Original Word: ἐπιδέχομαι
Part of Speech: Verb
Transliteration: epidechomai
Pronunciation: eh-pee-DEKH-oh-my
Phonetic Spelling: (ep-ee-dekh'-om-ahee)
KJV: receive
NASB: accept, receive
Word Origin: [from G1909 (ἐπί - over) and G1209 (δέχομαι - receive)]

1. to admit (as a guest or (figuratively) teacher)

receive.

From epi and dechomai; to admit (as a guest or (figuratively) teacher) -- receive.

see GREEK epi

see GREEK dechomai

1926 epidéxomai (from 1909 /epí, "on, fitting" and 1325/dexomai, " welcome") – properly, receive (welcome) upon, emphasizing what naturally builds on the welcoming (note the prefix epi, upon).

1926/epidéxomai ("welcoming with its effects") is negated both times it occurs in the NT (3 Jn 9,10). This envisions all the "nasty spin-offs" that went with Diotrephes refusing to "aptly welcome" people into his local church.

[1926 (epidéxomai) is an intensified form of 1325/dexomai ("welcome, receive").]

Word Origin
from epi and dechomai
Definition
to accept as true, to receive besides
NASB Translation
accept (1), receive (1).

STRONGS NT 1926: ἐπιδέχομαι

ἐπιδέχομαι; (from Herodotus down);

1. to receive hospitably: τινα, 3 John 1:10 (Polybius 22, 1, 3).

2. to admit, i. e. not to reject": τινα, one's authority, 3 John 1:9 (τούς λόγους, 1 Macc. 10:46; παιδείαν, Sir. 51:26). (Cf. δέχομαι, at the end.)

Scope of Meaning

ἐπιδέχομαι paints the picture of extending a welcome hand or opening a door—an intentional, favorable reception of persons, counsel or authority. It is more than polite acknowledgment; it is an embracing that implies approval, alignment and practical support.

Occurrences in the New Testament

The verb appears twice, both in the short letter of 3 John (3 John 1:9, 3 John 1:10). Its double usage within a single episode heightens the moral tension: the beloved elder’s circle is denied admission by a self–important leader named Diotrephes.

Literary Setting in 3 John

John’s third letter revolves around two contrasting models of church leadership. Gaius embodies hospitality; Diotrephes refuses it. John writes, “I wrote to the church, but Diotrephes, who loves to be first, will not accept us” (3 John 1:9). The refusal is not merely social discourtesy; it is a rejection of apostolic authority. In verse 10, the same verb recurs to describe a continued pattern—Diotrephes “refuses to welcome the brothers.” Thus, ἐπιδέχομαι becomes the hinge on which the letter turns: to receive or to reject those whom God sends.

Theological Significance

1. Apostolic Authority. Acceptance of apostolic messengers equals acceptance of the gospel itself (Matthew 10:40; John 13:20). By withholding reception, Diotrephes stands in opposition to Christ’s delegated authority.
2. Fellowship and Truth. Johannine theology links truth and love (2 John 1:1-6; 3 John 1:3-4). Genuine truth produces tangible love, expressed through reception of fellow workers. Refusal exposes a heart that “loves to be first” rather than to walk in truth.
3. Church Discipline. John plans to “call attention” to Diotrephes’ deeds (3 John 1:10). The refusal to receive becomes actionable grounds for correction, reminding the church that hospitality to the right people and resistance to the wrong people (2 John 1:10) both serve doctrinal purity.

Historical Insight

Traveling missionaries and teachers in the first-century church depended on local believers for lodging, meals and commendations (Acts 15:3; Romans 16:1-2; Titus 3:13). Letters of recommendation and verbal endorsements functioned as early credentials. To “receive” such workers validated their mission and advanced the gospel. Diotrephes’ blockade undermined established networks of cooperation and threatened the spread of sound teaching.

Ministerial Applications

• Discerned Hospitality. Churches today must cultivate open doors for faithful servants while remaining guarded against error.
• Servant Leadership. A craving for preeminence still tempts leaders. The antidote is gladly receiving those whom Christ sends, thereby acknowledging His ultimate headship.
• Accountability. Public refusal to receive rightful authority can necessitate public admonition, modeled by John’s intent to confront Diotrephes.
• Partnering in Mission. Congregations that welcome gospel laborers become “fellow workers for the truth” (3 John 1:8).

Intertextual and Canonical Correlations

- Positive contrasts: Lydia “urged us, saying, ‘If you have judged me to be faithful to the Lord, come into my house and stay’” (Acts 16:15).

- Negative parallels: Certain synagogues “drove Paul out” (Acts 13:50) when they rejected his message.

- Christological root: The ultimate model of reception is Christ Himself, who says, “Whoever receives one such child in My name receives Me” (Matthew 18:5), underscoring the spiritual depth of ἐπιδέχομαι.

Summary

Strong’s Greek 1926 centers the believer on a crucial relational test: Will we gladly receive the people, teaching and authority God appoints, or will we barricade ourselves in self-importance? In two decisive strokes, 3 John exposes the heart through its hospitality, urging every generation of the church to open its doors to truth-bearing messengers and thereby open its fellowship to the Lord who sends them.

επεδεήθης επιδέηται επιδέομαι επιδεομένου επιδεομένω επιδεχεται επιδέχεται ἐπιδέχεται επιδήσεις epidechetai epidéchetaiInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts