1 Corinthians 11:20

An Exegetical Examination of **κυριακός** in the New Testament

This exegetical study of ‘What is **κυριακός**?’ is based on a b-greek discussion from December 3, 2003. The initial inquiry concerned an article published in a scholarly journal in 1963, which addressed the question of the ‘Lord’s Day/Lord’s life’ in the writings of Ignatius. The initial correspondent recalled the author as Fritz Guy, noting that while unconvinced by Guy’s arguments, the article provided a useful array of data for those following the discussion.

The main exegetical issue that emerged from the subsequent discussion centers on the precise semantic range and contextual implications of the adjective **κυριακός** (“Lord’s,” “pertaining to the Lord”) as opposed to the more common genitive form **κυρίου** (“of the Lord”). Specifically, the discussion seeks to understand why the New Testament utilizes **κυριακός** only twice (1 Cor 11:20 and Rev 1:10) and the nuanced distinctions this adjectival form conveys in these contexts, particularly in contrast to the genitive construction. Furthermore, the etymological connection of **κυριακός** to the English word “church” is explored, along with its historical usage in differentiating terms like the “Lord’s Day” from the “Day of the Lord.”

Greek text (Nestle 1904)

1 Corinthians 11:20:

Ὅταν οὖν συνέρχησθε ἐπὶ τὸ αὐτὸ, οὐκ ἔστιν Κυριακὸν δεῖπνον φαγεῖν.

Revelation 1:10:

Ἐγενόμην ἐν Πνεύματι ἐν τῇ Κυριακῇ ἡμέρᾳ, καὶ ἤκουσα ὀπίσω μου φωνὴν μεγάλην ὡς σάλπιγγος.

• Key differences with SBLGNT (2010):
  • 1 Corinthians 11:20: The text is identical for the phrase Κυριακὸν δεῖπνον.
  • Revelation 1:10: The SBLGNT (2010) reads ἐν πνεύματι (lowercase ‘p’ for *pneuma*) instead of ἐν Πνεύματι (uppercase ‘P’ in Nestle 1904), reflecting a difference in editorial capitalization practice rather than a textual variant affecting the word κυριακῇ. The phrase ἐν τῇ κυριακῇ ἡμέρᾳ is identical.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

A review of the NA28 critical apparatus for 1 Corinthians 11:20 and Revelation 1:10 reveals no significant textual variants concerning the term κυριακός itself. Its presence in these two passages is well-attested across major manuscripts.

Lexical analysis, drawing primarily from BDAG (Bauer, Danker, Arndt, Gingrich, *A Greek-English Lexicon of the New Testament and Other Early Christian Literature*), illuminates the specific connotations of κυριακός. BDAG defines κυριακός as “pertaining to the Lord,” “the Lord’s.” It details its usage in two principal New Testament contexts:

• In 1 Corinthians 11:20, Κυριακὸν δεῖπνον refers to the “Lord’s Supper,” indicating a meal uniquely associated with and belonging to the Lord Jesus Christ.
• In Revelation 1:10, Κυριακῇ ἡμέρᾳ denotes the “Lord’s Day,” which by early Christian consensus refers to Sunday, the first day of the week, consecrated to Christ’s resurrection.

The lexicon further notes its later usage in designating a “Lord’s house” or “church building” (**κυριακόν** as a substantive), which is pivotal to the etymology of the English word “church.” While the prompt mentions Kittel (Gerhard Kittel, *Theological Dictionary of the New Testament*), for a direct lexical distinction between adjectival and genitival forms, BDAG provides a more concise and specific grammatical-semantic explication, which aligns with the initial discussion’s focus. Kittel typically offers extensive theological background for key terms, which, while valuable, may not directly address the nuanced grammatical distinction in question with the same directness as a standard lexicon for this particular point.

Translation Variants with Grammatical & Rhetorical Analysis

The central question regarding κυριακός versus the genitive κυρίου arises from the observation that both forms can express a possessive or relational idea (“Lord’s” or “of the Lord”). However, as the discussion highlights, there are subtle yet significant distinctions. Grammatically, κυριακός is a denominative adjective, formed from the noun κύριος (Lord) by the addition of the suffix –ιακός (or –ακός). This suffix, as noted by Smyth and Metzger, typically denotes a specific relation, fitness, or ability, signifying “belonging to,” “pertaining to,” or “with the characteristics of.” Examples like βασιλικός (royal), πνευματικός (spiritual), and σαρκικός (fleshly) illustrate this more specialized connection.

In contrast, the genitive case of κύριος (**κυρίου**) has a much broader semantic range, encompassing ideas of kind, source, possession, authorship, and more. While often conveying possession, it does not necessarily imply the same integral or definitional belonging as the adjective. The rhetorical effect of employing κυριακός is to create a more direct, inherent, and almost titular association with the Lord. It suggests that the noun it modifies is not merely “of the Lord” in a general sense, but *is* the “Lord’s [thing]” as a unique and established designation.

This distinction is particularly evident in the examples cited:

• Κυριακὸν δεῖπνον (1 Cor 11:20): The “Lord’s Supper” is not just “a supper of the Lord” but *the* supper uniquely designated and characterized by the Lord’s institution and purpose. It carries a strong institutional and theological weight, almost functioning as a proper noun.
• Κυριακῇ ἡμέρᾳ (Rev 1:10): The “Lord’s Day” is distinct from the prophetic “Day of the Lord” (**ἡμέρα κυρίου**) found elsewhere in the New Testament (e.g., 2 Pet 3:10; Acts 2:20). The genitive construction (**ἡμέρα κυρίου**) typically refers to a future eschatological event—the climax of the age. By using the adjective Κυριακῇ, John refers to a specific day of the week that *pertains to* or *is uniquely designated for* the Lord, differentiating it from the prophetic “Day.” This adjectival usage became a fixed expression for Sunday in early Christian tradition and continues in modern Greek. The rhetorical force of κυριακός in these instances is to signal a specific, established, and intrinsic connection, almost making the modified noun part of a recognized Christian nomenclature.

The choice of **κυριακός** thus seems deliberate, serving to imbue the **δεῖπνον** and **ἡμέρα** with a more profound and exclusive connection to Christ, setting them apart as specifically “Lordly” institutions or observances.

Conclusions and Translation Suggestions

The adjectival form **κυριακός**, though rare in the New Testament, serves a crucial function in defining specific Christian institutions and observances. It establishes an inherent and unique connection to the Lord, often implying a recognized title or designation, which goes beyond the broader relational sense conveyed by the genitive **κυρίου**. This distinction aids in precise theological understanding and avoids potential ambiguities, particularly when differentiating between “the Lord’s Day” (Sunday) and “the Day of the Lord” (eschatological event).

Based on this analysis, the following translation suggestions for the relevant passages are offered:

1. 1 Corinthians 11:20: “Therefore, when you gather together, it is not possible to eat a Supper uniquely designated as the Lord’s.”
   This translation emphasizes the specific, definitional quality of the meal as belonging to and characterized by the Lord, rather than merely “a supper of the Lord” that could be interpreted more broadly.
2. Revelation 1:10: “I was in the Spirit on the Day consecrated to the Lord, and I heard behind me a loud voice like a trumpet.”
   This rendering highlights the special dedication and established nature of the day as distinctively “the Lord’s,” avoiding potential confusion with the eschatological “Day of the Lord.”
3. Revelation 1:10 (Alternative, for clarity of historical context): “I was in the Spirit on Sunday, the Lord’s own day, and I heard behind me a loud voice like a trumpet.”
   While “Sunday” is an interpretative gloss, this option provides immediate clarity for a modern audience regarding the specific day referenced, based on consistent early Christian testimony and linguistic development, while still acknowledging its fundamental identity as the Lord’s.