We are used to referring to the individual twelve disciples by their anglicized names as found in English translations of the Bible – names such as Peter, James, and John. But only knowing the English forms of their names is somewhat like thinking the name of the famous French king Charlemagne was Charles. What were the disciples’ actual names?  Read on.

Kephas/Petros:  Peter’s original name was Simon (next on this list), but the disciple was renamed – or more accurately, given the additional name Kephas or Peter by Jesus (John 1:42).  The Aramaic name Kephas and the Greek name Petros both mean “stone” or “rock.” Interestingly, Jesus told Simon, “You will be called Peter” (emphasis added), and the gospels show that Jesus continued to call him Simon with only one exception. The name Peter seems to have been widely used of the disciple only after the establishment of the early Church.

Shimon:  The name of Simon (both Simon Peter and Simon the Zealot) was the Hebrew name Shimon meaning “He has heard.”  In Jewish culture the one who had heard was understood to be God, and this name was often given when a child was conceived as a result of prayer - though Shimon became a popular Jewish name, without reference to its original meaning.

Yakov: The disciple we call James was named Yakov  after the patriarch we call Jacob.  The meaning of the name is “heel” or “he who supplants,” and although this might seem somewhat negative, the name was extremely popular due to it being the name of the famous grandson of Abraham.

Yochanan: The name John that we read in the gospels is an English approximation of the Aramaic or Hebrew name Yochanan which means “Yahweh is gracious.”

Bar-Talmai :  Bartholomew’s name was actually a fusion of Aramaic and Greek. He was called Bar-Talmai in Aramaic which means “the son of Talmai” (Talmia being an Aramaic form  of the famous Greek name “Ptolemy”).  The disciple is also called Nathanael in the Gospel of John because his full name in Aramaic was probably Natanel Bar Talmai – Nathanael son of Talmai. The name Natanel meant “God has given.”
 
Mattityahu:  The tax-collector turned disciple we know as Matthew is called Matthaios in the gosples – which was a Greek form of the Hebrew name Mattityahu meaning “gift of Yahweh,” from the roots mattan meaning "gift" and yah “God.” This is yet another Hebrew name, like Shimon and Yochanan, that acknowledged the gift of children to God. Mattiyahu was also called Levi after the founder of the Israelite tribe of that name.

Tau’ma or Ta’om: This was the name of Thomas – an Aramaic name that means “twin.” In the gospels, the disciple is also called Didymus which is the Greek name with the same meaning. Early traditions state that the disciple’s full name was Judas Thomas.

Theudas:  The name of the disciple called Thaddeus in the gospels was a variant of Theudas – a Greek version of the name Judas. The fourth-century scholar Jerome called Thaddeus “Trinomious,” meaning “the man with three names,”  because in the Gospels of Matthew and Mark the apostle is listed as Thaddeus, in some versions of Matthew 10:3 he is called “Lebbaeus, whose surname was Thaddaeus,” and Luke replaces the name Thaddeus with “Judas son of James.” The apostle John also calls Thaddaeus “Judas (not Iscariot)” (John 14:22).

Andraus :  Also a Greek name, Andraus was the disciple we call Andrew. The New Testament does not mention any Hebrew or Aramaic name for this disciple so he was probably from a region of Palestine in which Greek was widely spoken. The  Greek name means “manly” or “masculine.”

Philipos:  This was yet another Greek name. Although it meant “friend of horses,” it was given to many male children in honor of the great Macedonian king Philip, father of Alexander the Great.  Clues in the gospels suggest that it is likely that Andrew and Philip were Grecian Jews.

Yehudah :  The name of the disciple Judas was actually the name Yehudah, normally translated into English as Judah. Ironically, in the case of the betrayer of Christ, the name means “praised,” but it was a very common name in first century  Palestine given in honor of the patriarch Judah, founder of the tribe of the same name. The name Iscariot sometimes given to the disciple Judas was not a last name but means “of Kerioth,” a town in Judah.
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Knowing the meanings of the individual disciples’ names sometimes helps us understand what is said in the New Testament, and the Greek names that were used of many of the twelve help us understand the importance of the Greek language in the time of Jesus and why the New Testament writings were preserved in Greek.

​It is often said that the apostle Paul changed the focus of the Christian gospel from the stress on the kingdom of God that we find in the four gospels (Matthew 9:35; etc.) to a stress on the saving work of Jesus that we see in his epistles.  But did Paul really make such a profound change within Christianity?

It is certainly true that Paul places a great emphasis on the atoning death and the resurrection of Jesus. We can see this, for example, in his first letter to the church at Corinth where he summarizes his teaching in these words:  “For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures” (1 Corinthians 15:3-4).

Yet even in these verses – which are often quoted as an example of “the gospel according to Paul” –  we see the possibility of a broader reality in that Paul says these things are of “first importance.”  In other words, there are other important aspects of the gospel of which Christ’s death and resurrection form the basis.  In fact, we only have to read a little further in this same letter to see the broader picture:

“For as in Adam all die, so in Christ all will be made alive. But each in turn: Christ, the first fruits; then, when he comes, those who belong to him. Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death” (1 Corinthians 15:22-26).

Here, Paul deftly works from the concept of death and resurrection (vs. 22-23) to that of the kingdom rule of Christ, and then finally back to the destruction of death (vs. 26).  But notice that Paul collapses time in this view.  He telescopes the return of Christ (“when he comes”) to directly touch the final outcome of creation (“the end”).

When we see his “goal-oriented” view of the kingdom of God, we better understand Paul’s teaching and the stress he places on Jesus himself.  As he states in 1 Corinthians 15:14:  “if Christ has not been raised, our preaching is useless and so is your faith.”   It is clearly through this lens that Paul views the kingdom of God:  there can be no kingdom without the saving work of Christ, and what Christ accomplished enables us to enter that kingdom.  
 
In the same letter Paul tells us: “I declare to you, brothers and sisters, that flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable”(1 Corinthians 15:50).  This is, of course, in total agreement with what Christ himself said in explaining the reality of the kingdom of God to the Pharisee Nicodemus (John 3:1–21).

Paul also clearly states that those who live in wrongdoing will not inherit God’s kingdom (1 Corinthians 6:9; Galatians 5:21; and Ephesians 5:5), making it clear that the kingdom was far more than an outdated concept for him, as some modern theologians claim.

So when Paul writes unequivocally that “… we preach Christ crucified” (1 Corinthians 1:23) and “I resolved to know nothing while I was with you except Jesus Christ and him crucified” (1 Corinthians 2:2), we must see these statements in context.  And when he writes “even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse!” (Galatians 1:8), we need not see this statement as meaning he preached Christ crucified as opposed to the kingdom of God, but as the basis of the kingdom of God.

While it is true that Paul uses the word “kingdom” far fewer times than it is found in the Gospels, we should remember that he does use the word “kingdom” frequently (some 14 times) in his epistles – more often than Peter, James, and John do in all their epistles combined.  And it is precisely in the context of the kingdom of God that Paul urges Timothy to preach:  “in view of his appearing and his kingdom” (2 Timothy 4:1).  In fact, Paul goes so far as to state that those  who  worked with  him in preaching the gospel were nothing less than  “co-workers for the kingdom of God” (Colossians 4:11).

This is not to say that there were not different stresses in the teaching of Jesus and Paul.  Jesus preached a gospel that stressed his identity relative to the kingdom of God; Paul preached a gospel that stressed the underlying work of Jesus that made the kingdom of God possible.  In short, Paul preached a gospel that stressed the person of Jesus and the kingdom of Jesus.  To doubt that is to doubt the clear words of Luke – who perhaps knew Paul and his teaching as well as anyone – when he wrote that Paul could not be hindered in what he taught:

“Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him” (Acts 28:31). 

In writing this, Luke places the preaching of the kingdom first – perhaps indicating that it seemed to him that the message of the kingdom was often in the forefront of Paul’s preaching.  But the two aspects are equally part of the gospel according to Paul.

When we put everything together, the New Testament clearly shows that rather than teaching a new gospel, the apostle Paul continued to teach the gospel of the kingdom of God – as well as preaching and teaching the gospel about Jesus Christ and how he had made the kingdom of God possible.