On the question, Who is the Heir of Divine Things (21-25)

because all the wise are dear to God, and especially those who are wise with the wisdom of the most sacred giving of the law. And freedom of speech is nearly akin to friendship; since to whom would any one speak with more freedom than to his own friend? very appropriately therefore is Moses spoken of in the scriptures as dear to God, when he goes through an account of all the dangers which he had incurred by reason of his boldness, in such a way that they seem to deserve to be attributed to friendship rather than to arrogance; for audacity belongs to the character of the arrogant man; but good confidence belongs to the friend.

But consider again that confidence is tempered with prudent caution; for the question, "What wilt thou give to me?" [*] displays confidence, and the addition, "O master," [*] exhibits prudent confidence. And being in the habit of using two causes or two appellations, with respect to the cause of all things, namely the title of Lord, and also that of God, he has in this instance used neither of them, but calls them by the name of master, speaking with caution and with exceeding propriety; and indeed the two appellations lord and master, are said to be synonymous.

But even if the two names are one and the same things, still the titles differ in respect of the meaning attached to them; for the title lord, κύριος, is derived from the word κυ̃ρος authority, which is a firm thing, in contradistinction to that which is infirm and invalid, ἅκυρον. But the term master, δεσπότης, is derived from δεσμός, a chain; from which word δέος, fear, also comes in my opinion, so that the master is a lord, and, as one may say a lord, to be feared, not only inasmuch as he has authority and dominion over every thing, but also inasmuch as he is able to strike one with fear and terror; and perhaps also since he is the master of the universe; [*] [*] [*]

But he who says, "Master, what wilt thou give unto me?" does, in the real meaning of his words say, this, "I am not ignorant of thy overpowering might, and I know the formidable nature of thy sovereignty: I fear and tremble, and again I feel confidence; for thou hast given me an oracular command not fear,

thou hast given to me the tongue of instruction, that I might know when I ought to speak; thou hast unloosened my mouth which before was sewed up, thou hast opened it, and hast also made it articulate; thou hast appointed it to utter what ought to be spoken, confirming that sacred oracle, "I will open thy mouth, and I will tell thee what thou oughtest to speak." [*]