BROTHER

challenges me to act in love (v. 37). In other words, the experience of being loved
comes before the challenge, the encouragement before the claim, and the gospel
before the commandment. For Jesus himself is the key to the parable. The phrase
"he had compassion on him" (v. 33b -+ Mercy, art.splanchna) which in the gospels
is applied elsewhere only to Jesus, indicates that Luke saw the figure of Jesus
shining through that of the Samaritan. The early church interpreted the parable
allegorically of Jesus (cf. C. H. Dodd, The Parables of the Kingdom, 1936 2, 11 ff.;
w. Monselewski, Der barmherziger Samariter, 1967).
The NT combines the two OT commandments of love to God (Deut. 6: 5; 10: 12)
and of love to one's neighbour (Lev. 19: 18) into a double commandment (Lk. 10: 25
-37; Matt. 22: 37 ff. par.; cf. Rom. 13 :9; Gal. 5: 14; Jas. 2: 8). It sees them embodied
together in him. Christ awakens love for him in us bruised and miserable men. His
call to "Go and do likewise" demands action which is capable of awakening love
in my neighbour. This is the meaning given by the gospel to the popular concept of
love for one's neighbour. Christ meets me in the other person, whether he is
brother or enemy, neighbour or godless, helper or beggar. He gives me his love and
fills me with it, so that it flows over to the other. This moves love to my neighbour
out of the dangerous region of new legalism, or proud charity, and puts it under the
sway of love, which both takes and gives. It opens up a wide sphere of Christian
action (Eph. 4:25 ff.) and creates new fellowship and new service of God (Mk.
12: 28 ff.; cf. Hos. 6: 6).
U. Falkenroth
eraipor;

eraipor; (hetairos), comrade, companion, friend.

The noun hetairos means "one who is linked to another" in some fashion
determined only by the context. The link may be military (Homer, Theopompus), religious (Orientis Graecae Inscriptiones 573.1), political (Lysias, Thucydides),
or simply the bond of friendship or companionship (Plutarch, Philo). It is often
used of peers or in reference to inferiors, e.g. pupils are associated by virtue of
sharing one teacher (Aristotle, Xenophon, Epictetus), or soldiers are linked together and addressed by a superior officer (Josephus). It does not apply to the
superior alone. Metaphorically hetairos can be applied to things: wind (Homer),
empty-headed ill-will (Pindar), laughter (Plutarch).
CL

In the LXX hetairos commonly translates Heb. rea' (friend, fellow) and its
cognates, but twice represents /:lager (associate, companion: Cant. 1: 7; 8: 13).
The word is more common in the other Greek translations of the OT, where it
occasionally replaces the words plesion, phi/os, and adelphos found in the LXX.
Philo uses the term of friends and companions, while Josephus applies it not only
to soldiers and junior officials, but also to bad company.
In later Judaism, although /:lager continued to mean "friend", "associate", it
came to be applied in the Jerusalem Talmud to the qualified teachers who for some
reason had not yet been ordained as official rabbis. In Qumran literature, the same
Heb. word group refers to anyone in the community, or to the community itself,
but not, apparently, in a technical manner.
OT

NT

Except for the weakly attested v.I. of Matt. 11: 16, hetairos is found only
three times in the NT, all three ocurrences being in Matt., and all three in the
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BROTHER/BuRDEN

vocative hetaire (20; 13; 22; 12; 26; 50). In each case, the person speaking is addressing an inferior who has insulted him in some way, but the words are without malice.
Moreover, the speaker and the person addressed are bound in some sort of relationship, and it is that binding relationship which has suffered an egotistical disregard of what it means. In the two parables the speaker has the last word; in the
climactic incident Jesus suffers at the hands of his betrayer, yet nevertheless the
impression is unfailingly transmitted that this event still leaves Jesus in control of
his destiny (cf. Matt. 26;53; In. 10:17 f.).
D. A. Carson
(a). Arndt, 15 f., 314, 678 f.; K. Barth, CD 1,2,417 If.; J. B. Bauer, "Brother," EBTI 88 If. ; F .
Beck, "Neighbour," IDB III 534 f. ; H. Greeven and J. Fichtner, piesion, TDNT VI 311-15; J.
Jeremias, The Parables of Jesus, 1963 2 ; G . Johnston, "Brotherhood," "Brotherly Love," 1 DB I
468 f.; J. Ratzinger, Christian Brotherhood, 1966; K. H. Rengstorf, hetairos, TDNT II 699 If.:
H. von Soden, adelphos, TDNT I 144 If.; H. Thielicke, The Waiting Father, 1960, 158-69; and
Theological Ethics, I, 1966.
(b). R. Bultmann, "Das christliche Gebot der Nachstenliebe:' Glallben lind Verstehen, I, 1933,
229 If.: J. Fichtner, "Der Begrilf des 'Nachsten' im Alten Testament mit einem Ausblick auf
Spatjudentum und Neues Testament," WuD Neue Foige 4, t 955, 23-52 (Golles Weisheit, 1965,
88-114); D. J. Georgacas, Glolla 36, 1957, 106 If.; H. Gollwitzer, Der barmherziger Samariter,
BSt34, 1959; E. P. Groenewald, "Die Christelike Broederskap volgens die Heilige Skrif," Arcana
Revelata, 1951,23-32; E. Jenni, 'ab, THAT I 98-104;J. Manek, "Mit wem identifiziert sich Jesus ?
Eine exegetische Rekonstruktion ad Matt. 25: 31-46," in B. Lindars and S. Smalley, eds., Christ
and Spirit ill the Nell' Testament ; III Honollr of C. F. D. Moule, 1973, 15-25; O. Michel, "Das
Gebot der Nachstenliebe in der Verkundigung Jesu," Zur sozialen Entscheidullg, 1947,53 If.: W.
Monselewski, Der barmherzige Samariter, 1967; C. H. Ratschow, "Agape, Nachstenliebe und
Bruderliebe", ZSTh 21, 15(}-52; K. H. Schelkle, RAC II 631-40; J. SouCek, "Der Bruder und der
Nachste," Horen lind Halldeln (Wolf Festschrift), 1962; C. Spicq, "La charite fraternelle selon
1 Thess. 4 :9," Festschrift A. Robert, 1957,507-11.
-+- Literature under Command and Love

Burden, Heavy, Labour

A burden can be both a heavy load and a metaphor for trouble. The Gk . language
has four basic words for different kinds of burdens and encumbrances. baros means
a weight or physical burden, something heavy. phortos and phortion denote a
burden in the sense of a load, something carried. ponos denotes labour, toil, and
hence pain, distress, affliction. kopos was early used in the sense of a stroke. It
came to mean trouble , difficulty, work, labour, toil. The use of these words in the
NT in a figurative sense points not so much to the psychological overtones associated with them but to the hope of an eschatological conquest of the burdens of
life.

papo;
papoc; (baros) , weight, burden; pap/x; (barys), heavy.
_ _ _ _ _ _ _ _--' burdensome, weighty, important, fierce; papi(;) (bareo),
to load, burden, weigh down; papvTlj.lor: ; (bary timos), very expensive or precious:
papuvw (baryn6), weigh down; cpopriov (phortion), burden, load; cpopro; (phortos),
burden, cargo; cpopri(w (phortiz6), to burden, load.
baros in d . Gk. and He!. usage means a weight, heaviness, a burden. phortos and
its diminutive phortion both mean a load or burden carried by an animal or a
man , and hence also cargo. These words came to be used interchangeably. The
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CL