What day is the Lord - Saturday or Sunday? Day of the Lord, Biblical Encyclopedia Brockhaus.

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Day of the Lord - One of the key eschatological terms of the Holy Scriptures, pointing to the coming coming of God into the world for the court over the universe and man, after which the era of the final celebration of the truth of God will come. In the Old Testament, the term "Day of the Lord", or "Day of Yahwe" (Joyl. 1:15; 2: 1, 11, 31; 3:14; AM. 5: 18-20; Avd. 1:15; Sof. 1 : 7; Zah. 14: 1; Mal. 4: 5), also occurs in the following versions: "Day of the Lord" (Sof. 1:14; Is. 13: 6, 9; Iz. 13: 5; 30: 3 ); "Lord Savaof Day" (Is. 2:12); "The Day of Mission at the Lord" (Is. 34: 8); "Day of ignition" (Ier. 46:10); "Day of the Merior" (crying 2:22; Sof. 1:18; 2: 3); "Day of the Rare of the Lord" (Iz. 7:19); "The Day of the victim of the Lord" (Sof. 1: 8). Synonyms for the "Day of the Lord" are expressions: "That day / days" (am. 8: 9, 13; Is. 2:11, 17); "Here's the day" (Iz. 7:10); "The day has come" (Iz. 7:12); "It's time" (Jes. 7:12); "That time" (Sof. 1:12), etc. The topic of the "Day of the Lord" is mainly considered in the prophetic books of the Old Testament. The main provisions of the biblical teaching about the "Day of the Lord" are set out in the book of the Prophet Amos, who speaks of the "Day of the Lord" in the context of the prophecies about the fate of Israel and, mostly, refuses Israel's wickedness, for which he must comprehend Kara God. For the first time in the Holy Scripture, the idea of \u200b\u200bthe Day of the Day is given in AM. 5: 18-20. According to the assumption, expressed by R.G. Charles, the appeal of the Prophet A amosa to the concept of "Day of the Lord" testifies to the prevalence in the medium of Jews of belief in the early and final crushing by the Lord's enemies of their people. A amosa contemporaries expected the day of the Lord will be the day of the Great Victory of God over the wicked peoples in the very near future. As researchers believe, for this reason, AMOS often calls the Lord "Lord God Savaof" (Heb. - Yahweh God of Milts - Am. 5:14). According to the researchers, the Prophet follows the folk perception of Yahweh as God-Warrior for Israel. Accusing Israel in a deep ingress of the truth of God, whose carrier he is called up, the Prophet speaks of the falsity of hopes for the coming triumph of the Jewish people. Israel is not a triumph of victory, but the court of God. This vessel proclaims the "Day of the Lord", which for Israel will not fall hope for Israel, and the day of despair: "The Mountain of the Lord's Day! ... on-darkness, not light ... "(Am. 5:18). This Provision of the Day of the Lord in the "Book of the Prophet Amos" is built on the contrast of the expected and true. Thus, the Day of the Lord is the current religious representation, to which the Prophet resorts in accordance with the vision of the historical situation. According to the point of view of Russian researchers of the end of the XIX century, the prophet Joil prophesied before Amos, whose teaching about the Lord's Day could be formed under the influence of the prophecy of Joil about the punishment of pagans (Joil 3: 14-15, Wed. 3.:6-21). The Prophet AMOS is developing this understanding of the Day of the Lord, noting that this day is terrible for all those retreating from the commandments of God. In modern Western Exegetics there are two views on the origin of the term "Merry Day". Z. Movinkel suggested that the day of the Lord was the most important part of the celebration of the Jewish New Year, associated with the liturgical reverence of the holiday of the climb of Yahweh on the throne. Gerhard von gladly considered the day of the Lord in the context of the concept of a sacred war as a Victory Day of Yakhwe over opponents. Subsequent hypotheses expressed in these versions.

Day of the Lord

I. Main values

In the prophetic books often there are expressions "Day of the Lord" and "Day of the Lord" (IP 13: 6.9; Iz 13: 5; Ioyl 1:15; Ioil 2: 1,11,31; AM 5: 18.20; AV 1:15; Sof 1: 7.14; Mal 4: 5), literal translation - "Day of Yahwe" (→). In other places (IP 2:12; Iz 30: 3; Zah 14: 1 - In Russian translations, it is usually no lack of a certain article in the Jewish text) This phrase literally means "Soon Yahwe's Day." But more often in the same meaning is used by the phrase "that day" (IP 2: 11,17,20). Up the day of the Lord, the day is understood as a day or moment when God interferes with human history for the court or salvation. In some prophecies, the Day of the Lord may be connected (and may not have this connection) with the end of times.

In the speeches of the early prophets of the Holy Scriptures, in particular, Amos (AM 5:18), there is an understanding that in the people even before receiving the prophetic word, the expectation of the Day of the Lord and there were certain ideas that he would be represented. The Israeli people, unlike the Prophet, expected the Day of the Lord as a gracious event; It was assumed that the day of the Lord would be the day of the punishing court of God over the enemies of Israel, as well as the Day of Salvation of Israel and the construction of him to power over other peoples. From the rivers of the Prophet (AM 1-2) it is clearly seen that his listeners with satisfaction ate predictions about the punishing court over other peoples, and, in particular, over the Jewish kingdom, since they were subjects of the North Kingdom. It lasted until the Prophet announced a disaster for Israel, i.e. Northern Kingdom. Amos clearly challenges the opinion that the day of the Lord is light (AM 5: 18.20), because the offensive of this day did not promise anything good Israelis, who left their Lord and who had gone to the worship of the idols. A amosom-predicted darkness implies not just any disaster of local significance, but also a universal scale disaster that follows from the words of many other prophets Pz (AM 8: 9; Compare with IP 2:12 and the following; IP 24:21; Ioil 2 : 31; Mich 1: 3.4; Zah 14: 4-8). For those related to the Day of Lord's expectations, whether it is waiting for the people or foresight of the prophets - is typically just that political changes often coincide with the universal transformations (compare especially Sof 1: 14-18). The fact that there were other prophets about the Hope for the Day of the Lord's Day, and other prophets also said that the overall confidence of God's felling for the people of the Lord also dominated in South, t. e. The Jewish kingdom, until the time the prophets began to correct this delusion.

Unlike the rainbow hopes of the people, the prophets preached about the Day of the Lord as a court that will break out not only over alien peoples (AM 1: 1; Avd 1: 1; Ioyl 3: 1), but also over Israel, and over Israel with special By force (AM 2: 6-16), since the chief of Israel does not mean any mandatory mercy, it testifies only to the people of God, especially high demands (AM 3: 2) are presented. The day of the Lord will become an inevitable court (AM 5:19), and Israel will fall (AM 5: 2). The soud will comprehend all the peoples of the Earth, and not all Israel can count on pardon, but only the balance of Josephs (AM 5:15). The reason for the inevitable fall of Israel is that the Lord no longer wants to speak more to him anymore, despite the entire native of the people according to God's word (AM 8: 11-14). Like Amosu, Isaiah also preaches the day of the Lord to the people of the Southern Kingdom as a court over him for self-addiction (IP 2: 6-22). The announcement of the Day of the Lord, like the day of the angry court of God over His people, is also present in the prophecy of Sofony (Sof 1).

Along with the prophetic subsistence of the Day of the Lord as the day of the punishing court in the voyage contained and the news of salvation (Ioil 2: 28-32; AM 9:11; Avd 1:17 - Avd 1:21). The destruction of Jerusalem in 586 to R.Kh. Retrospectively viewed by the late prophets, as the accomplishment of the Day of the Lord (crying 1:21; Iz 34:12; here this day, which has already passed, is indicated by the same expression as in Joil 2: 2 and Sof 1:15 - "Cloud Day and gloomy "), although Ioil and sophonia wrote about the day of the Lord as a day of the future; But now is expected to interfere with God for the future salvation and restoration of Jerusalem. The day of the Lord must bring with him protection (ZA 12), purification (Mal 3: 2), ablution from sin (za 13: 1 and the following), the outpouring of the Spirit of Grace and Dealion (Zah 12:10), Irrigation of live waters (ZAh 14 :eight ). The overall sign of all these prophecies is: predicted salvation in the day of the Lord will be the death of the people of God, before that the punishment court. This prophetic message is radically different from the hope of the people. How strong in the prophecies about the coming court the idea of \u200b\u200bsalvation, with a special force shown in Joil 2: 28-32 and

; ; ; ; ; ), Assault. per. - "Day of Yahwe" (⇒ the names of God). In other places (;; - in Russian translations, it is usually no lack of determined. Articles in Heb. Text) This phrase literally means "Soon Yahwe's Day." But more often in the same meaning is used by the phrase "that day" (). Under DG The day is understood as a day or moment when interferes in a human. History for trial or salvation. In some prophecies, D.G. It may be connected (and may not have this connection) with the end of times.

II. Day of the Lord in the expectations of the people

In the speeches of the early prophets of holy. Scriptures, in private. At Amos (), an understanding is manifested that in the people even before receiving a prophetic. Words lived Waiting for D.G. and existed defined. Performances that he will represent himself. I spoke. People, unlike the Prophet, expected D.G. as a gracious event; It was assumed that D.G. It will be the day of the punishing court of God over the enemies of Israel, as well as the Day of Salvation of Israel and the construction of him to power over other peoples. From the rivers of the prophet () it is clearly seen that his listeners with satisfaction ate predictions about the punishment court over other peoples, and, in private., Above the Jewish kingdom, since they were subjects of the North Kingdom. It lasted until the Prophet announced a disaster for Israel, i.e. Northern Kingdom. AM clearly challenges the opinion that D.G. - This is the light (), because the offensive of this day did not promise anything good Israelis, who left their Lord and who indulged worshiping idols. Amosomed Darkness implies not just some disaster of local significance, but also a universal scale catastrophe, which follows from the words of many other prophets vz (cf. and next;;;;;). For related to DG Expectations - whether it is waiting for the people or foresight of the prophets - typically just that politicic. Changes often coincide with universal transformations (Wed especially). The fact that about the hope of DG, as something familiar to the people, besides Amos, also said other prophets, indicates that the overall confidence in the fellowship of God's character D.G. also dominated in southern, i.e. The Jewish kingdom, until the time the prophets began to correct this delusion.

III. Day of the Lord in the preaching of the court from the prophets

Unlike the rainbow hopes of the people, the prophets preached about D.G. As about the court, which will be broken down not only over alien peoples (;), but also over Israel, and over Israel with a special force (), since the chief of Israel does not mean obliged. His mercy, she testifies only to the fact that there are particularly high demands () to the people of God. D.G. It will become an inevitable court (), and Israel will fall. The court will suffer all the peoples of the Earth, and not all Israel can count on pardon, but only the balance of Josephs. The reason for the inevitable fall of Israel is that the Lord no longer wants to speak more to him anymore, despite the all the longing of the people according to God (). Like Amos, Isaiah also preaches D.G. The people of the Southern Kingdom as a court over him for arrogance (). The announcement of D.G., as the day of the angry court of God over his people, is also present in the prophecy of Sophonia ().

IV. Day of the Lord in the preaching of the prophets about salvation

Along with the prophetic announcement of D.G. As the day of the punishing court in the vz contains and the news of salvation (;; -). Destruction of Jerusalem in 586 to R.Kh. Retrospectively viewed by the late prophets, as the accomplishment of D.G. (

Day of the Lord

An indication of a relatively later writing of the message can be found in the fact that some Christians must have become impatient, waiting for the second coming, which seemed to be infinitely deprived. The author of the Second Message of Peter believes that he must show all ingenuity to explain the prolonged delay after promising by Paul immediate coming. He explains:

2 Peter., 3: 8-9. ... The Lord has one day, like a thousand years, and a thousand years old as one day. The Lord does not slow down by the execution of promise, as some worship that he is slow; But long-suffering us, not wanting to die, but that everyone came to repentance.

Ps., 89: 5. For you have one hundred years old, like a day yesterday, when he passed ...

In other words, the author claims that, although the second coming and inevitably (since so many authoritative speakers said so much), this may mean immediate execution from the point of view during the time of God, and not from the point of view of a person. And it will come:

2 Peter., 3: 10. The day of the Lord, how to get at night ...