dektos

δεκτός is a -τος adjective of δέχομαι, and Greek grammar allows such formations either a perfect-passive force ("received") or a potential one ("receivable, acceptable"); Smyth, Greek Grammar for Colleges §358, states both, and the ambiguity is resolved contextually rather than morphologically. The religious sense is largely a Septuagintal development: the translators used δεκτός chiefly for רָצוֹן / רָצָה, the favor or acceptance God grants (Leviticus 1:3-4; 19:5; 22:19-21; Isaiah 49:8; 56:7; 61:2; Proverbs 11:1), and Grundmann, TDNT 2:58-59, defines it as "acceptable" or "pleasing" on the basis of a divine act of will. Kiuchi (Leviticus, AOTC, 56) observes that the Levitical purpose clause "so that he may be accepted" implies the offerer had stood under divine displeasure, the background the New Testament inherits. Outside Jewish and Christian Greek the bare form is sparse and technical (LSJ cites Erotian, Philodemus, Iamblichus, and an admissibility clause in IG 9(2).522), whereas εὐπρόσδεκτος was the ordinary secular term; Paul's shift from the quoted δεκτῷ of Isaiah 49:8 to his own εὐπρόσδεκτος in 2 Corinthians 6:2 illustrates the split. The live debates are exegetical rather than lexical: whether Luke 4:19 invokes the Leviticus 25 Jubilee (Sloan, Ringe, and Yoder for it, with 11QMelchizedek as ancient support for a Jubilee reading of Isaiah 61; Conzelmann, Bovon, Bock, and Chilton qualifying or resisting it), whether Luke intends a δεκτός wordplay across 4:19 and 4:24, and whether Acts 10:35 concedes that Cornelius was already saved, against which the lexical sense of favorable reception and the logic of Acts 11:14 both tell.