Christ, as the Creator of the seventh-day Sabbath, is rightly claiming to be the owner of that day, as reflected in the Greek word *kurios*, which means Lord, master, or owner, signifying possession and authority over property. In Mark 2:28 and Luke 6:5, He declares Himself as Lord of the Sabbath, affirming His authority over it. Nowhere in the New Testament does He relinquish ownership of the Sabbath or trade it for another day, maintaining His position as its master and creator.

In addressing Sapphira, Peter uses the term "Lord" from the Greek *kurios*, meaning master or lord, in Acts 5:9 when he asks, "How is it that you have agreed together to test the Spirit of the Lord?" In this context, the Holy Spirit is depicted as the possession of God, indicating that Ananias and Sapphira attempted to deceive God, who is present through His Spirit. Peter's use of *kurios* underscores the authority and mastery of God over His Spirit, emphasizing that their sin was ultimately against Him.

The Greek word kurios (Lord) is the term the inspired Greek writings use for the divine name where the Hebrew has YHWH. Most copies of the Greek Septuagint use Kurios rather than the tetragrammaton. A few old fragments do preserve YHWH in Paleo-Hebrew or Aramaic script, but that was not the normal usage. No New Testament manuscript contains YHWH at all. The Holy Spirit inspired the New Testament in Greek and chose Greek words that convey the meaning of the names of the Father and the Son. It did not use Hebrew forms such as Yahshua. This sets the precedent for translating those names into the language of the hearers, so that they understand who is meant. Using the name Lord is not a cause for being barred from the Kingdom. Matthew 7:21 says that merely saying "Lord, Lord" is not enough, and only doing the Father's will counts. The verse does not condemn the word itself, and it shows that obedience, not the sound of a name, is what matters. Nor is "Lord" among the words that will be discontinued in the Millennium. Hosea 2:16-17 speaks only of forgetting the names of the Baals, and the claim that it condemns words like Theos, Kurios, God, Lord and Jesus is an assumption read into the Bible.

The English word "church" descends from an Old English word "cirice," related to an Old High German word "kirihha." Both originate from the Late Greek "kuriakon," derived from the Greek "kuriakos," the possessive form of "kurios," meaning "lord." Thus, "kuriakos" translates to "lord's," indicating possession or belonging to the lord. It can refer to anything that belongs to the Lord. In the New Testament, the apostles used "kuriakos" only twice, in I Corinthians 11:20 as "Lord's supper" and in Revelation 1:10 as "Lord's day," with neither instance referencing the concept of church. Instead, the apostles predominantly used the term "ekklesia" to convey a different, more specific meaning related to assembly and calling, distinct from the possessive connotation of "kurios."

In the narrative of Judas Iscariot, a significant distinction arises in the way he addresses Jesus compared to the other disciples. When the disciples express their sorrow and ask if they are the betrayer, they use the term Lord, which corresponds to kurios (G2962), meaning supreme in authority, God, the Messiah. In contrast, Judas addresses Jesus as Rabbi, which is Strong's 4461, signifying merely an honorable teacher. This choice of words reveals Judas' perspective; he does not recognize Jesus as the Messiah or as God, but only as a teacher. Even at the moment of betrayal, when Judas approaches Jesus with a kiss and says, "Greetings, Rabbi," he continues to use this lesser title, underscoring his failure to acknowledge Jesus' divine authority.