International Standard Bible Encyclopedia

Kirjathaim — Kushaiah

Kirjathaim

Kirjathaim - kur-ja-tha'-im, kir-ja-tha'-im.

See KIRIATHAIM.

Kirjath-arba

Kirjath-arba - kur-jath-ar'-ba, kir-jath-ar'-ba.

See KIRIATH-ARBA.

Kirjath-baal

Kirjath-baal - kur-jath-ba'-al, kir-jath-ba'-al.

See KIRIATH-JEARIM.

Kiseus

Kiseus - kis-e'-us (Kiseus; Septuagint, Codex Vaticanus (Swete) reads Keisaios; the King James Version, Cisai): The great-grandfather of Mordecai (Additions to Esther 11:2).

See KISH, (5).

Kish

Kish - kish (qish; Kis, Keis, "bow," "power"): The name of five persons mentioned in the Bible:

(1) The son of Abiel and the father of Saul, the first king of Israel. He was of the tribe of Benjamin, of the family of the Matrites (1 Samuel 9:1; 14:51; compare Acts 13:21; 1 Samuel 10:21). According to 1 Chronicles 8:33 and 1 Chronicles 9:39, "Ner begat Kish" By reading "Ner begat Abner" (compare 1 Samuel 14:51; 1 Chronicles 6:28), the difficulty is at least partly overcome. In 1 Chronicles 12:1, Kish is also mentioned as the father of Saul, and again in 2 Samuel 21:14, we are told that the sepulcher of Kish was located in the country of Benjamin, in Zela. His place of residence seems to have been at Gibeah.

(2) Another Kish is mentioned (1 Chronicles 8:29 f; 1 Chronicles 9:35 f) as the son of Jeiel and his wife Maacah. He is usually supposed to be the uncle of Saul's father.

(3) A Levite, the son of Mahli the Merarite (1 Chronicles 23:21 f; compare 1 Chronicles 24:29).

(4) Another Merarite Levite in the time of Hezekiah (2 Chronicles 29:12).

(5) The great-grandfather of Mordecai, of the tribe of Benjamin (Esther 2:5).

William Baur

Kishi

Kishi - kish'i (qishi, "snarer," "fowler"): Father of Ethan, one of the singers David "set over the service of song" in the house of the Lord (1 Chronicles 6:31); the "Kushaiah" of 1 Chronicles 15:17 (compare 1 Chronicles 6:44).

Kishion

Kishion - kish'-i-on, kish'-yon (qishyon): A city in the territory of Issachar (Joshua 19:20), given to the Gershonite Levites (Joshua 21:28; the King James Version wrongly "Kishon"). The parallel passage in 1 Chronicles 6:72 reads "Kedesh" instead of "Kishion." The true reading is probably qidhshon. Conder suggests a likely identification with Tell Abu Kedes, not far from Taanach.

Kishon

Kishon - ki'-shon, kish'on (qishon; Keison): The "watercourse" or "torrent stream" along the banks of which the great battle was fought between Israel, led by Deborah and Barak, and the army of Sisera, in the waters of which so many perished (Judges 4:7, etc.). It is probably mentioned earlier as "the brook that is before Jokneam" (Joshua 19:11; see JOKNEAM). It appears again as the scene of Elijah's slaughter of the prophets of Baal (1 Kings 18:40). "The torrent" paragraph excellence in the district is the modern el-MuqaTTa`, a stream which drains all the plain of Esdraelon to the West of the watershed--a line drawn from Iksal to Nain, and thence to el-Fuleh and Zer`in. All the water East of this line, from the Nazareth hills, Tabor and Little Hermon, flows down Wady esh-Sherrar and Nahr Jalud into the Jordan. The Kishon collects the streams from the western slopes of Gilboa in the rainy season; and the water from the strong spring at Jenin. Contributions also come from the copious fountains in the neighborhood of Megiddo. At Sa`adiyeh, again, some 3 miles East of Chaifa, its volume is largely increased by springs rising at the base of Carmel, on the edge of the plain of Acre. From Jenin in the Southeast, the deep torrent bed follows a westerly direction, with numerous. windings cutting the plain in two, until it reaches the pass at the northeastern base of Carmel. Through the gorge between the mountain and the hills of Galilee it reaches the plain of Acre. From Sa`adiyeh it flows in a deep sluggish stream through the marsh-land to the sea near Chaifa. In this part the crocodile is said to have been seen at times.

In the summer season the water from the springs is largely absorbed by irrigation, and the upper reaches of the river are soon dry. The bed runs along the bottom of a trench some 20 ft. deep through the plain. It is easily crossed at the fords by those who know how to avoid the localities of the springs. In time of heavy rains the trench is swiftly filled, and the soft soil of the plain goes to mud. Remembering this, it is easy to understand the disaster that overwhelmed the heavily armed cavalry and chariots of Sisera. The chief ford for long was to the West of the gorge where the stream issues into the plain of Acre, on the highway from Chaifd to Nazareth. Here it is now spanned by a substantial bridge, while the railway crosses a little higher up. At the mouth of the river it is generally easily forded on the sand bank thrown up by the waves beating against the current of the stream. The main traffic here is now carried by a wooden bridge.

The phrase nachal qedhumim in Judges 5:21 is not easy of interpretation. English Versions of the Bible translates, "that ancient river"; G.A. Smith, "torrent of spates"; while others think it may refer to a stream other than the Kishon. Guthe suggests that both names may be derived from those of places adjoining the river. Kishon may possibly mean the "tortuous" stream, referring to the windings of its course.

W. Ewing

Kislev

Kislev - kis'-lef (kiclew; the King James Version Chisleu, the Revised Version (British and American) "Chislev"): The 9th month of the Jewish year, corresponding to December. The word is found in Nehemiah 1:1 and Zechariah 7:1. The derivation is uncertain.

See CALENDAR.

Kiss

Kiss - (nashaq; phileo, kataphilo, philema): The kiss is common in eastern lands in salutation, etc., on the cheek, the forehead, the beard, the hands, the feet, but not (in Pal) the lips (Cheyne, E B, under the word "Salutations"). In the Bible there is no sure instance of the kiss in ordinary salutation. We have in the Old Testament naschaq, "to kiss," used (1) of relatives (which seems the origin of the practice of kissing; compare Song of Solomon 8:1, "Oh that thou wert as my brother .... I would kiss thee; yea, and none would despise me"); Genesis 27:26-27 (Isaac and Jacob); Genesis 29:11 (Jacob and Rachel); Genesis 33:4 (Esau and Jacob); Genesis 45:15 (Joseph and his brethren); Genesis 48:10 (Jacob and Joseph's sons); Genesis 50:1 (Joseph and his father); Exodus 4:27 (Aaron and Moses); Exodus 18:7 (Moses and Jethro, united with obeisance); Ruth 1:9, 14 (Naomi and her daughters-in-law--a farewell); 2 Samuel 14:33 (David and Absalom); 1 Kings 19:20 (Elisha and his parents--a farewell); see also Genesis 29:13; 28, 55; Tobit 7:6; 10:12. (2) Of friendship and affection; compare 1 Samuel 20:41 (David and Jonathan); 2 Samuel 15:5 (Absalom and those who came to him); 2 Samuel 19:39 (David and Barzillai--a farewell); 2 Samuel 20:9 (Joab and Amasa); Proverbs 27:6 ("the kisses (neshiqah) of an enemy"); 1 Esdras 4:47 ("the king stood up, and kissed him"). (3) Of love; compare Song of Solomon 1:2, "Let him kiss me with the kisses (neshiqah) of his mouth"; Proverbs 7:13 (of the feigned love of "the strange woman"). (4) Of homage, perhaps; compare 1 Samuel 10:1 (Samuel after anointing David king); Genesis 41:40, "Unto thy word shall all my people be ruled," the Revised Version margin "order themselves," or "do homage," the King James Version margin "Hebrew be armed or kiss" (nashaq); Psalms 2:12, "Kiss the son" (American Standard Revised Version), the English Revised Version margin "Some versions render, `Lay hold of (or receive) instruction'; others, `Worship in purity' "; some ancient versions give `Kiss (or, do homage) purely.' (5) Of idolatrous practices; compare 1 Kings 19:18; Hosea 13:2 (compare Hosea 8:5-6; 10:5); Job 31:27, probably, "kissing the hand to the sun or moon" (compare Job 31:26-27). See ADORATION. (6) A figurative use may be seen in Psalms 85:10; Proverbs 24:26; Ezekiel 3:13, where "touched" is nashaq (see the King James Version margin). (7) In Additions to Esther 13:13 we have "I could have been content .... to kiss the soles of his feet," and in Ecclesiasticus 29:5, "Till he hath received, he will kiss a man's hands"--marks of self-humiliation or abasement.

In the New Testament we have phileo, "to kiss," "to be friendly," and kataphileo, "to kiss thoroughly," "to be very friendly"--the first in Matthew 26:48; Mark 14:44; Luke 22:47, of the kiss with which Judas betrayed his Master. This was probably meant to be taken as an expression of special regard, which is expressed by the kataphileo of Matthew 26:49; Mark 14:45; the same word is used of the woman who kissed the feet of Christ (Luke 7:38, 45); of the father's greeting of the returning prodigal (Luke 15:20); and of the farewell to Paul of the Ephesian Christians (Acts 20:37); philema, "a kiss," "a mark of friendship," is used by our Lord as that which Simon omitted to give him (which may refer to ordinary hospitality), but which the woman had bestowed so impressively (Luke 7:45); of the kiss of Judas (Luke 22:48); and of the "holy kiss" wherewith Christians greeted each other, which, according to the general usage we have seen, would be as the members of one family in the Lord, or as specially united in holy love (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14). There is reason to believe that, as a rule, men only thus greeted men, and women, women. In the Apostolical Constitutions (3rd century) it is so enjoined.

W. L. Walker

Kite

Kite - kit ('ayyah; iktinos; Latin Milvus ictinus or regalis): A medium-sized member of the hawk tribe (see HAWK). This bird is 27 inches long, of bright reddish-brown color, has sharply pointed wings and deeply forked tail. It is supposed to have exceptionally piercing eyes. It takes moles, mice, young game birds, snakes and frogs, as well as carrion for food. Its head and facial expression are unusually eagle-like. It was common over Palestine in winter, but bred in the hills of Galilee and rough mountainous places, so it was less conspicuous in summer. It is among the lists of abominations (see Leviticus 11:14 and Deuteronomy 14:13). It is notable that this is the real bird intended by Job to be used as that whose eye could not trace the path to the silver mine:

"That path no bird of prey knoweth,

Neither hath the falcon's eye seen it" (Job 28:7).

The word used here in the original Hebrew is 'ayyah, which was the name for kite. Our first translators used "vulture"; our latest efforts give "falcon," a smaller bird of different markings, not having the kite's reputation for eyesight.

Gene Stratton-Porter

Kithlish

Kithlish - kith'-lish (kithlish).

See CHITLISH.

Kitron

Kitron - kit-'ron (qiTron): An unidentified place in Zebulun, not possessed by the tribe (Judges 1:30). It may be identical with Kattath of Joshua 19:15. In the Talmud it is identified with Sepphoris, which is represented by the modern village of Seffuriyeh].

Kittim

Kittim - kit'-im (kittim, Isaiah 23:12; Jeremiah 2:10; kittiyim, apparently plural of kitti (not found, but compare (4) below); Ketioi, Kitioi, Ketieim, Jeremiah 2:10; Chettieim, Chettein):ntified with Sepphoris, which is represented by the modern village of Seffuriyeh].

1. Two Usages of the Name: In Genesis 10:4 the word is applied to the descendants of Javan, and indicates, therefore, the Greek-Latin races, whose territory extended along the coasts of the Mediterranean, and included its islands. By the side of Kittim are mentioned Elisha, Tarshish, and Dodanim ( = Rodanim of 1 Chronicles 1:7), generally explained respectively as Sicily with Southern Italy, Spain and Rhodes. In its narrower sense Kittim appears simply to have stood for the island of Cyprus--it is mentioned between Bashan ( = Pal) and the isles of Elisha in Ezekiel 27:6-7, and with this Isaiah 23:1, 12 agree, Kittim occurring in these passages between Tarshish, Tyre and Sidon.

2. In Its Limited Sense: The oldest etymology is apparently that of Josephus, who connects Kittim with the well-known old Cypriote city Kition (Citium) (Ant., I, vi, 1), testifying to the settling of the Kittim on the island. This word he further connects with Chethima, from Chethimus, and states that it was on account of Cyprus being the home of those people that all islands were called Chethim by the Hebrews. The derivation of an ancient Chethim from Chethimus, however, would make the m to be a radical, and this, with the substitution of Ch ( = Kh) for Kittim, renders his proposed etymology somewhat doubtful.

3. In Its Extended Sense: The statement of Josephus, that "all islands, and the greatest part of the sea-coast, are called Chethim ( = Kittim) by the Hebrews," on the other hand, must be taken as the testimony of one well acquainted with the opinions of the learned world in his time. In Jeremiah 2:10 and Ezekiel 27:6 the isles of Kittim are expressly spoken of, and this confirms the statement of Josephus concerning the extended meaning of the name. This would explain its application to the Roman fleet in Daniel 11:30 (so the Vulgate), and the Macedonians in 1 Maccabees 1:1 (Chettieim) and 8:5 ([@Kitians). In the latter passage the Greek writer seems to have been thinking more of the Cyprian Kition than of the Hebrew Kittim.

4. Colonization of Cyprus: According to Herodotus (vii.90), Cyprus was colonized from Greece, Phoenicia, and Ethiopia. Referring to the plundering of the temple of Aphrodite at Askalon by the Scythians (i.105), he states that her temple in Cyprus was an offshoot from that ancient foundation, as reported by the Cyprians themselves, Phoenicians having founded it at Cythera, on arriving from Syria. The date of the earliest Phoenician settlements in Cyprus is unknown, but it has been suggested that they were anterior to the time of Moses. Naturally they brought with them their religion, the worship of the moon-goddess Atargatis (Derceto) being introduced at Paphos, and the Phoenician Baal at Kition. If Kition be, then, a Semitic word (from the same root as the Hebrew Kittim), it has been transferred from the small band of Phoenician settlers which it at first designated, to the non-Sem Japhethites of the West. Kition occurs in the Phoenician inscriptions of Cyprus under the forms K(i)t(t) and K(i)t(t)i, the latter being by far the more common (CIS, I, i, 10,11,14,19, etc.).

5. Its Successive Masters: The early history of Cyprus is uncertain. According to the Assyrian copy of Sargon of Agade's omens, that king (about 3800 BC in the opinion of Nabonidus; 2800 BC in the opinion of many Assyriologists) is said to have crossed "the sea of the setting sun" (the Mediterranean), though the Babylonian copy makes it that of "the rising sun"--i.e. the Persian Gulf. Be this as it may, General Cesnola discovered at Curium, in Cyprus, a seal-cylinder apparently inscribed "Mar-Istar, son of Ilu-bani, servant (worshipper) of Naram-Sin," the last named being the deified son of Sargon. In the 16th century BC, Cyprus was tributary to Thothmes III. About the year 708 BC, Sargon of Assyria received the submission of the kings of the district of Ya', in Cyprus, and set up at Citium the stele bearing his name, which is now in the Royal Museum at Berlin. Esarhaddon and his son Assur-bani-apli each received tribute from the 10 Cyprian princes who acknowledged Assyrian supremacy. The island was conquered by the Egyptian king Amasis, and later formed part of the Persian empire, until the revolt of Evagoras in 410 BC. The Assyrians knew the island under the name of Yad(a)nanu, the "Wedan" (Vedan) of Ezekiel 27:19 Revised Version (British and American) (Sayce, PSBA, 1912, 26).

6. The Races Therein and Their Languages: If the orthodox date for the composition of Gen be accepted, not only the Phoenicians, but also the Greeks, or a people of Greek-Latin stock, must have been present in Cyprus, before the time of Moses, in sufficient number to make them the predominant portion of the population. As far as can be judged, the Phoenicians occupied only the eastern and southern portion of the island. Paphos, where they had built a temple to Ashtoreth and set up an 'asherah (a pillar symbolizing the goddess), was one of their principal settlements. The rest of the island was apparently occupied by the Aryans, whose presence there caused the name of Kittim to be applied to all the Greek-Latin countries of the Mediterranean. Greek and Phoenician were the languages spoken on the island, as was proved by George Smith's demonstration of the nature of the non-Phoenician text of the inscription of King Melek-yathon of Citium (370 BC). The signs used in the Greek-Cyprian inscriptions are practically all syllabic.

7. The Testimony of Cyprian Art: The many influences which have modified the Cyprian race are reflected in the ancient art, which shows the effect of Babylonian, Egyptian Phoenician and Greek contacts. Specimens are to be found in many museums, but the finest collection of examples of Cyprian art is undoubtedly that of the Metropolitan Museum of Art in New York. Some of the full-length figures are life-size, and the better class of work is exceedingly noteworthy.

See CYPRUS.

T. G. Pinches

Kneading

Kneading - ned'ing.

See BREAD,III , 2.

Knee; Kneel

Knee; Kneel - ne nel ("knee," berekh; Aramaic 'arekhubbah; gonu; "kneel"; barakh; Aramaic berakh; gonupeto): Most of the uses are obvious, and the figurative use of "knees" as the symbol of strength (Job 4:4; Hebrews 12:12, etc.) needs no explanation. The disease of the knees mentioned in Deuteronomy 28:35 is perhaps some form of leprosy. In Job 3:12 the "knees" seem to be used for the lap, as the place where a child receives its first care. Three times in Gen the knees appear in connection with primitive adoption customs. In 30:3 a fiction is enacted that purports to represent Rachel as the actual mother of Bilhah's children. By a somewhat similar rite in 48:12, Jacob (the "knees" here are Jacob's, not Joseph's) adopts Ephraim and Manasseh, so that they are counted as two of the twelve patriarchs and not as members of a single Joseph tribe. In the same way Machir's children are adopted by Joseph in 50:23, and this is certainly connected with the counting of Machir (instead of Manasseh) as one of the tribes in Judges 5:14. See TRIBE; and for the idea underlying this paternal adoption, compare THIGH. From among classical instances of the same customs compare Homer, Odyssey, xix. 401 ff, where Autolukos, grandfather of Ulysses, receives the newborn grandchild on his knees and gives him his name. Thus also we have to understand the numerous representations in Egyptian sculpture, showing the king as an infant on the knees or the lap of a goddess.

Kneeling was less commonly an attitude of prayer among the Jews than was standing, but references to kneeling are of course abundant. For kneeling (or prostrating one's self) before a superior, see ATTITUDES, 2; SALUTATION.

Burton Scott Easton

Knife

Knife - nif: (1) ma'akheleth, literally, an instrument for eating; but used of large knives for slaying animals, cutting up a carcass or a sacrificial victim (Genesis 22:6, 10; Judges 19:29; Proverbs 30:14). (2) cherebh, rendered generally "sword," but in Joshua 5:2-3 of stone knives for circumcision (compare Exodus 4:25), probably of similar knives in 1 Kings 18:28, used by Baal prophets in gashing themselves. In Ezekiel 5:12 the King James Version, "knife," probably better the Revised Version (British and American), "sword." (3) ta`ar, usually rendered "razor," in combination with ha-copher, "knife of the writer," or "penknife" (Jeremiah 36:23). (4) machalaphim, "slaughter-knives" (Ezra 1:9). (5) sakkin, Aramaic, "knife" (Proverbs 23:2). Early knives were commonly made of sharp stones, especially of flint, later of bronze and iron. The-former remained in use in religious ceremonies long after the latter were in common use. Knives were not generally used at meals, meats being cut into bits before served, and bread being. broken into fragments. Herod used a knife for paring apples, and attempted suicide with the instrument (Josephus, Ant, XVII, vii, 1; BJ, I, xxxiii, 7).

Edward Bagby Pollard

Knock

Knock - nok (krouo): The oriental house was fitted with heavy doors which were bolted and locked with wooden keys too large to be carried about, so that even a member of the household could not secure entrance until in response to his knock or call the door should be opened by someone within. At night the delay would be increased by the difficulty of arousing the inmates sleeping within the inner chambers. To persons familiar with such experiences, the words of Jesus concerning a higher entrance, "Knock, and it shall be opened unto you" (Matthew 7:7; Luke 12:36), would have a unique force not easy for us to appreciate.

Russell Benjamin Miller

Knop

Knop - nop: In Exodus 25:31 ff; Exodus 37:17 ff (kaphtor), part of the ornaments of the golden candlestick; in 1 Kings 6:18; 7:24 (peqa`im), gourd-like ornaments of the lining of Solomon's temple, and of the brazen sea (in 1 Kings 6:18, the Revised Version margin "gourds").

See CANDLESTICK,THE GOLDEN ; TEMPLE; SEA,THE MOLTEN .

Know; Knowledge

Know; Knowledge - no, nol'-ej (in Hebrew chiefly yadha`, noun da`ath; in Greek ginosko, oida' "to know fully," epiginosko, noun gnosis epignosis): Knowledge strictly is the apprehension by the mind of some fact or truth in accordance with its real nature; in a personal relation the intellectual act is necessarily conjoined with the element of affection and will (choice, love, favor, or, conversely, repugnance, dislike, etc.). Knowledge is distinguished from "opinion" by its greater certainty. The mind is constituted with the capacity for knowledge, and the desire to possess and increase it. The character of knowledge varies with its object. The senses give knowledge of outward appearances; the intellect connects and reasons about these appearances, and arrives at general laws or truths; moral truth is apprehended through the power inherently possessed by men of distinguishing right and wrong in the light of moral principles; spiritual qualities require for their apprehension spiritual sympathy ("They are spiritually judged," 1 Corinthians 2:14). The highest knowledge possible to man is the knowledge of God, and while there is that in God's infinity which transcends man's power of comprehension (Job 11:7, 9), God is knowable in the measure in which He has revealed Himself in creation (Romans 1:19-20, "that which is known of God," etc.), and supremely in Jesus Christ, who alone perfectly knows the Father, and reveals Him to man (Matthew 11:27). This knowledge of God in Jesus Christ is "life eternal" (John 17:3). Knowledge is affirmed of both God and man, but with the wide contrast that God's knowledge is absolute, unerring, complete, intuitive, embracing all things, past, present, and future, and searching the inmost thoughts of the heart (Psalms 139:1, 23); whereas man's is partial, imperfect, relative, gradually acquired, and largely mixed with error ("Now we see in a mirror darkly .... in part," 1 Corinthians 13:12). All these points about knowledge are amply brought out in the Scripture usage of the terms. A large part of the usage necessarily relates to natural knowledge (sometimes with a carnal connotation, as Genesis 4:1, 17), but the greatest stress also is laid on the possession of moral and spiritual knowledge (e.g. Psalms 119:66; Proverbs 1:4, 7, 22, 29; 8:10, etc.; Luke 1:77; Romans 15:14; 2 Peter 1:5-6). The highest knowledge, as said, is the knowledge of God and Christ, and of God's will (Hosea 6:6; Romans 11:33; Ephesians 1:17; 4:13; Philippians 1:9; 3:8; Colossians 1:9-10, etc.). The moral conditions of spiritual knowledge are continually insisted on ("If any man willeth to do his will, he shall know of the teaching, whether it is of God," John 7:17). On the. other hand, the pride of intellectual knowledge is condemned; it must be joined with love ("Knowledge puffeth up, 1 Corinthians 8:1). The stronger term epignosis is used to denote the full and more perfect knowledge which is possessed in Christ, the conditions of which are humility and love. Of knowledge as connoting favor, choice, on the part of God, there are many examples (Psalms 1:6, Yahweh knoweth the way of the righteous"; Galatians 4:9, "know God, or rather to be known by God"; compare Romans 8:29, "whom he fore-knew").ectual 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.

See FOREKNOWLEDGE .

James Orr

Koa

Koa - ko'-a (qoa`): A people named with Pekod and Shoa as enemies of Jerusalem (Ezekiel 23:23). Their location was probably Northeast of Babylonia.

Kohath; Kohathites

Kohath; Kohathites - ko'-hath, ko'-hath-its (qehath, qohathi; Kaath): Second son of Levi, and ancestor of Moses and Aaron (Genesis 46:11; Exodus 6:16-20; Numbers 3:17; 1 Chronicles 6:1, etc.). The Kohathites formed one of the three divisions of the tribe of Levi; the other two being the Gershonites and the Merarites (Numbers 3:17 ff). The Kohathites consisted of four families, the Amramites, the Izharites, the Hebronites, and the Uzzielites (Numbers 3:19, 27, etc.). Their place in the wilderness was on the southern side of the tabernacle (Numbers 3:29), and their number is given (from a month old) as 8,600 (Numbers 3:28). Their special charge was "the ark, and the table, and the candlestick, and the altars, and the vessels of the sanctuary wherewith they minister, and the screen, and all the service thereof" (Numbers 3:31; compare Numbers 7:9). After the conquest 23 cities were assigned them by lot (Joshua 21:4-5 ff). In David's time and after, Heman, a Kohathite, and his family had a prominent place in the service of the music of the sanctuary (1 Chronicles 6:33 ff; 1 Chronicles 16:41 ff; 1 Chronicles 25:1 ff); David likewise divided the Levites into courses (the Kohathites, 1 Chronicles 23:12-20; 1 Chronicles 24:20-25). We read of the Kohathites in the reign of Jehoshaphat at Engedi (2 Chronicles 20:19), and in connection with the cleansing of the temple under Hezekiah (2 Chronicles 29:12, 14).

James Orr

Koheleth

Koheleth - ko-hel'-eth (qoheleth).

See ECCLESIASTES.

Kolaiah

Kolaiah - ko-la'-ya, ko-li'-a (qolayah, "voice of Yah"):

(1) A Benjamite, son of Maaseiah (Nehemiah 11:7).

(2) Father of Ahab, a false prophet and a lecherous man (Jeremiah 29:21-23).

Konae

Konae - ko'-ne (Kona): Some manuscripts have [@komas, from which we have in the King James Version "the villages." The name occurs in the account of the measures taken to secure the country against Holofernes (Judith 4:4). If Kona be correct, we may possibly identify the place with Cyamon.

Kor

Kor - kor.

See COR.

Korah

Korah - ko'-ra, (~qorach], "baldness," possibly; Kore):

(1) One of the 3 sons of Oholibamah, Esau's Hivite wife. The account says that the 3 were born in Canaan before Esau withdrew to the Seir mountain country. They are mentioned 3 times in the brief account from 3 points of view (Genesis 36:5, 14, 18;, 1 Chronicles 1:35), the 3rd mention being in the list of "chiefs."

(2) One of the sons of Eliphaz, the son of Adah, Esau's Hittite wife (Genesis 36:16). He is mentioned as one of the Edomite "chiefs."

If one has the habit, finding a statement anywhere, of thinking that the statement ought to be changed into something else, he will be interested in the attempts to identify these Edomite Korahs with Korah (3).

(3) A son of Hebron (1 Chronicles 2:43), the son of Mareshah, mentioned in the Caleb group of families in Judah.

(4) The son of Izhar the son of Kohath the son of Levi (Exodus 6:16 ff; Numbers 16:1; 1 Chronicles 6:18, 31-38), a younger contemporary of Moses. There may have been generations, omitted in the record, between Izhar and Korah; that is a natural way of accounting for Amminadab (1 Chronicles 6:22-30).

1. The Catastrophe in the Wilderness: This Korah is best known as the man whom the opening earth is said to have swallowed up along with his associates when they were challenging the authority of Moses and Aaron in the wilderness (Numbers 16:1-50; Numbers 17:1-13). Korah is presented as the principal in the affair. The company is spoken of as his company, and those who were swallowed up as being "all the men that appertained unto Korah." (Numbers 16:11, 32). It is under his name that the affair is referred to (Numbers 26:9; 27:3). But Dathan and Abiram of the tribe of Reuben are not much less prominent than Korah. In Numbers 16:1-50 and Numbers 26:1-65 they are mentioned with Korah, and are mentioned without him in Deuteronomy 11:6 and Psalms 106:17. Another Reubenite, On, the son of Peleth, was in the conspiracy. It has been inferred that he withdrew, but there is no reason either for or against the inference. Equally baseless is the inference that Zelophehad of Manassel joined it, but withdrew (Numbers 27:3). The account implies that there were other Levites in it besides Korah (Numbers 16:7-10), and it particularly mentions 250 "men of renown," princes, such men as would be summoned if there were a public assembly (Numbers 16:2, 17, 35). These men, apparently, were of different tribes.

The position taken by the malcontents was that "all the congregation are holy, every one of them," and that it was therefore a usurpation for Moses and Aaron to confine the functions of an incense-burning priest to Aaron alone. Logically, their objection lay equally against the separation of Aaron and his sons from the rest of the Levites, and against the separation of the Levites from the rest of the people. On the basis of this, Moses made expostulation with the Levites. He arranged that Korah and the 250, along with Aaron, should take their places at the doorway of the tent of meeting, with their censers and fire and incense, so that Yahweh might indicate His will in the matter. Dathan and Abiram insolently refused his proposals.

The record says that Korah's "whole congregation," including himself and the 250 with their censers, met Moses and Aaron and "all the congregation" of Israel at the doorway of the tent of meeting. For the purposes of the transaction in hand the tent was now "the mishkan of Korah, Dathan and Abiram," and their followers. Yahweh directed Moses to warn all other persons to leave the vicinity. Dathan and Abiram, however, were not at the mishkan. The account says that Moses, followed by the eiders of Israel, went to them to their tents; that he warned all persons to leave that vicinity also; that Dathan and Abiram and the households stood near the tents; that the earth opened and swallowed them and their property and all the adherents of Korah who were on the spot; that fire from Yahweh devoured the 250 who offered incense. The narrative does not say whether the deaths by fire and by the opening of the earth were simultaneous. It does not say whether Korah's sons participated in the rebellion, or what became of Korah himself. In the allusion in Numbers 26:1-65 we are told, apparently, that Korah was swallowed up, and that "the sons of Korah died not." The deaths of the principal offenders, by fire and by being swallowed up, were followed by plague in which 14,700 perished (Numbers 16:49 (Hebrews 17:14)).

2. Critical Treatments of This Story: Any appreciative reader sees at once that we have here either a history of certain miraculous facts, or a wonder-story devised for teaching religious lessons. As a story it is artistically admirable--sufficiently complicated to be interesting, but clear and graphic and to the point. In the Hebrew there are 2 or 3 instances of incomplete grammatical construction, such as abound in the early literary products of any language, when these have been fortunate enough to escape editorial polishing. In such a case it is possibly not unwise just to take a story as it stands. Nothing will be added to either its religious or its literary value by subjecting it to doubtful alleged critical processes.

If, however, one has committed himself to certain critical traditions concerning the Hexateuch, that brings him under obligation to lead this story into conformity with the rest of his theory. Attempts of this kind have been numerous. Some hold that the Korah of this narrative is the Edomite Korah, and that Peleth means Philistine, and that our story originally grew out of some claim made by Edomites and Philistines. It is held that the story of Korah was originally one story, and that of Dathan and Abiram another, and that someone manipulated the two and put them together. See the treatments of the Book of Numbers in Driver, Introduction; Addis, Documents of the Hexateuch; Carpenter and Battersby, Hexateuch; Bacon, Exodus; Paterson on Numbers, in the Polychrome Bible. These and other like works give source-analyses of our story. Some of the points they make are plausible. In such a case no one claims any adequate basis of fact for his work; each theory is simply a congeries of ingenious guesses, and no two of the guessers guess alike.

As in many other Biblical instances, one of the results of the alleged critical study is the resolving of a particularly fine story into two or more supposed earlier stories each of which is absolutely bald and crude and uninteresting, the earlier stories and the combining of these into their present form being alike regarded as processes of legendary accretion. The necessary inference is that the fine story we now have was not the product of some gifted mind, guided by facts and by literary and religious inspiration, but is an accidental result of mere patchwork. Such a theory does not commend itself to persons of literary appreciation.

Willis J. Beecher

Korahites; Sons of Korah

Korahites; Sons of Korah - ko'-ra-its (qorchi), (beno qorach; in the King James Version appears also as Korhite, Kohathite, Kore): This phrase is used to denote Assir and Elkanah and Abiasaph, Korah's 3 individual sons (Exodus 6:24; compare Numbers 26:11). But its more frequent use, and that to which interest attaches, is in the titles of some of the Psalms.

The genealogical details concerning Korahites are rather full. In 3 places we find the list of the 7 successive generations closing with the prophet Samuel and his son Joel (1 Chronicles 6:31-38, 22-30; 1 Samuel 1:1, 20; 8:2); the two in Ch mention most of the generations between Korahites and Joel. The fragmentary lists in 1 Chronicles 9:25; 1 Chronicles 26:1-32 connect the list with the 4 generations following Joel (1 Chronicles 6:33; 1 Chronicles 9:19-31; 26:1 ff), and with 2 generations in the very latest Bible times (1 Chronicles 9:31).

The adjective "Korhite" appears also in the King James Version as "Korathite," Kore," and "Korahite," the last being the form preferred in the English Revised Version. It is used 4 times in the singular. Once it designates an individual (1 Chronicles 9:31); 3 times it denotes the successors of Korahites taken collectively (Exodus 6:24; Numbers 26:58; 1 Chronicles 26:19); 4 times it is used in the plural, denoting the members of this succession of men (1 Chronicles 9:19; 12:6; 26:1; 2 Chronicles 20:19). As variants of this use, "the sons of the Korahites" appears once, and "the children of the Korahites" once (1 Chronicles 26:19; 2 Chronicles 20:19).

In these various passages the Korahites families are counted like the other Levitical families. In 1 Chronicles 12:6 we have an account of 5 men who are designated as "the Korahites," who joined David when he was at Ziklag--Elkanah, Isshiah, Azarel, Joezer, Jashobeam. They are described as expert warriors, especially with the bow and sling, and as being "of Saul's brethren of Benjamin." Some of them may plausibly be identified with men of the same name mentioned elsewhere. These Korahites may have been cousins of the Samuel family, and they may have resided not very far apart.

The record speaks with some emphasis of a line of Korahites doorkeepers.

In the latest Old Testament times one Mattithiah, "the first-born of Shallum the Korahite," held "the office of trust over the things that were baked in pans" (1 Chronicles 9:31). Shallum was "the son of Kore, the son of Ebiasaph, the son of Korah." In this expression 15 or more generations are omitted between Ebiasaph and Kore, and perhaps as many between Kore and Shallum. The record proceeds to supply some of the omitted names between Kore and Shallum. The representative of the line in David's time was "Zechariah the son of Meshelemiah" (1 Chronicles 9:21). In all periods the Korahites were "keepers of the thresholds of the tent." Back in the time of "Phinehas the son of Eleazar," "their fathers had been over the camp of Yahweh" (1 Chronicles 9:19-20). Zechariah was, in his time, "porter of the door of the tent of meeting" (1 Chronicles 9:21), and Shallum was still the chief of the porters (1 Chronicles 9:17). The record for David's time supports and supplements this. It says that the doorkeepers, according to the arrangements made by David, included a Korahites contingent, its leading men being Meshelemiah and his son Zechariah (1 Chronicles 26:1-2, 9, 14), and that Meshelemiah was "the son of Kore, of the sons of Asaph." Adopting the common conjecture that Asaph is here a variant for Ebiasaph, we have here the same abridgment of the genealogical list as in 1 Chronicles 9:1-44.

More interesting, however, than the fighting Korahites who claimed succession from Moses to Nehemiah, are the."sons of Korah" who were somehow connected with the service of song. One of the genealogies is introduced by the statement: "These are they whom David set over the service of song in the house of Yahweh, after that the ark had rest. And they ministered with song before the tabernacle of the tent of meeting, until Solomon had built the house of Yahweh in Jerus" (1 Chronicles 6:31-32). Then the writer proceeds to mention first "Heman the singer, the son of Joel, the son of Samuel," and so on, carrying the genealogy back to Korah and Levi. After thus mentioning Heman, he speaks of "his brother Asaph, who stood on his right hand," and traces Asaph's descent back to Gershom the son of Levi; and then says, "and on the left hand their brethren the sons of Merari." Of these the principal leader is Ethan (otherwise called Jeduthun), and his descent is here traced back to Levi.

In this way we are introduced to David's 3 great leaders in choral and orchestral music. Among them Heman the Korahite has at first the place of primacy, though Asaph, later, comes to the front. The events just referred to are mentioned again, more in detail, in the account of David's bringing the ark to Jerusalem. There it is said that at the suggestion of David "the Levites appointed Heman the son of Joel," and also Asaph and Ethan, "and with them" several others, "their brethren of the second degree" (1 Chronicles 15:17-18). The record proceeds to speak of the services of "the singers, Heman, Asaph, and Ethan," and their associates, in the pageantry of the bringing of the ark to Jerusalem. After that, it says, Asaph had charge of the services of thanksgiving and praise before the ark in Jerusalem, while Heman and Jeduthun served in the high place at Gibeon (1 Chronicles 16:4 ff,37,39-42). Later, the record says (1 Chronicles 25:1-31), David made an elaborate organization, under Asaph and Heman and Jeduthun, for prophesying with song and instrumental music.

As the records of David's time, according to the Chronicler, thus attribute to him great achievements in sacred music and song, so the records of subsequent times reiterate the same thing. David's interest in sacred music is mentioned in connection with Solomon's temple, in connection with the times of Joash and Hezekiah and Josiah, in connection with the institutions and exploits of the times after the exile (e.g. 2 Chronicles 7:6; 23:18; 29:25 ff; 2 Chronicles 35:15; Ezra 3:10; Nehemiah 12:24, 36, 45-46). Asaph and Heman and Jeduthun led the magnificent choir and orchestra at the dedication of the temple (2 Chronicles 5:12). One of the sons of Asaph prophesied, and the sons of the Korahites sang at the crisis in the time of Jehoshaphat (2 Chronicles 20:14, 19). The sons of Asaph and the sons of Heman and the sons of Jeduthun were present, and there was instrumental music and loud singing, according to the appointment of David and his associates, at the time of Hezekiah's Passover (2 Chronicles 29:13 ff). Singing, and Asaph and Heman and Jeduthun and David have an important place in the record concerning Josiah. And the records of the post-exilian times make the singers and the "sons of Asaph" and the arrangements of David as conspicuous as the law of Moses itself.

Add to this that the names Asaph or Heman or Ethan or Jeduthun, or the designation "the sons of Korah" are attached to 25 or more of the Psalms (e.g. Psalms 42:1-11 through Psalms 49:1-20; Psalms 50:1-23; Psalms 62:1-12; Psalms 72:1-20 through Psalms 85:1-13), and we have a body of testimony that is at least abundant and intelligible. It is to the effect that there was elaborate organization, on a large scale, in connection with the musical services of the temple at Jerusalem; that this began in the time of David, as a part of the preparation for building the temple, under the influence of the family traditions of the prophet Samuel; and that the movement continued in the generations following David, either surviving the exile, or being revived after the exile. In connection with this movement, the phrases "sons of Korah," "sons of Asaph," "sons of Heman," "sons of Jeduthun" denote, in some cases, merely lineal escent; but in other cases they denote each an aggregate of persons interested in sacred song and music--a guild or society or succession or group--arising out of the movement which originated in David's time. See, for example, "sons of Asaph" (1 Chronicles 25:1-2; 2 Chronicles 20:14; compare 2 Chronicles 20:19; 29:13; 35:15; Ezra 2:41; 3:10; Nehemiah 7:44; 11:22) and "sons of Korah" in the titles of Psalms 42:1-11 through Psalms 49:1-20 and Psalms 84:1-12; Psalms 85:1-13; Psalms 87:1-7 through Psalms 89:1-52. Traces of these aggregates appear in the times of Solomon, of Jehoshaphat, of Joash, of Hezekiah, of Josiah, of Zerubbabel, of Ezra and Nehemiah.

If a person holds that the mention of an event in Chronicles is to be regarded as proof that the event never occurred, that person will of course deny that the testimony thus cited is true to fact. He is likely to hold that the guilds of singers arose in the exile, and that, some generations after Nehemiah, they fabricated for themselves the ecclesiastical and physical pedigrees now found in the Books of Chronicles. If, however, we accord fair play to the Chronicler as a witness, we shall be slow to discredit the minute and interfitting testimony which he has placed before us.

Willis J. Beecher

Korathites

Korathites - ko'-rath-its: In the King James Version for "Korabites," Numbers 26:58.

See KORAH, 4.

Kore

Kore - ko-'re (qore, "one who proclaims"):

(1) A Levite of David's time, descended from Kohath and Korah. See KORAH, 4. Shallum, Chief doorkeeper in the latest Bible times, is described as "the son of Kore, the son of Ebiasaph, the son of Korah" (1 Chronicles 9:19). This expression omits the generations between Shallum and Kore, and those between Kore and Ebidsaph, perhaps 15 generations or more in each case. The context supplies two of the omitted names, of the time of David, Meshelemiah and his son Zechariah (1 Chronicles 9:21-22). The record for the time of David mentions these two, with some particulars, calling Meshelemiah the son of Kore (1 Chronicles 26:1-2, 9, 14). It describes them as "Korahites" "of the sons of Asaph." It is usual to regard this last clause as a variant for "the son of Ebiasaph," thus making the description identical with that in 1 Chronicles 9:19. With this understanding, the text claims that "the Korahites," Kore and Meshelemiah and Zechariah, come midway in a line of sanctuary ministrants, extending continuously from Moses to Nehemiah.

(2) "The son of Imnah the Levite, the porter at the east gate," who "was over the freewill-offerings," in the time of Hezekiah (2 Chronicles 31:14). Very likely in the same line with (1) above.

(3) In 1 Chronicles 26:1 the King James Version for KORAHITES (which see).

Willis J. Beecher

Korhites

Korhites - kor'-hits: In the King James Version for "Korahites" in Exodus 6:24; 1 Chronicles 12:6; 26:1; 2 Chronicles 20:19.

See KORAH, 3.

Koz

Koz - koz.

See HAKKOZ.

Kushaiah

Kushaiah - ku-sha'-ya, ku-shi'-a (qushayahu, "bow of Yah"): A Merarite Levite (1 Chronicles 15:17), called in 1 Chronicles 6:44 KISHI (which see).