δοχή

Pronunciation Guide: doh-KHAY (δο-χή)

Basic Definition

Strong’s G1403: Δοχή (doché) refers to a feast, banquet, or reception where guests are formally received and entertained. In biblical contexts, it specifically describes a festive meal prepared to honor a guest, demonstrate hospitality, or celebrate a significant occasion. This word emphasizes the social and communal aspects of dining as an expression of relationship and honor.

Etymology and Morphology

• Part of speech: Feminine noun
• Root: δέχομαι (dechomai) – to receive, welcome, accept
• Language origin: Classical Greek
• Primary usage: Found in narrative sections, particularly in the Gospels
• Related verb: δέχομαι (dechomai) – to receive, welcome
• Appears only twice in the New Testament, both in Luke’s Gospel

Δοχή Morphology:

• δοχή (nominative singular) – a reception or feast
• δοχῆς (genitive singular) – of a reception or feast
• δοχῇ (dative singular) – in/with/by a reception or feast
• δοχήν (accusative singular) – a reception or feast (direct object)

Origin & History

The term δοχή (doché) derives from the Greek verb δέχομαι (dechomai), which means “to receive” or “to welcome.” In classical Greek literature, the word was used to describe the act of receiving guests or the reception itself. Xenophon, in his work “Cyropaedia,” uses related terms to describe formal receptions and the hospitable receiving of guests by Persian nobility, highlighting the cultural importance of such gatherings.

In the Septuagint (LXX), the concept is reflected through related terms rather than δοχή specifically. The Hebrew concept of hospitality (often expressed through words like אָרַח – arach) is frequently translated using forms of δέχομαι in the Greek Old Testament, establishing a precedent for the New Testament usage. The early Church Fathers, particularly Clement of Alexandria in his “Paedagogus,” expanded on the concept of Christian hospitality and feasting, using δοχή and related terms to contrast Christian celebrations with pagan banquets.

Expanded Definitions & Translation Options

• A formal reception or banquet given in someone’s honor
• A celebratory feast marking a significant occasion
• An expression of hospitality through shared dining
• A social gathering centered around a meal

Δοχή Translation Options:

• Feast – emphasizes the abundant nature of the gathering and the provision of food
• Reception – highlights the welcoming aspect and the formal nature of the gathering
• Banquet – captures both the celebratory nature and the status implications
• Great dinner – emphasizes the scale and significance of the meal itself
• Celebration – focuses on the joyful, commemorative aspect of the gathering

Biblical Usage

In the New Testament, δοχή appears only twice, both times in Luke’s Gospel. Its first appearance is in Luke 5:29, where Levi (Matthew) holds a “great feast” in his house after following Jesus, inviting many tax collectors and others to meet the Messiah. This usage is particularly significant as it shows a new follower of Jesus immediately engaging in hospitality as a means of introducing others to Him.

The second occurrence is in Luke 14:13, where Jesus instructs His followers about proper hospitality, saying, “But when you give a reception [δοχή], invite the poor, the crippled, the lame, the blind.” This teaching reveals Jesus’ transformation of cultural hospitality norms, shifting from status-driven feasting to inclusive, generous hospitality that reflects the kingdom of God.

Though limited in direct appearances, the concept represented by δοχή is thematically significant throughout Scripture, especially in narratives involving meals, hospitality, and table fellowship—themes particularly emphasized in Luke’s Gospel.

• “Then Levi gave a great reception [δοχὴν]” for Him in his house; and there was a great crowd of tax collectors and others who were reclining at the table with them.” Luke 5:29
• “But when you give a reception [δοχὴν], invite the poor, the crippled, the lame, the blind” Luke 14:13

Cultural Insights

In the ancient Near East, hospitality was not merely a social nicety but a sacred obligation. The Greek concept of ξενία (xenia) – hospitality to strangers – was paralleled in Jewish culture by the concept of hachnasat orchim (הכנסת אורחים), the welcoming of guests, which was considered one of the most important mitzvot (commandments). This cultural framework helps us understand why Levi’s δοχή for Jesus was so significant—it represented both his personal transformation and his fulfillment of a sacred duty.

The seating arrangements and invitations to ancient banquets were highly stratified according to social status. When a person like Levi, a tax collector and social outcast, hosted a δοχή and invited other “sinners,” he was making a profound statement about the inclusive nature of Jesus’ ministry. By attending this feast, Jesus was deliberately challenging the social boundaries that excluded tax collectors and sinners from respectable society. Thus, the use of δοχή in Luke 5:29 carries revolutionary social implications that would have been immediately apparent to first-century readers.

Theological Significance

The appearances of δοχή in Luke’s Gospel illuminate a central aspect of Jesus’ ministry—His willingness to share table fellowship with those deemed unworthy by religious society. In Jewish culture, sharing a meal implied acceptance and community. By attending Levi’s feast and encouraging His followers to host receptions for the marginalized, Jesus demonstrates that the kingdom of God inverts human hierarchies of worth and honor.

The concept of δοχή also foreshadows the eschatological “wedding feast of the Lamb” described in Revelation 19:9. Earthly celebrations and receptions become metaphors for the ultimate reception where Yahweh welcomes His people. This connection is particularly meaningful when we consider that one of Jesus’ first public miracles occurred at a wedding feast in Cana (John 2:1-11), and many of His parables use the imagery of banquets and feasts to illustrate the kingdom of God.

Through the lens of δοχή, we see that hospitality is not peripheral to the gospel but central to it—God’s grand act of welcoming sinners to His table through the reconciling work of the Messiah.

Personal Application

When we understand δοχή, we are challenged to examine our own practices of hospitality. Do we, like Levi, use our homes and resources to introduce others to Jesus? Or do we, like the Pharisees, reserve our table fellowship only for those who meet certain social or moral standards? Jesus’ teaching about δοχή in Luke 14:13 calls us to radical inclusion—to welcome those who cannot repay us, just as we have been welcomed into God’s family through no merit of our own.

In practical terms, this might mean opening our homes to neighbors we barely know, sharing meals with people from different social backgrounds, or creating spaces where the marginalized in our communities can experience dignity and belonging. When we host a δοχή in the spirit of Jesus’ teaching, our tables become outposts of the kingdom—places where guests can taste and see that Yahweh is good.

Related Words

• δέχομαι (dechomai) – to receive, welcome, accept (pronunciation: DEKH-oh-mai) – The verbal root of δοχή, emphasizing the action of receiving rather than the event itself. While δοχή focuses on the feast or reception, δέχομαι highlights the welcoming attitude behind it. See G1209
• ξενία (xenia) – hospitality, entertainment of strangers (pronunciation: xen-EE-ah) – A broader concept of hospitality, particularly focused on the treatment of strangers or foreigners. While δοχή refers specifically to a feast or reception, ξενία encompasses the entire practice of hospitality toward those from outside one’s community. See G3578
• τράπεζα (trapeza) – table, meal, food (pronunciation: TRAH-peh-zah) – Refers to the physical table or by extension, the meal served on it. While δοχή emphasizes the social event of reception, τράπεζα focuses on the actual meal or setting for eating. See G5132
• δεῖπνον (deipnon) – supper, dinner, feast (pronunciation: DEIP-non) – The main meal of the day, often in the evening. While similar to δοχή, δεῖπνον emphasizes the meal itself rather than the reception or welcoming aspect. See G1173
• φιλοξενία (philoxenia) – love of strangers, hospitality (pronunciation: fil-ox-en-EE-ah) – Combines φίλος (love) with ξένος (stranger). While δοχή refers to the event of reception, φιλοξενία describes the virtue or character quality of being hospitable. See G5381

Did You Know?

• Did you know? The Greek word δοχή is related to the modern Greek word αποδοχή (apodoché), which means “acceptance” or “approval.” This linguistic connection reveals how deeply the concepts of welcoming, receiving, and accepting were intertwined in Greek thought, suggesting that true hospitality involves not just feeding guests but accepting them fully as they are.
• Did you know? In ancient Jewish culture, a formal δοχή would often begin with the ritual washing of hands (netilat yadayim) and blessing over bread (hamotzi). When Jesus attended Levi’s reception, He would have participated in these Jewish customs, making His presence at a tax collector’s table all the more shocking to religious observers who considered such people ritually unclean.
• Did you know? The practice of reclining at table during a δοχή (rather than sitting) was adopted by Jews from Greco-Roman culture during the Hellenistic period. This posture, where guests would recline on their left side with their feet pointing away from the table, allowed for intimate conversation and created a physical expression of the leisure and fellowship that characterized these events. When Luke mentions that they were “reclining at the table” during Levi’s reception, he’s indicating this was a proper formal banquet, not merely a casual meal.

Remember This

Δοχή reminds us that in God’s kingdom, the table is where barriers fall, strangers become family, and the feast becomes a foretaste of heavenly communion with the Messiah who receives us all.