Lexical Summary episitismos: Provision, supply of food Original Word: ἐπισιτισμός Strong's Exhaustive Concordance food, provisions From a compound of epi and a derivative of sitos; a provisioning, i.e. (concretely) food -- victuals. see GREEK epi see GREEK sitos NAS Exhaustive Concordance Word Originfrom episitizomai (to supply with provisions) Definition provisions NASB Translation something to eat (1). Thayer's Greek Lexicon STRONGS NT 1979: ἐπισιτισμόςἐπισιτισμός, ἐπισιτισμοῦ, ὁ (ἐπιστίζομαι to provision oneself); 1. a foraging, providing food (Xenophon, Plutarch, others). 2. supplies, provisions, food (A. V. victuals): Luke 9:12 (the Sept., Xenophon, Demosthenes, Herodian, others). Strong’s Greek 1979 appears once in the New Testament, in Luke 9:12, where the apostles urge Jesus, “Dismiss the crowd, so they can go to the surrounding villages and countryside to find provisions and lodging, for we are in a deserted place here”. The term designates the tangible supplies—principally food—that sustain human life. Narrative Context in Luke The request for provisions stands on the threshold of the miracle of the feeding of the five thousand (Luke 9:10-17). By highlighting ordinary logistical need, Luke intensifies the contrast between human limitation (“find provisions and lodging”) and Jesus’ boundless capacity to provide. The ensuing multiplication of loaves and fish converts a mundane concern into a revelation of divine sufficiency. Divine Provision and Covenant Faithfulness Throughout Scripture, God’s faithfulness is frequently expressed through physical sustenance. From Eden’s abundance (Genesis 2:9) to manna in the wilderness (Exodus 16:4-15) and Elijah’s jar of flour that did not run out (1 Kings 17:14-16), provision points to covenant care. Luke presents Jesus as the continuation and climax of this pattern: “They all ate and were satisfied” (Luke 9:17). The singular appearance of 1979 thus participates in a larger biblical theology of daily bread supplied by the Lord. Foreshadowing of Eucharistic Themes Luke’s feeding account, more than a mere wonder-story, anticipates the breaking of bread at the Last Supper (Luke 22:19) and the risen Lord’s meal at Emmaus (Luke 24:30-31). The disciples’ concern for provisions becomes the backdrop against which Jesus reveals Himself as the true Bread of Life (see John 6:35). The transformation from scarcity to abundance signals both sacramental grace and eschatological promise. Missionary Implications Immediately before the feeding narrative, Jesus commissions the Twelve and instructs them to depend on hospitality rather than carrying extra supplies (Luke 9:1-6). The appearance of 1979 within the same chapter brings the disciples full circle: they must now trust God’s provision not only for themselves but also for the multitude. In Acts, the early church embodies this lesson by “breaking bread in their homes and sharing their food with glad and sincere hearts” (Acts 2:46). Historical Background on Food Logistics First-century Galilean villages were small, agrarian communities. Travelers normally carried dried fish or bread, yet large crowds in remote areas quickly depleted personal stores. Local economies could not support sudden surges of thousands of people. The disciples’ practical recommendation reflects the real constraints of ancient subsistence living and underscores the magnitude of Jesus’ intervention. Old Testament Parallels 1. Wilderness Manna: Israel’s daily gathering of manna (Exodus 16:21) prefigures Christ’s daily sufficiency. Christological Insights The solitary use of 1979 accentuates the disciples’ perception of Jesus as merely a teacher constrained by ordinary logistics. The miracle reorients them: the One who governs wind and waves (Luke 8:24-25) also governs bread and fish. The episode thus contributes to Luke’s developing Christology, presenting Jesus as the divine provider who fulfills Isaiah’s prophetic vision of an abundance of rich food for all peoples (Isaiah 25:6). Practical Application for Church Ministry 1. Compassionate Service: Congregations today follow their Lord’s example by addressing physical hunger alongside spiritual need. Eschatological Hope The provision of food in a desolate place is a foretaste of the messianic banquet where “many will come from east and west and share the banquet with Abraham, Isaac, and Jacob in the kingdom of heaven” (Matthew 8:11). The lone appearance of 1979 thus carries forward the promise of ultimate satisfaction in the consummated reign of Christ. Summary Though occurring only once, Strong’s Greek 1979 serves as a pivotal narrative device. It frames human insufficiency, magnifies Jesus’ divine sufficiency, and threads together biblical themes of provision, covenant faithfulness, and eschatological fulfillment. The church’s ongoing mission to feed both body and soul finds solid grounding in this brief but theologically rich reference. |
    |