Kab – Key

Kab

kab (qabh, "something hollowed out," 2 Kings 6:25; the King James Version Cab): A Hebrew dry measure and liquid measure equal to about 2 quarts.

See WEIGHTS AND MEASURES.

Kabzeel

kab'-ze-el, kab'-zel (kabhtse'el "(whom) God collects"): One of the "uttermost cities" of Judah toward the border of Edom in the South (Negeb) (Joshua 15:21). It was the native place of Benaiah, the son of Jehoiada, one of David's mighty men (2 Samuel 23:20; 1 Chronicles 11:22). "Jekabzeel and the villages thereof," one of the places re-inhabited by the men of Judah (Nehemiah 11:25), appears to be the same place. The site is unknown.

Kadesh

See KADESH-BARNEA.

Kadesh In Galilee

See KEDESH, 3.

Kadesh On The Orontes

o-ron'-tez (in Massoretic Text of 2 Samuel 24:6, under the corrupt form tachtim chodhshi, which should be corrected from the Septuagint (Luc.) reading: eis ten genitive Chettieim Kades, "to the land of the Hittites unto Kadesh," into 'erets ha-chittim qadheshah. Ewald and others, fixing the northern ideal boundary of Israel at the sources of the Jordan, would read "Hermon" for chodhshi, but the conjectures of Thenius and Hitzig of a reference to the northern Kadesh are fully confirmed by the reading given): Kadesh was the southern capital of the Hittites, and was situated on the upper waters of the Orontes, 80 miles North of Damascus. It is now represented by a large mound 5 miles South of what, till the Middle Ages, was called the Lake of Kades, but now the Lake of Homs. Here Thothmes III of Egypt (flourished circa 1650 BC), after the battle of Megiddo, met and received hostages from the Assyrians, and here too Rameses II defeated Hatesar, king of the Hittites (circa 1320 BC), and concluded with him a treaty, which was formally inscribed on a disk of silver. The incidents of the battle are depicted on the walls of the Ramesseum, and an Egyptian epic records the heroic deeds of Rameses. Under the name Kadytis, it is mentioned as being taken by Pharaoh-necoh (Herodotus ii.159) in 609 BC. In the only Bible reference (2 Samuel 24:6), it is named as the northern limit of the census made by David.

W. M. Christie

Kadesh-Barnea

ka'-desh-bar'-ne-a (qadhesh barnea`; Kades): Mentioned 10 times; called also "Kadesh" simply. The name perhaps means "the holy place of the desert of wandering." There are references to Kadesh in early history. At En-mishpat ("the same is Kadesh") Chedorlaomer and his allies smote the Amalekite and Amorite. Abraham dwelt near Kadesh, and it was at Beer-lahai-roi between Kadesh and Bered that the Angel of Yahweh appeared to Hagar (Genesis 14:7; Genesis 16:14; Genesis 20:1). It was an important camp of the Israelites during their wanderings, and seems to have been their headquarters for 38 years (Deuteronomy 1:2; Deuteronomy 2:14; Judith 5:14). There the returning spies found the camp (Numbers 13:26); there Miriam died and was buried (Numbers 20:1); from thence messengers were sent to the king of Edom (Numbers 20:14; Judges 11:16). There the people rebelled because of the want of water, and Moses brought water from the rock (Numbers 20:2); it was called therefore Meribath--or Meriboth-Kadesh (Numbers 27:14; Ezekiel 47:19; Ezekiel 48:28). It was situated in the wilderness of Zin (Numbers 20:1; Numbers 33:36,Numbers 33:37) in the hill country of the Amorites (Deuteronomy 1:19), 11 days' journey from Horeb, by the way of Mt. Seir (Deuteronomy 1:2), "in the uttermost" of the border of Edom (Numbers 20:16), and on the southern border, probably the Southeast corner, of Judah (Ezekiel 47:19; compare Judith 19). See Cobern, Homiletic Review, April and May, 1914.

S. F. Hunter

Kadmiel

kad'-mi-el (qadhmi'el, "before God," "priest"(?); "Cadmiel" in parallel lists in 1 Esdras 5:26,58 the King James Version; omitted in Septuagint Codex Vaticanus; Codex Alexandrinus reads kai Kadmielon): A Levite (Ezra 2:40; Nehemiah 7:43), founder of a family whose descendants returned from captivity with Zerubbabel (Ezra 2:1; Nehemiah 7:43; Nehemiah 12:1,Nehemiah 12:8). He is named among those who praise God for the return (Nehemiah 9:4,Nehemiah 9:5; Nehemiah 12:24); was of those who "set forward" the work of the Lord's house (Ezra 3:9; 1 Esdras 5:26,58), and is again mentioned with those who "seal" the new Return Covenant (Nehemiah 10:28) after the re-establishment of worship (Nehemiah 10:1,Nehemiah 10:9).

Kadmonite

kad'-mon-it (qadhmoni; Kedmonaioi, signifies "the Easterner," or, less probably, "one of the ancient race"): The Kadmonites are mentioned in Genesis 15:19 along with the Kenites and Kenizzites of Edom, and are doubtless the same as "the children of the east," whose wisdom was celebrated (1 Kings 4:30). qedhemah, "the East," was a son of Ishmael (Genesis 25:15; compare Genesis 25:6). In an Egyptian story describing the adventures of a political refugee who fled from Egypt in the time of the XIIth Dynasty, it is said that he found a refuge in Canaan in the land of Kaduma or Kedem.

A. H. Sayce

Kain (1)

kan (ha-qayin; the King James Version Cain): A town in the hill country of Judah (Joshua 15:57). There is, too, apparently a reference to this place in Numbers 24:21,Numbers 24:22:

"And he looked on the Kenite, and took up his parable, and said,

Strong is thy dwelling-place,

And thy nest is set in the rock.

Nevertheless Kain shall be wasted,

Until Asshur shall carry thee away captive."

This place has been very doubtfully identified as the ruin Yukin, a place on a lofty hill Southeast of Hebron, overlooking the wilderness of Judah; the tomb of Cain is shown there. See PEF, III, 312, Sh XXI.

E. W. G. Masterman

Kain (2)

(qayin): A clan name, the King James Version "the Kenite" (Numbers 24:22; Judges 4:11). In the first passage the Revised Version (British and American) has "Kain" and margin "the Kenites"; in the second, the Revised Version (British and American) has "the Kenite" in text and margin "Kain." Compare preceding article.

Kallai

kal'-a-i, kal'-i (qallay, qal, "swift"): A priest among those who returned with Zerubbabel (Nehemiah 12:1). He represented the family of Sallai (Nehemiah 12:20).

Kamon

ka'-mon (qamon; the King James Version Camon): The place where Jair was buried (Judges 10:3–5). It is possibly represented either by Kamm or Kumeim, ruins which lie about 6 and 7 miles respectively to the South-Southeast of Umm Keis. See further HAVVOTH-JAIR. The ruins of Kamm, about 200 yds. square, crown a small elevation, and point to an important place in the past. There are large rock-hewn cisterns to the South. Among the ruins of Kumein, which are not considerable, a few mud huts are built, occupied today by about 200 souls (Schumacher, Northern 'Ajlun, 137).

Kanah

ka'-na (qanah, "reeds"):

(1) The name of a "brook," i.e. wady, or "torrent bed," which formed part of the boundary between Ephraim and Manasseh (Joshua 16:8; Joshua 17:9). The border of Ephraim went out westward from Tappuah to the brook Kanah, ending at the sea; the border of Manasseh from Tappuah, which belonged to Ephraim, "went down unto the brook of Kanah, southward of the brook." There seems no good reason to doubt the identification of "the brook Kanah" with the modern Wady Kanah. The transition from the heavy "q" to the lighter "k" is easy, so the phonetic difficulty is not serious. The stream rises in the Southwest of Shechem, flows through Wady Ishkar, and, joining the `Aujeh, reaches the sea not far to the North of Jaffa. Guerin, influenced, apparently, by the masses of reeds of various kinds which fill the river, argues in favor of Nahr el-Fallq, to the North of Arsuf. He identifies it with Nahr el-Kasab, "river of reeds," mentioned by Beha ed-Din, the Moslem historian. But this last must be identified with Nahr el-Mafjir, 13 miles farther North, too far North for "the brook Kanah."

(2) A town on the northern boundary of Asher (Joshua 19:28), probably identical with the village of Qana, about 7 miles Southeast of Tyre (SWP, I, 51, 64, Sh I).

W. Ewing

Kaph

kaf "k": The 11th letter of the Hebrew alphabet; transliterated in this Encyclopedia as "k", with daghesh, and "kh" (=German ch) without daghesh. It came also to be used for the number 20. For name, etc., see ALPHABET.

Kareah

ka-re'-a (qareach, "bald head"): The father of Johanan and Jonathan, who after the fall of Jerusalem joined Gedaliah at Mizpah (2 Kings 25:23; Jeremiah 40:8).

Kariathiarius

ka-ri-ath-i-a'-ri-us (Kariathiarios; Codex Vaticanus reads Kartatheiareios; the King James Version, Kiriathiarim (1 Esdras 5:19))=Kiriath-jearim in Nehemiah 7:29.

Karka

kar'-ka (ha-qarqa`ah--with the article and locale; the King James Version Karkaa): A place in the South of Judah, between Addar and Wady el-`Arish (Joshua 15:3). Eusebius, Onomasticon speaks of a village in Judah lying toward the wilderness, named Akarka. It cannot now be identified. The name means "the pavement,"' or "ground."

Karkor

kar'-kor (qarqor): An unidentified place where Gideon surprised and overwhelmed the remnants of the army of Zeba and Zalmunnah (Judges 8:10). It probably corresponds to Qarkar mentioned by Shalmaneser II, S. of Hamath (KB, I, 173).

Kartah

kar'-ta (qartah): A city in the territory of Zebulun, assigned to the Levites (Joshua 21:34). It is not identified. Possibly it is a variant of KATTATH, or of KARTAN (which see).

Kartan

kar'-tan (qartan): A city in the territory of Naphtali, given to the Gershonite Levites (Joshua 21:32). It is called Kiriathaim in 1 Chronicles 6:76. Kartan may be a contraction of this. Cheyne (EB, under the word) suggests that both names may be corruptions from "Chinnereth." Neither is mentioned in Joshua 19:32,Joshua 19:38, in the list of Naphtalite cities, while Chinnereth is.

Kattath

kat'-ath (qaTTath): A city in the territory of Zebulun, named with Iphtah-el, Nahalel, and Shimron (Joshua 19:15), perhaps to be identified with Kitron (Judges 1:30), from which Zebulun did not expel the Canaanites; and with Kartah (Joshua 21:34), which was given to the Merarite Levites. The Babylonian Talmud (Meg. 6a) identifies Kattath with Sepphoris, the modern Seffuriyeh (but see Neubauer, Geographie du Talmud, 191). The Jerusalem Talmud takes it as identical with Ketunith, Kuteineh, to the West of Esdraelon. It should probably, however, be sought near to Shimron, the modern Semuniyeh.

W. Ewing

Kedar

ke'-dar (qedhar; Kedar): Second in order of the sons of Ishmael (Genesis 25:13 parallel 1 Chronicles 1:29). The name occurs as typical of a distant eastern country in opposition to the lands of the Mediterranean (Jeremiah 2:10). The author of Second Isa introduces this tribe in company with Nebaioth, and both are represented as owners of flocks (Isaiah 60:7). Evidence of their nomadic habits appears in Jeremiah 49:28,Jeremiah 49:29, where they are classed among the Bene-Qedhem, and mention is made of their flocks, camels, tents, curtains and furniture. They are spoken of (Isaiah 42:11) as dwelling in chatserim ("villages"), from which it would appear that they were a somewhat settled tribe, corresponding to the Arabic chadariya or "town-dwellers," as distinct from wabariya or "nomads." Ezekiel (27:21) gives another hint of their pastoral nature where, in his detailed picture of the wealth of Tyre, Kedar and Arabia provide the Tyrians with lambs, rams and goats. The fame of the tribe is further reflected in Isaiah 21:16,Isaiah 21:17 (the only allusion to their might in war), and in the figurative references to their tents (Psalms 120:5; Song of Songs 1:5). In this last passage where the tents are made symbolic of dark beauty, the word qadhar ("to be black") may have been in the writer's mind.

The settlements of Kedar were probably in the Northwest of Arabia, not far from the borders of Palestine. Assyrian inscriptions have thrown light upon the history of the tribe. There Kedar is mentioned along with the Arabs and Nebaioth, which decides its identity with Kedar of the Old Testament, and there is found also an account of the conflicts between the tribe and King Assurbanipal (see Margoliouth in HDB).

Of the Ishmaelite tribes, Kedar must have been one of the most important, and thus in later times the name came to be applied to all the wild tribes of the desert. It is through Kedar (Arabic, keidar) that Muslim genealogists trace the descent of Mohammed from Ishmael.

A. S. Fulton

Kedemah

ked'-e-ma, ke-de'-ma (qedhemah, "eastward"): Son of Ishmael (Genesis 25:16), head of a clan (1 Chronicles 1:31).

See KADMONITE.

Kedemoth

See JAHAZ.

Kedesh (1)

ke'-desh (qedhesh; Kades):

(1) One of the "uttermost cities" of Judah "toward the border of Edom in the South" (Joshua 15:23). Possibly it is to be identified with KADESH-BARNEA (which see); otherwise it is strange that this latter should be omitted from the list. Dillmann would identify it with Kadus, to the South of Hebron, mentioned by Muqaddasi.

(2) A town in the territory of Issachar, given to the Gershonite Levites (1 Chronicles 6:72). In the list of Joshua (21:28) its place is taken by KISHION (which see). Conder suggests identification with Tell Abu Qades, near Megiddo.

(3) Kedesh-naphtali, the famous city of refuge in the uplands of Naphtali. It is called "Kedesh," simply, in Joshua 12:22, etc.; Kedesh-naphtali in Judges 4:6; Tobit 1:2; Kedesh in Galilee in Joshua 20:7, etc. It was assigned to the Gershonite Levites (1 Chronicles 6:76). From the name "holy," we gather that it was a sanctuary from old time. It was therefore a place of asylum, and only preserved its ancient character in this respect when chosen as one of the cities of refuge. It was the home of Barak, and here his host assembled. When the Assyrians invaded the land under Tiglath-pileser, it was among the first cities to be captured, and its inhabitants were deported (2 Kings 15:29). Near Kedesh was fought the great battle between Jonathan the Maccabee and Demetrius (1 Macc 11:63 ff). Josephus says that in his time it belonged to the Tyrians, lying between their land and that of Galilee (Ant., XIII, v, 6; B J, II, xviii, 1; IV, ii, 3, etc.). Eusebius, Onomasticon places it 20 miles from Tyre, near to Paneas. It is represented by the modern village of Kedes, which lies on the plateau to the West of el-Chuleh. It crowns a tell which runs out in a low ridge into the little plain to the West. Near the fountain, which rises under the ridge to the North, are the most interesting of the ancient remains. There are many fine sarcophagi, some of them being used as watering-troughs. From its lofty situation, Kedesh commanded a spacious view over a richly varied landscape, With smiling cornfields, and hills clothed with oak and terebinth.

W. Ewing

Kedesh (2)

(1 Macc 11:63,73, Codex Alexandrinus, Kedes; the King James Version Cades): Scene of a battle between Judas Maccabeus and the forces of Demetrius.

See KEDESH-NAPHTALI, under KEDESH, 3.

Kedesh-Naphtali

ke'-desh-naf'-ta-li.

See KEDESH, 3.

Keeper; Keepers

kep'-er, (mostly from shamar; phulax): The word is used of keepers of sheep, vineyards, doors, prisons (in Genesis 39:21 ff, car; compare Acts 5:23), etc. In Ecclesiastes 12:3, "The keepers of the house shall tremble," the allusion is to the decay of bodily powers, the "keepers" being specially the arms, which had become feeble through age.

Kehelathah

ke-he-la'-tha, ke-hel'-a-tha (qehlathah, "gathering," "assembly"): A desert camp of the Israelites between Rissah and Mt. Shepher (Numbers 33:22,Numbers 33:23). Situation is unknown.

See WANDERINGS OF ISRAEL.

Keilah

ke-i'-la (qe`ilah; Keeilam):

(1) A city of the Shephelah mentioned (Joshua 15:44) along with Nezib, Aehzib and Mareshah. Among those who repaired the walls of Jerusalem was "Hashabiah, the ruler of half the district of Keilah, for his district. After him repaired their brethren, Bavvai the son of Henadad, the ruler of half the district of Keilah" (Nehemiah 3:17,Nehemiah 3:18).

1. David and Keilah:

It is, however, from the story of the wandering of David that we have most information regarding this place. It was a city with gates and bars (1 Samuel 23:7). The Philistines came against it and commenced robbing the threshing-floors. David, after twice inquiring of Yahweh, went down with his 600 men (1 Samuel 23:13) and "fought with the Philistines, and brought away their cattle, and slew them with great slaughter." Saul hearing that David and his men were within a fortified town "summoned all the people to war, to go down to Keilah, to besiege David and his men" (1 Samuel 23:8). Then David asked Abiathar the priest to bring him an ephod, and he inquired of Yahweh whether, if Saul came, the men of Keilah would surrender him to save that city; hearing from Yahweh, "They will deliver thee up," he and all his men escaped from Keilah and went into the wilderness. The reputed strength of Keilah is confirmed by its mention in 5 tablets in the Tell el-Amarna Letters under the name of Kilts (qilti, Petrie) with Gedor, Gath, Rabbah and Gezer.

2. Identification:

Although other identifications were proposed by the older topographers, there is now a general consensus of opinion that the site of this city is Khurbet Kila (Josephus, Ant, VI, xiii, 1, in his account of David's adventure calls the place "Killa"). It is a hill covered with ruins in the higher part of Wady es Sur, 1,575 ft. above sea-level, whose terraced sides are covered with grainfields. The Eusebius, Onomasticon (Latin text) states that it was 8 miles from Eleutheropolis, which is about the distance of Khurbet Kila from Beit Jibrin. Beit Nusib (Nezib) is a couple of miles away, and Tell Sandahannah (Mareshah) but 7 miles to the West (Joshua 15:44). An early Christian tradition states that the prophet Habakkuk was buried at Keilah.

(2) The Garmite (which see), 1 Chronicles 4:19; see PEF, 314, Sh XXI.

E. W. G. Masterman

Kelaiah

ke-la'-ya, ke-li'-a (qelayah, "swift for Yah"[?]; Kolios; Codex Vaticanus, Konos): One of the priests who had "foreign wives" (Ezra 10:23, also "Kelita"). In parallel list of 1 Esdras 9:23, he again has a double name--"Colius" and "Calitas." A "Kelita" is named as helping Ezra at the expounding of the law (Nehemiah 8:7; compare /RAPC 1Es 9:48, "Calitas"), and also among the signatories of the covenant (Nehemiah 10:9; for nature of covenant see Nehemiah 10:28). They may not, however, be the same person.

Kelita

kel'-i-ta, ke-li'-ta (qeliTa' "dwarf").

See KELAIAH.

Kemuel

kem'-u-el, ke-mu'-el (qemu'el, "God's mound"):

(1) Nephew of Abraham (Genesis 22:21), father of Aram, whom Ewald identifies with Ram of Job 32:2; but compare Genesis 10:22, where Aram is described as one of the children of Shem. They may not be the same person.

(2) Prince of Ephraim, one of the land commissioners who divided Canaan (Numbers 34:24).

(3) A Levite, father of Hashabiah, one of the tribal princes of David's time, a ruler among the Levites (1 Chronicles 27:17).

Kenan

ke'-nan (qenan; Kainan) : A son of Enosh, the son of Seth (Genesis 5:9,Genesis 5:10,Genesis 5:12,Genesis 5:13,Genesis 5:14; 1 Chronicles 1:2). the King James Version form (except in 1 Chronicles 1:2), is "Cainan."

Kenath

ke'-nath (qenath; Kaath kaanath, in Septuagint, Codex Alexandrinus): A city in Bashan, taken along with its "daughters," i.e. "villages" from the Amorites by Nobah who gave it his own name (Numbers 32:42). It was recaptured by Geshur and Aram (1 Chronicles 2:23). It is probably identical with the modern Kanawat, which is built on the site, and largely from the materials of an ancient city. It lies about 16 miles to the North of Bosra eski Sham, the Bostra of the Romans, on both sides of Wady Kanawat, where, descending from the slopes of Jebel ed-Druze, it plunges over a precipice, forming a picturesque waterfall. On the plateau above the modern village, there is a striking collection of Roman and Christian remains, the shapely forms of many columns lending distinction to the scene. One large building is associated with the name of the patriarch Job--Maqam Ayyub. The position commands a spacious and interesting view over the whole of the Chauran. The identification has been rejected by Socin (Baedeker, Pal3, 207), but his reasons are not given. Moore (Judges, 222) also rejects it, but for reasons that are not convincing.

W. Ewing

Kenaz; Kenez

ke'-naz, ke'-nez (qenaz "hunting"):

(1) A "duke" of Edom, grandson of Esau (Genesis 36:11,Genesis 36:15,Genesis 36:42; 1 Chronicles 1:36,1 Chronicles 1:53).

(2) Father of Othniel (Joshua 15:17; Judges 1:13; Revelation 2:9,Revelation 2:11; 1 Chronicles 4:13).

(3) The unidentified qenaz of 1 Chronicles 4:15, who appears to be a descendant of (2). There is, however, some difficulty with the passage here.

Kenezite

ke'-nez-it (qenizzi; Kenezaios): the King James Version in Genesis 15:19 and the Revised Version (British and American) uniformly, spell "Kenizzite." The Kenezites were the clan whose name-father was KENAZ (which see). Their land, along with that of their Canaanite tribes, was promised to Abram (Genesis 15:19). To this clan belonged Jephunneh, the father of Caleb (Numbers 32:12; Joshua 14:6,Joshua 14:14). It had evidently been absorbed by the tribe of Judah. If the Kenezites went down with Jacob into Egypt, they may have become identified with his family there.

Kenites

ke'-nits (ha-qeni, haqeni; in Numbers 24:22 and Judges 4:11, qayin; of hoi Kenaioi, hoi Kinaioi): A tribe of nomads named in association with various other peoples. They are first mentioned along with the Kadmonites and Kenizzites among the peoples whose land was promised to Abram (Genesis 15:19). Balaam, seeing them from the heights of Moab; puns upon their name, which resembles the Hebrew ken, "a nest," prophesying their destruction although their nest was "set in the rock"--possibly a reference to Sela, the city. Moses' father-in-law, Jethro, is called "the priest of Midian" in Exodus 3:1; Exodus 18:1; but in Judges 1:16 he is described as a Kenite, showing a close relation between the Kenites and Midian. At the time of Sisera's overthrow, Heber, a Kenite, at "peace" with Jabin, king of Hazor, pitched his tent far North of his ancestral seats (Judges 4:17). There were Kenites dwelling among the Amalekites in the time of Saul (1 Samuel 15:6). They were spared because they had "showed kindness to all the children of Israel, when they came up out of Egypt." David, in his answer to Achish, links the Kenites with the inhabitants of the South of Judah (1 Samuel 27:10). Among the ancestors of the tribe of Judah, the Chronicler includes the Kenite Hammath, the father of the Rechabites (1 Chronicles 2:55). These last continued to live in tents, practicing the ancient nomadic customs (Jeremiah 35:6).ichly varied landscape, With smiling cornfields, and hills clothed with oak and terebinth.

The word qeni in Aramaic means "smith." Professor Sayce thinks they may really have been a tribe of smiths, resembling "the gipsies of modern Europe, as well as the traveling tinkers or blacksmiths of the Middle Ages" (HDB, under the word). This would account for their relations with the different peoples, among whom they would reside in pursuit of their calling.

In Josephus they appear as Kenetides, and in Ant, IV, vii, 3 he calls them "the race of the Shechemites."

W. Ewing

Kenizzite

ken'-i-zit.

See KENEZITE.

Kenosis

ke-no'-sis: The word "kenosis" (kenosis) has entered theological language from Philippians 2:7, where in the sentence he "emptied himself" the Greek verb is ekenosen. "Kenosis," then, the corresponding noun, has become a technical term for the humiliation of the Son in the incarnation, but in recent years has acquired a still more technical sense, i.e. of the Son's emptying Himself of certain attributes, especially of omniscience.

1. The New Testament:

(1) The theological question involved was one about as far as possible from the minds of the Christians of the apostolic age and apparently one that never occurred to Paul. For in Philippians 2:7 the only "emptying" in point is that of the (external) change from the "form of God" to the "form of a servant." Elsewhere in the New Testament it is usually taken as a matter of course that Christ's knowledge was far higher than that of other men (John 2:24 is the clearest example). But passages that imply a limitation of that knowledge do exist and are of various classes. Of not much importance are the entirely incidental references to the authorship of Old Testament passages where the traditional authorship is considered erroneous, as no other method of quotation would have been possible. Somewhat different are the references to the nearness of the Parousia (especially Matthew 10:23; Matthew 24:29). But with these it is always a question how far the exact phraseology has been framed by the evangelists and, apart from this, how far Christ may not have been consciously using current imagery for the impending spiritual revolution, although knowing that the details would be quite different (see PAROUSIA). Limitation of knowledge may perhaps be deduced from the fact that Christ could be amazed (Matthew 8:10, etc.), that He could be really tempted (especially Hebrews 4:15), or that He possessed faith (Hebrews 12:2; see commentary). More explicitly Christ is said to have learned in Luke 2:52; Hebrews 5:8. And, finally, in Mark 13:32 parallel Matthew 24:36, Christ states categorically that He is ignorant of the exact time of the Parousia.

(2) An older exegesis felt only the last of these passages as a real difficulty. A distinction constructed between knowledge naturally possessed and knowledge gained by experience (i.e. although the child Jesus knew the alphabet naturally, He was obliged to learn it by experience) covered most of the others. For Mark 13:32 a variety of explanations were offered. The passage was translated "neither the Son, except the Father know it," a translation that can be borne by the Greek. But it simply transfers the difficulty by speaking of the Father's knowledge as hypothetical, and is an impossible translation of Matthew 24:36, where the word "only" is added. The explanations that assume that Christ knew the day but had no commission to reveal it are most unsatisfactory, for they place insincere words in His mouth; "It is not for you to know the day" would have been inevitable form of the saying (Acts 1:7).

2. Dogmatic:

(1) Yet the attempt so to misinterpret the verses is not the outcome of a barren dogmatic prejudice, but results from a dread lest real injury be done to the fundamentals of Christian consciousness. Not only does the mind of the Christian revolt from seeing in Christ anything less than true God, but it revolts from finding in Him two centers of personality--Christ was One. But as omniscience is an essential attribute of God, it is an essential attribute of the incarnate Son. So does not any limitation of Christ's human knowledge tend to vitiate a sound doctrine of the incarnation? Certainly, to say with the upholders of the kenosis in its "classical" form that the Son, by an exercise of His will, determined to be ignorant as man, is not helpful, as the abandonment by God of one of His own essential attributes would be the preposterous corollary.

(2) Yet the Biblical data are explicit, and an explanation of some kind must be found. And the solution seems to lie in an ambiguous use of the word "knowledge," as applied to Christ as God and as man. When we speak of a man's knowledge in the sense discussed in the kenotic doctrine, we mean the totality of facts present in his intellect, and by his ignorance we mean the absence of a fact or of facts from that intellect. Now in the older discussions of the subject, this intellectual knowledge was tacitly assumed (mystical theology apart) to be the only knowledge worthy of the name, and so it was at the same time also assumed that God's knowledge is intellectual also--"God geometrizes." Under this assumption God's knowledge is essentially of the same kind as man's, differing from man's only in its purity and extent. And this assumption is made in all discussions that speak of the knowledge of the Son as God illuminating His mind as man.

(3) Modern critical epistemology has, however, taught man a sharp lesson in humility by demonstrating that the intellect is by no means the perfect instrument that it has been assumed to be. And the faults are by no means faults due to lack of instruction, evil desires, etc., but are resident in the intellect itself, and inseparable from it' as an intellect. Certain recent writers (Bergson, most notably) have even built up a case of great strength for regarding the intellect as a mere product of utilitarian development, with the defects resulting naturally from such an evolution. More especially does this restriction of the intellect seem to be true in religious knowledge, even if the contentions of Kant and (espescially) Ritschl be not fully admitted. Certain it is, in any case, that even human knowledge is something far wider than intellectual knowledge, for there are many things that we know that we never could have learned through the intellect, and, apparently, many elements of our knowledge are almost or quite incapable of translation into intellectual termsú Omniscience, then, is by no means intellectual omniscience, and it is not to be reached by any mere process of expansion of an intellect. An "omniscient intellect" is a contradiction in termsú

(4) In other words, God's omniscience is not merely human intellectual knowledge raised to the infinite power, but something of an entirely different quality, hardly conceivable to human thought--as different from human intellectual knowledge as the Divine omnipotence is different from muscular strength. Consequently, the passage of this knowledge into a human intellect is impossible, and the problem of the incarnation should be stated: What effect did Divine omniscience in the person have on the conscious intellect of the manhood? There is so little help from the past to be gained in answering this question, that it must remain open at present--if, indeed, it is ever capable of a full answer. But that ignorance in the intellect of the manhood is fully consistent with omniscience in the person seems to be not merely a safe answer to the question as stated, but an inevitable answer if the true humanity of Christ is to be maintained at all.

LITERATURE.

Sanday's Christology and Personality, 1911, and La Zouche, The Person of Christ in Modern Thought, 1912, are among the latest discussions of the subject, with very full references to the modern literature.

Burton Scott Easton

Keras

ke'-ras (Kiras): In 1 Esdras 5:29, the head of a family of temple-servants, called "Keroz" in Ezra 2:44; Nehemiah 7:47.

Kerchief

ker'-chif (micpachoth; epibolaia): Occurs only in Ezekiel 13:18,Ezekiel 13:21, in a passage which refers to some species of divination. Their exact shape or use is unknown. They were apparently long veils or coverings put over the heads of those consulting the false prophetesses and reaching down to the feet, for they were for "persons of every stature."

Keren-Happuch

ker'-en-hap'-uk, ke'-ren-hap'-uk (qeren happukh, "horn of antimony," i.e. beautifier; Septuagint Amaltheias keras): The 3rd daughter of Job (Job 42:14), born after his restoration from affliction. Antimony, producing a brilliant black, was used among the Orientals for coloring the edges of the eyelids, making the eyes large and lustrousú Hence, the suggestiveness of this name of an article of the ladies' toilet, a little horn or receptacle for the eye-paint.

Kerioth

ke'-ri-oth, -oth (qeriyoth):

(1) A city of Moab, named with Beth-meon and Bozrah (Jeremiah 48:24,Jeremiah 48:41). Here was a sanctuary of Chemosh, to which Mesha says (M S, l. 13) he dragged "the altar hearths of Davdoh." It may possibly be represented by the modern Kuraiat, between Diban and `Attarus. Some (e.g. Driver on Amos 2:2) think it may be only another name for Ar-Moab. Buhl (GAP, 270) would identify it with Kir of Moab (Kerak). No certainty is yet possible.

(2) A city of Judah (Joshua 15:25; the Revised Version (British and American) KERIOTH-HEZRON (which see)), possibly the modern el-Kuryatain, to the Northeast of Tell `Arad.

W. Ewing

Kerioth-Hezron

ke'-ri-oth-hez'-ron (qeriyoth chetsron; Joshua 15:25 says, "The same is Hazor"; the King James Version "Kerioth and Hezron which is Hazor"): One of the cities in the "south" of Judah. Robinson (BR, II, 101) identifies it with the ruined site of Kuryatain, 4 1/2 miles North of Tell `Arad. It has been suggested that Kerioth was the birth place of JUDAS ISCARIOT (which see). Compare KERIOTH, 2.

Kernel

kur'-nel (chartsannim, English Versions of the Bible "kernels"; Septuagint reads stemphullon used by Aristophanes as olives from which oil has been pressed, later, in same, of raisin pulp): Mentioned in Numbers 6:4 along with zagh, translated "husks." This translates, "kernels" or "grape stones," is from the Targum and Talmud, but is doubtful, and it may be the word should be translated "sour grapes."

Keros

ke'-ros (qeroc, "fortress"(?)): One of the Nethinim (Ezra 2:44; Nehemiah 7:47), an order appointed to the liturgical offices of the temple.

See NETHINIM.

Kesil

ke'-zil (Orion).

See ASTRONOMY.

Kesitah

kes'-i-ta, ke-se'-ta (qesiTah).

See PIECE OF MONEY.

Ketab

ke'-tab (Ketab): Ancestor of a family of Nethinim (1 Esdras 5:30).

Kettle

ket'-'l: In English Versions of the Bible only in 1 Samuel 2:14 for dudh, "a vessel for cooking." The same word in 2 Chronicles 35:13 is rendered "caldrons," and in Job 41:20 (Hebrew 12), "pot." Psalms 81:6 (Hebrew 7) (the King James Version "pots") belongs rather to another signification of the word (the Revised Version (British and American) "basket," for carrying clay or bricks).

Keturah

ke-tu'-ra, ke-too'-ra (qeTurah; Chettoura, "incense"): The second wife of Abraham (Genesis 25:1; 1 Chronicles 1:32 f). According to the Biblical tradition, he contracted this second marriage after the death of Sarah (compare Genesis 23:1–20), and very likely after the marriage of Isaac (compare Genesis 24:1–67). It is not improbable that, as some writers have suggested, this change in the life of his son prompted Abraham to remarry in order to overcome the feeling of lonesomeness caused by Isaac's entering the state of matrimony.

1 Chronicles 1:32 (and also Genesis 25:6) shows us that Keturah was not considered to be of the same dignity as Sarah who, indeed, was the mother of the son of promise, and, for obvious reasons, the sons of Abraham's concubines were separated from Isaac. She was the mother of 6 sons representing Arab tribes South and East of Palestine (Genesis 25:1–6), so that through the offspring of Keturah Abraham became "the father of many nations."

William Baur

Key

ke (maphteach, an "opener"; compare kleis, "that which shuts"): Made of wood, usually with nails which fitted into corresponding holes in the lock, or rather bolt (Judges 3:25). Same is rendered "opening" in 1 Chronicles 9:27.

See HOUSE.

Figurative: Used figuratively for power, since the key was sometimes worn on the shoulder as a sign of official authority (Isaiah 22:1–25). In the New Testament it is used several times thus figuratively: of Peter: "the keys of the kingdom of heaven" (Matthew 16:19); of Christ, in Revelation, having the "keys of death and of Hades" (Revelation 1:18), also having "the key of David" (Revelation 3:7). An angel was given "the key of the pit of the abyss" (Revelation 9:1; Revelation 20:1). our Lord accused the teachers of the law of His day of taking away "the key of knowledge" from men, that is, locking the doors of truth against them (Luke 11:52; compare Matthew 23:13).

Edward Bagby Pollard