Lexical Summary kurios: Lord, master, owner Original Word: κύριος Strong's Exhaustive Concordance God, Lord, master, Sir. From kuros (supremacy); supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title) -- God, Lord, master, Sir. HELPS Word-studies 2962 kýrios – properly, a person exercising absolute ownership rights; lord (Lord). [In the papyri, 2962 (kýrios) likewise denotes an owner (master) exercising full rights.] NAS Exhaustive Concordance Word Originfrom kuros (authority) Definition lord, master NASB Translation lord (10), Lord (626), Lord of lords (2), Lord's (12), lords (1), master (38), master's (3), masters (8), masters' (1), owner (6), owners (1), sir (11), sirs (1). Thayer's Greek Lexicon STRONGS NT 2962: κύριοςκύριος, κυρίου, ὁ (properly, an adjective κύριος, κυρία, κύριον, also of two term.; properly equivalent to ὁ ἔχων κῦρος, having power or authority) (from Pindar down), he to whom a person or thing belongs, about which he has the power of deciding; master, lord; used a. universally, of the possessor and disposer of a thing, the owner (the Sept. for אָדון, בַּעַל): with the genitive of the thing, as τοῦ ἀμπελῶνος, Matthew 20:8; Matthew 21:40; Mark 12:9; Luke 20:15; τοῦ θερισμοῦ, Matthew 9:38; Luke 10:2; τῆς οἰκίας, the master, Mark 13:35 (Judges 19:12); τοῦ πωλου, Luke 19:33; τοῦ σαββάτου, possessed of the power to determine what is suitable to the sabbath, and of releasing himself and others from its obligations, Matthew 12:8; Mark 2:28; Luke 6:5. with the genitive of a person, one who has control of the person, the master (A. V. lord); in the household: δούλου, παιδίσκης, οἰκονόμου, Matthew 10:24; Luke 12:46; Luke 14:21; Luke 16:3, 5; Acts 16:16, 19, etc.; absolutely, opposed to οἱ δοῦλοι, Ephesians 6:5, 9; Colossians 4:1, etc.; in the state, the sovereign, prince, chief: the Roman emperor ((on this use of κύριος see at length Woolsey in Bib. Sacr. for July 1861, pp. 595-608)), Acts 25:26; once angels are called κύριοι, as those to whom, in the administration of the universe, departments are intrusted by God (see ἄγγελος, 2): 1 Corinthians 8:5. b. κύριος is a title of honor, expressive of respect and reverence, with which servants salute their master, Matthew 13:27; Matthew 25:20, 22; Luke 13:8; Luke 14:22, etc.; the disciples salute Jesus their teacher and master, Matthew 8:25; Matthew 16:22; Luke 9:54; Luke 10:17, 40; Luke 11:1; Luke 22:33, 38; John 11:12; John 13:6, 9, 13; John 21:15-17, 20f, etc., cf. 20:18; Luke 24:34; his followers salute Jesus as the Messiah, whose authority they acknowledge (by its repetition showing their earnestness (cf. Winer's Grammar, § 65, 5 a.)), κύριε, κύριε, Matthew 7:21; and R G in Luke 13:25; employed, too, by a son in addressing his father, Matthew 21:30; by citizens toward magistrates, Matthew 27:63; by anyone who wishes to honor a man of distinction, Matthew 8:2, 6, 8; Matthew 15:27; Mark 7:28; Luke 5:12; Luke 13:25; John 4:11, 15, 19; John 5:7; John 12:21; John 20:15; Acts 9:5; Acts 16:30; Acts 22:8. c. this title is given α. to God, the ruler of the universe (so the Sept. for אֲדֹנָי, אֱלוהַּ, אֱלֹהִים, יְהוָה, and יָהּ; (the term κύριος is used of the gods from Pindar and Sophocles down, but "the address κύριε, used in prayer to God, though frequent in Epictetus does not occur (so far as I am aware) in any heathen writing before the apostolic times; sometimes we find κύριε ὁ Θεός, and once (2, 7, 12) he writes κύριε ἐλέησόν (Lightfoot on Philippians, p. 314 note{3}))) — both with the article, ὁ κύριος: Matthew 1:22 (R G); d. There are some who hold that Paul (except in his quotations from the O. T. viz. Romans 4:8; Romans 9:28; Romans 11:34; 1 Corinthians 1:31; 1 Corinthians 2:16; 1 Corinthians 3:20; 1 Corinthians 10:26; 2 Corinthians 6:17; 2 Corinthians 10:17; 2 Timothy 2:19) uses the title κύριος everywhere not of God, but of Christ. But, to omit instances where the interpretation is doubtful, as 1 Corinthians 7:25; 2 Corinthians 8:21; 1 Thessalonians 4:6; 2 Thessalonians 3:16 (ὁ κύριος τῆς εἰρήνης, cf. ὁ Θεός τῆς εἰρήνης, 1 Thessalonians 5:23; but most of the blessings of Christianity are derived alike from God and from Christ), it is better at least in the words ἑκάστῳ ὡς ὁ κύριος ἔδωκεν, 1 Corinthians 3:5, to understand God as referred to on account of what follows, especially on account of the words κατά τήν χάριν τοῦ Θεοῦ τήν δοθεῖσαν μοι in 1 Corinthians 3:10. On the other hand, κρινόμενοι ὑπό τοῦ κυρίου in 1 Corinthians 11:32 must certainly, I think, be taken of Christ, on account of 1 Corinthians 10:22, cf. 1 Corinthians 10:21. Cf. Gabler, Kleinere theol. Schriften, Bd. i., p. 186ff; Winer, De sensu vocum κύριος et ὁ κύριος in actis et epistolis apostolorum. Erlang. 1828; Wesselus Scheffer, diss. theol. exhibens disquisitionem de vocis κύριος absolute positae in N. T. usu. Lugd. 1846 (a monograph I have not seen); (Stuart in the Bib. Repos. for Oct. 1831, pp. 733-776; cf. Weiss, Biblical Theol. d. N. T. § 76; Cremer, Biblical-theol. Lex. under the word; Abbot in the Journal of the Society for Biblical Literature and Exegesis for June and December, 1881, p. 126ff, June and December, 1883, p. 101f On the use of a capital initial, see WH. Introductory § 414). The word does not occur in the (Epistle to Titus (critical editions), the) First Epistle of John (nor in the Second or the Third; for in 2 John 1:3 κυρίου is dropped by the critical editors. Synonym: see δεσπότης, at the end). In the Septuagint κύριος almost universally renders the divine name YHWH, emphasizing covenant faithfulness and sovereign rule (for example, Psalm 110:1 LXX, quoted in Matthew 22:44). Thus, when the New Testament writers employ κύριος, they draw on an established scriptural pattern that ascribes absolute authority, covenant commitment, and saving power to the One so named. Divine Sovereignty and Covenant Lordship Throughout the New Testament κύριος designates God’s unrivaled authority over creation, history, and redemption. Luke 2:11 declares, “Today in the city of David a Savior has been born to you. He is Christ the Lord.” The title binds the incarnation to the covenant promises of the Old Testament and presents Jesus as the sovereign Deliverer who fulfills them. In Acts 17:24 Paul affirms, “The God who made the world and everything in it is the Lord of heaven and earth,” underscoring universal ownership and governance. Title of Jesus Christ in the Gospels The Gospels employ κύριος both as respectful address (“Sir”) and as a confession of messianic authority. The leper petitions, “Lord, if You are willing, You can make me clean” (Matthew 8:2). After stilling the storm the disciples ask, “What kind of man is this? Even the winds and the sea obey Him!” (Matthew 8:27), implicitly recognizing His lordship over nature. Post-resurrection appearances intensify the title’s significance: Thomas exclaims, “My Lord and my God!” (John 20:28), joining κύριος with explicit deity. Post-Resurrection Lordship and Apostolic Proclamation The book of Acts anchors the church’s preaching in Jesus’ exaltation as κύριος. Peter proclaims, “God has made this Jesus, whom you crucified, both Lord and Christ” (Acts 2:36). The title becomes the centerpiece of missionary preaching (Acts 10:36; Acts 16:31). Paul’s Damascus-road encounter is framed by the question, “Who are You, Lord?” and the answer, “I am Jesus” (Acts 9:5), establishing apostolic authority under Christ’s direct sovereignty. The Confession “Jesus is Lord” Romans 10:9 articulates saving faith: “If you confess with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised Him from the dead, you will be saved.” Philippians 2:11 climaxes the Christ-hymn: “Every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” The confession functions as baptismal creed, boundary marker of the true church, and touchstone of orthodoxy (1 Corinthians 12:3). Worship and Prayer Address New Testament prayer regularly begins with κύριε (“Lord”). The disciples appeal, “Lord, teach us to pray” (Luke 11:1). Corporate prayer in Acts opens, “Lord, You are the One who made the heaven and the earth” (Acts 4:24). The final cry of Scripture is worshipful petition: “Amen. Come, Lord Jesus!” (Revelation 22:20). Ethical and Relational Uses κύριος frames the believer’s daily conduct. Household codes instruct wives, children, and slaves to live “in the Lord” (Ephesians 5:22; 6:1; 6:5), while earthly masters must remember they too “have a Master in heaven” (Colossians 4:1). Paul’s frequent phrases “in the Lord” and “of the Lord” ground ethics in relationship to the risen Christ (Romans 14:8; 1 Thessalonians 4:1). Social Hierarchies: Human Masters κύριος may denote human masters (Matthew 18:25; Ephesians 6:5). Such usage highlights temporal authority yet is relativized by Christ’s supreme lordship. The parables of Jesus frequently employ an earthly “lord” to illustrate divine realities (Matthew 25:14-30). Eschatological Lordship The title “Lord of lords” (Revelation 19:16) affirms absolute supremacy at the consummation. The eschatological hope is bound to His return: “We who are alive and remain will be caught up… to meet the Lord in the air” (1 Thessalonians 4:17). Judgment scenes (Matthew 7:21-23) warn that verbal profession of “Lord, Lord” without obedience is futile. Doxological and Liturgical Formulae Apostolic letters close with benedictions such as “The grace of the Lord Jesus Christ be with you” (Revelation 22:21), integrating κύριος into worship. Early Christian hymns (Philippians 2:5-11; Revelation 15:3-4) magnify the Lord’s works, echoing Exodus songs yet centering on the Lamb. Pastoral Significance for Ministry Recognition of Jesus as κύριος shapes preaching (2 Corinthians 4:5), discipleship (“why do you call Me ‘Lord, Lord’ and do not do what I say?” Luke 6:46), and perseverance in suffering (“consider it all joy… the coming of the Lord is near” James 5:8). Ministry gifts operate under His direction (Acts 13:2), and shepherds serve as under-lords accountable to the Chief Shepherd (1 Peter 5:4). Historical Reception in the Early Church Early creeds, baptismal formulas, and martyr testimonies pivoted on κύριος. Refusal to confess “Caesar is Lord” and exclusive allegiance to Jesus distinguished believers in the Roman world. The title affirmed both monotheistic continuity with Israel and the exalted deity of Christ, fostering Trinitarian reflection while maintaining scriptural monotheism. Key Theological Themes 1. Sovereignty: Christ exercises universal authority (Matthew 28:18). Thus κύριος threads through Scripture as the comprehensive title that binds creation, redemption, worship, ethics, and consummation to the person of Jesus Christ, the eternal, sovereign, and saving Lord. Englishman's Concordance Matthew 1:20 N-GMSGRK: ἰδοὺ ἄγγελος Κυρίου κατ' ὄναρ NAS: an angel of the Lord appeared KJV: the angel of the Lord appeared INT: behold an angel of [the] Lord in a dream Matthew 1:22 N-GMS Matthew 1:24 N-GMS Matthew 2:13 N-GMS Matthew 2:15 N-GMS Matthew 2:19 N-GMS Matthew 3:3 N-GMS Matthew 4:7 N-AMS Matthew 4:10 N-AMS Matthew 5:33 N-DMS Matthew 6:24 N-DMP Matthew 7:21 N-VMS Matthew 7:21 N-VMS Matthew 7:22 N-VMS Matthew 7:22 N-VMS Matthew 8:2 N-VMS Matthew 8:6 N-VMS Matthew 8:8 N-VMS Matthew 8:21 N-VMS Matthew 8:25 N-VMS Matthew 9:28 N-VMS Matthew 9:38 N-GMS Matthew 10:24 N-AMS Matthew 10:25 N-NMS Matthew 11:25 N-VMS Strong's Greek 2962 |
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