112 WORD STUDIES IN THE NEW TESTAMENT. [Cu. XX. Friend (ératpe). Lit., companion, comrade.
14. Take (pov). Lit., as Rev., take wp, as if the money had been laid down for him on a table or counter.
I will give (9A So5vax). But, as in other cases in the A. V., this may be mistaken for the simple future of the verb ; whereas there are two verbs. Therefore, Rev., rightly, J¢ 2s my will to giwe. See on Matt. xv. 32.
90. Asking (airodca). The word used of the asking of an inferior from a superior. See on Matt. xv. 23.
21. Grant (eiré). Lit., speak ; ¢.e., with authority. Com- pare “command these stones,” Matt. iv.3; “ bed you,” Matt. xxili. 8. Rev., command.
26. Will be great (Sédy eivar). See on ver. 14. Rev. would be.
Minister (Sudxovos). Servant, ver. 27 (SodAos). Aodros, per- haps from 8éw, to bind, is the bondman, representing the per- manent relation of servitude. Avdxovos, probably from the same root as die@Kxw, to pursue, represents a servant, not in his relation, but in his activity. The term covers both slaves and hired servants. The attendants at the feast at Cana (John ii. 5) are called Sudovor. In the epistles didxovos is often used specifically for a minister of the Gospel (1 Cor. ili. 5; 2 Cor. iil. 6; Eph. iii. 7). The word deacon is, moreover, almost a tran- scription of it (Philip. i. 1; 1 Tim. iii, 8,12). It is applied to Phoebe (Rom. xvi. 1).
98. A ransom for many. Compare Sophocles, “ Oed. Col.,” 488,
‘For one soul working in the strength of love Ts mightier than ten thousand to atone.”
30. That Jesus passed by (671 Incots rapdyer). The ore is equivalent to quotation marks. They heard the crowd cry Jesus is passing |
Cu. XXL] MATTHEW. 113
CHAPTER. XAT. 1. Bethphage. House of figs.
2. A colt with her. The Lord does not separate the colt from its dam.
3. The Lord (6 xvpios). From xtpos, supreme power, wu- thority. Hence kvptos, one having authority, lord, owner, ruler. Tn classical Greek, used of the gods, and in inscriptions applied to different gods, as Hermes, Zeus, etc. ; also of the head of the family, who is lord («vptos) of the wife and children (1 Sam. i. 8, Sept.); while to the slaves he is decmdrns. In the Pauline writings, however, the master of slaves is called both deczorns (1 Tim. vi. 1,2; Tit. ii 9; 1 Pet. ii. 18), and «dpsos (Eph. vi. 9 Col. iv."1):
In the Septuagint it is used by Sarah of her husband (Gen. xviii. 12; compare 1 Pet. iii. 6). Joseph is called dord of the country (Gen. xlii. 33), and is addressed by his brethren as my lord (xlii. 10). It is applied to God (Gen. xviii. 27; Ex. iv. 10). In the New Testament it is a name for God (Matt. i. 20, 99,94; ii.15; Acts xi.16; xii. 11,17; Apoc.i. 8). Asapplied to Christ, it does not express his divine nature and power. These are indicated by some accompanying word or phrase, as my God (John xx. 28); 0f all (Acts x. 36); to the glory of God the Father (Philip. ii. 11) ; of glory (1 Cor. ii. 8); so that, as a title of Christ, Zord is used in the sense of Master or Ruler, or in address, Sir (Matt. xxii. 48, 45; Luke ii. 11; vi. 46; John xiii. 13, 14; 1 Cor. viii. 6). ‘O xdpios, the Lord, is used of Christ by Matthew only once (xxi. 3) until after the resurrec- tion (xxviii. 6). In the other gospels and in the Acts it occurs far oftener. Nevertheless, in the progress of Christian thought in the New Testament, the meaning develops toward a specific designation of the divine Saviour, as may be seen in the phrases Jesus Ohrist our Lord, Our Lord Jesus Christ, Our Lord, Jesus our Lord.