I see what you are saying.
Clarke's commentary quotes Bishop Pearce who says it is not in the original.
However i fail to see it. I assume you that this is important because you are hoping to end the debate about self defense? But they had swords later with which to defend Jesus. (coincidentally probably the only truly "just war" ever fought and it was met with a stern rebuke from our Lord.) But the fact that they had swords would seem to prove the validity of this verse as is.
36Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.
37For I say unto you, that this that is written must yet be accomplished in me, "And he was reckoned among the transgressors": for the things concerning me have an end.
38And they said, Lord, behold, here are two swords. And he said unto them, It is enough.
Reading Luke you may think quickly to assume that he being reckoned among the transgressors meant him being found among the disciples wielding swords.
As the case is these prophecies were comming to a close and among this prophecy were these things. That Jesus would lose none of his disciples, and that he would be numbered among the transgressors. Because all would forsake him in that hour when they were left to do as they pleased.
As it were in this case it is not the meaning of being numbered among transgressors that is my point.
What is my point is that it was a prophecy which was fullfilled as shown below...
27And with him they crucify two thieves; the one on his right hand, and the other on his left.
28And the scripture was fulfilled, which saith, And he was numbered with the transgressors.
So then should we accept the idea that in the specific passage of Luke 22:37, is to mean that disciples who wield swords are transgressors ? I do not think this is the case.
This is a marvelous example of rewriting the Bible to suit one's agenda.
Obviously Jesus is contrasting the situation that is about to be, with earlier when He directed his followers to go out with nothing, relying only upon God, and others for provision and protection. He is telling them in the future they will need to provide for themselves. So go out and get the things a person would ordinarily travel with in those days, including a sword. The plain meaning of this is clear.
This has nothing to do with armed insurrections. That's a bit hyperbolic. It has to do with being pragmatic in a real world.There is NO documented armed insurrection by Christ's followers in the first few hundred years of the church. Christians went to exemplary deaths WITHOUT seeking to defend themselves. Do a little research on this.
And yes, Paul used ARMED guards for protection at least once, with the aim of preventing violence (it worked). Nothing in the Bible suggests he was wrong to do so.
“To preserve the government we must also preserve morals. Morality rests on religion; if you destroy the foundation, the superstructure must fall. When the public mind becomes vitiated and corrupt, laws are a nullity and constitutions are waste paper.” – Daniel Webster, 4th of July, 1800, Oration at Hanover, N.H.
This is not the Greek text most often used by the translators of the King James Version; indeed, it is not a Greek text at all! It is the text of the 1769 edition of the King James Version with the Greek words from which the English words were translated. The King James Version transposes parts of the sentence, as do most contemporary translation, and the result is that the English translation of the Greek word μάχαιρα is transposed from being the last word in the Greek sentence to being in the middle of the English sentence, following the words “not having.” The consequence is that Strong’s number, G3162, for looking up the Greek word in his lexicon found at the back of his concordance is bracketed because the Greek word μάχαιρα is not found at the end of the sentence, but in the middle of the sentence.
Luke 22:36 Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one. (King James Version).
However, when we look at a translation of the Greek that does not transpose the word ‘sword, we find,
Luke 22:36 Then said he to them, “But, now, he who is having a bag, let him take it up, and in like manner also a scrip; and he who is not having, let him sell his garment, and buy a sword,” (Young’s Literal Translation)
Luke 22:36 Then said he to them, “But, now, he who is having a bag, let him take it up, and in like manner also a scrip; and he who is not having, let him sell his garment, and buy a sword G3162,” (Young’s Literal Translation with Strong’s number)
If you will download the Textus Receptus E-sword module and install it in your E-sword program, you will find out that we are telling you the truth and that you have been posting nothing but nonsense.
Many will not choose the narrow road but will go the way of their previous conditioning. This is what is obvious here.
Violence begets violence. The violent will not inherit the kingdom. We are to be as harmless as doves and lambs. Natural born killers will have a hard time on the road to life. Our Western conditioning will stop most of us from being able to follow Christ in truth. We will have to completely be renewed in our minds. Never has this renewal been more important than in our times. We have MORE garbage to sort out than any other generation in history. The level of smugness to this reality is directly proportional to the wrath that awaits the sons of disobedience. But we smirk and say we will be fine.
By the early 1900’s, the new studies in the lexicography of Koine Greek had become so great in number and significance that Erwin Preuschen published his Greek-German lexicon in 1910. Upon his death in 1920, the revision of his lexicon was entrusted to Walter Bauer and this revision was published in 1928 as the second edition. In 1930, James Hope Mouton and George Milligan independently published The Vocabulary of the Greek Testament. A thoroughly revised edition of the Preuschen lexicon was published in 1937 with only Bauer’s name on the title page. Bauer realized, however, that his lexicon, although a huge improvement over Thayer’s in terms of accuracy and completeness, needed to be thoroughly revised and updated and therefore undertook a thorough search of all Greek literature down to the Byzantine times to determine more precisely the meaning of the words found in the New Testament. This resulted in the publication of the monumental work, Griechisch-Deutsches Wörterbuch zu den Schriften des Neuen Testaments und der übrigen urchristlichen Literatur in 1949-1952. An English translation (by William F. Arndt and F. Wilbur Gingrich) of this lexicon was published by the University of Chicago in 1957 with the title, Greek-English Lexicon of the New Testament and other Early Christian Literature and became widely known as the “Bauer, Arndt, and Gingrich Lexicon.” A second edition was published by the University of Chicago in 1979. A thorough revision by Frederick William Danker was published by the University of Chicago in 2000. It is very commonly referred to simply as “BDAG” and this name appears on the title page in parenthesis below the full title.
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