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Kyrios or kurios () is a Greek language word that is usually translated as "lord" or "master".. It is used in the Septuagint translation of the Hebrew Bible (Christian Old Testament) about 7,000 times, in particular translating the name Yahweh (the Tetragrammaton), and it appears in the Koine Greek New Testament about 740 times, usually referring to Jesus. The Christology of the New Testament by Oscar Cullmann 1959 pages 234-237 [1]The Bauer lexicon, 1979 edition
The existence of the system of kyrioi (plural of kyrios) elsewhere in ancient Greece is debated, and the evidence is not clear-cut, but Paul Cartledge has argued that in Sparta kyrioi existed, although in Gortyn they do not appear to have done.
The term "κύριος" is still in use in the Modern Greek language and is the equivalent to the English terms "mister" (title conferred on an adult male), "master" (someone who has control over something or someone), and "sir" (an address to any male). For example, the English term "Mr. Smith" is translated to "κύριος Σμίθ" ( kyrios Smith) in Greek. Its female form "κυρία, kiría" is the equivalent to the English term Mrs.
The Gospel of John rarely uses kyrios to refer to Jesus during his ministry, but does so after the Resurrection, though the vocative kyrie (meaning sir) appears frequently. The theology of the Gospel of John by Dwight Moody Smith 1995 page 89 The Gospel of Mark never applies the term kyrios as a direct reference to Jesus, unlike Paul who uses it 163 times. When Mark uses kyrios (e.g., in 1:3, 11:9, 12:11, etc.) it is in reference to YHWH/God. Mark does, however, use the word in passages where it is unclear whether it applies to God or Jesus, e.g., in 5:19 or 11:3. The Gospel to the Romans: the setting and rhetoric of Mark's Gospel by Brian J. Incigneri 2003 pages 168-169
Kyrios is a key element of the Christology of Apostle Paul. Most scholars agree that the use of kyrios, and hence the Lordship of Jesus, predated the Pauline Epistles, but Saint Paul expanded and elaborated on the topic. More than any other title, kyrios defined the relationship between Jesus and those who believed in him as Christ: Jesus was their Lord and Master who was to be served with all their hearts and who would one day Last judgment. II Corinthians: a commentary by Frank J. Matera 2003 pages 11-13
The kyrios title for Jesus is central to the development of New Testament Christology, for the early Christians put it at the center of their understanding and from that center attempted to understand the other issues related to the Christian mysteries. Christology: Biblical And Historical by Mini S. Johnson, 2005 pages 229-235 [5]
Kyrios is also vital in the development of the Trinity as well as New Testament Pneumatology (the study of the Holy Spirit). 2 Corinthians 3:17-18 says:
Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. 18 And we all, with unveiled face, beholding the glory of the Lord,e are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit. 2 Corinthians 3 (ESV)
The phrase "The Lord is the Spirit" in verse 17 is Ὁ δὲ Κύριος τὸ Πνεῦμά (). In verse 18 it is Κυρίου Πνεύματος ().
In some cases, when reading the Hebrew Bible, the Jews would substitute Adonai (my Lord) for the Tetragrammaton, and they may have also substituted Kyrios when reading to a Greek audience. Origen refers to both practices in his commentary on Psalms (2.2). The practice was due to the desire not to overuse the name of God. Examples of this can be seen in Philo. Encountering the manuscripts: an introduction to New Testament paleography by Philip Comfort 2005 page 209
A few translations of the New Testament render kyrios in a particular way when it occurs within an Old Testament quotation. These include "Jehovah" (New World Translation), "" (New Living Translation), "" (Complete Jewish Bible), and "Eternal One" ( The Voice).
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