x.v :22, etc.) ; xiii :27, A. V. "sir"; 1 1, ; used by a son in addressing his father (NIatt. xxi :3o, A. V. "sir") ; by citizens toward magis trates (Matt. xxvii :63, A. V. "sir") ; by anyone wishing to honor a man of distinction (Matt. viii : 2, 6, 8; XV :27 ; Mark V11:28 ; Luke V:12, etc.) ; by the disciples in saluting Jesus their teacher and master (Matt. viii :25 ; xvi :22; Luke ix :54; John xi :12, etc.). It is a title applied to the ex alted and glorified Christ (Acts x :36; Rom. xiv 8; t Cor. vii :22; viii :6; Phil. ii 5. Baal (Heb. 4.; bah'al, master), meaning domination, applied only to heathen deities, or to human relations, as husband, etc., or to one who was specially skilled in a trade or profession. (See BAAL.) 6. Some other and less important words in the original are translated "Lord" in the A. V.
They are: Shaw-leesh' (Hela. 11.,"1?1,1', Kings vii:2, 17), an officer of the third rank; rab 01, Dan. ii: to), a chief, or captain; maul-ray (rP, mas ter, Dan. ii:to), an official title; seh'ren (M), a Philistine term found in Joshua, Judges, and t Sam uel, where " the lords of the Philistines" are men tioned; rab-reb-awn' (1?-)--1, magnate), used in reference to certain Babylonish nobles (Dan. iv :36; v:t, 9, to, 23; vi:17), and .its Greek equivalent, RABBONI (which see); sar (111),a head person), title of nobility (Ezra viii:25). (Barnes, PeoP. Bib. Cyc.) LORD'S DAY (lord's da).
(1) The expression so rendered in the Author ized English Version (6, .rfi ICUpC1216 ihepg. On the Lord's Day) occurs only once in the New Testa ment, viz., in Rev. i:io, and is there unaccom panied by any other words tending to explain its meaning.
It is, however, well known that the same phrase was, in after ages of the Christian church, used to signify the first day of the week, on which the resurrection of Christ was commemorated. Hence it has been inferred that the same name was given to that day during the time of the Apostles, and was in the present instance used by St. John in this sense as referring to .an institution well known, and therefore requiring no explanation.
(2) Others, however, have held that it means simply 'the day of the Lord,' the substantive be ing merely exchanged for the adjective, as in t Cor. xi :2o, 'the Lord's Supper,' which would make it merely synonymous with 'the day of the Lord' (1 Thess. v:2). But upon the whole, the former interpretation is perhaps the more probable.
(3) We find that immediately after the Feast of Pentecost the disciples met together daily for prayer and communion (Acts ii :46) ; and this practice has been supposed by some to be im plied, at a later period, in the expressions used in Cor. xi:21.
But on one occasion afterwards we have it spe cially recorded that they 'came together on the first day of the week to break bread' (Acts xx: 7), when 'Paul preached unto them, and con tinued his speech till midnight.' It has from this last circumstance been inferred by some that the assembly commenced after sunset on the Sab bath, at which hour the first day of the week had commenced, according to the Jewish recicon ing (Jahn's Bibl. Antiq. sec. 398), which would hardly agree with the idea of a commemoration of the resurrection. The regulation addresscd to the church of Corinth (i Cor. xvi :2) with respect to charitable contributions 'on the first day of the week.' is not connected with any mention of public worship or assemblies on that day. Yet this has been inferred: and the regulation has been supposed to have a reference to the tenets of the Jewish converts, who considered it unlaw ful to touch money on the Sabbath (Vitringa, De Synagogd, translated by Bernard, pp. 75-167). In consideration for them, therefore, the Apostle directs the collection to be made on the following day, on which secular business was lawful.
(4) Thus far we cannot say-that the evidence for any particular observance of this day amounts to much ; still less does it appear what purpose or object was referred to. We find no mention of any commemoration, whether of the resurrec tion or any other event in the Apostolic records.
On these points we have no distinct testimony till a later period. The earliest, or Apostolic, Fathers, make no mention whatever of such an institution, unless we except one passage to which we shall presently refer, but which is at most a mere allusion.
(5) The well-known letter of Pliny to Trajan (about A. D. too) mentions the Christians as sembling together for worship on a stated day. 'They are accustomed to assemble on a stated day before light, and sing a hymn to Christ as a God' (Epist. x. 97).
But it is not till the time of Justin Alartyr (A. D. 14o) that we find a distinct account of the observance. IIis statement is clear and cir cumstantial, to the effect that the Christians were in the practice of assembling for public worship on the first day of the week, as being that on which the work of Creation was commenced, and on which Christ rose from the dead :—'0n Sun day we all assemble in common, since that is the first day, on which God, having changed darkness and chaos, made the world, and on the same day our Savior Jesus Christ rose front the dead' (Justin Mart. Apol. i. 67).