390 Andrew E. Arterbury - William H. Bellinger, Jr. direct the Hebraic people to love and protect the stranger (Lev 19,33-34; Deut 10,18-19). Outside of the Hebrew Scriptures, hospitality continued to be upheld as a meritorious, Jewish custom up through the first century CE (e.g., Tob 5,1-22; 6,11–10,11; Wis 19,14-17; T. Zeb. 6.4; and Josephus, Ant. 1.246- 255. Cf. Sir 29,22-27), afterward in the Mishnah (Pea 1.1) and the Talmud (b.Ber 63b; b.Shab 127a; b.Qid 39b), and even later in GenR 38,23 (18). The larger Mediterranean world also valued the custom of hospitality. First, we see references to the custom of hospitality among the non-Israelite peoples of the ancient Near East. For instance, in the Egyptian “Story of Sinuhe” (c. 1800 BCE), Sinuhe claims that he made all travelers stop over at this house and gave them water (94-97) (19). Likewise, in the teachings of the Egyptian Amen-em-ope (c. 1250-1000 BCE), a host is promised financial reward when he or she gives “the stranger olive oil” from his or her jar (26.9- 14) (20). Similarly, the Ugaritic story of Aqhat (c. 1500-1250 BCE) narrates the arrival of the divine metalworker, Kothar-wa-hasis (A.v.5-31) (21). When Danel sees Kothar-wa-hasis coming in the distance, he instructs his wife to prepare a lamb for Kothar-wa-hasis. As a result of his hospitable actions, Danel is rewarded. Second, hospitality was a developed custom among the Greek civilizations as evidenced by the writings of Homer. For instance, it has been estimated that there are eighteen scenes in Homer’s writings that demonstrate his view of hospitality (22). Third, we continue to see hospitality lifted up as a prized custom among the early Christians as well (e.g., Heb 13,2; 1 Tim 3,2; Hermas, Mand. 8.10, 1 Clem. 10.7; 11.1; 12.3) (23). Again, we see the standard elements of food (e.g., Luke 10,40; Acts 16,34; Gos. Thom. 14, 61, 64; Acts Pil. 14.2; 15.3-4; 16.4) and lodging (e.g., Acts 10,6.23; Acts Pil. 15.3). In addition, Jesus criticizes his host for not kissing him, anointing his head, or providing him with water so he could wash his feet (Luke 7,44-46). Finally, the hosts often (18) J. KOENIG, New Testament Hospitality: Partnership with Strangers as Promise and Mission (Philadelphia 1985) 16, 46. (19) M. LICHTHEIM, Ancient Egyptian Literature (Berkeley 1973) I, 222-223. See also, J.B. PRITCHARD, Ancient Near Eastern Texts Relating to the Old Testament (Princeton 1955) 18, 20; and A.F. RAINEY, “The world of Sinuhe”, Israel Oriental Studies II (ed. 2 Richard Walzer) (Tel Aviv 1972) 372. Rainey comments on the nomadic culture of the Levant during the 20th century BCE. (20) V.H. MATTHEWS – D.C. BENJAMIN, Old Testament Parallels. Laws and Stories from the Ancient Near East (New York 1997) 274, 282. For a discussion of the care of the Egyptian gods for the poor, oppressed, and vulnerable in Egyptian society see H.C. WASHINGTON, Wealth and Poverty in the Instruction of Amenemope and the Hebrew Proverbs (SBLDS 142; Atlanta 1994), 107. (21) MATTHEWS – BENJAMIN, Old Testament Parallels, 66-68. See also, P. CRAIGIE, Ugarit and the Old Testament (Grand Rapids 1983) 58-61; N. WYATT, Religious Texts from Ugarit (London 22003) 246-312; and P. XELLA, “L’épisode de Dnil et Kothar (KTU 1.17 = CTA 17 v 1-31) et Gen. xviii 1-16”, VT 28 (1978) 483-488. (22) S. REECE, The Stranger’s Welcome. Oral Theory and the Aesthetics of the Homeric Hospitality Scene (Ann Arbor 1993) 6. (23) J.B. MATHEWS, “Hospitality and the New Testament Church: An Historical and Exegetical Study” (Th.D. diss., Princeton Theological Seminary 1964) 168. See also, H. RUSCHE, “Gastfreundschaft und Mission in Apostelgeschichte und Apostelbriefen”, ZMR 41/4 (1957) 250-268; and A.J. MALHERBE, Social Aspects of Early Christianity (Philadelphia 21983) 101.