This cannot be separated from Messiah’s day. It is often characterised by judgement: "A day of darkness and of gloominess, a day of clouds and of thick darkness . . . . the day of the Lord is great and very terrible." Joe 2:2; Joe 2:11; Joe 2:31; Mal 4:1. "The day of the Lord so cometh as a thief in the night; for when they shall say, Peace and safety; then sudden destruction cometh upon them." 1Th 5:2-3. "The day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up." 2Pe 3:10. This scene is followed by ’THE DAY OF GOD’ in 2Pe 3:12, which ushers in the new heavens and the new earth.
It is important to keep the ’day’ quite distinct from the coming of the Lord to fetch His saints; for many have misapplied the term, and it has been constantly asserted that the Second Epistle to the Thessalonians was written to show the saints that it was wrong to be expecting the return of the Lord; whereas the fact is they thought the day of the Lord had come (though the First Epistle keeps the two things quite distinct: compare 1Th 4:13-18 with 1Th 5:1-4), and this could not come until Antichrist was revealed. There will be judgements before the millennium, and there will be judgements after the millennium, so that we may regard the Day of the Lord as extending through the millennium: it will be ’the Lord’s’ day in contrast to ’man’s’ day.
How The Day Of The LORD Will Come
Isa_13:6-9; 1Th_5:1-4; 2Pe_3:10-12.
The Coming Day Of The LORD
Isa_13:6-9; Joe_3:13-14; Oba_1:15; Zec_14:1; Mal_4:1.
What Is Kept In Store For The Day Of Judgment
2Pe_3:5-7.
What Shall Come To Pass Before The Day Of The LORD
Joe_2:27-32; Act_2:17-22.
What Shall Come To Pass In The Day Of The LORD
Psa_110:5-7; Isa_2:10-21; Isa_13:6-16; Isa_34:1-4; Isa_63:3-6; Jer_25:30-38; Joe_3:1-16; Zep_1:14-18; Zep_3:8; Zec_14:1-21; Mal_4:1-3; 1Th_5:1-3; 2Pe_3:10-12; Rev_6:1-17; Rev_14:15-20; Rev_16:12-21.
What Shall Not Profit In The Day Of The Lord’s Wrath
Pro_11:4; Zep_1:18.
Who The Day Of The LORD Shall Be Upon
Isa_2:12-17; Isa_13:9-11; Oba_1:15-16; Zep_2:1-2; Mal_4:1-3; Mat_10:5-15; Mar_6:7-11; 2Pe_2:9.
Who The Day Of The LORD Shall Not Be Upon
Zep_2:3.
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):
By: Emil G. Hirsch
An essential factor in the prophetic doctrine of divine judgment at the end of time (see Eschatology), generally, though not always, involving both punishment and blessing. It is identical with "that day" (
: Isa. xvii. 7, xxx. 23, xxxviii. 5; Hos. ii. 18; Micah ii. 4, v. 10; Zech. ix. 16; xiv. 4, 6, 9), "those days" (Joel iii.1), "that time" (
: Jer. xxxi. 1, R. V.; xxx. 25, Hebr.; Zeph. iii. 19, 20), or simply "the day" (Ezek. vii. 10), or "the time." On the supposition that Genesis reflects the nation's earliest hopes—denied by the critical schools—the promises given to the Patriarchs of ultimate blessings upon Israel and, through Israel, upon mankind (Gen. xii. 2, 3; xvii. 2, 4, 5, 6; xxvi. 3, 4; xxvii. 29; xxxii. 12), may be taken for the primitive germ of the idea. The original conception was probably that of the day on which Yhwh manifests Himself as the wielder of thunder and lightning, as the devastator who shatters the powers opposing Him; and this was in historical times transformed into the day when He would smite Israel's foes (compare Isa. xiii. 6; Ezek. xxx. 3). But in the eighth century B.C. Amos is found sounding a decided warning against his people's expectation that simply because they are Yhwh's people the "day of Yhwh" will bring requitement on Israel's enemies alone. It will be an occasion of visiting wrong-doing both within and without Israel. "I will cause the sun to go down at noon, and I will darken the earth in the clear day" (Amos v. 18; viii. 9).
In Amos the punitive aspect of "the day" is dominant; ix. 8-15 is held to be exilic by most modern commentators; but see Driver, "Joel and Amos," pp. 119-123 (Amos iii. 2, v. 18, viii. 9). The day is "darkness and not light" (v. 18). Amos'contemporary Hosea does not use the phrase, but he expresses the idea of a judgment to come along lines identical with those found in Amos (Hosea x. 8, xiii. 16). Isaiah, too, strikes in the main the note of gloom. Israel and Judah both feel the weight of divine wrath provoked by their unrighteousness (Isa. i. 10-17, 21-26; ii. 19-21; iii. 1-15; v. 8-24). But this will show Yhwh's power. He will be exalted (ii. 11-17). The judgment cometh suddenly with earthquakes and thunder and tempest and whirlwind and the flame of a devouring fire (xxix. 6). Still through this terrible process, like the purifying of silver, the nation will be restored on a basis of righteousness (i. 24-26). Isaiah's horizon is national. The foreign nations, too, will be judged, but only in relation to Israel. The kingdom is Israel's alone (this is on the theory that the Messianic passages, except Isa. i. 24-26, are of a later age; see Cheyne, Duhm, Hackmann, G. A. Smith, and others; Hastings, "Dict. Bible," ii. 488). Micah, too, emphasizes the doom of Jerusalem as the feature of the endtime (iii. 12).
In the latter half of the seventh century B.C. (Nahum, Habakkuk, and Zephaniah) the idea that "that day" will see the punishment of wicked Assyria in behalf of righteous Israel finds expression. This view thus contains a new ethical element; it is not, as formerly in the popular conception (see above), the natural relation of Israel and Yhwh that brings wrath upon Israel's enemies, but it is because Israel is righteous (
and Assyria, or non-Israel, is wicked (
; Hab. i. 4, 13). Judgment and consequent destruction fall on the "Gentiles," not on Israel. There is here the first intimation of a world-judgment in connection with "the day," an aspect that becomes thenceforth more and more prominently emphasized. Zephaniah, indeed, puts it strongly, but with the significant addition that a righteous remnant of Israel will survive the day ("judgment" on Jerusalem—i. 8-13; on Philistia, Ethiopia, Assyria—ii. 1-6; "on the nations"—iii. 8; on the earth's inhabitants—i. 2, 3). The day of Yhwh is a day of trouble, distress, and desolation; of supernatural terrors and of darkness and thick darkness (i. 14-18). The assembled nations are destroyed by Yhwh's, anger (iii. 8). The enemies of Israel who are to be punished are, in Zephaniah's conception, no longer definite peoples, as they were for Isaiah (see above); they are the 
generally, and the instruments of God's punitive power are a mysterious if not mythical people—the "invited guests"of Yhwh (
, i. 7).
During the Exile.
In the Exile the conception underwent further amplifications. Judgment is held to deal with individuals. As a result a righteous congregation (not nation) was to emerge to form the nucleus of the Messianic kingdom. This kingdom was to have its prelude in the day of Yhwh, meting out individual retribution (Jer. i. 11-16; xxiii. 7, 8; xxiv. 5, 6; xxv. 15-24, 27-33; xxxvi. 6-10), which will lead to change of heart (xxiv. 7; compare xxxii. 39); a new heart and a new covenant (xxxi. 33, 34). The blessings of the new conditions will be participated in by the nations (iii. 17; xii. 14, 15; xvi. 19). Only the impenitent will be destroyed (xii. 16, 17).
Ezekiel's vision enlarges on details. A universal uprising of the nations under GOG is one of the incidents (compare Ezek. xxxviii., xxxix.; Zeph. i. 7). With this the climax in the development of the idea of the day of Yhwh seems to have been reached. Henceforth the thought of judgment (= day of Yhwh) disappears almost entirely, and is succeeded by a universal Messianic kingdom, preceded not by a day of wrath, but by the missionary zeal of righteous Israel and the spontaneous conversion of the nations (see Messiah).
After the Exile.
Of the post-exilic prophets only Malachi lays great stress on the element of judgment. The Temple is central to his religious construction. To it Yhwh will come suddenly, but a messenger will prepare for His coming for judgment. Before that "great and dreadful day" Elijah will "turn the heart of the fathers to the children, and the heart of the children to their fathers" (Mal. iv. 23, 24 [A. V. 5, 6]). This judgment (in Hag. ii. 21-23, it is destructive for the nations) is only on Israel (ib. ii. 17; Mal. iii. 3, 5, 13 et seq.). The day "burns as a furnace"; it destroys "all the proud and the workers of iniquity."
In apocalyptic writings, however, the day ofYhwh reappears. Joel (400 B.C.) reverts to it. The valley of Jehoshaphat is the place of judgment. The nations are gathered, judged, and annihilated (Joel iii. 1, 2, 12). Yhwh is Israel's defender (iii. 2). Israel is justified, but it is Israel purified (ii. 25-27, 28, 29; iii. 16, 17). Before "the day" all Israel is filled with the spirit of God (ii. 28, 29). Nature announces its approach (ii. 30, 31). As in Joel, so in all apocalyptic visions the idea is prominent that the day of Yhwh (= of judgment) marks evil's culmination, but that Israel and the righteous will be supernaturally helped in their greatest need. Faintly foreshadowed in Ezekiel, this thought is reproduced in various ways, until in Daniel (vii. 9, 11, 12, 21, 22; xii. 1) it finds typical expression, and is a dominant factor in Jewish apocalyptic writings and Talmudic eschatology (see Apocalyptic Literature, s.v. Book of Enoch; Daniel; Day of Judgment; Eschatology).
Regarding the name "Day of the Lord" given by Christianity to Sunday, see Didascalia; Resurrection, from the Dead; Sunday. Regarding the Talmudic day of God in the sense of "millennium," See Millennium.
Bibliography:
The commentaries to the prophetical passages quoted: R. H. Charles, A Critical History of the Doctrine of a Future Life, London, 1899;
Smith, The Day of the Lord, in American Journal of Theology, 1900.
DAY OF THE LORD.—The day in which Jehovah was expected to punish sinful Hebrews and the enemies of Israel, and to establish at least the righteous remnant of His people in political supremacy. The Hebrews believed implicitly that their God Jehovah was certain to defeat all rivals. Before Amos this view had not reached a definite eschatology, and probably involved only a general expectation of the triumph of Israel and Israel’s God. With Amos, however, the conception of punishment became less ethnic and more moral. The sins of Israel itself deserved punishment, and Amos declared that the luxury of the nation, with all its economic oppression, had grown hateful to Jehovah, and unless abandoned would bring fearful punishment (Amo 2:6-8; Amo 3:9-15; Amo 5:10-13; Amo 6:4-8). The righteousness of Jehovah demanded that the sins of His people as well as those of the heathen should be punished. After Amos the thought of an awful day of Divine punishment was extended from Israel to a world of sinners. According to Zephaniah (Amo 1:2-15, Amo 2:4-15), punishment was now to come upon all wicked persons, both Jews and Gentiles, because of wrong. So, too, the unknown prophet who wrote under the name of Malachi. Ezekiel (Eze 30:2 f., Eze 34:12, Eze 39:8 f.), however, reverted to the same national thought of a ‘day of battle,’ in which Jehovah would conquer all Israel’s foes; and to some extent this same national idea is represented by Joel (Joe 2:18-27). With the later prophets there is to be seen an element of reconstruction as well as punishment in Jehovah’s action. Sinners, whether Jews or Gentiles, are to be punished, but a pious remnant is to be saved, the beginnings of a new Israel.
It is clear that this conception of a great Day of Jehovah underlies much of the Messianic expectation of apocryphal literature. The establishment of a remnant of a pious Israel was the germ of the hope of the Messianic kingdom; and the Day of Jehovah itself became the Day of Judgment, which figures so largely in both Jewish and Christian Messianism. It fact, it is not too much to say that the eschatology of Judaism is really a development of the implications of the prophetic teaching as to the Day of Jehovah.
Shailer Mathews.
See Eschatology.
Israelites of Old Testament times looked for the day when God would intervene in the affairs of the world, righting the wrongs and establishing his just rule on the earth. They called this divine intervention the day of the Lord (Isa 2:12-19; Isa 13:6; Isa 13:9; Zep 1:14-16; Zec 14:9).
Earlier ‘days of the Lord’
Although the day of the Lord was usually considered to be something terrifying, Israelites often looked forward to it. The reason for this was that they believed that God would punish Israel’s enemies and bring in Israel’s golden age (Jer 46:10; Zep 3:16-20). They failed to realize, however, that in that day God would punish all sinners, Israelites included, and save all the faithful, regardless of national or social status (Joe 2:30-32; Amo 5:18; Mal 3:1-4; Mal 4:1-3).
Any catastrophic judgment, such as a flood, earthquake, locust plague, famine or war, could be called a day of the Lord (Joe 1:15-16; Joe 2:1-2; Joe 2:11). But such a catastrophe was only a forerunner (and at the same time a guarantee) of the great and final day of the Lord (Joe 2:30-32; Joe 3:14-18).
Jesus Christ’s first coming was, in a sense, a day of the Lord, for through Christ God intervened in the affairs of the world to conquer Satan, deal with sin and proclaim his kingdom (Mat 3:11-12; Mat 4:14-17; Act 2:16-21; see KINGDOM OF GOD). The ‘last days’ had begun (Act 2:17; 1Co 10:11; 2Ti 3:1; Heb 1:2; 1Pe 1:20; 1Jn 2:18). They will reach their climax when Christ returns at the end of the age to purge the world of sin and bring his kingdom to its victorious completion (Isa 2:2-4; Mat 24:29-31; Mat 25:31-32; 2Pe 3:3-4; 2Pe 3:10).
The final great ‘day of the Lord’
Christ’s people have always suffered persecution, but before the final great day of the Lord that persecution will become more severe (Mat 24:5-14; Joh 16:33; 2Th 1:5-12; see PERSECUTION). The spirit of antichrist, which has always been in the world, will express itself in a final great rebellion against God. There will be all sorts of pressures, both subtle and open, to force Christians to abandon their faith in Christ (Mat 24:15-24; 2Th 2:1-7; 1Jn 2:18; see ANTICHRIST).
In a series of devastating judgments, God will pour out his wrath upon a rebellious world (2Th 1:8; Rev 6:17; Rev 14:9-11; Rev 16:2). God will not pour out his wrath upon his own people; on the contrary he will protect them from it (Rev 7:1-3; Rev 9:4; cf. Rom 5:9; 1Th 1:10; 1Th 5:9). But the rebels, instead of turning to God in repentance, will hate him and persecute his people even more (Rev 9:18; Rev 9:20-21; Rev 11:7-10; Rev 12:17; Rev 16:9; Rev 16:21). The persecution will be so bitter that, for the sake of his people, God will shorten the day of his wrath. Although some believers will be killed for their faith in Christ, as far as God is concerned not one will be lost (Rev 6:9-11; Rev 12:11-12; Rev 20:4; cf. Mat 24:22; Luk 21:16-18).
Christ’s return will be a day of judgment that will result in a separation between the wicked and the righteous. For one it will be a day of wrath, for the other a day of salvation (Mat 24:36-41; Mat 25:32; Mat 25:46; Luk 21:27-28; Act 24:15; Rom 2:5; Php 1:6; Php 1:10; 1Th 4:16-18; 2Th 1:5-8; Rev 22:12-15; see JUDGMENT; RESURRECTION).
In every era the circumstances of Christians vary from nation to nation. Christians in any place at any time could belong to the last generation of humanity as we know it. Therefore, the Bible urges Christians of all nations and eras to be alert and ready at all times for the onset of the final day of the Lord and the return of Christ (Mat 24:42-44; Mar 13:32-37; 1Th 5:2-6; 2Pe 3:10-12).
However, no one knows when the end of the age will come, and Christians should not behave foolishly by thinking the world is about to come to an end (Mat 24:36; 2Th 2:1-2; 2Th 3:11-12). They must carry on with life normally, making long-term plans where necessary, yet remembering that God may intervene at any time (Luk 19:11-27; Act 1:6-8; 1Co 15:5-7; Php 1:9-10; 1Th 5:6; 1Th 5:11; 1Th 5:14).
“Day of the Lord” is expression used by Old Testament prophets to describe a time when God will intervene in history, mainly for judgment. So, “the day of the Lord” is also called “the Day of the LORD’s anger” in Zephaniah 2:2. This expression appears in the writings of the prophet Amos, who lived during the eighth century BC.
The Day of the Lord in the Old Testament
Sometimes “the day of the Lord” means a time when God judged people in the past (Lamentations 2:22). More often, it means a judgment that would happen soon (Joel 2:1–11). But in the fullest sense, the term points to God’s final judgment of the world (Joel 3:14–21; Malachi 4:5).
Sometimes a prophecy speaks about both a near event and the end times. The near judgment gives a preview of the final day of the Lord. Isaiah’s prophecy against Babylon is one example (Isaiah 13:5–10). Jesus used events from that prophecy, along with other prophecies, to teach about his second coming (Mark 13:24–37).
Joel’s prophecy about the day of the Lord is another example (Joel 1:15–2:11). At first, Joel spoke about God’s judgment on Israel through a locust plague. But that judgment also pointed forward to a final day of the Lord far beyond Joel’s time (Joel 2:14–17, 31). The day of the Lord did not end with the Holy Spirit coming at Pentecost. Joel had said that this would happen (Joel 2:28–32; Acts 2:16–21; Revelation 6:12–13). In the New Testament, the term refers only to the end times.
The Bible describes the final day of the Lord as a day of gloom, darkness, and judgment. God’s judgment is often described with signs in nature. These signs include the sun, moon, and stars becoming dark (Isaiah 13:10; Joel 2:31; 3:15; Matthew 24:29; Revelation 6:12). God will judge the nations because they rebelled against his chosen people and his anointed king (Joel 3:19; compare Psalm 2). Israel is warned not to long for that day. It will also include judgment against Israel, God’s chosen nation (Amos 5:18–20).
But the prophets also promise that a believing remnant (a faithful group that remains) will be saved. They will turn to the Messiah (God’s chosen king) (Joel 2:32; Zechariah 12:10). After this judgment, the future day of the Lord will be a time of blessing for Israel. God will restore his people and make them prosper again (Joel 3:18–21).
The Day of the Lord in the New Testament
The New Testament uses clearer phrases such as:
“the day of our Lord Jesus Christ” (1 Corinthians 1:8),
“the day of the Lord Jesus” (1 Corinthians 5:5; 2 Corinthians 1:14), and
“the day of Christ” (Philemon 1:10; 2:16).
These phrases are more personal and more hopeful. They point to final events that concern Christian believers. These believers will not suffer God’s wrath, which is his holy judgment against sin (1 Thessalonians 5:9).
When the day of the Lord comes, God will renew and purify the earth through judgment by fire (2 Peter 3:10–13). In Revelation, this final cleansing seems to happen after the Millennium, the 1,000-year reign of Christ (Revelation 21:1).
See also Eschatology; Last Days; Last Judgment.
Aquifer Open Bible Dictionary © 2026 Mission Mutual, an adaptation of the Tyndale Open Bible Dictionary © 2023 Tyndale House Publishers. Licensed under CC BY-SA 4.0.
The occasion of God's final intervention in human affairs to punish sin, restore the faithful of his people and establish his rule over the nations. It is linked with the Messianic hope and will be fulfilled at Jesus Christ's return. This future consummation is anticipated in historical acts of judgment and, although its time is unknown, it will be heralded and accompanied by signs and by great upheavals in nature.
The day of the LORD as a day of judgment
Of universal judgment
ISA 24:21–24:22 See also ZEP 1:14–1:18
Of judgment on the nations
ISA 13:9–13:11; JER 46:10 See also JOB 20:28–20:29; ISA 13:4–13:6 God's judgment on BabylonISA 19:16–19:17; EZK 30:3–30:4 ISA 27:1; JOL 3:12–3:14; OBA 1:15 God's judgment on Edom; ZEP 3:8; ROM 2:16; REV 6:15–6:17
Of judgment on faithless Israel
AMO 5:18–5:20 See also ISA 2:12; JOL 1:15, JOL 2:1–2:2; MAT 7:22–7:23; JHN 12:48; ROM 2:5
The day of the LORD as a day of hope
A day of restoration for God's people
JER 30:7–30:8 See also JOL 2:23–2:28
God will gather his people
ISA 11:11, ISA 27:12–27:13; ; MIC 4:6–4:7; ; MAT 24:30–24:31 parallel MRK 13:26–13:27
God will save his people
ZEP 3:14–3:20 See also ISA 4:5–4:6, ISA 26:1; JOL 2:32, JOL 3:16–3:18; OBA 1:17; ZEC 9:16–9:17
God will purify his people
ISA 4:3–4:4; ; ZEP 3:11–3:13; ; ZEC 14:20–14:21; ; MAL 4:1–4:2
God will exalt his people
OBA 1:21; ; MIC 4:8, MIC 5:8–5:9; ; REV 22:5
God will complete his saving work
PHP 1:6 The “day of Christ Jesus” is the NT equivalent to the “day of the LORD” which refers to Jesus Christ's second coming. See also DAN 12:1–12:2; JHN 6:40, JHN 11:24; 1CO 1:8; 2TI 1:12, 2TI 4:8
The siege and deliverance of Jerusalem on the day of the LORD
Nations will gather against Jerusalem
EZK 38:14–38:16; ; ZEC 14:2; ; LUK 21:20; ; REV 20:8–20:9
The LORD will fight for Jerusalem
EZK 38:18–38:23; ; ZEC 12:2–12:5, ZEC 14:3–14:5, ZEC 14:12–14:13
The establishment of God's kingdom on the day of the LORD
God's kingdom will be universal and everlasting
ZEC 14:9 See also DAN 2:44, DAN 7:13–7:14; REV 11:15
God will be the object of universal worship
ISA 19:19–19:24; ; ZEP 3:9–3:10; ; ZEC 14:16
God's rule will be centred on a restored Jerusalem
ISA 2:2–2:4 parallel MIC 4:1–4:3; ; ZEC 2:10–2:12; ; REV 22:3
The fulfilment of Messianic hope on the day of the LORD
ISA 4:2 See also ISA 11:10; JER 30:9; HOS 3:5; AMO 9:11; ZEC 9:9, ZEC 12:10
Being prepared for the day of the Lord
The day will come unexpectedly
1TH 5:2–5:3 See also MAT 24:43–24:44 parallel LUK 12:39–12:40; MRK 13:32; 2PE 3:10
The need to be ready for the day
1TH 5:4–5:8 See also EZK 13:5; ZEP 2:1–2:3; MAL 4:5; 2PE 3:11–3:12
Signs heralding the day may be discerned
MAT 24:33 parallels MRK 13:29, LUK 21:31; ; 2TH 2:3
The day of the Lord will be accompanied by signs and great upheavals in nature
ACT 2:19–2:20 See also JOL 2:30–2:31; ISA 13:9–13:10; JOL 2:10; LUK 21:11, LUK 21:25–21:26
Historical events anticipate the day of the LORD
Disaster foreshadows final judgment
ISA 5:29–5:30 Judah invaded by Assyria; ; EZK 30:10 Egypt defeated by Nebuchadnezzar; ; JOL 2:2–2:4 Israel devastated by a locust swarm; ; AMO 5:27 Israel defeated and exiled by Assyria; ; MAT 24:21 parallel MRK 13:19 Jerusalem destroyed by the Romans
Return from exile foreshadows final restoration
ISA 11:12–11:14; ; HAG 2:23; ; ZEC 3:8
Dictionary of Bible Themes © 1999 Martin H. Manser. Licensed under CC BY-SA 4.0.