Lexical Summary deipnon: Supper, dinner, banquet Original Word: δεῖπνον Strong's Exhaustive Concordance supper. From the same as dapane; dinner, i.e. The chief meal (usually in the evening) -- feast, supper. see GREEK dapane NAS Exhaustive Concordance Word Originfrom the same as dapané Definition dinner, supper NASB Translation banquet (1), banquets (3), dinner (4), supper (8). Thayer's Greek Lexicon STRONGS NT 1173: δεῖπνονδεῖπνον, δείπνου, τό, and according to a rare and late form ὁ δεῖπνος in Luke 14:16 Lachmann (cf. Tdf. on Revelation 19:9, 17, also Winers Grammar, 65 (64); on the derivation cf. δαπάνη) (in Homer the morning meal or breakfast, cf. Passow (more fully Liddell and Scott) under the word; this the Greeks afterward call τό ἄριστον which see (and references there), designating as τό δεῖπνον the evening meal or supper); 1. supper, especially a formal meal usually held at evening: Luke 14:17, 24; John 13:2, 4; John 21:20; plural: Matthew 23:6; Mark 12:39; Luke (Luke 11:43 Lachmann in brackets); Luke 20:46; used of the Messiah's feast, symbolizing salvation in the kingdom of heaven: Revelation 19:9, 17; κυριακόν δεῖπνον (see κυριακός, 1), 1 Corinthians 11:20; ποιεῖν δεῖπνον, Luke 14:12 (ἄριστον ἤ δεῖπνον); Luke 14:16 (Daniel 5:1 (Theod.)); with the addition τίνι, Mark 6:21; John 12:2. 2. universally, food taken at evening: 1 Corinthians 11:21. In the Greco-Roman world the principal meal of the day was the evening supper, a relaxed occasion marked by extended conversation and the reinforcement of social bonds. First-century Jewish custom largely mirrored this pattern, so the word translated “supper,” “dinner,” or “banquet” became a familiar image for fellowship, status, and covenant. Social Honor and Rebuke in the Synoptics Matthew 23:6, Mark 12:39, and Luke 20:46 record Jesus’ censure of religious leaders who coveted “the chief seats in the synagogues and the places of honor at banquets.” Their pursuit of status at the deipnon exposed a heart contrary to the servant-king they claimed to represent. In sharp contrast, Luke 14:12-14 exhorts hospitality toward “the poor, the crippled, the lame, the blind,” promising that such generosity “will be repaid at the resurrection of the righteous.” The parable that follows (Luke 14:16-24) portrays God’s open invitation to His great banquet; those who spurn it on trivial pretexts forfeit their place, revealing that neglect of grace is self-exclusion. Royal Feasting and Worldly Power Mark 6:21 depicts Herod Antipas’ birthday banquet, a scene of decadence culminating in John the Baptist’s execution. The courtly supper contrasts starkly with the Messianic banquet, warning that the misuse of power around the table can advance murderous ends rather than righteousness. Table Fellowship and Intimacy in John John 12:2 presents a supper given in Jesus’ honor at Bethany where Martha served, Lazarus reclined, and Mary anointed the Lord, foreshadowing burial yet affirming resurrection life. John 13:2–4 situates the foot-washing “during supper,” emphasizing that the Master “laid aside His outer garments” to assume a slave’s role. In John 21:20 the beloved disciple is identified as the one who had reclined “at the supper” next to Jesus, underscoring the relational nearness available to believers. From Passover Meal to Lord’s Supper In 1 Corinthians 11:20-21 Paul addresses abuses at the congregational meal: “When you come together, it is not the Lord’s supper you eat. For as you eat, each one proceeds with his own supper.” The apostle redirects the church from self-indulgence to Christ-centered remembrance, rooting communion in the historic Passion and in the shared life of the body. The corrective teaches that true participation requires both discerning the Lord’s sacrifice and honoring fellow believers. The Eschatological Banquet Revelation 19:9 proclaims, “Blessed are those who are invited to the wedding supper of the Lamb,” a climactic celebration uniting redeemed humanity with Christ. In Revelation 19:17 an angel summons “all the birds flying overhead” to a contrasting supper of judgment on God’s enemies. The two feasts present the final, irreversible division between those who feast with the Lamb and those consumed in retribution. Ministry Implications 1. Hospitality: Followers of Christ extend table fellowship beyond social equals, mirroring divine grace. Theological Synthesis Throughout Scripture the deipnon moves from everyday custom to redemptive symbol. It exposes pride, celebrates intimacy with Jesus, shapes ecclesial practice, and heralds the ultimate union of Christ and His church. The recurring image of supper invites believers to evaluate their hearts, cultivate generous community, and live expectantly for the Lamb’s wedding feast. Englishman's Concordance Matthew 23:6 N-DNPGRK: ἐν τοῖς δείπνοις καὶ τὰς NAS: the place of honor at banquets and the chief seats KJV: at feasts, and INT: at the banquets and the Mark 6:21 N-ANS Mark 12:39 N-DNP Luke 14:12 N-ANS Luke 14:16 N-ANS Luke 14:17 N-GNS Luke 14:24 N-GNS Luke 20:46 N-DNP John 12:2 N-ANS John 13:2 N-GNS John 13:4 N-GNS John 21:20 N-DNS 1 Corinthians 11:20 N-ANS 1 Corinthians 11:21 N-ANS Revelation 19:9 N-ANS Revelation 19:17 N-ANS Strong's Greek 1173 |
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