Strong's Lexicon kurios: Lord, master, owner Original Word: κύριος Word Origin: Derived from the Greek word "kuros," meaning "supremacy" or "authority." Corresponding Greek / Hebrew Entries: - H136 (Adonai): A title for God, often translated as "Lord." - H3068 (YHWH): The personal name of God, often rendered as "LORD" in English translations. Usage: In the New Testament, "kurios" is used to denote someone who possesses authority, control, or power. It is often translated as "Lord" and is used to refer to God, Jesus Christ, and sometimes human masters. The term signifies respect, reverence, and acknowledgment of authority. In the context of Jesus, it underscores His divine nature and authority as the Son of God. Cultural and Historical Background: In the Greco-Roman world, "kurios" was a term used for individuals who had authority over others, such as masters over slaves or lords over subjects. In Jewish tradition, the term was used in the Septuagint (the Greek translation of the Old Testament) to translate the Tetragrammaton (YHWH), the sacred name of God, thus carrying significant theological weight. In the New Testament, the use of "kurios" for Jesus was a profound declaration of His divinity and messianic role, challenging the prevailing socio-religious norms. 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). 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. Forms and Transliterations θεοῦ θεῷ Ἰησοῦς και Κυριε Κύριε Κύριέ κυριοι κύριοι κυριοις κυρίοις Κυριον κυριόν κυρίον Κύριον κύριόν κύρίον ΚΥΡΙΟΣ κυριός κύριος κύριός κυριου κυριού Κυρίου κύριου κυρίους κυριω κυρίω κυρίῳ ΚΥΡΙΩΝ κυρίων κυρόυ Κύρου Χριστόν Χριστοῦ Christon Christón Christou Christoû Iesous Iesoûs Iēsous Iēsoûs Kurie kurio kuriō kurioi kuriois Kurion KURIŌN KURIOS Kuriou Kyrie Kýrie Kýrié kyrio kyriō kyrioi kyríoi kyríōi kýrioi kyriois kyríois Kyrion KYRIŌN kyríon kyríōn Kýrion kýrión KYRIOS kýrios kýriós Kyriou Kyríou theo theō theôi theō̂i theou theoûLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman'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 |