ξενοδοχέω

Pronunciation Guide: ksen-od-okh-eh’-o

Quick Answer: ξενοδοχέω (xenodocheō) means to show hospitality to strangers or foreigners, particularly through providing lodging, food, and care. It represents the sacred Christian duty of welcoming and serving those who are unfamiliar or in need, demonstrating God’s love through practical acts of kindness.

What Does ξενοδοχέω Mean?

Strong’s G3580: ξενοδοχέω is a compound Greek verb that literally means “to receive strangers” or “to show hospitality.” The word combines ξένος (xenos, meaning “stranger” or “foreigner”) with δέχομαι (dechomai, meaning “to receive” or “to welcome”). This powerful term goes far beyond mere social politeness—it describes the deliberate, generous act of embracing those who are unknown, different, or in need. The biblical meaning of hospitality extends to taking by the hand and embracing into one’s family the other who has no share in or knowledge of one’s own identity, life, and values.

Key Insight: True biblical hospitality isn’t entertaining friends but sacrificially welcoming strangers who cannot repay your kindness.

Where Does ξενοδοχέω Come From?

• Part of speech: Verb (present active infinitive)
• Root words: ξένος (G3581 – stranger, foreigner) + δέχομαι (G1209 – to receive, accept)
• Language origin: Classical Greek, adopted into Koine Greek
• Primary usage: New Testament teaching passages, specifically addressing Christian conduct
• Related concepts: Ancient Greek xenia (guest-friendship customs)

ξενοδοχέω Morphology:
This section helps readers identify different forms of this verb as it appears in ancient Greek texts, enabling deeper study of the original manuscripts.

Morphology:

• ξενοδοχέω (present active infinitive) – to show hospitality
• ξενοδοχοῦσα (present active participle, feminine) – she who shows hospitality
• ἐξενοδόχησα (aorist active indicative, 1st person) – I showed hospitality
• ξενοδοχήσω (future active indicative) – I will show hospitality

What Is the History of ξενοδοχέω?

The concept behind ξενοδοχέω is rooted in the ancient Greek institution of xenia, which was “an institutionalized relationship rooted in generosity, gift exchange, and reciprocity” where hospitality towards foreigners was “understood as a moral obligation, as well as a political imperative”. Thayer’s lexicon notes that the earlier form ξενοδοκέω was “in use from Herodotus down,” indicating its presence in classical Greek literature from the 5th century BC. In Greek mythology, Zeus was called “Zeus Xenios” in his role as protector of strangers, and stories warned that “any guest should be treated as if potentially a disguised divinity”.

The Septuagint translators adopted this concept to express Hebrew ideas about caring for strangers and sojourners, while early church fathers used it to describe the distinctive Christian practice of hospitality. Unlike mere social entertaining, this word carried the weight of sacred duty and divine blessing.

Historical Summary: ξενοδοχέω evolved from ancient Greek religious duty to divine strangers into the Christian practice of sacrificial love for all.

How Should ξενοδoχέω Be Translated?

Primary meanings of ξενοδοχέω include:

• To show hospitality – the general act of welcoming and caring for others
• To lodge strangers – specifically providing shelter and accommodation
• To entertain foreigners – welcoming those from different cultures or backgrounds
• To receive guests hospitably – the complete act of gracious hosting
• To practice sacred hospitality – hospitality as a spiritual discipline

Translation Tip: Context determines whether to emphasize the physical act of lodging or the broader concept of welcoming care.

ξενοδοχέω Translation Options:

• “Lodge strangers” – emphasizes the practical aspect of providing shelter (KJV rendering)
• “Show hospitality” – captures the broader relational dimension (modern translations)
• “Receive strangers hospitably” – combines both the welcoming attitude and practical care
• “Practice hospitality to foreigners” – emphasizes the cross-cultural dimension often present
• “Extend sacred hospitality” – captures the spiritual significance in Christian contexts

How Is ξενοδοχέω Used in the Bible?

ξενοδοχέω appears only once in the New Testament, in 1 Timothy 5:10, where Paul lists it as a qualification for widows to receive church support. This single occurrence is highly significant, as it appears in the context of evaluating a woman’s lifelong Christian character and service. The requirement that a widow have “shown hospitality to strangers” indicates that this practice was expected throughout her Christian life, not just after becoming widowed.

The broader biblical pattern shows hospitality as a qualification for church leadership (1 Timothy 3:2) and a directive for all believers, representing “a fundamental” aspect of biblical lifestyle. Though appearing only once, this word captures a practice that was central to early Christian community life and evangelism.

Usage Summary: Despite appearing only once, ξενοδοχέω represents a cornerstone practice that defined faithful Christian living in the apostolic era.

Cross-reference verses using ξενοδοχέω:

• “having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers ξενοδοχέω, if she has washed the saints’ feet, if she has assisted those in distress, and if she has devoted herself to every good work.” 1 Timothy 5:10

What Cultural Context Surrounds ξενοδοχέω?

In ancient Greek culture, hospitality was not just courtesy but a sacred obligation protected by Zeus Xenios, where homes had designated “xenona” (guest rooms) and elaborate rituals governed the welcoming of strangers. The host was called “xenistis,” the guest was addressed as “xene” (stranger), and the act was known as “xenodohein,” which forms the basis for “xenodocheio” meaning “hotel”. Ancient hospitality was “a complex societal contract that integrated religious duty, social norms, and political strategy” that “kept their world turning smoothly”.

For first-century Christians, this cultural understanding provided the perfect framework for expressing divine love. In the absence of a professional hospitality industry, travelers depended entirely on the kindness of strangers, making Christian hospitality both a practical necessity and a powerful evangelistic tool. Early Christians became renowned throughout the Roman Empire for their distinctive practice of welcoming strangers, which helped fuel the church’s remarkable growth.

Cultural Context: Christian hospitality transformed pagan duty into divine love, turning every home into a potential sanctuary for God’s work.

What Does ξενοδοχέω Teach Us About God?

ξενοδοχέω reveals God’s heart as the ultimate host who welcomes strangers into His family. When we think about Christian hospitality, we must start by asking, “How did the Messiah first perform this Work of Mercy on me?” We see that God accepts into His home a race of people (us) who do not share in or know His identity, life, and values. This word pictures יהוה (Yahweh) as the divine xenodochos who receives alienated humanity through the Messiah’s sacrifice.

God’s character shines through this practice because He doesn’t merely tolerate our presence—He actively seeks, welcomes, and transforms us. The Father’s house has many rooms (John 14:2), and the Messiah stands at the door knocking, asking for invitation into our hearts (Revelation 3:20). Divine hospitality is the foundation of salvation itself—God opening His home to rebels who become beloved children.

Theological Core: ξενοδοχέω reflects God’s nature as the gracious host who transforms enemies into family through sacrificial love.

How Can I Apply ξενοδοχέω to My Life?

The call to practice ξενοδοχέω challenges us to see our homes, resources, and lives as tools for God’s kingdom work. This isn’t about impressive dinner parties for friends who will reciprocate, but about opening our lives to those who may never be able to return the favor. Consider the refugee family, the international student, the traveling missionary, the homeless individual, or simply the new neighbor who doesn’t yet know anyone.

Modern ξενοδοχέω might involve offering a spare room to someone in need, providing meals for struggling families, creating space at your table for lonely individuals, or even extending emotional and spiritual hospitality to those who feel like outsiders in Christian community. Remember that every act of genuine welcome creates an opportunity for God to work—you may be entertaining angels without knowing it (Hebrews 13:2).

Self-Examination Questions: When did I last welcome someone who couldn’t repay me? How does my home reflect God’s welcoming heart? What fears keep me from practicing true biblical hospitality?

What Words Are Similar to ξενοδοχέω?

• φιλοξενία (philoxenia) – fee-lox-en-ee’-ah – love of strangers; the attitude behind hospitality, emphasizing the heart motivation rather than just the action – See G5381
• ξενίζω (xenizō) – ksen-id’-zo – to entertain as a guest or to be surprised by something strange; can mean both hospitality and bewilderment – See G3579
• φιλόξενος (philoxenos) – fil-ox’-en-os – hospitable, lover of strangers; used as a qualification for church elders, focusing on character trait – See G5382
• ξένος (xenos) – ksen’-os – stranger, foreigner, guest; the person who receives hospitality or the host who provides it – See G3581
• κοινωνία (koinōnia) – koy-nohn-ee’-ah – fellowship, sharing; represents the deeper relationship that can result from hospitality – See G2842

Did You Know?

• What does ξενοδοχέω mean in modern Greek? Modern Greek uses ξενοδοχείο (xenodocheio) to mean “hotel,” literally “a place for receiving strangers,” showing how this ancient concept of sacred hospitality evolved into the modern hospitality industry.
• How did classical authors use ξενοδοχέω? Herodotus and other classical Greek historians used the earlier form ξενοδοκέω to describe the sacred duty of receiving travelers, often connecting it to divine blessing or judgment depending on how hosts treated their guests.
• What’s the difference between ξενοδοχέω and φιλοξενία? ξενοδοχέω emphasizes the action of receiving and caring for strangers, while φιλοξενία focuses on the loving attitude and motivation behind hospitality—one is the deed, the other is the heart.
• Why does the Bible use ξενοδοχέω only in 1 Timothy? Paul used this specific term to evaluate lifelong Christian character, suggesting that consistent hospitality to strangers was a recognized measure of spiritual maturity in the early church.
• How does ξενοδοχέω relate to evangelism? Early Christian hospitality was a powerful evangelistic tool—welcoming strangers into Christian homes exposed them to gospel truth lived out in daily life, leading to many conversions throughout the Roman Empire.
• What challenges does ξενοδοχέω address today? In our era of security concerns and cultural suspicion, practicing biblical hospitality requires wisdom while maintaining the open-hearted welcome that characterizes God’s kingdom and demonstrates the Messiah’s love to a watching world.

Remember This

ξενοδοχέω transforms every follower of the Messiah into a sacred innkeeper, where the guest room becomes a sanctuary and every meal an opportunity to serve the King of kings through His beloved strangers.