Original Word: ἄριστον
Part of Speech: Noun, Neuter
Transliteration: ariston
Pronunciation: ah'-ree-ston
Phonetic Spelling: (ar'-is-ton)
KJV: dinner
NASB: dinner, luncheon, meal
Word Origin: [apparently neuter of a superlative from G142 (αἴρω - take), by way of G730 (ἄρῥην - Male)]

1. the best meal (or breakfast
2. perhaps from eri ("early")), i.e. luncheon

dinner.

Apparently neuter of a superlative from the same as arrhen; the best meal (or breakfast; perhaps from eri ("early")), i.e. Luncheon -- dinner.

see GREEK arrhen

712 áriston (literally, "without boundary, designation") – properly, "undetermined," referring to the meal eaten anytime before the main meal (i.e. "supper," 1173 /deípnon).

Word Origin
perhaps from éri (early) and prim. root ed- (eat, see esthió)
Definition
breakfast, dinner
NASB Translation
dinner (1), luncheon (1), meal (1).

STRONGS NT 712: ἄριστον

ἄριστον, ἀρίστου, τό (from Homer down);

a. the first food, taken early in the morning before work, breakfast; dinner was called δεῖπνον. But the later Greeks called breakfast; τό ἀκράτισμα, and dinner ἄριστον i. e. δεῖπνον μεσηβρινον, Athen. 1, 9, 10, p. 11b.; and so in the N. T. Hence,

b. dinner: Luke 14:12 (ποιεῖν ἄριστον ἤ δεῖπνον, to which others are invited); Luke 11:38; Matthew 22:4 (ἑτοιμάζειν). (B. D. under the word ; Becker's Charicles, namely, vi. excurs. i. (English translation, p. 312f).)

Concept and Cultural Background

Ἄριστον denoted the primary meal taken between mid-morning and early afternoon. In Israelite practice the day often began before sunrise; by the fifth hour (about 11 a.m.) laborers paused, and households gathered for sustenance that not only refreshed the body but also reinforced covenant fellowship. Greco-Roman custom similarly treated the ἄριστον as a regular, unspectacular meal—distinct from the more elaborate δεῖπνον that closed the day—yet it retained social and relational weight because table-fellowship signified acceptance, status, and reciprocal obligation.

Occurrences in the New Testament

Matthew 22:4 places the ἄριστον at the heart of the parable of the wedding feast. The king’s ready table illustrates the immediacy of gospel grace: “My oxen and fattened cattle have been prepared, everything is ready. Come to the wedding banquet”. Luke 11:38 records that a Pharisee “was surprised to see that Jesus did not first wash before the meal,” revealing that meticulous ritual could coexist with spiritual emptiness where inner cleansing was absent. Luke 14:12 situates the word in Christ’s teaching on selfless hospitality; midday hosting was to include “the poor, the crippled, the lame, the blind,” foreshadowing the inclusivity of the kingdom.

Biblical Theology of Fellowship Meals

1. Covenant Renewal: Shared food underlines friendship with God (Genesis 18:1-8; Exodus 24:9-11). The royal ἄριστον in Matthew 22 echoes Sinai’s meal, yet with messianic fulfillment.
2. Holiness and Defilement: Luke 11:38 contrasts ceremonial concern with moral purity, echoing Isaiah 29:13 and signaling that defilement issues from the heart (Mark 7:18-23).
3. Eschatological Banquet: Midday abundance prefigures the marriage supper of the Lamb (Revelation 19:6-9). The gracious invitation motif stresses that rejection of the gospel is not caused by inadequate provision but by hardened hearts.

Hospitality and Social Ethics

Jesus’ instruction in Luke 14:12-14 reverses patron-client expectations. Instead of reinforcing social ladders, the disciple’s table mirrors divine benevolence. By highlighting the ordinary ἄριστον, the Lord grounds sacrificial hospitality in daily rhythm, not just special occasions. This elevates hospitality from a cultural courtesy to a kingdom imperative (Romans 12:13; Hebrews 13:1-2).

Implications for Ministry

• Table Ministry: Churches that intentionally practice shared meals embody gospel welcome, offering a lived parable of grace.
• Discipleship Rhythm: Midday pauses for prayer, Scripture, and communal bread reinforce dependence on God amid labor.
• Evangelistic Symbolism: Inviting outsiders to our “ariston” signals an open invitation to the greater feast in Christ.

Historical Reception

Early Christian writers frequently employed meal imagery. The Didache urges believers to give thanks “after being filled,” linking ordinary bread to eschatological hope. Tertullian describes the Christian love-feast (ἀγάπη) as a setting where “the hungry are fed” and the name of God is honored, reflecting Luke 14:12-14.

Pastoral Reflection

The three New Testament uses of ἄριστον quietly yet profoundly call believers to authenticity (inner cleansing over ritual display), generosity (hospitality to the marginalized), and urgency (everything is ready; come). Regular meals thus become sacramental signposts pointing to the lavish constancy of God’s provision in Christ.

αριστον άριστον άριστόν ἄριστον ἄριστόν αριστου αρίστου ἀρίστου αριώθ ariston áriston áristón aristou arístouInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts