ABC:Luke 9

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Verse 3

TheThinkingAtheist.com claims the Bible is wrong about the following passage, and makes the following comments (italicized) in the section "Did Jesus Allow His Disciples to Carry a Staff?"[1]

Mark 6:8 And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse:

They’re allowed to bring a staff.


Luke 9:3 And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece.

Staffs, or "staves," are specifically mentioned as something NOT to bring.

I have only seen one possible explanation for this thus far, made by several apologists, that the Greek word airo meaning "lift or take up" was used in Mark 6:8 as indicating they could not take anything on the journey they were not already wearing/equipped with - in other words, they could not "take up" an additional staff, pair of clothes, or provisions to travel with, and were to go only with what they had at the moment, the staff they were holding, the sandals and clothes they were wearing. This argument is made by Answers In Genesis[2], CARM[3], and Apologetics Press[4]. The Pulpit Commentary and Gill's Exposition of the Entire Bible both give this argument as well.[5]

There are three passages dealing with this, and the following is the Greek interlinear text for them showing what the original Greek words being used are:

Mark 6:7 ¶ And <kai> he called <proskaleomai> unto him the twelve, <dodeka> and <kai> began <archomai> to send <apostello> them <autos> forth <apostello> by two <duo> and two; <duo> and <kai> gave <didomi> them <autos> power over <exousia> unclean <akathartos> spirits; <pneuma>
8 And <kai> commanded <paraggello> them <autos> that <hina> they should take <airo> nothing <medeis> for <eis> their journey, <hodos> save <ei me> a staff <rhabdos> only; <monon> no <me> scrip, <pera> no <me> bread, <artos> no <me> money <chalkos> in <eis> their purse: <zone>
9 But <alla> be shod <hupodeo> with sandals; <sandalion> and <kai> not <me> put on <enduo> <enduo> two <duo> coats. <chiton>

Luke 9:1 ¶ Then <de> he called <sugkaleo> his <autos> twelve <dodeka> disciples <mathetes> together, <sugkaleo> and <kai> gave <didomi> them <autos> power <dunamis> and authority <exousia> over <epi> all <pas> devils, <daimonion> and <kai> to cure <therapeuo> diseases. <nosos>
2 And <kai> he sent <apostello> them <autos> to preach <kerusso> the kingdom <basileia> of God, <theos> and <kai> to heal <iaomai> the sick. <astheneo>
3 And <kai> he said <epo> unto <pros> them, <autos> Take <airo> nothing <medeis> for <eis> your journey, <hodos> neither <mete> staves, <rhabdos> nor <mete> scrip, <pera> neither <mete> bread, <artos> neither <mete> money; <argurion> neither <mete> have <echo> two <duo> coats <chiton> apiece. <ana>

Matthew 10:5 ¶ These <toutous> twelve <dodeka> Jesus <Iesous> sent forth, <apostello> and commanded <paraggello> them, <autos> saying, <lego> Go <aperchomai> not <me> into <eis> the way <hodos> of the Gentiles, <ethnos> and <kai> into <eis> any city <polis> of the Samaritans <Samareites> enter ye <eiserchomai> not: <me>
6 But <de> go <poreuomai> rather <mallon> to <pros> the lost <apollumi> sheep <probaton> of the house <oikos> of Israel. <Israel>
7 And <de> as ye go, <poreuomai> preach, <kerusso> saying, <lego> <hoti> The kingdom <basileia> of heaven <ouranos> is at hand. <eggizo>
8 Heal <therapeuo> the sick, <astheneo> cleanse <katharizo> the lepers, <lepros> raise <egeiro> the dead, <nekros> cast out <ekballo> devils: <daimonion> freely <dorean> ye have received, <lambano> freely <dorean> give. <didomi>
9 Provide <ktaomai> neither <me> gold, <chrusos> nor <mede> silver, <arguros> nor <mede> brass <chalkos> in <eis> your <humon> purses, <zone>
10 Nor <me> scrip <pera> for <eis> your journey, <hodos> neither <mede> two <duo> coats, <chiton> neither <mede> shoes, <hupodema> nor <mede> yet staves: <rhabdos> for <gar> the workman <ergates> is <esti> worthy <axios> of his <autos> meat. <trophe>

Essentially, the argument being made is that the word airo means "remove" as well as "take up" and that the controversial Mark 6:8 passage was simply saying the disciples should not remove additional supplies to take with them, only going with what they had. So for example, if they had staves with them, they could "take up" (airo) those staves, but they could not "remove" (airo) those staves from their houses - they were not to go looking for extra provisions, extra staves, food supplies, money, or extra sandals to take with them on their journey. This is why they were told they could not take two coats, they were to go only with the coat and staff they were equipped with.

Meanwhile, the Greek word ktaomai used in Matthew 10:9 is a rarely used term involving the idea of financial purchase.[6] It is used only 6 other times in the New Testament and 4 of those times with the clear meaning of financially purchasing or acquiring. (Luke 18:12; Acts 1:18; 8:20; 22:28)

Luke 18:12 I fast <nesteuo> twice <dis> in the week <sabbaton>, I give tithes <apodekatoo> of all <pas> that <hosos> I possess <ktaomai>.

Luke 21:19 In <en> your <humon> patience <hupomone> possess ye <ktaomai> your <humon> souls <psuche>.

Acts 1:18 Now <men> <oun> this man <houtos> purchased <ktaomai> a field <chorion> with <ek> the reward <misthos> of iniquity <adikia>; and <kai> falling <ginomai> headlong <prenes>, he burst asunder <lascho> in the midst <mesos>, and <kai> all <pas> his <autos> bowels <splagchnon> gushed out <ekcheo>.

Acts 8:20 But <de> Peter <Petros> said <epo> unto <pros> him <autos>, Thy <sou> money <argurion> perish <eien> <eis> <apoleia> with <sun> thee <soi>, because <hoti> thou hast thought <nomizo> that the gift <dorea> of God <theos> may be purchased <ktaomai> with <dia> money <chrema>.

Acts 22:28 And <te> the chief captain <chiliarchos> answered <apokrinomai>, With a great <polus> sum <kephalaion> obtained <ktaomai> I <ego> this <taute> freedom <politeia>. And <de> Paul <Paulos> said <phemi>, But <de> I <ego> <kai> was free born <gennao>.

1 Thessalonians 4:4 That every one <hekastos> of you <humon> should know <eido> how to possess <ktaomai> his <heautou> vessel <skeuos> in <en> sanctification <hagiasmos> and <kai> honour

The argument is that ktaomai shows the commandment is against going to acquire new provisions, whether by financially purchasing them, or returning to one's home to get them. Only already equipped provisions may be taken, the staff in one's hand, the clothes and sandals one is wearing. Thus one can "take up" a staff one has on hand that was put on the ground, but not go to "take up" provisions in another location such as one's house.

Strong's Definition of Airo

The following is the Strong's definitions for airo:

"Airo
ah'-ee-ro, Verb
Definition

to raise up, elevate, lift up
to raise from the ground, take up: stones
to raise upwards, elevate, lift up: the hand
to draw up: a fish
to take upon one's self and carry what has been raised up, to bear
to bear away what has been raised, carry off
to move from its place
to take off or away what is attached to anything
to remove
to carry off, carry away with one
to appropriate what is taken
to take away from another what is his or what is committed to him, to take by force
to take and apply to any use
to take from among the living, either by a natural death, or by violence
cause to cease

King James Word Usage - Total: 102
take up 32, take away 25, take 25, away with 5, lift up 4, bear 3, miscellaneous 8"[7]

List of Places Where Airo Is Used

The following is a list of all usages of the Greek word airo in the first three Gospels to help determine its meaning. As seen from the following passages, it is typically used with the meaning "lift up" and often with a clear meaning of removing (Mt. 9:6,16; 13:12; 14:12,20; 15:37; 16:24; 17:27; 20:14; 21:21,43; 22:13; 24:17-18,39; 25:28-29; 27:32; etc.) The main reason it appears to have a definition of take up and not just remove, however, is that it is often used as part of the saying "take up (airo) your cross and follow Jesus." (Mt. 16:4; Mk. 8:34; 10:21)

Matthew 4:6 And <kai> saith <lego> unto him <autos>, If <ei> thou be <ei> the Son <huios> of God <theos>, cast <ballo> thyself <seautou> down <kato>: for <gar> it is written <grapho>, <hoti> He shall give <entellomai> his <autos> angels <aggelos> charge <entellomai> concerning <peri> thee <sou>: and <kai> in <epi> their hands <cheir> they shall bear <airo> thee <se> up <airo>, lest at any time <mepote> thou dash <proskopto> thy <sou> foot <pous> against <pros> a stone <lithos>.

Matthew 9:6 But <de> that <hina> ye may know <eido> that <hoti> the Son <huios> of man <anthropos> hath <echo> power <exousia> on <epi> earth <ge> to forgive <aphiemi> sins <hamartia>, (then <tote> saith he <lego> to the sick of the palsy <paralutikos>,) Arise <egeiro>, take up <airo> thy <sou> bed <kline>, and <kai> go <hupago> unto <eis> thine <sou> house <oikos>.

Matthew 9:16 <de> No man <oudeis> putteth <epiballo> a piece <epiblema> of new <agnaphos> cloth <rhakos> unto <epi> an old <palaios> garment <himation>, for <gar> that which is put in to fill it up <pleroma> taketh <airo> <autos> from <apo> the garment <himation>, and <kai> the rent <schisma> is made <ginomai> worse <cheiron>.

Matthew 11:29 Take <airo> my <mou> yoke <zugos> upon <epi> you <humas>, and <kai> learn <manthano> of <apo> me <emou>; for <hoti> I am <eimi> meek <praos> and <kai> lowly <tapeinos> in heart <kardia>: and <kai> ye shall find <heurisko> rest <anapausis> unto your <humon> souls <psuche>.

Matthew 13:12 For <gar> whosoever <hostis> hath <echo>, to him <autos> shall be given <didomi>, and <kai> he shall have more abundance <perisseuo>: but <de> whosoever <hostis> hath <echo> not <ou>, from <apo> him <autos> shall be taken away <airo> even <kai> that <hos> he hath <echo>.

Matthew 14:12 And <kai> his <autos> disciples <mathetes> came <proserchomai>, and took up <airo> the body <soma>, and <kai> buried <thapto> it <autos>, and <kai> went <erchomai> and told <apaggello> Jesus <Iesous>.

Matthew 14:20 And <kai> they did <phago> all <pas> eat <phago>, and <kai> were filled <chortazo>: and <kai> they took up <airo> of the fragments <klasma> that remained <perisseuo> twelve <dodeka> baskets <kophinos> full <pleres>.

Matthew 15:37 And <kai> they did <phago> all <pas> eat <phago>, and <kai> were filled <chortazo>: and <kai> they took up <airo> of the broken <klasma> meat that was left <perisseuo> seven <hepta> baskets <spuris> full <pleres>.

Matthew 16:24 ¶ Then <tote> said <epo> Jesus <Iesous> unto his <autos> disciples <mathetes>, If any <ei tis> man will <thelo> come <erchomai> after <opiso> me <mou>, let him deny <aparneomai> himself <heautou>, and <kai> take up <airo> his <autos> cross <stauros>, and <kai> follow <akoloutheo> me <moi>.

Matthew 17:27 Notwithstanding <de>, lest <hina me> we should offend <skandalizo> them <autos>, go thou <poreuomai> to <eis> the sea <thalassa>, and cast <ballo> an hook <agkistron>, and <kai> take up <airo> the fish <ichthus> that first <proton> cometh up <anabaino>; and <kai> when thou hast opened <anoigo> his <autos> mouth <stoma>, thou shalt find <heurisko> a piece of money <stater>: that <ekeinos> take <lambano>, and give <didomi> unto them <autos> for <anti> me <emou> and <kai> thee <sou>.

Matthew 20:14 Take <airo> that thine <sos> is, and <kai> go thy way <hupago>: <de> I will <thelo> give <didomi> unto this <touto> last <eschatos>, even <kai> as <hos> unto thee <soi>.

Matthew 21:21 Jesus <Iesous> answered <apokrinomai> and <de> said <epo> unto them <autos>, Verily <amen> I say <lego> unto you <humin>, If <ean> ye have <echo> faith <pistis>, and <kai> doubt <diakrino> not <me>, ye shall <poieo> not <ou> only <monon> do <poieo> this <monon> which is done to the fig tree <suke>, but <alla> also if <kan> ye shall say <epo> unto this <touto> mountain <oros>, Be thou removed <airo>, and <kai> be thou cast <ballo> into <eis> the sea <thalassa>; it shall be done <ginomai>.

Matthew 21:43 Therefore <dia> <touto> say I <lego> unto you <humin>, <hoti> The kingdom <basileia> of God <theos> shall be taken <airo> from <apo> you <humon>, and <kai> given <didomi> to a nation <ethnos> bringing forth <poieo> the fruits <karpos> thereof <autos>.

Matthew 22:13 Then <tote> said <epo> the king <basileus> to the servants <diakonos>, Bind <deo> him <autos> hand <cheir> and <kai> foot <pous>, and take <airo> him <autos> away <airo>, and <kai> cast <ekballo> him into <eis> outer <exoteros> darkness <skotos>; there <ekei> shall be <esomai> weeping <klauthmos> and <kai> gnashing <brugmos> of teeth <odous>.

Matthew 24:17 Let him which is on <epi> the housetop <doma> not <me> come down <katabaino> to take <airo> any thing <tis> out of <ek> his <autos> house <oikia>:

Matthew 24:18 <kai> Neither <me> let him which is in <en> the field <agros> return <epistrepho> back <opiso> to take <airo> his <autos> clothes <himation>.

Matthew 24:39 And <kai> knew <ginosko> not <ou> until <heos> the flood <kataklusmos> came <erchomai>, and <kai> took <airo> them all <hapas> away <airo>; so <houto> shall <esomai> also <kai> the coming <parousia> of the Son <huios> of man <anthropos> be <esomai>.

Matthew 25:28 Take <airo> therefore <oun> the talent <talanton> from <apo> him <autos>, and <kai> give <didomi> it unto him which hath <echo> ten <deka> talents <talanton>.

Matthew 25:29 For <gar> unto every one <pas> that hath <echo> shall be given <didomi>, and <kai> he shall have abundance <perisseuo>: but <de> from <apo> him <autos> that hath <echo> not <me> shall be taken away <airo> <apo> even <kai> that which <hos> he hath <echo>.

Matthew 27:32 And <de> as they came out <exerchomai>, they found <heurisko> a man <anthropos> of Cyrene <Kurenaios>, Simon <Simon> by name <onoma>: him <touton> they compelled <aggareuo> to <hina> bear <airo> his <autos> cross <stauros>.

Mark 2:3 And <kai> they come <erchomai> unto <pros> him <autos>, bringing <phero> one sick of the palsy <paralutikos>, which was borne <airo> of <hupo> four <tessares>.

Mark 2:9 Whether <tis> is it <esti> easier <eukopoteros> to say <epo> to the sick of the palsy <paralutikos>, Thy sins <hamartia> be forgiven <aphiemi> thee <soi>; or <e> to say <epo>, Arise <egeiro>, and <kai> take up <airo> thy <sou> bed <krabbatos>, and <kai> walk <peripateo>?

Mark 2:11 I say <lego> unto thee <soi>, Arise <egeiro>, and <kai> take up <airo> thy <sou> bed <krabbatos>, and <kai> go thy way <hupago> into <eis> thine <sou> house <oikos>.

Mark 2:12 And <kai> immediately <eutheos> he arose <egeiro>, took up <airo> the bed <krabbatos>, and <kai> went forth <exerchomai> before <enantion> them all <pas>; insomuch that <hoste> they were <existemi> all <pas> amazed <existemi>, and <kai> glorified <doxazo> God <theos>, saying <lego>, <hoti> We <eido> never <oudepote> saw <eido> it on this fashion <houto>.

Mark 2:21 No man <oudeis> also <kai> seweth <epirrhapto> a piece <epiblema> of new <agnaphos> cloth <rhakos> on <epi> an old <palaios> garment <himation>: else <ei de me(ge)> the new piece <kainos> that filled it up <pleroma> taketh away <airo> from <autos> the old <palaios>, and <kai> the rent <schisma> is made <ginomai> worse <cheiron>.

Mark 4:15 And <de> these <houtos> are they <eisi> by <para> the way side <hodos>, where <hopou> the word <logos> is sown <speiro>; but <kai> when <hotan> they have heard <akouo>, Satan <Satanas> cometh <erchomai> immediately <eutheos>, and <kai> taketh away <airo> the word <logos> that was sown <speiro> in <en> their <autos> hearts <kardia>.

Mark 4:25 For <gar> <an> he that <hos> hath <echo>, to him <autos> shall be given <didomi>: and <kai> he that <hos> hath <echo> not <ou>, from <apo> him <autos> shall be taken <airo> even <kai> that which <hos> he hath <echo>.

Mark 6:8 And <kai> commanded <paraggello> them <autos> that <hina> they should take <airo> nothing <medeis> for <eis> their journey <hodos>, save <ei me> a staff <rhabdos> only <monon>; no <me> scrip <pera>, no <me> bread <artos>, no <me> money <chalkos> in <eis> their purse <zone>:

Mark 6:29 And <kai> when his <autos> disciples <mathetes> heard <akouo> of it, they came <erchomai> and <kai> took up <airo> his <autos> corpse <ptoma>, and <kai> laid <tithemi> it <autos> in <en> a tomb <mnemeion>.

Mark 6:43 And <kai> they took up <airo> twelve <dodeka> baskets <kophinos> full <pleres> of the fragments <klasma>, and <kai> of <apo> the fishes <ichthus>.

Mark 8:8 So <de> they did eat <phago>, and <kai> were filled <chortazo>: and <kai> they took up <airo> of the broken <klasma> meat that was left <perisseuma> seven <hepta> baskets <spuris>.

Mark 8:19 When <hote> I brake <klao> the five <pente> loaves <artos> among <eis> five thousand <pentakischilioi>, how many <posos> baskets <kophinos> full <pleres> of fragments <klasma> took ye up <airo>? They say <lego> unto him <autos>, Twelve <dodeka>.

Mark 8:20 And <de> when <hote> the seven <hepta> among <eis> four thousand <tetrakischilioi>, how many <posos> baskets <spuris> full <pleroma> of fragments <klasma> took ye up <airo>? And <de> they said <epo>, Seven <hepta>.

Mark 8:34 And <kai> when he had called <proskaleomai> the people <ochlos> unto him with <sun> his <autos> disciples <mathetes> also, he said <epo> unto them <autos>, Whosoever <hostis> will <thelo> come <erchomai> after <opiso> me <mou>, let him deny <aparneomai> himself <heautou>, and <kai> take up <airo> his <autos> cross <stauros>, and <kai> follow <akoloutheo> me <moi>.

Mark 10:21 Then <de> Jesus <Iesous> beholding <emblepo> him <autos> loved <agapao> him <autos>, and <kai> said <epo> unto him <autos>, One thing <heis> thou <soi> lackest <hustereo>: go thy way <hupago>, sell <poleo> whatsoever <hosos> thou hast <echo>, and <kai> give <didomi> to the poor <ptochos>, and <kai> thou shalt have <echo> treasure <thesauros> in <en> heaven <ouranos>: and <kai> come <deuro>, take up <airo> the cross <stauros>, and follow <akoloutheo> me <moi>.

Mark 11:23 For <gar> verily <amen> I say <lego> unto you <humin>, That <hoti> whosoever <hos> <an> shall say <epo> unto this <touto> mountain <oros>, Be thou removed <airo>, and <kai> be thou cast <ballo> into <eis> the sea <thalassa>; and <kai> shall <diakrino> not <me> doubt <diakrino> in <en> his <autos> heart <kardia>, but <alla> shall believe <pisteuo> that <hoti> those things which <hos> he saith <lego> shall come to pass <ginomai>; he <autos> shall have <esomai> whatsoever <hos> <ean> he saith <epo>.

Mark 13:15 And <de> let him <katabaino> that is on <epi> the housetop <doma> not <me> go down <katabaino> into <eis> the house <oikia>, neither <mede> enter <eiserchomai> therein, to take <airo> any thing <tis> out of <ek> his <autos> house <oikia>:

Mark 13:16 And <kai> let <epistrepho> him that is <on> in <eis> the field <agros> not <me> turn <eis> <epistrepho> back <opiso> again <epistrepho> for to take up <airo> his <autos> garment <himation>.

Mark 15:21 And <kai> they compel <aggareuo> one <tis> Simon <Simon> a Cyrenian <Kurenaios>, who passed by <parago>, coming <erchomai> out of <apo> the country <agros>, the father <pater> of Alexander <Alexandros> and <kai> Rufus <Rhouphos>, to <hina> bear <airo> his <autos> cross <stauros>.

Mark 15:24 And <kai> when they had crucified <stauroo> him <autos>, they parted <diamerizo> his <autos> garments <himation>, casting <ballo> lots <kleros> upon <epi> them <autos>, what <tis> every man <tis> should take <airo>.

Mark 16:18 They shall take up <airo> serpents <ophis>; and if <kan> they drink <pino> any <tis> deadly <thanasimos> thing <tis>, it shall not <ou me> hurt <blapto> them <autos>; they shall lay <epitithemi> hands <cheir> on <epi> the sick <arrhostos>, and <kai> they shall <echo> recover <kalos>.

Luke 4:11 And <kai> <hoti> in <epi> their hands <cheir> they shall bear <airo> thee <se> up <airo>, lest at any time <mepote> thou dash <proskopto> thy <sou> foot <pous> against <pros> a stone <lithos>.

Luke 5:24 But <de> that <hina> ye may know <eido> that <hoti> the Son <huios> of man <anthropos> hath <echo> power <exousia> upon <epi> earth <ge> to forgive <aphiemi> sins <hamartia>, (he said <epo> unto the sick of the palsy <paraluo>,) I say <lego> unto thee <soi>, Arise <egeiro>, and <kai> take up <airo> thy <sou> couch <klinidion>, and go <poreuomai> into <eis> thine <sou> house <oikos>.

Luke 5:25 And <kai> immediately <parachrema> he rose up <anistemi> before <enopion> them <autos>, and took up <airo> that whereon <epi> <hos> he lay <katakeimai>, and departed <aperchomai> to <eis> his own <autos> house <oikos>, glorifying <doxazo> God <theos>.

Luke 6:29 And unto him that smiteth <tupto> thee <se> on <epi> the one cheek <siagon> offer <parecho> also <kai> the other <allos>; and <kai> him <apo> that taketh away <airo> thy <sou> cloke <himation> forbid <koluo> not <me> to take thy coat <chiton> also <kai>.

Luke 6:30 <de> Give <didomi> to every man <pas> that asketh <aiteo> of thee <se>; and <kai> of <apo> him that taketh away <airo> thy goods <sos> ask <apaiteo> them not <me> again <apaiteo>.

Luke 8:12 Those <de> by <para> the way side <hodos> are <eisi> they that hear <akouo>; then <eita> cometh <erchomai> the devil <diabolos>, and <kai> taketh away <airo> the word <logos> out of <apo> their <autos> hearts <kardia>, lest <hina me> they should believe <pisteuo> and be saved <sozo>.

Luke 8:18 Take heed <blepo> therefore <oun> how <pos> ye hear <akouo>: for <gar> whosoever <hos> <an> hath <echo>, to him <autos> shall be given <didomi>; and <kai> whosoever <hos> <an> hath <echo> not <me>, from <apo> him <autos> shall be taken <airo> even <kai> that which <hos> he seemeth <dokeo> to have <echo>.

Luke 9:3 And <kai> he said <epo> unto <pros> them <autos>, Take <airo> nothing <medeis> for <eis> your journey <hodos>, neither <mete> staves <rhabdos>, nor <mete> scrip <pera>, neither <mete> bread <artos>, neither <mete> money <argurion>; neither <mete> have <echo> two <duo> coats <chiton> apiece <ana>.

Luke 9:17 And <kai> they did eat <phago>, and <kai> were <chortazo> all <pas> filled <chortazo>: and <kai> there was taken up <airo> of fragments <klasma> that remained <perisseuo> to them <autos> twelve <dodeka> baskets <kophinos>.

Luke 9:23 And <de> he said <lego> to <pros> them all <pas>, If any man <ei tis> will <thelo> come <erchomai> after <opiso> me <mou>, let him deny <aparneomai> himself <heautou>, and <kai> take up <airo> his <autos> cross <stauros> daily <hemera> <kata>, and <kai> follow <akoloutheo> me <moi>.

ABC:Luke 1111:22 But <de> when <epan> a stronger <ischuros> than he <autos> shall come upon him <eperchomai>, and overcome <nikao> him <autos>, he taketh <airo> from him <autos> all his armour <panoplia> wherein <epi> <hos> he trusted <peitho>, and <kai> divideth <diadidomai> his <autos> spoils <skulon>.

Luke 11:52 Woe <ouai> unto you <humin>, lawyers <nomikos>! for <hoti> ye have taken away <airo> the key <kleis> of knowledge <gnosis>: ye entered <eiserchomai> not <ou> in <eiserchomai> yourselves <autos>, and <kai> them that were entering in <eiserchomai> ye hindered <koluo>.

Luke 17:13 And <kai> they <autos> lifted up <airo> their voices <phone>, and said <lego>, Jesus <Iesous>, Master <epistates>, have mercy <eleeo> on us <hemas>.

Luke 17:31 In <en> that <ekeinos> day <hemera>, he which <hos> shall be <esomai> upon <epi> the housetop <doma>, and <kai> his <autos> stuff <skeuos> in <en> the house <oikia>, let <katabaino> him not <me> come down <katabaino> to take <airo> it <autos> away <airo>: and <kai> he that is in <en> the field <agros>, let him <epistrepho> likewise <homoios> not <me> return <epistrepho> back <eis> <opiso>.

Luke 19:21 For <gar> I feared <phobeo> thee <se>, because <hoti> thou art <ei> an austere <austeros> man <anthropos>: thou takest up <airo> that <hos> thou layedst <tithemi> not <ou> down <tithemi>, and <kai> reapest <therizo> that <hos> thou didst <speiro> not <ou> sow <speiro>.

Luke 19:22 And <de> he saith <lego> unto him <autos>, Out of <ek> thine own <sou> mouth <stoma> will I judge <krino> thee <se>, thou wicked <poneros> servant <doulos>. Thou knewest <eido> that <hoti> I <ego> was <eimi> an austere <austeros> man <anthropos>, taking up <airo> that <hos> I laid <tithemi> not <ou> down <tithemi>, and <kai> reaping <therizo> that <hos> I did <speiro> not <ou> sow <speiro>:

Luke 19:24 And <kai> he said <epo> unto them that stood by <paristemi>, Take <airo> from <apo> him <autos> the pound <mna>, and <kai> give <didomi> it to him that hath <echo> ten <deka> pounds <mna>.

Luke 19:26 For <gar> I say <lego> unto you <humin>, That <hoti> unto every one <pas> which <ho> hath <echo> shall be given <didomi>; and <de> from <apo> him that hath <echo> not <me>, even <kai> that <hos> he hath <echo> shall be taken away <airo> from <apo> him <autos>.

Luke 22:36 Then <oun> said he <epo> unto them <autos>, But <alla> now <nun>, he that hath <echo> a purse <balantion>, let him take <airo> it, and <kai> likewise <homoios> his scrip <pera>: and <kai> he that hath <echo> no <me> sword <machaira>, let him sell <poleo> his <autos> garment <himation>, and <kai> buy <agorazo> one.

Luke 23:18 And <de> they cried out <anakrazo> all at once <pamplethei>, saying <lego>, Away with <airo> this <touton> man, and <de> release <apoluo> unto us <hemin> Barabbas <Barabbas>:

70 Disciples

Interestingly, this same phrase appears two other times, in Luke 10 where 70 disciples are now sent out instead of 12, and in Luke 22, where Jesus reminds them of the earlier commandment, telling them now they are to provision themselves unlike before. Interestingly, the commandment about staves is not mentioned in either place, and the 70 disciples are not told anything about staves.

Luke 10:4 Carry <bastazo> neither <me> purse, <balantion> nor <me> scrip, <pera> nor <mede> shoes: <hupodema> and <kai> salute <aspazomai> no man <medeis> by <kata> the way. <hodos>

Luke 22:35 And <kai> he said <epo> unto them, <autos> When <hote> I sent <apostello> you <humas> without <ater> purse, <balantion> and <kai> scrip, <pera> and <kai> shoes, <hupodema> <me> lacked ye <hustereo> any thing <tis>? And <de> they said, <epo> Nothing. <oudeis>
36 Then <oun> said he <epo> unto them, <autos> But <alla> now, <nun> he that hath <echo> a purse, <balantion> let him take <airo> it, and <kai> likewise <homoios> his scrip: <pera> and <kai> he that hath <echo> no <me> sword, <machaira> let him sell <poleo> his <autos> garment, <himation> and <kai> buy <agorazo> one.

Conclusion

Is it possible the word airo was used in two different ways in the Mark and Luke passages? Yes, it is possible. As Lyons of Apologetics Press states, "In case you think such “language leeway” in the Greek sounds absurd, remember that this flexibility appears frequently in the English language. Consider two basketball coaches who are commenting on a player. One says, 'He is bad;' the other says, 'He is good.' The coaches may be using two different words to mean the same thing. The truth is, in some contexts the words 'bad' and 'good' are opposites, in other situations they are synonymous."[4]

And clearly the general meaning of the passages is as numerous commentators point out the same regardless, that the disciples were to hurry up and get going without preparation. However, I have to agree with Eric Lyons, this is "perhaps the most difficult alleged Bible contradiction that we have been asked to 'tackle'"[4], and as CARM concludes, "I must note that I am not completely satisfied with this explanation, and I wait further clarification should it arise." For that reason I give this case the ever-rare categorization of "Possible Contradiction" barring further clarification.

Verse 50

Jim Meritt of Infidels.org claims the Bible contradicts itself here and asks "For or against?"[8] I am including Meritt's notes below each quoted verse to show his reasoning.

Matthew 12:30 He that is not with me is against me; and he that gathereth not with me scattereth abroad.

(default is against)

Mark 9:40 For he that is not against us is on our part.

(default is for)

Luke 9:50 And Jesus said unto him, Forbid him not: for he that is not against us is for us.

(default is for)

None of the verses say anything about a default. That's simply Meritt's own faulty, so-called reasoning. All three verses simply maintain the same approach, that there are only two sides at work, the world's/Satan's, and God's. Jesus draws the same parallel constantly throughout the Gospels, that there is a kingdom of this world opposing the kingdom of heaven. Therefore, if there are only two sides, it can safely be said that if one is not on the other side, they are on your side, and vice versa - hence, no contradiction.

Matthew 6:24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

Matthew 8:11 And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.
12 But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.

Matthew 13:38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;
39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.

Luke 16:8 And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.

John 3:19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.

John 8:23 And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.

John 12:31 Now is the judgment of this world: now shall the prince of this world be cast out.

John 15:19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.

John 17:14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.

John 18:36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.

The constant paradigm shown is that of two kingdoms warring one against the other, Satan's kingdom of this world vs. God's kingdom of Heaven, the prince of this world vs. the prince of Heaven, darkness vs. light. Therefore, if one is not on one side, they are on the other.

Sources

  1. TheThinkingAtheist. Bible Contradictions. Retrieved from http://www.thethinkingatheist.com/page/bible-contradictions.
  2. McKeever, Stacia (2009, January 12). Contradictions: A Staff or Not. Answers In Genesis.
  3. Did Jesus Tell His Disciples to Take a Staff or Not?. Christian Apologetics and Research Ministry.
  4. 4.0 4.1 4.2 Lyons, Eric (2004). Take It or Leave It. Apologetics Press.
  5. Mark 6:8. BibleHub.
  6. Thayer and Smith. Greek Lexicon Entry for Ktaomai. New Testament Greek Lexicon.
  7. Thayer and Smith. Greek Lexicon Entry for Airo. New Testament Greek Lexicon.
  8. Meritt, Jim (1992). A list of Biblical contradictions. Retrieved from http://www.infidels.org/library/modern/jim_meritt/bible-contradictions.html.