Abstract:
The question of whether John and James, the sons of Zebedee, were first cousins of Jesus Christ has been a topic of traditional speculation and scholarly inquiry within Christian biblical studies. This paper explores the Gospel evidence for such a familial link, drawing upon parallel Gospel accounts, early Church tradition, and plausible reconstructions of familial relationships among key female figures at the crucifixion and among early followers of Jesus. By comparing Gospel texts and examining the identities of women mentioned in relation to Jesus and the apostles, the paper considers whether James and John may have been his maternal cousins through their mother Salome, whom some traditions identify as the sister of Mary, the mother of Jesus.

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I. Introduction: The Question of Kinship in the Gospel Accounts

The Gospels of the New Testament offer several overlapping and sometimes divergent lists of disciples and followers of Jesus, including the inner circle of Peter, James, and John. Among the many figures who appear repeatedly are James and John, the sons of Zebedee. While the Gospels never directly state a cousin relationship between them and Jesus, early Christian tradition and comparative Gospel texts have led many to hypothesize that these brothers may have been Jesus’ first cousins. This theory rests largely on identifying their mother Salome with the unnamed “sister” of Mary, the mother of Jesus, mentioned in John 19:25.

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II. Salome, the Mother of James and John, in the Synoptic Passion Narratives

The key to this hypothesis lies in the parallel accounts of the women present at Jesus’ crucifixion:

• Matthew 27:55–56 (KJV):

“And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him: Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children.”

• Mark 15:40 (KJV):

“There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome.”

• John 19:25 (KJV):

“Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.”

By comparing these texts, some scholars argue that Salome (named in Mark) is the same as the mother of Zebedee’s children (named in Matthew), and possibly the same as the sister of Jesus’ mother (unnamed in John). If true, this would make Salome the maternal aunt of Jesus and, by extension, James and John his first cousins.

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III. Evaluating the Identification of Salome with Mary’s Sister

The claim rests on the following observations:

1. Three Women Named in Each Account:
   Each Gospel lists three women near the cross. If we align the accounts, we might infer that the mother of Zebedee’s sons (Matthew), Salome (Mark), and Mary’s sister (John) are the same individual.
2. Unlikely That Two Sisters Were Named Mary:
   In John 19:25, the phrase “his mother’s sister, Mary the wife of Cleophas” might suggest that “Mary the wife of Cleophas” is the same as “his mother’s sister.” However, this would imply two sisters named Mary—an unusual redundancy in Jewish naming practice. Therefore, it is more plausible that there are four women present and that the “mother’s sister” is not the same as “Mary of Cleophas.”
3. Salome as the “Mother’s Sister”:
   Some early Church writers (e.g., Papias, as reported in fragments and Eusebius) and traditions suggest that Salome was the sister of Mary. This reading would reconcile the Gospel lists and explain the special status of James and John among the Twelve.

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IV. Additional Support from the Inner Circle Dynamics

James and John were among the three disciples closest to Jesus (with Peter), as seen in:

• Mark 5:37 – The raising of Jairus’ daughter
• Mark 9:2–3 – The Transfiguration
• Mark 14:33 – Gethsemane

Their repeated inclusion in Jesus’ most intimate moments suggests a relationship that was not only spiritual but potentially familial, giving further plausibility to the cousin theory.

Additionally, Matthew 20:20–21 presents the mother of James and John (implicitly Salome) petitioning Jesus for her sons’ exalted places in his kingdom. Such boldness may reflect not only maternal ambition but familial familiarity.

“Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him. And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.”

This episode would carry a different tone if Salome were Jesus’ aunt, adding familial confidence to her request.

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V. Patristic and Traditional Witnesses

While the canonical Gospels do not explicitly confirm this relationship, early Christian writings support it:

• Papias, a 2nd-century bishop quoted by Eusebius, is often cited (though only in fragments) as connecting Salome to Mary.
• The “Protoevangelium of James” and other apocryphal writings expand on the family of Mary but are not always reliable historically. However, they reflect the persistence of oral tradition connecting Jesus to a wider kinship group.

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VI. Counterarguments and Ambiguities

There are, however, several problems with asserting this relationship dogmatically:

1. Ambiguity in Gospel Records:
   The Gospel texts do not unambiguously say Salome is Mary’s sister. The identification is based on textual comparison and inference, not explicit declaration.
2. Limited Mention of Extended Kin:
   Although Jesus’ brothers (James, Joses, Simon, Judas) are mentioned (cf. Mark 6:3, Matthew 13:55), there is no direct reference to James and John being his cousins.
3. Potential Symbolism Over Kinship:
   The presence of James and John in the inner circle may be due to their spiritual fervor and not necessarily family connection.

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VII. Conclusion

While no verse in the New Testament explicitly states that James and John, the sons of Zebedee, were first cousins of Jesus, a comparison of the Gospel accounts of the crucifixion—especially the identities of the women present—offers a strong circumstantial case for the possibility. The identification of Salome as the sister of Mary, the mother of Jesus, would make her sons Jesus’ first cousins. This would explain the brothers’ privileged role among the disciples and their mother’s bold approach to Jesus. However, the evidence remains inferential rather than conclusive. Thus, the idea remains a respected tradition supported by a harmonization of the Gospel accounts rather than by direct textual assertion.

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Scriptural Citations:

• Matthew 4:21
• Matthew 10:2
• Matthew 20:20–21
• Matthew 27:55–56
• Mark 1:19
• Mark 3:17
• Mark 5:37
• Mark 9:2
• Mark 14:33
• Mark 15:40
• Luke 5:10
• John 19:25
• Mark 6:3 (re Jesus’ brothers)
• Matthew 13:55 (re Jesus’ brothers)