δεσπότης in the singular.

1. Greek Usage.
...[snip]...

... The δεσπότης is
a. the master of the house who normally rules unconditionally his family and household; Aesch. Pers., 169: ὄμμα γὰρ δόμων νομίζω δεσπότου παρουσίαν.
b. He is the lord as distinct from the slave: Aristot. Pol., I, 3, p. 1253b, 4 ff.: οἰκία δὲ τέλειος ἐκ δούλων καὶ ἐλευθέρων (sc. συνίσταται) ἐπεὶ δʼ ἐν τοῖς ἐλαχίστοις πρῶτον ἕκαστον ζητητέον, πρῶτα δὲ καὶ ἐλάχιστα, μέρη οἰκίας δεσπότης καὶ δοῦλος … καὶ πατὴρ καὶ τέκνα.
c. He is the absolute ruler in the sense of an unlimited possibility of the exercise of power unchecked by any law, as exemplified in the Persian monarch (Isocr., 4, 121, cf. 5, 154; 6, 84). The Gk. protest against this is expressed in the fact that the word is directly linked with τύραννος in Plat. Leg., IX, 859a. The positive application begins with the fact that the King of Macedonia, when he attained to pre-eminence, expressed his absolute superiority by styling himself δεσπότης as well as ἡγεμών (cf. Demosth., 18, 235).
d. The word is used esp. for the gods when it is desired to emphasise their power, as in Xen. An., III, 2, 13 in a sentence designed to bring out to readers the extent of their freedom in relation to man: οὐδένα γὰρ ἄνθρωπον δεσπότην ἀλλὰ τοὺς θεοὺς προσκυνεῖτε. In prayers the address δέσποτʼ ἄναξ etc. is very common, the δέσποτʼ serving to emphasise the confession of dependence already present in ἄναξ. If the gods are δεσπότης (as Osiris in Preisigke Sammelbuch, 5103 [3rd cent. b.c.]), the goddesses are δεσπότις (as Isis in P. Oxy., XI, 1380, 231: σὺ καὶ πάντων δεσπότις ἰσαεί) or δέσποινας.
e. δεσπότης is naturally used for the Roman emperor (P. Oxy., IX, 1204, 15 [the time of Diocletian]: … τῶν δεσποτῶν ἡμῶν τῶν Σεβαστῶν καὶ τῶν Καισάρων). This results both from the sense c. and esp. from d.
f. Finally, δεσπότης is an astrological term, more common in the expanded form → οἰκοδεσπότης, to denote the planets, inasmuch as these make their influence felt at certain times on the οἶκος which each of them has in a picture of the zodiac (Vett. Val., I, 1, p. 5, 16 etc.).

In all the passages adduced the term expresses a social position or rank of the one thereby described. Yet it is not a delineation of status, as one might at first suppose. All the uses of the word agree in this, and it is for this reason that the Jews found it especially adapted to be linked with the name of God

Karl Heinrich Rengstorf, “Δεσπότης, Οἰκοδεσπότης, Οἰκοδεσποτέω,” ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 44–45.

 

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