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Kurios
(From Forerunner Commentary)

Theos and Kurios: Do we find the authors of the New Testament books following the same principle of fear and reverence toward the names of God as Old Testament writers did? In the first century AD, Greek was widely spoken by Jews and Gentiles. Most Gentiles did not understand Hebrew or Aramaic, so it made sense for the writers of the New Testament to use Greek. The apostle Paul, sent to the Greek-speaking Gentiles, had to write in Greek to be understood. Paul uses the Greek words theos ("God") and kurios ("Lord"). In 665 places, the authors use kurios instead of the Hebrew word YHWH. If YHWH were as sacred as some have believed, Paul and the other apostles would most certainly have used YHWH to refer to the Eternal. They did not. What they did do is revere God, deeply honoring and respecting His character and attributes. The apostles were in awe of the power and authority behind the Father's name. Martin G. Collins The Names of God

Acts 5:3  (Go to this verse :: Verse pop-up) Trinitarians presumptuously use Peter's question as "proof" that the Holy Spirit is a divine being. They say, "One cannot sin against an attribute. One cannot lie to something that is not sentient. Thus, the Holy Spirit must be a personality within the Godhead." But in their attempt to find "proof" for their theory, they ignore the plain meaning of Peter's words and the overwhelming evidence of other scriptures. When writing about the Holy Spirit, the apostles had no reservations about interchangeably using verbs associated with things rather than people. For example, Paul tells Timothy "to stir up the gift of God which is in you through the laying on of my hands. For God has not given us a spirit of fear . . ." (II Timothy 1:6-7). We usually stir liquids and mixtures, not people. Several writers use the verb "pour" to describe God's use of the Spirit (see Proverbs 1:23; Isaiah 32:15; 44:3; Ezekiel 39:29; Joel 2:28-29; Zechariah 12:10; Acts 2:17-18, 33). A person cannot be poured.  On the other hand, many verses show that the Holy Spirit "speaks," "tells," "declares," "convicts," "guides," "hears," and others. By themselves, these verbs can give us no conclusive proof that the Holy Spirit is or is not a divine being. To understand what Peter meant by "to lie to the Holy Spirit," we must see if the context explains what he meant. At the end of Acts 5:4, Peter makes a parallel accusation: "You have not lied to men but to God." "God" is translated from theos, the general Greek word for deity. In the broadest sense, Peter accuses Ananias of sinning against God (see Genesis 20:6; 39:9; Leviticus 6:2; Psalm 51:4). When he speaks to Sapphira later on in the scene, Peter repeats the accusation in a slightly different way: "How is it that you have agreed together to test [tempt, KJV] the Spirit of the Lord?" (Acts 5:9). Here, Peter uses "Lord" from the Greek kurios, meaning "master" or "lord." In this verse the Holy Spirit is shown to be the possession of God. Thus in these three parallel verses, Peter clarifies what he meant: Ananias and Sapphira had tried to deceive God, who was present in them and in the apostles by the power of His Spirit. Did they not realize, Peter asks, that through His Spirit God knew not only what they were doing, but also their hearts? Richard T. Ritenbaugh Lying to the Holy Spirit

 

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