Lexical Summary pandocheion: Inn Original Word: πανδοχεῖον Strong's Exhaustive Concordance inn. Neuter of a presumed compound of pas and a derivative of dechomai; all-receptive, i.e. A public lodging-place (caravanserai or khan) -- inn. see GREEK pas see GREEK dechomai NAS Exhaustive Concordance Word Originfrom pandocheus Definition an inn NASB Translation inn (1). Thayer's Greek Lexicon STRONGS NT 3829: πανδοκιονπανδοκιον, see πανδοχεῖον. STRONGS NT 3829: πανδοχεῖονπανδοχεῖον (πανδοκιον, Tdf. (cf. his note on Luke 10:34, and Hesychius, under the word)), πανδοκειου, τό (from πανδοχεύς, which see), an inn, a public house for the reception of strangers (modern caravansary, khan, manzil): Luke 10:34. (Polybius 2, 15, 5; Plutarch, de sanit. tuenda c. 14; Epictetus enchirid. c. 11; but the Attic form πανδοκεῖον is used by Aristophanes ran. 550; Theophrastus, char. 11 (20), 2; Plutarch, Crass. 22; Palaeph. fab. 46; Aelian v. h. 14, 14; Polyaen. 4, 2, 3; Epictetus diss. 2, 23, 36ff; 4, 5, 15; cf. Lob. ad Phryn., p. 307.) Luke 10:34: “He went to him and bandaged his wounds, pouring on oil and wine. Then he put him on his own animal, brought him to an inn, and took care of him.” Historical Background The inns of first-century Judea were not the refined hostels imagined by modern readers. Situated along well-traveled trade and pilgrimage routes—such as the notoriously dangerous road between Jerusalem and Jericho—they functioned as public caravansaries where travelers and their animals found basic shelter. Owners provided minimal provisions, and guests paid by the day. Conditions varied widely; some were respectable, yet many had a reputation for disorder and exploitation. Into this setting Jesus places the wounded man, trusting his care to the innkeeper with two denarii—approximately two days’ wages—sufficient for several weeks of lodging. Hospitality in the Broader Canon Scripture consistently elevates hospitality. Abraham’s open tent (Genesis 18:1-8), Jethro’s house (Exodus 2:20), the Shunammite’s upper room for Elisha (2 Kings 4:8-10), and Lydia’s invitation to Paul (Acts 16:15) illustrate a godly pattern of welcoming the stranger. New Covenant exhortations reinforce the theme: “Do not neglect to show hospitality to strangers, for by so doing some people have entertained angels without knowing it” (Hebrews 13:2); “Offer hospitality to one another without complaining” (1 Peter 4:9). The single New Testament use of the term for inn poignantly anchors this ethic in a narrative of mercy. Exegetical Insight: The Parable of the Good Samaritan 1. The Samaritan’s mercy culminates in the inn. Bandaging on the roadside expresses compassion; payment at the inn demonstrates commitment. Christological and Ecclesiological Reflection Many expositors see the Samaritan as a figure of Christ: He descends the perilous road of humanity, rescues the wounded, and entrusts them to the inn until His return. In this reading the inn prefigures the local church—a refuge where the injured receive sustained care, supported by the resources of the Redeemer. Ministers and believers serve as faithful innkeepers, accountable for the stewardship of lives placed in their charge. Practical Ministry Implications • Churches are called to be safe hospices for the broken, not exclusive clubs for the healthy. Related Scriptural Imagery While Luke uses a term specific to a commercial inn, other words broaden the concept of lodging: Together these terms trace a trajectory from individual kindness to organized mercy ministries, reflecting the gospel’s social outworking. Questions for Reflection 1. Where might the Lord be calling me to act as a modern Samaritan on the highways of my community? Summary The lone New Testament reference to an inn in Luke 10:34 encapsulates the Bible’s profound call to hospitality and mercy. It anchors a parable that points to Christ’s redeeming love and charts a course for the church’s mission: to bind wounds, bear costs, and become a sanctuary where strangers are made whole until the Savior returns. |
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