Understanding δεῖπνον (deipnon) Strong’s G1173: The Sacred Evening Meal that Reveals Status, Fellowship, and Messianic Fulfillment

Pronunciation Guide: DAPE-non (δεῖπ-νον)

Basic Definition

Strong’s G1173: δεῖπνον (deipnon) refers to the principal meal of the day, typically eaten in the evening. In the biblical context, it often denotes a formal supper or feast that carried significant social, cultural, and spiritual implications. Beyond mere sustenance, the δεῖπνον represented an opportunity for fellowship, hospitality, and in the case of the Last Supper, a profound spiritual communion with the Messiah.

Etymology and Morphology

• Part of Speech: Noun (neuter)
• Root Word: Derived from the verb δειπνέω (deipneō, G1172), meaning “to dine” or “to take the evening meal”
• Language Origin: Classical Greek
• Primary Usage: Found in narrative passages, particularly in contexts of social interaction, religious practice, and Messianic teaching
• Frequency: Appears 16 times in the New Testament

δεῖπνον Morphology:

• δεῖπνον (nominative singular) – supper, feast
• δείπνου (genitive singular) – of supper
• δείπνῳ (dative singular) – in/at/by supper
• δεῖπνον (accusative singular) – supper (direct object)
• δεῖπνα (nominative/accusative plural) – suppers, feasts

Origin & History

The term δεῖπνον has deep roots in classical Greek culture, where it originally referred to the main meal of the day, typically consumed in the late afternoon or evening. In Homer’s works, especially the Odyssey, the δεῖπνον is portrayed as a significant social event where hospitality was demonstrated and relationships were cemented. Xenophon in his “Symposium” describes the δεῖπνον as the prelude to the drinking party (συμπόσιον) that followed, highlighting its role in Greek social life.

In the Septuagint (LXX), δεῖπνον appears in books like Daniel and Esther, often translating Hebrew terms for royal feasts or banquets. For example, in Esther 5:4-8, it refers to the banquet (מִשְׁתֶּה, mishteh) that Queen Esther prepared for King Ahasuerus and Haman. By New Testament times, the δεῖπνον had become firmly established as the primary evening meal, often with religious and social significance, particularly in the context of festivals like Passover, where it served as the setting for יהוה (Yahweh)’s redemptive narrative to be recounted and celebrated.

Expanded Definitions & Translation Options

• Formal Evening Meal – The principal meal of the day, eaten in the evening hours
• Ceremonial Feast – A banquet or celebration meal with ritual significance
• Communal Dining Experience – A meal shared among community members, emphasizing fellowship
• Religious Observance – A meal with spiritual meaning, particularly in the context of Passover or the Lord’s Supper
• Hospitable Entertainment – A meal prepared to honor guests and demonstrate generosity

δεῖπνον Translation Options:

• Supper – Accurately captures the timing of the meal (evening) and its importance as the day’s main meal
• Feast – Emphasizes the celebratory, abundant nature of special meals, particularly appropriate when δεῖπνον is used in contexts of weddings or special occasions
• Banquet – Highlights the formal, ceremonial aspects often associated with δεῖπνον, especially in contexts of honor and status
• Dinner – Modern equivalent of the main evening meal, though lacking some of the cultural and ceremonial connotations
• Table fellowship – While not a direct translation, this phrase captures the communal and relational significance of δεῖπνον in biblical contexts

Biblical Usage

In the New Testament, δεῖπνον appears in contexts that reveal its multifaceted significance. Its first appearance in Matthew 23:6 occurs in Yeshua’s critique of the scribes and Pharisees who “love the place of honor at feasts [δεῖπνα],” highlighting how meals were deeply connected to social status and honor in first-century Jewish society. The term takes on profound theological significance in the narratives of the Last Supper and in Paul’s discussion of the Lord’s Supper in 1 Corinthians 11, where the δεῖπνον becomes the setting for remembrance of the Messiah’s sacrifice.

Perhaps most eschatologically, δεῖπνον appears in Revelation 19:9 as the “marriage supper of the Lamb,” transforming a familiar social practice into a powerful metaphor for the eternal communion between the Messiah and His people. This range of usage demonstrates how δεῖπνον bridges the mundane act of eating with profound theological realities of communion, covenant, and eschatological hope.

• “They love the place of honor at banquets [δεῖπνα] and the chief seats in the synagogues.” Matthew 23:6
• “When you give a luncheon or a dinner [δεῖπνον], do not invite your friends or your brothers or your relatives or rich neighbors, otherwise they may also invite you in return and that will be your repayment.” Luke 14:12
• “So when you meet together, it is not to eat the Lord’s Supper [δεῖπνον].” 1 Corinthians 11:20
• “Blessed are those who are invited to the marriage supper [δεῖπνον] of the Lamb.” Revelation 19:9
• “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 with him, and he with Me.” Revelation 3:20 (using the related verb δειπνήσω)
• “But one of His disciples, Judas Iscariot, who was intending to betray Him, said, ‘Why was this perfume not sold for three hundred denarii and given to poor people?’ Now he said this, not because he was concerned about the poor, but because he was a thief, and as he had the money box, he used to pilfer what was put into it. Therefore Yeshua said, ‘Let her alone, so that she may keep it for the day of My burial. For you always have the poor with you, but you do not always have Me.’ The large crowd of the Jews then learned that He was there; and they came, not for Yeshua’s sake only, but that they might also see Lazarus, whom He raised from the dead. But the chief priests planned to put Lazarus to death also; because on account of him many of the Jews were going away and were believing in Yeshua. Six days before the Passover, Yeshua came to Bethany where Lazarus was, whom Yeshua had raised from the dead. So they made Him a supper [δεῖπνον] there, and Martha was serving; but Lazarus was one of those reclining at the table with Him.” John 12:4-9

Cultural Insights

In first-century Jewish society, the δεῖπνον was far more than a simple meal—it was a complex social event governed by strict codes of honor and status. The triclinium (dining room) arrangement with guests reclining on couches positioned in a U-shape around low tables created a literal hierarchy of honor positions. The host would place the most honored guest at his immediate left, with decreasing status as one moved further away from this position. When Yeshua critiqued those who sought the “places of honor at δεῖπνα” (Matthew 23:6), He was addressing a well-established social practice where seating arrangements publicly declared each person’s perceived worth and standing.

The δεῖπνον also served as a primary boundary marker in Jewish identity through the kosher food laws. With whom one shared the δεῖπνον was as significant as what was served. This explains the scandal of Yeshua dining with “tax collectors and sinners” (Mark 2:15-16)—He was breaking down social barriers that had been reinforced through meal customs for generations. By transforming the Passover δεῖπνον into what would become the Lord’s Supper, Yeshua took this deeply embedded cultural practice and infused it with new covenant significance, effectively creating a new boundary marker for the community of believers that transcended ethnic and social divisions.

Theological Significance

The δεῖπνον reaches its theological zenith in the institution of what we now call the Lord’s Supper. At this pivotal Passover meal, Yeshua transformed the familiar elements of bread and wine into profound symbols of His body and blood, creating a new covenant meal that would define His followers’ identity and practice for millennia to come. This transformation of the δεῖπνον represents יהוה (Yahweh)’s consistent pattern throughout scripture of using ordinary human experiences as vessels for extraordinary divine revelation. Just as the Passover meal had commemorated Israel’s physical redemption from Egypt, the Lord’s δεῖπνον now commemorates humanity’s spiritual redemption through the Messiah’s sacrifice.

The eschatological dimension of δεῖπνον expands this theological significance even further. Yeshua’s promise to abstain from the fruit of the vine “until that day when I drink it new with you in My Father’s kingdom” (Matthew 26:29) and John’s vision of the “marriage supper of the Lamb” (Revelation 19:9) both point to the δεῖπνον as a foretaste of perfect communion with God in eternity. This reveals the remarkable theological trajectory of the δεῖπνον—from basic physical sustenance to social ritual to covenant memorial and finally to eschatological promise. Through this ordinary meal, God reveals His extraordinary plan of redemption spanning from creation to new creation.

Personal Application

When we understand the rich cultural and theological significance of δεῖπνον, our participation in communion takes on deeper meaning. No longer is this simply a religious ritual or symbolic act—it becomes our participation in the ongoing story of God’s redemption. Just as the δεῖπνον in ancient times was never meant to be eaten alone, our communion with the Messiah necessarily draws us into communion with our brothers and sisters. This challenges us to examine not only our vertical relationship with God but also our horizontal relationships with others as we approach the table.

Consider how you might approach your next communion service with this enriched understanding. Perhaps you might take time to reconcile broken relationships before partaking, recognizing that the Lord’s δεῖπνον is a meal of unity and peace. Or you might contemplate how your daily meals can become opportunities for genuine hospitality and fellowship that reflect the coming kingdom feast. The δεῖπνον reminds us that in God’s economy, even the most ordinary activities—like eating—can become sacred moments of remembrance, thanksgiving, and anticipation of the day we will sit at table with the Messiah in His kingdom.

Related Words

• ἄριστον (ariston, pronounced AH-ree-ston) – The morning meal or breakfast; sometimes translated as “lunch” or “dinner” depending on timing. Unlike δεῖπνον, which was the main evening meal, ἄριστον referred to the earlier, typically lighter meal of the day. See G712
• τράπεζα (trapeza, pronounced TRAH-peh-zah) – Literally “table,” but often used metonymically for the meal itself or the fellowship that occurs around it. In Acts 6:2, the apostles speak of “serving tables,” referring to the distribution of food. The term also appears in references to the “Lord’s table” as opposed to the “table of demons” in 1 Corinthians 10:21. See G5132
• κλάσις ἄρτου (klasis artou, pronounced KLA-sis AR-too) – The “breaking of bread,” which became a technical term for the early church’s celebration of the Lord’s Supper. Unlike δεῖπνον, which could refer to any evening meal, κλάσις ἄρτου specifically referred to the communal meal practice of the early believers that included commemoration of Yeshua’s sacrifice. See G2800 and G740
• εὐχαριστία (eucharistia, pronounced yoo-kha-ree-STEE-ah) – “Thanksgiving,” which became another term for the Lord’s Supper due to Yeshua’s giving thanks before distributing the bread and wine. While δεῖπνον emphasizes the meal aspect, εὐχαριστία highlights the attitude of gratitude that should accompany it. See G2169
• συμπόσιον (symposion, pronounced sim-PO-see-on) – A drinking party that typically followed the δεῖπνον in Greek culture. While not common in the New Testament (appearing only in Mark 6:39 in a different sense), this related term helps illustrate the social context in which δεῖπνον existed. See G4849

Did you Know?

• Did you know? The practice of reclining at the δεῖπνον explains many New Testament passages that might otherwise seem strange to modern readers. When John 13:23 describes the beloved disciple as “reclining on Yeshua’s bosom,” this wasn’t unusual intimacy but the natural position of someone reclined at the place of honor to the host’s left. Diners would recline on their left side with their right hand free for eating, which meant each person’s head would be near the chest of the person to their left. This seating arrangement at the Last Supper helps us understand how Judas could receive the bread directly from Yeshua (indicating he was in a position of honor) while still leaving unnoticed.
• Did you know? The timing of the δεῖπνον has shifted dramatically throughout history. In ancient Greek and Roman times, the main meal was typically consumed in the late afternoon, around what we would consider 3-5 PM. This allowed time for the symposium (drinking gathering) afterward. By the Middle Ages in Europe, the main meal had shifted to midday, with a lighter supper in the evening. Only in relatively recent history has the pattern reversed to our current custom of a light lunch and substantial dinner. Understanding this helps us recognize that the Last Supper, as a Passover δεῖπνον, would have begun in the late afternoon and continued into the evening, with plenty of time for Yeshua’s extended teaching recorded in John 14-17.
• Did you know? The modern Christian practice of communion bears little resemblance to the original δεῖπνον it commemorates. The Lord’s Supper was instituted during a full Passover meal that likely lasted several hours, included multiple courses, followed a specific liturgical pattern, and took place in the context of intimate fellowship. Most contemporary communion services have reduced this to a brief symbolic ritual with minimal elements. Some Christian traditions, particularly among Anabaptist groups like the Church of the Brethren, maintain a fuller expression by celebrating “Love Feast” communion services that include foot washing, a full meal, and communion elements, seeking to recapture the relational essence of the original δεῖπνον.

Remember This

The δεῖπνον reminds us that in God’s kingdom economy, the table becomes an altar, ordinary food becomes sacred symbol, and every meal holds the potential to become an encounter with the Divine Presence when we break bread in remembrance of Him.