Day of the lord

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The day of the Lord is a phrase that describes a particularly qualified period of time in Hebrew thought, in the Old and New Testament , in Christian church history and in German poetry. In Christianity it means on the one hand Sunday ( dies dominica ) and on the other hand (as in Judaism ) the time of some of the events of divine intervention mentioned in biblical prophecy .

Hebrew Bible and Judaism

"Day of the Lord" (Hebrew jom Yahweh ) designates in the Old Testament a time announced by the prophets of the occurrence of related, foretold events of divine judgment, which brings both destruction and desolation as well as righteousness for the godly (for example Isa 2, 12  EU ; 13.6.9 EU ; Mal 3.19–21  EU ).

It is therefore also called

  • Day of Vengeance ( Isa 34.8  EU ; 61.2 EU ; 63.4 EU ; Jer 46.10  EU ),
  • Day of Grimm ( Ezek 7,19  EU ; Zef 1,15.18  EU ) or
  • Day of Wrath ( Ps 110.5  EU ; Klgl 2.1  EU ; 2.21.22 EU ) or
  • Day of the Lord's Wrath ( Zef 2,2–3  EU )

designated.

This tag is also synonymous as

  • Day of darkness and darkness ( Joel 2.2  EU ; Zef 1.15  EU ), as
  • Day of Need and Distress ( Zef 1,15  EU ), as
  • Day of Desolation and Desolation ( Zef 1,15  EU ), as
  • Day of the horn and the battle cry ( Zef 1,16  EU ) and as
  • Day of the Clouds ( Hes 30.3  EU ; 34.12 EU ; Joel 2.2  EU ; Zef 1.15  EU )

described.

In many passages of the Old Testament it merely becomes

  • “That day” (for example Isa 2,17.20  EU ) or also
  • "The day" (for example Klgl 1.21  EU ; Hes 30.2  EU )

called.

Some see in the conquest of Jerusalem by Nebuchadnezzar (around 587 BC) a fulfillment of the events predicted for that day, but the later writings of the Old Testament written after this conquest describe the day of the Lord as one that was not yet fulfilled at the time, future Time (for example, Sach 13.1  EU ; 14.1.9 EU ; Mal 3.2  EU ; 3.23 EU ).

The worldwide gathering and repatriation of the Israelites scattered in it on "Day of the Clouds" (= Day of the Lord, see Ezekiel 30.3  EU ; Joel 2.2  EU and Zef 1.15  EU ) mentioned in Ezekiel 34.12–13 EU Land also points to an event of this incomparably great day ( Jer 30.7  EU ) of Old Testament prophecy that had not yet occurred at the time .

The Old Testament therefore ends with a prophecy about the great and terrible day of the Lord that has not yet come ( Mal 3.23  EU ).

New Testament

In the New Testament, the Lord's Day (Greek: kyriake hemera ) also denotes a particularly qualified period of time with special events of biblical prophecy ( Acts 2.20  EU ; 1 Thess 5.2  EU ; 2 Thess 2.2  EU ; 2 Petr 3.10  EU ). The authors of the New Testament also assumed that the day of the Lord was still to be expected at that time.

Here, too, it is only sometimes

called.

Other names that reveal further aspects of the nature of this day are:

  • big day ( Jew , 6  EU ),
  • Day of God ( 2 Petr 3,12  EU ; Rev 16,14  EU ),
  • Judgment Day ( Mt 10.15  EU ; 11.22.24 EU ; 12.36 EU ; 2 Petr 2.9  EU ; 3.7 EU ; 1 Joh 4.17  EU ),
  • Day of Wrath ( Rom 2.5  EU ),
  • Day of the revelation of the judgment ( Rom 2,5  EU ).

Jesus and the Gospels

John also lets Jesus designate the day as “my” day ( John 8.56  EU ), which qualifies the day of the Lord as a happy event. In the Gospel of Luke it is the “day of the Son of Man” ( Lk 17.24  EU ), which is also referred to there as “his day” ( Lk 17.24  EU ); it is said to be accompanied by apocalyptic light and theophany phenomena.

Paul

Paul also refers to the day of the Lord ( 1 Thess 5.2  EU ; 2 Thess 2.2  EU ) as

  • "Day of the Lord Jesus Christ" ( 1 Cor 1,8  EU ; 5,5 EU ; 2 Cor 1,14  EU ) or as
  • "Day of Christ" ( Phil 1.6  EU ; 1.10 EU ; 2.16 EU ).

John

The apostle John also emphasizes the fact that this day belongs to the Lord (Jesus Christ) ( Revelation 1,10  EU ).

Peter

As part of Peter's Pentecost sermon, the Old Testament prophet Joel is quoted in 2.20 EU ; Joel's statement is changed to the effect that the day of the Lord is said to be “great and glorious”, while the book of Joel speaks of “great and dreadful”. This shows that this day has both dark (terrible) and light (glorious) phases.

epiphany

In the Revelation of John ( Revelation 1,10  EU ), the expression of the author in the context of his introductory time and place of the visions is related for the first time to Sunday as a recurring weekday.

Early church

In early church times , "Lord's Day" (Greek: kyriake hemera ) or "Lord's Day", in addition to the predominant meaning in the Bible, increasingly referred to Sunday as the day of Christ's resurrection. The word lives on in all Romance languages ​​(ital. Domenica from Latin "(dies) Dominica", Spanish Domingo from Latin "(dies) dominicus", French Dimanche from also Latin "di (es do) minicus" ).

In German poetry

Day of the Lord is the beginning of a proverbial poem by the German poet Ludwig Uhland , which represents shepherd idyll and tranquility. It is entitled Schäfer's Sunday Song . Its famous first line reads:

This is the day of the Lord!
I am alone in the wide corridor;
Just one more morning bell
Now silence near and far. (...)

This poem ends in the same way.

literature

  • Rudolf Weiler (Ed.): The Lord's Day. On the cultural history of Sunday ; Vienna 1998; ISBN 3-205-98825-6 .
  • Article day of the lord ; in: Quotes and Sayings. Origin and current use; Mannheim et al. 1993; ISBN 3-411-04121-8 ; P. 419.

Web links

Individual evidence

  1. ↑ E.g. IgnMagn 9.1; Did 14.1; Barn 15.9; Justin Apol. I, 67.3 ff.