Wednesday, February 4, 2026

John usage of kai to separate people in lists

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)