The Lord's Day and the Lord's Supper
The particular word for “Lord” used in Revelation 1:10 is not the general root of “Lord” that is the common way of referring to Jesus Christ in the New Testament; the term for “Lord” here, while it's not the general word κύριος, is the derivative possessive κυριακῇ, and it is not a hapax legomenon in the New Testament: it's the whole phrase that's a hapax. Therefore, as a phrase, “the Lord’s Day” must be examined as a hapax legomenon, but the word κυριακῇ is used in one other place in the New Testament: in reference to the Lord's Supper (1 Cor 11:20). Now this parallel usage of terminology regarding “the Lord's Supper” and “the Lord's Day” suggests that, like the Lord’s Supper, the Lord’s Day is a Christian ordinance of some kind. This line of reasoning leads John Murray to conclude:
The two pivotal events in this accomplishment [of redemption] are the death and resurrection of Christ and the two memorial ordinances of the New Testament institution are the Lord’s Supper and the Lord’s Day, the one memorializing Jesus’ death and the other his resurrection.
 It's clear in the context that “Lord” refers to Jesus Christ.
Waldron, “’Saturday or Sunday (Part 4).”
 Murray, Romans, 258. Concerning the phrase κυριακῇ ἡμέρᾳ [in Rev 1:10] BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s… κ. ἡμέρᾳ the Lord’s Day (Kephal. I 192, 1; 193, 31…) i.e., certainly Sunday (so in Mod. Gk…) Rv 1:10 (WStott, NTS 12, ’65, 70-75).” Cited from The NET Bible [on-line]; accessed 14 July 2010; available from http://net.bible.org/bible.php?book=Rev&chapter=1; Internet.
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