Simon: called Peter (Bowen, Grk. petros, petra; Aram. kēf; Engl. rock) by Jesus, also known as Simon bar Jonah and Simon bar Jochanan (Aram.) and earlier (Pauline Epistles were written first) Cephas (Aram.), and Simon Peter, a fisherman from Bethsaida "of Galilee" (John 1:44; cf. 12:21) Simon/Peter - Andrew's brother (Matthew 10:2; Mark 3:16; Luke 6:14), Mary's husband, Mark's father (1 Peter 5:13; Acts 12:12) and Barnabas' brother-in-law (Acts 15:39; Colossians 4:10)
Andrew: brother of Peter, a Bethsaida fisherman and disciple of John the Baptist, and also the First-Called Apostle. (Matthew 10:2; Mark 3:18; Luke 6:14) and Mark's uncle (Matthew 4:18)
James - John's brother, son of Zebadee, Borgerges, son of Thunder (Matthew 10:2; Mark 3:17; Luke 6:14)
John: sons of Zebedee, called by Jesus Boanerges (an Aramaic name explained in Mk 3:17 as "Sons of Thunder") - James' brother (Matthew 10:2; Mark 3:17; Luke 6:14) and author of the Gospel of John, 1, 2, 3 John, and the Revelation.
Philip: from Bethsaida "of Galilee" (John 1:44, 12:21) (Matthew 10:3; Mark 3:18; Luke 6:14)
Thaddeus: "Judas, son of James and Judas (not Iscariot)", (Matthew 10:3, Acts 1:13, Luke 6:16, John 14:22). Lebbaeus/Judas/Juda - Jesus' half-brother, Simon's brother (Matthew 10:3; 13:55; Mark 3:18; 6:3; Luke 6:16; Jude 1:1)
Bartholomew: in Aramaic "bar-Talemai?", "son of Talemai" or from Ptolemais, some identify with Nathanael. (Matthew 10:3; Mark 3:18; Luke 6:14)
Tomas: also known as Judas Tomas Didymus - Aramaic T'oma' = twin, and Greek Didymous = twin (Matthew 10:3; Mark 3:18; Luke 6:15)
James: commonly identified with James the Less - Matthew's/Levi's brother, son of Alphaeus (Matthew 10:3; 27:56; Mark 2:14; 3:16, 18; 6:3; 15:40, 47; Luke 5:27; 6:14-15; 24:18; Acts 1:13; 4:36).
Matthew: the tax collector, some identify with Levi son of Alphaeus - Levi - James' brother (James the less) (Matthew 10:3; 27:56; Mark 2:14; 3:16, 18; 6:3; 15:40, 47; Luke 5:27; 6:14-15; 24:18; Acts 1:13; 4:36) and author of the Book of Matthew
The individual that the Gospel of John names as Nathanael is traditionally identified as the same person that the Synoptic Gospels call Bartholomew, and most would agree that the sons of Zebedee is likely to be a reference to James the Great and John, while Judas (not Iscariot) probably refers to Thaddaeus, also known as St. Jude. Noticeably missing from the Gospel of John are James, son of Alphaeus, Matthew, and Simon the Canaanite/Zealot. James the Just was, according to Acts, the leader of the Jerusalem church, and Matthew is noticeably the most Jewish of the Gospels, and it may be the case that the author of John deliberately left out these two figures for a motive opposed to Jewish Christianity.[source?]The second Simon may also have been Simeon of Jerusalem, the second leader of the Jerusalem church, after James.
Carson, D.A. "The Limits of Functional Equivalence in Bible Translation - and other Limits Too." The Challenge of Bible Translation: Communicating God's Word to the World. edited by Glen G Scorgie, Mark L. Strauss, Steven M. Voth.
Carter, Warren. "Matthew 4:18-22 and Matthean Discipleship: An Audience-Oriented Perspective." Catholic Bible Quarterly. Vol. 59. No. 1. 1997.
Clarke, Howard W. The Gospel of Matthew and its Readers: A Historical Introduction to the First Gospel. Bloomington: Indiana University Press, 2003.
"Fisher's of Men." A Dictionary of Biblical Tradition in English Literature. David Lyle Jeffrey, general editor. Grand Rapids: W.B. Eerdmans, 1992.
France, R.T. The Gospel According to Matthew: an Introduction and Commentary. Leicester: Inter-Varsity, 1985.
Manek, Jindrich. "Fishers of Men." Novum Testamentum. 1958 pg. 138
Schweizer, Eduard. The Good News According to Matthew. Atlanta: John Knox Press, 1975
Wuellner, Wilhelm H. The Meaning of "Fishers of Men". Westminster Press, 1967. ( :) G woz 'ere)
↑Catholic Encyclopedia: The Brethren of the Lord: "His [James the brother of the Lord] identity with James the Less (Mark 15:40) and the Apostle James, the son of Alpheus (Matthew 10:3; Mark 3:18), although contested by many Protestant critics, may also be considered as certain."