Who is a Christian? Part 2

This is the continuation of a consideration of the meaning of χριστιανός, Christian, forms of which occur only three times in the New Testament. I began with the first occurrence of the plural form χριστιανούς, the first time the disciples (τοὺς μαθητὰς, a form of μαθητής) were called Christians (Acts 11:19-26 Berean Literal Bible):

Therefore, indeed, those having been scattered by the tribulation having taken place over Stephen passed through to Phoenicia and Cyprus and Antioch, speaking the word to no one except to Jews only. But some of them were men of Cyprus and Cyrene, who, having come into Antioch, were speaking also to the Hellenists, proclaiming the gospel—the Lord Jesus. And the hand of the Lord was with them, and a great number, having believed, turned to the Lord [Table].
Now the report was heard in the ears of the church being in Jerusalem concerning them, and they sent forth Barnabas to go as far as Antioch [Table]—who, having come and having seen the grace (χάριν, a form of χάρις) of God, rejoiced and was exhorting all to abide in the Lord with resolute purpose of heart [Table]. For he was a good man, and full of the Holy Spirit and of faith. And a great multitude was added to the Lord.
And he went out to Tarsus to seek Saul, and having found him, he brought him to Antioch. And it came to pass that they also gathered together a whole year in the church and taught a great multitude. And in Antioch the disciples were first¹ called Christians [Table].

My method has been to work backward through this passage to gain insight into the meaning of Christians (χριστιανούς a plural form of χριστιανός). To review:

1. Christian is another name for a disciple.
2. Ultimately, Christians are disciples of Christ, though objectively they may appear to be disciples of other Christians.
3. A Christian has actively received the Holy Spirit at some time in the past.

My plan was to continue with 4. Christians abide in the Lord with resolute purpose of heart (Acts 11:22b, 23 Berean Literal Bible):

Barnabas…having come (as far as Antioch) [Table] and having seen the grace of God, rejoiced and was exhorting all to abide in the Lord with resolute purpose of heart [Table].

But my plans are always subject to redirection. The Greek begins: ὃς παραγενόμενος, who, having come, καὶ ἰδὼν, and having seen, τὴν χάριν [τὴν] τοῦ θεοῦ, the grace of God (or “the grace, this of God”). Barnabas had been sent by the church in Jerusalem to verify the report they had heard about Hellenists believing the gospel—the Lord Jesus,² and turning to the Lord. That verification came to Barnabas: having seen the grace of God, τὴν χάριν [τὴν] τοῦ θεοῦ (or “the grace, this of God,” depending on whether one hears the received texts or the critical texts). The text doesn’t say what Barnabas saw objectively to see the grace of God, what exactly the Hellenists were doing, but it leads me right back to the purpose of Jesus’ commandments (Luke 6:32-34 KMC1):

And if you love those loving you, what grace (χάρις) is it by means of you? For even the sinners love those loving them. For even if you do good to those doing good to you, what grace (χάρις) is it by means of you? Even the sinners do the same. And if you lend to those from whom you expect to receive back, what grace (χάρις) is it by means of you? Even sinners lend to sinners, that they might receive back the equivalent.

Barnabas was better qualified than some to recognize the grace of God in others, For he was a good man, and full of the Holy Spirit and of faith.³ But before I can proceed with 4. Christians abide in the Lord with resolute purpose of heart, I must track the grace of God, the beginning of which offers a stark contrast to what Barnabas saw in Antioch among the Hellenists (Genesis 6:5-9 ESV).

The Lord saw that the wickedness of man (הָאָדָם, a form of אָדָם, āḏām; Septuagint: τῶν ἀνθρώπων) was great in the earth, and that every intention of the thoughts of his heart was only evil continually [Table]. And the Lord regretted that he had made man (הָאָדָם, a form of אָדָם, āḏām; Septuagint: τὸν ἄνθρωπον) on the earth, and it grieved him to his heart [Table]. So the Lord said, “I will blot out man (הָאָדָם, a form of אָדָם, āḏām; Septuagint: τὸν ἄνθρωπον) whom I have created from the face of the land, man and animals and creeping things and birds of the heavens, for I am sorry that I have made them” [Table]. But Noah found favor in the eyes of the Lord [Table].
These are the generations of Noah. Noah was a righteous man (אִישׁ, îš; Septuagint: ἄνθρωπος), blameless in his generation. Noah walked with God [Table].

The Hebrew noun translated favor is חֵן (ḥēn). This is the first time it occurs in Genesis. It was translated χάριν, an accusative form of χάρις, favor (NETS), grace (English Elpenor), in the Septuagint. It is the direct object of the Hebrew verb מָצָא (māṣā’), found (ESV), and εὗρε(ν), a form of εὑρίσκω, found (NETS, English Elpenor), in Greek in the Septuagint. The grace Noah found in the eyes of the Lord clearly precedes the declaration that Noah was a righteous man, blameless in his generation,⁴ but that wasn’t enough to prohibit me (and others) from assuming that the latter was the reason Noah found favor in the eyes of the Lord.⁵

I thought that the Lord’s favor was bestowed upon Noah above all others because he was a righteous man, blameless in his generation. And this, including the fact that Noah walked with God,⁶ was Noah’s doing. The favor Noah found was the Lord’s response to Noah’s doing. Though Rashi (“the study of the Torah and Talmud is now almost unthinkable without the aid of Rashi’s explanation”⁷) didn’t comment directly on חֵן (ḥēn), some of his comments on the next verse hint obliquely at his understanding of the favor which Noah found…in the eyes of the Lord.

These are the generations of Noah—Noah was a righteous man. Since Scripture mentions him, it tells his praise, as it is said (Prov. 10:7): “The mention of a righteous man is for a blessing.” – [Pesikta Rabbathi 12]. Another explanation [for why the names of the children are not mentioned immediately following “These are the generations of Noah”]: To teach you that the main generations [progeny] of the righteous are good deeds. — [Mid. Tan. Noah 2]
in his generations. Some of our Sages interpret it [the word בְּדֹרֹתָיו] favorably: How much more so if he had lived in a generation of righteous people, he would have been even more righteous. Others interpret it derogatorily: In comparison with his generation he was righteous, but if he had been in Abraham’s generation, he would not have been considered of any importance. — [Sanh. 108a, Gen. Rabbah 30:9, Tan. Noach 5]
Noah walked with God. But concerning Abraham, Scripture says (below 24:40): “[the Lord] before Whom I walked.” Noah required [God’s] support to uphold him [in righteousness], but Abraham strengthened himself and walked in his righteousness by himself. — [Tan. Noach 5]⁸

The inverse—that Noah’s doing was the result of the Lord’s grace (“Noah required [God’s] support to uphold him [in righteousness]”)—never occurred to me for many years. Now, however, I would understand the Greek of the Septuagint—τῷ θεῷ εὐηρέστησε(ν) Νωε—Noe was well-pleasing to God (NETS, English Elpenor) as By means of God was Noah well-pleasing. Regardless, חֵן (ḥēn), favor (ESV), is associated here with saving humankind from obliteration by sparing the lives of Noah and his family, as well as a select group of land animals and birds (Genesis 6:11-22).

The next occurrence of חֵן (ḥēn), the next footprint to track, if you will, comes from the mouth of Abraham, who, according to Rashi, “strengthened himself and walked in his righteousness by himself” (Genesis 18:1-8 ESV).

And the Lord appeared to [Abraham] by the oaks of Mamre, as he sat at the door of his tent in the heat of the day [Table]. He lifted up his eyes and looked, and behold, three men were standing in front of him. When he saw them, he ran from the tent door to meet them and bowed himself to the earth [Table] and said, “O Lord, if I have found favor in your sight, do not pass by your servant [Table]. Let a little water be brought, and wash your feet, and rest yourselves under the tree, while I bring a morsel of bread, that you may refresh yourselves, and after that you may pass on—since you have come to your servant.” So they said, “Do as you have said.” And Abraham went quickly into the tent to Sarah and said, “Quick! Three seahs of fine flour! Knead it, and make cakes.” And Abraham ran to the herd and took a calf, tender and good, and gave it to a young man, who prepared it quickly. Then he took curds and milk and the calf that he had prepared, and set it before them. And he stood by them under the tree while they ate.

Here again, חֵן (ḥēn), favor, was translated χάριν, an accusative form of χάρις, favor (NETS), grace (English Elpenor), in the Septuagint. The Lord confirmed his favor (grace) to Abraham by remaining as Abraham requested. But again, it is difficult to ascertain if Abraham’s actions were the cause of the Lord’s favor or its result.

Rashi had commented on the Sages’ interpretations of בְּדֹרֹתָיו, a form of דּוֹר (dôr), as it referred to Noah “in his generations. …Others interpret it derogatorily: In comparison with his generation [Noah] was righteous, but if he had been in Abraham’s generation, he would not have been considered of any importance.” And he contrasted Noah to Abraham: “Noah required [God’s] support to uphold him [in righteousness], but Abraham strengthened himself and walked in his righteousness by himself.” An American working-class child of man of my generation knows that it is better, a sign of maturity, to do it oneself than to require or rely on a parent’s assistance.

What that working-class child of man does not understand is that spiritual maturity is the result of the Lord’s continued sanctification expressed as an ever deeper dependence upon the Lord: to walk by the Spirit⁹ to live the righteousness of God through faith from Jesus Christ (διὰ πίστεως Ἰησοῦ Χριστοῦ; literally by Jesus Christ’s faith or by Jesus Christ’s faithfulness) toward all those believing,¹⁰ living his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness, his self-control both now and forever more.¹¹ The working class child of man does not understand because the natural man does not accept the things of the Spirit of God, for they are foolishness to him, and he is not able to know them, because they are spiritually discerned.¹²

As Jesus said to a ruler of the Jews (John 3:6, 7 Berean Literal Bible):

That having been born of the flesh is flesh, and that having been born of the Spirit is spirit. Do not marvel that I said to you (σοι, a dative form of the singular σύ), ‘It is necessary for you (ὑμᾶς, an accusative form of the plural ὑμεῖς) to be born from above.’

Paul elaborated (1 Corinthians 15:45-48; Titus 3:3-7 Berean Literal Bible):

So also it has been written [Greek comparison table]: “The first man Adam became into a living soul;” the last Adam into a life-giving spirit.
But the spiritual was not first, but the natural, then the spiritual. The first man was out of the earth, made of dust; the second man out of heaven [Table]. As was the one made of dust, such are also those made of dust; and as is the heavenly one, such are also the heavenly. And as we bore the image of the one made of dust, we will also bear the image of the heavenly one [Table].

For we were also once foolish, disobedient, being deceived, being in slavery to various lusts and pleasures, living in malice and envy, hateful, hating one another.
But when the kindness and the love of mankind (φιλανθρωπία) of God our Savior appeared, not by works in righteousness that we did, but according to His mercy, He saved us through the washing of regeneration and a renewing of the Holy Spirit [Table], whom He poured out on us richly through Jesus Christ our Savior, so that, having been justified by His grace, we might become heirs according to the hope of eternal life [Table].

With this as background I’ll consider a few of Rashi’s comments to Genesis 18:1-8. And the Lord appeared¹³ to Abraham: the Lord is יְהוָה (yᵊhōvâ) in Hebrew in the Masoretic text. In Greek in the Septuagint, however, it was ὁ Θεὸς, God (NETS, English Elpenor). And…appeared is וַיֵּרָא, a form of רָאָה (rā’â) in Hebrew. It was translated ὤφθη δὲ, Now…appeared (NETS), And…appeared (English Elpenor), in Greek in the Septuagint. Rashi commented:

And [the Lord] appeared to him. to visit the sick (Tan. Buber, Vayera 1). Said Rabbi Chama the son of Chanina: It was the third day from his circumcision, and the Holy One, blessed be He, came and inquired about his welfare (B. M. 86b).
when the day was hot. (B.M. 86b) The Holy One, blessed be He, took the sun out of its sheath so as not to trouble him with wayfarers, but since He saw that he was troubled that no wayfarers were coming, He brought the angels to him in the likeness of men. — [from Gen. Rabbah 48:9, Exod. Rabbah 25:2]¹⁴

He lifted up his eyes and looked, and behold, three men were standing in front of him.¹⁵ The Hebrew word translated men is אֲנָשִׁים, a form of אִישׁ (‘îš), rather than אָדָם (āḏām), e.g., humankind created by God. It was translated ἄνδρες, a form of ἀνήρ, men (NETS, English Elpenor), in Greek in the Septuagint. One of the possible translations of ἀνήρ listed in the Koine Greek Lexicon online is, “person (not necessarily maleness).” Though the appearance of One called יְהוָה (yᵊhōvâ), the Lord, and ὁ Θεὸς, God, as three “persons” is quite suggestive to one believing the Lord Jesus, one who has sung, “God in three Persons, blessed Trinity,”¹⁶ Rashi explained:

and behold, three men. One to bring the news [of Isaac’s birth] to Sarah, and one to overturn Sodom, and one to heal Abraham, for one angel does not perform two errands (Gen. Rabbah 50:2). You should know that [this is true] because throughout the entire chapter, Scripture mentions them in the plural, e.g., (below verse 8): “and they ate” ; (ibid. verse 9): “and they said to him.” Concerning the announcement, however, it says (ibid. verse 10): “And he said: I will surely return to you.” And concerning the overturning of Sodom, it says (below 19:22): “For I will not be able to do anything”; (ibid. verse 21): “I will not overturn” (Gen. Rabbah 50:11). And Raphael, who healed Abraham, went from there to save Lot. This is what is stated: “And it came to pass when they took them outside, that he [the angel] said, ‘Flee for your life.’” You learn that only one acted as a deliverer.¹⁷

There is something peculiar about these three men (or “three persons”), called יְהוָה (yᵊhōvâ), the Lord, and ὁ Θεὸς, God, when considered as “angels.” They don’t respond when Abraham bowed himself to the earth before them. This is not how it happened when John attempted something similar (Revelation 19:10 Berean Literal Bible):

And I fell¹⁸ before his feet to worship him. And he says to me, “See, no! I am a fellow servant with you and your brothers, those having the testimony of Jesus.¹⁹ Worship God! For the testimony of Jesus²⁰ is the spirit of prophecy.”

Abraham’s verbal response to these three men (or “three persons”), called יְהוָה (yᵊhōvâ), the Lord, and ὁ Θεὸς, God, was אֲדֹנָי, a singular form of אָדוֹן (āḏôn), O Lord (ESV). A note (3) in the NET explained:

The MT has the form אֲדֹנָי (ʾadonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord, may have put the proper pointing with the word instead of the more common אֲדֹנִי (ʾadoni, “my master”).

In The Complete Jewish Bible online אֲדֹנָ֗י (rather than אֲדֹנָי) was translated My lords. Rashi explained:

And he said, “My lords, if only I have, etc.”. To the chief one he said this, and he called them all lords, and to the chief one he said, “Please do not pass by,” because if he would not pass by, his companions would stay with him. According to this version, it (אֲדֹנָי) is profane (Shev. 35b) (i.e., it does not refer to God). Another explanation: It (אֲדֹנָי) is holy, and he was telling the Holy One, blessed be He, to wait for him until he would run and bring in the wayfarers. And although this [“Do not pass by”] is written after “and ran toward them,” the statement [to God, “do not pass by”] preceded it. It is customary for the verses to speak in this manner, as I explained in reference to (above 6:3) “Let My spirit not quarrel forever concerning man” [the decree that God would wait 120 years before bringing the Flood] which was written after (5:32): “And Noah begot.” But it is impossible to say otherwise than that the decree preceded the birth [of Japheth] by 120 years. And the two interpretations [of אֲדֹנָי as being profane and holy in this context] are in Genesis Rabbah.²¹

A few verses later Sarah described Abraham: and my lord is old.²² The Hebrew word translated and my lord is וַאדֹנִי, another form of אָדוֹן (āḏôn). If I strip away the conjunction and, I’m left with the profane אדֹנִי (ʾadoni) to contrast to the holy אֲדֹנָי (ʾadonay). How original are the vowel pointings? not that original, except that they “point” to the vowel sounds that differentiate אדֹנִי (ʾadoni) from אֲדֹנָי (ʾadonay) when spoken. In the Septuagint אֲדֹנָי from Genesis 18:3 was translated κύριε in Greek, a singular form of κύριος, Lord (NETS, English Elpenor), while וַאדֹנִי from Genesis 18:12 was translated ὁ δὲ κύριός μου, and my lord (NETS, English Elpenor).

A psalm of David begins: The Lord says to my Lord.²³ The Lord is יְהוָה (yᵊhōvâ) in Hebrew in the Masoretic text; to my Lord is לַאדֹנִי, another form of אָדוֹן (āḏôn). If I strip away the preposition to, I’m left with the profane אדֹנִי (ʾadoni). What does The Lord say to David’s “profane” Lord? “Sit at my right hand, until I make your enemies your footstool.”²⁴ Jesus referred directly to this verse as He questioned the Pharisees (Matthew 22:41-46 Berean Literal Bible).

And the Pharisees having been assembled together, Jesus questioned them, saying, “What do you think about the Christ? Of whom is He son?”
They say to Him, “Of David.”
He says to them, “How then does David in the Spirit call Him ‘Lord,’ saying: [Table]
‘The Lord said to my Lord,
“Sit at My right hand
until I place Your enemies
as a footstool for Your feet”’? [Table]
If, therefore, David calls Him ‘Lord,’ how is He his son?” [Table]
And no one was able to answer Him a word, nor did anyone dare from that day to question Him any longer.

In other words, no one brought up anything about profane אדֹנִי (ʾadoni) or holy אֲדֹנָי (ʾadonay) renderings of אָדוֹן (āḏôn). And no one quibbled about profane or holy renderings of אָדוֹן (āḏôn) when Jesus alluded to this first verse of David’s psalm as He was questioned by the High Priest at trial (Mark 14:60-64 Berean Literal Bible).

And the high priest, having risen up in the²⁵ midst, questioned Jesus, saying, “Do You not answer? What do these testify against You?”
But He was silent and did not²⁶ answer.
Again the high priest was questioning Him and says to Him, “Are You the Christ, the Son of the Blessed One?”
And Jesus said, “I am. And you will see the Son of Man sitting at the right hand of Power and coming with the clouds of heaven.”
And the high priest, having torn his garments, says, “What more need do we have of witnesses? You heard the blasphemy. What does it appear to you?”
And all condemned Him to be deserving of death.

Abraham offered the three men (or “three persons”), called יְהוָה (yᵊhōvâ), the Lord, and ὁ Θεὸς, God, whom he addressed as אֲדֹנָי (ʾadonay), a singular holy form of אָדוֹן (āḏôn), O Lord (ESV), a foot washing. This was no mere courtesy of a gracious host according to Rashi.

and bathe your feet. He thought that they were Arabs, who prostrate themselves to the dust of their feet, and he was strict not to allow any idolatry into his house. But Lot, who was not strict, mentioned lodging before washing, as it is said (below 19:2): “and lodge and bathe your feet.” – [from Gen. Rabbah 50:4]²⁷

Nevertheless, the favor (grace)—חֵן (ḥēn) which was translated χάριν in the Septuagint—which Abraham found is associated with the Lord’s promise to Abram (Genesis 12:1-3 ESV):

Now the Lord said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you [Table]. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing [Table]. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed” [Table].

As a Gentile recipient of this blessing I have an advantage seeing the grace of God here; namely, the summary statements of Paul, an apostle to the Gentiles: So then, it is not of the one willing, nor of the one running, but of God having mercy,²⁸ and, For God is the One working in you both to will and to work on behalf of His good pleasure.²⁹ In other words, my willing and my running are God’s doing through his indwelling Holy Spirit, whom He poured out on us richly through Jesus Christ our Savior.³⁰ I’ll pick this up in another essay in the hope that it will become clearer whether Abram built a tower of good deeds up to the Lord in order to receive these promises, or if the Lord reached down graciously to Abram and through him to all the families of the earth.

According to a note (57) in the NET Jesus quoted Psalm 110:1 in Matthew 22:44. A table follows comparing the Greek of that quotation to that of the Septuagint.

Matthew 22:44 (NET Parallel Greek) Table	Psalm 110:1 (Septuagint BLB) Table Table	Psalm 109:1 (Septuagint Elpenor)
εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου	εἶπεν ὁ κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου	ΕΙΠΕΝ ὁ Κύριος τῷ Κυρίῳ μου· κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου
Matthew 22:44 (NET Parallel Greek)	Psalm 109:1 (NETS)	Psalm 109:1 (English Elpenor)
‘The Lord said to my lord, “Sit at my right hand, until I put your enemies under your feet”’	The Lord said to my lord, “Sit on my right hand until I make your enemies a footstool for your feet.”	The Lord said to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool.

According to a note (88) in the NET Jesus alluded to Daniel 7:13 in Mark 14:62. A table follows comparing the Greek of that allusion to that of the Septuagint.

Mark 14:62b (NET Parallel Greek)	Daniel 7:13b (Septuagint BLB) Table	Daniel 7:13b (Septuagint Elpenor)
ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ	μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος	μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος
Mark 14:62b (NET Parallel Greek)	Daniel 7:13b (NETS)	Daniel 7:13b (English Elpenor)
coming with the clouds of heaven	as it were a son of man coming with the clouds of heaven	[one] coming with the clouds of heaven as the Son of man

Tables comparing Genesis 18:4; 18:5; 18:6; 18:7 and 18:8 in the Complete Jewish Bible, KJV and NET, and tables comparing Genesis 18:4; 18:5; 18:6; 18:7 and 18:8 in the Septuagint (BLB and Elpenor), and tables comparing Revelation 19:10 and Mark 14:60, 61 in the KJV and NET follow.

Genesis 18:4 (CJB)	Genesis 18:4 (KJV)	Genesis 18:4 (NET)
Please let a little water be taken, and bathe your feet, and recline under the tree.	And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:	Let a little water be brought so that you may all wash your feet and rest under the tree.

Genesis 18:4 (BLB Septuagint)	Genesis 18:4 (Elpenor Septuagint)
λημφθήτω δὴ ὕδωρ καὶ νιψάτωσαν τοὺς πόδας ὑμῶν καὶ καταψύξατε ὑπὸ τὸ δένδρον	ληφθήτω δὴ ὕδωρ, καὶ νιψάτωσαν τοὺς πόδας ὑμῶν, καὶ καταψύξατε ὑπὸ τὸ δένδρον
Genesis 18:4 (NETS)	Genesis 18:4 (Elpenor English)
Do let water be taken, and let them wash your feet, and you cool off under the tree.	Let water now be brought, and let them wash your feet, and do ye refresh [yourselves] under the tree.

Genesis 18:5 (CJB)	Genesis 18:5 (KJV)	Genesis 18:5 (NET)
And I will take a morsel of bread, and sustain your hearts; after[wards] you shall pass on, because you have passed by your servant.” And they said, “So shall you do, as you have spoken.”	And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said.	And let me get a bit of food so that you may refresh yourselves since you have passed by your servant’s home. After that you may be on your way.” “All right,” they replied, “you may do as you say.”

Genesis 18:5 (BLB Septuagint)	Genesis 18:5 (Elpenor Septuagint)
καὶ λήμψομαι ἄρτον καὶ φάγεσθε καὶ μετὰ τοῦτο παρελεύσεσθε εἰς τὴν ὁδὸν ὑμῶν οὗ εἵνεκεν ἐξεκλίνατε πρὸς τὸν παῖδα ὑμῶν καὶ εἶπαν οὕτως ποίησον καθὼς εἴρηκας	καὶ λήψομαι ἄρτον, καὶ φάγεσθε, καὶ μετὰ τοῦτο παρελεύσεσθε εἰς τὴν ὁδὸν ὑμῶν, οὗ ἕνεκεν ἐξεκλίνατε πρὸς τὸν παῖδα ὑμῶν. καὶ εἶπαν· οὕτω ποίησον, καθὼς εἴρηκας
Genesis 18:5 (NETS)	Genesis 18:5 (Elpenor English)
And I shall take bread, and you will eat, and after that you will pass by on your way—inasmuch as you have turned aside to your servant.” And they said, “So do, as you have said.”	Let water now be brought, and let them wash your feet, and do ye refresh [yourselves] under the tree.

Genesis 18:6 (CJB)	Genesis 18:6 (KJV)	Genesis 18:6 (NET)
And Abraham hastened to the tent to Sarah, and he said, “Hasten three seah of meal [and] fine flour; knead and make cakes.”	And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth.	So Abraham hurried into the tent and said to Sarah, “Quick! Take three measures of fine flour, knead it, and make bread.”

Genesis 18:6 (BLB Septuagint)	Genesis 18:6 (Elpenor Septuagint)
καὶ ἔσπευσεν Αβρααμ ἐπὶ τὴν σκηνὴν πρὸς Σαρραν καὶ εἶπεν αὐτῇ σπεῦσον καὶ φύρασον τρία μέτρα σεμιδάλεως καὶ ποίησον ἐγκρυφίας	καὶ ἔσπευσεν ῾Αβραὰμ ἐπὶ τὴν σκηνὴν πρὸς Σάρραν καὶ εἶπεν αὐτῇ· σπεῦσον καὶ φύρασον τρία μέτρα σεμιδάλεως καὶ ποίησον ἐγκρυφίας
Genesis 18:6 (NETS)	Genesis 18:6 (Elpenor English)
And Abraam hurried over to the tent to Sarra and said to her, “Hurry, and mix three measures of fine flour, and make loaves baked in ashes.”	three measures of fine flour, and make cakes.

Genesis 18:7 (CJB)	Genesis 18:7 (KJV)	Genesis 18:7 (NET)
And to the cattle did Abraham run, and he took a calf, tender and good, and he gave it to the youth, and he hastened to prepare it.	And Abraham ran unto the herd, and fetcht a calf tender and good, and gave it unto a young man; and he hasted to dress it.	Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, who quickly prepared it.

Genesis 18:7 (BLB Septuagint)	Genesis 18:7 (Elpenor Septuagint)
καὶ εἰς τὰς βόας ἔδραμεν Αβρααμ καὶ ἔλαβεν μοσχάριον ἁπαλὸν καὶ καλὸν καὶ ἔδωκεν τῷ παιδί καὶ ἐτάχυνεν τοῦ ποιῆσαι αὐτό	καὶ εἰς τὰς βόας ἔδραμεν ῾Αβραὰμ καὶ ἔλαβεν ἁπαλὸν μοσχάριον καὶ καλὸν καὶ ἔδωκε τῷ παιδί, καὶ ἐτάχυνε τοῦ ποιῆσαι αὐτό
Genesis 18:7 (NETS)	Genesis 18:7 (Elpenor English)
And Abraam ran to the cows and took a little calf, tender and good, and gave it to the servant, and he hastened to prepare it.	And Abraam ran to the kine, and took a young calf, tender and good, and gave it to his servant, and he hasted to dress it.

Genesis 18:8 (CJB)	Genesis 18:8 (KJV)	Genesis 18:8 (NET)
And he took cream and milk and the calf that he had prepared, and he placed [them] before them, and he was standing over them under the tree, and they ate.	And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.	Abraham then took some curds and milk, along with the calf that had been prepared, and placed the food before them. They ate while he was standing near them under a tree.

Genesis 18:8 (BLB Septuagint)	Genesis 18:8 (Elpenor Septuagint)
ἔλαβεν δὲ βούτυρον καὶ γάλα καὶ τὸ μοσχάριον ὃ ἐποίησεν καὶ παρέθηκεν αὐτοῖς καὶ ἐφάγοσαν αὐτὸς δὲ παρειστήκει αὐτοῖς ὑπὸ τὸ δένδρον	ἔλαβε δὲ βούτυρον, καὶ γάλα, καὶ τὸ μοσχάριον ὃ ἐποίησε, καὶ παρέθηκεν αὐτοῖς, καὶ ἔφαγον· αὐτὸς δὲ παρειστήκει αὐτοῖς ὑπὸ τὸ δένδρον
Genesis 18:8 (NETS)	Genesis 18:8 (Elpenor English)
Then he took butter and milk and the little calf that he had prepared and set it before them, and they ate, and he stood by them under the tree.	And he took butter and milk, and the calf which he had dressed; and he set them before them, and they did eat, and he stood by them under the tree.

Revelation 19:10 (NET)	Revelation 19:10 (KJV)
So I threw myself down at his feet to worship him, but he said, “Do not do this! I am only a fellow servant with you and your brothers and sisters who hold to the testimony about Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”	And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.

Revelation 19:10 (NET Parallel Greek)	Revelation 19:10 (Stephanus Textus Receptus)	Revelation 19:10 (Byzantine Majority Text)
καὶ ἔπεσα ἔμπροσθεν τῶν ποδῶν αὐτοῦ προσκυνῆσαι αὐτῷ. καὶ λέγει μοι· ὅρα μή· σύνδουλος σού εἰμι καὶ τῶν ἀδελφῶν σου τῶν ἐχόντων τὴν μαρτυρίαν Ἰησοῦ· τῷ θεῷ προσκύνησον. ἡ γὰρ μαρτυρία Ἰησοῦ ἐστιν τὸ πνεῦμα τῆς προφητείας	και επεσον εμπροσθεν των ποδων αυτου προσκυνησαι αυτω και λεγει μοι ορα μη συνδουλος σου ειμι και των αδελφων σου των εχοντων την μαρτυριαν του ιησου τω θεω προσκυνησον η γαρ μαρτυρια του ιησου εστιν το πνευμα της προφητειας	και επεσα εμπροσθεν των ποδων αυτου προσκυνησαι αυτω και λεγει μοι ορα μη συνδουλος σου ειμι και των αδελφων σου των εχοντων την μαρτυριαν ιησου τω θεω προσκυνησον η γαρ μαρτυρια του ιησου εστιν το πνευμα της προφητειας

Mark 14:60, 61 (NET)	Mark 14:60, 61 (KJV)
Then the high priest stood up before them and asked Jesus, “Have you no answer? What is this that they are testifying against you?”	And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee?

Mark 14:60 (NET Parallel Greek)	Mark 14:60 (Stephanus Textus Receptus)	Mark 14:60 (Byzantine Majority Text)
καὶ ἀναστὰς ὁ ἀρχιερεὺς εἰς μέσον ἐπηρώτησεν τὸν Ἰησοῦν λέγων· οὐκ ἀποκρίνῃ οὐδὲν τί οὗτοι σου καταμαρτυροῦσιν	και αναστας ο αρχιερευς εις το μεσον επηρωτησεν τον ιησουν λεγων ουκ αποκρινη ουδεν τι ουτοι σου καταμαρτυρουσιν	και αναστας ο αρχιερευς εις μεσον επηρωτησεν τον ιησουν λεγων ουκ αποκρινη ουδεν τι ουτοι σου καταμαρτυρουσιν

But he was silent and did not answer. Again the high priest questioned him, “Are you the Christ, the Son of the Blessed One?”

But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed?

Mark 14:61 (NET Parallel Greek)	Mark 14:61 (Stephanus Textus Receptus)	Mark 14:61 (Byzantine Majority Text)
ὁ δὲ ἐσιώπα καὶ οὐκ ἀπεκρίνατο οὐδέν. πάλιν ὁ ἀρχιερεὺς ἐπηρώτα αὐτὸν καὶ λέγει αὐτῷ· σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ εὐλογητοῦ	ο δε εσιωπα και ουδεν απεκρινατο παλιν ο αρχιερευς επηρωτα αυτον και λεγει αυτω συ ει ο χριστος ο υιος του ευλογητου	ο δε εσιωπα και ουδεν απεκρινατο παλιν ο αρχιερευς επηρωτα αυτον και λεγει αυτω συ ει ο χριστος ο υιος του ευλογητου