Lukas 6:13-16

6:13 When ¹  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ²  6:14 Simon ³  (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, ⁴  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.

Matius 10:2-5

10:2 Now these are the names of the twelve apostles: ⁸  first, Simon ⁹  (called Peter), and Andrew his brother; James son of Zebedee and John his brother; 10:3 Philip and Bartholomew; ¹⁰  Thomas ¹¹  and Matthew the tax collector; ¹²  James the son of Alphaeus, and Thaddaeus; ¹³  10:4 Simon the Zealot ¹⁴  and Judas Iscariot, ¹⁵  who betrayed him. ¹⁶ 

10:5 Jesus sent out these twelve, instructing them as follows: ¹⁷  “Do not go to Gentile regions ¹⁸  and do not enter any Samaritan town. ¹⁹ 

Markus 3:13-19

Appointing the Twelve Apostles

3:13 Now ²⁰  Jesus went up the mountain ²¹  and called for those he wanted, and they came to him. 3:14 He ²²  appointed twelve (whom he named apostles ²³ ), ²⁴  so that they would be with him and he could send them to preach 3:15 and to have authority to cast out demons. 3:16 He appointed twelve: ²⁵  To Simon ²⁶  he gave the name Peter; 3:17 to James and his brother John, the sons of Zebedee, ²⁷  he gave the name Boanerges (that is, “sons of thunder”); 3:18 and Andrew, Philip, Bartholomew, ²⁸  Matthew, Thomas, ²⁹  James the son of Alphaeus, Thaddaeus, ³⁰  Simon the Zealot, ³¹  3:19 and Judas Iscariot, ³²  who betrayed him. ³³ 

Markus 6:7-13

Sending Out the Twelve Apostles

6:7 Jesus ³⁴  called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. ³⁵  6:8 He instructed them to take nothing for the journey except a staff ³⁶  – no bread, no bag, ³⁷  no money in their belts – 6:9 and to put on sandals but not to wear two tunics. ³⁸  6:10 He said to them, “Wherever you enter a house, stay there ³⁹  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 ⁴⁰  your feet as a testimony against them.” 6:12 So ⁴¹  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.

[6:13]  ¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ² 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).

[6:14]  ³ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[6:14]  ⁴ sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[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.

[10:2]  ⁸ sn The term apostles is rare in the gospels, found only here, Mark 3:14, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).

[10:2]  ⁹ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Mark 3:16-19; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[10:3]  ¹⁰ sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[10:3]  ¹¹ sn This is the “doubting Thomas” of John 20:24-29.

[10:3]  ¹² sn See the note on tax collectors in 5:46.

[10:3]  ¹³ tc Witnesses differ on the identification of the last disciple mentioned in v. 3: He is called Λεββαῖος (Lebbaio", “Lebbaeus”) in D, Judas Zelotes in it, and not present in sy^s. The Byzantine text, along with a few others (C^[*^],2 L W Θ Ë¹ 33 Ï), conflates earlier readings by calling him “Lebbaeus, who was called Thaddaeus,” while codex 13 pc conflate by way of transposition (“Thaddaeus, who was called Lebbaeus”). But excellent witnesses of the earliest texttypes (א B ˹³ 892 pc lat co) call him merely Θαδδαῖος (Qaddaio", “Thaddaeus”), a reading which, because of this support, is most likely correct.

[10:4]  ¹⁴ 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.

[10:4]  ¹⁵ 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.

[10:4]  ¹⁶ tn Grk “who even betrayed him.”

[10:5]  ¹⁷ tn Grk “instructing them, saying.”

[10:5]  ¹⁸ tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.

[10:5]  ¹⁹ tn Grk “town [or city] of the Samaritans.”

[3:13]  ²⁰ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:13]  ²¹ tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joro").

[3:13]  sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[3:14]  ²² tn Grk “And he.”

[3:14]  ²³ 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]  ²⁴ 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.

[3:16]  ²⁵ tc The phrase “he appointed twelve” is lacking in the majority of manuscripts (A C² D L Θ Ë¹ 33 2427 Ï lat sy bo). Some important witnesses include the phrase (א B C* Δ 565 579 pc), but perhaps the best explanation for the omission of the clause in the majority of witnesses is haplography in combination with homoioarcton: The first word of the clause in question is καί (kai), and the first word after the clause in question is also καί. And the first two letters of the second word, in each instance, are επ (ep). Early scribes most likely jumped accidentally from the first καί to the second, omitting the intervening material. Thus the clause was most likely in the original text. (See 3:14 above for a related textual problem.)

[3:16]  ²⁶ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Matt 10:1-4; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[3:17]  ²⁷ tn Grk “to James, the son of Zebedee, and John, the brother of James.”

[3:18]  ²⁸ sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

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

[3:18]  ³⁰ 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]  ³¹ 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.

[3:19]  ³² 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.

[3:19]  ³³ tn Grk “who even betrayed him.”

[6:7]  ³⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ³⁵ sn The phrase unclean spirits refers to evil spirits.

[6:8]  ³⁶ 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]  ³⁷ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[6:9]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.