ὁ has got to be one of the most flexible words in Greek. When I first saw the 85 pages Wallace commits to the article, I remembered being shocked there was that much to say. But of course there is that much to say, and Matt 28:17 is a good example.
Omitted words. We all do it. I am from Minnesota, and we love to end sentences in repositions. “Do you want to go with?” From context, you know to supply the final “me.” It happens especially in parallel constructions. “I went to the store, but he didn’t.” Didn’t what? He didn’t “go the store.” It is natural in your own language to know what word needs to be supplied.
The “etymological error” is defining a word by it morphemes, its little parts. There are times when context supports that a word still carries the meaning of its parts. εἰσέρχομαι (εἰς + πορεύομαι) means “to go into.” ἐξέρχομαι (ἐξ + ἔρχομαι) means “to go out.” But we can’t assume this is always the case. Context must support the etymological meaning. This is a common rule in exegesis, which is why the standard translation of our passage mystifies me.
Let’s have a little fun in the LXX. I have been especially interested lately in what it means to “wait on the Lord.” It seems to me that waiting is not passive; it is not going into neutral. It is a very active experience, often harder than “doing” something. It involves work and trust. Psalm 27:14 reads, ὑπόμεινον τὸν κύριον· ἀνδρίζου, καὶ κραταιούσθω ἡ καρδία σου, καὶ ὑπόμεινον τὸν κύριον.
The Jewish widows were being given preferential treatment over the Hellenistic widows, and the Apostles say, “It would not be right for us to neglect the ministry of the word of God (καταλείψαντας τὸν λόγον τοῦ θεοῦ) in order to wait on tables (διακονεῖν τραπέζαις.)” (NIV). I guess they are drawing “ministry” from the later διακονεῖν and from v 4 (“the ministry of the word,” τῇ διακονίᾳ τοῦ λόγου) even though there is no Greek word behind “ministry” in v 2.
