Were the brothers of Jesus his biological siblings, stepbrothers, or perhaps his cousins?

Ideas & Philosophy · Published 3 October 2026 Swipe more like this →

In short: The New Testament identifies James, Joses, Simon, and Jude as the brothers of Jesus. Yet, for centuries, theologians have debated whether these figures were blood relatives or something else entirely. This mystery sits at the intersection of linguistic nuance, early church doctrine, and the evolving concept of Mary's perpetual virginity.

The Greek term adelphoi, used in the Gospels to describe Jesus's siblings, is notoriously flexible. While it often denotes physical brothers, it can also refer to kinsmen, neighbors, or step-siblings. Because neither Hebrew nor Aramaic possessed a distinct word for 'cousin'—customarily using 'son of an uncle' instead—some scholars argue that the Greek translation of these accounts may have obscured the true nature of these relationships. Crucially, the New Testament never uses the specific word anepsios, meaning cousin, to describe James and his brothers.

The debate intensified as the early church increasingly emphasized asceticism and the perpetual virginity of Mary. By the 4th century, three primary theories emerged. The Hieronymian view, championed by Jerome, posits that these figures were cousins of Jesus, the children of Mary of Clopas. The Epiphanian view, held by the Eastern Orthodox Church, argues they were Joseph’s children from a previous marriage. Conversely, the Helvidian view maintains they were biological half-siblings born to Mary and Joseph after Jesus. These interpretations often rely on reading between the lines of scripture, such as the moment Jesus entrusted his mother to a disciple at the crucifixion, which some argue would have been unnecessary had he possessed younger biological brothers.

Historical records provide a complex, if fragmented, picture. James the Just, often identified as the brother of Jesus, became a central authority in the Jerusalem church, presiding over the Council of Jerusalem before his martyrdom in 62 AD. While some early sects like the Ebionites rejected the virgin birth and viewed the siblings as full-blooded, the orthodox tradition solidified around the idea that Mary remained a virgin throughout her life. Today, the debate persists, reflecting a deep-seated effort to reconcile the literal text of the Gospels with the theological developments that defined the early Christian world.

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