### Core Meaning & Semantic Range
The Greek adjective κυριακός (kyriakós), Strong's number `{{G2960}}`, is derived directly from the noun κύριος (kyrios), `{{G2962}}`, meaning "Lord," "master," or "owner." The suffix "-akos" functions to denote belonging, pertaining to, or characteristic of. Therefore, κυριακός fundamentally means "belonging to the Lord," "of the Lord," or "the Lord's." Its semantic range is narrow but potent, signifying divine ownership, dedication, or association with the ultimate Master. The base definition explicitly notes its application to both "Jehovah or Jesus," though its New Testament occurrences exclusively pertain to Christ.
### Biblical Occurrences & Contextual Analysis
The term κυριακός appears only twice in the New Testament, yet each instance carries profound theological weight:
1. **[[1 Corinthians 11:20]] - "the Lord's Supper" (κυριακὸν δεῖπνον):** Paul uses this phrase to describe the central communal meal of the early Christian church. The designation "Lord's" emphasizes that this meal is not merely a human invention or a common gathering; it belongs to Christ, was instituted by Him, and commemorates His sacrificial death and resurrection. The context of [[1 Corinthians 11:17-34]] reveals Paul's concern over the Corinthian church's irreverent and divisive practices during this sacred meal. Their failure to discern "the Lord's body" (both Christ's crucified body and the unified body of believers) demonstrated a profound misunderstanding of what it meant for the Supper to be "the Lord's." It underscores Christ's ownership and the sacred nature of the observance.
2. **[[Revelation 1:10]] - "the Lord's Day" (ἐν τῇ κυριακῇ ἡμέρᾳ):** John states that he was "in the Spirit on the Lord's Day" when he received his apocalyptic vision. While the phrase itself does not explicitly define the day, early Christian tradition and consistent patristic witness strongly identify "the Lord's Day" with the first day of the week, Sunday, commemorating Christ's resurrection. This day was set apart by early Christians for worship and gathering, distinguishing it from the Jewish Sabbath. The term "Lord's Day" thus signifies a day consecrated to the resurrected Christ, a time of special divine encounter and revelation, as exemplified by John's experience.
### Related Words & Concepts
The most direct and foundational related word is `{{G2962}}` (κύριος, kyrios), "Lord." Understanding the multifaceted meaning of `{{G2962}}`—ranging from a respectful address to a divine title affirming deity and ultimate authority—is essential for grasping the depth of `{{G2960}}`.
Other related concepts include:
* **Ownership and Authority:** The very essence of "belonging to the Lord" implies His ultimate claim and sovereign rule over that which is designated as "His."
* **Consecration and Holiness:** Things "of the Lord" are set apart for sacred use and purpose, distinct from the common or profane. This links to terms like `{{G40}}` (ἅγιος, hagios, "holy, set apart") and `{{G2416}}` (ἱερός, hieros, "sacred").
* **Divine Institution:** Both the Lord's Supper and the Lord's Day are rooted in divine command or historical divine acts (Christ's institution of the Supper, His resurrection on the first day), rather than being mere human customs.
* **Worship and Remembrance:** The "Lord's Supper" is a primary act of worship and remembrance of Christ's sacrifice, while the "Lord's Day" is the primary day of Christian corporate worship and remembrance of His triumph.
### Theological Significance
The theological significance of κυριακός is profound, highlighting key aspects of Christian faith and practice:
1. **Christocentricity:** Both occurrences unequivocally point to Jesus Christ. The "Lord's Supper" is a perpetual memorial of His atoning death and a foretaste of His return, while the "Lord's Day" celebrates His resurrection and anticipates His final victory. This emphasizes that Christian life, worship, and identity are fundamentally centered on Christ.
2. **Divine Authority and Ownership:** The term asserts divine ownership over specific practices and times. The Supper is not merely a meal; it is *His* meal, demanding reverence and proper participation. The Day is not merely a calendar day; it is *His* Day, set apart for His purposes. This underscores God's sovereignty and His claim on all aspects of human existence, including time and communal practices.
3. **Community Identity and Practice:** The "Lord's Supper" defines the community of believers as those who partake in Christ, signifying their unity and common life in Him. The "Lord's Day" marks the distinct rhythm of Christian worship and communal gathering, distinguishing the church from the world and from other religious traditions. These are not optional but integral to Christian corporate life.
4. **Eschatological Dimension:** The "Lord's Supper" carries an eschatological hope, looking forward to Christ's return (e.g., [[1 Corinthians 11:26]]). The "Lord's Day" in [[Revelation 1:10]] is a day of revelation, perhaps hinting at the ultimate "Day of the Lord" `{{H3117}}` `{{H3068}}`, when Christ's full Lordship will be universally acknowledged.
### Summary
The Greek adjective κυριακός (kyriakós), `{{G2960}}`, though appearing only twice in the New Testament, is a term of immense theological significance. Derived from `{{G2962}}` (κύριος, "Lord"), it precisely means "belonging to the Lord" or "the Lord's." Its two occurrences—the "Lord's Supper" in [[1 Corinthians 11:20]] and the "Lord's Day" in [[Revelation 1:10]]—exclusively refer to Christ, underscoring His supreme ownership and authority. This term highlights the Christocentric nature of Christian worship and identity, asserting that certain practices and times are divinely instituted and consecrated to the resurrected Lord. It calls believers to a profound reverence for that which is designated as "the Lord's," recognizing its sacredness, divine origin, and inherent connection to Christ's ongoing work and ultimate triumph.