Biblical Interpretation 17 (2009) 422-447 brill.nl/bi Biblical Interpretation orn © Koninklijke Brill NV, Leiden, 2009 DOI: 10.1163/156851509X447645 The Story of the Samaritan and the Innkeeper (Luke 10:30-35): A Study in Character Rehabilitation Bruce W. Longenecker Baylor University Abstract

In: Biblical Interpretation

by exploring the meaning of pandocheion in the story of the Good Samaritan, or the good innkeeper, in the Gospel of Luke. Second, I demonstrate how the translations of pandocheion into the Arabic funduq and the Indonesian pondok provide an imaginative entry for constructing an open

In: Ecclesiology
Intermediaries of Trade in Medieval Montpellier
Author: Reyerson
Medieval commercial transactions did not occur spontaneously. They were crafted by merchants with the support of numerous personnel on the medieval marketplace: notaries, innkeepers, brokers, transporters, and subordinate personnel of the merchant's entourage.
This study introduces the reader to the challenges of trade in the Mediterranean world and to specific market conditions in the Mediterranean French town of Montpellier. A case study of the business of the Cabanis merchants permits an in-depth examination of the facilitation of trade by intermediaries whose activities are traced in the discovery phase of arranging a deal and in its closing and execution.
Medieval business practice involved multiple layers of personnel. The complexities of medieval trade are revealed in the new emphasis given to those who assisted merchants in their commercial endeavors.

[German version] Ulpian (Dig. 3,2,4,2) defines lenocinium as the procuring of female slaves and freedwomen for commercial gain, also as a side job while working as a balneator (bath attendant), caupo (innkeeper) and in other occupations, and stresses that women often worked as lenae (procurers

In: Brill's New Pauly Online

Roman family name (Schulze, 168, 276, A.7; ThlL, Onom. 2, 587), related to copo ‘innkeeper’ in popular etymology (Mart. 3,59), attested since the 1st cent. BC. [German version] Cicero praised him and his brother T.C. as adulescentes in 56 BC (Balb. 53; Cael. 24). In 53 BC, he was praefectus in

In: Brill's New Pauly Online

[German Version] (1313, Rome – Oct 8, 1354, Rome). The son of an innkeeper, Cola went to Avignon as a notary with a Roman delegation (1343/1344), whereupon Clement VI appointed him to a communal government office. Cola showed the Romans his enthusiasm for the ancient greatness of their city by

In: Religion Past and Present Online

A. Life The German Humanist, jurist, poet, historian, editor and translator Sebastian B. took the Latinized Humanist name Titio ('firebrand'), but it never stuck. Probably born on August 31, 1457, the son of an innkeeper at Strasbourg, he died in the same city on May 10, 1521. In 1485 he married

[German Version] (1472 [?], Ipswich – Nov 29, 1530, Leicester). After studying at New College, Oxford, ordination to the priesthood (1501), and a term as court chaplain to the archbishop of Canterbury, Wolsey, the son of an innkeeper and butcher, became chaplain to Henry VII in 1507. Under Henry

In: Religion Past and Present Online
Accidents often occur not only through the fault of the wrongdoer but also partly through the conduct of the injured party. This contributory conduct of the injured party and its consequences for the delictual liability of the wrongdoer have been central issues in the study of private law for centuries. In Contributory Negligence. A Historical and Comparative Study Van Dongen presents a detailed study of how from Antiquity to today the negligent behaviour of the injured party has influenced claims for damages based on delictual liability and how it evolved into the modern concept of contributory negligence. His research comprises a comparative legal study of the main current developments concerning the concept of contributory negligence in France, Germany and the Netherlands.

(1923-24:298-99) notes that the law enjoining a priest to refrain from marrying a shop- or inn-keeper is unknown to tradition. He suggests that it is possible that Josephus records here, as in several other places (see Olitzki [1886-87:13 n.4 and 24 ff.]), as law, a custom that prevailed among the

In: Flavius Josephus Online