Table

We meet with this word in the Holy Scriptures for various and very different purposes. The Table of the Lord, the Table of Shew - bread, the Tables of the Law given to Moses on Mount Sinai, are all of them very different to each other, both in their office and design. I must refer the reader to the sacred word itself, for the several explanations of each. (See Exod. xxx2: throughout. Num. 4: &c.) But I detain the reader to make a short remark on the method constantly used in the old church, in providing such rich and costly provisions for the Lord’s table in the Temple. (See Exod. 4:. 4, &c.) Surely, these things were emblematical of the Lord’s table under the New Testament dispensation. The bread and the wine, and the salt of the Covenant, (See Levit. 2: 13.) and this constantly burning, and the perfumes always shedding forth their fragrancy: what could be more expressive of the Lord Jesus, and his rich and costly salvation? He is himself the living bread, and not only the salt of the covenant, but the whole of the covenant. (See Isa 4:2:6.)Thesum and substance of it, the Messenger, the Surety, the Fulfiller, the Administrator, the All in all. And at his table every view of his endearing character is set forth in his body represented as broken, and his blood shed, with the enlightenings of his holy Spirit, and all the graces he sheds abroad in the hearts of his redeemed guests, as the costly perfumes of his incense and sacrifice. Lord grant that when thy people sit at thy table, they may have to say, the cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ? (1 Cor. x. 16.)

See BREAD, and EATING.\par

In a few places this term refers to a tablet which could be written on, as in Hab 2:2; Luk 1:63; 2Co 3:3. In Mar 7:4 the word translated ’table’ is κλίνη, ’a couch,’ often translated ’bed’ in the A.V

See FURNITURE, HOUSEHOLD.

—Biblical Data:

In the East the house is not as important as in northern countries, since the climate permits an outdoor life in the widest sense of the term. The house is used chiefly as a shelter for the night and for sleeping, and during meals generally; but business of any kind is transacted on the street. The furniture, therefore, has always been very simple, a few pieces only being necessary to furnish the Hebrew home. According to II Kings iv. 10, four pieces were required in a room for a guest of honor: a bed, a chair, a table, and a lamp.

The Bed ("mishkab," "'eres," "miṭṭah"):

The Palestinian of to-day, whether townsman or peasant, knows in general nothing of movable beds such as are used in the West. The poor man, wrapped in his mantle, lies on the floor like the Bedouin in his tent. The more wealthy spreads thin woolen quilts on the floor at night, rolling them up by day. The divan or bench spread with silken bolsters, which runs along one or more walls of the room, is also used as a couch at night. The same custom may have obtained in antiquity. It is known, however, that the ancient Hebrews were acquainted with the movable bed. Saul, for example, ordered David to be brought to him in his bed (I Sam. xix. 15; comp. II Kings iv. 10). Og's bedstead was made of iron (Deut. iii. 11); bedsteads of wood, ivory, and gold (i.e., wooden bedsteads inlaid with ivory and gold), sent to the King of Egypt from Palestine either as gifts or as tribute, are mentioned as early as the El-Amarna tablets (thirteenth century B.C.). Hence also the Canaanites had such articles of luxury; and although the ancient Hebrews probably at first knew nothing of them, they were introduced among them later on. The prophet Amos censures the nobles and the wealthy for using beds inlaid with ivory (Amos vi. 4). Many kinds of coverings were spread upon these bedsteads; the poor contenting themselves with a coarse cloak or a goat-skin, and the rich indulging in pillows and bolsters of Egyptian linen, damask, purple embroidered coverings, or costly rugs (ib. iii. 12; Prov. vii. 16; Cant. iii. 10), upon which, as is still customary in the East, the sleepers lay without removing their clothing.

This resting-place, therefore, was not a bed in the accepted sense of the word, but a couch, on which the old and the sick reclined in the daytime (Gen. xlvii. 31; I Sam. xix. 13 et seq.), and which served also at times as a seat during meals (Ezek. xxiii. 41). Such a couch-like seat may be referred to in I Sam. xx. 25. As it is not known whether it was customary to sit with the legs crossed under the body according to the Oriental fashion of to-day, or whether the legs were allowed to hang down as when one sits in a chair, no accurate idea can be formed as to the height or breadth of these couches. Later on, the custom of reclining during meals (Amos iii. 12, vi. 4) was introduced.

The simplest form of bed is represented by that used by the modern Egyptians, consisting of a latticed frame made of the ribs of palm-leaves and about 1 1/2 feet high, or by the Sudanese angareb, with wooden frames 1 1/2 feet in height, with ropes stretched lengthwise and crosswise, on which a mattress is laid. The pictures of Egyptian beds that have been preserved may give an idea of the beds used. Mosquito-netting (κωυωπῖου) was probably introduced into Palestine during the Hellenistic period (Judith x. 4, xiii. 9, xvi. 19). As the bed took the place of the modern sofa, there was no other comfortable piece of furniture for sitting in or reclining upon except chairs.

The Chair:

Nothing is known of the form of the chair ("kisse"). It may be assumed that, like the bed, it was similar to the Egyptian, although it may have resembled the small, low stools on which modern Orientals squat in the cafés. In any case chairs were necessary pieces of furniture among the ancient Hebrews, who sat during meals, and did not recline like the Greeks and Romans.

The Table:

As its Hebrew name, "shulḥan," indicates, the table in its primitive form consisted of a round piece of leather spread on the ground. Along the edge were rings through which a rope was drawn, and by means of which, on the march, the table was hung like a bag from the saddle of the camel. When the Hebrews were settled in fixed abodes the piece of leather was superseded by around mat woven of more substantial material, or was made of metal, and it was laid upon a low stool. Such tables are still in general use. With this kind of table, chairs were not used, but the people squatted on the ground, with the legs crossed. It is interesting to note that the table of showbread represented on the triumphal arch of Titus is only a little over a foot high (comp. I Macc. iv. 49). Higher tables necessitating chairs were, however, also used (I Sam. xx. 25; I Kings xiii. 20; comp. II Kings iv. 10).

The Lamp:

Regarding lamps or candlesticks ("ner," "menorah") the discoveries at Tell al-Ḥasi, probably the ancient Lachish, furnish ample information (comp. the reports on the same, and the numerous illustrations in Flinders-Petrie, "Tell el-Hesy," London, 1891). As was the case in Greece and Rome, open bowls with beaks or earthen vessels with beaks were used, a lighted wick being placed in the beak("pishtah"; Isa. xlii. 3, xliii. 17). Many current expressions—as, for example, "his lamp shall be put out" (Prov. xx. 20), meaning that he and his whole house shall perish (comp. Jer. xxv. 10; Prov. xiii. 9; Job xviii. 5, xxi. 17; I Kings xi. 36)—indicate that it was customary in ancient times to keep the lamp burning perpetually ("ner tamid"). The same custom still obtains among the fellaheen of Palestine. The phrase "he sleeps in the dark" is equivalent to saying that a person is ruined, not having even the smallest coin wherewith to buy oil.

The brazier, for warming apartments in the winter ("aḥ"; Jer. xxxvi. 22 et seq.), was perhaps not used in remote antiquity, but it was considered in later times a necessity in the houses of the nobles. The brazier is still used in the East.

See also Baking; Cookery.

Tables.

—In Talmudic Times:

The dining-room in Talmudic times was usually provided with two tables: the dining-table ("shulḥan"), and a side-table ("delfiḳe," δελφική) on which the servants placed the dishes. The dining-table had three legs and a square base and probably a square top (Kil. xxii. 2). It was usually of wood; but sometimes it was made of pottery, marble, or metal (Tosef., Oh. xvi. 2; Kil. ii. 3, xii. 2, xiv. 1; Yer. Ber. 12a). Wooden tables were often provided with marble tops; occasionally the top was partly of wood, partly of marble (Kil. xxiii. 1). In later times it was customary to provide a small table for each person (Ber. 46b, end). Sometimes the tables were suspended by rings (B. B. 57b). Some tables could be taken apart ("shulḥan shel peraḳim"); in that case the parts were joined by hinges. The side-table had three carved legs, and was usually placed on a stand.

There were other pieces of furniture which occasionally served as tables. To these belong the "ṭabla" (Shab. 143a), a slab of wood, pottery, marble, metal, or glass; the "ṭarkas" (Tosef., Kelim, B. M. iii. 3), on which, it seems, the drinks were prepared ("ṭarkas" was used also to designate a sideboard, attached to the wall by hinges in order that it might be put up and down); and the "daḥwinah" (Tosef., Kelim, B. M. v.), a board used to improvise a table at a wedding. Round pieces of leather or leather covers occasionally served as tables; they are still in use for this purpose among the Bedouins, who call them "sufrah."

Chairs.

In rabbinical literature chairs are designated by the three terms "kisse," "safsal," "ḳatedrah." "Kisse" designates usually a chair on a square framework, without arms or back, the seat consisting of several bars, usually three (Kelim xxii. 6). The "kisse ṭerasḳal" (Num. R. xii. 49) was a three-legged chair having a seat of wood, or sometimes of leather (Kelim xxii. 7), which could be folded. "Safsal" designates a bench capable of seating several persons. It was especially adapted to public places, and was used in schools, baths, and hostelries. Usually it was made of wood, but sometimes also of stone, pottery, or glass. The ḳatedrah in certain cases had a reclining form, so that the occupant when seen from a distance seemed to be standing (comp. Ex. R. xliii. 11). To the ḳatedrah was attached a footstool ("sherafraf", "ipofodin," "kisse she-lifne ḳatedrah"; Kelim xxii. 3; Targ. Yer. Ex. xxiv. 10; Yer. Ḥag. ii. 77). The ḳatedrah was used mostly by women (comp. Ket. 59b). Mention may also be made of the night-chair ("asla"; Kelim xx. 10) and of litters and sedans, which constituted a part of the furniture. To these latter belonged the "appiryon" (φορεῖου), especially designed to carry the bride to the house of her husband. It was covered and closed by curtains. Its sides were made of large boards which were provided with four legs, sometimes with more (Tosef., Kelim, B. M. viii. 3).

Beds.

The term "miṭṭah" is used in rabbinical literature to denote both a bed and a couch for reclining at meals (Beẓah 22b; Tosef., Ber. v. 5; and many other passages). The beds were usually so wide that they could be occupied by three persons (comp. Nid. 61a). They were of wood, pottery, or glass. The bedstead consisted of four boards supported by four legs. At its head there were sometimes two poles from which curtains were suspended ("kilah"; Suk. 10b). Similar poles were also fixed at the foot. The bedding of the poor consisted usually of a mat ("maḥẓelet") of reeds or bulrushes (Suk. 19b). The rich used costly hides ("kaṭbulya"; Tosef., Shab. iii. 17; Kelim xxvi. 5). The beds were often so high that they could be reached only by footstools. There were also state beds, with footstools which are designated as "dargash" (Ned. 56a; see Maimonides' commentary on the Mishnah ad loc.). The couch for reclining at meals, called sometimes "aḳḳubiṭun" (= "accubitum"; Lev. R. vii. 11; Yalḳ., Num. 777), was provided with a back. Children's beds ("`arisah")were not essentially different from those of adults.

Chests.

Household articles were usually kept in a chest ("tebah") of wood, glass, or horn. The chests were either provided with eight legs or had projecting bases. The lid sometimes was fitted with a smaller lid through which small articles could be withdrawn (Kelim xvi. 7). The chest itself was often divided into compartments("megirot"; Kelim xix. 7). Of the same material and dimensions was the "shiddah," which seems to have opened at the side. Its compartment were either fixed or in the form of drawers (Tosef., Kelim, B. M. viii. 1). The shiddah was fittedwith wheels ("mukeni"; Kelim. xviii. 2). The "migdal" was similar to the modern closet. The "ḳamṭara" was a receptacle for books and clothes, as was also the "kupsa," though it differed from the former in that it could be locked (Kelim xvi. 7).

Besides these boxes and chests there was a great variety of baskets, barrels, and casks in which the different articles of the household were kept.

Mirrors and Lamps.

Mirrors ("ma'rah," or "re'i") were usually made of metal (Tosef., Kelim, B. M. iv. 2); in later times there were also glass mirrors ("ispaḳlarya," "spaḳlarya"). There were hand-mirrors and wall-mirrors (Shab. 149a; Tosef., Shab. xviii. 6).

The primitive lamp was the "lappid," which consisted of a pot of clay or metal in which any kind of light was carried (Kelim ii. 8). A commoner and more complicated one was the "ner," which consisted of an earthen pot provided with an opening at the top into which the oil was poured. On the edge of the pot was a wick-holder. The wick was made of flax, or of the fibers of other plants (Shab. ii. 3; Tosef., Shab. ix. 5). Occasionally utensils such as mugs, plates, etc., were used as lamps; but a special glass utensil called "`ashashit" was in more general use. Lamp-holders ("pamoṭ") were occasionally used. A holder which could support several lamps was called "menorah." Mention is made in the Mishnah of lamp-holders whose parts could be separated ("menorah shel ḥulyot"; Beẓah 22a). The term "menorah" designated also a candelabrum. The "puḳi" is sometimes mentioned as a lamp-holder (Tosef., Kelim, B. M. ii. 6) and sometimes as a lamp (Tosef., Shab. x. 7).

Bibliography:

Johann Krengel, Das Hausgerät in der Mischnah, Frankfort-on-the-Main, 1899.

TABLE.—See House, § 8; Meals, §§ 3, 4. For ‘Table of Shewbread’ see Shewbread, Tabernacle, § 6 (a), Temple, §§ 5, 9, 12.

“Table” is derived from the Latin tabula, meaning primarily “a board,” but with a great variety of other significances, of which “writing-tablet” is the most important for the Biblical use of “table.” So in English “table” meant at first “any surface” and, in particular, “a surface for writing,” and further specialization was needed before “table” became the name of the familiar article of furniture (“object with a horizontal surface”), a meaning not possessed by tabula in Latin. After this specialization “table” in the sense of “a surface for writing” was replaced in later English by the diminutive form “tablet.” But “surface for writing” was still a common meaning of “table,” and in this sense it represents לוּח, lū^aḥ (Exo 24:12, etc.), a word of uncertain origin, πλάξ, pláx, “something flat” (2Co 3:3; Heb 9:4), δέλτος, déltos, “a writing tablet” (1 Macc 8:22; 14:18, 27, 48), or πινακίδιον, pinakı́dion “writing tablet” (Luk 1:63 - a rather unusual word). the American Standard Revised Version has kept the word in the familiar combination “tables of stone” (Exo 24:12, etc.), but elsewhere (Pro 3:3; Pro 7:3; Isa 30:8; Jer 17:1; Hab 2:2; Luk 1:63) has replaced “table” by “tablet,” a change made by the English Revised Version only in Isa 30:8; Luk 1:63. See TABLET.

The table as an article of furniture is שׁלחן, shulḥān, in the Hebrew and τράπεζα, trápezal, in the Greek. The only exceptions are Son 1:12, מסב, mēṣabh, “something round,” perhaps a “round table,” perhaps a “cushion,” perhaps a “festal procession,” and Mar 7:4, the King James Version κλίνη, klı́nē, “couch” (so the Revised Version (British and American)), while Joh 13:28 and Joh 12:2, the King James Version “at the table,” and Tobit 7:8, the King James Version “on the table,” represent only the general sense of the original. Of the two regular words, shulḥān is properly “a piece of hide,” and so “a leather mat,” placed on the ground at meal time, but the word came to mean any “table,” however elaborate (e.g. Exo 25:23-30). Trapeza means “having four feet.”

2Ki 4:10 seems to indicate that a table was a necessary article in even the simpler rooms. Curiously enough, however, apart from the table of shewbread there is no reference in the Bible to the form or construction of tables, but the simpler tables in Palestine of the present day are very much lower than ours. The modern “tables of the money changers” (Mar 11:15 and parallel’s) are small square trays on stands, and they doubtless had the same form in New Testament times. See SHEWBREAD, TABLE OF; MONEY-CHANGERS.

To eat at a king’s table (2Sa 9:7, etc.) is naturally to enjoy a position of great honor, and the privilege is made by Christ typical of the highest reward (Luk 22:30). Usually “to eat at one’s table” is meant quite literally, but in 1Ki 18:19; Neh 5:17 (compare 1Ki 10:5) it probably means “be fed at one’s expense.” On the other hand, the misery of eating the leavings of a table (Jdg 1:7; Mar 7:28; Luk 16:21) needs no comment. The phrase “table of the Lord (Yahweh)” in Mal 1:7, Mal 1:12 the King James Version (compare Eze 41:22; Eze 44:16 - Eze 39:20 is quite different) means “the table (altar) set before the Lord,” but the same phrase in 1Co 10:21 is used in a different sense and the origin of its use by Paul is obscure. Doubtless the language, if not the meaning, of Malachi had its influence and may very well have been suggested to Paul as he wrote 1Co 10:18. On the other hand, light may be thrown on the passage by such a papyrus fragment as “Chareimon invites you to dine at the table (klinē) of the lord Serapis,” a formal invitation to an idol-banquet (1Co 8:10; Pap. Oxyr. i. 110; compare iii. 523). This would explain Paul’s “table of demons” - a phrase familiar to the Corinthians - and he wrote “table of the Lord” to correspond (compare, however, Pirḳē ’Ābhōth, iii. 4). “Table at which the Lord is Host,” at any rate, is the meaning of the phrase. On the whole passage see the comms., especially that of Lietzmann (fullest references). Probably Luk 22:30 has no bearing on 1Co 10:21. The meaning of Psa 69:22 (quoted in Rom 11:9), “Let their table before them become a snare,” is very obscure (“let them be attacked while deadened in revelings?”), and perhaps was left intentionally vague.

(ôñÜðåæá)

This word is used in the NT in various senses. On a technical meaning which it has in the Gospels see article ‘Bank’ in Dict. of Christ and the Gospels .

1. In the primitive Church the apostles deemed it unfitting that they should turn aside from their proper task of preaching the Word of God and give themselves to that of serving tables (äéáêïíåῖí ôñáðἐæáéò, Act_6:2). They accordingly secured the appointment of the Seven, which left them free to give their undivided time and strength to the ministry of the Word (ôῇ äéáêïíßᾳ ôïῦ ëüãïõ, Act_6:4). Two kinds of ‘service,’ or ‘deaconship,’ are thus specified, both of them evangelical and honourable, but each so arduous and absorbing that a division of labour became imperative. The ‘serving of tables’ probably included not merely the literal provision of repasts for the poor, but the task of determining the fitness of applicants for relief and the allocation of a central fund.

2. It is in one of St. Paul’s letters that we first find the Eucharist called ‘the table of the Lord’ (ôñáðÝæçò Êõñßïõ, 1Co_10:21). It would be interesting to know whether he coined the phrase or found it already in use in the primitive Church (cf. Luk_22:30), but the point has to be left undetermined. Contrasting ‘the Lord’s table’ with ‘the tables of demons,’ as he scornfully calls the riotous feasts of pagan idolatry, he urges the moral impossibility of passing from the pure atmosphere of Christian fellowship into the tainted air of heathen licence and debauchery.

3. Among the furniture of the Holy Place the writer of Hebrews names ‘the table’ (ἡ ôñÜðåæá, Heb_9:2), meaning the table of shewbread, for the construction and ornamentation of which directions are given in Exo_25:23-30. See Shewbread.

Another word translation ‘table’ is ðëÜî, which is used in the Septuagint for ìåּçַ. St. Paul contrasts the tables of stone on which the Ten Commandments were written by the ‘finger of God’ with the tables that are not of stone but are ‘hearts of flesh,’ whereon the Holy Spirit writes the laws of the New Covenant (2Co_3:3).

James Strahan.

Psa 23:5 (b) David indicates the rich provision which the Lord makes for His children. He feeds them on heavenly dainties as they travel through this world. They have sources of joy that the world does not have. They feed on the Living Bread, and drink the Living Water, and their hearts are satisfied.

Psa 69:22 (b) This table represents the sinner’s preparations for a good time. The Psalmist asks that their good times be turned into times of sorrow because of their hatred toward him, GOD’s servant.

Psa 78:19 (b) By this picture we understand that GOD made provision for food and sustenance in the wilderness where there were no natural supplies.

Isa 28:8 (b) This is a type of the provision made by false religions for feeding their followers. The food which they offer is called "vomit." It represents good things taken into the person’s soul and mind: there it is mixed with their own ideas and notions and this mixture is given out for others to feed on, and to accept as the doctrine of GOD. All false religions offer this vomit. The leaders take in some of the Word of GOD, change the meaning of it, mix it with their own ideas, and then give it out in books and speeches for others to accept and believe.