| 2. Linguistic Exegesis The verse begins with the genitive phrase tēs philoxenias {τῆς φιλοξενίας | tês philoxenías}, which functions as the object of the verb epilanthánesthe {ἐπιλανθάνεσθε | epilanthánesthe} because this verb regularly takes a genitive complement, yielding the sense “do not neglect hospitality.” Placing the genitive first foregrounds the theme of hospitality before issuing the command. The prohibition is formed with mē {μὴ | mḗ} plus the present middle imperative, indicating an ongoing obligation to keep remembering and practicing this virtue. The prepositional phrase dia tautēs {διὰ ταύτης | diá taútēs} “through this” is feminine singular and refers back to philoxenia, creating a tight discourse connection: it is specifically through the practice of hospitality that the following surprising outcome has occurred. The conjunction gar {γὰρ | gár} introduces an explanatory clause that motivates the command with a narrative-like reminder. In that clause, elathon {ἔλαθον | élathon} is used idiomatically with the participle xenísantes {ξενίσαντες | xenísantes}; literally “having shown hospitality, they escaped notice,” that is, they did not realize what they were doing. The subject is tines {τινες | tínes} “some,” and the object of the hospitality is angelous {ἀγγέλους | angelous} “angels” in the accusative. The aorist indicative and participle together present a past, completed scenario that serves as a paradigm for readers. In translation, the genitive object of epilanthánesthe is rendered as a direct object in English (“neglect hospitality”) to maintain natural syntax, and the participial construction is converted into a finite verb phrase (“have shown hospitality” / “have hosted”) with an adverbial expression (“without knowing it,” “unknowingly”) to convey the idiomatic force of elathon. |