Homily 26 on the Acts of
the Apostles
The only conclusion is that the Mary who is described as the mother
of James the Less was the wife of Alphæus and sister of Mary the Lord's mother,
the one who is called by John the Evangelist "Mary of Clopas,"
whether after her father, or kindred, or for some other reason.--St Jerome,
Against Helvidius.
Some believe,
however, that there were two Mary Magdalenes, both natives of the village of
Magdelon, and the one who met the risen Christ, according to Saint Matthew, is
different from the one which, according to Saint John, appeared so forlorn.
What is certain is that the Gospel makes mention of four women called Mary: the
first is the mother of our Lord, and the second is Mary, wife of Cleophas
and aunt of Jesus Christ, being His mother's sister, and the third is Mary,
mother of James and Joses, and the fourth is Mary Magdalene. Some, however,
confused the mother of James and Joses with the aunt of Jesus Christ.—St
Jerome, Epistle
120, To Hedibia
James, who is
called the brother of the Lord, surnamed the Just, the son of Joseph by another
wife, as some think, but, as appears to me, the son of Mary sister of the
mother of our Lord of whom John makes mention in his book, after our Lord's
passion at once ordained by the apostles bishop of Jerusalem, wrote a single
epistle, which is reckoned among the seven Catholic Epistles and even this is
claimed by some to have been published by some one else under his name, and
gradually, as time went on, to have gained authority. Hegesippus, who lived near
the apostolic age, in the fifth book of his Commentaries, writing of James,
says
"After the apostles, James the brother
of the Lord surnamed the Just was made head of the Church at Jerusalem. Many
indeed are called James. This one was holy from his mother's womb. He drank
neither wine nor strong drink, ate no flesh, never shaved or anointed himself
with ointment or bathed. He alone had the privilege of entering the Holy of
Holies, since indeed he did not use woolen vestments but linen and went alone into
the temple and prayed in behalf of the people, insomuch that his knees were
reputed to have acquired the hardness of camels' knees."—St Jerome,
De Viris Illustribus (On Illustrious
Men)
The kinsmen of
Mary, of whatever degree, are the brethren of the Lord. How do we prove this?
From Scripture itself. Lot is called "Abraham's brother;" he was his
brother's son. Read, and you will find that Abraham was Lot's uncle on the
father's side, and yet they are called brethren. Why, but because they were
kinsmen? Laban the Syrian was Jacob's uncle by the mother's side, for he was
the brother of Rebecca, Isaac's wife and Jacob's mother. Genesis 28:5 Read the
Scripture, and you will find that uncle and sister's son are called brothers.
Genesis 29:12-15 When you have known this rule, you will find that all the
blood relations of Mary are the brethren of Christ.—St Augustine, Tractate 10
(John 2:12-21)
And Joseph having come to a feast with his sons, James,
Joseph, and Judah, and Simeon and his two daughters, Jesus met them, with Mary
His mother, along with her sister Mary of Cleophas, whom the Lord God had given
to her father Cleophas and her mother Anna, because they had offered Mary the
mother of Jesus to the Lord. And she was called by the same name, Mary, for the
consolation of her parents-– The Gospel of Pseudo-Matthew, Chapter 42
Here is the list of the Seventy (disciples). Addai of Phamas (Paneas);
Severos son of Abgar killed him. Ananias was killed at Damascus.
Milia (Malea, Ἀμπλίας) was stoned at Alexandria.
Capha (Κηφᾶς) was stoned at Antioch. Barnabas (Βαρνάβας, Βαῤῥαβᾶς) died on the island of Cyprus.
Sontanis (Σωσθένης) was thrown into the sea.
Qeisqous (Κρήσκης, Κρισκής) died of hunger at
Alexandria and was buried there. Joseph of Arimathea, who was converted
to Christ and died in the prison of Jerusalem. Nicodemus the Welcome;
this was he who was converted to Christ after he came to find Him and spoke
with Him. Nathaniel, chief of the scribes. Justus, whom Paul
mentions. Judas, brother of James, brother of Christ. Silas (Σιλᾶς), of whom Paul also speaks. Judas, son of
Barsabas. Marcus, whome Luke mentions in the Πράξεις
with the others. John, called the Black (?). Jason, Manaël, Herod,
Rufus, Alexander, Simon the Cyrenean, Cleophas, brother of |25 Joseph the husband of Mary, Simeon, his son, whom
became bishop of Jerusalem and was crucified. Joses, son of Joseph,
James, son of Joseph, James the elder, Judah, called Simeon. -- Agapius,
Universal History, THE
SECOND PART OF THE HISTORY OF MAHBOUB, SON OF CONSTANTINE, OF MENBIDJ, BISHOP OF THE CITY OF MENBIDJ,
AD1000
2435 Three women are mentioned as standing by the cross of Jesus: his
mother, then his mother's sister, Mary the wife of Clopas, and Mary Magdalene.
When the Evangelists mention the women who were standing with Christ, it is
only John who mentions the Blessed Virgin. Two questions occur about this
incident.
2336 Matthew (27:55) and Mark (15:40) say that the women were standing far
off, while John says that they stood by the cross. One could say in answer that
the women mentioned by Matthew and Mark were not the same as those mentioned by
John. However, the difficulty with this answer is that Mary Magdalene is in the
group mentioned by Matthew and Mark, and also in the group mentioned by John.
So one should say that all were referring to the same women. But there is no
contradiction. Near and far are relative; and nothing prevents something from
being near in one sense and far in another. The women were said to be near
because they were within the range of sight, and they could be described as
afar because other people were between them and Jesus. Or, one could say that
when the crucifixion was beginning, the women were standing near Christ and
were able to speak to him; while later, when a number of people came forward to
taunt him, the women withdrew and stood further away. Thus John is telling what
happened at first, and the other Evangelists what happened after.
2437 The other issue is that John mentions Mary of Clopas, while in place of
her, Matthew and Mark mention Mary, the mother of James, who is also described
as Mary of Alphaeus. We should say about this that Mary of Clopas, mentioned by
John, is the same as Mary of Alphaeus, mentioned by Matthew. For this Mary had
two husbands, Clopas and Alphaeus. Or, one could say that Clopas was her
father. –St Thomas Aquinas, Golden Chain on John 19:25
Also see https://www.agapebiblestudy.com/John_Gospel/Chapter%2019%20-pt%202.htm
Theophylact of Ohrid in the 11th century writes
|
4 Οἱ μὲν οὖν στρατιῶται ταῦτα
ἐποίησαν. Εἱστήκεισαν δὲ παρὰ τῷ σταυρῷ τοῦ Ἰησοῦ ἡ μήτηρ αὐτοῦ, καὶ ἡ ἀδελφὴ
τῆς μητρὸς αὐτοῦ Μαρία ἡ τοῦ Κλοπᾶ, καὶ Μαρία ἡ Μαγδαληνή. Ἰησοῦς οὖν ἰδὼν
τὴν μητέρα, καὶ τὸν μαθητὴν παρεστῶτα ὃν ἠγάπα, λέγει τῇ μητρὶ αὐτοῦ· Γύναι,
ἰδοὺ ὁ υἱός σου. Εἶτα λέγει τῷ μαθητῇ· Ἰδοὺ ἡ μήτηρ σου. Καὶ ἀπ' ἐκείνης τῆς
ὥρας ἔλαβεν ὁ μαθητὴς αὐτὴν εἰς τὰ ἴδια. 5 Οἱ μὲν οὖν στρατιῶται τὰ τῆς
οἰκείας ἀνοησίας ἐποίουν· αὐτὸς δὲ τῆς μητρὸς φροντίζει, διδάσκων ἡμᾶς ἄχρι
καὶ τῆς τελευταίας ἀναπνοῆς πᾶσαν ποιεῖσθαι ἐπιμέλειαν τῶν γεγεννηκότων. Καὶ
ὅρα, πῶς οὐσῶν καὶ ἄλλων γυναικῶν, μόνης τῆς μητρὸς προνοεῖται. Δεῖ γὰρ
ἐμποδίζουσι μὲν πρὸς θεοσέβειαν τοῖς γεγεννηκόσι μὴ προσέχειν· μὴ ἐμποδίζουσι
δὲ, πᾶσαν αὐτῶν φροντίδα ποιεῖσθαι· ὥσπερ οὖν καὶ αὐτὸς, ἐπειδὴ ἀπεδήμει τοῦ
βίου, καὶ τὴν μητέρα εἰκὸς ἦν ἀλγεῖν καὶ τὴν προστασίαν ἐπιζητεῖν, ἐγχειρίζει
τῷ μαθητῇ τὴν προστασίαν αὐτῆς. Ἀποκρύπτει δὲ τὸ οἰκεῖον ὄνομα εὐαγγελιστὴς,
μετριάζων. Εἰ γὰρ ἐβούλετο κομπάζειν, καὶ τὴν αἰτίαν προσέθηκεν ἂν, δι' ἣν
ἠγαπᾶτο. Καὶ γὰρ εἰκὸς ἦν μεγάλην τινὰ εἶναι ταύτην καὶ θαυμαστήν. Βαβαὶ δὲ πῶς
ἐτίμα τὸν μαθητὴν, ἀδελφὸν ἑαυτοῦ τοῦτον ποιούμενος! Οὕτω καλὸν τὸ παραμένειν
Χριστῷ πάσχοντι· εἰς ἀδελφότητα γὰρ αὐτοῦ ἄγει. Θαύμασον δὲ, πῶς ἐν τῷ σταυρῷ
πάντα ἀταράχως ποιεῖ, τῆς μητρὸς φροντίζων, προφητείας πληρῶν, τῷ λῃστῇ
παράδεισον ἀνοίγων· πρὸ δὲ τοῦ σταυροῦ ἀγωνιῶν, ἱδρῶν· ὥστε ἐκεῖνα μὲν τῆς
ἀνθρωπίνης φύσεως, ταῦτα δὲ τῆς θείας δυνάμεως. Ἐντρεπέσθω Μαρκίων, καὶ οἱ
ἄλλοι πάντες ἐν φαντασίᾳ τὸν Κύριον τῷ κόσμῳ φανῆναι φλυαρήσαντες· εἰ γὰρ μὴ
ἐγεννήθη, μηδὲ μητέρα ἔσχε, τίνος ἕνεκα τοσαύτην περὶ αὐτὴν ποιεῖται
πρόνοιαν; πῶς δὲ ἀδελφὴ τῆς μητρὸς αὐτοῦ λέγεται Μαρία ἡ τοῦ Κλοπᾶ, καίτοι
τοῦ Ἰωακεὶμ μὴ σχόντος ἄλλο τέκνον; Ὁ Κλοπᾶς ἀδελφὸς ἦν τοῦ Ἰωσήφ· ἄπαιδος δὲ
ἀποθανόντος τοῦ Κλοπᾶ, ὥς τινές φασιν, Ἰωσὴφ ἠγάγετο τὴν ἑαυτοῦ γυναῖκα, καὶ
παῖδας τῷ ἀδελφῷ ἔτεκεν, ὧν μία καὶ ἡ νῦν μνημονευομένη Μαρία, ἀδελφὴ
λεγομένη τῆς Θεοτόκου, ἀντὶ τοῦ, συγγενής. Εἴωθε γὰρ ἡ Γραφὴ τοὺς συγγενεῖς
ἀδελφοὺς ὀνομάζειν· ὡς καὶ Ἰσαὰκ περὶ τῆς Ῥεβέκκας, ὅτι "Ἀδελφή μού
ἐστι", καίτοι γυνὴ αὐτοῦ ἦν. Οὕτως οὖν κἀνταῦθα ἀδελφὴ τῆς Θεοτόκου
λέγεται ἡ τοῦ Κλοπᾶ νομιζομένη θυγάτηρ, διὰ τὴν συγγένειαν. Τέσσαρες οὖν Μαρίαι ἐμφαίνονται
τοῖς Εὐαγγελίοις· πρώτη ἡ Θεοτόκος, ἣν καὶ Ἰακώβου καὶ Ἰωσῆ μητέρα
ὀνομάζουσιν. Οὗτοι γὰρ παῖδες μὲν ἦσαν τοῦ Ἰωσήφ, ἐκ τῆς προτέρας αὐτοῦ
γυναικὸς γεννηθέντες, τάχα τῆς τοῦ Κλοπᾶ γυναικός. Λέγεται δὲ ἡ Θεοτόκος
μήτηρ αὐτῶν ὡς μητρυιά· γυνὴ γὰρ ἐλογίζετο τοῦ Ἰωσήφ. Δευτέρα ἡ Μαγδαληνή,
ἀφ' ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια ὁ Ἰησοῦς· τρίτη ἡ τοῦ Κλοπᾶ, καὶ τετάρτη ἡ
τοῦ Λαζάρου ἀδελφή. Ἔλαβεν οὖν ὁ μαθητὴς τὴν Μαρίαν εἰς τὰ ἴδια· τῷ καθαρῷ
γὰρ ἡ καθαρὰ ἐπιστεύθη. Ὅρα δὲ πῶς τὸ μὲν γυναικεῖον φῦλον παραμένει ἐν τοῖς
δεινοῖς, οἱ δὲ ἄνδρες ἐγκατέλιπον πάντες τὸν Κύριον· οὕτως ἄρα ἦλθε τὸ
ἀσθενὲς ἐνισχύων, καὶ τὰ ἐξουθενημένα προσλαμβανόμενος—PG 124:276-277
|
4. The soldiers therefore did these things. But there stood by the
cross of Jesus his mother, and his mother's sister, Mary the wife of Clopas,
and Mary Magdalene. When Jesus therefore saw his mother, and the disciple
standing by, whom he loved, he saith unto his mother, "Woman, behold thy
son!" Then saith he to the disciple, "Behold thy mother!" And
from that hour that disciple took her unto his own home. 5. The soldiers, then, were doing the things belonging to their own
folly; but He cares for His mother, teaching us, even up to the last breath,
to take every care of those who begot us. And observe how, though other women
were present, He makes provision only for His mother. For it is necessary not
to heed parents when they hinder us regarding godliness; but when they do not
hinder, to show them every care. Just as He Himself, since He was departing
from life, and it was likely His mother would grieve and seek protection, He
entrusts her protection to the disciple. The Evangelist [John] hides his own name, being modest. For if he wanted
to boast, he would have added the reason why he was loved. For indeed it was
likely that this reason was something great and wonderful. And oh! how He
honored the disciple, making him His own brother! So good is it to remain
with Christ while He suffers; for it leads to His brotherhood. Marvel, then,
how on the cross He does everything undisturbed—caring for His mother, fulfilling
prophecies, opening paradise to the thief—whereas before the cross He was
agonizing and sweating. So that those things [the agony] belonged to the
human nature, but these [the calm actions] to the divine power. Let Marcion be put to shame, and all the others who babble that the Lord
appeared to the world in phantasy [as an illusion]; for if He was not born,
nor had a mother, for what reason does He make such provision for her? But how is Mary the wife of Clopas called the sister of His mother, since
Joachim did not have another child? Clopas was the brother of Joseph; and
when Clopas died childless, as some say, Joseph took his [Clopas'] wife, and
begot children for his brother, of whom one is the Mary now mentioned, called
the sister of the Theotokos [Mother of God], meaning, relative. For Scripture
is accustomed to calling relatives "brothers"; as Isaac said
regarding Rebecca, that "She is my sister," even though she was his
wife. So then here also, the reputed daughter of Clopas is called the sister
of the Theotokos because of the kinship. Four Marys, therefore, appear in the Gospels: first the Theotokos, whom
they also name the mother of James and Joses. For these were children of
Joseph, born from his previous wife—perhaps the wife of Clopas. But the Theotokos
is called their mother as a stepmother; for she was reckoned as the wife of
Joseph. Second, the Magdalene, from whom Jesus had cast out seven demons;
third, the wife of Clopas; and fourth, the sister of Lazarus. Therefore the disciple took Mary to his own home; for the pure one was
entrusted to the pure one. Observe how the female gender remains in the
dangers, but the men all forsook the Lord; thus, then, He came strengthening
the weak, and taking up the despised. |
Euthymius Zigabenus in the 12th Century does not
directly address the number of women but explains sister = sister in law in Jewish
Greek. Confirming lexicon entries on the matter.
|
Οἱ μὲν οὖν στρατιῶται —
Μαγδαληνή. Καὶ μὴν μονογενὴς ἦν ἡ Θεοτόκος· ἀλλ’ ἐπεὶ Ἰωσὴφ καὶ Κλοπᾶς ἀδελφοὶ,
ἔθος δὲ παρ’ Ἑβραίοις καὶ τὰς τῶν ἀδελφῶν γυναῖκας ἀδελφὰς προσαγορεύεσθαι διὰ
τὴν τῶν ἀνδρῶν ἀδελφότητα, λοιπὸν τὴν σύννυμφον αὐτῆς, ἀδελφὴν ὠνόμασεν. Ἀλλ’
Ἰωσὴφ μὲν καὶ Κλοπᾶς, οἱ ἄνδρες αὐτῶν, φύσει ἀδελφοί· αὐταὶ δὲ, αἱ τούτων
γυναῖκες, ἀγχιστείᾳ ἀδελφαί. Εἱστήκεισαν δὲ παρὰ τῷ σταυρῷ, ἄδειαν εὑροῦσαι
τηνικαῦτα. Πρῶτον γὰρ πᾶσαι αἱ μαθήτριαι ἀπὸ μακρόθεν ἐθεώρουν, ὡς οἱ ἄλλοι ἐδίδαξαν
εὐαγγελισταί.-- PG129:1469
|
The soldiers therefore — Magdalene. And indeed the Theotokos was an
only child; but since Joseph and Clopas were brothers, and it is a custom
among the Hebrews to call the wives of brothers 'sisters' because of the
brotherhood of their husbands, he therefore called her fellow-bride 'sister'.
But Joseph and Clopas, their husbands, were brothers by nature; while they,
the wives of these men, were sisters by kinship (by marriage). And they stood
by the cross, having found an opportunity at that time. For at first all the
female disciples were watching from a distance, as the other evangelists have
taught. |
Anonymous Byzantine Cantena:
|
Τίς ἐστιν ἡ
ἀδελφὴ τῆς μητρὸς τοῦ Κυρίου; Τοῦ Κλωπᾶ μὲν
ἐστι γυνή, συγγενὴς δὲ τῆς Θεοτόκου, κατὰ νόμον καὶ οὐ κατὰ φύσιν, διὰ τὸ τὸν
Ἰωσὴφ καὶ τὸν Κλωπᾶν ἀδελφούς εἶναι, καθὼς φησιν Ἐπιφάνιος ὁ τῆς Κύπρου, καὶ
ἱστορεῖ. Εἰ γὰρ καὶ ἀδελφὴν εἶπεν ὁ Εὐαγγελιστὴς τῆς μητρὸς τοῦ Κυρίου, ἀλλὰ
συγγενῆ καλεῖν τὸ τοιοῦτον εἴωθεν ἡ Γραφή. Οὐ γὰρ
ἐνδέχεται δύο ἀδελφὰς ἓν καὶ τὸ αὐτὸ ὄνομα ἔχειν, ὥστε καλεῖσθαι Μαρίαν καὶ
τὴν τῆς Θεοτόκου ἀδελφήν. Συνάγονται δὲ αἱ πᾶσαι Μαρίαι ἐν τῷ Εὐαγγελίῳ
τέσσαρες. Πρώτη, ἡ Μήτηρ τοῦ Κυρίου. Δευτέρα, ἡ τοῦ Κλωπᾶ, ἥτις καὶ ἀδελφὴ
τῆς Θεοτόκου καλεῖται. Τρίτη, ἡ Μαγδαληνή. Τετάρτη, ἡ τοῦ Λαζάρου ἀδελφή.--
Catenae graecorum patrum in Novum
Testamentum edidit J. A. Cramer Catenae in Evangelia S. Lucae et S. Joannis
ad fidem codd. mss. 393 |
Who is the
sister of the Mother of the Lord? She is the
wife of Clopas, a relative of the Theotokos [Mother of God], according to law
and not according to nature, because Joseph and Clopas were brothers, just as
Epiphanius of Cyprus says and records. For even if the Evangelist called her
the "sister" of the Mother of the Lord, Scripture is accustomed to
calling such a relative by that name. For it is not
possible for two sisters to have one and the same name, so that the sister of
the Theotokos would also be called Mary. In total, four Marys are gathered in
the Gospel. First, the Mother of the Lord. Second, the wife of Clopas, who is
also called the sister of the Theotokos. Third, the Magdalene. Fourth, the
sister of Lazarus. |
Some did have the view that James was in fact a son of Joseph by a
former marriage:
This latter source pretending to be Apostolic counts 3 James:
On whose account also we, who are now assembled in one place —
Peter and Andrew; James and John, sons of Zebedee; Philip and Bartholomew;
Thomas and Matthew; James the son of Alphæus, and Lebbæus who is surnamed
Thaddæus; and Simon the Canaanite, Matthew 10:2 and Matthias, who instead of
Judas was numbered with us; and James the brother of the Lord and bishop of
Jerusalem, and Paul the teacher of the Gentiles, the chosen vessel, having all
met together, have written to you this Catholic doctrine for the confirmation
of you, to whom the oversight of the universal Church is committed-- Apostolic
Constitutions (Book VI)