Stranger
STRANGER
Is sometimes used in a special sense, easily understood from the context. It usually denotes a foreigner, who is not a native of the land in which he resides, Gen 23:4 . The Mosaic Law enjoined a generous hospitality towards foreign residents, saying, “Thou shalt love him as thyself,” Lev 19:33,34 Deu 10:18,19 24:17 27:19. They were subject to the law, Exo 20:10 Lev 16:20, and were admitted to many of the privileges of the chosen people of God, Num 9:14 15:14.The strangers whom David collected to aid in building the temple, 1Ch 22:2, probably comprised many of the remnants of the Canaanite tribes, 1Ki 9:20,21 . Hospitality to strangers, including all travellers, was the duty of all good citizens, Job 31:32 Heb 13:2 .
Fuente: American Tract Society Bible Dictionary
Stranger
(prop. , ger, or , toshab). These two Heb. terms appear to describe, not two different classes of strangers, but the stranger under two different aspects– ger rather implying his foreign origin, or the fact of his having turned aside to abide with another people, toshab implying his permanent residence in the land of his adoption. Winer (Realwb. s.v. Fremde) regards the latter as equivalent to hireling. Jahn (Archoeol. 1, 11, 181) explains toshab of one who, whether Hebrew or foreigner, was destitute of a home. We see no evidence for either of these opinions. In the Sept. these terms are most frequently rendered by , the Alexandrian substitute for the classical . Sometimes is used, and in two passages (Exo 12:19; Isa 14:1) , as representing the Chaldee form of the word ger. A stranger, in the technical Hebrew sense of the term, may be defined to be a person of foreign, i.e. non-Israelitish, extraction, resident within the limits of the promised land. He was distinct from the proper foreigner (, nokri), inasmuch as the latter still belonged to another country, and would only visit Palestine as a traveler; he was still more distinct from the nations (, yoyim , usually rendered heathen), or non-Israelitish peoples, who held no relationship with the chosen people of God. The term answers most nearly to the Greek , and may be compared with our expression naturalized foreigner, in so far as this implies a certain political status in the country where the foreigner resides; it is opposed to one born in the land (, ezrach), or, as the term more properly means, not transplanted, in the same way that a naturalized foreigner is opposed to a native. The terms applied to the stranger have special reference to the fact of his residing (, ) in the land. SEE FOREIGNER.
The existence of such a class of persons among the Israelites is easily accounted for the mixed multitude that accompanied them out of Egypt (Exo 12:38) formed one element; the Canaanitish population, which was never wholly extirpated from their native soil, formed another and a still more important one; captives taken in war formed a third; fugitives, hired servants, merchants, etc., formed a fourth. The number from these various sources must have been at all times very considerable; the census of them in Solomon’s time gave a return of 153,600 males (2Ch 2:17), which was equal to about a tenth of the whole population. The enactments of the Mosaic law, which regulated the political and social position of resident strangers, were conceived in a spirit of great liberality. With the exception of the Moabites and Ammonites (Deu 23:3), all nations were admissible to the rights of citizenship under certain conditions. It would appear, indeed, to be a consequence of the prohibition of intermarriage with the Canaanites (Deu 7:3), that these would be excluded from the rights of citizenship; but the Rabbinical view that this exclusion was superseded in the case of proselytes seems highly probable, as we find Doeg the Edomite (1Sa 21:7; 1Sa 22:9), Uriah the Hittite (2Sa 11:6), and Araunah the Jebusite (2Sa 24:18) enjoying, to all appearance, the full rights of citizenship. Whether a stranger could ever become legally a land owner is a question about which there may be doubt. Theoretically the whole of the soil was portioned out among the twelve tribes; and Ezekiel notices it as a peculiarity of the division which he witnessed in vision that the strangers were to share the inheritance with the Israelites, and should thus become as those born in the country (Ezekiel 42:22). Indeed, the term stranger is more than once applied in a pointed manner to signify one who was not a land owner (Gen 23:4; Lev 25:23); while, on the other hand, ezrach (A.V. born in the land) may have reference to the possession of the soil, as it is borrowed from the image of a tree not transplanted, and so occupying its native soil. The Israelites, however, never succeeded in obtaining possession of the whole, and it is possible that the Canaanitish occupants may in course of time have been recognized as strangers, and had the right of retaining their land conceded to them. There was of course nothing to prevent a Canaanite from becoming the mortgagee in possession of a plot, but this would not constitute him a proper land owner, inasmuch as he would lose all interest in the property when the year of jubilee came round. That they possessed land in one of these two capacities is clear from the case of Araunah above cited.
The stranger appears to have been eligible to all civil offices, that of king excepted (Deu 17:15). In regard to religion, it was absolutely necessary that the stranger should not infringe any of the fundamental laws of the Israelitish State he was forbidden to blaspheme the name of Jehovah (Lev 24:16), to work on the Sabbath (Exo 20:10), to eat leavened bread at the time of the Passover (Exo 12:19), to commit any breach of the marriage laws (Lev 18:26). to worship Molech (Lev 20:2), or to eat blood or the flesh of any animal that had died otherwise than by the hand of man (Lev 17:10; Lev 17:15). He was required to release a Hebrew servant in the year of jubilee (Lev 25:47-54), to observe the Day of Atonement (Lev 16:29), to perform the rites of purification when necessary (Lev 17:15; Num 19:10), and to offer sin offerings after sins of ignorance (Num 15:29). If the stranger was a bondman, he was obliged to submit to circumcision (Exo 12:44); if he was independent, it was optional with him; but if he remained uncircumcised, he was prohibited from partaking of the Passover (Exo 12:48), and could not be regarded as a full citizen. Liberty was also given in regard to the use of prohibited food to an uncircumcised stranger; for on this ground alone can we harmonize the statements in Deu 14:21 and Lev 17:10; Lev 17:15.
Assuming, however, that the stranger was circumcised, no distinction existed in regard to legal rights between the stranger and the Israelite. One law for both classes is a principle affirmed in respect to religious observances (Exo 12:49; Num 15:16) and to legal proceedings (Lev 24:22), and the judges are strictly warned against any partiality in their decisions (Deu 1:16; Deu 24:17-18). The Israelite is also enjoined to treat him as a brother (Lev 19:34; Deu 10:19), and the precept is enforced in each case by a reference to his own state in the land of Egypt. Such precepts were needed in order to counteract the natural tendency to treat persons in the position of strangers with rigor. For, though there was the possibility of a stranger acquiring wealth and becoming the owner of Hebrew slaves (Lev 25:47), yet his normal state was one of poverty, as implied in the numerous passages where he is coupled with the fatherless and the widow (e.g. Exo 22:21-23; Deu 10:18; Deu 24:17), and in the special directions respecting his having a share in the feasts that accompanied certain religious festivals (Lev 16:11; Lev 16:14; Lev 26:11), in the leasing of the corn field, the vineyard, and the olive yard (Lev 19:10; Lev 23:22; Deu 24:20), in the produce of the triennial tithe (Lev 14:28-29), in the forgotten sheaf (Lev 24:19), and in the spontaneous production of the soil in the sabbatical year (Lev 25:6). It also appears that the stranger formed the class whence the hirelings were drawn the terms being coupled together in Exo 12:45; Lev 22:10; Lev 25:6; Lev 25:40.
Such laborers were engaged either by the day (Lev 19:13; Deu 24:15) or by the year (Lev 25:53), and appear to have been considerately treated, for the condition of the Hebrew slave is favorably compared with that of the hired servant and the sojourner in contradistinction to the bondman (Lev 25:39-40). A less fortunate class of strangers, probably captives in war or for debt, were reduced to slavery, and were subject to be bought and sold (Lev 25:45), as well as to be put to task work, as was the case with the Gibeonites (Jos 9:21) and with those whom Solomon employed in the building of the Temple (2Ch 2:18). The liberal spirit of the Mosaic regulations respecting strangers presents a strong contrast to the rigid exclusiveness of the Jews at the commencement of the Christian era. The growth of this spirit dates from the time of the Babylonian captivity, and originated partly in the outrages which the Jews suffered at the hands of foreigners, and partly through a fear lest their nationality should be swamped by constant admixture with foreigners the latter motive appears to have dictated the stringent measures adopted by Nehemiah (Neh 9:2; Neh 13:3). Our Lord condemns this exclusive spirit in the parable of the good Samaritan, where he defines the term neighbor in a sense new to his hearers (Luk 10:36). It should be observed, however, that the proselyte ( in the Sept. = . in Exo 12:19; Exo 20:10; Exo 22:21; Exo 23:9) of the New Test. is the true representative of the stranger of the Old Test., and towards this class a cordial feeling was manifested. SEE PROSELYTE. The term stranger () is generally used in the New Test. in the general sense of foreigner, and occasionally in its more technical sense as opposed to a citizen (Eph 2:19). SEE HOSPITALITY. For the , zaarh, or strange woman, SEE HARLOT.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Stranger
This word generally denotes a person from a foreign land residing in Palestine. Such persons enjoyed many privileges in common with the Jews, but still were separate from them. The relation of the Jews to strangers was regulated by special laws (Deut. 23:3; 24:14-21; 25:5; 26:10-13). A special signification is also sometimes attached to this word. In Gen. 23:4 it denotes one resident in a foreign land; Ex. 23:9, one who is not a Jew; Num. 3:10, one who is not of the family of Aaron; Ps. 69:8, an alien or an unknown person. The Jews were allowed to purchase strangers as slaves (Lev. 25:44, 45), and to take usury from them (Deut. 23:20).
Fuente: Easton’s Bible Dictionary
Stranger
A foreigner settled among the covenant people, without Israelite citizenship, but subject to Israel’s laws, and having a claim to kindness and justice (Exo 12:49; Lev 24:22; Lev 19:34; Lev 25:6; Deu 1:16; Deu 24:17-18; Deu 24:19; Deu 10:18-19; Deu 16:11; Deu 16:14; Deu 26:11). (See PROSELYTES.) In contrast to one “born in the land,” not transplanted, “ezrach.” Geer, toshab; geer implies the stranger viewed in respect to his foreign origin, literally, one turned aside to “another people”; toshab implies his permanent residence in the hind of hision. Distinguished from the “foreigner,” nakri, who made no stay in Israel. The stranger included the “mixed multitude” from Egypt (Exo 12:38); the Canaanites still remaining in Palestine and their descendants, as Uriah the Hittite and Araunah the Jebusite, Doeg the Edomite, Ittai the Gittite; captives in war, fugitives, and merchants, amounting under Solomon to 153,600 males (2Ch 2:17), one tenth of the population.
Strictly, the stranger had no share in the land. It is to be a peculiarity of restored Israel that the stranger shall inherit along with the native born (Eze 47:22). Still anomalies may have been tolerated of necessity, as that of Canaanites (on conversion to the law) retaining land from which Israel had been unable to eject their forefathers. Strangers were excluded from kingship. Though tolerated they must not violate the fundamental laws by blaspheming Jehovah, breaking the sabbath by work, eating leavened bread at the Passover, infringing the marriage laws, worshipping Moloch, or eating blood (Lev 24:16; Lev 18:26; Lev 20:2; Lev 17:10; Lev 17:15; Exo 20:10; Exo 12:19). If the stranger were a bondservant he had to be circumcised (Exo 12:44). If free he was exempt, but if not circumcised was excluded from the Passover (Exo 12:48); he might eat foods (Deu 14:21) which the circumcised stranger might not eat (Lev 17:10; Lev 17:15).
The liberal spirit of the law contrasts with the exclusiveness of Judaism after the return from Babylon. This narrowness was at first needed, in order to keep the holy seed separate from foreign admixture (Nehemiah 9; 10; 13; Ezra 10). But its degeneracy into proud, morose isolation and misanthropy our Lord rebukes in His large definition of “neighbour” in the parable of the good Samaritan (Luk 10:36). The law kept Israel a people separate from the nations, yet exercising a benignant influence on them. It secured a body of 600,000 yeomen ready to defend their own land, but unfit for invading other lands, as their force was ordained to be of infantry alone. Interest front a fellow citizen was forbidden, but from a stranger was allowed, subject to strict regard to equity. The hireling was generally taken from strangers, the law guarded his rights with tender considerateness (Deu 24:14-15). (See NETHINIM; SOLOMON’S SERVANTS.)
Fuente: Fausset’s Bible Dictionary
Stranger
STRANGER.The Authorized Version has only the one renderingstrangerfor five different words in the Greek. It is the natural translation of the term which has the most general signification (Mat 25:35; Mat 25:43; Mat 27:7 etc.); and there is no other word in English to express the exact force of (Mat 17:25-26, Joh 10:5; cf. Joh 10:12the is the one whose own the sheep are not). For the proper equivalent is alien, as in Luk 17:18 ((Revised Version margin) ). For and Revised Version NT 1881, OT 1885 rightly uses sojourner (Act 7:29, 1Pe 2:11; cf. Luk 24:18, 1Pe 1:1, Heb 11:13). These words indicate a sentiment which is (1) racial or national (Mat 17:25-26 the kings of the earth take tribute from strangers, not from sons), (2) humanitarian (Mat 25:35 I was a stranger, and ye took me in), and (3) religious (1Pe 2:11 I beseech you as sojourners and pilgrims to abstain, etc.).
Generally, however, it may be said that the connexion in which the words occur in NT is illustrative of the difference between the current Jewish conception of the stranger in the time of Christ, and that which is suggested by the Gospel. Jesus found His countrymen steeped in the idea that all foreigners were dogs, that the peoples was a term almost synonymous with the heathen, and that only under rigid conditions and upon sufferance might a non-Jew obtain any of the privileges considered to be the Divine right of a Jew. He left His followers possessed of the thought, however unconscious they might be of all that it involved, that to Him the Samaritan and the Gentile, the man outside the pale and the man of no caste, were as much the objects of His mission as the favoured son of Abraham. Stranger, to the average Jew, was the name for one with whom he might have commercial dealings and certain social or political relations, but with whom religious affinity or fellowship was practically impossible; to Jesus it meant one who had a special claim upon Him and His (Mat 25:35 ff.). The impression which He created was not merely that Christianity meant a deepening and extending of that sense of the sacred duty of hospitality and kindness which already existed in the Jewish mind, as it does throughout the East (Exo 23:9; Exo 22:21, Luk 19:35, Deu 10:18-19, Jer 7:6 etc.; cf. the practice existing among the Essenes, Josephus BJ ii. viii. 4, 5), but that it involved a complete change of the attitude which assumed that a different treatment was to be meted out to the stranger from that which was naturally shown to ones own kith and kin (Mat 5:43-48 etc.). See, further, artt. Cosmopolitanism, Hospitality, Gentiles, Universalism.
It is further to be noticed that Christianity gave a new signification to the word stranger. The way had been prepared by the use of the Hebrew word Ger (LXX Septuagint . , see artt. Ger in DB [Note: Dictionary of the Bible.] and Stranger in Encyc. Bibl.), which designated the sojourner who dwelt within the gates of Israel, and who, while having a certain status there and a temporary home, belonged to another country. The fact also that the Jews themselves had from the time of Abraham so often been sojourners in a land not their own (Act 7:6; Act 7:29, Heb 11:9), and the lessons taught by the dispersion in postexilic times, led to that metaphorical use of the term which has entered so largely into religious speech and poetry. The follower of Christ saw in it a description of himself as of one who was absent from his proper country, and whose citizenship was in heaven (Php 3:20). When St. Peter writes to the sojourners of the Dispersion (1Pe 1:1), and beseeches them as sojourners and pilgrims to abstain from fleshly lusts (1Pe 2:11), he is diverting the term from a geographical to a spiritual sense (cf. 1Pe 1:17). The writer of the Epistle to the Hebrews has the same thought, For we have not here an abiding city, but we seek after the city which is to come (Heb 13:14; cf. Heb 11:13-16).
Literature.Uhlhorn, Chr. Charily in the Ancient Ch.; Brace, Gesta Christi, ch. xvi.; Seeley, Ecce Homo, chs. xiv. xvii.
J. Ross Murray.
Fuente: A Dictionary Of Christ And The Gospels
Stranger
STRANGER.This seems, on the whole, the most suitable English word by which to render the Heb. zr, which is a participle denoting primarily one who turns aside, one who goes out of the way, i.e. for the purpose of visiting or dwelling in another country. It has frequently the meaning foreigner, in contrast to Israelite, especially with the added notion of hostility (cf. estranged), and in antithesis to Israel (e.g. Hos 7:9; Hos 8:7, Isa 1:7, Eze 7:21; Eze 11:9, Joe 3:17, Oba 1:11, Psa 54:3 etc.). In P [Note: Priestly Narrative.] the word takes on a technical meaning found nowhere outside the Hexateuch, and exclusively post-exilic. It means layman (which might with advantage be substituted for EV [Note: English Version.] stranger), as opposed to a Levite (see Num 1:51; Num 18:7), or to a priest proper, or Aaronite (see Exo 29:33; Exo 30:33, Num 3:10; Num 3:38; Num 18:2, Lev 22:10; Lev 22:12 f. (H [Note: Law of Holiness.] )).
The strange woman of Pro 2:16 etc. has the same technical sense as foreign woman with which it stands in parallelism, viz. harlot.
Sojourner (sometimes tr. [Note: translate or translation.] of tshb, settler [see below]) is frequently substituted by RV [Note: Revised Version.] for the AV [Note: Authorized Version.] stranger, as tr. [Note: translate or translation.] of gr. The ger was originally a man who transferred himself from one tribe or people to another, seeking, and usually obtaining, some of the rights of natives. A whole clan or tribe might be grm in Israel, as e.g. the Gibeonites (Jos 9:1-27), the Beerothites (2Sa 4:2). The Israelites are themselves often spoken of as sojourners in the land of Egypt (see Gen 15:13, Exo 22:21; Exo 23:9, Lev 19:24 (H [Note: Law of Holiness.] ), Deu 10:19; Deu 23:7 etc.). In the oldest Israelitish code (the Book of the Covenant, Exo 21:1 to Exo 23:13), the gr is protected against injustice and violence (Exo 21:20, Exo 23:9). The D [Note: Deuteronomist.] code (c [Note: circa, about.] . b.c. 620) goes much further, for, besides making more explicit and urgent the duty of defending, helping, and even loving the sojourner (Deu 10:18; Deu 14:29; Deu 24:14; Deu 24:19), and also securing to him his rights (Deu 24:17, Deu 27:1-9), the gr was to be allowed to participate in the three great annual feasts (Deu 16:11 ff; cf. Deu 5:14 and Exo 23:12). He is not, however, compelled, though allowed, to follow his protectors religion (Deu 14:29, 1Ki 11:7). That he occupies a status inferior to that of the born Israelite is indicated by the fact that he is classed with the widow and orphan as needing special consideration (Deu 10:18, Deu 14:29, Deu 29:14; Deu 29:19), and that the right of intermarrying is denied him (Deu 7:1 ff., Deu 23:4). When, however, we come to P [Note: Priestly Narrative.] and to other parts of the OT which belong to the same stage of history and religion, we find the sojourner almost on an equal footing with the native Israelite,he is fast becoming, and is almost become, the proselyte of NT and Rabbinical times. His position has now religious rather than political significance. He is expected to keep the Sabbath and to observe the Day of Atonement, as well as the three great feasts (Lev 16:29). He is to eat unleavened bread during Passover week (Exo 12:19; Passover and the Feast of Unleavened Bread are now blended), and, if circumcised (not otherwise), to keep the full Passover itself. But the gr is not even yet the full equal of the Israelite, for he is not compelled to be circumcised, and no one can belong to the congregation who has not submitted to that rite (Exo 12:47 ff., Num 9:14); he has not yet received the right of intermarriage (Gen 34:14), and is prohibited from keeping Jewish slaves (Lev 25:47 ff.).
The closing of the ranks of Judaism, helped by the Exile, by the reforms of Ezra and Nehemiah, by the Samaritan schism, and consummated by the Maccaban wars, led to the complete absorption of the sojourner. The word proslytos (representing the Heb. gr), common in classical Greek for one who has come to a place (Lat. advena), acquired in Hellenistic Greek the meaning which meets us often in the NT (Mat 23:15, Act 2:6 etc.). See Proselyte.
The indiscriminate use of stranger with the meaning of sojourner, and of alien and foreigner is very confusing. Foreigner is the proper rendering of Heb. nokri. The Heb. tshb (lit. dweller) is a post-exilic substitute for gr (sojourner) in the original non-religeous sense of the latter. For the sake of distinction it might be uniformly rendered settler (EV [Note: English Version.] sojourner, stranger, foreigner). See, for the relations of Israel to foreigners proper, art. Nations.
T. Witton Davies.
Fuente: Hastings’ Dictionary of the Bible
Stranger
1. This term was applied to any sojourning among the Israelites, who were not descendants of Israel. The law gave injunctions against the oppression of such. Num 15:14-30.
2. Gentiles are also called ‘strangers’ from the covenants of promise (Eph 2:12), showing that the covenants made with Israel did in no wise embrace the Gentiles, though God’s grace at all times extended to them.
3. Those called strangers in 1Pe 1:1 were Jews away from their own land: sojourners of the dispersion.
4. Both the O.T. and the N.T. saints were and are strangers upon earth. David said, “I am a stranger with thee, and a sojourner, as all my fathers were.” Psa 39:12. They “confessed that they were strangers and pilgrims on the earth.” Heb 11:13. The same is true of the saints now. 1Pe 2:11. Their citizenship is in heaven, and this earth is no longer their home or their rest.
Fuente: Concise Bible Dictionary
Stranger
Stranger. A “stranger,” in the technical sense of the term, may be defined to be a person of foreign, that is, non-Israelitish, extraction resident within the limits of the Promised Land. He was distinct from the proper “foreigner,” inasmuch as, the latter still belonged to another country, and would only visit Palestine as a traveller: he was still more distinct from the “nations,” or non-Israelite peoples. The term may be compared with our expression “naturalized foreigner”.
The terms applied to the “stranger” have special reference to the fact of residing in the land. The existence of such a class of persons among the Israelites is easily accounted for the “mixed multitude” that accompanied them out of Egypt, Exo 12:38 formed one element the Canaanitish Population, which was never wholly extirpated from their native soil, formed another and a still more important one, and the captives taken in war formed a third; fugitives, hired servants, merchants, etc., formed a fourth.
With the exception of the Moabites and Ammonites, Deu 23:3, all nations were admissible to the rights of citizenship under certain conditions. The stranger appears to have been eligible to all civil offices, that of king excepted. Deu 17:15. In regard to religion, it was absolutely necessary that the stranger should not infringe any of the fundamental laws of the Israelitish state. If he were a bondman, he was obliged to submit to circumcision, Exo 12:44, if he were independent, it was optional with him, but if he remained uncircumcised, he was prohibited from partaking of the Passover, Exo 12:48, and could not be regarded as a full citizen.
Liberty was also given to an uncircumcised stranger in regard to the use of prohibited food. Assuming, however, that the stranger was circumcised, no distinction existed in regard to legal rights had between the stranger and the Israelite; to the Israelite is enjoined to treat him as a brother. Lev 19:34; Deu 10:19.
It also appears that the “stranger” formed the class, whence the hirelings were drawn; the terms being coupled together in Exo 12:45; Lev 22:10; Lev 25:6; Lev 26:40. The liberal spirit of the Mosaic regulations respecting strangers presents a strong contrast to the rigid exclusiveness of the Jews, at the commencement of the Christian era. The growth of this spirit dates from the time of the Babylonish captivity.
Fuente: Smith’s Bible Dictionary
Stranger
“strange” (see No. 1 above), denotes “a stranger, foreigner,” Mat 25:35, Mat 25:38, Mat 25:43-44; Mat 27:7; Act 17:21; Eph 2:12, Eph 2:19; Heb 11:13; 3Jo 1:5.
“strangers,” Mat 17:25-26; Joh 10:5 (twice): see No. 2, above.
(allos, “another,” genos, “a race”) occurs in Luk 17:18, of a Samaritan. Moulton and Milligan illustrate the use of the word by the inscription on the Temple barrier, “let no foreigner enter within the screen and enclosure surrounding the sanctuary;” according to Mommsen this inscription was cut by the Romans: cp. PARTITION.
Notes: (1) For paroikos, in AV, see SOJOURN, B, No. 1. For parepidemos, in AV, see PILGRIM. (2) The pronoun heteros, “other,” is translated “strangers” in 1Co 14:21 (2nd part), RV (AV, “other”); cp. STRANGE, A, Note.
“to receive strangers” (xenos, No. 1, above, and dechomai, “to receive”), occurs in 1Ti 5:10, RV, “(if) she hath used hospitality to strangers,” AV, “(if) she have lodged strangers.”
Note: For epidemeo, in AV, see SOJOURNER, A, No. 2. For paroikeo, in AV, see SOJOURN, A, No. 1.
“love of strangers,” occurs in Rom 12:13, “hospitality,” and Heb 13:2, RV, “to show love unto strangers,” AV, “to entertain strangers.” See ENTERTAIN, Note.
Note: For parokia in Act 13:17, see SOJOURN, C.
Fuente: Vine’s Dictionary of New Testament Words
Stranger
Moses inculcated and enforced by numerous and by powerful considerations, as well as by various examples of benevolent hospitality, mentioned in the book of Genesis, the exhibition of kindness and humanity to strangers. There were two classes of persons who, in reference to this subject, were denominated strangers, . One class were those who, whether Hebrews or foreigners, were destitute of a home, in Hebrew . The others were persons who, though not natives, had a home in Palestine; the latter were , strangers or foreigners, in the strict sense of the word. Both of these classes, according to the civil code of Moses, were to be treated with kindness, and were to enjoy the same rights with other citizens, Lev 19:33-34; Lev 24:16; Lev 24:22; Num 9:14; Num 15:14; Deu 10:18; Deu 23:7; Deu 24:17; Deu 27:19. In the earlier periods of the Hebrew state, persons who were natives of another country, but who had come, either from choice or from necessity to take up their residence among the Hebrews, appear to have been placed in favourable circumstances. At a latter period, namely, in the reigns of David and Solomon, they were compelled to labour on the religious edifices which were erected by those princes; as we may learn from such passages as these: And Solomon numbered all the strangers that were in the land of Israel, after the numbering wherewith David his father had numbered them; and they were found a hundred and fifty thousand and three thousand and six hundred; and he set three score and ten thousand of them to be bearers of burdens, &c, 1Ch 22:2; 2Ch 2:1; 2Ch 2:16-17. The exaction of such laborious services from foreigners was probably limited to those who had been taken prisoners in war; and who, according to the rights of war, as they were understood at that period, could be justly employed in any offices, however low and however laborious, which the conqueror thought proper to impose. In the time of Christ, the degenerate Jews did not find it convenient to render to the strangers from a foreign country those deeds of kindness and humanity which were not only their due, but which were demanded in their behalf by the laws of Moses. They were in the habit of understanding by the word , neighbour, their friends merely, and accordingly restricted the exercise of their benevolence by the same narrow limits that bounded in this case their interpretations; contrary as both were to the spirit of those passages which have been adduced above, Lev 19:18.