from ξένος; to be a host (passively, a guest); by implication, be (make, appear) strange:--entertain, lodge, (think it) strange.
Transliteration:xenízō
Pronunciation:xen-id'-zo
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### Core Meaning & Semantic Range
The Greek verb G3579 (ξενίζω, *xenízō*) derives from `{{G3581}}` (ξένος, *xénos*), meaning "stranger," "foreigner," or "guest." This etymological root is crucial for understanding the dual semantic range of G3579. Primarily, xenízō signifies the act of relating to a stranger.
Its first and most common meaning is to **show hospitality**, to **entertain**, or to **lodge** a stranger. This can be understood actively, as one who hosts (e.g., "to entertain strangers"), or passively, as one who is hosted (e.g., "to be lodged"). This sense emphasizes the welcoming and integration of an outsider into one's home or community.
The secondary, yet equally significant, meaning flows from the concept of "strangeness." Here, xenízō means to **make something strange**, to **appear strange**, or to **consider something strange/unusual**. This implies surprise, astonishment, or even alienation when confronted with something unexpected, novel, or contrary to established norms. The underlying notion is that which is foreign or unfamiliar evokes a sense of wonder or disquiet.
### Biblical Occurrences & Contextual Analysis
The verb G3579 appears 10 times in the New Testament, illustrating both facets of its meaning:
1. **Hospitality/Lodging:**
* In the book of Acts, G3579 frequently describes the act of lodging or being hosted. For instance, Peter is described as being "lodged" (*xenízō*) with Simon the tanner in Joppa [[Acts 10:18]], and again specifically in his house [[Acts 10:23]], and Cornelius's servants are told to ask for him there [[Acts 10:32]]. Similarly, Paul and his companions are "lodged" with Mnason in Jerusalem [[Acts 21:16]], and by Publius in Malta [[Acts 28:7]]. These instances highlight the practical necessity and communal aspect of providing accommodation for travelers and missionaries in the early church.
* The imperative to practice hospitality is clearly articulated in [[Romans 12:13]], where believers are exhorted to be "contributing to the needs of the saints, practicing hospitality" (participle of G3579). This is a direct command for active welcoming.
* Perhaps the most poignant use in this sense is in [[Hebrews 13:2]]: "Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares." Here, xenízō ("entertained") connects directly to the Old Testament narratives of Abraham and Lot, underscoring the sacred and potentially divine encounter inherent in welcoming the unknown.
2. **Strangeness/Surprise:**
* This sense often conveys a reaction to something new, unexpected, or contrary to one's expectations. In [[Acts 17:20]], the Athenians, hearing Paul's teaching, remark, "For you bring some strange things to our ears." Here, xenízō describes the unfamiliarity and novelty of the gospel message to those steeped in pagan philosophy, leading to their surprise and curiosity.
* In 1 Peter, G3579 is used twice to describe the believer's experience of suffering. In [[1 Peter 4:4]], Peter notes that unbelievers "are surprised when you do not join them in their reckless orgies." The world finds the Christian's abstention from their sinful ways "strange" or unexpected.
* Crucially, in [[1 Peter 4:12]], Peter admonishes, "Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you." Here, xenízō serves as a theological warning: suffering for Christ should not be viewed as an anomalous or foreign event, but as an expected part of the Christian walk, aligning believers with Christ's own suffering.
### Related Words & Concepts
The semantic field of G3579 is rich and interconnected:
* **`{{G3581}}` (ξένος, *xénos*):** The root noun, meaning "stranger," "foreigner," "guest." This term underpins both meanings of xenízō, whether one is welcoming a stranger or perceiving something as strange.
* **`{{G5381}}` (φιλοξενία, *philoxenía*):** "Love of strangers," or "hospitality." This noun directly expresses the virtue derived from the act of xenízō in its hospitable sense, indicating a disposition of active welcome towards outsiders.
* **`{{G3923}}` (παροικέω, *paroikéō*):** To dwell as a sojourner or temporary resident. This word, and its related noun `{{G3940}}` (πάροικος, *pároikos*), often describes the Christian's status as an "alien" or "sojourner" in the world ([[1 Peter 2:11]]), which resonates with the "strangeness" aspect of xenízō – the believer is fundamentally "other" to the world.
* **`{{G1685}}` (ἔκπληξις, *ékplēxis*):** Astonishment, amazement. While not directly related etymologically, this term often describes the *effect* of something strange or unexpected, paralleling the emotional impact of xenízō in its "surprise" sense.
* **Concepts:** Hospitality, welcoming, alien, foreigner, sojourner, persecution, suffering, newness, surprise, astonishment, cultural clash.
### Theological Significance
The dual meaning of G3579 carries profound theological weight, reflecting core aspects of Christian identity and mission.
1. **Theology of Hospitality:**
* **Divine Command and Imitation:** The command to "practice hospitality" ([[Romans 12:13]], [[Hebrews 13:2]]) is not merely a social nicety but a divine imperative. It reflects God's own welcoming nature towards humanity, especially the outsider (e.g., the Gentiles in the early church). It calls believers to imitate Christ, who welcomed all, including "sinners and tax collectors."
* **Christ's Identification:** Jesus himself identifies with the stranger: "I was a stranger and you welcomed me" ([[Matthew 25:35]]). Thus, welcoming the stranger, the one who is xenízō, becomes an act of welcoming Christ Himself.
* **Missional Imperative:** Hospitality was vital for the spread of the gospel, providing lodging and support for itinerant apostles and evangelists ([[Acts 10:18]], [[Acts 21:16]]). It fosters community and demonstrates the love of God in tangible ways.
* **Eschatological Hope:** The "entertaining angels unawares" ([[Hebrews 13:2]]) reminds believers that encounters with the stranger can be encounters with the divine, hinting at the mystery of God's presence in the unexpected.
2. **Theology of Strangeness and Suffering:**
* **Alienation from the World:** The Christian life, characterized by obedience to Christ and rejection of worldly values, is inherently "strange" to those who do not share faith ([[1 Peter 4:4]]). This strangeness is not a flaw but a sign of distinctiveness, marking believers as citizens of a different kingdom.
* **Expected Suffering:** The most significant theological insight comes from [[1 Peter 4:12]]. Believers are not to be "surprised" (xenízō) by fiery trials, as if something foreign or abnormal were happening. Instead, suffering for Christ is a normal, even expected, part of the Christian journey, aligning believers with Christ's own path of suffering and glory. This perspective transforms perceived anomaly into anticipated participation in divine purpose.
* **Newness of the Gospel:** The "strange things" heard by the Athenians ([[Acts 17:20]]) represent the radical newness of the gospel message. While it may initially appear foreign or illogical to human wisdom, it is the wisdom of God, challenging established norms and offering a transformative truth.
### Summary
The Greek verb G3579 (ξενίζω, *xenízō*) encapsulates a profound duality in the Christian experience, rooted in its connection to the "stranger" (`{{G3581}}`). On one hand, it denotes the vital practice of **hospitality**—the welcoming, entertaining, and lodging of outsiders, a practice commanded by God and reflecting His own gracious nature. This active embrace of the stranger is a hallmark of Christian love and a practical means of supporting the gospel's advance. On the other hand, xenízō describes the experience of **strangeness** or **surprise**, particularly in the face of what is unexpected or contrary to worldly norms. This applies both to the world's perception of the distinct Christian life and, crucially, to the believer's understanding of suffering. Christians are called not to be "surprised" by trials, but to recognize them as an anticipated aspect of their identification with Christ. Thus, xenízō challenges believers both to open their homes and hearts to the stranger, and to embrace their own "strangeness" in a world that often finds the ways of God unfamiliar.
TRV