The Meaning of “Brothers” in the New Testament

NOTE: Beginning with this article, footnotes can be read by clicking on the number in the body of the text.

Several months ago, I posted my first blog article on the role of women in the New Testament church and promised another article would soon follow. As I continued my study, I felt that some preliminary material would have been helpful and that perhaps the first article was a little premature. Because of that I took a detour (so to speak) in my study and the result is the following three essays. The first centers on the meaning of the word “brothers” in the New Testament. The second addresses “creation theology”, and the third examines the mutual or hierarchal nature in the Garden of Eden. For those of you who are interested in a more in depth study, I have included several endnotes in each essay. In a few weeks I will post Part 2 of the original study of women in the New Testament church and the information in these essays will serve as a foundation for that discussion. Please feel free to post any questions or comments and thanks for reading! ~ Jerry

 THE MEANING OF “BROTHERS” IN THE NEW TESTAMENT

       Jerry Jones

Crucial to the study of the role of women in the early church is a proper understanding of the word “brothers” as it is used in the biblical text.  In Greek, as in English, often the meaning of a word is determined by the context in which it is found.  At times the term brothers (ἀδελφοί) ¹“The pl. can also mean brothers and sisters.” Bauer, W., F. W. Danker, W. F. Arndt, and E.W. Gingrich, Greek-English Lexicon of the New Testament and Other Early Christian Literature 3^rd ed. (Chicago: University of Chicago Press, 2000), 18. Four examples of how αδελφος is used outside the New Testament is as follows:

Euripides, Electra 536 (5th cent. BC) πως δ’ αν γενοιτ’ αν εν κραταιλεω πεδω γαιας ποδων εκμακτρον; ει δ’ εστιν τοδε, δυοιν αδελφοιν πους αν ου γενοιτ’ ισος ανδρος τε και γυναικος, αλλ’ αρσην κρατει. “How could there be an imprint of feet on a stony plot of ground? And if there is, the foot of brother and sister would not be the same in size, for the male surpasses.” In this citation from Euripides the form of the noun (adelphoin) is actually a dual form, not a plural, and it refers unambiguously to a brother-sister pair.

Andocides, On the Mysteries 47 (circa 400 BC) Χαρμιδης Αριστοτελους — ουτος ανεψιος εμος: η μητηρ η εκεινου και ο πατηρ ο εμος αδελφοι. “Charmides, son of Aristoteles — that is a cousin of mine; his mother and my father were brother and sister.” Here the form (adelphoi) is the masculine plural, and it refers unambiguously to a brother-sister pair.

Oxyrhynchus Papyri 713, 20-23 (AD 97) αδελφοις μου Διοδωρω κ. Θαιδι “… to my brother and sister Diodorus and Thedis” [Thedis is a woman’s name]. Again, here a masculine plural form (the dative adelphois) refers to a brother-sister pair.

Epictetus, Discourses 1.12.20 (circa AD 130) μεμφη δε και γονεις τους σεαυτου και τεκνα και αδελφους και γειτονας. “you find fault too with your own parents and children, and brothers [and sisters?] and neighbors.” Here the masculine plural may mean “brothers and sisters” in general, because it is used with gender-neutral words for “parents” and “children.” But the case is not clear. The same is true of the citation from Polybius.

For more information see: Michael D. Marlowe,The Translation of Αδελφος and Αδελφοι: A Response to Mark Strauss and I. Howard Marshall (2004).  Mark Strauss, “linguistic and Hermeneutical Fallacies in the Guidelines Established at the “Conference on Gender-Related Language in Scripture.’ “ JETS 41/2 (June 1998); 239-262.  When ἀδελφὸς carries this inclusive sense, it seems that the most accurate translation would be ‘brothers and sisters’.  This is not a concession to the feminist agenda.  Rather, it is exactly what the term meant in its first-century context.” (253) D. A. Carson, The Inclusive Language Debate: A Plea for Realism. (Grand Rapids: Baker Book House, 1998), 130-131.  “But there is plenty of unambiguous evidence, both in the New Testament and outside of it, that ‘brothers’ very often meant what we mean by ‘brothers and sisters.’ Thus within the New Testament, Paul can address the Philippian believers as ‘my brothers’ (Phil 4:1 NIV) and immediately start addressing two of the women in the church (Phil 4:2-3; see also 1 Cor 7:15; James 2:15).” David A. DeSilva, The Letter to the Galatians. (Grand Rapids: Eerdmans, 2018), 515.  Throughout the commentary on Galatians, DeSilva translated adelphoi (ἀδελφοί) as “brothers and sisters” and maintained this was the proper understanding of the Greek word. Galatians is the only letter Paul closed with ἀδελφοί·ἀμήν (“brothers and sisters Amen”).  Because Paul had written some strong statements, this conclusion shows he still had a loving concern for these young converts. Andrew Bartlett, Men and Women in Christ: Fresh Light from the Biblical Texts. ((London: InterVarsity Press, 2019),163. “It is uncontroversial that when he addresses his readers as ‘brothers’ (plural of adelphos), this is used as a generic term which includes women (11:33; 12:1; 14:6, 20, 26, 39). In chapter 14 he says to the Corinthian believers, both men and women, that they should eagerly desire spiritual gifts…He says that he would like all of them to speak in tongues and even more to prophesy (v.5).” Bartlett, Men and Women in Christ, 206-207 “In Romans 15:14 he goes on to affirm that the brothers (including sisters—Greek adelphos) are able to ‘instruct’ one another (NIV). Here ‘instruct is noutheteo, which refers to teaching. It is the same word as is used for Paul’s admonition in Acts 20:31, for what leaders do in 1 Thessalonians 5:12, and it is used in the same sense. (The related noun nouthesia [‘instruction’] describes the purpose of the Old Testament in 1 Cor 10:11).” can mean ‘men’, yet in other contexts the same term can mean ‘men and women.’ ²Sometimes context shows anthropos (ἀνθρώπους) and can include both men and women (1 Cor 7:7; 2 Tim 4:2).

(1). Luke 21:16 states: “You will be betrayed even by parents, brothers, ³BDAG, 18. “Hence there is no doubt that in LK 21:16 ἀδελφοί = brothers and sisters.” relatives and friends…”  Sisters are not mentioned, but they would be included in “brothers.” 
Luke 21:16 
ἀδελφῶν καὶ συγγενῶν καὶ φίλων,
brothers and relatives and friends

In similar texts, the term sisters is mentioned as well. ⁴ἀδελφὰς and ἀδελφοὺς are accusative plurals and are from two different words that are closely related.

In Luke 14:26 and Mark 10:30, the term is “brothers and sisters,” but in Luke 21:18, it is only “brothers” which must include sisters. Luke is not saying “sisters” would not betray. The NIV 2011 uses “brothers and sisters” in Luke 21:18. In Matt 10:37, father, mother, son, and daughter are mentioned. In 1 Pet 2:17 (ἀδελφότητα) and 1 Pet 5:9 (ἀδελφότητι), the terms are translated “family of believers” in the NIV 2011. In the NIV 1984, they are translated “brotherhood of believers” and “brothers.” The translation of “family of believers” would include females. In the 5:9 text, Peter said “the family of believers throughout the world is undergoing the same kind of sufferings.” Females were not exempt from suffering (Acts 8:3; 9:14; 22:4 Rom 16:7).
Luke 14:26
γυναῖκα καὶ τὰ τέκνα καὶ τοὺς ἀδελφοὺς καὶ τὰς ἀδελφὰς ⁵

1 Tim 5:2 πρεσβυτέρας ὡς μητέρας,    νεωτέρας       ὡς ἀδελφὰςἐν πάσῃ ἁγνείᾳ.

   0lder women   as mothers  younger women  as  sisters      in   all      purity
wife     and    children and        brothers    and        sisters

Mark 10:30
ἀδελφοὺς καὶ ἀδελφὰς καὶ μητέρας. 
brothers   and   sisters    and mothers

(2). In Acts 16:13-40, Lydia and members of her household were converted along with some other women.  When Paul and Silas were released from prison, they went to Lydia’s house and met with the brothers (ἀδελφοὺς).  In light of the conversion of Lydia and others, brothers (16:40) would have to include women. ⁶In Acts 16:13, Paul found a group of women at a place of prayer (possibly a synagogue).  Men are not mentioned as being present.  One of the women was Lydia who was a worshipper of God.  This indicates she was not a Jew but had embraced the God of the Jews.  She responded to the message and, along with her household, was baptized.  She invited Paul and Silas to come into her house and they accepted her invitation.  After the experience in the Philippian jail, Paul and Silas were released from prison and went to Lydia’s house again (Acts 16:40). Luke wrote that “they met with the brothers and encouraged them” (Acts 16:40). Apparently, men had been converted since Paul and Silas had first visited Lydia, yet Luke provides no information as to how they were converted and by whom. Paul and Silas encouraged the “brothers,” yet the presence of women in Lydia’s house is well attested. This is an example of the term “brothers” including both men and women.

(3). While in Ephesus, Apollos met with Priscilla and Aquila to study the scriptures (Acts 18:24-26). After he received a better understanding, Apollos wanted to go to Achaia. The brothers “encouraged him and wrote to the disciples there to welcome him” (Acts 18:27).  Because of Priscilla brothers could not be limited only to males.

(4). In the Philippian letter, Paul urged the brothers to rejoice (3:1) and admonished the brothers (3:13).  He told the brothers to follow his example (3:17), stand firm in the Lord  (4:1) (mentioning Euodia and Syntyche specifically, 4:2), and to concentrate on certain qualities (4:8). He also mentioned those with him who sent their greetings (4;21). The recipients of the letter would have understood brothers included sisters. ⁷The “saints” (ἁγίοις) in 1:1 is masculine but would have included women.

(5). In 1 Corinthians, Paul addressed issues surrounding the Lord’s supper.  At the end of this teaching he said: “So then, my brothers (lit: “brothers of me”) and sisters, when you gather to eat, you should all eat together” (11:33 NIV 2011).

(6). Paul used the term “brother” six times in the final two chapters of 1 Corinthians (15:1, 6, 50, 58; 16:15, 20). The admonitions for the “brothers” in 15:58 should not be limited to men since the information in chapters 11 and 14 show women were involved in “the work of Lord.” ⁸11:2; 14:34; 7:2, 11, 15, 23; 39; 16:15 and the household of Chloe (1:10).

(7) In 1 Cor 15:1, Paul addressed the “brothers” reminding them “of the gospel I preached to you,” and they had “received and on which they had taken their  stand.” Paul continued by emphasizing the saving power of the gospel— assuming they would hold it firmly because if they did not they would “have believed in vain” (15:2). 

Most likely women were among the “brothers” mentioned in 15:1 because:
(a) Paul mentioned Chloe and her household (1:10).
(b) He addressed the brothers (ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ) and sisters in       7:15.
(c) Women were praying and prophesying (11:5) and the wives of the       prophets were creating chaos (14:34).    

(8) In 1 Cor 15:5, Paul declared Jesus had appeared to (πεντακοσίοις ἀδελφοῖς) five hundred “brothers.”  Surely it can be assumed the “brothers” included women. 

(9) In Col 4:15, Paul wrote: “Give my greetings to the “brothers” at Laodicea” and adds, “to Nympha and the church in her house.”  This followed Paul’s normal practice to send greetings to women (Rom 16:3-15).

(10) Paul told his readers: “I urge you, brothers by our Lord Jesus Christ…join me in my struggle by praying to God for me” (Rom 15:30). The “brothers” would have included the women in the church. 

(11) In Rom 16:17, Paul warned the brothers “to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them.” These admonitions would have been directed to both men and women because two verses earlier, he mentioned “Nereus and his sister” (16:15).

(12) In Rom 14:10a, Paul wrote: “You, then, why do you judge your brother  (ἀδελφόν)?” Or why do you look down on your brother (ἀδελφόν)?” Does Paul mean this is only a problem among men or does he mean it is a problem for both men and women? The NIV 2011 translates the verse in the following manner: “You, then, why do you judge your brother or sister? (ἀδελφόν) Or why do you treat them (ἀδελφόν) with contempt?” ⁹

Σὺ     δὲ   τί     κρίνεις   τὸν ἀδελφόν σου;   ἢ καὶ        σὺ     τί   ἐξουθενεῖς τὸν ἀδελφόν σου; 

You  and why do judge  the brother    of you or indeed you why    despise   the brother of you

(13) In Gal 1:2, Paul mentioned the “brothers” who were with him.  In light of Phil 4:1-3, Rom 16:1-3 and Col 4:15, this included women (ἀδελφοί).  In the same chapter (1:11), Paul wanted the brothers (ἀδελφοί) to know the gospel he had preached.   

(14)  In Rom 15:14, Paul wrote: “I myself am convinced, my brothers, that you  yourselves are full of goodness, completed in knowledge and competent to  instruct one another.”  Considering the comments made about women in  Romans 16, they would also be included here.  ¹⁰As Paul concluded his letter to the church in Rome, he urged them (brothers and sisters) to instruct one another (ἀλλήλους νουθετεῖν) because they were “competent” (Rom 15:14). The Greek word (noutheteo) is translated “instruct” in the ESV, NRSV, RSV and NIV (2011).  The noun form of the word (nouthesia) is translated “instruction” in 1 Cor 10:11 as a function of the Old Testament. As Paul closed his first letter to the Thessalonians, he emphasized his teaching was to be received by the “brothers and sisters” (5:1, 4, 12, 14, 25, 27). He wanted them to appreciate the people who instructed (νουθετοῦντας ὑμᾶς) them (5:12 CEB). However, in many translations νουθετοῦντας is translated as “admonish” (NIV, ESV, NRSV).  In Paul’s closing remarks to the Ephesian elders, Paul declared he had instructed them (νουθετῶν ἕνα ἕκαστον) ”night and day with tears” (Acts 20:31).  As in 1 Thess 5:12, some translations use either “warn” or “admonish” (NRSV, ASV, ESV). It is important to observe nouthesia is closely tied to teaching (διδάσκοντες). Eg.:

(1) Col 1:28 “admonishing and teaching” (νουθετοῦντες πάντα ἄνθρωπον καὶ διδάσκοντες)

(2) Col 3:16 “teach and admonish” (διδάσκοντες καὶ νουθετοῦντες).

With a clear understanding of how the Greek word nouthesia is used in a number of texts and how adelphos should be understood, the importance of men and women teaching one another is evident (Rom 15:14).  

(15)  In 1 Cor 7:1-28, Paul had been teaching both men and women about issues  concerning sexuality and marriage. In 7:24, Paul urged brothers (ἀδελφοί) to  “remain in the situation” when called, but the context indicates the directive included women.  As he began to conclude his thoughts, he said: “What I mean brothers” (7:29) yet he had been instructing both men and women” as seen in  7:15 (ἀδελφὸςἢἡἀδελφὴ).

(16)  In 1 Cor 8:1-13, Paul addressed the problems relating to food sacrificed to idols. In his conclusion, he mentioned the “weak brother” (8:11), the possibility of wounding “their weak conscience” (8:12), and that eating such food could cause  his “brother to fall into sin” (8:13). Does Paul’s use of “brother” exclude women from being “weak,” having a “weak conscience,” or being wounded and falling “into sin”?  The NIV (2011)  and CEB uses “brother or sister” in 8:11 and 8:13 whereas the NRSV uses “believers” in 8:11.  ¹¹¹¹So by your knowledge those weak believers for whom Christ died are destroyed. ¹² But when you thus sin against members of your family, and wound their conscience when it is weak, you sin against Christ. ¹³ Therefore, if food is a cause of their falling, I will never eat meat, so that I may not cause one of them to fall.  (1 Cor 8:11-13 NRSV)

(17)  In 1 Cor 10:1, Paul addressed the “brothers.”  He proceeded to mention the experiences of the Israelites in the wilderness (10:1-5). In 1 Cor 10:6-11, he  admonished the “brothers” to use the experiences of the Israelites as their examples (10:6).  They were told not be idolaters (10:7), nor commit sexual  immorality (10:8), nor grumble (10:10), nor fall (10:12).  He then provided  instruction about withstanding temptation (10:13).  Surely women were not  excluded from these admonitions.   

(18)  After Paul had addressed the “brothers and sisters” in 8:11, 13; 10:1, he  proceeded to address issues within the assembly (11:2).  After he   corrected the conduct of both the men and women while praying and  prophesying, he corrected the conduct of men and women while they were  engaging in the Lord’s supper (11:33).  He introduced his discussion of spiritual  gifts by addressing both men and women (ἀδελφοί)(12:1). Note: Both men  and women possessed spiritual gifts (Acts 21:9; Cor 11:5; Acts 2:17). Paul  devoted chapter thirteen to the importance of love and respect for everyone during the assembly.  He began chapter fourteen by addressing the purpose of prophecy (14:1-5).  In 14:6, Paul began to address the chaotic nature of the assembly (14:6-19) and pointed out both men and women (14:6) had contributed to the problems (14:20, 26, 39).  Men and women prophets were a problem in 11:5 and also in chapter 14. Paul then continued with comments to the men and women in 15:1, 6, 50, 58; 16:15 and 20. ¹²1 Cor 14:34 was not the first time Paul had addressed the women in 1 Corinthians 14 because his teaching about the use of prophesy included women. Note: The “women” of 14:34 is not “categorical” (meaning all females) because women had ready been speaking (11:5; 13). 

(19)  In 1 Cor 16:20, Paul said all the “brothers” (ἀδελφοί) send their greetings. Assuming Paul wrote 1 Corinthians from Ephesus, women would have been included in this group (1 Tim 2:9-15; 3:2, 11; 5:2, 9-16).  ¹³The book of Ephesians is a general letter to several churches—not just the church at Ephesus. Paul indicates women were going to receive the letter (5:21-33).

(20)  In 1 Pet 2:17, Peter told his readers to “Love the brotherhood of believers” or as recorded in the NIV (2011), “Love the family of believers.” The original word is a form of “brothers” (ἀδελφότητα).  Peter would not have intended for women to be excluded from this group.

(21)  In Acts 15:36, Paul said to Barnabas: “Let us go back and visit the believers (ἀδελφοὺς) in all the towns where we preached the word of the Lord and see how they are doing.” The NIV (2011) chose to use the word “believers” which would have included Timothy’s mother and other women.  (Acts 16:1). The CEB translates ἀδελφοὺςas “brothers and sisters” in both Acts 15:36 and 16:2. 

(22)  In 1 Cor 2:1 Paul addressed the “brothers” when he wrote: “When I came to you…I proclaimed to you…while I was with you…I came to you.” He had already referenced the woman Chloe (1:10) so it follows women were included in 1 Cor 2:1 as were the women in the household of Stephanas (16:15)

(23)  In the book of Galatians, the NIV (2011) and CEB translate adelphoi (ἀδελφοί)  as “brothers and sisters” ten times.  The NRSV  translates adelphoi as “brothers andsisters” four times, as “friends” five times, and as “all members of God’s family” once (1:2). ¹⁴The NRSV translates 1 Cor 1:10, 11, 26; 2:1; 3:1; 4:6; 5:11; 7:24. 29; 10:1; 11:33; 12:1 14:6, 20: 15:1, 6, 50; Rom 12:1;15:14; 1 Tim 4:6 as brothers and sisters. In the case or 1 Cor 14:26 and 14:39, the NRSV translates “brothers” as “my friends.” The CEB translates 1 Cor 14:6, 20, 26, 39 as “brothers and sisters.” See 1:11, 26; 2:1; 3:1; 4:6; 6:8; 7:24, 29;12:1; 15:1, 50; Acts 18:18. 27. The New Century Version (NCV),  the New Testament for Everyone (NTE) and the Easy to Read Version (ERV), Christian Standard Bible (CSB), Names of God (NOG) and Tree of Life Version (TLV), ), New Living Translation (NLT), Expanded Bible (EXB), The Voice (Voice), New Century Version (NCV) and New International Reader’s Version (NIRV)  translates adelphoi as “brothers and sisters” (12:1; 14:6 20, 26, 39).The New Revised Standard Catholic Version Edition (NRSCVE) has “brothers and sisters” in 12:1; 14:6, 20. The only two places the NRSCVE does not translate adephoi as “brothers and sisters” are 14:26 and 14:39. In these two texts the translation is “friends.” In 1 Cor 10:1 Paul addressed “brothers and sisters” and later called them “dear friends” (ἀγαπητοί-agapetoi) in 1 Cor 10:14. In 2 Cor 6:18-7:1 the same title included “sons and daughters.”

(24) The women and the apostles were involved in prayer together (Acts 1:12-14). Peter spoke to the group of about 120 (Acts 1:16) and said (CEB NIV 2011) “Brothers and sisters…” (Ἄνδρεςἀδελφοί). These two Greek words could be translated “Men and brothers, (NKJV) however in this context ἀδελφοίmust include women (Acts 1:14). ¹⁵There are other texts which use “brothers” to include women (Matt 18:15; Rom 1:13; 14:10,15; 2 Cor 1:8; 8:1; 13:11 Gal 1:2, 11; 3:15; 4:12, 28, 31; 5:11, 13; 6:1, 18; 1 Pet 2:17; 1 John 5:16; Col 1:2; 4:15) Claudia was among the “brothers” (2 Tim 4:21). Compare Ἄνδρες ἀδελφοί (Acts 15:7) with the “whole church” (ὅλῃ τῇ ἐκκλησίᾳ) in Acts 15:22. Women would have been in the “whole church” and were present for the discussion (Acts 15:7). Some translations use “brethren” (RSV, ASV) or “friends” (NRSV, MSG).

A footnote for 1 Cor 14:6, 20, 26, 29 in the ESV states the meaning of “brothers” includes “brothers and sisters”. The ESV does the same in Phil 3:1, 13, 17 and Gal 6:1 and 18. ¹⁶The NIV (2011) agrees with the ESV understanding of “brothers.”  At times the context  in 1 and 2 Corinthians limits “brothers” to “males” as in 1 Cor 16:11; 2 Cor 8:23; 9:3 and 9:5 (NIV 2011 agrees). ¹⁷In Acts 23:1, 6, and 28:17, Paul (recorded by Luke) used a phrase that left no doubt he was talking to men and not women because of the audience (Sanhedrin).  The phrase is ἄνδρες ἀδελφοί (men brothers).  With ἄνδρες used before ἀδελφοί, Paul’s intended audience was declared. In both texts, the NIV (2011) translates the phrase as “my brothers”. The NIV (2011) indicates this in its translation even though this same translation (NIV 2011) uses the term “brothers”(ἀδελφοί) to include “sisters” in 2 Cor 8:1. ¹⁸Luke records the Jerusalem counsel and the high priest giving Paul permission to take a letter to the Jews in Damascus allowing the punishment of the Christians (Acts 22:5). Luke refers to the Jews in Damascus as “brothers,” but the NIV (2011) translates brothers as “associates.”  Other translations use “brothers.”  Other examples of the exclusive use of “brothers” are  Acts 7:2; 23:1, 6 and 28:17. ¹⁹Women were not a part of Sanhedrin (Acts 6:15; 22:30). 

In 1 Cor 11-14, Paul addressed three problems: 
(1) Proper head coverings. 
(2) Proper conduct connected to the Lord’s supper. 
(3) Proper atmosphere in the assembly. 

In all of these areas, according to the framework of the texts, both men and women were involved. Concerning head coverings in 1 Cor 11:1-16, men and women were a problem. The solution to the problems with the Lord’s supper was addressed to both men and women (1 Cor 11:33).  The proper use of spiritual gifts was directed to men and women (1 Cor 12:1).  Finally, the chaotic problems of 1 Corinthians 14 were addressed to men and women (14:6, 20, 26, 39).

Realizing that the term “brothers” included “sisters” is fundamental in understanding Paul’s concerns with the assemblies at Corinth. In modern verbiage the terms guys, you guys, policemen, and firemen carry a similar meaning. ²⁰When people speak of visiting the “brethren” or going to see the “brethren” in today’s world, it would be understood they were talking about men and women. Nothing either before or after 1 Corinthians 14 would limit “brothers” to only men. The context of 11:4-5 clearly shows that head coverings were a problem for both the women and the men.  As he answered their question about gifts of the Spirit, he addressed men and women (12:1).  After explaining the nature and purpose of spiritual gifts, he stressed the importance of love.  As Paul concluded his remarks concerning the assembly, he made it clear he was addressing both men and women (14:6, 20, 26, 39). ²¹

In 1 Cor 7:24, the Greek reads as follows:

 ἕκαστος ἐν ᾧ ἐκλήθη, ἀδελφοί, ἐν τούτῳ μενέτω παρὰ θεῷ.

NIV (2011) “Brothers and sisters, each person should remain in the situation they were in when God called them.”

(See 1 Cor 7:29 for the use of ἀδελφοί.) 

The use of “brothers and sisters” in 14:26 and 14:39 shows both men and women were involved in hymns, words of instruction, revelations, interpretations, prophecy, and speaking in tongues in the assembly. 

Other examples also support this understanding.  Just as Paul used “brothers” as gender inclusive, even though it is masculine, he used “sons of God” (υἱοὶ θεοῦ) and “heirs” (κληρονόμοι) in the same manner (Gal 3:26, 29) even though they, too,  are masculine. ²²In 1 Thess 1:1-3 Paul thanked God for them, prayed for them, and remembered them. In the rest of the book, “brothers and sisters” are mentioned fourteen times in 85 verses (1:4; 2:1, 9, 17; 3:7; 4:1, 6, 13; 5:1, 4, 12, 14, 25, 27). Other examples of the use of brothers and sisters are: 1 John 4:20, 21; 5:16; Jas 1:2, 16. 19; 2:1,5, 14, 15; 3:10, 12; 4:11; 5:7, 9, 10, 12, 19, (15 times in 5 chapters). Jesus used “brother” (that would have included women) in the Sermon on the Mount (Matt 5:22-24, 47; 7:3-4) as well as in other teachings (Matt 18:15, 21, 35). ²³The only time the word disciple is found in female form is Acts 9:36 (μαθήτρια). On other occasions the word “believing” is attached to women (Acts 16:1, 15; 1 Tim 3:11; 5:16). In 2 Cor 6:18 Paul quoted from 2 Sam 7:14 and applied it to God’s new people. In the next verse (2 Cor 7:1), he called the “sons and daughters” of 6:18 as “dear friends” (agapetoi) that would include both men and women.  Paul does the same with “sons” which includes women (Rom 8:14, 19; 9:26; Gal 4:6-7; 1 Thess 5:5). Jesus used the term “sons” as gender inclusive in his parable about weeds (Matt 13:36-43), and when he taught about the sons of the kingdom (οἱ υἱοὶ τῆς βασιλείας) and the sons of the evil one (οἱ υἱοὶ τοῦ πονηροῦ). The translators of the NIV (2011) simply says “people of the kingdom” and “people of the evil one.”²⁴Matt 5:9  “υἱοὶ θεοῦ”  In the following texts υἱοὶ is translated “children” (Luke 6:35; 20:36; Rom 9:26; Gal 4:7).  The writer of Hebrews referred to bringing many “sons to glory” (υἱοὺς εἰς δόξαν) 

(Heb 2:10).  Contextually the term is not limited to “men,” so both the NIV (2011) and CEB translate the phrase to “many sons and daughters to glory” and in Heb 2:11 and 2:12 the NIV (2011), CEB, NLT and the NRSV reference “brothers and sisters.” This translation is further supported in Heb 2:14 with reference to “the children” (τὰ παιδία ta paida)—a collective word.

Perhaps one of the most challenging aspects of good Biblical exegesis is acknowledging at the onset that we are approaching texts written to other audiences with the intent of addressing issues churches in the first century were facing.  An examination of the term “brothers” ²⁵Acts 2:29; 3:17; 7:2; 13:15, 26, 38; 22:1;23:1, 5, 6; 28:17. In an attempt to translate the meaning of the word “brother,” the NIV (2011) does the following: fellow Israelites (2:29; 3:17), brothers and fathers (7:2; 22:1), fellow children of Abraham (13:26), friends (13:28) and my brother (23:1, 6; 28:17). In reference to false teachers, Paul called them false brethren (pseudedelphos) in Gal 2:4 and 2 Cor 11:26.  as used in the New Testament letters indicates that while the term can at times mean only “men,” often it can mean both “men and women” and that both men and women played an important part in early church ministries and services.  Just as advances are continually made in scientific fields, so are advances in textual criticism.  In the past 70 years, beginning with the discovery of the Dead Sea Scrolls (1946), our understanding of the Bible has changed. The rise of many translations and improved scholarship has enabled more accurate interpretations of texts that have long been discussed.  Hopefully ongoing discovery and good exegesis will continue to reveal and encourage a more insightful and accurate reading of the text. ²⁶Paul arrived in Puteoli and found some “brothers” who invited him to stay seven days with them (Acts 28:13-14) Should it be assumed there were no women in the church at Puteoli?  When Paul went to Rome, the “brothers” traveled as far as Three Taverns to meet him and escorted him into the city of Rome (Acts 28:15).  Paul’s closing remarks in Romans indicates the church included women (16:3-15). In both places where “brothers” is mentioned, the NIV (2011) uses brothers and sisters.