The ordinary khan was, however, a hollow square, open above, with arches round one or more of the sides within, and over these a series of rooms, approached by a stone stair. Tlie rooms are for travellers ; miileteers, animals, and baggage share the space and arches below. In the opinion of the present writer, this nmst be distinguished from the /cardXu/ta or guest chamber,* in which the parents of Jesus sought shelter when they reached Bethlehem (Lk 2'). The meaning of this word in the NT may be gathered from a reference to Mk 14", Lk 22", taken in the light of a prevailing Jewish custom. These two passages concern a room in a private house, which the owner readily places at the disposal of Jesus and His disciples for the celebration of the Passover. This was in accordance with the ordinary practice. At the festivals of Passover, Pentecost, and Tabernacles the people were commanded to repair to Jerusalem ; and it was a boast of the Rabbis, that, notwith- standing the enormous crowds, no man could truthfully say to his fellow, ' I have not found a fire where to roast my paschal lamb in Jerusalem,' or ' I have not found a bed in Jerusalem to lie in,' or ' My lodging is too strait in Jerusalem ' (Aboth Ii. Nathan, cap. 34, quoted by Lightfoot, Worlcs, ed. 1825, ix. p. 128). 'The vast numbers who came for the Passover from all parts were made free of the needed apartments, as far as the capacity of the houses permitted ; and for this no payment was taken. It was, however, customary for the guests on departing to leave the skins of the paschal lambs, and the vessels which had been employed in the ceremonies, in token of gratitude for their hospitable entertainment (Talm. Bab. Joma, fol. 12. 1, quoted by Lightfoot, Work^, xi. p. 325 ; compare also use of verb KaraXi'/a in Lk 9'" 19'). We may reasonably suppose that on such an occasion as the great enrolment, when natives of a town came from afar, the ' guest chambers ' of tlieir friends would be thrown open to receive them. Joseph, arriving late, found that in which he had purposed to stay already occupied ; and no room elsewhere being available, he betook himself with his charge to the khan. Even this apparently
* K«raXv/«s is used, however, in Ex 4^ to translate j'iSp.
INNER MAN UK INWARD MAN
INSPIRE, INSPIRATION
475
was full ; possibly some of the animals were moved to atl'ord tlieni sjiace ; and here Jesus was bom.
Well-organized and equipped hotels are now to be found at th"} princijial seaports of Ejiypt and Syria, and also in the cliief inland towns. Along the more frequented roads the natives have learned that something may be gained by accommodating travellers ; but remote from the main Toutea the ancient conditions prevail.
Literature. — Tliomson, Land and Book; Lane, }fod*'m E'j 'jptiaiig ; Stanley, Sinai and PaleKtinn, td. 1S77, pp. lt>3. .ol*9 ; Farrar, Li/e of Christ ; Baedeker, I'aUstine and Sirria, ed. IbOi,
p. 103, ;jl8, etc. ; Layard, Sin^veh and Babylon, p. 478 ;
»oughty, Arabia Dese'rta Ligblfoot, Works, ed. 1325, ix. p. 12«, etc, xi. p. 32j, etc. W. EWING.
K
INNER MAN or INWARD MAN.— An expression, the exact force of which depends on the contrast intended where it occurs. In 2 Co 4" the contrast is between the 'outward man' (4 l^a rfuuiv 6.v9pwTTo^) as mortal and perishable, and the ' inward ' as spiritual and immortal ; wliere note, that the Kevisers' Greek, with WH and others, reads & laoi ruiwy (instead of 6 (auiOev, TR), which exactly corresponds with the former member of the anti- thesis. Not very remote from this is the contrast in 1 P 3'- * between the ' outward adorning ' (6 t^uiOev KbiTiios) and ' the hidden man of the heart.'
But the two peculiarly Pauline passages are Ro T'" and Eph 3'", where (cori rbv laa &y$puvoi> and els Tbr Ida dfOpairoi' are used of something very closely akin to the ' new nature ' or the ' renewed man.' The contrast in Ro 7" is of the ' inward man ' or of the ' mind' (k)Cs, v.^), with ' the Hesh ' or 'the law of sin in the members.' In Eph 3" there is no direct antithesis, but a single and positive reference to the new nature, or, at least, to the seat of the Spirit's indwelling and working, to which the corresponding expression in v." is ' that Christ may dwell in your hearts by faith.' It ia possible in both passages to distinguish between the ' inward man ' and the new or re- generate nature, but only in the sense that the Former is the inner or higher self in man as acted on by divine grace, enlightened by God's law, and under preparation and discipline for salvation. Creraer holds that what is really meant by these expressions is not the mere contrast between the inward and the outward in man, between the invisible and the visible, the reality and the appearance, but the inner, spiritual, divine nature in antagonism to the liesh. ' Inward man,' upon this construction, would answer very nearly to rpevjia when that word is used in the special sense of {e.g.) Ko 8'", for the 'new nature,' i.e. the spirit of man renewed and sustained by the Spirit of God. Thus the phrase must be reckoned as belonging to an entirely NT cycle of ideas — indeed to one almost exclusively Pauline.