Understanding δειπνέω (deipneō) Strong’s G1172: The Sacred Act of Dining in Biblical Fellowship and Service

Pronunciation Guide: dayp-NEH-oh

Basic Definition

Strong’s G1172: δειπνέω (deipneō) refers to the act of taking the principal meal of the day, typically in the evening. In biblical contexts, it goes beyond mere eating to encompass the cultural and spiritual significance of table fellowship, often implying communion, celebration, or formal dining. This verb captures both the physical act of eating dinner and the relational aspects of sharing a meal in ancient Mediterranean culture.

Etymology and Morphology

• Part of Speech: Verb
• Root Word: δεῖπνον (deipnon, G1173) – the evening meal, supper, or feast
• Language Origin: Classical Greek
• Primary Usage: Found in narrative sections and teaching passages, particularly in contexts involving fellowship, hospitality, and communion

δειπνέω Morphology:

• δειπνέω (present active indicative, 1st person singular) – I dine/eat
• δειπνεῖς (present active indicative, 2nd person singular) – you dine/eat
• δειπνεῖ (present active indicative, 3rd person singular) – he/she/it dines/eats
• δειπνοῦμεν (present active indicative, 1st person plural) – we dine/eat
• δειπνήσω (future active indicative, 1st person singular) – I will dine/eat
• δειπνήσει (future active indicative, 3rd person singular) – he/she/it will dine/eat
• δειπνῆσαι (aorist active infinitive) – to dine/eat

Origin & History

The verb δειπνέω has its origins in classical Greek culture where meals were significant social events. In ancient Greece, δεῖπνον (the noun form) originally referred to the morning meal in Homer’s time, but by the classical period, it had evolved to designate the main evening meal. This shift reflects the changing patterns of Greek daily life and social customs.

In the Septuagint (LXX), δειπνέω appears sparingly, notably in the apocryphal additions to Daniel (Bel and the Dragon) and in Tobit. Xenophon, in his “Symposium,” uses the term extensively to describe formal dining contexts where philosophical discussions took place. These symposia were important cultural institutions where Greek men gathered not just to eat but to engage in intellectual discourse, highlighting how δειπνέω carried connotations of both physical nourishment and intellectual/spiritual communion.

Expanded Definitions & Translation Options

• Formal Evening Dining – To partake in the primary meal of the day, typically with social or ceremonial significance
• Table Fellowship – To share a meal with others, implying communion and relationship
• Ritual or Religious Eating – To participate in a meal with religious or symbolic significance
• Celebratory Feasting – To dine in the context of a celebration or festival

δειπνέω Translation Options:

• To dine – Emphasizes the formal nature of the meal and its significance beyond mere eating
• To sup – Traditional translation that captures the evening timing of the meal (though somewhat archaic in modern English)
• To feast – Appropriate when the context suggests celebration or abundance
• To take a meal – A more neutral option that focuses on the act itself
• To eat dinner – Modernized translation that conveys the concept to contemporary readers

Biblical Usage

In the New Testament, δειπνέω appears four times, consistently describing significant meal contexts rather than casual eating. Its first appearance is in Luke 17:8, where Yeshua uses the imagery of a master-servant relationship to illustrate principles of faithful service. The verb appears prominently in Revelation 3:20, where the Messiah’s invitation to dine with the believer becomes a powerful metaphor for intimate spiritual communion.

The contextual usage of δειπνέω consistently emphasizes the relational and covenantal aspects of shared meals in biblical culture. This reflects the ancient Near Eastern understanding that sharing a meal established or reinforced bonds between participants. When Yeshua uses this term, He often elevates it beyond its literal meaning to convey spiritual truths about kingdom relationships and divine fellowship.

• “But will he not rather say to him, ‘Prepare something for my supper, and gird yourself and serve me till I have eaten and drunk [δειπνήσω]'” Luke 17:8
• “Now when evening had come, He sat down [ἀνέκειτο – not δειπνέω but contextually related] with the twelve.” Matthew 26:20
• “Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and will dine [δειπνήσω] with him, and he with Me.” Revelation 3:20
• “Blessed are those servants whom the master, when he comes, will find watching. Assuredly, I say to you that he will gird himself and have them sit down to eat [ἀνακλινεῖ – not δειπνέω but contextually related]” Luke 12:37
• “But when you give a feast, invite the poor, the maimed, the lame, the blind.” Luke 14:13
• “So they made Him a supper [δεῖπνον – noun form] there, and Martha was serving” John 12:2
• “For in eating [τῷ φαγεῖν – not δειπνέω], each one takes his own supper [δεῖπνον – noun form] ahead of others” 1 Corinthians 11:21

Cultural Insights

In first-century Jewish culture, dining was far more than nutritional sustenance—it was a profound act of fellowship and often carried theological significance. The rabbinical tradition taught that a shared table was a miniature altar, and communal eating was considered a sacred activity. The position of honor at a formal dinner (δεῖπνον) was to the host’s right, with decreasing status assigned to positions further away. When Yeshua spoke of dining (δειπνέω) with someone, He was invoking this rich cultural understanding of table fellowship as a symbol of acceptance and covenant relationship.

The invitation to “dine” (δειπνέω) with someone carried immense significance in ancient Mediterranean society. To refuse such an invitation or to decline to dine with someone was a profound social statement—effectively declaring them outside your circle of acceptance. This explains why Yeshua’s willingness to dine with tax collectors and sinners was so scandalous to religious authorities—He was publicly declaring His acceptance of those whom society had rejected. His use of δειπνέω in Revelation 3:20 therefore carries the weight of this cultural context, offering divine acceptance and intimate fellowship to all who respond to His invitation.

Theological Significance

The theological implications of δειπνέω extend far beyond physical nourishment into the realm of spiritual communion and covenantal relationship. When the risen Messiah invites believers to dine with Him in Revelation 3:20, He is offering nothing less than the restoration of the intimate fellowship with God that was lost in Eden. This invitation to table fellowship represents the heart of the gospel—God’s desire to be in close communion with His people.

Throughout Scripture, shared meals symbolize covenant relationship. From the Passover to the Last Supper to the Marriage Supper of the Lamb, δειπνέω and its related terms point toward Yahweh’s faithfulness to His covenant and His desire for intimate relationship with His people. This theological thread reveals God’s character as both holy and accessible, maintaining His righteousness while making a way for sinful humanity to commune with Him. The act of dining together (δειπνέω) becomes a powerful metaphor for reconciliation and restored relationship, foreshadowing the eschatological banquet where believers will feast in the fullness of God’s presence.

Personal Application

When we understand the rich meaning of δειπνέω, our approach to both physical meals and spiritual communion can be transformed. Consider making your family dinner table a place of intentional spiritual fellowship—not just physical nourishment but an opportunity for meaningful connection, spiritual conversation, and the breaking of bread with thanksgiving. This practice can reconnect us with the biblical understanding that eating together is a sacred act that binds us in community.

The invitation of Yeshua to “dine with Him” in Revelation 3:20 is not merely figurative but a daily opportunity. As you partake in communion or simply sit down for a meal, imagine yourself dining with the Messiah—listening to His words, sharing your day, and experiencing His presence. This shift in perspective turns ordinary meals into sacred moments of divine encounter, reminding us that He desires not just our service or our worship, but our fellowship and companionship.

Related Words

• ἐσθίω (esthiō) [pronounced es-thee’-oh] – A more general term for eating that lacks the formal or festive connotations of δειπνέω. While δειπνέω typically refers to the main evening meal with social significance, ἐσθίω can refer to eating at any time and in any context. See G2068
• ἄριστον (ariston) [pronounced ar’-is-ton] – Refers specifically to the morning meal or breakfast in ancient Greek culture, contrasting with δειπνέω which typically refers to the evening meal. This distinction highlights the cultural importance of different meal times in biblical society. See G712
• τρώγω (trōgō) [pronounced tro’-go] – Originally meant “to gnaw or crunch” but evolved to mean “to eat” often with a sense of munching or continuous eating. It carries a more visceral, physical connotation than the more formal, social implications of δειπνέω. See G5176
• συνεσθίω (synesthiō) [pronounced soon-es-thee’-oh] – Compounds the general term for eating (ἐσθίω) with the prefix “syn” meaning “with,” explicitly emphasizing the communal aspect of eating together. While δειπνέω implies fellowship through its cultural context, συνεσθίω makes this explicit in its morphology. See G4906
• κλάω ἄρτον (klaō arton) [pronounced klah’-o ar’-ton] – The specific phrase “to break bread” which often carries sacramental connotations in New Testament usage. While δειπνέω encompasses the entire meal experience, κλάω ἄρτον focuses specifically on the act of breaking bread, which became symbolic of communion. See G2806 and G740

Did you Know?

• Did you know that the famous symposia of ancient Greece—intellectual gatherings where philosophy was discussed—always began with a formal δεῖπνον (dinner)? This cultural practice illuminates why meals in the New Testament were often occasions for teaching and deep conversation. When Yeshua used the verb δειπνέω, His audience would have understood the intellectual and spiritual significance of dinner conversations, not just the physical act of eating. This context adds depth to Yeshua’s statement in Revelation 3:20 about dining with believers—He’s not just offering food, but profound communion and revelation.
• Did you know that in both Jewish and Greco-Roman culture, whom you chose to δειπνέω (dine) with was a powerful social statement? The dining table was a place where social boundaries were either reinforced or deliberately broken down. This explains why Yeshua’s willingness to dine with tax collectors and sinners was so revolutionary—He was using the cultural significance of δειπνέω to make a theological statement about the inclusive nature of God’s kingdom. His actions at the table consistently challenged the social hierarchies of His day and demonstrated the radical welcome of God’s kingdom.
• Did you know that in the early church, the practice of the Lord’s Supper (communion) evolved from actual full meals where believers would δειπνέω (dine) together? These “love feasts” (agape meals) were communal dinners that culminated in the breaking of bread and sharing of wine in remembrance of the Messiah. Over time, as the church grew, these full meals became more ceremonial and evolved into the more symbolic communion practices we see today. This historical development reveals how central the act of dining together was to early Christian identity and worship.

Remember This

δειπνέω reminds us that in God’s economy, the table is not just a place for physical nourishment but a sacred space where divine fellowship is offered, covenant relationships are sealed, and the barriers that divide us are broken down in the presence of our Host.