Master In the Acts, Epistles, an d Apocalypse three words (κυβερνήτης, δεσ π ότης, κύριος) are translated ‘master’ in the RV [Note: V Revised Version.] . The AV [Note: V Authorized Version.] has ‘masters’ for διδάσκαλοι in James 3:1, the etymological meaning of magistri (so the Rhem. [Note: hem. Rhemish New Testament.] in Hebrews 5:12). The RV [Note: V Revised Version.] uses ‘teacher’ uniformly.
1 . In Acts 27:11 the RV [Note: V Revised Version.] has ‘the master’ for ὁ κυβερνήτης (from κυβερν ᾶ ν, Lat. gubernare, ‘govern’), ‘governor.’ So also Revelation 18:17 . The notion is that of steersman (cf. Ezekiel 27:8, Ezekiel 27:27 f.).
2 . The term δεσ π ότης is strictly the antithesis of δο ῦ λος, and signifies ‘absolute ownership and uncontrolled power’ (Grimm-Thayer [Note: rimm-Thayer Grimm’s Gr.-Eng. Lexicon of the NT, tr. Thayer.]). So we have it in 1 Timothy 6:1 f., a pertinent warning to the Christian δο ῦ λοι not to presume on the new fellowship in Christ with their δεσ π όται, but to give them all the more honour and service. Christianity should make better δο ῦ λοι (cf. also Titus 2:9). In 1 P 2:18 δεσ π ότης is in contrast with ο ἰ κέτης; so in 2 Timothy 2:21 it is ἡ ο ἰ κία το ῦ δεσ π ότου. In 2 P 2:1 Christ is called δεσ π ότης as One Who has purchased His servants. So also Jude 1:4 and possibly Revelation 6:10, though the latter may refer to God as in the LXX [Note: XX Septuagint.] (cf. Genesis 15:2, Genesis 15:8 etc.) and Acts 4:24 .
3 . The other term, κύριος, has a wider meaning and is applicable to various relations and ranks of life, and does not necessarily suggest absolutism. The word is originally an adjective from κ ῦ ρος, meaning ‘valid,’ ‘authoritative’ (ὁ ἔ χων κ ῦ ρος), and so the ‘master’ or ‘owner.’ It is applied to the ‘masters’ who exploited the poor girl for gain in Acts 16:16, Acts 16:19 . It stands in opposition to δο ῦ λοι, as in Ephesians 6:5, Ephesians 6:9, Colossians 4:1, Colossians 4:2 . In Acts 16:30 the jailer uses κύριοι merely as a term of respect to St. Paul and Silas. In 9:5 (22:8) St. Paul uses it in asking Jesus who He is, ‘Who art thou, Lord?’ It is not certain that St. Paul here meant more than respect. It is applied to God as the Ruler of the universe. κύριος used for God is translated ‘Lord’ (q.v. [Note: .v. quod vide, which see.]) (cf. Acts 17:24, 1 Timothy 6:15, Revelation 4:8, etc.). With St. Paul, it may be noted, κύριος usually refers to Christ (cf. Romans 1:4, Galatians 6:18) except in the OT quotations (cf. Romans 4:8, Romans 4:9 :28f.; but note 1 Corinthians 3:5). The use of κύριος for Nero makes ‘a polemical parallelism be tween the cult of Christ and the cult of CAEsar’ (Deissmann, Light from the Ancient East, Eng. tr. [Note: r. translated, translation.], 1911, p. 353).
A. T. Robertson.