φιλοξενία

From the study of Hebrews 13:2

Range of meaning

A compound of philos ('fond of, loving') and xenos ('stranger, foreigner, guest'). It means love shown to strangers, and in practice the custom of receiving people from outside your kin group into your home: feeding them, lodging them, protecting them and often sending them on their way with supplies. The focus is on outsiders and travelers, not friends.

Against the English

KJV turns the noun into a verb, 'entertain strangers'. BSB, NIV, ESV, NASB, WEB and NLT have 'show hospitality to strangers', adding 'strangers' to bring out the xenos inside the word. YLT keeps the bare noun 'the hospitality'. Modern English 'hospitality' has moved toward having friends over for dinner, or toward the paid 'hospitality industry'. Neither is the picture here.

How it drifted

In English, 'hospitality' widened into general friendliness and social hosting, and it became a commercial term. The Greek word keeps the stranger at its center.

Used elsewhere in the period

Used in the NT at Romans 12:13 ('pursue hospitality') and here. Related words: philoxenos, 'hospitable', which is required of overseers in 1 Timothy 3:2 and Titus 1:8 and urged on all believers in 1 Peter 4:9. Classical Greek treated it as a sacred duty under Zeus Xenios, protector of strangers. Jewish tradition held up Abraham as its model (Philo, On Abraham 107–118; Testament of Abraham). 1 Clement 10–12, written in the late first century, credits Abraham, Lot and Rahab with being saved 'because of faith and hospitality.' Didache 11–12 regulates hosting traveling Christians.

From the study of Romans 12:13

Range of meaning

Love of strangers or guests: the practice of taking in, feeding, lodging and protecting people from outside your household, especially travellers. Xenos covers "stranger", "foreigner" and "guest", as well as "host" in a guest-friendship.

Against the English

"Hospitality" is the standard and acceptable rendering. Today, though, it usually means having friends or family over, or the commercial hospitality industry. The Greek word looks outward to strangers. NRSV's "extend hospitality to strangers" makes this explicit.

How it drifted

In modern societies with hotels and restaurants, hosting strangers has become rare. "Hospitality" has moved toward entertaining people we already know, and toward a personality gift some people have. In the ancient world it was a moral duty.

Used elsewhere in the period

The Greek world honoured Zeus Xenios, protector of strangers, and in Homer how people treated strangers was a test of character (Odyssey). In Jewish tradition Abraham's welcome of the three visitors (Gen 18) was the model (Philo, On Abraham 107–118; Josephus, Antiquities 1.196). Other New Testament uses: Heb 13:2 ("do not neglect philoxenia, for some have entertained angels"); 1 Pet 4:9 ("without grumbling"); philoxenos is a requirement for overseers in 1 Tim 3:2 and Titus 1:8. Didache 11–12 (around AD 100) gives rules for receiving travelling Christians and limits a guest's stay to two or three days unless he works.