KJV: And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Canaanite,
YLT: and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James of Alpheus, and Thaddeus, and Simon the Cananite,
Darby: and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Cananaean,
ASV: and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the'son of Alphaeus, and Thaddaeus, and Simon the Cananaean,
| Ἀνδρέαν | Andrew |
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Parse: Noun, Accusative Masculine Singular Root: Ἀνδρέας Sense: A native of Bethsaida in Galilee, brother of Simon Peter, a disciple of John the Baptist, and afterwards an apostle of Christ. |
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| Φίλιππον | Philip |
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Parse: Noun, Accusative Masculine Singular Root: Φίλιππος Sense: an apostle of Christ. |
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| Βαρθολομαῖον | Bartholomew |
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Parse: Noun, Accusative Masculine Singular Root: Βαρθολομαῖος Sense: one of the twelve apostles of Christ. |
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| Μαθθαῖον | Matthew |
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Parse: Noun, Accusative Masculine Singular Root: Μαθθαῖος Sense: son of Alphaeus, one of the 2 disciples. |
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| Θωμᾶν | Thomas |
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Parse: Noun, Accusative Masculine Singular Root: Θωμᾶς Sense: one of the apostles. |
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| Ἰάκωβον | James |
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Parse: Noun, Accusative Masculine Singular Root: Ἰάκωβος Sense: son of Zebedee, an apostle and brother of the apostle John, commonly called James the greater or elder, slain by Herod, Acts 2. |
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| τὸν | the [son] |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἁλφαίου | of Alphaeus |
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Parse: Noun, Genitive Masculine Singular Root: Ἁλφαῖος Sense: The father of Levi the publican (Mk 2:4). |
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| Θαδδαῖον | Thaddaeus |
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Parse: Noun, Accusative Masculine Singular Root: Θαδδαῖος Sense: one of the twelve apostles. |
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| Σίμωνα | Simon |
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Parse: Noun, Accusative Masculine Singular Root: Σίμων Sense: Peter was one of the apostles. |
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| Καναναῖον | Zealot |
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Parse: Noun, Accusative Masculine Singular Root: Καναναῖος Sense: the surname of apostle Simon, otherwise known as “Simon Zelotes”. |
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Greek Commentary for Mark 3:18
A name of Greek origin though in use among the Jews, from ἀνήρ , man, and signifying manly. He was one of the two who came earliest to Christ (Matthew 4:18, Matthew 4:20; compare John 1:40, John 1:41); and hence is always styled by the Greek fathers πρωτόκλητος , first called. [source]
He is the Judas of John 14:22. Luther calls him der fromme Judas (the good Judas ). The two surnames, Lebbaeus and Thaddaeus, mean the same thing - beloved child. [source]
Another Greek name, meaning fond of horses. In ecclesiastical legend he is said to have been a chariot-driver. [source]
A Hebrew name- Bar Tolmai, son of Tolmai. Almost certainly identical with Nathanael. Philip and Nathanael are associated by John, as are Philip and Bartholomew in the parallel passages of the synoptics. Bartholomew is not mentioned in John's list of the twelve (John 21:2), but Nathanael is; while the synoptists do not mention Nathanael in their lists, but do mention Bartholomew. Probably he had two names. [source]
See on the superscription of Matthew's Gospel. [source]
A Hebrew name, meaning twin, and translated by the Greek Didymus (John 11:16). [source]
Properly, Cananaean. See on Matthew 10:4: “No name is more striking in the list than that of Simon the Zealot, for to none of the twelve could the contrast be so vivid between their former and their new position. What revolution of thought and heart could be greater than that which had thus changed into a follower of Jesus one of the fierce war-party of the day, which looked on the presence of Rome in the Holy Land as treason against the majesty of Jehovah, a party who were fanatical in their Jewish strictures and exclusiveness?” (Geikie, “Life and Words of Christ”). [source]
Reverse Greek Commentary Search for Mark 3:18
See on Mark 3:18. [source]
See on Mark 3:18. [source]
Distinguished by Matthew and Hark as the Cananaean. See on Matthew 10:4; and Mark 3:18. [source]
See on Thaddaeus, Mark 3:18. [source]
See on Mark 3:18. [source]
See on Thaddaeus, Mark 3:18. [source]
They appear together in John 1:45; John 6:7, John 6:8. Compare Mark 3:18. [source]
Not a surname of Thomas, but the Greek equivalent of the Aramaic name, twin. See on Mark 3:18. The word occurs only in John's Gospel. [source]
Probably the same as Bartholomew. See on Bartholomew, Mark 3:18. [source]
See on Mark 3:18. For hints of his character see John 6:5, John 6:7; John 12:21sqq.; John 14:8, John 14:9. [source]
See on Mark 3:18. Compare Mark 13:3; John 6:8; John 12:22. [source]
The deacon (Acts 6:5). Not the apostle. On the name, see on Mark 3:18. [source]
Or a zealot. On the word as a title, see on Mark 3:18. [source]
Periphrastic imperfect active. Perfective use of κατα kata to abide permanently. It is possible that this is the house of Mary the mother of John Mark where the disciples later met for prayer (Acts 12:12). Here alone in the N.T., though old compound. Some MSS. here read παραμενοντες paramenontes This could mean constant residence, but most likely frequent resort for prayer during these days, some being on hand all the time as they came and went. Simon the Zealot (Σιμον ο ηλωτης Simon ho Zēlōtēs). Called Simon the Cananaean (ο Χαναναιος ho Cananaios) in Matthew 10:4, Mark 3:18, but Zealot in Luke 6:16 as here giving the Greek equivalent of the Aramaic word because Luke has Gentiles in mind. The epithet (member of the party of Zealots) clung to him after he became an apostle and distinguishes him from Simon Peter. See note in Volume 1 on the Gospel of Matthew for discussion of the four lists of the apostles. Judas the son of James Literally, Judas of James, whether son or brother (cf. Judges 1:1) we do not really know. “Of James” is added to distinguish him from Judas Iscariot (John 14:22). However we take it, he must be identified with the Thaddaeus (=Lebbaeus) of Mark and Matthew to make the list in the third group identical. No name appears in Acts for that of Judas Iscariot. [source]
Called Simon the Cananaean (ο Χαναναιος ho Cananaios) in Matthew 10:4, Mark 3:18, but Zealot in Luke 6:16 as here giving the Greek equivalent of the Aramaic word because Luke has Gentiles in mind. The epithet (member of the party of Zealots) clung to him after he became an apostle and distinguishes him from Simon Peter. See note in Volume 1 on the Gospel of Matthew for discussion of the four lists of the apostles. [source]
The deacon (Acts 6:5) and evangelist (Acts 21:8), not the apostle of the same name (Mark 3:18). [source]
Lit. a zealot. The extreme party of the Pharisees called themselves “zealots of the law”; “zealots of God.” See on Simon the Canaanite, Mark 3:18. Paul describes himself under this name in his speech on the stairs, Acts 22:3. Comp. Philemon 3:5, Philemon 3:6. [source]
Λαός peopleonly here in Pastorals. In Paul ten times, always in citations. Most frequently in Luke and Acts; often in Hebrews and Revelation. Περιούσιος N.T.oA few times in lxx, always with λαός . See Exodus 19:5; Exodus 23:22; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18. The phrase was originally applied to the people of Israel, but is transferred here to believers in the Messiah - Jews and Gentiles. Comp. 1 Peter 2:10. Περιούσιος is from the participle of περιεῖναι tobe over and above: hence περιουσία abundanceplenty. Περιούσιος also means possessed over and above, that is, specially selected for one's own; exempt from ordinary laws of distribution. Hence correctly represented by peculiar, derived from peculium, a private purse, a special acquisition of a member of a family distinct from the property administered for the good of the whole family. Accordingly the sense is given in Ephesians 1:14, where believers are said to have been sealed εἰς ἀπολύτρωσιν τῆς περιποιήσεως witha view to redemption of possession, or redemption which will give possession, thus = acquisition. So 1 Peter 2:9, where Christians are styled λαὸς εἰς περιποίησιν apeople for acquisition, to be acquired by God as his peculiar possession. Comp. 1 Thessalonians 5:9; 2 Thessalonians 2:14, and περιποιεῖσθαι toacquire, Acts 20:28. The phrase καθαρίζειν λαὸν topurify the people, in lxx, Nehemiah 12:30; Acts href="/desk/?q=ac+21:20&sr=1">Acts 21:20; Acts 22:3; 1 Peter 3:13. Only here in Pastorals. In Paul, 1 Corinthians 14:12; Galatians 1:14. For the word as a title, see on the Canaanite, Matthew 10:4, and see on Mark 3:18. [source]