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Cleopas (/ˈkliːoʊpəs/;[1] Greek: Κλεόπας, romanized: Kleopas), also spelled Cleophas, was a figure of early Christianity, one of the two disciples who encountered Jesus during the Road to Emmaus appearance in Luke 24:13–32.

Key Information

Etymology

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Some writers claim that the name Clopas in John 19:25 ("Mary of Clopas", "Κλωπᾶς") is a Hellenized form of a claimed Aramaic name "Qlopha" (קלופא), and that Cleopas' name ("Κλεόπας") is an abbreviated form of "Cleopatros" (Κλεόπατρος), a Greek name meaning "glory of the father" (best known in the feminine form Cleopatra).[2]

Catholic and Eastern Orthodox traditions hold that Clopas, believed to be the brother of Saint Joseph, is the same person as Cleopas.[3] Others consider that Clophas, Cleophas and Alphaeus are all the same name.[4]

Account in the Gospel of Luke

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Cleopas appears in Luke 24:13–31 as one of two disciples walking from Jerusalem to Emmaus. Cleopas is named in verse 18, while his companion remains unnamed.[5]

This occurs three days after the crucifixion, on the same day as the Resurrection of Jesus. The two travelers have heard the tomb of Jesus was found empty earlier that day, but have not yet believed the women's testimony. They are discussing the events of the past few days when a stranger asks them what they are discussing. "Their eyes were kept from recognizing him." He rebukes them for their unbelief and offers them an interpretation of scriptural prophecies concerning the Messiah. They ask the stranger to join them for the evening meal. When he breaks the bread "their eyes were opened" and they recognize him as the resurrected Jesus. Jesus immediately vanishes.

Cleopas and his friend hasten back to Jerusalem to carry the news to the other disciples, and learn Jesus has also appeared to [one of] them. The same event is recorded in Mark 16:12–13.

Apocryphal books

[edit]

The Gospel of Pseudo-Matthew, which was probably written in the seventh century, states that Mary of Clopas was daughter of Clopas and Anna:

Jesus met them, with Mary His mother, along with her sister Mary of Clopas, whom the Lord God had given to her father Clopas and her mother Anna, because they had offered Mary the mother of Jesus to the Lord. And she was called by the same name, Mary, for the consolation of her parents.[6]

The most common interpretation is that "of Clopas" indicates the husband of Mary of Clopas and subsequently the father of her children, but some see "of Clopas" as meaning this Mary's father. Medieval tradition saw Clopas as the second husband of Saint Anne and the father of "Mary of Clopas".[7]

Catholic and Eastern Orthodox traditions believed that Clopas is a brother of Saint Joseph, and that he is the same person with Cleophas.[8]

Traditions

[edit]

Cleopas has no further occurrence in the New Testament, but in tradition he has often been identified with Clopas, another New Testament figure mentioned in John's Gospel.[9]

The historian, Bishop Eusebius of Caesarea, quotes the earlier chronicler, Hegesippus, who wrote, c. AD 180, that he had years before interviewed the grandsons of Jude the Apostle and learned that Clopas was the brother of Joseph, husband of the Virgin Mary: "After the martyrdom of James, it was unanimously decided that Simeon, son of Clopas, was worthy to occupy the see of Jerusalem. He was, it is said, a cousin of the Saviour." Hegesippus noted that Clopas was a brother of Joseph.[10] Epiphanius adds that Joseph and Cleopas were brothers, sons of "Jacob, surnamed Panther".[11]

According to the surviving fragments of the work Exposition of the Sayings of the Lord of the Apostolic Father Papias of Hierapolis, who lived c. 70–163 AD, Cleophas and Alphaeus are the same person: "Mary the wife of Cleophas or Alphaeus, who was the mother of James the bishop and apostle, and of Simon and Thaddeus, and of one Joseph".[12] The Anglican theologian J.B. Lightfoot regarded the fragment quoted above as spurious.[13][14]

Cleopas is remembered on 30 October in the Eastern Orthodox Church,[15] commemorated on 25 September in the latest official edition of the Roman Martyrology,[16] and on 10 November in the Coptic Orthodox Church.

The entry in the Roman Martyrology now summarizes in substance Luke's account of the Emmaus encounter with Jesus.

References

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Cleopas

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Cleopas (Greek: Κλεόπας) was a first-century disciple of Christ, prominently featured in the as one of two travelers who encountered the resurrected on the road to without initially recognizing him. This event, described in of Luke, marks one of the key post-resurrection appearances of and underscores themes of recognition, scriptural fulfillment, and renewed among his followers. In the account, Cleopas and an unnamed companion were journeying from to the village of —about seven miles away—on the same day as the , lamenting the and the dashed hopes for Israel's redemption. The risen approached and joined them, engaging in conversation about the events in , including the reported by the women. He then interpreted the Scriptures concerning the Messiah's suffering and glory, beginning with and the prophets. Upon reaching , they urged him to stay for a ; it was during the breaking of that their eyes were opened to his identity, after which he vanished. Filled with joy, the pair immediately returned to to inform the apostles and other disciples of the encounter. Scholars often identify Cleopas with (Greek: Κλωπᾶς), a figure mentioned in the Gospel of John as the husband of Mary, who stood near the during ' crucifixion alongside ' mother and . This connection is rooted in the similar rendering of the names in Greek and is commonly accepted in patristic literature, where Cleopas and Clopas are treated as variants of the same individual. Some early traditions further link him to the family of , suggesting he was the brother of (' legal father) and thus an uncle to , as well as the father of apostles and Jude (also called Thaddaeus). These associations position Cleopas as part of the broader early Christian community, though the provides limited details beyond the Emmaus narrative.

Biblical References

Account in the Gospel of Luke

In the Gospel of Luke, Cleopas appears in the post-resurrection narrative known as the Road to Emmaus, described in :13–35. On the day of the resurrection, which is three days after ' crucifixion, two disciples journey from to the village of , a distance of about seven miles (or sixty stadia). One of these disciples is named Cleopas, while his companion remains unnamed in the text, though some later traditions identify him as . As they walk in the afternoon, the disciples discuss the recent events surrounding ' death, including his under and the reports from women who visited the and claimed to have seen angels announcing that was alive. Unrecognized by the disciples, the risen joins them on the road and inquires about their conversation. Cleopas, surprised that the stranger seems unaware, responds by describing as "a prophet mighty in deed and word before and all the people," whose execution by the chief priests and leaders dashed their hopes that he would redeem , and expresses confusion over the women's tomb report and the failure of others to verify it. then rebukes them for their slowness to believe the prophets and begins interpreting the scriptures, explaining how it was necessary for the to suffer these things and enter his glory, beginning with and all the prophets. Upon reaching , the disciples urge to stay with them for a ; as he takes, blesses, and breaks the , their eyes are opened in recognition, and he vanishes from their sight. Their hearts had burned within them during his scriptural explanation on the road, and this moment of recognition in the breaking of prompts immediate action. The disciples then return at once to Jerusalem that evening, finding the eleven apostles and others gathered, who inform them that the Lord has appeared to Simon. In turn, the two recount how was made known to them in the breaking of the . This narrative structure—journey, dialogue, revelation through scripture and eucharistic action, and communal witness—highlights Luke's theological emphasis on the appearance as a transformative encounter that reorients through scriptural interpretation and the communal meal. The Emmaus story underscores the necessity of divine initiative for recognizing the risen Christ, linking it to early Christian practices of worship where scripture and the foster belief and mission.

Mentions in Other New Testament Passages

Outside the Gospel of Luke, Cleopas receives no explicit mention by name in the New Testament, limiting his canonical presence to a single narrative. However, a brief parallel account appears in the longer ending of Mark (Mark 16:9–20), specifically verses 12–13, which describe the risen Jesus appearing to two disciples "as they were walking" in the countryside (en agrō peripatousin); these disciples subsequently report the encounter to the Eleven, who refuse to believe them. This passage lacks any reference to Emmaus, Cleopas, or specific details of the conversation, leading scholars to view it as a succinct summary or epitome of Luke's fuller Emmaus road story (Luke 24:13–35). The textual parallels—such as the appearance to two unnamed travelers, their journey, and the disbelief of the apostles—support this interpretation, though some debate persists due to the disputed authenticity of Mark's longer ending, which is absent from the earliest manuscripts and may reflect later harmonization efforts. A potential indirect reference to Cleopas arises in John 19:25, which notes "Mary the wife of Clopas" (Mariam tēn gynaika Klōpa) standing near the cross alongside Jesus' mother and other women. The similarity between "Cleopas" (Klēopas in Luke 24:18) and "Clopas" has prompted scholarly speculation about their identity, with some ancient traditions and modern commentators proposing they denote the same individual, possibly linking the Emmaus disciple to a family connection with Jesus through this Mary. However, the names' slight orthographic difference—Klēopas versus Klōpas—and lack of explicit correlation in the text prevent definitive confirmation, leaving the association as a matter of interpretive conjecture rather than established fact. Cleopas is entirely absent from the Gospels of Matthew and John (beyond the debated link), the , and the Epistles, underscoring his peripheral role among ' followers in the broader corpus. This scarcity highlights Luke's unique emphasis on lesser-known disciples in post-resurrection appearances, with no further biographical or theological development of Cleopas in writings.

Identity and Etymology

Name Origins and Variations

The name Cleopas (Greek: Κλεόπας) derives from the Greek Kleopatros (Κλεόπατρος), a shortened form meaning "glory of the ," combining the elements (κλέος, "glory" or "fame") and patēr (πατήρ, ""). This reflects a common Hellenistic naming convention, where the name parallels the feminine Kleopatra. Scholars also propose a Semitic origin, suggesting Cleopas represents a Hellenized version of an name such as Chalphai or Kalphai (חַלְפַּי), linked to the verb halap (חלף, "to exchange" or "to "), which underlies the biblical name (Ἁλφαῖος). This indicates the name may have been adapted from roots prevalent among 1st-century Jewish speakers into Greek for use in texts. Variations of the name appear across ancient sources and languages, including the Latinized Cleophas, Clopas (Κλωπᾶς) as in John 19:25, and Alphaeus. In early Greek manuscripts, such as Codex Sinaiticus (4th century), the name is spelled Κλεόπας in Luke 24:18, with minor orthographic differences like the presence or absence of epsilon noted in other codices. These forms highlight the fluidity of transliteration between Greek, Aramaic, and Latin in early Christian writings. In the cultural context of 1st-century , names like Cleopas were common among Jewish communities, blending Greek Hellenistic influences with and Hebrew elements due to widespread bilingualism and Roman-era cultural exchange. This hybrid naming practice was particularly evident among early Jewish navigating Greek-speaking environments.

Identification with Clopas and Alphaeus

One prominent theory in early identifies , the disciple on the road to , with , the husband of Mary who stood at the foot of the cross in :25, based on the phonetic similarity between the Greek names Κλεόπας (Kleopas) and Κλωπᾶς (Klōpas), which may reflect variations of an underlying form. This identification is supported by of Caesarea, who, drawing on the second-century historian Hegesippus, describes as the brother of , the husband of Mary and foster father of , thereby positioning (and thus Cleopas) as ' uncle. Consequently, their son Symeon—mentioned as the second bishop of —would be ' cousin, a lineage traces through Gospel references to Mary wife of . A related hypothesis connects Cleopas/Clopas to Alphaeus, the father of the apostle James the Less (Mark 3:18; Matthew 10:3), positing that all three names derive from the Aramaic חלפאי (Ḥalphai), implying Cleopas as the father or close relative of apostolic figures like James, Joses, Simon, and Judas (Mark 6:3). This view, echoed in patristic writings, suggests Cleopas held a significant familial role within Jesus' extended kin, potentially linking the Emmaus disciple to the broader circle of apostles and their mothers present at the crucifixion. However, modern scholarship remains divided, with some analyses questioning a single identity due to linguistic distinctions: Cleopas appears as a Hellenized form possibly short for Kleopatros ("glory of the father"), while and retain more direct roots without clear equivalence. Critics, including J.B. , argue that while overlap is possible, definitive lacks conclusive , emphasizing instead the rarity of these names and potential for multiple individuals in first-century Judean contexts. This debate underscores the challenges of harmonizing with early traditions like those of and Hegesippus.

Apocryphal and Early Christian Texts

References in Apocryphal Gospels

In the Gospel of Pseudo-Matthew, a 7th-century apocryphal text, Cleopas is portrayed as the second husband of following the death of her first husband, , the father of the Virgin Mary. Together, Cleopas and Anne have a daughter named , who is presented as a to the Virgin Mary and mother to several of Jesus' relatives, including James, , Simon, and Judas. This narrative expands on familial ties, positioning Cleopas within the extended . The 2nd-century Protoevangelium of James provides a detailed account of Mary's lineage and Joseph's prior family, emphasizing the . The text highlights and Anna as Mary's parents and describes as an elderly widower with children from a previous , creating a context for connected relatives in early Christian devotional traditions. Apocryphal texts like these function primarily as devotional expansions rather than historical records, drawing on canonical elements to elaborate on Cleopas' familial bonds to and thereby shaping medieval Christian understandings of his kinship within the holy lineage.

Views in Early Church Fathers

Hegesippus, writing circa AD 180 and preserved through , identified (often equated with Cleopas) as the brother of , the husband of the Virgin Mary, thereby positioning him within the desposyni, the extended blood relatives of . This familial tie underscored Cleopas' significance in the early church, particularly in the following James the Just, as Symeon, the son of Clopas, was elected as the second bishop of after James' martyrdom. Papias of Hierapolis, in the early second century, equated Cleophas with Alphaeus in his Exposition of the Oracles of the Lord, describing Mary the wife of Cleophas or Alphaeus as the mother of James the bishop and apostle, Simon, Thaddeus, and Joseph. This identification affirmed Cleopas' place in apostolic lineages, linking him to key figures in the early church hierarchy through marital and familial connections. Eusebius, in his Ecclesiastical History composed in the early fourth century, further connected Cleopas to the leadership of the Jerusalem church by detailing how his son Symeon succeeded James as bishop, maintaining the oversight of the community until Symeon's martyrdom around AD 107 under Emperor Trajan. Eusebius emphasized this lineage as a continuation of authority among Jesus' relatives, preserving orthodox tradition amid emerging heresies. Origen, in his second-century Against Celsus, reinforced Cleopas' role as a post- witness by identifying him and his companion Simon (Symeon) as the two disciples on the road to , portraying their encounter with the risen Christ as a pivotal moment of revelation and evangelistic testimony. Early Christian traditions upheld Cleopas as one of the , stressing his witness to the and his integration into the broader apostolic mission beyond the Twelve.

Later Traditions and

Role Among the Seventy Disciples

In Eastern Orthodox tradition, Cleopas is identified as one of the Seventy (or Seventy-two) Disciples appointed by Jesus to go ahead of him two by two into every town and place where he was about to go, proclaiming the kingdom of God, healing the sick, and performing other works of ministry as recounted in the Gospel of Luke (10:1–24). This group of followers, distinct from the Twelve Apostles, represented an expanded circle of emissaries tasked with preparing communities for Jesus' message and demonstrating his authority over illness and evil spirits. Following his transformative encounter on the road to , where he recognized the risen Christ, Cleopas returned to and became a dedicated evangelist, continuing the missionary efforts initiated during his time among the Seventy. Orthodox sources describe him as zealously preaching the Gospel in and nearby regions, contributing to the spread of early Christian teachings among Jewish and audiences alike. His activities aligned with the broader apostolic mission, emphasizing proclamation and community building in the immediate aftermath of the . Cleopas' involvement extended to fostering early Christian communities, where he likely played a supportive role in , aiding in the organization and spiritual guidance of believers before the appointment of as . As a relative of through his brother , Cleopas bridged familial ties to the apostolic circle, helping to solidify the nascent church's structure and continuity. Symbolically, Cleopas embodies the archetype of the ordinary disciple elevated by direct encounter with the , shifting from bewilderment and flight to bold and communal integration, a theme echoed in Orthodox liturgical reflections on the narrative as a model for personal and ecclesial renewal.

Sainthood, Feast Days, and Martyrdom Legends

Cleopas is venerated as a saint in multiple Christian traditions. In the Roman Catholic Church, his feast day is observed on September 25, commemorating him as one of the disciples to . In the , he is honored on October 30 as one of the Seventy Apostles. The commemorates him on November 10 ( in the ), alongside his companion from the Emmaus narrative. In some traditions, his companion to is identified as or . According to early Christian traditions, Cleopas suffered martyrdom for preaching the . According to , he was killed by Jewish authorities in his home at , the same house where he had hosted the risen Christ. In and , Cleopas is frequently depicted alongside his unnamed companion on the road to , emphasizing the moment of recognition during the breaking of bread. He is also portrayed as a relative of , reflecting identifications with or in patristic sources. Due to the Emmaus story's theme of initial disappointment turning to revelation, Cleopas is informally regarded as a patron for pilgrims and travelers facing uncertainty. Medieval devotion to Cleopas included claims of his relics at -Nicopolis, noted by the pilgrim of around 570 AD as housed there. In modern times, his encounter with Christ has inspired artistic works, such as Caravaggio's Supper at Emmaus (1601), which captures the dramatic revelation at the table with Cleopas and his companion.

References

  1. https://www.biblegateway.com/passage/?search=Luke%2024%3A13-35&version=NIV
  2. https://www.biblegateway.com/passage/?search=John%2019%3A25&version=NIV
  3. https://ecommons.luc.edu/cgi/viewcontent.cgi?article=1148&context=theology_facpubs
  4. https://www.newadvent.org/fathers/250103.htm
  5. https://www.biblegateway.com/passage/?search=Luke+24%3A13-35&version=NRSVUE
  6. https://www.biblegateway.com/passage/?search=Luke+24%3A13&version=NRSVUE
  7. https://www.catholic.com/qa/identity-of-other-disciple-on-road-to-emmaus-luke-2413-35
  8. https://www.biblegateway.com/passage/?search=Luke+24%3A13-24&version=NRSVUE
  9. https://www.biblegateway.com/passage/?search=Luke+24%3A18-24&version=NRSVUE
  10. https://www.biblegateway.com/passage/?search=Luke+24%3A25-27&version=NRSVUE
  11. https://www.biblegateway.com/passage/?search=Luke+24%3A28-31&version=NRSVUE
  12. https://webpages.scu.edu/ftp/cmurphy/courses/all/writing/archive/ilm-sobczyk-s06.pdf
  13. https://www.biblegateway.com/passage/?search=Luke+24%3A32-35&version=NRSVUE
  14. https://biblicalstudies.org.uk/pdf/ashland_theological_journal/14-1_60.pdf
  15. https://www.workingpreacher.org/commentaries/revised-common-lectionary/third-sunday-of-easter/commentary-on-luke-2413-35-3
  16. https://www.josephus.org/GoldbergJosephusLuke1995.pdf
  17. https://textandcanon.org/a-case-against-the-longer-ending-of-mark/
  18. https://www.academia.edu/115981187/The_Coincidences_of_the_Emmaus_Narrative_of_Luke_and_the_Testimonium_of_Josephus
  19. https://biblehub.com/study/john/19-25.htm
  20. https://www.mystereetvie.com/BrownNT9_e.html
  21. https://www.gotquestions.org/Cleopas-in-the-Bible.html
  22. https://www.abarim-publications.com/Meaning/Cleopas.html
  23. https://www.wisdomlib.org/names/cleopas
  24. https://www.abarim-publications.com/Meaning/Alphaeus.html
  25. https://www.biblicalcyclopedia.com/A/alphaeus.html
  26. https://www.biblestudytools.com/dictionary/cleopas/
  27. https://www.biblestudytools.com/dictionary/cleophas/
  28. https://www.catholic.com/encyclopedia/cleophas
  29. https://codexsinaiticus.org/en/manuscript.aspx?book=35&chapter=24
  30. https://www.thebiblejourney.org/biblejourney1/21-the-romanojewish-world-of-the-new-testament/jewish-greek-names/
  31. https://byustudies.byu.edu/article/hebrew-aramaic-greek-and-latin-languages-of-new-testament-judea
  32. https://larryhurtado.wordpress.com/2015/09/07/on-linguistic-and-textual-complexity-in-first-century-christianity/
  33. https://www.biblicaltraining.org/library/alphaeus
  34. https://www.biblegateway.com/resources/encyclopedia-of-the-bible/Alphaeus
  35. https://www.newadvent.org/fathers/0848.htm
  36. https://www.earlychristianwritings.com/text/infancyjames-roberts.html
  37. https://www.academia.edu/38530380/CREATING_NARRATIVES_AND_CREATING_FEASTS_THE_ENTRY_OF_THE_THEOTOKOS_FROM_THE_PROTOEVANGELION_OF_JAMES_TO_A_GREAT_FEAST
  38. https://orthodoxwiki.org/Apostle_Cleopas
  39. https://www.oca.org/saints/lives/2021/01/04/100017-synaxis-of-the-seventy-apostles
  40. https://www.johnsanidopoulos.com/2017/10/holy-apostle-cleopas-of-seventy.html
  41. https://www.orthodox.net/menaion-october/30-holy-apostles-cleopas-tertius-mark-justus-and-artemas.html
  42. https://www.boston-catholic-journal.com/roman-martrylogy-in-english/roman-martyrology-september-in-english.htm
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