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| Matias || Murid Yohanes Pembaptis, pengganti Yudas Iskariot || || || || 1:35-42; || 1:20-26; || ||
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==Other apostles mentioned in the New Testament==
===Men who followed Jesus===
{| class="wikitable sortable" style="text-align:left"
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! scope="col" style="width:200px;"|Person called apostle
! scope="col" style="width:150px;"|Where in Scripture
! scope="col" style="width:500px;"|Notes
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| [[Barnabas]] || {{Bibleref2|Acts|14:14}} || —
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| [[Andronicus of Pannonia|Andronicus]] and [[Junia (New Testament person)|Junia]] || {{Bibleref2|Rom|16:7}} || Paul states that Andronicus and Junia were "of note among the apostles." This has been traditionally interpreted in one of two ways:
* That Andronicus and Junia were "of note among the apostles," that is, distinguished apostles.<ref name="May Metzger">May, Herbert G. and Bruce M. Metzger. ''The New Oxford Annotated Bible with the Apocrypha''. 1977.</ref>
* That Andronicus and Junia were "well known ''among'' the apostles" meaning "well known ''to'' the apostles"
If the first view is correct then Paul may be referring to a female apostle<ref>Crossan, J. D. and Reed, J. L., ''In Search of Paul'', Harper San Francisco (2004), pp. 115–116. {{ISBN|978-0-06-051457-0}}.</ref><ref name="Ehrman 2006">Ehrman, Bart. ''Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend''. Oxford University Press, US. 2006. {{ISBN|978-0-19-530013-0}}.</ref> - the Greek name (Iounian) is in the accusative and could be either Junia (a woman) or Junias (a man).<ref name="CBMW">CBMW [https://cbmw.org/uncategorized/a-female-apostle/ "A Female Apostle?"], June 26, 2007</ref> Later manuscripts add accents to make it unambiguously Junias, however while "Junia" was a common name, "Junias" was not,<ref name="Ehrman 2006" /> and both options are favoured by different Bible translations.
In the second view, it is believed that Paul is simply making mention of the outstanding character of these two people which was acknowledged by the apostles.
Historically it has been virtually impossible to tell which of the two views were correct. The second view, in recent years, has been defended from a scholarly perspective by Daniel Wallace and Michael Burer.<ref>See Daniel B. Wallace and Michael H. Burer, "Was Junia Really an Apostle?" NTS 47 (2001): 76–91.</ref>
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| [[Silas]] || {{Bibleref2|1Thes|1:1||1 Thes. 1:1}}, {{Bibleref2-nb|1Thes|2:6}} || Referred to as one along with Timothy and Paul, he also performs the functioning of an apostle as Paul's companion in Paul's second missionary journey in {{Bibleref2|Acts|15:40ff.}}
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| [[Saint Timothy|Timothy]] || {{Bibleref2|1Thes|1:1||1 Thes. 1:1}}, {{Bibleref2-nb|1Thes|2:6}} || Timothy is referred to as an apostle along with Silas and Paul. However, in {{Bibleref2|2Cor|1:1||2 Cor. 1:1}} he is only called a "brother" when Paul refers to himself as "an apostle of Christ". Timothy performs many of the functions of an apostle in the commissioning of Paul in 1st and 2nd Timothy, though in those epistles Paul refers to him as his "son" in the faith.
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|| [[Apollos]] || {{Bibleref2|1_Cor|4:9||1 Cor. 4:9}} || Included among "us apostles" along with Paul and [[Saint Peter|Cephas (Peter)]]. (see also: {{Bibleref2-nb|1Cor|4:6||1 Cor. 4:96}}, {{Bibleref2-nb|1_Cor|3:22||1 Cor. 3:22}}, and {{Bibleref2-nb|1_Cor|3:4–6||1 Cor. 3:4–6}})
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===Women who followed Jesus===
In Luke (10:38–42), [[Mary, sister of Lazarus]], is contrasted with her sister [[Martha]], who was "cumbered about many things" while Jesus was their guest, while Mary had chosen "the better part," that of listening to the master's discourse. John names her as the "one who had anointed the Lord with perfumed oil and dried his feet with her hair" (11:2). In Luke, an unidentified "sinner" in the house of a Pharisee anoints Jesus' feet. In Medieval Catholic folklore, Mary, the sister of Lazarus, was seen as the same as Mary Magdalene.
Luke refers to a number of people accompanying Jesus and the twelve. From among them he names three women: "[[Mary Magdalene|Mary, called Magdalene]], ... and [[Saint Joanna|Joanna]] the wife of Herod's steward Chuza, and [[Susanna (disciple)|Susanna]], and many others, who provided for them out of their resources" (Luke 8:2-3). Mary Magdalene and Joanna are among the women who went to prepare Jesus' body in Luke's account of the resurrection, and who later told the apostles and other disciples about the empty tomb and words of the "two men in dazzling clothes". Mary Magdalene is the most well-known of the disciples outside of the Twelve. More is written in the gospels about her than the other female followers. There is also a large body of lore and literature covering her.
Other gospel writers differ as to which women witness the [[crucifixion]] and witness to the [[resurrection]]. Mark includes [[Mary Jacobe|Mary, the mother of James]] and [[Salome (disciple)|Salome]] (not to be confused with [[Salome|Salomé]] the daughter of Herodias) at the crucifixion and Salome at the tomb. John includes [[Mary, the wife of Cleopas|Mary the wife of Clopas]] at the crucifixion.
===The Seventy disciples===
{{main|Seventy disciples}}
The "seventy disciples" or "seventy-two disciples" (known in the [[Eastern Christianity|Eastern Christian]] traditions as the "Seventy Apostles") were early emissaries of [[Jesus]] mentioned in the [[Gospel of Luke]] {{bibleverse-nb||Luke|10:1–24}}. According to Luke, the only [[gospel]] in which they appear, Jesus appointed them and sent them out in pairs on a specific mission which is detailed in the text.
In [[Western Christianity]], they are usually referred to as [[Disciple (Christianity)|disciples]],<ref>[http://www.newadvent.org/cathen/05029a.htm Catholic Encyclopedia: Disciple]: "The disciples, in this disciples, in this context, are not the crowds of believers who flocked around Christ, but a smaller body of His followers. They are commonly identified with the seventy-two (seventy, according to the received Greek text, although several Greek manuscripts mention seventy-two, as does the Vulgate) referred to (Luke 10:1) as having been chosen by Jesus. The names of these disciples are given in several lists (Chronicon Paschale, and Pseudo-Dorotheus in Migne, P.G., XCII, 521-524; 543-545; 1061–1065); but these lists are unfortunately worthless."</ref> whereas in Eastern Christianity they are usually referred to as [[Apostle (Christian)|Apostles]].<ref>{{cite web|url=http://ocafs.oca.org/FeastSaintsLife.asp?FSID=100017|title=Synaxis of the Seventy Apostles|work=oca.org}}</ref> Using the original [[Greek language|Greek words]], both titles are descriptive, as an ''apostle'' is one sent on a [[Mission (Christian)|mission]] (the Greek uses the verb form: ''apesteilen'') whereas a ''disciple'' is a student, but the two traditions differ on the scope of the words ''apostle'' and ''disciple''.
===Authorship of the Gospels===
{{main|Gospel|Synoptic Gospels}}
{{See also|Authorship of the Bible#Table IV: New Testament}}
{{off topic|date=February 2019}}
The [[Gospel of Matthew]] is anonymous: the author is not named within the text, and the superscription "according to Matthew" was added some time in the 2nd century.{{sfn|Harrington|1991|p=8}}{{sfn|Nolland|2005|p=16}} The tradition that the author was [[Matthew the Apostle]] begins with [[Papias of Hierapolis]] (c. AD 100–140), an early [[bishop]] and [[Apostolic Father]], who is cited by the [[Church historian]] [[Eusebius]] (AD 260–340), as follows: "Matthew collected the oracles [''[[logia]]'': sayings of or about Jesus] in the [[Hebrew language]] [''Hebraïdi dialektōi''], and each one interpreted [''hērmēneusen—''perhaps 'translated'] them as best he could."{{sfn|Turner|2008|pp=15–16}}{{Citation not found}}<ref group="Notes" name="Eusebius">Eusebius, "History of the Church" 3.39.14–17, c. 325 CE, Greek text 16: "ταῦτα μὲν οὖν ἱστόρηται τῷ Παπίᾳ περὶ τοῦ Μάρκου· περὶ δὲ τοῦ Ματθαῖου ταῦτ’ εἴρηται· Ματθαῖος μὲν οὖν Ἑβραΐδι διαλέκτῳ τὰ λόγια συνετάξατο, ἡρμήνευσεν δ’ αὐτὰ ὡς ἧν δυνατὸς ἕκαστος. Various English translations published, standard reference translation by [[Philip Schaff]] at [http://www.ccel.org/ccel/schaff/npnf201.iii.viii.xxxix.html CCEL]: "[C]oncerning Matthew he [Papias] writes as follows: 'So then(963) Matthew wrote the oracles in the Hebrew language, and every one interpreted them as he was able.'(964)" Online version includes footnotes 963 and 964 by Schaff.<br>[[Irenaeus]] (died c. 202 CE) makes a similar comment, possibly also drawing on Papias, in his ''[[On the Detection and Overthrow of the So-Called Gnosis|Against Heresies]]'', [http://www.ccel.org/ccel/schaff/anf01.ix.iv.ii.html Book III, Chapter 1]: "Matthew also issued a written Gospel among the Hebrews in their own dialect". See {{Cite book|url=https://books.google.com/books?id=5vRvCYSw4DIC|title=Irenaeus' Use of Matthew's Gospel in Adversus Haereses|last=Bingham|first=Dwight Jeffrey|publisher=Peeters Publishers|year=1998|isbn=9789068319644|series=''Traditio exegetica Graeca''|volume=7|location=[[Louvain, Belgium]]|pages=64ff|via=}}</ref>
Although the [[Gospel of John]] is anonymous,{{sfn|Burkett|2002|p=215}} Christian tradition historically has attributed it to [[John the Apostle]], son of [[Zebedee]] and one of Jesus' [[Twelve Apostles]]. The gospel is so closely related in style and content to the three surviving [[Johannine epistles]] that commentators treat the four books,{{sfn|Lindars|1990|p=63}}{{Citation not found}} along with the [[Book of Revelation]], as a single corpus of [[Johannine literature]], albeit not necessarily written by the same author.{{refn|group=Notes|{{harvnb|Harris|2006|p=479}}: "Most scholars believe that the same person wrote all three documents but that he is not to be identified with either the apostle John or the author of the Gospel."}}
The [[Gospel of Mark]] was written anonymously.{{sfn|Sanders|1995|pp=63–64}} Early Christian tradition, first attested by [[Papias of Hierapolis]], ascribes it to [[John Mark]], a companion and interpreter of the [[apostle Peter]].{{sfn|Burkett|2002|pp=155–56}} Hence its author is often called [[Mark the Evangelist|Mark]], even though most modern scholars are doubtful of the Markan tradition and instead regard the author as unknown.{{sfn|Reddish|2011|p=36}} It was probably written c. AD 66–70, during [[Nero]]'s persecution of the Christians in Rome or the Jewish revolt, as suggested by internal references to war in Judea and to persecution.{{sfn|Perkins|1998|p=241}} The author used a variety of pre-existing sources, such as conflict stories (Mark 2:1–3:6), [[apocalyptic literature|apocalyptic]] discourse (4:1–35), and collections of sayings (although not the [[Gospel of Thomas]] and probably not the [[Q source]]).{{sfn|Boring|2006|pp=13–14}}
According to Church tradition, [[Luke the Evangelist]], the companion of Paul, is believed to have authored the [[Gospel of Luke]], though anonymously written and lacking an author's name; but while this view is still occasionally put forward the scholarly consensus emphasises the many contradictions between Acts and the authentic Pauline letters.{{sfn|Theissen|Merz|1998|p=32}}{{sfn|Ehrman|2005|pp=172, 235}} The most probable date for its composition is around 80–110 AD, and there is evidence that it was still being revised well into the 2nd century.{{sfn|Perkins|2009|pp=250–53}}-->
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