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Joses

Joses (Ancient Greek: Ἰωσῆς) was a New Testament figure, recognized as one of the brothers of Jesus Christ and a variant form of the name Joseph. He is explicitly named in the Gospel of Mark as a brother of Jesus alongside James, Judas, and Simon, in the context of the people of Nazareth questioning Jesus' origins. The parallel account in the Gospel of Matthew uses the name Joseph instead, highlighting the interchangeable usage of the names in early Christian texts. Joses is further associated with James the Less (or James the Younger), identified as his brother through their mother, Mary, who witnessed the crucifixion from a distance. This Mary is described in both Mark and Matthew as the mother of James and Joses, linking him directly to the immediate family of Jesus. Scholarly analysis views Joses as the second-eldest brother of Jesus after James, part of a group of siblings who later engaged in missionary work as referenced in Paul's letters. A similar form of the name, rendered as "" in the ESV or "" in the KJV, appears in the Gospel of Luke's , where it denotes a distant ancestor: "the son of , the son of ." However, this reference is distinct from the familial context of Jesus' brothers and represents a less prominent use of the name in the biblical narrative. Interpretations of Joses' exact relationship to —whether as a full , half-brother, or —vary across theological traditions, but the texts consistently portray him as part of ' immediate kin without resolving these debates.

Name and Etymology

Linguistic Origins

The name Joses originates from the Hebrew proper name Yosef (יוֹסֵף), derived from the verbal root y-s-p (יָסַף, yasaph), meaning "to add" or "to increase," thus interpreted as "he will add" or "God adds," reflecting the etymology given in Genesis 30:24 where Rachel names her son in hope of further offspring. This form was common in Second Temple Judaism (c. 516 BCE–70 CE), a period marked by Aramaic's widespread use as a vernacular alongside Hebrew, which influenced pronunciation and occasional orthographic adaptations of traditional Hebrew names without fundamentally altering their Semitic roots. In Koine Greek texts, particularly those of the New Testament, the name appears as the transliterated and declined form Iōsēs (Ἰωσής), a shorter variant that functions grammatically like a Greek noun, differing from the more standard and elongated Iosephos (Ἰώσηπος) or Iōsēph (Ἰωσήφ) used elsewhere for Joseph. This distinction highlights Hellenistic adaptations for brevity and euphony in Greek-speaking Jewish communities. Evidence from epigraphic sources underscores Joses as a variant in such contexts; Tal Ilan's comprehensive 2002 lexicon of Jewish names in late antiquity documents occurrences of the Joseph name complex in Greek forms, suggesting Iōsēs functioned as an abbreviated or informal usage amid Greco-Roman cultural influences. Comparable phonetic evolutions are evident in related biblical names, such as (Hebrew , יְהוֹשֻׁעַ, from the root y-š-ʿ, "to save"), which the translates as Iēsous (Ἰησοῦς), illustrating systematic shifts in names—initial *y- to *i-, and adjustments to declension patterns—applied consistently to Yosef as well. The form Iōsēs occurs in several references, adapting the name for readers while preserving its Hebrew essence.

Manuscript Variants and Usage

In early Greek manuscripts of the , the name associated with the brother of James in :40 is consistently rendered as Ἰωσῆς (Iōsēs), a Hellenized or short form of the Hebrew (), distinguishing it from the fuller Ἰωσήφ (Iōsēph) used elsewhere. This form appears in major uncial s such as (4th century CE) and (4th century CE), where the genitive Ἰωσῆτος explicitly identifies the figure as the son of among the women at the crucifixion. These witnesses preserve Iōsēs without alteration, reflecting the original Marcan usage that differentiates it from the parallel in :56, which employs Iōsēph. However, textual variants emerge in later copies, particularly through scribal to align account with Matthew's parallel passage. In some Byzantine and Western manuscripts, such as Codex Guelferbytanus (6th century CE) and certain minuscules, scribes substituted Ἰωσήφ for Ἰωσῆς, likely to resolve perceived inconsistencies in naming conventions across the Synoptics. This practice was common in the 2nd–4th centuries CE, when copyists familiar with multiple versions unconsciously or intentionally adjusted details for uniformity; Western text-types, including (5th century CE), exhibit higher rates of such interventions. Overall, critical editions like the Nestle-Aland 28th edition (NA28) favor Iōsēs based on the earliest and most reliable witnesses, rating the variant support for Iōsēph as weak (Category C in the UBS5 apparatus). Modern English Bible translations reflect this textual debate, with a opting for "Joses" to transliterate the Greek Iōsēs directly, while others render it as "" for familiarity and consistency with broader onomastic traditions. Examples favoring "Joses" include the King James Version (KJV), (NASB), and (NET), which prioritize the Marcan form; those using "" encompass the (NIV), (ESV), and (NRSV updated edition), often noting the equivalence in footnotes. This distribution stems from the NA28's endorsement of Iōsēs, balanced against translational readability, with listings of major versions showing approximately 75% adherence to "Joses" in Mark 15:40. Patristic authors further illustrate the name's transmission, citing Iōsēs in discussions of onomastics and familial relations. Origen (c. 185–254 CE) references the "brothers of Jesus" including James, Joseph, Joses, Simon, and Judas, drawing on Marcan and Matthean texts to defend the ' family against pagan critics; this usage highlights early interpretive awareness of variant forms without resolving them, treating Iōsēs as a distinct but related identifier in onomastic contexts. Such citations underscore how the name's fluidity influenced 3rd-century , where it served to explore themes of and scriptural harmony rather than strict textual fidelity.

New Testament References

As Brother of Jesus

In the Gospel of Mark, Joses is mentioned once as one of ' brothers during an episode in his public ministry. In 6:3, the inhabitants of question ' authority and wisdom while he teaches in their , rhetorically asking: "Is not this the carpenter, the son of and brother of James and Joses and Judas and ? And are not his sisters here with us?" This listing occurs as part of the narrative depicting skepticism toward in his hometown, where his familiarity as a local figure undermines his prophetic role among those who know his family. A parallel account appears in Matthew 13:55, where the crowd in Jesus' hometown similarly marvels at his teaching, stating: "Is not this the carpenter's son? Is not his mother called ? And are not his brothers James and and and Judas?" Here, the name is rendered as Joseph in the critical text, reflecting a common variant between the two Gospels. Both passages place the family reference within the context of Jesus' early ministry activities in , emphasizing the presence and recognition of these relatives among the local community. The Greek text of Mark 6:3 reads Ἰωσῆ (genitive of Joses) in the Nestle-Aland 28th edition, supported by early uncials such as (01), (B, with some attestation), and others including A, C, D, L, W, along with family 1 (f1) manuscripts and part of the majority text tradition. Variants include Ἰωσήφ (), attested in manuscripts like B (in some readings), D, L, Q, family 13 (f13), 33, and significant Byzantine witnesses (Maj). This form of Joses, a diminutive or Aramaic-influenced variant of , receives broad early manuscript support, distinguishing it from the more standard Ἰωσήφ used in . Beyond this single reference in Mark and its Matthean parallel, the New Testament provides no additional direct details about Joses' life, actions, or role in relation to Jesus or the early Christian movement.

As Son of Mary and Brother of James

In the passion narrative of the Gospel of Mark, Joses appears as the son of a woman identified simply as Mary, who is also described as the mother of James the younger (or the Less). This reference occurs during the account of Jesus' crucifixion, where Mark 15:40 states: "There were also women looking on from a distance, among whom were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome." These women are portrayed as devoted followers who had accompanied Jesus from Galilee and provided for him, observing the events from afar to avoid immediate danger. The narrative underscores the presence and faithfulness of these female witnesses at a pivotal moment. Following the crucifixion, Mark 15:47 notes that "Mary Magdalene and Mary the mother of Joses saw where he was laid," confirming their role in observing ' burial in the tomb prepared by . This detail highlights the women's attentiveness to the precise location, setting the stage for their later discovery of the , and emphasizes the reliability of their testimony in the early . A parallel passage in the Gospel of Matthew, 27:56, lists similar women present at the : "among whom were and the mother of James and and the mother of the sons of ." Here, the name is given as rather than Joses, reflecting a common rendering (Ἰωσήφ) of the Hebrew/ name , whereas Mark prefers the variant Ἰωσῆ, which some manuscripts adjust to the more standard form. No further biographical information is provided about Joses himself in these accounts. This Mary is distinct from the mother of Jesus and is sometimes associated with the Mary wife of Clopas mentioned among the women at the cross in John 19:25: "but standing by the of were his mother and his mother's sister, Mary the wife of , and ." The identification serves to clarify the multiple women named present as witnesses, without implying any direct familial tie to beyond their shared devotion as disciples.

As Barnabas in Acts

In the Book of Acts, the figure known as is introduced in chapter 4 with his original name given as (Greek: Ἰωσήφ), a from who was surnamed by the apostles, meaning "son of encouragement" (: υἱὸς παρακλήσεως). This marks 's first appearance in the narrative as a prominent supporter of the early Christian community in , immediately following the description of communal sharing among believers. Textual variants in the Greek manuscripts show some divergence in this name: the critical editions, such as the SBL Greek New Testament and Nestle-Aland, prefer Ἰωσήφ () based on earlier and more reliable witnesses, while the and Byzantine manuscripts read Ἰωσῆς (Joses), a shorter Aramaic-influenced form sometimes used as a variant of in Jewish contexts. The Latin translates it as Ioseph, aligning with the reading. This introduction highlights Barnabas's role through his action in Acts 4:37, where he sells a he owns and lays the proceeds at the apostles' feet, exemplifying the voluntary generosity that characterized the church at that time. Following this initial mention, the name Joses (or ) does not reappear for this figure in the rest of Acts; instead, he is consistently referred to as from chapter 9 onward, emphasizing the apostolic nickname derived from (bar-nabas) that reflects his encouraging character. This shift underscores Barnabas's integration into the apostolic circle as a key encourager, without reverting to his given name in the subsequent of expansion.

In the Genealogy of Luke

In the Gospel of Luke, chapter 3, verses 23–38 presents a genealogy tracing Jesus' ancestry from Joseph back through , Abraham, and ultimately to , emphasizing his full humanity and universal significance. Within this lineage, verse 29 specifically mentions Joses as an ancestor: "the son of Joses, the son of Eliezer, the son of Jorim, the son of Matthat, the son of ." This placement positions Joses as a generational link in the post-exilic period, bridging earlier Davidic figures with subsequent names that evoke priestly associations, such as . Textual variants in the Greek manuscripts affect the rendering of this name. The Nestle-Aland critical edition favors Ἰησοῦ (Iēsou), translated as "" or "" in some versions, while the Textus Receptus and Byzantine tradition read Ἰωσή (Iōsē) or Ἰωσῆ, yielding "Joses" or "Jose" as in the King James Version. Scholars attribute this discrepancy to scribal , where copyists may have substituted the more familiar Ἰησοῦ to align with prominent biblical names like (the successor to ) or himself, rather than the less common Ἰωσή. In , the underscores ' human descent from —via the non- line of rather than —to affirm his messianic credentials while extending his relevance to all humanity as the ", the ." Joses plays a minor role in this structure, serving as one of many obscure links that connect the Davidic heritage with Levitical priestly allusions in the , such as the of names like and Melchi, which hint at ' dual kingly and priestly without explicit elaboration. No extrabiblical sources corroborate the existence of this Joses or provide further details, as the individual appears exclusively in Luke's unique compilation, with most names in the lacking parallels in or other historical records.

Early Church Identifications

In Bishop Lists of Jerusalem

In the early patristic tradition, the bishop lists of Jerusalem highlight the continuity of Jewish-Christian leadership following the apostolic era. Epiphanius of Salamis, in his Panarion (c. 374–377 CE), provides an extended enumeration of the bishops succeeding James the Just, the first bishop and brother of Jesus, emphasizing their Hebrew descent amid the challenges of Roman persecution and the city's transformation after the destruction of the Temple in 70 CE. In this sequence, Epiphanius identifies "Jose" (a variant of Joses or Josis) as one of the circumcised bishops, positioned as the fourteenth after James under Antoninus Pius up to his eleventh year (c. 148–149 CE), underscoring the persistence of ethnic Jewish oversight in the Jerusalem church through the second century, including the period following the Bar Kokhba revolt (132–135 CE). Note that the lists provided by Epiphanius and Eusebius differ in names and sequence, reflecting varying traditions. Eusebius of Caesarea, in his Ecclesiastical History (c. 324 ), similarly records a list of fifteen bishops of Hebrew origin from the time of the apostles up to the siege of by in 135 , noting their role in preserving pure apostolic doctrine post-70 amid the displacement of the Christian community to and subsequent return. Within this succession, mentions "" as the bishop immediately before Judas in his list of fifteen Hebrew bishops after Symeon, preceding the transition to leadership under Marcus. These lists, drawn from oral traditions and earlier sources like Hegesippus, illustrate the church's adaptation to Roman destruction and imperial policies, with figures like representing the bridge between the era—where James led as a relative of —and the evolving episcopal structure of the second century, though no extended accounts of their lives or ministries survive.

As Joseph Barsabbas

In the New Testament Book of Acts, Joseph called Barsabbas, who was also known as Justus, is named as one of two candidates proposed by the apostles to replace Judas Iscariot following his betrayal and death. The selection process occurred in the days between Jesus' ascension and Pentecost, when about 120 believers gathered in Jerusalem; the apostles specified that the replacement must have accompanied Jesus from his baptism by John until his ascension to serve as a witness to the resurrection. Both Joseph Barsabbas and Matthias qualified, and after prayer invoking divine knowledge of hearts, the apostles cast lots, resulting in Matthias's appointment. This Joseph is portrayed as a devoted post-Resurrection disciple who had been part of Jesus' following from the outset of his public ministry, suggesting close association with the inner circle of early Christianity. The name "Barsabbas" likely derives from Aramaic, meaning "son of the Sabbath" or "son of an oath," indicating possible Jewish familial or cultural ties. Early church historian Eusebius of Caesarea, drawing from Papias of Hierapolis, recounts a tradition about Justus, surnamed Barsabbas, who drank a deadly poison without harm, attributing it to divine grace and highlighting his esteemed status among second-century Christians. Eusebius further notes that a Justus, described as a convert from Judaism, succeeded Symeon as the third bishop of Jerusalem after James the Just, around the time of Emperor Trajan. While the text does not explicitly equate the two figures, subsequent traditions have linked Joseph Barsabbas/Justus to this episcopal role, viewing him as a key leader in the Jerusalem church post-James. (From Schaff's edition of Eusebius) Some later Christian traditions have identified this with Joses, a brother of Jesus listed in Mark 6:3 and Matthew 13:55, based on name similarities such as "Joses" serving as a common variant of "" in first-century Jewish contexts, though no direct textual evidence confirms the identification.

Christian Traditions and Interpretations

Medieval Legends and Associations

In medieval Christian , legends associated the , including Joses, with the early apostolic community. Traditions portray (), the disciple proposed alongside Matthias to replace as an apostle following the (Acts 1:23), as becoming the of Eleutheropolis (modern Beit Guvrin in ), where he evangelized and suffered martyrdom. Associations with the in medieval lore often depicted Joses as part of the extended , drawing from apocryphal expansions on accounts and reinforcing the brothers' roles as exemplars of pious service. Such portrayals served to highlight their sanctity and dedication to spreading , with Joses occasionally shown as a figure active in early Christian communities beyond . In Eastern traditions, the Joses mentioned at the and (:40, 47; 16:1)—possibly identified as the son of , who is sometimes linked interpretively to Jesus' relatives—is associated with the brother of in the context of step-siblings from Joseph's prior marriage. He is connected to the of the Myrrh-bearing Women, honoring the women witnesses to the , with his mother commemorated on May 23. This underscores Joses' place among the holy kin, venerated collectively on October 23 alongside and other relatives of Christ, as well as on December 26 (Sunday after ) with the Betrothed and the King. These feast days reflect liturgical recognition of the family's shared witness to the . The influence of these legends extended to and , where Joses appears in depictions of the Holy Kinship, a popular theme in Northern European painting and from the 14th to 16th centuries. These works, such as Lucas Cranach the Elder's Torgauer Altar (1509) and various Swabian s, illustrate the of Christ—including Joses (as a variant of ) as a son of —gathered in domestic or sacred settings to symbolize familial piety and divine lineage. Liturgical texts and icons from this era, particularly in Germanic and Byzantine traditions, incorporated the holy kin to inspire devotion, often integrating them into calendars for feasts of the apostles and myrrh-bearers.

Modern Scholarly Debates

Modern scholars predominantly interpret the New Testament references to Joses as indicating a biological younger brother of Jesus, aligning with Protestant traditions that take "brothers" (Greek adelphoi) literally as full or half-siblings born to Mary and Joseph after Jesus. This view contrasts with longstanding Catholic interpretations, rooted in Jerome's 4th-century Perpetual Virginity of Mary, which posit the brothers as cousins to preserve Mary's perpetual virginity, or the earlier Epiphanian position of step-brothers from Joseph's prior marriage. Influential 20th-century Catholic biblical scholar Raymond E. Brown, while affirming the doctrinal possibility of non-biological relations, acknowledged the historical probability of actual siblings based on the plain reading of Mark 6:3 and parallels, noting the cousin theory faces "enormous difficulties" in reconciling the texts without linguistic stretching. Textual criticism since the early 2000s has refined understandings of Joses as a common / diminutive (Yose/Yosê) of / in 1st-century , bolstered by digital onomastic databases analyzing epigraphic and literary sources. Tal Ilan's Lexicon of Jewish Names in (2002–2012) documents 24 instances of Yose variants in from 100 BCE to 135 CE, including 8 from pre-135 CE rabbinic texts and 16 from non-rabbinic sources like ossuaries and papyri, positioning it as the 6th most frequent male name after , , , , and . However, critiques highlight Ilan's reliance on outdated editions, such as J.-B. Frey's 1936 Corpus Inscriptionum Iudaicarum, potentially undercounting variants due to unexamined manuscript differences like the Kaufmann codex's preference for Yosê over Yosi. Post-2002 digital editions of the , including the Leon Levy Digital Library (launched 2012), facilitate frequency analyses showing / as one of the most recurrent personal names (over 20 mentions across texts like 4QTestimonia), supporting Joses as a typical Judean identifier without implying rarity or uniqueness. Debates persist over whether the 2nd-century bishop lists of (e.g., , Ecclesiastical History 3.11) conflate the apostolic brother Joses with later figures like or a distinct , with scholars questioning the lists' historical reliability due to anachronistic sequencing and symbolic structuring. Raymond Brown, in his analysis of post-apostolic communities, argued for distinct identities, viewing the early leadership as a mix of blood relatives and converts rather than a seamless familial , thus separating the Joses from 2nd-century bishops to avoid retrojective . This perspective underscores broader theological implications, as conflation risks elevating familial ties over in the nascent church. Recent 2020s archaeological developments have intensified discussions on Joses' historical footprint, particularly through re-examinations of 1st-century ossuaries potentially tied to Jesus' kin. Chemical analyses (ICP-MS, SEM-EDX, lead isotope ratios) published in 2020 linked the controversial James Ossuary—inscribed "James, son of Joseph, brother of Jesus"—to the Talpiot "Jesus Family Tomb" (discovered 1980), based on matching patina and soil compositions from 24 Herodian-period sites, with a probability exceeding 90% for shared provenance. The Talpiot tomb includes an ossuary inscribed "Yose" (a form of Joses), alongside "Jesus son of Joseph" and others, prompting hypotheses of a familial cluster, though skeptics attribute coincidences to the name's commonality (1 in 20 Jewish men named Joseph/Yose per updated onomastics). These findings critique earlier datasets like Tal Ilan's by incorporating post-2002 epigraphic updates, yet debates continue over forgery risks and statistical overreach in linking to "holy kin" without DNA confirmation, delayed since 2020 by technical and ethical hurdles.

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