Sundry * For SUNDRY see PORTION, C
Sup
<1,,1172,deipneo>
"to sup" (said of taking the chief meal of the day), occurs in
Luke 17:8; 22:20 (in the best texts), lit., "(the) supping;" so
1 Cor. 11:25; metaphorically in Rev. 3:20, of spiritual
communion between Christ and the faithful believer.
Superfluity * For SUPERFLUITY see ABUNDANCE, A, No. 2, B, No. 1
Superfluous
<1,,4053,perissos>
"abundant, more than sufficient," is translated "superfluous" in
2 Cor. 9:1. See ABUNDANT, C, No. 1, ADVANTAGE, MORE, B, No. 2.
Superscription
<1,,1923,epigraphe>
lit., "an over-writing" (epi, "over," grapho, "to write") (the
meaning of the anglicized Latin word "superscription"), denotes
"an inscription, a title." On Roman coins the emperor's name was
inscribed, Matt. 22:20; Mark 12:16; Luke 20:24. In the Roman
Empire, in the case of a criminal on his way to execution, a
board on which was inscribed the cause of his condemnation, was
carried before him or hung round his neck; the inscription was
termed a "title" (titlos). The four Evangelists state that at
the crucifixion of Christ the title was affixed to the cross,
Mark (Mark 15:26) and Luke (Luke 23:38) call it a
"superscription;" Marks says it was "written over" (epigrapho,
the corresponding verb). Matthew calls it "His accusation;" John
calls it "a title" (a technical term). The wording varies: the
essential words are the same, and the variation serves to
authenticate the narratives, showing that there was no
consultation leading to an agreement as to the details. See
further under TITLE.
Superstition * For SUPERSTITION see RELIGION
Superstitious
<1,,1175,deisidaimon>
"reverent to the deity" (deido, "to fear;" daimon, "a demon," or
"pagan god"), occurs in Acts 17:22 in the comparative degree,
rendered "somewhat superstitious," RV (AV, "too superstitious"),
a meaning which the word sometimes has; others, according to its
comparative form, advocate the meaning "more religious (than
others)," "quite religious" (cp. the noun in Acts 25:19). This
is supported by Ramsay, who renders it "more than others
respectful of what is divine;" so Deissmann in Light from the
Ancient East, and others. It also agrees with the meaning found
in Greek writers; the context too suggests that the adjective is
used in a good sense; perhaps, after all, with kindly ambiguity
(Grimm-Thayer). An ancient epitaph has it in the sense of
"reverent" (Moulton and Milligan).
Supper
<1,,1173,deipnon>
denotes "a supper" or "feast" (for an analysis of the uses see
FEAST, NO. 2). In John 13:2 the RV, following certain texts, has
"during supper" (AV, "supper being ended").
Note: For "supper" in Luke 22:20 see SUP.
Supplication
<1,,1162,deesis>
is always translated "supplication," or the plural, in the RV.
See PRAYER, B, No. 3.
<2,,2428,hiketeria>
is the feminine form of the adjective hiketerios, denoting "of a
suppliant," and used as a noun, formerly "an olive branch"
carried by a suppliant (hiketes), then later, "a supplication,"
used with No. 1 in Heb. 5:7. In the Sept., Job 40:22 (Eng. Vers.
Job 41:3).
Supply (Noun and Verb)
<A-1,Verb,5524,choregeo>
<A-2,Verb,2023,epichoregeo>
Note: In 2 Cor. 9:10 (see Nos. 1 and 2 above) the
stronger verb No. 2 is used where the will and capacity to
receive are in view.
<A-3,Verb,378,anapleroo>
<A-4,Verb,4322,prosanapleroo>
Note: In Phil. 4:19, AV, pleroo, to fulfill (RV), is
rendered "shall supply."
<B-1,Noun,2024,epichoregia>
Support
* Notes: (1) In Acts 20:35, AV, antilambanomai, "to help" (RV),
is translated "support." See HELP, B, No. 1. (2) In 1 Thess.
5:14, antechomai signifies "to support:" see HOLD, No. 3.
Suppose
<1,,3543,nomizo>
<2,,1380,dokeo>
<3,,5274,hupolambano>
<4,,5282,huponoeo>
<5,,3633,oiomai | oimai>
signifies "to expect, imagine, suppose;" it is rendered "to
suppose" in John 21:25; Phil. 1:17, RV (AV, ver. 16,
"thinking"); "think" in Jas. 1:7. See THINK.
Notes: (1) In 2 Cor. 11:5, AV, logizomai, "to reckon"
(RV), is rendered "I suppose;" so in 1 Pet. 5:12, AV, RV, "(as)
I account (him);" Silvanus was not supposed by Peter to be
faithful, he was "reckoned" or regarded so. (2) In Phil. 2:25,
AV, hegeomai, "to reckon, deem," is rendered "I supposed" (RV,
"I counted").
Supreme
<1,,5242,huperecho>
Sure
<A-1,Adjective,804,asphales>
<A-2,Adjective,949,bebaios>
<A-3,Adjective,4103,pistos>
Note: In 2 Tim. 2:19, AV, stereos, "firm," is translated
"sure," and connected with "standeth," RV, "the firm (foundation
of God standeth)," i.e., "however much the faith may be
misrepresented or denied, the firm foundation of God's knowledge
and truth, with its separating power, remains."
<B-1,Verb,805,asphalizo>
Note: In the AV of John 16:30; Rom. 2:2; 15:29, the verb
oida, "to know," is translated "to be sure" (RV, in each place,
"to know"). So with ginosko, "to know," in John 6:69. For the
difference between the verbs see KNOW.
Surely
* Notes: (1) In the AV of Matt. 26:73; Mark 14:70; John 17:8,
alethos, "truly," is rendered "surely" (RV, "of a truth"); so
pantos, "at all events, altogether," in Luke 4:23 (RV,
"doubtless"), and nai, "yea," in Rev. 22:20 (RV, "yea"). (2) In
Heb. 6:14, "surely" represents the phrase ei men (so the best
texts; some have e men). (3) For Luke 1:1, AV, see BELIEVE, C,
Note (4). (4) For "surely" in 2 Pet. 2:12, RV, see CORRUPT, A,
No. 2 (b).
Surety (Noun)
<1,,1450,enguos>
Surety
* For SURETY (of a), Acts 12:11, AV, see TRUE, D, No. 1
Surfeiting
<1,,2897,kraipale>
Surge
* For SURGE, Jas. 1:6, RV, see RAGE and WAVE
Surmise
* For SURMISE, SURMISINGS, see DEEM
Surname
<1,,1941,epikaleo>
Notes: (1) In Mark 3:16,17, "He surnamed" is a
translation of epitithemi, "to put upon, to add to," with anoma,
"a name," as the object. (2) In Acts 15:37, AV, kaleo, "to call"
(RV, "called"), is rendered "whose surname was." (3) The verb
eponomazo, translated "bearest the name" in Rom. 2:17, RV, finds
a literal correspondence in the word "surname" (epi, "upon," ==
sur), and had this significance in Classical Greek.
Surpass
* For SURPASS, 2 Cor.3:10, see EXCEED, A, No. 1
Suspense
* For SUSPENSE (hold in) see DOUBT, No. 6
Sustenance
<1,,5527,chortasma>
Swaddling clothes
<1,,4683,sparganoo>
Swallow (Verb)
<1,,2666,katapino>
Swear, Sworn
<1,,3660,omnumi | omnuo>
is used of "affirming or denying by an oath," e.g., Matt. 26:74;
Mark 6:23; Luke 1:73; Heb. 3:11,18; 4:3; 7:21; accompanied by
that by which one swears, e.g., Matt. 5:34,36; 23:16; Heb.
6:13,16; Jas. 5:12; Rev. 10:6. Cp. ADJURE.
Note: For "false swearers," 1 Tim. 1:10, see FORSWEAR.
Sweat
<1,,2402,hidros>
Sweep
<1,,4563,saroo>
Sweet
<1,,1099,glukus>
Sweet smelling
* For SWEET SMELLING see SAVOR, No. 1
Swell, Swollen
<1,,4092,pimpremi>
Note: Some, connecting the word prenes in Acts 1:18 with
pimpremi, give it the meaning "swelling up:" see HEADLONG.
Swelling
<1,,5450,phusiosis>
<2,,5246,huperonkos>
Swerve
<1,,795,astocheo>
Swift, Swiftly
<1,,3691,oxus>
<2,,5036,tachus>
<3,,5031,tachinos>
Swim
<1,,2860,kolumbao>
<2,,1579,ekkolumbao>
Swine
<1,,5519,choiros>
Sword
<1,,3162,machaira>
<2,,4501,rhomphaia>
Sycamine
<1,,4807,sukaminos>
Sycamore
<1,,4809,sukomorea>
Synagogue
<1,,4864,sunagoge>
Synagogue (put out of the)
<1,,656,aposunagogos>
Synagogue (ruler of the)
<1,,752,archisunagogos>
Note: In Luke 8:41, "ruler of the synagogue" represents
archon, "ruler," followed by the genitive case of the article
and sunagoge.
Syrophoenician
<1,,4949,surophoinikissa | surophunissa>
occurs in Mark 7:26 as the national name of a woman called "a
Canaanitish woman" in Matt. 15:22, i.e., not a Jewess but a
descendant of the early inhabitants of the coastland of
Phoenicia. The word probably denoted a Syrian residing in
Phoenicia proper. There is a tradition that the woman's name was
Justa and her daughter Bernice (Clementine Homilies, 2:19;
3:73). In Acts 21:2,3, the two parts of the term are used
interchangeably.
Tabernacle
<1,,4633,skene>
<2,,4636,skenos>
<3,,4638,skenoma>
<4,,4634,skenopegia>
Note: For skenoo, "to spread a tabernacle over," Rev.
7:15, RV, see DWELL, No. 9.
Table
<1,,5132,trapeza>
<2,,4109,plax>
Note: Some texts have the word kline, "a couch," in Mark
7:4 (AV, "tables").
Table (at the)
<1,,345,anakeimai>
Tablet
* For TABLET see WRITING TABLET
Tackling
<1,,4631,skeue>
primarily, among the Greeks signified "to lead a stage chorus or
dance" (choros, and hegeomai, "to lead"), then, "to defray the
expenses of a chorus;" hence, later, metaphorically, "to
supply," 2 Cor. 9:10 (2nd part; see also No. 2), RV, "supply"
(AV "minister"); 1 Pet. 4:11, RV, "supplieth" (AV, "givetg").
See GIVE, Note (4), MINISTER, B, Note (1).
"to supply fully, abundantly" (a strengthen form of No. 1), is
rendered "to supply" in the RV of 2 Cor. 9:10 (1st part) and
Gal. 3:5 (for AV, "to minister"), where the present continuous
tense speaks of the work of the Holy Spirit in all His
ministrations to believers individually and collectively; in
Col. 2:19, RV, "being supplied" (AV, "having nourishment
ministered"), of the work of Christ as the Head of the church
His body; in 2 Pet. 1:5, "supply" (AV, "add"); in 2 Pet. 1:11,
"shall be ... supplied" (AV, "shall be ministered"), of the
reward hereafter which those are to receive, in regard to
positions in the kingdom of God, for their fulfillment here of
the condition mentioned.
"to fill up, fulfil," is rendered "to supply" in 1 Cor. 16:17;
Phil. 2:30. See FILL, FULFILL, OCCUPY.
"to fill up by adding to, to supply fully" (pros, "to," and No.
3), is translated "supplieth" in 2 Cor. 9:12, AV (RV, "filleth
up the measure of"); in 2 Cor. 11:9, RV and AV, "supplied."
"a full supply," occurs in Eph. 4:16, "supplieth," lit., "by the
supply of every joint," metaphorically of the members of the
church, the body of which Christ is the Head, and Phil. 1:19,
"the supply (of the Spirit of Jesus Christ)," i.e., "the
bountiful supply;" here "of the Spirit" may be taken either in
the subjective sense, the Giver, or the objective, the Gift.
"to consider, suppose, think," is rendered "to suppose" in Matt.
20:10; Luke 2:34; 3:23; Acts 7:25; 14:19; 16:27; 21:29; 1 Tim.
6:5; in 1 Cor. 7:26, AV (RV, "I think"); in Acts 16:13, the RV
adheres to the meaning "to suppose," "(where) we supposed (there
was a place of prayer);" this word also signifies "to practice a
custom" (nomos) and is commonly so used by Greek writers. Hence
the AV, "was wont (to be made);" it is rendered "to think" in
Matt. 5:17; 10:34; Acts 8:20; 17:29; 1 Cor. 7:36. See THINK.
"to be of opinion," is translated "to suppose" in Mark 6:49;
Luke 24:37; John 20:15; Acts 27:13; in the following, AV
"suppose," RV, "think," Luke 12:51; 13:2; Heb. 10:29. It is most
frequently rendered "to think," always in Matthew; always in
John, except John 11:31, "supposing," RV [where the best texts
have this verb (for lego, AV, "saying")], and John 20:15 (see
above).
when used of metal action, signifies "to suppose," Luke 7:43;
Acts 2:15. See ANSWER, RECEIVE.
"to suspect, to conjecture," is translated "suppose ye" in Acts
13:25, RV (AV, "think ye"); "I supposed" in Acts 25:18. See
DEEM.
"to be superior, to excel," is translated "supreme" in 1 Pet.
2:13: see EXCEL, No. 3.
"safe," is translated "sure" in Heb. 6:19. See CERTAIN, B.
"firm, steadfast," is used of (a) God's promise to Abraham, Rom.
4:16; (b) the believer's hope, Heb. 6:19, "steadfast;" (c) the
hope of spiritual leaders regarding the welfare of converts, 2
Cor. 1:7, "steadfast;" (d) the glorying of the hope, Heb. 3:6,
"firm;" (e) the beginning of our confidence, Heb. 3:14, RV,
"firm" (AV, "steadfast"); (f) the Law given at Sinai, Heb. 2:2,
"steadfast;" (g) the testament (or covenant) fulfilled after a
death, Heb. 9:17, "of force;" (h) the calling and election of
believers, 2 Pet. 1:10, to be made "sure" by the fulfillment of
the injunctions in 2 Pet. 1:5-7; (i) the word of prophecy, "made
more sure," 2 Pet. 1:19, RV, AV, "a more sure (word of
prophecy);" what is meant is not a comparison between the
prophecies of the OT and NT, but that the former have been
confirmed in the person of Christ (2 Pet. 1:16-18). See FIRM.
"faithful," is translated "sure" in Acts 13:34. See FAITHFUL.
"to make safe or sure" (akin to A, No. 1), is rendered "to make
sure" in Matt. 27:64-66, of the sepulchre of Christ; elsewhere,
Acts 16:24, of making feet fast in the stocks. See FAST.
primarily signifies "bail," the bail who personally answers for
anyone, whether with his life or his property (to be
distinguished from mesites, "a mediator"); it is used in Heb.
7:22, "(by so much also hath Jesus become) the Surety (of a
better covenant)," referring to the abiding and unchanging
character of His Melchizdek priesthood, by reason of which His
suretyship is established by God's oath (Heb. 7:20,21). As the
Surety, He is the Personal guarantee of the terms of the new and
better covenant, secured on the ground of His perfect sacrifice
(Heb. 7:27).
signifies "the giddiness and headache resulting from excessive
wine-bibbing, a drunken nausea," "surfeiting," Luke 21:34.
Trench (Syn. lxi) distinguishes this and the synonymous words,
methe, "drunkenness," oinophlugia, "wine-bibbing" (AV, "excess
of wine," 1 Pet. 4:3), komos, "revelling."
"to put a name upon" (epi, "upon," kaleo, "to call"), "to
surname," is used in this sense in the Passive Voice, in some
texts in Matt. 10:3 (it is absent in the best); in Luke 22:3, in
some texts (the best have kaleo, "to call"); Acts 1:23; 4:36;
10:5,18,32; 11:13; 12:12,25; in some texts, Acts 15:22 (the best
have kaleo).
"fodder" (akin to chortazo, "to feed, fill," see FEED, No. 4),
is used in the plural in Acts 7:11, "sustenance." In the Sept.,
Gen. 24:25,32; 42:27; 43:24; Deut. 11:15; Jud. 19;19.
"to swathe" (from sparganon, "a swathing band"), signifies "to
wrap in swaddling clothes" in Luke 2:7,12. The idea that the
word means "rags" is without foundation. In the Sept., Job 38:9;
Ezek. 16:4.
"to drink down" (kata, and pino, "to drink"), "to swallow," is
used with this meaning (a) physically, but figuratively, Matt.
23:24; Rev. 12:16; (b) metaphorically, in the Passive Voice, of
death (by victory), 1 Cor. 15:54; of being overwhelmed by
sorrow, 2 Cor. 2:7; of the mortal body (by life), 2 Cor. 5:4.
See DEVOUR, No. 3, DROWN, No. 2.
is used in Luke 22:44. In the Sept., Gen. 3:19.
occurs in Matt. 12:44; Luke 11:25; 15:8.
(cp. Eng., "glycerine," "glucose"), occurs in Jas. 3:11,12 (AV,
"fresh" in this verse); Rev. 10:9,10.
primarily, "to blow, to burn," later came to denote "to cause to
swell," and, in the Middle Voice, "to become swollen," Acts
28:6. In the Sept., Num. 5:21,22,27.
denotes "a puffing up, swelling with pride" (akin to phusioo,
"to puff up"), 2 Cor. 12:20, "swellings."
an adjective denoting "of excessive weight or size," is used
metaphorically in the sense of "immoderate," especially of
arrogant speech, in the neuter plural, virtually as a noun, 2
Pet. 2:18; Jude 1:16, "great swelling words," doubtless with
reference to gnostic phraseology.
"to miss the mark," is translated "having swerved" in 1 Tim.
1:6. See ERR, No. 3. Moulton and Milligan illustrate the use of
the verb from the papyri, e.g., of a man in extravagant terms
bewailing the loss of a pet fighting cock, "(I am distraught,
for my cock) has failed (me)."
denotes "swift" in Rom. 3:15. See SHARP.
"swift, speedy," is used in Jas. 1:19. Cp. tacheos, tachu and
tacheion, "quickly," tachos, "quickness, speed."
a poetical and late form of No. 2, "of swift approach," is used
in 2 Pet. 1:14, RV, "swiftly" (AV, "shortly"), lit., "(the
putting off of my tabernacle is) swift," i.e., "imminent;" in 2
Pet. 2:1, "swift (destruction)." In the Sept., Prov. 1:16; Isa.
59:7; Hab. 1:6.
"to dive, plunge, into the sea," hence, "to swim," occurs in
Acts 27:43. Cp. kolumbethra, "a pool."
"to swim out of" (ek), occurs in Acts 27:42.
"a swine," is used in the plural, in the Synoptic Gospels only,
Matt. 7:6; 8:30-32; Mark 5:11-13,16; Luke 8:32,33; Luke
15:15,16. It does not occur in the OT.
"a short sword or dagger" (distinct from No. 2), e.g., Matt.
26:47,51,52 and parallel passages; Luke 21:24; 22:38, possibly
"a knife" (Field, Notes on the Translation of the NT); Heb. 4:12
(see TWO-EDGED); metaphorically and by metonymy, (a) for
ordinary violence, or dissensions, that destroy peace, Matt.
10:34; (b) as the instrument of a magistrate or judge, e.g.,
Rom. 13:4; (c) of the Word of God, "the sword of the Spirit,"
probing the conscience, subduing the impulses to sin, Eph. 6:17.
a word of somewhat doubtful origin, denoted "a Thracian weapon
of large size," whether a sword or spear is not certain, but
usually longer than No. 1; it occurs (a) literally in Rev. 6:8;
(b) metaphorically, as the instrument of anguish, Luke 2:35; of
judgment, Rev. 1:16; 2:12,16; 19:15,21, probably figurative of
the Lord's judicial utterances.
occurs in Luke 17:6. It is generally recognized as the black
mulberry, with fruit like blackberries. The leaves are too tough
for silkworms and thus are unlike the white mulberry. Neither
kind is the same as the mulberry of 2 Sam. 5:23,24, etc. The
town Haifa was called Sycaminopolis, from the name of the tree.
occurs in Luke 19:4. This tree is of the fig species, with
leaves like the mulberry and fruit like the fig. It is somewhat
less in height than the sycamine and spreads to cover an area
from 60 to 80 feet in diameter. It is often planted by the
roadside, and was suitable for the purpose of Zacchaeus. Seated
on the lowest branch he was easily within speaking distance of
Christ.
properly "a bringing together" (sun, "together," ago, "to
bring"), denoted (a) "a gathering of things, a collection,"
then, of "persons, an assembling, of Jewish religious
gatherings," e.g., Acts 9:2; an assembly of Christian Jews, Jas.
2:2, RV, "synagogue" (AV, marg.; text, "assembly"); a company
dominated by the power and activity of Satan, Rev. 2:9; 3:9; (b)
by metonymy, "the building" in which the gathering is held, e.g.
Matt. 6:2; Mark 1:21. The origin of the Jewish "synagogue" is
probably to be assigned to the time of the Babylonian exile.
Having no temple, the Jews assembled on the Sabbath to hear the
Law read, and the practice continued in various buildings after
the return. Cp. Ps. 74:8.
an adjective denoting "expelled from the congregation,
excommunicated," is used (a) with ginomai, "to become, be made,"
John 9:22; 12:42; (b) with poieo, "to make," John 16:2. This
excommunication involved prohibition not only from attendance at
the "synagogue," but from all fellowship with Israelites.
denotes "the administrative official," with the duty of
preserving order and inviting persons to read or speak in the
assembly, Mark 5:22,35,36,38; Luke 8:49; 13:14; Acts 13:15;
"chief ruler" (AV) in Acts 18:8,17.
"a tent, booth, tabernacle," is used of (a) tents as dwellings,
Matt. 17:4; Mark 9:5; Luke 9:33; Heb. 11:9, AV, "tabernacles"
(RV, "tents"); (b) the Mosaic tabernacle, Acts 7:44; Heb. 8:5;
9:1 (in some mss.); 9:8,21, termed "the tent of meeting," RV
(i.e., where the people were called to meet God), a preferable
description to "the tabernacle of the congregation," as in the
AV in the OT; the outer part, Heb. 9:2,6; the inner sanctuary,
Heb. 9:3; (c) the heavenly prototype, Heb. 8:2; 9:11; Rev. 13:6;
15:5; 21:3 (of its future descent); (d) the eternal abodes of
the saints, Luke 16:9, RV, "tabernacles" (AV, "habitations");
(e) the Temple in Jerusalem, as continuing the service of the
tabernacle, Heb. 13:10; (f) the house of David, i.e.,
metaphorically of his people, Acts 15:16; (g) the portable
shrine of the god Moloch, Acts 7:43.
the equivalent of No. 1, is used metaphorically of the body as
the "tabernacle" of the soul, 2 Cor. 5:1,4.
occurs in Acts 7:46; 2 Pet. 1:13,14; see HABITATION, No. 6.
properly "the setting up of tents or dwellings" (No. 1, and
pegnumi, "to fix"), represents the word "tabernacles" in "the
feast of tabernacles," John 7:2. This feast, one of the three
Pilgrimage Feasts in Israel, is called "the feast of
ingathering" in Exod. 23:16; 34:22; it took place at the end of
the year, and all males were to attend at the "tabernacle" with
their offerings. In Lev. 23:34; Deut. 16:13,16; 31:10; 2 Chron.
8:13; Ezra 3:4 (cp. Neh. 8:14-18), it is called "the feast of
tabernacles" (or "booths," sukkoth), and was appointed for seven
days at Jerusalem from the 15th to the 22nd Tishri
(approximately October), to remind the people that their fathers
dwelt in these in the wilderness journeys. Cp. Num. 29:15-38,
especially Num. 29:35-38, for the regulations of the eighth or
"last day, the great day of the feast" (John 7:37).
is used of (a) "a dining table," Matt. 15:27; Mark 7:28; Luke
16:21; 22:21,30; (b) "the table of shewbread," Heb. 9:2; (c) by
metonymy, of "what is provided on the table" (the word being
used of that with which it is associated), Acts 16:34; Rom. 11:9
(figurative of the special privileges granted to Israel and
centering in Christ); 1 Cor. 10:21 (twice), "the Lord's table,"
denoting all that is provided for believers in Christ on the
ground of His death (and thus expressing something more
comprehensive than the Lord's Supper); "the table of demons,"
denoting all that is partaken of by idolaters as the result of
the influence of demons in connection with their sacrifices; (d)
"a moneychanger's table," Matt. 21:12; Mark 11:15; John 2:15;
(e) "a bank," Luke 19:23 (cp. trapezites: see BANKERS); (f) by
metonymy for "the distribution of money," Acts 6:2. See BANK.
primarily denotes "anything flat and broad," hence, "a flat
stone, a tablet," 2 Cor. 3:3 (twice); Heb. 9:4.
"to recline at a meal table," is rendered "sat at the table" in
John 12:2, AV, RV, "sat at meat" (some texts have sunanakeimai);
"sat," of course does not express the actual attitude; in John
13:23, RV, "at the table reclining;" AV, "leaning;" in John
13:28, "at the table" (AV and RV), lit., "of (those) reclining."
denotes "gear, equipment, tackling" (of a ship), Acts 27:19.