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PARALLEL BIBLE - Hebrews 13:2


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King James Bible - Hebrew 13:2

Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.

World English Bible

Don't forget to show hospitality to strangers, for in doing so, some have entertained angels without knowing it.

Douay-Rheims - Hebrew 13:2

And hospitality do not forget; for by this some, being not aware of it, have entertained angels.

Webster's Bible Translation

Be not forgetful to entertain strangers: for by this some have entertained angels unawares.

Greek Textus Receptus


της
3588 φιλοξενιας 5381 μη 3361 επιλανθανεσθε 1950 5737 δια 1223 ταυτης 3778 γαρ 1063 ελαθον 2990 5627 τινες 5100 ξενισαντες 3579 5660 αγγελους 32

Treasury of Scriptural Knowledge

VERSE (2) -
Le 19:34 De 10:18,19 1Ki 17:10-16 2Ki 4:8 Job 31:19,32

SEV Biblia, Chapter 13:2

No olvidis la hospitalidad, porque por sta algunos, habiendo hospedado ngeles, fueron guardados.

Clarke's Bible Commentary - Hebrew 13:2

Verse 2. To
entertain stranger's] In those early times, when there were scarcely any public inns or houses of entertainment, it was an office of charity and mercy to receive, lodge, and entertain travelers; and this is what the apostle particularly recommends.

Entertained angels] Abraham and Lot are the persons particularly referred to. Their history, the angels whom they entertained, not knowing them to be such, and the good they derived from exercising their hospitality on these occasions, are well known; and have been particularly referred to in the notes on Genesis xviii. 3; xix. 2.


John Gill's Bible Commentary

Ver. 2. Be not forgetful to entertain strangers , etc..] By whom are meant, not unconverted men, who are strangers to God and Christ, and the covenants of promise; nor saints, who are as pilgrims and strangers in this world; but such as are of another country, and are unknown; and even though wicked men, they are not excluded; though such as are obliged to quit their own country for righteousness sake are chiefly designed; all strangers in distress are meant, and hospitality is to be exercised towards them; which lies negatively in doing nothing to distress them, and positively in providing food, raiment, lodging, etc.. for them, and in comforting, counselling, and directing them in all matters in which they may stand in need thereof: and that this is a duty, appears from the light of nature, and practices of the Heathens, ( Acts 28:2,7), from the express law of God, ( Deuteronomy 10:19) and many others made in favour of strangers, binding on the Jews; from the sundry exhortations to it in the New Testament, ( Romans 12:13 1 Peter 4:9) and from the exhortation here not to forget it; and from the great regard which Christ will show to such as mind it, and his disregard to others at the last day: the persons who are to exercise it are not only the ministers of the Gospel, who should be given to hospitality; but all the saints, even the meaner sort are not exempted, but should use it according to their ability; though it is chiefly binding on those that are rich. And this should not be forgot, but pursued and followed after; it should be frequently performed; men should be given, and used to it; it should be done without grudging, and in a friendly and loving manner: for thereby some have entertained angels unawares ; as Abraham, ( Genesis 18:1-8), he knew them not to be angels at first; they appeared as men, and he treated them as such; but they were angels, yea, one of them was Jehovah himself; and hereby he received many favours, ( Genesis 18:10,17,23,33), and Lot, ( Genesis 19:1-3) who knew not that they were angels he took into his house; but they were, and he was delivered by them from the burning of Sodom; yea, some have unawares, this way, entertained Christ himself, ( Luke 24:15-31) and indeed, entertaining of his members is entertaining him, ( Matthew 25:38,40). It is an observation of a Jewish writer upon the first of these instances; from hence we learn (says he) how great is the strength (or virtue) of the reception of travellers (or hospitality), as the Rabbins of blessed memory say, greater is yjrwa tsnkh , hospitality, than the reception of the face of the Shechinah.

And this is said to be one of the six things which a man enjoys the fruit of in this world, and for which there remains a reward in the world to come f307 .


Matthew Henry Commentary

Verses 1-6 - The design of Christ in giving himself for us, is, that he may purchase to himself a peculiar people, zealous of good works; and true religio is the strongest bond of friendship. Here are earnest exhortations to several Christian duties, especially contentment. The sin opposed to this grace and duty is covetousness, an over-eager desire for the wealth of this world, with envy of those who have more than ourselves Having treasures in heaven, we may be content with mean things here Those who cannot be so, would not be content though God raised their condition. Adam was in paradise, yet not contented; some angels in heaven were not contented; but the apostle Paul, though abased an empty, had learned in every state, in any state, to be content Christians have reason to be contented with their present lot. Thi promise contains the sum and substance of all the promises; "I wil never, no, never leave thee, no, never forsake thee." In the origina there are no less than five negatives put together, to confirm the promise: the true believer shall have the gracious presence of God with him, in life, at death, and for ever. Men can do nothing against God and God can make all that men do against his people, to turn to their good.


Greek Textus Receptus


της
3588 φιλοξενιας 5381 μη 3361 επιλανθανεσθε 1950 5737 δια 1223 ταυτης 3778 γαρ 1063 ελαθον 2990 5627 τινες 5100 ξενισαντες 3579 5660 αγγελους 32

Vincent's NT Word Studies

2. Be not
forgetful to entertain strangers (thv filoxeniav mh epilanqanesqe). Lit. be not forgetful of hospitality. Filoxenia only here and Rom. xii. 13. o LXX. Filoxenov hospitable, 1 Tim. iii. 2; Titus i. 8; 1 Pet. iv. 9. The rendering of Rev. to show love unto strangers, is affected. On the injunction comp. Rom. xii. 13; 1 Tim. iii. 2; Titus i. 8; 1 Pet. iv. 9, and see Clem. Rom. Ad Corinth. x., xi., 12. The virtue of hospitality is not distinctively Christian. It appears with the very beginnings of history, largely as the result of nomadic conditions. It was peculiarly an Oriental virtue. In the Egyptian Book of the Dead, commendatory judgment is awarded to him who has fed the hungry and clothed the naked. The O.T. abounds in illustrations, and the practice of hospitality among the Arabs and Bedoueen is familiar through the writings of travelers in the East. 244 Great stress was laid on the duty by the Greeks, as appears constantly in Homer and elsewhere. Hospitality was regarded as a religious duty. The stranger was held to be under the special protection of Zeus, who was called xeniov, the God of the stranger. The Romans regarded any violation of the rites of hospitality as impiety. Cicero says: "It seems to me eminently becoming that the homes of distinguished men should be open to distinguished guests, and that it is an honor to the Republic that foreigners should not lack this kind of liberality in our city" (De Off. ii. 18).

Have entertained angels unawares (elaqon tinev xevisantev aggelouv). The Greek idiom is, "were not apparent as entertaining angels." The verb elaqon were concealed represents the adverb unawares. For similar instances see Mark xiv. 8; Acts xii. 16; Aristoph. Wasps, 517; Hdt. i. 44; Hom. Il. xiii. 273. Xenizein to receive as a guest, mostly in Acts. In LXX only in the apocryphal books. In later Greek, to surprise with a novelty; passive, to be surprised or shocked. So 1 Pet. iv. 4, 12; comp. 2 Ep. of Clem. of Rome (so called), xvii. To be a stranger or to be strange, once in N.T., Acts xvii. 20. Xenismov amazement, perplexity, not in N.T. LXX, Prov. xv. 17. Comp. Ignatius, Ephesians 19. The allusion to the unconscious entertainment of angels is probably to Genesis 18, 19, but the idea was familiar in Greek literature. The Greeks thought that any stranger might be a God in disguise. See Hom. Od. 1. 96 ff.; 3. 329-370; 17. 485. Comp. also the beautiful story of Baucis and Philemon as related by Ovid (Metam. viii. 626-724). The thought appears in our Lord's words, Matt. xxv. 34-46.



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