Difference between revisions of "Inn"

<p> [[Hebrew]] '''''Lin''''' . A lodging place for the night. '''''Κhans''''' or '''''Caravanserais''''' , the halting places of caravans or traveling companies, are places where men and cattle have room to rest, but, no food is provided in them. In the times of the [[Pentateuch]] they were not buildings but resting places where tents might be spread near water and pasture (&nbsp;Exodus 4:24; &nbsp;Genesis 42:27). The '''''Caravanserai''''' , a square building enclosing an open court, with arcades around and a terrace over them, is alluded to in &nbsp;Jeremiah 9:2. Though lonely and often filthy, the terrace is tolerably clean, but the court and stabling littered with chopped straw and dirt. The prophet would prefer even it to the comforts of Jerusalem, so as to be away from its pollutions. Christian hospitals (from whence came hostel, hotel) were originally halting places built for pilgrims. Paula, Jerome's friend, built several on the way to Bethlehem; the Scotch and Irish built some for pilgrims of their nation going to Rome. </p> <p> The "manger" in &nbsp;Luke 2:7 was a crib in a stable attached to a '''''Khan''''' ( '''''Kataluma''''' , having cells or apartments above for travelers as well as stalls below for the cattle) where there was no host. The inn ( '''''Pandokeion''''' ) in &nbsp;Luke 10:34-35 had a "host," and so resembled our "inn" with its "innkeeper"; the women connected with such lodging places were often of a loose character (&nbsp;Joshua 2:1). However, Justin [[Martyr]] (Tryph. 78, A.D. 103), who was born only 40 miles off, says Jesus was born in a cave near Bethlehem, one of the caverns in the narrow long grey hill on which it stands, for caves in rocky countries are often used as stables; in the manger in it Jesus was laid. "The habitation of [[Chimham]] by Bethlehem" ( '''''Gerut Chimham''''' ) (&nbsp;Jeremiah 41:17) was a halting place or station in or at the patrimony of David, made over to Barzillai's son Chimham for his father's loyalty (&nbsp;2 Samuel 19:34-40). </p>

<div> '''1: '''''Κατάλυμα''''' ''' (Strong'S #2646 — Noun Neuter — kataluma — kat-al'-oo-mah ) </div> <p> see GUESTCHAMBER. </p> <div> '''2: '''''Πανδοχεῖον''''' ''' (Strong'S #3829 — Noun Neuter — pandocheion — pan-dokh-i'-on ) </div> <p> lit., "a place where all are received" (pas, "all," dechomai, "to receive"), denotes "a house for the reception of strangers," a caravanserai, translated "inn," in &nbsp;Luke 10:34 , in the parable of the good samaritan. [[Cattle]] and beasts of burden could be sheltered there, and this word must thereby be distinguished from No. 1. Cp. pandocheus in the next verse, "(the) host." </p>

<p> '''Inn.''' The Hebrew word ( '''malon''' ) thus rendered literally signified ''"A Lodging-Place For The Night".'' Inns, in our sense of the term were, as they still are, unknown in the East, where hospitality is religiously practiced. </p> <p> The '''khans''' or '''caravanserais''' are the representatives of European inns, and these were established but gradually. The halting-place of a caravan was selected originally on account of its proximity to water or pasture, by which the travellers pitched their tents and passed the night. Such was undoubtedly the "inn" at which occurred the incident in the life of Moses narrated in &nbsp;Exodus 4:24. Compare &nbsp;Genesis 42:27. On the more frequented routes, remote from towns, &nbsp;Jeremiah 9:2, '''caravanserais''' were, in course of time, erected, often at the expense of the wealthy. </p> <p> (A '''caravanserai''' is a large and substantial square building. Passing through strong gateway, the guest enters a large court, in the centre of which is a spacious raised platform, used for sleeping upon at night or for the devotions of the faithful during the day. Around this court are arranged the rooms of the building. - Editor.) </p>

<p> ( '''''מָלוֹן''''' , ''Mnaldn,'' &nbsp;Genesis 42:27; &nbsp;Genesis 43:21; &nbsp;Exodus 4:24, a ''Lodging- Place,'' as elsewhere rendered; '''''Κατάλυμα''''' , &nbsp;Luke 2:7, a place for [[Loosing]] the beasts of their burden, rendered "guest-chamber," &nbsp;Mark 14:14; &nbsp;Luke 23:11; '''''Πανδοχεῖον''''' , &nbsp;Luke 10:34, a place for ''Receiving All'' comers). Inns, in our sense of the term, were, as they still are, unknown in the East where hospitality is religiously practiced. The khans, or caravanserais, are the representatives of European inns, and these were established but gradually. It is doubtful whether there is any allusion to them in the Old Testament. The halting-place of a caravan was selected originally on account of its proximity to water or pasture, by which the travelers pitched their tents and passed the night. Such was undoubtedly the "inn" at which occurred the incident in the life of Moses narrated in &nbsp;Exodus 4:24. It was probably one of the halting-places of the Ishmaelitish merchants who traded to Egypt with their camel loads of spices. Moses was on his journey from the land of Midian, and the merchants in [[Genesis]] 37 are called indiscriminately [[Ishmaelites]] and Midianites. At one of these stations, too, the first which they reached after leaving the city, and no doubt within a short distance from it, Joseph's brethren discovered that their money had been replaced in their wallets (&nbsp;Genesis 42:27). </p> <p> [[Increased]] commercial intercourse, and, in later times, religious enthusiasm for pilgrimages, gave rise to the establishment of more permanent accommodation for travelers. On the more frequented routes, remote from towns (&nbsp;Jeremiah 9:2), caravanserais were in course of time erected, often at the expense of the wealthy. The following description of one of those on the road from Baghdad to [[Babylon]] will suffice for all: '''''‘''''' It is a large and substantial square building, in the distance resembling a fortress, being surrounded with a lofty wall, and flanked by round towers to defend the inmates in case of attack. Passing through a strong gateway, the guest enters a large court, the sides of which are divided into numerous arched compartments, open in front, for the accommodation of separate parties and for the reception of goods. In the center is a spacious raised platform, used for sleeping upon at night, or for the devotions of the faithful during the day. Between the outer wall and the compartments are wide vaulted arcades, extending round the entire building, where the beasts of burden are placed. Upon the roof of the arcades is an excellent terrace, and over the gateway an elevated tower containing two rooms, one of which is open at the sides, permitting the occupants to enjoy every breath of air that passes across the heated plain. The terrace is tolerably clean, but the court and stabling below are ankle-deep in chopped straw and filth" (Loftus, Chaldea, p. 13). </p> <p> The great khans established by the [[Persian]] kings and great men, at intervals of about six miles on the roads from Baghdad to the sacred places, are provided with stables for the horses of the pilgrims. "Within these stables, on both sides, are other cells for travelers" (Layard, Nin. and Bab. p. 478, note). The "stall" or "manger," mentioned in &nbsp;Luke 2:7, was probably in a stable of this kind. Such khans are sometimes situated near running streams, or have a supply of water of some kind, but the traveler must carry all his provisions with him (Ouseley, Trav. in Persia, 1, 261, note). "At [[Damascus]] the khans are, many of them, substantial buildings; the small rooms which surround the court, as well as those above them which are entered from a gallery, are used by the merchants of the city for depositing their goods (Porter's Damascus, 1, 33). The weklehs of modern Egypt are of a similar description (Lane, Mod. Eg. 2, 10). In some parts of modern Syria a nearer approach has been made to the European system. The people of es-Salt, according to Burckhardt, support four taverns (Menzel or Medhale) at the public expense. At these the traveler is furnished with everything he may require, so long as he chooses to remain, provided his stay is not unreasonably protracted. The expenses are paid by a tax on the heads of families, and a kind of landlord superintends the establishment (Trav. in Syria, p. 36). Usually, however, in [[Syrian]] towns, where there is no regular khan, the menzel or public house is part of the sheik's establishment, with a keeper who makes a moderate charge for catering to his guests in addition to the cost of provisions. (See Caravanserai). </p> <p> "The house of paths" (&nbsp;Proverbs 8:2, '''''Ἐν''''' '''''Οἴκῳ''''' '''''Διόδων''''' '', Ven. Vers.),'' where Wisdom took her stand, is understood by some to refer appropriately to a khan built where many ways met and frequented by many travelers. A similar meaning has been attached to '''''גֵּרוּת''''' '''''כַּמְהָם''''' , ge ''Ruith Kimham,'' "the hostel of Chimham" (&nbsp;Jeremiah 41:17) beside Bethlehem, built by the liberality of the son of [[Barzillai]] for the benefit of those who were going down to Egypt (Stanley, ''Sin. And Palest.'' p. 163; App. '' '''''§''''' '' 90). The [[Targum]] says, "which' David gave to Chimham, son of Barzillai the Gileadite" (comp. &nbsp;2 Samuel 19:37-38). With regard to this passage, the ancient versions are strangely at variance. The Sept. had evidently another reading with '''''ב''''' and '''''ג''''' transposed, which they left translated '''''Γαβηραχαμάα''''' , Alexand. '''''Γηβηρωθχαμάαμ''''' ''.'' The Vulgate, if intended to be literal, must have- read '''''גֵּרַים''''' '''''בְּכַמ''''' , peregrinantes in Chanaam. The Arabic, following the [[Alexandrian]] MS., read it '''''Ἐν''''' '''''Γῇ''''' '''''Βηρωθχαμάαμ''''' '','' "in the land of Berothchamaam." The [[Syriac]] has ''Bedre,'' "in the threshing-floors," as if '''''בְּגָּרְנוֹת''''' , ''Begornoth.'' Josephus had a reading different from all, '''''בְּגַדנְרוֹת''''' , ''Begidroth,'' "in the folds of" Chimham; for he says the fugitives went "to a certain place called Mandra" ''( '''''Μάνδρα''''' '''''Λεγόμενον''''' , Ant. 10,'' 9, 5), and in this he was followed by [[Aquila]] and the Hexaplar Syriac. </p> <p> The '''''Πανδοκεῖον''''' (&nbsp;Luke 10:34) probably differed from the '''''Κατάλυμα''''' (&nbsp;Luke 2:7) in having a "host" or "innkeeper" ''( '''''Πανδοκεύς''''' ,'' &nbsp;Luke 10:35). who supplied some few of the necessary provisions, and attended to the wants of travelers left to his charge. The word has been adopted in the later Hebrew, and appears in the [[Mishna]] (Yebamoth, 16:7) under the form '''''פונדק''''' , ''Pundak,'' and the host is '''''פונדקי''''' , ''Punddki.'' The Jews were forbidden to put up their beasts at establishments of this kind kept by idolaters ''(Aboda Zara,'' 2, 1). It appears that houses of entertainment were sometimes, as in Egypt (Herod. 2, 35), kept by women, whose character was such that their evidence was regarded with suspicion. In the Mishna ''(Yebanoth, 16,'' 7) a tale is told of a company of [[Levites]] who were travelling to Zoar, the city of Palms, when one of them fell ill on the road and was left by his comrades at an inn, under the charge of the hostess ''( '''''פונדקית''''' ,Pundekith'' = '''''Πανδοκευτρία''''' '').'' On their return to inquire for their friend, the hostess told them he was dead and buried, but they refused to believe her till she produced his staff, wallet, and roll of the law. In &nbsp;Joshua 2:1, '''''זונָה''''' , ''Zonah,'' the term applied to Rahab, is rendered in the Targum of [[Jonathan]] '''''פינדקיתא''''' , ipundekitha, "a woman who keeps an inn." So in &nbsp;Judges 11:1, of the mother of Jephthah; of [[Delilah]] (&nbsp;Judges 16:1) and the two men who appealed to [[Solomon]] (&nbsp;1 Kings 3:16). The words, in the opinion of Kimchi on &nbsp;Joshua 2:1, appear to have been synonymous. (See [[Khan]]). </p> <p> Inner (i.e. [[Domestic]] or "Home") [[Missions]] is the name given, in the [[Protestant]] churches of Germany, to any association of evangelical Christians for the purpose of relieving the spiritual and temporal wants of the community by disseminating the [[Gospel]] truth, and affording help in temporal concerns. </p> <p> '''I.''' ''Origin And Organization. '''''—''''' Christianity'' commands that faith should manifest itself in deeds of love; hence, as early as the apostolical times, we see deacons and deaconesses appointed to attend to the poor and the sick, distribute alms, etc. This was continued in later days by Origen, St. Anthony, etc. When, in the 4th century; [[Christianity]] became the religion of the state, the clergy assumed this office, which, from the abundance of means in the Church, had become a very important one. In subsequent times we find Francis of Assisi, [[Elizabeth]] of Thuringia, Francis of Sales, and a number of religious orders, hospitallers, sisters of charity, etc., devoting themselves to the care of the poor, the aged, and the sick. Hospitals, houses of refuge, orphan asylums, etc., were established for these purposes. The Protestant Church, in consequence of its subjection to the state, could exert itself but little in that direction, being oftentimes even prevented by law from the care of the poor. Still efforts were made by private individuals, such as August Hermann Francke, whose orphan asylum at [[Halle]] became a model which was imitated in other places; Biblical, missionary, and tract societies were established in Germany, and a number of houses of refuge and infant schools established. In modern times a fresh impulse was given to this evangelical movement by England. The attempts of Howard, Wilberforce, and Buxtoni were continued on an enlarged scale by lord Ashley, the duke of Argyle, Elizabeth Fry, etc. City missions, [[Magdalen]] and night asylums, [[Sabbath]] and ragged schools, were established. Chalmers, first in the Presbyterian and then in the Free Church of Scotland, restored the diacony and care of the poor on an ecclesiastical basis. [[Similar]] efforts were made in France, among the Romanists, by the Sisters of St. Mary and St. Joseph, and St.Regis. </p> <p> '''II.''' ''Sphere. '''''—''''' The'' German inner missions endeavor to promote infant, secular, and Sunday school associations, institutions of refuge, intercourse with the families, etc. They at the same time take part in the social questions of the day, and labor to systematize the aid given to the poor, to promote personal intercourse between the giver and the receiver, the purification of morals; and for these purposes they have established female benevolent associations, diaconies, nurseries, labor societies, etc. The influx of communistic ideas they seek to counterbalance by establishing schools for apprentices and adults, societies for the education of servants, both male and female, and for the propagation of good books. They oppose unchristian and unecclesiastical tendencies by promoting the study of the Scriptures, establishing family worship, awakening religious feelings in the families, organizing book and tract societies, sending out colporteurs and street preachers, and opposing prostitution, drunkenness, and all other immorality. They discountenance revolution as subversive of political organization, and as the enemy of religion and of morality: in this department they act through political speeches and the press, in raising the standard of popular literature, and especially by their influence over the rising generation. They also attend to the prisons, trying to promote Christian love in the hearts of the officers entrusted with their charge, and forming persons for that office in their institutions. [[Aside]] from the protective associations for culprits who have finished their time of imprisonment, they endeavor also to establish asylums for them. </p> <p> '''III.''' ''Extent. '''''—''''' '' In [[Germany]] the inner missions embrace some eleven to twelve million Protestants, not regularly connected with any Church, the floating population, the workmen's associations, which are often a prey to atheism and communism, travelers and strangers, etc. In this manner they become a friendly ally of the government, of which all they require is the protection of their associations and freedom of worship. With regard to the Church, they labor for the evangelizing of the masses according to a truly Christian spirit, bat-without entering into any of the disputes of the different confessions, and without seeking to gain proselytes. Their agents are women as well as men; for instance, Elizabeth Fry, [[Sarah]] Martin, [[Amelia]] Sieveking, etc. The absolute necessity of such an association was shown by statistical statements of the wants of the population, which were especially collected by Wichern. From this starting-point the institution in question developed its labors. Aside from the organization of societies, which were soon propagated throughout the country, it directed its attention to the establishing of houses of refuge, to which that established by Wichern at Horn, near Hamburg, served as model, and of which, in 1858, there were some 140 in existence in Germany. For the care of the poor it was difficult to do much, as the inner missions could not well associate themselves with the municipal organizations for that purpose, yet in some places, as at [[Erlangen]] and at Ansbach, the voluntary system of relief has produced good results. The inner missions also labor to promote the observance of the Sabbath, and to distribute Bibles. Their most important results, so far, in Germany, are the establishing of Bible depots, of associations to meet the wants of the ignorant, the improvement of the prison systems, which has been adopted in a number of countries, etc. </p> <p> The interest of Germany in the cause of inner missions has of late greatly increased. The [[Congress]] for Inner Missions, which in 1848 was organized in connection with the Church [[Diet]] (Kirchentag), has ever since held annual or biennial general meetings in connection with the sittings of the Church Dict. At these meetings reports are made on the condition of religious life in Germany, and the proper remedies for the existing evils are discussed. The establishment of houses of refuge and of Christian lodging- houses, the care of the poor and of discharged prisoners, the solution of the social question, the extension of Young Men's Christian Associations, and of Bible and other religious societies, are the chief subjects which engage the attention of every congress. In addition to the General Congress for Inner Missions, a number of provincial associations for the same purpose have been organized. Thus a South-western [[Conference]] for Inner Missions was established in 1865; a central association for the inner mission of the [[Evangelical]] Lutheran Church in the kingdom of [[Saxony]] in 1868. The Central Committee for Inner Missions, which is elected at every meeting of the Congress for Inner Missions, and is composed of some of the most prominent clergymen and laymen of Germany, endeavors to carry out the resolutions of the congresses, and to invoke the proper legislation of the state government for the suppression of vice and immorality, especially of prostitution. Germany has a number of papers advocating the cause of inner missions, the most important of which, the Flieggende Blatter fur innere Mission, is published by Wichern (established in 1850). See also Merz, Armuth u. Christenthum (1841); Wichern Denkschijft (1849); Braune, F '''''Ü''''' nf Vorlesungen (1850); Buss (Roman Catholic), Die Volksmissionen (1851); Pierer, Universal Lexikon, 8:919. For a fuller account of the subject, especially with regard to America, Eng. land, and other countries, (See Home Missions). </p>

<p> ( מלון , <i> ''''' mālōn ''''' </i> ; πανδοχεῖον , <i> ''''' pandocheı́on ''''' </i> , κατάλυμα , <i> ''''' katáluma ''''' </i> ): </p> 1. Earliest [[Night]] Resting-Places <p> The Hebrew word <i> ''''' mālōn ''''' </i> means literally, a "night resting-place," and might be applied to any spot where caravans (&nbsp; Genesis 42:27; &nbsp;Genesis 43:21 the King James Version), individuals (&nbsp; Exodus 4:24; &nbsp;Jeremiah 9:2 ), or even armies (&nbsp;Joshua 4:3 , &nbsp;Joshua 4:8; &nbsp;2 Kings 19:23; &nbsp;Isaiah 10:29 ) encamped for the night. In the slightly altered form <i> ''''' melūnāh ''''' </i> , the same word is used of a nightwatchman's lodge in a garden (&nbsp;Isaiah 1:8; &nbsp;Isaiah 24:20 , the King James Version "cottage"). The word in itself does not imply the presence of any building, and in the case of caravans and travelers was doubtless originally, as very often at the present day, only a convenient level bit of ground near some spring, where baggage might be unloaded, animals watered and tethered, and men rest on the bare ground. Nothing in the Old Testament suggests the occupancy of a house in such cases. The nearest approach to such an idea occurs in &nbsp;Jeremiah 41:17 margin, where <i> ''''' gērūth kimhām ''''' </i> is translated "the lodging-place of Chimham," but the text is very doubtful and probably refers rather to sheepfolds. We cannot say when buildings were first used, but the need of shelter for caravans traveling in winter, and of protection in dangerous times and districts, would lead to their introduction at an early period in the history of trade. </p> 2. Public Inns <p> It is noteworthy that all the indisputable designations of "inn" come in with the Greek period. Josephus ( <i> Ant. </i> , XV, v, 1; <i> Bj </i> , I, xxi, 7) speaks of "Public inns" under the name of <i> ''''' katagogaı́ ''''' </i> , while in the [[Aramaic]] Jewish writings we meet with <i> ''''' )u4shp|4za4) ''''' </i> , from Latin <i> hospitium </i> , and <i> ''''' 'akhṣanyā' ''''' </i> from the Greek <i> ''''' xenı́a ''''' </i> ; the New Testament designation <i> ''''' pandocheion ''''' </i> has passed into the Aramaic <i> ''''' pundhek) ''''' </i> and the Arabic <i> ''''' funduḳ ''''' </i> . All these are used of public inns, and they all correspond to the modern "khan" or "caravanserai." These are to be found on the great trade routes all over the East. In their most elaborate form they have almost the strength of a fortress. They consist of a great quadrangle into which admission is gained through a broad, strong gateway. The quadrangle is enclosed on all sides by a 2-story building, the windows in the case of the lower story opening only to the interior. The upper story is reached by stairways, and has a gangway all around, giving access to the practically bare rooms which are at the disposal of travelers. </p> 3. Their Evil Name <p> There is usually a well of good water in the center of the quadrangle, and travelers as a rule bring their own food and often that of their animals (&nbsp;Judges 19:19 ) with them. There are no fixed payments, and on departure, the arranging of <i> ''''' haqq el ''''' </i> - <i> ''''' khan ''''' </i> generally means a disagreeable dispute, as the innkeepers are invariably untruthful, dishonest and oppressive. They have ever been regarded as of infamous character. The Roman laws in many places recognize this. In Mishna, <i> ''''' Yebhāmōth ''''' </i> , xvi. 7 the word of an innkeeper was doubted, and Mishna, <i> ''''' ‛Ăbbōdhāh Zārāh ''''' </i> , ii.4 places them in the lowest scale of degradation. The New Testament is quite clear in speaking of "Rahab the <i> harlot </i> " (&nbsp;Hebrews 11:31; &nbsp;James 2:25 ). The Targum designates her an "innkeeper," while [[Rashi]] translates <i> ''''' zōnāh ''''' </i> as "a seller of kinds of food," a meaning the word will bear. ''''' Ḳimḥı̄ ''''' , however, accepts both meanings. This evil repute of publicinns, together with the Semitic spirit of hospitality, led the Jews and the early Christians to prefer to recommend the keeping of open house for the entertainment of strangers. In the Jewish [[Morning]] Prayers, even in our day, such action is linked with great promises, and the New Testament repeatedly (&nbsp;Hebrews 13:2; &nbsp;1 Peter 4:9; &nbsp;3 John 1:5 ) commends hospitality. It is remarkable that both the Talmud ( <i> ''''' Shab ''''' </i> 127 <i> a </i> ) and the New Testament (&nbsp;Hebrews 13:2 ) quote the same passage (&nbsp;Genesis 18:3 ) in recommending it. </p> <p> The best-known khans in Palestine are <i> ''''' Khan Jubb ''''' </i> - <i> ''''' Yusuf ''''' </i> , North of the Lake of Galilee, <i> ''''' Khan et ''''' </i> - <i> ''''' Tujjar ''''' </i> , under the shadow of Tabor, <i> ''''' Khan el ''''' </i> - <i> ''''' Lubbān ''''' </i> (compare &nbsp; Judges 21:19 ), and <i> ''''' Khan Ḥaḍrur ''''' </i> , midway between Jerusalem and Jericho. This last certainly occupies the site of the inn referred to in &nbsp;Luke 10:34 , and it is not without interest that we read in Mishna, <i> ''''' Yebhāmōth ''''' </i> , xvi.7, of another sick man being left at that same inn. See illustration, p. 64. </p> 4. [[Guest]] [[Chambers]] <p> The Greek word <i> ''''' kataluma ''''' </i> , though implying a "loosing" for the night, seems rather to be connected with the idea of hospitality in a private house than in a public inn. Luke with his usual care distinguishes between this and <i> ''''' pandocheion ''''' </i> , and his use of the verb <i> ''''' katalúō ''''' </i> (&nbsp; Luke 9:12; &nbsp;Luke 19:7 ) makes his meaning clear. In the Septuagint, indeed, <i> ''''' mālōn ''''' </i> is sometimes translated <i> ''''' kataluma ''''' </i> , and it appears in &nbsp;1 Samuel 9:22 for <i> ''''' lishkāh ''''' </i> , the King James Version "parlour." It is the word used of the "upper room" where the Last Supper was held (&nbsp;Mark 14:14; &nbsp;Luke 22:11 , "guest-chamber"), and of the place of reception in [[Bethlehem]] where Joseph and Mary failed to find quarters (&nbsp;Luke 2:7 ). It thus corresponds to the spare or upper room in a private house or in a village, i.e. to the <i> ''''' manzil ''''' </i> adjoining the house of the sheikh, where travelers received hospitality and where no payment was expected, except a trifle to the caretaker. In Jerusalem such payments were made by leaving behind the earthenware vessels that had been used, and the skins of the animals that had been slaughtered ( <i> ''''' Yōmā ''''' </i> ) 12 <i> a </i> ). </p> 5. Birth of Christ <p> [[Judging]] from the word used, and the conditions implied, we are led to believe that Joseph and Mary had at first expected reception in the upper room or <i> ''''' manzil ''''' </i> at the house of the sheikh of Bethlehem, probably a friend and member of the house of David; that in this they were disappointed, and had to content themselves with the next best, the elevated platform alongside the interior of the stable, and on which those having the care of the animals generally slept. It being now the season when they were in the fields (&nbsp; Luke 2:8 ), the stable would be empty and clean. There then the Lord Jesus was born and laid in the safest and most convenient place, the nearest empty manger alongside of this elevated platform. [[Humble]] though the circumstances were, the family were preserved from all the annoyance and evil associations of a public khan, and all the demands of delicacy and privacy were duly met. </p>