The Lord's day, what does it mean?

VIEW:411 DATA:2020-03-20

In Revelations 1:10 we have the verse:

Rev 1:10 I was caught up in spirit on the day of the Lord, and I heard behind me a great voice, like a trumpet,

The question is: What is the Lord's day?

The Greek term Lord's Day is κυριακη ημερα (kúriakê hêmera)

To observe a day that defines Jesus to be Lord, we can observe Mark 2:28

Mar 2:28 Therefore the Son of Man is even the Sabbath Lord.

In this verse we have (κυριος ... σαββατου), defining that the Sabbath is the Lord's.

We can also find

Luk 6: 5 He also said to them, The Son of Man is Lord of the Sabbath.

κυριος εστιν του σαββατου {kúrios estar tóv sabaton} 

Biblical descriptors define the Sabbath as the Lord's day.

On the venerable Day of the Sun he had let the magistrates and people residing in cities rest and let all workshops be closed. In the country, however, people working in agriculture can freely and legally continue their activities; because it often happens that a day is not so suitable for sowing or planting vines; neglecting the appropriate time for these operations, the grace of heaven may be lost. ^[1]

The first day of the week is defined as the day of the sun, so much so that Christmas, the "Dies Natalis Solis Invicti", or "the undefeated birth of the sun", is defined as Sunday of Christmas. This festival was inaugurated by the pagan Roman emperor Aureliano celebrating the winter aesthetics on December 25th.

In 325 the Council of Nicaea changed the "Prima Feria", or "First Fair", to "Dies domenica", or the Lord's Day.

But when we read in 1:10 revelations we have κυριακη ημερα (kúrios hêmera), the day of the Lord, but what is hêmera {ημερα}, isolated hera represents day, but united to the term Kúrios, represents day of judgment, or day of judgment of the lord.

In other words, it has nothing to do with Saturday or Sunday, John says that on the day of the Lord's judgment he was taken away. The important thing is not what day of the week, but what was happening in heaven, or in John's vision. We can see such things in:

2Pe 3:10 So the day of the Lord will come as a thief, in which the heavens will pass away with a great noise, and the elements, burning, will dissolve, and the earth, and the works that are in it, will be discovered.In it we find the Lord's day as ημερα κυριου {hêmera Kúrios},

2Th 2: 2 that you do not move easily in your way of thinking, nor be disturbed, either by spirit, by word, or by epistle as sent from us, as if the day of the Lord was near.

Described as ημερα του κυριου {hêmera tós kúrios} day of the lord

1Th 5: 2 for you yourselves know perfectly that the day of the Lord will come as the thief comes by night;

Also described as {ημερα κυριου} {hêmera kúrios}

2Co 1:14 as you also partly recognized us, that we are your glory, so you will be ours in the day of the Lord Jesus.

Described as ημερα του κυριου {hêmera tós kúrios}

1Co 5: 5 be delivered to Satan for destruction of the flesh, that the spirit may be saved on the day of the Lord Jesus.

Described as ημερα του κυριου {hêmera tós kúrios}

Act 2:20 The sun will turn to darkness, and the moon to blood, before the great and glorious day of the Lord comes.

Also described as {ημερα κυριου} {hêmera kúrios}

So when we read:

Rev 1:10 I was caught up in spirit on the day of the Lord, and I heard behind me a great voice, like a trumpet,

Due to the extreme application of the constancy of a term, we have that the Day of the Lord is a specific period in the history of time, defined in the writings of the New Testament. Thus, the term "Dies domenica" , the Lord's Day has no biblical meaning, as it defines a 24-hour period for a biblical term that defines a moment in history, not a 24-hour day.

Much more to use " Dies domenica ", to take the place of "Shabbath", there is no biblical foundation. This change occurs only by the desire to unite the pagan customs of "Dies Solis" and name it "Dies domenica" . In addition to the term " Dies domenica " being contrary to the concept of the term "Lord's Day" ημερα του κυριου {hêmera tós kúrios} , it tends to manage a change that does not exist in the Bible of transposing the Sabbath rest for Sunday. 

1. Philip Schaff, History of the Christian Church: Vol. II: From Constantine the Great to Gregory the Great AD 311–600 (New York: Charles Scribner, 1867) page 380 note 1.

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