Possibly, moreover, this passage may also serve to fix the original Aramaic form of the title. Bousset and certain other scholars have been inclined to detect a linguistic difficulty in the way of attributing the title "Lord" to the Aramaic-speaking Church. The absolute "Mara," it is said, does not seem to have been current in Aramaic; only "Mari" ("my Lord") and "Maran" ("our Lord") seem to have been commonly used. But it is just in the absolute form, "the Lord," that the title appears most frequently in the Greek New Testament. Therefore, it is concluded, this New Testament Greek usage cannot go back to the usage of the Aramaic-speaking Church. It will perhaps be unnecessary to enter upon the linguistic side of this argument. Various possibilities might be suggested for examination to the students of Aramaic--among others, the possibility that "Mari," "Maran," had come to be used absolutely, like "Rabbi," "Rabban," the original meaning of the possessive suffix having been obscured.[227] But in general it can probably be said that if persons of Aramaic speech had desired to designate Jesus, absolutely, as "Lord" or "the Lord," the language was presumably not so poor but that the essential idea could have been expressed. And it is the essential idea, not the word, which is really important. The important thing is that the attitude toward Jesus which is expressed by the Greek word "Kyrios," was, unless all indications fail, also the attitude of the Jerusalem Church. [227] Compare Bousset, _Kyrios Christos_, 1913, p. 99, Anm. 3.