exlim/blb
2
0
Fork 0
Code Issues Pull Requests Actions Packages Projects Releases Wiki Activity
blb/study/isbe/5300.html

114 lines
216 KiB
HTML
Raw Permalink Blame History

<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN">
<html><head>
<script src="../../js/basepath.js" type="text/javascript"></script>
<script src="./js/nav.js" type="text/javascript"></script>
<script src="./js/MainHeader.js" type="text/javascript"></script>
<script type="text/javascript">
isbe = [];
isbe[5301]='Kid`(1) gedhi (<a onClick="return mV(\'Exd\',23,19);">Ex 23:19</a>, etc.);<P>(2) feminine gedhiyah (<a onClick="return mV(\'Isa\',11,6);">Isa 11:6</a>, etc.);<P>(3) gedhi \'izzim, English Versions of the Bible "kid," literally, "kid of the goats," the King James Version margin (<a onClick="return mV(\'Jdg\',6,19);">Jud 6:19</a>, etc.);<P>(4) \'ez, literally, "goat" (<a onClick="return mV(\'Deu\',14,21);">De 14:21</a>; <a onClick="return mV(\'1Ki\',20,27);">1Ki 20:27</a>); .<P>(5) se\'ir \'izzim, the King James Version "kid of the goats," the Revised Version (British and American) "he-goat" (<a onClick="return mV(\'Gen\',37,31);">Ge 37:31</a>; <a onClick="return mV(\'Lev\',9,3);">Le 9:3</a>, etc.);<P>(6) eriphos (<a onClick="return mV(\'Luk\',15,29);">Lu 15:29</a>).`<a href="./study/isbe/search.html?string=GOAT">GOAT</a>`1';
isbe[5302]='Kidnapping (Manstealing)`kid\'-nap-ing The term itself occurs only in the New Testament andrapodistes = "manstealer") in <a onClick="return mV(\'1Ti\',1,10);">1Ti 1:10</a>. The crime was directly forbidden in the Hebrew law (<a onClick="return mV(\'Exd\',21,16);">Ex 21:16</a>; <a onClick="return mV(\'Deu\',24,7);">De 24:7</a>), and was made punishable with death.``1';
isbe[5303]='Kidneys`kid\'-niz (always in the plural: kelayoth; nephroi; Latin renes, whence the English "reins"): "Reins" and "kidneys" are synonyms, but the King James Version undertook a distinction by using the former word in the figurative, the latter in the literal passages. the English Revised Version has followed the King James Version exactly, but the American Standard Revised Version has retained "reins" only in <a onClick="return mV(\'Job\',16,13);">Job 16:13</a>; <a onClick="return mV(\'Lam\',3,13);">La 3:13</a>; <a onClick="return mV(\'Rev\',2,23);">Re 2:23</a>, elsewhere substituting "heart," except in <a onClick="return mV(\'Psa\',139,13);">Ps 139:13</a>, where "inward parts" is used. the King James Version and the English Revised Version also have "reins" for chalatsayim, in <a onClick="return mV(\'Isa\',11,5);">Isa 11:5</a> (the American Standard Revised Version "loins"). The physiological function of the kidneys is not referred to in the Bible, but has been introduced (quite wrongly) by the King James Version margin to <a onClick="return mV(\'Lev\',15,2);">Le 15:2</a>; <a onClick="return mV(\'Lev\',22,4);">22:4</a>.<P>(1) The kidneys owe their importance in the Bible partly to the fact that they are imbedded in fat, and fat of such purity that fat of the kidneys was a proverbial term for surpassing excellence (<a onClick="return mV(\'Deu\',32,14);">De 32:14</a> margin). For the visceral fat was the part of the animal best adapted for sacrificial burning, and hence, came to be deemed peculiarly sacred (<a onClick="return mV(\'Lev\',7,\'22-25\');">Le 7:22-25</a>; <a onClick="return mV(\'1Sa\',2,16);">1Sa 2:16</a>). Accordingly, the kidneys with the fat surrounding them were burned in every sacrifice in which the entire animal was not consumed, whether in peace (<a onClick="return mV(\'Lev\',3,4,10,15);">Le 3:4,10,15</a>; <a onClick="return mV(\'Lev\',9,19);">9:19</a>), sin (<a onClick="return mV(\'Exd\',29,13);">Ex 29:13</a>; <a onClick="return mV(\'Lev\',4,9);">Le 4:9</a>; <a onClick="return mV(\'Lev\',8,16);">8:16</a>; <a onClick="return mV(\'Lev\',9,10);">9:10</a>), or trespass, (<a onClick="return mV(\'Lev\',7,4);">Le 7:4</a>) offerings; compare the "ram of consecration" (<a onClick="return mV(\'Exd\',29,22);">Ex 29:22</a>; <a onClick="return mV(\'Lev\',8,25);">Le 8:25</a>). So in <a onClick="return mV(\'Isa\',34,6);">Isa 34:6</a>, "fat of the kidneys of rams" is chosen as a typical sacrificial term to parallel "blood of lambs and goats."<P>(2) The position of the kidneys in the body makes them particularly inaccessible, and in cutting up an animal they are the last organs to be reached. Consequently, they were a natural symbol for the most hidden part of a man (<a onClick="return mV(\'Psa\',139,13);">Ps 139:13</a>), and in <a onClick="return mV(\'Job\',16,13);">Job 16:13</a> to "cleave the reins asunder" is to effect the total destruction of the individual (compare <a onClick="return mV(\'Job\',19,27);">Job 19:27</a>; <a onClick="return mV(\'Lam\',3,13);">La 3:13</a>). This hidden location, coupled with the sacred sacrificial use, caused the kidneys to be thought of as the seat of the innermost moral (and emotional) impulses. So the reins instruct (<a onClick="return mV(\'Psa\',16,7);">Ps 16:7</a>) or are "pricked" (<a onClick="return mV(\'Psa\',73,21);">Ps 73:21</a>), and God can be said to be far from the reins of sinners (<a onClick="return mV(\'Jer\',12,2);">Jer 12:2</a>). In all of these passages "conscience" gives the exact meaning. So the reins rejoice (<a onClick="return mV(\'Pro\',23,16);">Pr 23:16</a>), cause torment (2Esdras 5:34), or tremble in wrath (1Macc 2:24). And to "know" or "try the reins" (usually joined with "the heart") is an essential power of God\'s, denoting His complete knowledge of the nature of every human being (<a onClick="return mV(\'Psa\',7,9);">Ps 7:9</a>; <a onClick="return mV(\'Psa\',26,2);">26:2</a>; <a onClick="return mV(\'Jer\',11,20);">Jer 11:20</a>; <a onClick="return mV(\'Jer\',17,10);">17:10</a>; <a onClick="return mV(\'Jer\',20,12);">20:12</a>; Wis 1:6; <a onClick="return mV(\'Rev\',2,23);">Re 2:23</a>). See <a href="./study/isbe/search.html?string=FAT">FAT</a>; <a href="./study/isbe/search.html?string=PSYCHOLOGY">PSYCHOLOGY</a>; <a href="./study/isbe/search.html?string=SACRIFICE">SACRIFICE</a>. Compare RS2, 379-80, and for Greek sacrificial parallels Journal of Philology, XIX (1890), 46. The anatomical relations are well exhibited in the plate in Sacred Books of the Old Testament, "Leviticus."``48';
isbe[5304]='Kidron`kid\'-ron (Kedron; the King James Version Cedron): A place which, in obedience to Antiochus Sidetes, Cendebaeus fortified (1Macc 15:39ff), to which, when defeated, he fled, hotly pursued by John and Judas, sons of Simon the Maccabee, who burned the city (1Macc 16:4ff). It is named along with Jamnia (Yebna) and Azotus (Esdud). It is possibly identical with Katrah], a village about 3 miles southwest of \'Aqir (Ekron).``1';
isbe[5305]='Kidron, the Brook`(nachal qidhron; in <a onClick="return mV(\'Jhn\',18,1);">Joh 18:1</a> (the King James Version Cedron), ho cheimarrhous ton Kedron, according to the Revised Version margin, the last two words are to be considered as meaning "of the cedars." The Hebrew word has been very generally accepted as from qadhar, "to become black," but it is an attractive suggestion (Cheyne) that it may be a phonetic variation of gidderon, "a spot for enclosures for cattle," of which latter there must have been many around the now buried caves which lay at the base of the cliffs around the spring Gihon):<P>1. Wady Sitti Miriam:<P>The Nachal Qidhron is the valley known today as the Wady Sitti Miriam, which lies between the eastern walls of Jerusalem and the Mount of Olives. It commences in the plateau to the north of the city, and after making a wide sweep southeast, under the name Wady el Joz ("Valley of the Walnuts"), passes south until level with the southeastern corner of the temple-area where its bed is spanned by an old bridge; here the bottom of the valley, 40 ft. beneath the present surface level, is 400 ft. below the temple-platform. From this point it narrows and deepens gradually, bending slightly west of south, and, after receiving the Tyropoeon valley, joins a little farther southwest with the Valley of Hinnom to form the Wady en Nar which winds on through the "wilderness of Judea" to the Dead Sea. Where the three valleys run together is a large open space filled with gardens (the <a href="./study/isbe/search.html?string=KING\'S+GARDEN">KING\'S GARDEN</a>, which see), which are kept irrigated all the year round by means of the overflow waters from the \'Ain Silwan (see <a href="./study/isbe/search.html?string=SILOAM">SILOAM</a>). It is where the Hinnom valley runs into the Kidron that some would locate <a href="./study/isbe/search.html?string=TOPHETH">TOPHETH</a> (which see). Except at the irrigated gardens, the ravine is a dry valley containing water only during and immediately after heavy rain, but in ancient times the rocky bottom<6F>now buried beneath many feet of rich soil<69>must have contained a little stream from Gihon for at least some hundreds of yards. This was the "brook that flowed through the midst of the land" (<a onClick="return mV(\'2Ch\',32,4);">2Ch 32:4</a>). The length of the valley from its head to Bir Eyyub <span clas="noTag">is</span> 2 3/4 miles.<P>2. Traditions:<P>Since the 4th century AD, this valley has been known as the Valley of Jehoshaphat (see <a href="./study/isbe/search.html?string=JEHOSHAPHAT,+VALLEY+OF">JEHOSHAPHAT, VALLEY OF</a>), and from quite early times it was a favorite situation for interments (<a onClick="return mV(\'2Ki\',23,4,6,12);">2Ki 23:4,6,12</a>; <a onClick="return mV(\'2Ch\',34,4,5);">2Ch 34:4,5</a>); it is by Moslem and Jewish tradition the scene of the last judgment, and was known to the Moslems in the Middle Ages as Wady Jehannum; see <a href="./study/isbe/search.html?string=GEHENNA">GEHENNA</a>. It is probable that the "graves of the common people," where King Jehoiakim cast the body of the prophet Uriah, were here (<a onClick="return mV(\'Jer\',26,23);">Jer 26:23</a>), and it has been suggested, with less probability, that here too may have been the scene of Ezekiel\'s vision of the "valley of dry bones" (<a onClick="return mV(\'Eze\',37,\'1-\');">Eze 37</a>; compare <a onClick="return mV(\'Jer\',31,40);">Jer 31:40</a>).<P>3. The Fields of Kidron:<P>The Fields of Kidron (<a onClick="return mV(\'2Ki\',23,4);">2Ki 23:4</a>), though generally identified with the open, lower part of this valley, where it is joined by the Tyropoeon valley, may more probably have been in the upper part where the wide expanded valley receives the name Wady el Joz; this part is actually on the road to Bethel.<P>4. Historical Associations:<P>The most dramatic scene associated with the Kidron is that recorded in connection with its earliest Scriptural mention (<a onClick="return mV(\'2Sa\',15,23);">2Sa 15:23</a>), when David, flying before his rebellious son Absalom, here stood on the Jerusalem side of the valley while all his adherents passed over. "And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron...toward the way of the wilderness." The passing over this brook appears to have been viewed as the solemn abandonment of the Jerusalem territory (compare <a onClick="return mV(\'1Ki\',2,37);">1Ki 2:37</a>). In <a onClick="return mV(\'1Ki\',15,13);">1Ki 15:13</a>; <a onClick="return mV(\'2Ch\',15,16);">2Ch 15:16</a>, we read that Asa burnt at the brook Kidron "an abominable image for an Asherab" which Maacah, his mother, had set up. In the reforms of Hezekiah, "all the uncleanness that they found in the temple of Yahweh" was carried by the Levites to the brook Kidron (<a onClick="return mV(\'2Ch\',29,16);">2Ch 29:16</a>); "All the altars for incense took they away, and cast them into the brook Kidron" (<a onClick="return mV(\'2Ch\',30,14);">2Ch 30:14</a>). This locality was again used in the reforms of Josiah when the king "brought out the Asherah from the house of Yahweh, without Jerusalem, unto the brook Kidron, and burned it at the brook Kidron, and beat it to dust, and cast the dust thereof upon the graves of the common people" (<a onClick="return mV(\'2Ki\',23,6);">2Ki 23:6</a>). The same treatment was given to the vessels made for Baal, the Asherah and the host of heaven (<a onClick="return mV(\'2Ki\',23,4);">2Ki 23:4</a>), and the two idolatrous altars of Manasseh (<a onClick="return mV(\'2Ki\',23,12);">2Ki 23:12</a>). Josephus (Ant., IX, vii, 3) states that Athaliah was slain in the valley of Kidron, but this does not quite tally with the account (<a onClick="return mV(\'2Ki\',11,16);">2Ki 11:16</a>). It was a valley associated with graves and the ashes of abominations, but it was prophesied that it should be "holy unto Yahweh" (<a onClick="return mV(\'Jer\',31,40);">Jer 31:40</a>). Twice it is mentioned simply as "the valley," nachal (<a onClick="return mV(\'2Ch\',33,14);">2Ch 33:14</a>; <a onClick="return mV(\'Neh\',2,15);">Ne 2:15</a>). Very different from these earlier scenes is the last Scriptural reference (<a onClick="return mV(\'Jhn\',18,1);">Joh 18:1</a>), when Jesus "went forth with his disciples over the brook Kidron" for His last hours of spiritual struggle and prayer before the turmoil of the end.``117';
isbe[5306]='Kilan`ki\'-lan (Kilan; the King James Version Ceilan): Mentioned with Azetas in 1Esdras 5:15; their sons returned among the exiles with Zerubbabel. The names do not appear in the lists of Ezra and Nehemiah.``1';
isbe[5307]='Kimah`ki\'-ma (Pleiades).`<a href="./study/isbe/search.html?string=ASTRONOMY">ASTRONOMY</a>`1';
isbe[5308]='Kin``<a href="./study/isbe/search.html?string=KINDRED">KINDRED</a>`1';
isbe[5309]='Kin, Next of``<a href="./study/isbe/search.html?string=KINSMAN">KINSMAN</a>`1';
isbe[5310]='Kinah`ki\'-na (qinah): An unidentified town on the southern boundary of Judah, toward Edom (<a onClick="return mV(\'Jos\',15,22);">Jos 15:22</a>). The word qinah means "elegy," "dirge," "lament for the dead." The name, however, may have been derived from the Kenites, qeniy, who had settlements in the south (<a onClick="return mV(\'1Sa\',27,10);">1Sa 27:10</a>, etc.).``1';
isbe[5311]='Kindness`kind\'-nes (checedh; chrestotes): "Kindness" in the Old Testament is (with one exception) the translation of checedh, "kindness," "favor," "mercy," etc., used chiefly of man but also of God (<a onClick="return mV(\'Gen\',20,13);">Ge 20:13</a>; <a onClick="return mV(\'Gen\',40,14);">40:14</a>; <a onClick="return mV(\'1Sa\',15,6);">1Sa 15:6</a>; <a onClick="return mV(\'1Sa\',20,14,15);">20:14,15</a>; <a onClick="return mV(\'2Sa\',9,3);">2Sa 9:3</a>; <a onClick="return mV(\'Neh\',9,17);">Ne 9:17</a>; <a onClick="return mV(\'Psa\',141,5);">Ps 141:5</a>; <a onClick="return mV(\'Isa\',54,8,10);">Isa 54:8,10</a>, etc.); Tobh, "good," is once so translated (<a onClick="return mV(\'2Sa\',2,6);">2Sa 2:6</a>). In the New Testament chrestotes, "usefulness," "beneficence," is rendered "kindness" 4 times in the King James Version (<a onClick="return mV(\'2Cr\',6,6);">2Co 6:6</a>; <a onClick="return mV(\'Eph\',2,7);">Eph 2:7</a>; <a onClick="return mV(\'Col\',3,12);">Col 3:12</a>; <a onClick="return mV(\'Tts\',3,4);">Tit 3:4</a>, and in <a onClick="return mV(\'Gal\',5,22);">Ga 5:22</a> the Revised Version (British and American)); see <a href="./study/isbe/search.html?string=GENTLENESS">GENTLENESS</a>; <a href="./study/isbe/search.html?string=GOODNESS">GOODNESS</a>. Philanthropia, "love of mankind," is translated "kindness" <a onClick="return mV(\'Act\',28,2);">Ac 28:2</a>), and philadelphia, "love of the brotherhood" (<a onClick="return mV(\'2Pe\',1,7);">2Pe 1:7</a>, the English Revised Version "love of the brethren," the American Revised Version margin "Gr, love of the brethren").<P>For "kindness" (<a onClick="return mV(\'Psa\',31,21);">Ps 31:21</a>) the Revised Version (British and American) has "lovingkindness," and the American Standard Revised Version in other places where the reference is to God; for "shew," "shewed kindness" (<a onClick="return mV(\'Jos\',2,12);">Jos 2:12</a>) "deal," "dealt kindly"; for "The desire of man is his kindness" (<a onClick="return mV(\'Pro\',19,22);">Pr 19:22</a>) the American Standard Revised Version has "That which maketh a man to be desired is his kindness," the English Revised Version "The desire of man is (the measure of) his kindness," like the American Standard Revised Version in m; for "merciful kindness" (<a onClick="return mV(\'Psa\',117,2);">Ps 117:2</a>) the American Standard Revised Version has "lovingkindness," the English Revised Version "mercy "; both have "lovingkindness" (<a onClick="return mV(\'Psa\',119,76);">Ps 119:76</a>); for "of great kindness" (<a onClick="return mV(\'Neh\',9,17);">Ne 9:17</a>; <a onClick="return mV(\'Joe\',2,13);">Joe 2:13</a>; <a onClick="return mV(\'Jon\',4,2);">Jon 4:2</a>) the American Standard Revised Version has "abundant in lovingkindness," the English Revised Version "plenteous in mercy"; the Revised Version (British and American) has "kindness" for "mercy" (<a onClick="return mV(\'Gen\',39,21);">Ge 39:21</a>); for "pity" (<a onClick="return mV(\'Job\',6,14);">Job 6:14</a>); for "goodness" (<a onClick="return mV(\'Pro\',20,6);">Pr 20:6</a>); "favor and kindness" the American Standard Revised Version, for "grace and favor" (<a onClick="return mV(\'Est\',2,17);">Es 2:17</a>).`<a href="./study/isbe/search.html?string=LOVINGKINDNESS">LOVINGKINDNESS</a>; <a href="./study/isbe/search.html?string=MERCY">MERCY</a>`1';
isbe[5312]='Kindred`kin\'-dred: Several words are rendered "kindred" in the King James Version. \'ach, "brother," was used loosely among Hebrews for a member of the same tribe or family, a relative; and is once translated "kindred" (<a onClick="return mV(\'1Ch\',12,29);">1Ch 12:29</a> the King James Version). Once also somewhat loosely as the translation of modha\'ath, literally, "acquaintance" (<a onClick="return mV(\'Rth\',3,2);">Ru 3:2</a>; compare same root in <a onClick="return mV(\'Rth\',1,1);">2:1</A>, rendered "kinsman"); once, for the, figurative expression, "men of thy redemption" (ge\'ullah, referring to the law of the redemption of land by kinsmen, <a onClick="return mV(\'Lev\',25,25);">Le 25:25</a>). The two most common words for kindred are: (1) moledheth, "related by birth" (<a onClick="return mV(\'Gen\',12,1);">Ge 12:1</a>; <a onClick="return mV(\'Gen\',24,4,7);">24:4,7</a>; <a onClick="return mV(\'Gen\',31,3,13);">31:3,13</a>; <a onClick="return mV(\'Gen\',32,9);">32:9</a>; <a onClick="return mV(\'Gen\',43,7);">43:7</a>; <a onClick="return mV(\'Num\',10,30);">Nu 10:30</a>; <a onClick="return mV(\'Est\',2,10,20);">Es 2:10,20</a>; <a onClick="return mV(\'Est\',8,6);">8:6</a>); (2) mishpachah, "family" (<a onClick="return mV(\'Gen\',24,38,40,41);">Ge 24:38,40,41</a>; <a onClick="return mV(\'Jos\',6,23);">Jos 6:23</a>; <a onClick="return mV(\'Rth\',2,3);">Ru 2:3</a>; <a onClick="return mV(\'1Ch\',16,28);">1Ch 16:28</a>; <a onClick="return mV(\'Job\',32,2);">Job 32:2</a>; <a onClick="return mV(\'Psa\',22,27);">Ps 22:27</a>; <a onClick="return mV(\'Psa\',96,7);">96:7</a>).<P>In the New Testament (several times), genos, "kindred by birth," so, of same family, tribe or race (<a onClick="return mV(\'Act\',4,6);">Ac 4:6</a>; <a onClick="return mV(\'Act\',7,13,19);">7:13,19</a> the Revised Version (British and American) "race"); so also suggeneia (<a onClick="return mV(\'Luk\',1,61);">Lu 1:61</a>; <a onClick="return mV(\'Act\',7,3,14);">Ac 7:3,14</a>). In the King James Version phule, "tribe," rendered "kindred" (<a onClick="return mV(\'Rev\',1,7);">Re 1:7</a>; <a onClick="return mV(\'Rev\',5,9);">5:9</a>; <a onClick="return mV(\'Rev\',7,9);">7:9</a>; <a onClick="return mV(\'Rev\',11,9);">11:9</a>; <a onClick="return mV(\'Rev\',13,7);">13:7</a>; <a onClick="return mV(\'Rev\',14,6);">14:6</a>), but better "tribe" as in the Revised Version (British and American). patria, rendered "kindred" in <a onClick="return mV(\'Act\',3,25);">Ac 3:25</a>, is better "families," as in the Revised Version (British and American).``137';
isbe[5313]='Kine`kin:<P>(1) \'alaphim, plural of \'eleph, "ox," or "cow," the American Standard Revised Version "cattle," the King James Version and the English Revised Version "kine" (<a onClick="return mV(\'Deu\',7,13);">De 7:13</a>; <a onClick="return mV(\'Deu\',28,4,18,51);">28:4,18,51</a>);<P>(2) baqar, "ox" or "cow," the American Standard Revised Version "herd," the King James Version and the English Revised Version "kine" (<a onClick="return mV(\'Deu\',32,14);">De 32:14</a>; <a onClick="return mV(\'2Sa\',17,29);">2Sa 17:29</a>);<P>(3) paroth plural of parah, "young cow" or "heifer," the Revised Version (British and American) "kine" in <a onClick="return mV(\'Gen\',41,\'2-27\');">Ge 41:2-27</a>; <a onClick="return mV(\'1Sa\',6,\'7-14\');">1Sa 6:7-14</a>; <a onClick="return mV(\'Amo\',4,1);">Am 4:1</a>; in <a onClick="return mV(\'Gen\',32,15);">Ge 32:15</a>, the American Standard Revised Version has "cows."`<a href="./study/isbe/search.html?string=CATTLE">CATTLE</a>; <a href="./study/isbe/search.html?string=COW">COW</a>`1';
isbe[5314]='King of the Jews`The title applied in mockery of Jesus, and put by Pilate on His cross (<a onClick="return mV(\'Mat\',27,29,37);">Mt 27:29,37</a> parallel <a onClick="return mV(\'Mar\',15,26);">Mr 15:26</a>, etc.).`<a href="./study/isbe/search.html?string=JESUS+CHRIST">JESUS CHRIST</a>; <a href="./study/isbe/search.html?string=KING,+CHRIST+AS">KING, CHRIST AS</a>`1';
isbe[5315]='King\'s Dale``<a href="./study/isbe/search.html?string=DALE,+KING\'s">DALE, KING\'S</a>`1';
isbe[5316]='King\'s Garden`gan-ha-melekh): In <a onClick="return mV(\'Neh\',3,15);">Ne 3:15</a>, mention is made of "the pool of Shelah by the king\'s garden"; in <a onClick="return mV(\'2Ki\',25,4);">2Ki 25:4</a>; <a onClick="return mV(\'Jer\',52,7);">Jer 52:7</a>, "All the men of war fled by night by the way of the gate between the two walls, which was by the king\'s garden"; see also <a onClick="return mV(\'Jer\',39,4);">Jer 39:4</a>. The "king\'s winepresses" (<a onClick="return mV(\'Zec\',14,10);">Zec 14:10</a>), which must have been to the extreme south of the city, were clearly in this neighborhood. The references all point to the one situation in Jerusalem where it is possible for gardens to flourish all the year round, namely, the part of the Kidron valley below the Tyropoeon which is watered by the overflow from the Pool of Siloam (see <a href="./study/isbe/search.html?string=SILOAM">SILOAM</a>). Here the vegetable gardens of the peasants of Siloam present an aspect of green freshness unknown elsewhere in Jerusalem.``117';
isbe[5317]='King\'s Mother`The queen-dowager occupied a very important position at the court of the kings of Israel, e.g. Bathsheba (<a onClick="return mV(\'1Ki\',2,19);">1Ki 2:19</a>); Maacah (<a onClick="return mV(\'1Ki\',15,13);">1Ki 15:13</a>); Athaliah (<a onClick="return mV(\'2Ch\',22,2);">2Ch 22:2</a>); and Nehushta (<a onClick="return mV(\'2Ki\',24,8);">2Ki 24:8</a>; <a onClick="return mV(\'Jer\',13,18);">Jer 13:18</a>).`<a href="./study/isbe/search.html?string=QUEEN">QUEEN</a>; <a href="./study/isbe/search.html?string=QUEEN+MOTHER">QUEEN MOTHER</a>`1';
isbe[5318]='King\'s Pool`(berekhath hamelekh): This is possibly the Pool of Siloam (<a onClick="return mV(\'Neh\',2,14);">Ne 2:14</a>), and may have been so named as being near to the "king\'s garden."``1';
isbe[5319]='King\'s Vale`(\'emeq ha-melekh; Septuagint in Genesis reads to pedion ("the plain") basileos, in 2 Samuel, he koilas ("valley") tou basileos; the King James Version King\'s Dale): The place where the king of Sodom met Abram (<a onClick="return mV(\'Gen\',14,17);">Ge 14:17</a>), and the situation of Absalom\'s monument (<a onClick="return mV(\'2Sa\',18,18);">2Sa 18:18</a>). It was identical with the Vale of Shaveh, and was evidently near Salem, the city of Melchizedek (<a onClick="return mV(\'Gen\',14,17);">Ge 14:17</a>). If <a href="./study/isbe/search.html?string=SALEM">SALEM</a> (which see) is Jerusalem, then Absalom\'s pillar was also near that city, Josephus writes (Ant., VII, x, 3), "Absalom had erected for himself a marble pillar in the king\'s dale, two furlongs (stadia) from Jerusalem, which he named Absalom\'s Hand." In all probability this "pillar" was a rough upright stone<6E>a matstsebhah<61>but its site is lost. The traditional Greek-Egyptian tomb of perhaps 100-200 years BC which has been hewn out of the rock on the eastern side of the Kidron valley is manifestly misnamed "Absalom\'s pillar," and the Kidron ravine (nachal) cannot be the King\'s Vale (\'emeq).``117';
isbe[5320]='King, Christ As`<b>I. THE REALITY OF CHRIST\'S KINGSHIP</b><P class="in15">1. The Old Testament Foreshadowings<P class="in30">In the Psalms and Prophets<P class="in15">2. The Gospel Presentation<P class="in30">(1) Christ\'s Claim to Be King<P class="in30">(2) Christ\'s Acceptance of the Title<P class="in30">(3) Christ Charged and Condemned as King<P class="in30">(4) The Witness of the Resurrection and of Apostolic Preaching<P class="in30">(5) The Testimony of the Epistles and Apocalypse<P><b>II. CHRIST\'S TITLE TO KINGSHIP</b><P class="in15">1. By Birth<P class="in15">2. By Divine Appointment<P class="in15">3. By Conquest<P class="in15">4. By the Free Choice of His People<P><b>III. THE NATURE OF CHRIST\'S KINGSHIP</b><P class="in15">1. Spiritual<P class="in15">2. Universal<P class="in30">(1) Kingdom of Grace, of Power<P class="in30">(2) Kingdom of Glory<P class="in15">3. Eternal<hr /><P>I. The Reality of Christ\'s Kingship.<P>There can be no question but that Christ is set before us in Scripture as a king. The very title Christ or "Messiah" suggests kingship, for though the priest is spoken of as "anointed," and full elucidation of the title as applied to Jesus must take account of His threefold office of prophet, priest and king, yet generally in the Old Testament it is the king to whom the epithet is applied.<P>1. The Old Testament Foreshadowings:<P>We may briefly note some of the Old Testament predictions of Christ as king. The first prediction which represents the Christ as having dominion is that of Jacob concerning the tribe Of Judah: "Until Shiloh come; and unto him shall the obedience of the peoples be" (<a onClick="return mV(\'Gen\',49,10);">Ge 49:10</a>); then kingly dignity and dominion are suggested by the star and scepter in Balaam\'s prophecy (<a onClick="return mV(\'Num\',24,\'15-17\');">Nu 24:15-17</a>). As yet, however, Israel has no king but God, but when afterward a king is given and the people become familiar with the idea, the prophecies all more or less have a regal tint, and the coming one is preeminently the coming king.<P>In the Psalms and Prophets<P>We can only indicate a few of the many royal predictions, but these will readily suggest others. In <a onClick="return mV(\'Psa\',2,\'1-\');">Ps 2</a> the voice of Yahweh is heard above all the tumult of earth, declaring, "Yet I have set my king upon my holy hill of Zion." So in <a onClick="return mV(\'Psa\',24,\'1-\');">Psalms 24</a>; <a onClick="return mV(\'Psa\',45,\'1-\');">45</a>; <a onClick="return mV(\'Psa\',72,\'1-\');">72</a>; <a onClick="return mV(\'Psa\',89,\'1-\');">89</a> and <a onClick="return mV(\'Psa\',110,\'1-\');">110</A> we have special foreshadowings of the Messianic king. The babe that Isaiah sees born of a virgin is also the "Prince of Peace" (<a onClick="return mV(\'Isa\',9,6,7);">Isa 9:6,7</a>), of the increase of whose government there shall be no end, and as the prophet gazes on him he joyfully exclaims: "Behold, a king shall reign in righteousness" (<a onClick="return mV(\'Isa\',32,1);">Isa 32:1</a>). Jeremiah, the prophet of woe, catches bright glimpses of his coming Lord, and with rapture intensified by the surrounding sorrow cries: "Behold, the days come, saith Yahweh, that I will raise unto David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land" (<a onClick="return mV(\'Isa\',23,5);">23:5</A>). Ezekiel, dwelling amid his wheels, sees in the course of Providence many revolutions, but they are all to bring about the dominion of Christ: "I will overturn, overturn, overturn...until he come whose right it is; and I will give it him" (<a onClick="return mV(\'Eze\',21,27);">21:27</A>). Daniel sees the rise and progress, the decline and fall of many mighty empires, but beyond all he sees the Son of man inheriting an everlasting kingdom (<a onClick="return mV(\'Dan\',7,13);">7:13</A>). Hosea sees the repentant people of Israel in the latter days seeking Yahweh their God, and David (the greater David) their king (<a onClick="return mV(\'Hsa\',3,5);">3:5</a>). Micah sees the everlasting Ruler coming out of Bethlehem clad in the strength and majesty of Yahweh, who shall "be great unto the ends of the earth" (<a onClick="return mV(\'Mic\',5,4);">5:4</A>). Zechariah, exulting in His near approach, cries: "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee" (<a onClick="return mV(\'Zec\',9,9);">9:9</A>), and he follows His varied course through gloom and through glory, until the strong conviction is born in his heart and expressed in the glowing words: "Yahweh shall be King over all the earth" (<a onClick="return mV(\'Zec\',14,9);">14:9</a>). The more extreme higher critics would, of course, deny that these are direct predictions of Jesus Christ, but most, if not all, would admit that they are ideal representations which were only fully realized in Jesus of Nazareth.<P>2. The Gospel Presentation:<P>The Gospels present Christ as king. Matthew, tracing His genealogy, gives special prominence to His royal lineage as son of David. He tells of the visit of the Magi who inquire for the newborn king of the Jews, and the scribes answer Herod\'s question by showing from Micah\'s prophecy that the Christ to be born in Bethlehem would be a "governor," and would rule, "be shepherd of my people Israel" (<a onClick="return mV(\'Mat\',2,5,6);">Mt 2:5,6</a>). Luke\'s account of the Nativity contains the angel\'s declaration that the child to be born and named Jesus would occupy the throne of David and reign over the house of Jacob forever (<a onClick="return mV(\'Luk\',1,32,33);">Lu 1:32,33</a>). In John\'s account of the beginning of Christ\'s ministry, one of His early disciples, Nathanael, hails Him as "King of Israel" (<a onClick="return mV(\'Jhn\',1,49);">Joh 1:49</a>), and Jesus does not repudiate the title. If Mark has no such definite word, he nevertheless describes the message with which Jesus opens His ministry as the "gospel" of "the kingdom of God" (<a onClick="return mV(\'Mar\',1,14,15);">1:14,15</a>). The people nurtured in the prophetical teaching expect the coming one to be a king, and when Jesus seems to answer to their ideal of the Messiah, they propose taking Him by force and making Him king (<a onClick="return mV(\'Jhn\',6,15);">Joh 6:15</a>).<P>(1) Christ\'s Claim to Be King<P>Christ Himself claimed to be king. In claiming to be the Messiah He tacitly claimed kingship, but there are specific indications of the claim besides. In all His teaching of the kingdom it is implied, for though He usually calls it the "kingdom of God" or "of heaven," yet it is plain that He is the administrator of its affairs. He assumes to Himself the highest place in it. Admission into the kingdom or exclusion from it depends upon men\'s attitude toward Him. In His explanation of the parable of the Tares, He distinctly speaks of His kingdom, identifying it with the kingdom of God. "The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that cause stumbling, and them that do iniquity...Then shall the righteous shine forth as the sun in the kingdom of their Father" (<a onClick="return mV(\'Mat\',13,\'41-43\');">Mt 13:41-43</a>). He speaks of some seeing "the Son of man coming in his kingdom" (<a onClick="return mV(\'Mat\',16,28);">Mt 16:28</a>), of the regeneration, "when the Son of man shall sit on the throne of his glory" (<a onClick="return mV(\'Mat\',19,28);">Mt 19:28</a>), of Himself under the guise of a nobleman who goes "into a far country, to receive for himself a kingdom," and does receive it (<a onClick="return mV(\'Luk\',19,\'12-15\');">Lu 19:12-15</a>).<P>(2) Christ\'s Acceptance of the Title<P>When the mother of John and James comes asking that her two sons may occupy the chief places of honor in His kingdom, He does not deny that He is a king and has a kingdom, while indicating that the places on His right and left hand are already determined by the appointment of the Father (<a onClick="return mV(\'Mat\',20,\'21-23\');">Mt 20:21-23</a>). He deliberately takes steps to fulfill the prediction of Zec: "Behold, thy king cometh," and He accepts, approves and justifies the hosannas and the homage of the multitude (<a onClick="return mV(\'Mat\',21,\'1-16\');">Mt 21:1-16</a>; <a onClick="return mV(\'Mar\',11,\'1-\');">Mr 11</a>; <a onClick="return mV(\'Luk\',19,\'1-\');">Lu 19</a>; <a onClick="return mV(\'Jhn\',12,\'1-\');">Joh 12</a>). In His great picture of the coming judgment (<a onClick="return mV(\'Mat\',25,\'1-\');">Mt 25</a>), the Son of man sits upon the throne of His glory, and it is as "the king" that He blesses and condemns. The dying thief prays, "Remember me when thou comest in thy kingdom" (<a onClick="return mV(\'Luk\',23,42);">Lu 23:42</a>), and Jesus gives His royal response which implies full acceptance of the position.<P>(3) Christ Charged and Condemned as King<P>His claim throughout had been so definite that His enemies make this the basis of their charge against Him before Pilate, that He said that "he himself is Christ a king," and when Pilate asks, "Art thou the King?" He answers, "Thou sayest," which was equivalent to "yes" (<a onClick="return mV(\'Luk\',23,2,3);">Lu 23:2,3</a>). In the fuller account of John, Jesus speaks to Pilate of "my kingdom," and says "Thou sayest that I am a king. To this end have I been born" (<a onClick="return mV(\'Jhn\',18,37);">Joh 18:37</a>). His claim is perpetuated in the superscription of the cross in the three languages: "This is the King of the Jews," and although the priests wished it to be altered so as to detract from His claim, they yet affirm the fact of that claim when they say: "Write not, The King of the Jews; but, that he said, I am King of the Jews" (<a onClick="return mV(\'Jhn\',19,21);">Joh 19:21</a>). The curtain of His earthly life falls upon the king in seeming failure; the taunt of the multitude, "Let the Christ, the King of Israel, now come down from the cross" (<a onClick="return mV(\'Mar\',15,32);">Mr 15:32</a>), meets with no response, and the title on the cross seems a solemn mockery, like the elaborate, cruel jest of the brutal soldiers clothing Him with purple, crowning Him with thorns and hailing Him King of the Jews.<P>(4) The Witness of the Resurrection and of Apostolic Preaching.<P>But the resurrection throws new light upon the scene, and fully vindicates His claims, and the sermon of Peter on the day of Pentecost proclaims the fact that the crucified one occupies the throne. "Let all the house of Israel therefore know assuredly, that God hath made him both Lord and Christ, this Jesus whom ye crucified" (<a onClick="return mV(\'Act\',2,36);">Ac 2:36</a>). The early preaching of the apostles, as recorded in the Acts, emphasizes His lordship, His kingship; these men were preachers in the literal sense<73>heralds of the king.<P>(5) The Testimony of the Epistles and Apocalypse.<P>We need not consider in detail the testimony of the Epistles. The fact that Christ is king is everywhere implied and not infrequently asserted. He is "Lord of both the dead and the living" (<a onClick="return mV(\'Rom\',14,9);">Ro 14:9</a>). He is risen "to rule over the Gentiles" (<a onClick="return mV(\'Rom\',15,12);">Ro 15:12</a>). "He must reign, till he hath put all his enemies under his feet" (<a onClick="return mV(\'1Cr\',15,25);">1Co 15:25</a>). He is at the right hand of God "above all rule, and authority," etc. (<a onClick="return mV(\'Eph\',1,\'20-22\');">Eph 1:20-22</a>). Evil men have no "inheritance in the kingdom of Christ and God" (<a onClick="return mV(\'Eph\',5,5);">Eph 5:5</a>), and believers are "translated into the kingdom of the Son of his love" (<a onClick="return mV(\'Col\',1,13);">Col 1:13</a>). He has been given the name that is above every name "that in the name of Jesus every knee should bow," etc. (<a onClick="return mV(\'Phl\',2,\'9-11\');">Php 2:9-11</a>). Those who suffer with Christ are to "reign with him" (<a onClick="return mV(\'2Ti\',2,12);">2Ti 2:12</a>), at "his appearing and his kingdom" (<a onClick="return mV(\'2Ti\',4,1);">2Ti 4:1</a>), and He will save them "unto his heavenly kingdom" (<a onClick="return mV(\'2Ti\',4,18);">2Ti 4:18</a>); "the eternal kingdom of our Lord and Saviour Jesus Christ" (<a onClick="return mV(\'2Pe\',1,11);">2Pe 1:11</a>). Of the Son it is said: "Thy throne, O God, is for ever and ever" (<a onClick="return mV(\'Hbr\',1,8);">Heb 1:8</a>), and He is a King-Priest "after the order of Melchizedek" (<a onClick="return mV(\'Hbr\',7,17);">Heb 7:17</a>). In the Apocalypse, appropriately, the predominant aspect of Christ is that of a king. He is the "ruler of the kings of the earth" (<a onClick="return mV(\'Rev\',1,5);">Re 1:5</a>), "King of the ages" (<a onClick="return mV(\'Rev\',15,3);">Re 15:3</a>), "King of kings" (<a onClick="return mV(\'Rev\',17,14);">Re 17:14</a>; <a onClick="return mV(\'Rev\',19,16);">19:16</a>), "and he shall reign for ever and ever" (<a onClick="return mV(\'Rev\',11,15);">Re 11:15</a>). The reality of Christ\'s kingship is thus placed beyond all doubt.<P>II. Christ\'s Title to Kingship.<P>1. By Birth:<P>After the analogy of earthly kingships it might be said that Jesus Christ is a king by birth. He was born a king. His mother, like His reputed father, "was of the house and family of David" (<a onClick="return mV(\'Luk\',2,4);">Lu 2:4</a>). The angel in nouncing His birth declares that He will occupy the throne of His father David. The Pharisees have no hesitation in affirming that the Christ would be Son of David (<a onClick="return mV(\'Mat\',22,45);">Mt 22:45</a>; <a onClick="return mV(\'Mar\',12,35);">Mr 12:35</a>; <a onClick="return mV(\'Luk\',20,41);">Lu 20:41</a>). Frequently in life He was hailed as "Son of David," and after His ascension, Peter declares that the promise God had made to David that "of the fruit of his loins he would set one upon his throne" (<a onClick="return mV(\'Act\',2,30);">Ac 2:30</a>) was fulfilled in Jesus of Nazareth; while Paul declares that the gospel of God was "concerning his Son, who was born of the seed of David according to the flesh" (<a onClick="return mV(\'Rom\',1,3);">Ro 1:3</a>). So that on the human side He had the title to kingship as son of David, while on the Divine side as Son of God He had also the right to the throne.<P>2. By Divine Appointment:<P>David was king by Divine choice and appointment, and this was the ideal in the case of his successors. The figment of "Divine right"<22>by virtue of which modern kings have claimed to rule<6C>was, in the first instance, a reminiscence of the Biblical ideal. But the ideal is realized in Christ. Of the coming Messianic King, Yahweh said: "Yet I have set my king upon my holy hill of Zion" (<a onClick="return mV(\'Psa\',2,6);">Ps 2:6</a>), and the great proclamation of Pentecost was an echo of that decree: "Let all the house of Israel therefore know assuredly, that God hath made him both Lord and Christ, this Jesus whom ye crucified" (<a onClick="return mV(\'Act\',2,36);">Ac 2:36</a>), while the apostle declares that "God highly exalted him, and gave unto him the name which is above every name" (<a onClick="return mV(\'Phl\',2,9);">Php 2:9</a>), and again and again the great Old Testament word of Yahweh is applied to Christ: "Sit thou on my right hand, till I make thine enemies the footstool of thy feet" (<a onClick="return mV(\'Hbr\',1,13);">Heb 1:13</a>).<P>3. By Conquest:<P>Often in the olden times kingship was acquired by conquest, by superior prowess. According to one etymology of our word "king," it means the "able man," "the one who can," and everyone remembers Carlyle\'s fine passage thereon. In the highest sense, this is true of Christ, who establishes His sway over men\'s hearts by His matchless prowess, the power of His infinite love and the charm of His perfect character.<P>4. By the Free Choice of His People:<P>Except in the most autocratic form of kingship, some place has been given to the suffrage of the people, and the other phases of the title have been confirmed and ratified by the voice of the people as they cry, "God save the king!" and no king is well established on the throne if he is not supported by the free homage of his subjects. Christ as king wins the love of His people, and they gladly acknowledge His sway. They are of one heart to make Him king.<P>III. The Nature of Christ\'s Kingship.<P>We know that the Jews expected a material kingdom, marked by earthly pomp and state; a kingdom on the lines of the Davidic or Solomonic kingdom, and others since have made the same mistake.<P>1. Spiritual:<P>The Scriptures plainly declare, Christ Himself clearly taught, that His kingship was spiritual. "My kingdom," said He, "is not of this world" (<a onClick="return mV(\'Jhn\',18,36);">Joh 18:36</a>), and all the representations given of it are all consistent with this declaration. Some have emphasized the preposition ek here, as if that made a difference in the conception: "My kingdom is not of this world." Granted that the preposition indicates origin, it still leaves the statement an assertion of the spirituality of the kingdom, for if it is not from this kosmos, from this earthly state of things, it must be from the other world<6C>not the earthly but the heavenly; not the material but the spiritual. The whole context shows that origin here includes character, for Christ adds, "If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews." Because it is of an unworldly origin, it is not to be propagated by, worldly means, and the non-use of worldly means declares it to be of an unworldly character. So that to assert that Christ means that His kingdom was not to arise out of this world, but to come down from heaven, is not at all to deny, but rather, indeed, to declare its essential spirituality, its unworldliness, its otherworldliness.<P>Throughout the New Testament, spirituality appears as the prevailing characteristic of Christ\'s reign. Earthly kingdoms are based upon material power, the power of the sword, the power of wealth, etc., but the basal factor of Christ\'s kingdom is righteousness (<a onClick="return mV(\'Mat\',5,20);">Mt 5:20</a>; <a onClick="return mV(\'Mat\',6,33);">6:33</a>; <a onClick="return mV(\'Rom\',14,17);">Ro 14:17</a>; <a onClick="return mV(\'Hbr\',1,8);">Heb 1:8</a>, etc.). The ruling principle in earthly kingdoms is selfish or sectional or national aggrandizement; in the kingdom of Christ it is truth. Christ is king of truth. "Art thou a king then?" said Pilate. "I am," said Christ (for that is the force of "thou sayest that I am a king"). "To this end have I been born, and to this end am I come into the world, that I should bear witness unto the truth," and He adds, "Every one that is of the truth heareth my voice" (<a onClick="return mV(\'Jhn\',18,37);">Joh 18:37</a>). Elsewhere He says: "I am the...truth" (<a onClick="return mV(\'Jhn\',14,6);">Joh 14:6</a>), and at the head of the armies of heaven He still wears the title "Faithful and True" (<a onClick="return mV(\'Rev\',19,11);">Re 19:11</a>); but if righteousness and truth occupy such a prominent place in His kingdom, it follows that it must be distinguished by its spirituality. His immediate subjects are spiritual men and women; its laws are spiritual; its work is spiritual; all the forces emanating from it, operating through it, centering in it, are spiritual.<P>2. Universal:<P>The Jewish idea of the Messiah\'s reign was a narrow national one. For them it meant the glorification of the sons of Abraham, the supremacy of Judaism over all forms of faith and all systems of philosophy; the subjection to Jewish sway of the haughty Roman, the cultured Greek and the rude barbarian. The Messiah was to be a greater king than David or Solomon, but still a king after the same sort; much as the limits of the kingdom might extend, it would be but an extension on Jewish lines; others might be admitted to a share in its privileges, but they would have to become naturalized Jews, or occupy a very subordinate place. The prophetic ideal, however, was a universal kingdom, and that was the conception endorsed and emphasized by Christ. (For the prophetic ideal such passages may be noted as <a onClick="return mV(\'Psa\',2,\'1-\');">Psalms 2</a>; <a onClick="return mV(\'Psa\',22,\'1-\');">22</a>; <a onClick="return mV(\'Psa\',72,\'1-\');">72</a>; <a onClick="return mV(\'Isa\',11,10);">Isa 11:10</a>; <a onClick="return mV(\'Dan\',7,13,14);">Da 7:13,14</a>, etc.) Of course, the predictions have a Jewish coloring, and people who did not apprehend the spirituality might well construe this amiss; but, closely examined, it will be found that the prophets indicate that men\'s position in the coming kingdom is to be determined by their relation to the king, and in that we get the preparation for the full New Testament ideal. The note of universality is very marked in the teaching of Christ. All barriers are to be broken down, and Jews and Gentiles are to share alike in the privileges of the new order. "Many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven" (<a onClick="return mV(\'Mat\',8,11);">Mt 8:11</a>), and stranger still to the Jewish ear: "The sons of the kingdom shall be cast forth into the outer darkness" (<a onClick="return mV(\'Mat\',8,12);">Mt 8:12</a>). In the parables of the kingdom (<a onClick="return mV(\'Mat\',13,\'1-\');">Mt 13</a>), the field, in which is sown the good seed of the kingdom, is the world, and the various other figures give the same idea of unlimited extent. The same thought is suggested by the declaration, "Other sheep I have, which are not of this fold" (<a onClick="return mV(\'Jhn\',10,16);">Joh 10:16</a>), also by the confident affirmation: "I, if I be lifted up, from the earth, will draw all men unto myself" (<a onClick="return mV(\'Jhn\',12,32);">Joh 12:32</a>), and so with many other statements of the Gospels.<P>The terms of the commission are enough to show the universal sovereignty which Christ claims over men: "Go ye therefore," He says, as possessing all authority in heaven and on earth, "and make disciples of all the nations" (<a onClick="return mV(\'Mat\',28,19);">Mt 28:19</a>), coupled with the royal assurance, "Ye shall be my witnesses...unto the uttermost part of the earth" (<a onClick="return mV(\'Act\',1,8);">Ac 1:8</a>). The Book of Acts shows, in the carrying out of the commission, the actual widening of the borders of Christ\'s kingdom to include believers of all tions. Peter is taught, and announces clearly, the great truth that Gentiles are to be received upon the same terms as the Jews. But through Paul as the apostle of the Gentiles this glorious truth is most fully and jubilantly made known. In the dogmatic teaching of his Epistles he shows that all barriers are broken down, the middle wall of the fence between Jew and Gentile no longer exists. Those who were aliens and strangers are now made nigh in Christ, and "are no more strangers and sojourners, but ye are fellow-citizens with the saints, and of the household of God" (<a onClick="return mV(\'Eph\',2,19);">Eph 2:19</a>). That household, that commonwealth, is, in Pauline language, equivalent to the kingdom, and in the same epistle, he describes the same privileged position as being an "inheritance in the kingdom of Christ and God" (<a onClick="return mV(\'Eph\',5,5);">Eph 5:5</a>). The Saviour\'s kingdom cannot be bounded by earthly limits, and all attempts to map it out according to human rules imply a failure to recognize the true Scriptural idea of its universality.<P>(1) Kingdom of Grace, of Power.<P>Most of what we have said applies to that phase of Christ\'s kingdom which is generally called his kingdom of grace; there is another phase called the kingdom of power. Christ is in a special sense king in Zion, king in His church<63>that is universal in conception and destined to be so in reality<74>but He is also king of the universe. He is "head over all things"; <a onClick="return mV(\'Eph\',1,22);">Eph 1:22</a>; <a onClick="return mV(\'Col\',1,18);">Col 1:18</a>, and other passages clearly intimate this. He rules over all. He does so not simply as God, but as God-man, as mediator. It is as mediator that He has the name above every name; it is as mediator that He sits upon the throne of universal power.<P>(2) Kingdom of Glory.<P>There is also the phase of the kingdom of glory. Christ\'s reign now is truly glorious. The essential spirituality of it implies its glory, for as the spiritual far surpasses the material in value, so the glory of the spiritual far transcends the glory of the material. The glory of worldly pomp, of physical force, of human prowess or genius, must ever pale before the glory of righteousness, truth, spirituality. But Christ\'s kingdom is glorious in another sense; it is a heavenly kingdom. It is the kingdom of grace into which saved sinners now enter, but it is also the kingdom of heavenly glory, and in it the glorified saints have a place. Entrance into the kingdom of grace in this earthly state secures entrance into the kingdom of glory. Rightly does the church confess: "Thou art the King of Glory, O Christ." The kingdom is yet to assume an externally glorious form. That is connected with the appearing of Christ (<a onClick="return mV(\'2Ti\',4,1);">2Ti 4:1</a>), the glory that shall be revealed, the heavenly kingdom. The kingdom in that stage cannot be entered by flesh and blood (<a onClick="return mV(\'1Cr\',15,50);">1Co 15:50</a>), man in his mortality<74>but the resurrection change will give the fitness, when in the fullest sense the kingdom of this world shall have "become the kingdom of our Lord, and of his Christ" (<a onClick="return mV(\'Rev\',11,15);">Re 11:15</a>).<P>3. Eternal:<P>It would be easy to multiply quotations in proof of this. The great passage in <a onClick="return mV(\'Dan\',7,\'1-\');">Da 7</a> emphatically declares it. The echo of this is heard in the angel\'s announcement: "He shall reign over the house of Jacob for ever; and of his kingdom there shall be no end" (<a onClick="return mV(\'Luk\',1,33);">Lu 1:33</a>). The reign of 1,000 years which so greatly occupies the thoughts of so many brethren, whatever we may decide as to its nature, is but an episode in the reign of Christ. He is reigning now, He shall reign forever. <a onClick="return mV(\'Rev\',11,15);">Re 11:15</a>, above quoted, is often cited as applying to the millennium, but it goes on to say "and he shall reign (not for 1,000 years simply, but) for ever and ever." So, many of the glowing predictions of the Old Testament, which are often assigned to the millennium, indicate no limit, but deal with the enduring and eternal.<P>The difficult passage in <a onClick="return mV(\'1Cr\',15,\'24-28\');">1Co 15:24-28</a> must be interpreted in the light of those declarations concerning the eternity of Christ\'s reign. It is evidently as mediator that He delivers up the kingdom to the Father. The dispensation of mediator comes to an end. All has been done according to the purpose of redemption. All the ransomed are finally gathered home. He sees of the travail of His soul and is satisfied. Obdurate enemies are subdued. God\'s glory has been fully vindicated. The Son becoming subject to the Father, God governs directly and is all in all. But the Son in some sense still reigns and through Him God\'s glory will ever shine, while the kingdom eternally rests upon redemption. We may summarize by saying that Christ is king of truth, king of salvation (<a onClick="return mV(\'Mat\',21,5);">Mt 21:5</a>; <a onClick="return mV(\'Zec\',9,9);">Zec 9:9</a>); king of grace; king of peace (<a onClick="return mV(\'Luk\',19,38);">Lu 19:38</a>; <a onClick="return mV(\'Hbr\',7,2);">Heb 7:2</a>); king of righteousness (<a onClick="return mV(\'Hbr\',1,8);">Heb 1:8</a>; <a onClick="return mV(\'Hbr\',7,2);">7:2</a>); king of glory (<a onClick="return mV(\'Mat\',25,\'31-34\');">Mt 25:31-34</a>); king eternal; king of saints, king of the ages; king of kings (<a onClick="return mV(\'Rev\',19,16);">Re 19:16</a>). "Upon his head are many diadems" (<a onClick="return mV(\'Rev\',19,12);">Re 19:12</a>).`<a href="./study/isbe/search.html?string=CHRIST,+OFFICES+OF">CHRIST, OFFICES OF</a>`110';
isbe[5321]='King; Kingdom`king\'-dum:<P><b>I. KING</b><P class="in15">1. Etymology and Definition<P class="in15">2. Earliest Kings<P class="in15">3. Biblical Signification of the Title<P>II. KINGDOM<P class="in15">1. Israel\'s Theocracy<P class="in15">2. Period of Judges<P class="in15">3. Establishment of the Monarchy<P class="in15">4. Appointment of King<P class="in15">5. Authority of the King<P class="in15">6. Duties of the King<P class="in15">7. The Symbols of Royal Dignity<P class="in15">8. Maintenance and Establishment<P class="in30">(1) Income<P class="in30">(2) The Royal Court<P class="in15">9. Short Character Sketch of Israel\'s Kingdom<P><b>LITERATURE</b><hr /><P>I. King.<P>1. Etymology and Definition:<P>The Hebrew word for king is melekh; its denominative malakh, "to reign" "to be king." The word is apparently derived from the mlkh which denotes: (1) in the Arabic (the verb and the noun) it means "to possess," "to reign," inasmuch as the possessor is also "lord" and "ruler"; (2) in the Aramaic melekh), and Assyrian "counsel," and in the Syrian "to consult"; compare Latin, consul.<P>If, as has been suggested, the root idea of "king" is "counsellor" and not "ruler," then the rise of the kingly office and power would be due to intellectual superiority rather than to physical prowess. And since the first form of monarchy known was that of a "city-state," the office of king may have evolved from that of the chief "elder" or intellectual head of the clan.<P>2. Earliest Kings:<P>The first king of whom we read in the Bible was Nimrod (<a onClick="return mV(\'Gen\',10,\'8-10\');">Ge 10:8-10</a>), who was supposedly the founder of the Babylonian empire. Historical research regarding the kings of Babylonia and Egypt corroborates this Biblical statement in so far as the ancestry of these kings is traced back to the earliest times of antiquity. According to <a onClick="return mV(\'Isa\',19,11);">Isa 19:11</a>, it was the pride of the Egyptian princes that they could trace their lineage to most ancient kings. The Canaanites and Philistines had kings as early as the times of Abraham (<a onClick="return mV(\'Gen\',14,2);">Ge 14:2</a>; <a onClick="return mV(\'Gen\',20,2);">20:2</a>). Thus also the Edomites, who were related to Israel (<a onClick="return mV(\'Gen\',36,31);">Ge 36:31</a>), the Moabites, and the Midianites had kings (<a onClick="return mV(\'Num\',22,4);">Nu 22:4</a>; <a onClick="return mV(\'Num\',31,8);">31:8</a>) earlier than the Israelites.<P>In <a onClick="return mV(\'Gen\',14,18);">Ge 14:18</a> we read of Melchizedek, who was a priest, and king of Salem. At first the extent of the dominion of kings was often very limited, as appears from 70 of them being conquered by Adonibezek (<a onClick="return mV(\'Jdg\',1,7);">Jud 1:7</a>), 31 by Joshua (<a onClick="return mV(\'Jos\',12,7);">Jos 12:7</a>), and 32 being subject to Ben-hadad (<a onClick="return mV(\'1Ki\',20,1);">1Ki 20:1</a>).<P>3. Biblical Signification of the Title:<P>The earliest Biblical usage of this title "king," in consonance with the general oriental practice, denotes an absolute monarch who exercises unchecked control over his subjects. In this sense the title is applied to Yahweh, and to human rulers. No constitutional obligations were laid upon the ruler nor were any restrictions put upon his arbitrary authority. His good or bad conduct depended upon his own free will.<P>The title "king" was applied also to dependent kings. In the New Testament it is used even for the head of a province (<a onClick="return mV(\'Rev\',17,12);">Re 17:12</a>). To distinguish him from the smaller and dependent kings, the king of Assyria bore the title "king of kings."<P>II. Kingdom.<P>The notable fact that Israel attained to the degree of a kingdom rather late, as compared with the other Semitic nations, does not imply that Israel, before the establishment of the monarchy, had not arrived at the stage of constitutional government, or that the idea of a kingdom had no room in the original plan of the founder of the Hebrew nation. For a satisfactory explanation we must take cognizance of the unique place that Israel held among the Semitic peoples.<P>1. Israel\'s Theocracy:<P>It is universally recognized that Israel was a singular community. From the beginning of its existence as a nation it bore the character of a religious and moral community, a theocratic commonwealth, having Yahweh Himself as the Head and Ruler. The theocracy is not to be mistaken for a hierarchy, nor can it strictly be identified with any existent form of political organization. It was rather something over and above, and therefore independent of the political organization. It did not supersede the tribal organization of Israel, but it supplied the centralizing power, constituting Israel a nation. In lieu of a strong political center, the unifying bond of a common allegiance to Yahweh, i.e. the common faith in Him, the God of Israel, kept the tribes together. The consciousness that Yahweh was Israel\'s king was deeply rooted, was a national feeling, and the inspiration of a true patriotism (<a onClick="return mV(\'Exd\',15,18);">Ex 15:18</a>; <a onClick="return mV(\'Exd\',19,6);">19:6</a>; <a onClick="return mV(\'Jdg\',5,\'1-\');">Jud 5</a>). Yahweh\'s kingship is evinced by the laws He gave to Israel, by the fact that justice was administered in His name (<a onClick="return mV(\'Exd\',22,28);">Ex 22:28</a>), and by His leading and siding Israel in its wars (<a onClick="return mV(\'Exd\',14,14);">Ex 14:14</a>; <a onClick="return mV(\'Exd\',15,3);">15:3</a>; <a onClick="return mV(\'Num\',21,14);">Nu 21:14</a>; <a onClick="return mV(\'1Sa\',18,17);">1Sa 18:17</a>; <a onClick="return mV(\'1Sa\',25,28);">25:28</a>). This decentralized system which characterized the early government of Israel politically, in spite of some great disadvantages, proved advantageous for Israel on the whole and served a great providential purpose. It safeguarded the individual liberties and rights of the Israelites. When later the monarchy was established, they enjoyed a degree of local freedom and self-control that was unknown in the rest of the Semitic world; there was home rule for every community, which admitted the untrammeled cultivation of their inherited religious and social institutions.<P>From the political point of view Israel, through the absence of a strong central government, was at a great disadvantage, making almost impossible its development into a world-empire. But this barrier to a policy of self-aggrandizement was a decided blessing from the viewpoint of Israel\'s providential mission to the world. It made possible the transmission of the pure religion entrusted to it, to later generations of men without destructive contamination from the ungodly forces with which Israel would inevitably have come into closer contact, had it not been for its self-contained character, resulting from the fashion of a state it was providentially molded into. Only as the small and insignificant nation that it was, could Israel perform its mission as "the depository and perpetuating agency of truths vital to the welfare of humanity." Thus its religion was the central authority of this nation, supplying the lack of a centralized government. Herein lay Israel\'s uniqueness and greatness, and also the secret of its strength as a nation, as long as the loyalty and devotion to Yahweh lasted. Under the leadership of Moses and Joshua who, though they exercised a royal authority, acted merely as representatives of Yahweh, the influence of religion of which these leaders were a personal embodiment was still so strong as to keep the tribes united for common action. But when, after the removal of these strong leaders, Israel no longer had a standing representative of Yahweh, those changes took place which eventually necessitated the establishment of the monarchy.<P>2. Period of Judges:<P>In the absence of a special representative of Yahweh, His will as Israel\'s King was divined by the use of the holy lot in the hand of the highest priest. But the lot would not supply the place of a strong personal leader. Besides, many of the Israelites came under the deteriorating influence of the Canaanite worship and began to adopt heathenish customs. The sense of religious unity weakened, the tribes became disunited and ceased to act in common, and as a result they were conquered by their foes. Yahweh came to their assistance by sending them leaders, who released the regions where they lived from foreign attacks. But these leaders were not the strong religious personalities that Moses and Joshua had been; besides, they had no official authority, and their rule was only temporary and local. It was now that the need of a centralized political government was felt, and the only type of permanent organization of which the age was cognizant was the kingship. The crown was offered to Gideon, but he declined it, saying: "Yahweh shall rule over you" (<a onClick="return mV(\'Jdg\',8,22,23);">Jud 8:22,23</a>). The attempt of his son, Abimelech, to establish a kingship over Shechem and the adjacent country, after the Canaanitic fashion, was abortive.<P>The general political condition of this period is briefly and pertinently described by the oft-recurring statement in Judges: "In those days there was no king in Israel: every man did that which was right in his own eyes."<P>3. Establishment of the Monarchy:<P>Not until the time of Samuel was a formal kingdom established over Israel. An attempt to ameliorate conditions by a union of civil and religious functions in the hands of Eli, the priest, had failed through the degeneracy of his sons. Similarly the hopes of Israel in a hereditary judgeship had been disappointed through the corruption of the sons of Samuel. The Philistines were threatening the independence and hope of Israel. Its very existence as a distinct race, and consequently the future of Yahweh\'s religion, imperatively demanded a king. Considering that it was the moral decline of the nation that had created the necessity for a monarchy, and moreover that the people\'s desire for a king originated from a purely national and not from a religious motive, the unwillingness of Samuel, at first, to comply with the demand for a king is not surprising. Even Yahweh declared: "They have not rejected thee but they have rejected me," etc. Instead of recognizing that they themselves were responsible for the failures of the past, they blamed the form of government they had, and put all their hopes upon a king. That it was not the monarchy as such that was objectionable to Yahweh and His prophet is evidenced by the fact that to the patriarchs the promise had been given: "Kings shall come out of thy loins" (<a onClick="return mV(\'Gen\',17,6);">Ge 17:6</a>; <a onClick="return mV(\'Gen\',35,11);">35:11</a>). In view of this Moses had made provision for a kingship (<a onClick="return mV(\'Deu\',17,\'14-20\');">De 17:14-20</a>). According to the Mosaic charter for the kingship, the monarchy when established must be brought into consonance with the fact that Yahweh was Israel\'s king. Of this fact Israel had lost sight when it requested a kingship like that of the neighboring peoples. Samuel\'s gloomy prognostications were perfectly justified in view of such a kingship as they desired, which would inevitably tend to selfish despotism (<a onClick="return mV(\'1Sa\',8,11);">1Sa 8:11</a>f). therefore God directs Samuel to give them a king<6E>since the introduction of a kingship typifying the kingship of Christ lay within the plan of His economy<6D>not according to their desire, but in accordance with the instructions of the law concerning kings (<a onClick="return mV(\'Deu\',17,\'14-20\');">De 17:14-20</a>), in order to safeguard their liberties and prevent the forfeiture of their mission.<P>4. Appointment of King:<P>According to the Law of Moses Yahweh was to choose the king of israel, who was to be His representative. The choice of Yahweh in the case of Saul is implied by the anointing of Saul by Samuel and through the confirmation of this choice by the holy lot (<a onClick="return mV(\'1Sa\',10,\'1-20\');">1Sa 10:1-20</a>). This method of choosing the king did not exclude the people altogether, since Saul was publicly presented to them, and acknowledged as king (<a onClick="return mV(\'1Sa\',10,24);">1Sa 10:24</a>). The participation of the people in the choice of their king is more pronounced in the case of David, who, having been designated as Yahweh\'s choice by being anointed by Samuel, was anointed again by the elders of Israel before he actually became king (<a onClick="return mV(\'2Sa\',2,4);">2Sa 2:4</a>).<P>The anointing itself signified the consecration to an office in theocracy. The custom of anointing kings was an old one, and by no means peculiar to Israel (<a onClick="return mV(\'Jdg\',9,8,15);">Jud 9:8,15</a>). The hereditary kingship began with David. Usually the firstborn succeeded to the throne, but not necessarily. The king might choose as his successor from among his sons the one whom he thought best qualified.<P>5. Authority of the King:<P>The king of Israel was not a constitutional monarch in the modern sense, nor was he an autocrat in the oriental sense. He was responsible to Yahweh, who had chosen him and whose vicegerent and servant he was. Furthermore, his authority was more or less limited on the religious side by the prophets, the representatives of Yahweh, and in the political sphere by the "elders," the representatives of the people, though as king he stood above all. Rightly conceived, his kingship in relation to Yahweh, who was Israel\'s true king, implied that he was Yahweh\'s servant and His earthly substitute. In relation to his subjects his kingship demanded of him, according to the Law, "that his heart be not lifted up above his brethren" (<a onClick="return mV(\'Deu\',17,20);">De 17:20</a>).<P>6. Duties of the King:<P>In a summary way the king was held responsible for all Israel as the Lord\'s people. His main duty was to defend it against its enemies, and for this reason it devolved upon him to raise and maintain a standing army; and it was expected of him that he be its leader in case of war (<a onClick="return mV(\'1Sa\',8,20);">1Sa 8:20</a>). In respect to the judiciary the king was a kind of supreme court, or court of final appeal, and as such, as in the days of Solomon, might be approached by his most humble subjects (<a onClick="return mV(\'2Sa\',15,2);">2Sa 15:2</a>; <a onClick="return mV(\'1Ki\',3,16);">1Ki 3:16</a>). Legislative functions he had none and was himself under the law (<a onClick="return mV(\'1Ki\',21,4);">1Ki 21:4</a>; <a onClick="return mV(\'Deu\',17,19);">De 17:19</a>). The king was also in a way the summus episcopus in Israel. His very kingship was of an entirely religious character and implied a unity of the heavenly and earthly rule over Israel through him who as Yahweh\'s substitute sat "upon the throne of the kingdom of Yahweh over Israel" (<a onClick="return mV(\'1Ch\',17,14);">1Ch 17:14</a>; <a onClick="return mV(\'1Ch\',28,5);">28:5</a>; <a onClick="return mV(\'1Ch\',29,23);">29:23</a>), who was "Yahweh\'s anointed" (<a onClick="return mV(\'1Sa\',24,10);">1Sa 24:10</a>; <a onClick="return mV(\'1Sa\',26,9);">26:9</a>; <a onClick="return mV(\'2Sa\',1,14);">2Sa 1:14</a>), and also bore the title of "son of Yahweh" and "the first-born," the same as Israel did (<a onClick="return mV(\'Exd\',4,22);">Ex 4:22</a>; <a onClick="return mV(\'Hsa\',11,1);">Ho 11:1</a>; <a onClick="return mV(\'2Sa\',7,14);">2Sa 7:14</a>; <a onClick="return mV(\'Psa\',89,27);">Ps 89:27</a>; <a onClick="return mV(\'Psa\',2,7);">2:7</a>). Thus a place of honor was assigned to the king in the temple (<a onClick="return mV(\'2Ki\',11,4);">2Ki 11:4</a>; <a onClick="return mV(\'2Ki\',23,3);">23:3</a>; <a onClick="return mV(\'Eze\',46,1,2);">Eze 46:1,2</a>); besides, he officiated at the national sacrifices (especially mentioned of David and Solomon). He prayed for his people and blessed them in the name of Yahweh (<a onClick="return mV(\'2Sa\',6,18);">2Sa 6:18</a>; <a onClick="return mV(\'2Sa\',24,25);">24:25</a>; <a onClick="return mV(\'1Ki\',3,4,8);">1Ki 3:4,8</a>; <a onClick="return mV(\'1Ki\',8,14,55,62);">8:14,55,62</a>; <a onClick="return mV(\'1Ki\',9,25);">9:25</a>). Apparently it was the king\'s right to appoint and dismiss the chief priests at the sanctuaries, though in his choice he was doubtless restricted to the Aaronites (<a onClick="return mV(\'1Ch\',16,37,39);">1Ch 16:37,39</a>; <a onClick="return mV(\'2Sa\',8,17);">2Sa 8:17</a>; <a onClick="return mV(\'1Ki\',2,27,35);">1Ki 2:27,35</a>). The priesthood was under the king\'s supervision to such an extent that he might concern himself about its organization and duties (<a onClick="return mV(\'1Ch\',15,16,23,24);">1Ch 15:16,23,24</a>; <a onClick="return mV(\'1Ch\',16,\'4-6\');">16:4-6</a>), and that he was responsible for the purity of the cult and the maintenance of the order of worship. In general he was to watch over the religious life and conduct of his people, to eradicate the high places and every form of idolatry in the land (<a onClick="return mV(\'2Ki\',18,4);">2Ki 18:4</a>). <a onClick="return mV(\'Eze\',45,22);">Eze 45:22</a> demands of the prince that he shall provide at the Passover a bullock for a sin offering for all the people.<P>7. The Symbols of Royal Dignity:<P>The marks of royal dignity, besides the beautiful robes in which the king was attired (<a onClick="return mV(\'1Ki\',22,10);">1Ki 22:10</a>), were:<P>(1) the diadem nezer) and the crown (atarah, <a onClick="return mV(\'2Sa\',1,10);">2Sa 1:10</a>; <a onClick="return mV(\'2Ki\',11,12);">2Ki 11:12</a>; <a onClick="return mV(\'2Sa\',12,30);">2Sa 12:30</a>), the headtire;<P>(2) the scepter (shebheT), originally a long, straight staff, the primitive sign of dominion and authority (<a onClick="return mV(\'Gen\',49,10);">Ge 49:10</a>; <a onClick="return mV(\'Num\',24,17);">Nu 24:17</a>; <a onClick="return mV(\'Isa\',14,5);">Isa 14:5</a>; <a onClick="return mV(\'Jer\',48,17);">Jer 48:17</a>; <a onClick="return mV(\'Psa\',2,9);">Ps 2:9</a>; <a onClick="return mV(\'Psa\',45,7);">45:7</a>). Saul had a spear (<a onClick="return mV(\'1Sa\',18,10);">1Sa 18:10</a>; <a onClick="return mV(\'1Sa\',22,6);">22:6</a>);<P>(3) the throne (kicce\',<a onClick="return mV(\'1Ki\',10,\'18-20\');">1Ki 10:18-20</a>), the symbol of majesty. Israel\'s kings also had a palace (<a onClick="return mV(\'1Ki\',7,\'1-12\');">1Ki 7:1-12</a>; <a onClick="return mV(\'1Ki\',22,39);">22:39</a>; <a onClick="return mV(\'Jer\',22,14);">Jer 22:14</a>), a royal harem (<a onClick="return mV(\'2Sa\',16,21);">2Sa 16:21</a>), and a bodyguard (<a onClick="return mV(\'2Sa\',8,18);">2Sa 8:18</a>; <a onClick="return mV(\'2Sa\',15,18);">15:18</a>).<P>8. Maintenance and Establishment:<P>(1) Income.<P>(a) According to the custom of the times presents were expected of the subjects (<a onClick="return mV(\'1Sa\',10,27);">1Sa 10:27</a>; <a onClick="return mV(\'1Sa\',16,20);">16:20</a>) and of foreigners (<a onClick="return mV(\'2Sa\',8,2);">2Sa 8:2</a>; <a onClick="return mV(\'1Ki\',5,1);">1Ki 5:1</a>ff; <a onClick="return mV(\'1Ki\',10,25);">10:25</a>; <a onClick="return mV(\'2Ch\',32,23);">2Ch 32:23</a>), and these often took the form of an annual tribute.<P>(b) In time of war the king would lay claim to his share of the booty (<a onClick="return mV(\'2Sa\',8,11);">2Sa 8:11</a>; <a onClick="return mV(\'2Sa\',12,30);">12:30</a>; <a onClick="return mV(\'1Ch\',26,27);">1Ch 26:27</a>).<P>(c) Various forms of taxes were in vogue, as a part of the produce of the land (<a onClick="return mV(\'1Ki\',9,11);">1Ki 9:11</a>; <a onClick="return mV(\'1Sa\',17,25);">1Sa 17:25</a>), forced labor of the Canaanites (<a onClick="return mV(\'1Ki\',9,20);">1Ki 9:20</a>; <a onClick="return mV(\'2Ch\',2,16);">2Ch 2:16</a>) and also of the Israelites (<a onClick="return mV(\'1Ki\',5,13);">1Ki 5:13</a>; <a onClick="return mV(\'1Ki\',11,28);">11:28</a>; <a onClick="return mV(\'1Ki\',12,4);">12:4</a>), the first growth of the pasture lands (<a onClick="return mV(\'Amo\',7,1);">Am 7:1</a>), toll collected from caravans (<a onClick="return mV(\'1Ki\',10,15);">1Ki 10:15</a>).<P>(d) Subdued nations had to pay a heavy tribute (<a onClick="return mV(\'2Ki\',3,4);">2Ki 3:4</a>).<P>(e) The royal domain often comprised extensive possessions (<a onClick="return mV(\'1Ch\',27,\'25-31\');">1Ch 27:25-31</a>).<P>(2) The Royal Court.<P>The highest office was that of the princes (<a onClick="return mV(\'1Ki\',4,2);">1Ki 4:2</a>), who were the king\'s advisers or counselors. In <a onClick="return mV(\'2Ki\',25,19);">2Ki 25:19</a> and <a onClick="return mV(\'Jer\',52,25);">Jer 52:25</a> they are called "they that saw the king\'s face" (compare also <a onClick="return mV(\'1Ki\',12,6);">1Ki 12:6</a>, "stood before Solomon"). The following officers of King David are mentioned: the captain of the host (commander-in-chief), the captain of the Cherethites and the Pelethites (bodyguard), the recorder (chronicler and reminder), the scribe (secretary of state), the overseer of the forced labor, the chief ministers or priests (confidants of the king, usually selected from the royal family) (<a onClick="return mV(\'2Sa\',8,\'16-18\');">2Sa 8:16-18</a>; <a onClick="return mV(\'2Sa\',20,\'23-26\');">20:23-26</a>).<P>During the reign of Solomon other officers were added as follows: the overseer over the twelve men "who provided victuals for the king and his household" (<a onClick="return mV(\'1Ki\',4,5,7);">1Ki 4:5,7</a>), the officer over the household (<a onClick="return mV(\'1Ki\',4,6);">1Ki 4:6</a>; <a onClick="return mV(\'1Ki\',18,3);">18:3</a>) (steward, the head of the palace who had "the key" in his possession, <a onClick="return mV(\'Isa\',22,22);">Isa 22:22</a>); the king\'s friend (<a onClick="return mV(\'1Ki\',4,5);">1Ki 4:5</a>; <a onClick="return mV(\'1Ch\',27,33);">1Ch 27:33</a>) is probably the same as the king\'s servant mentioned among the high officials in <a onClick="return mV(\'2Ki\',22,12);">2Ki 22:12</a>. It is not stated what his duties were. Minor officials are servants, cupbearer (<a onClick="return mV(\'1Ki\',10,5);">1Ki 10:5</a>), keeper of the wardrobe (<a onClick="return mV(\'2Ki\',22,14);">2Ki 22:14</a>; <a onClick="return mV(\'2Ki\',10,22);">10:22</a>), eunuchs (chamberlains, not mentioned before the division of the kingdom) (<a onClick="return mV(\'1Ki\',22,9);">1Ki 22:9</a>; <a onClick="return mV(\'2Ki\',8,6);">2Ki 8:6</a>).<P>9. Short Character Sketch of Israel\'s Kingdom:<P>No higher conceptions of a good king have ever been given to the world than those which are presented in the representations of kingship in the Old Testament, both actual and ideal. Though Samuel\'s characterization of the kingship was borne out in the example of a great number of kings of Israel, the Divine ideal of a true king came as near to its realization in the case of one king of Israel, at least, as possibly nowhere else, namely, in the case of David. Therefore King David appears as the type of that king in whom the Divine ideal of a Yahweh-king was to find its perfect realization; toward whose reign the kingship in Israel tended. The history of the kingship in Israel after David is, indeed, characterized by that desire for political aggrandizement which had prompted the establishment of the monarchy, which was contrary to Israel\'s Divine mission as the peculiar people of the Yahweh-king. When Israel\'s kingdom terminated in the Bah exile, it became evident that the continued existence of the nation was possible even without a monarchical form of government. Though a kingdom was established again under the Maccabees, as a result of the attempt of Antiochus to extinguish Israel\'s religion, this kingdom was neither as perfectly national nor as truly religious in its character as the Davidic. It soon became dependent on Rome. The kingship of Herod was entirely alien to the true Israelite conception.<P>It remains to be said only that the final attempt of Israel in its revolt against the Roman Empire, to establish the old monarchy, resulted in its downfall as a nation, because it would not learn the lesson that the future of a nation does not depend upon political greatness, but upon the fulfillment of its Divine mission.<P>LITERATURE.<P>J.P. McCurdy, History, Prophecy and the Monuments; Riehm, Handwiirterbuch des bibl. Alterrums; Hastings, Dictionary of the Bible (five volumes); Kinzler, Bibl. Altes Testament.``141';
isbe[5322]='Kingdom of God (of Heaven), the`(he basileia ton ouranon; he basileia tou theou):<P><b>I. MEANING AND ORIGIN OF THE TERM</b><P class="in15">1. Place in the Gospels<P class="in15">2. "Kingdom of Heaven" and "Kingdom of God"<P class="in15">3. Relation to the Old Testament (Daniel, etc.)<P><b>II. ITS USE BY JESUS<55>CONTRAST WITH JEWISH CONCEPTIONS</b><P class="in15">1. Current Jewish Opinions<P class="in15">2. Relation of Jesus to Same<P class="in15">3. Growing Divergence and Contrast<P class="in15">4. Prophetic Character of the "Temptation"<P class="in15">5. Modern "Futuristic" Hypothesis (J. Weiss, Schweitzer)<P class="in15">6. Weakness of This View<P class="in15">7. Positive Conceptions of Jesus<P><b>III. THE IDEA IN HISTORY</b><P class="in15">1. Apostolic and Post-apostolic Age<P class="in15">2. Early Christian Centuries<P class="in15">3. Reformation Period<P class="in15">4. Later Ideas<P><b>IV. PLACE IN THEOLOGY</b><P class="in15">1. Danger of Exaggeration<P class="in15">2. Elements of Living Power in Idea<P><b>LITERATURE</b><hr /><P>The "kingdom of God" is one of the most remarkable ideas and phrases of all time, having begun to be used very near the beginnings of history and continuing in force down to the present day.<P>I. Meaning and Origin of the Term<P>1. Place in the Gospels:<P>Its use by Jesus is by far its most interesting aspect; for, in the Synoptists, at least, it is His watchword, or a comprehensive term for the whole of His teaching. Of this the ordinary reader of Scripture may hardly be aware, but it becomes evident and significant to the student. Thus, in <a onClick="return mV(\'Mat\',4,23);">Mt 4:23</a>, the commencement of the ministry is described in these words, "And Jesus went about in all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease and all manner of sickness among the people"; and, somewhat later, in <a onClick="return mV(\'Luk\',8,1);">Lu 8:1</a>, the expansion of His activity is described in the following terms, "And it came to pass soon afterwards, that he went about through cities and villages, preaching and bringing the good tidings of the kingdom of God, and with him the twelve." When the Twelve are sent forth by themselves, the purpose of their mission is, in <a onClick="return mV(\'Luk\',9,2);">Lu 9:2</a>, given in these words, "And he sent them forth to preach the kingdom of God, and to heal the sick." In <a onClick="return mV(\'Mat\',13,11);">Mt 13:11</a>, the parables, which formed so large and prominent a portion of His teaching, are denominated collectively "the mysteries of the kingdom of heaven"; and it will be remembered how many of these commence with the phrase, "The kingdom of heaven is like."<P>2. "Kingdom of Heaven" and "Kingdom of God":<P>In these quotations, and in others which might easily be adduced, it will be observed that the phrases "the kingdom," "the kingdom of God," "the kingdom of heaven" are used interchangeably. The last of the three, "the kingdom of heaven," is confined to the First Gospel, which does not, however, always make use of it; and it is not certain what may have been the reason for the substitution. The simplest explanation would be that heaven is a name for God, as, in the parable of the Prodigal Son, the penitent says, "I have sinned against heaven," and we ourselves might say, "Heaven forbid!" It is not, however, improbable that the true meaning has to be learned from two petitions of the Lord\'s Prayer, the one of which is epexegetic of the other, "Thy kingdom come. Thy will be done on earth, as it is in heaven." Here the disciples are instructed to pray that the kingdom of God may come, but this is equivalent to the petition that the will of God may be done on earth; Jesus is, however, aware of a region in the universe where the will of God is at present being perfectly and universally done, and, for reasons not difficult to surmise, He elevates thither the minds and hearts of those who pray. The kingdom of heaven would thus be so entitled because it is already realized there, and is, through prayer and effort, to be transferred thence to this earth.<P>3. Relation to the Old Testament (Daniel, etc.):<P>Although, however, the phrase held this master position in the teaching of Jesus, it was not of His invention. It was employed before Him by John the Baptist, of whom we read, in <a onClick="return mV(\'Mat\',3,1);">Mt 3:1</a>f; "And in those days cometh John the Baptist, preaching in the wilderness of Judea, saying, Repent ye; for the kingdom of heaven is at hand." Indeed, the phrase is far older; for, on glancing toward the Old Testament, we come at once, in <a onClick="return mV(\'Dan\',2,44);">Da 2:44</a>, to a passage where the young prophet, explaining to the monarch the image of gold, silver, iron and clay, which, in his dream, he had seen shattered by "a stone cut out without hands," interprets it as a succession of world-kingdoms, destined to be destroyed by "a kingdom of God," which shall last forever; and, in his famous vision of the "son of man" in <a onClick="return mV(\'Dan\',7,14);">7:14</a>, it is said, "There was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed."<P>These passages in Daniel form undoubtedly the proximate source of the phrase; yet the idea which it represents mounts far higher. From the first the Jewish state was governed by laws believed to be derived directly from heaven; and, when the people demanded a king, that they might be like other nations, they were reproached for desiring any king but God Himself. With this sublime conception the actual monarchy was only a compromise, the reigning monarch passing for Yahweh\'s representative on earth. In David, the man after God\'s own heart, the compromise was not unsatisfactory; in Solomon it was still tolerable; but in the majority of the kings of both Judah and Israel it was a dismal and disastrous failure. No wonder that the pious sighed and prayed that Yahweh might take to Himself His great power and reign, or that the prophets predicted the coming of a ruler who would be far nearer to God than the actual kings and of whose reign there would be no end. Even when the political kingdom perished and the people were carried away into Babylon, the intelligent and truly religious among them did not cease to cherish the old hope, and the very aspect of the worldpowers then and subsequently menacing them only widened their conceptions of what that kingdom must be which could overcome them all. The return from Babylon seemed a miraculous confirmation of their faith, and it looked as if the day long prayed for were about to dawn. Alas, it proved a day of small things. The era of the Maccabees was only a transitory gleam; in the person of Herod the Great a usurper occupied the throne; and the eagles of the Romans were hovering on the horizon. Still Messianic hopes flourished, and Messianic language filled the mouths of the people.<P>II. Its Use by Jesus<75>Contrast with Jewish Conceptions.<P>1. Current Jewish Opinions:<P>Schurer, in his History of the Jewish People in the Time of Jesus Christ (II,11,126ff), has drawn up a kind of Messianic creed, in no fewer than eleven articles, which he believes was extensively diffused at this period. The Sadducees, indeed, had no participation in these dreams, as they would have called them, being absorbed in money-making and courtiership; but the Pharisees cherished them, and the Zealots received their name from the ardor with which they embraced them. The true custodians, however, of these conceptions were the Prosdechomenoi, as they have been called, from what is said of them in the New Testament, that they "waited for the kingdom of God." To this class belonged such men as Nicodemus and Joseph of Arimathea (<a onClick="return mV(\'Luk\',23,51);">Lu 23:51</a>), but it is in the beginning of the Gospel of Luke that we are introduced to its most numerous representatives, in the groups surrounding the infant Baptist and the infant Saviour (<a onClick="return mV(\'Luk\',2,25,38);">Lu 2:25,38</a>); and the truest and amplest expression of their sentiments must be sought in the inspired hymns which rose from them on this occasion. The center of their aspirations, as there depicted, is a kingdom of God<6F>not, however, of worldly splendor and force, but of righteousness and peace and joy in the Holy Spirit; beginning in humility, and passing to exaltation only through the dark valley of contrition.<P>2. Relation of Jesus to Same:<P>Such was the circle in which both the Baptist and Jesus were reared and it was out of this atmosphere that the conception of the kingdom of God came into their minds. It has frequently been said that, in making use of this term, Jesus accommodated Himself to the opinions and language of His fellow-countrymen; and there is truth in this, because, in order to secure a footing on the solid earth of history, He had to connect His own activity with the world in which He found Himself. Yet the idea was native to His home and His race, and therefore to Himself; and it is not improbable that He may at first have been unaware of the wide difference between His own thoughts on the subject and those of His contemporaries.<P>3. Growing Divergence and Contrast:<P>When, however, He began, in the course of His ministry, to speak of the kingdom of God, it soon became manifest that by Him and by His contemporaries it was used in different senses; and this contrast went on increasing until there was a great gulf fixed between Him and them. The difference cannot better be expressed than by saying, as is done by B. Weiss, that He and they laid the accent on different halves of the phrase, they emphasizing "the kingdom" and He "of God." They were thinking of the expulsion of the Romans, of a Jewish king and court, and of a world-wide dominion going forth from Mt. Zion; He was thinking of righteousness, holiness and peace, of the doing of the will of God on earth as it is done in heaven. So earthly and fantastic were the expectations of the Jewish multitude that He had to escape from their hands when they tried to take Him by force and make Him a king. The authorities never acknowledged the pretensions of One who seemed to them a religious dreamer, and, as they clung to their own conceptions, they grew more and more bitter against One who was turning the most cherished hopes of a nation into ridicule, besides threatening to bring down on them the heavy hand of the Roman. And at last they settled the controversy between Him and them by nailing Him to a tree.<P>4. Prophetic Character of the "Temptation":<P>At one time Jesus had felt the glamor of the popular Messianic ideas, and at all times He must have been under temptation to accommodate His own ideas to the prejudices of those on whose favor His success seemed to be dependent. The struggle of His mind and will with such solicitations is embodied in what is called the Temptation in the Wilderness (<a onClick="return mV(\'Mat\',4,\'1-11\');">Mt 4:1-11</a>). There He was tempted to accept the dominion of the world at the price of compromise with evil; to be a bread-king, giving panem et circenes; and to curry favor with the multitude by some display, like springing from the pinnacle of the temple. The incidents of this scene look like representative samples of a long experience; but they are placed before the commencement of His public activity in order to show that He had already overcome them; and throughout His ministry He may be said to have been continually declaring, as He did in so many words at its close, that His kingdom was not of this world.<P>5. Modern "Futuristic" Hypothesis (J. Weiss, Schweitzer):<P>It is very strange that, in spite of this, He should be believed, even by Christian scholars, to have held a purely futuristic and apocalyptic view of the kingdom Himself. He was all the time expecting, it is said, that the heavens would open and the kingdom descend from heaven to earth, a pure and perfect work of God. This is exactly what was expected by the Jewish multitude, as is stated in <a onClick="return mV(\'Luk\',19,11);">Lu 19:11</a>; and it is precisely what the authorities believed Him to be anticipating. The controversy between Him and them was as to whether Yahweh would intervene on His behalf or not; and, when no intervention took place, they believed they were justified in condemning Him. The premises being conceded, it is difficult to deny the force of their argument. If Jesus was all the time looking out for an appearance from heaven which never arrived, what better was He than a dreamer of the ghetto?<P>6. Weakness of This View:<P>It was by Johannes Weiss that this hypothesis was started in recent times; and it has been worked out by Schweitzer as the final issue of modern speculation on the life of Christ (see his The Quest of the Historical Jesus). But in opposition to it can be quoted not a few sayings of Jesus which indicate that, in His view, the kingdom of God had already begun and was making progress during His earthly ministry, and that it was destined to make progress not by catastrophic and apocalyptic interference with the course of Providence, but, as the grain grows<77>first the blade, then the ear, after that the full grain in the ear (<a onClick="return mV(\'Mar\',4,\'26-29\');">Mr 4:26-29</a>). Of such sayings the most remarkable is <a onClick="return mV(\'Luk\',17,20);">Lu 17:20</a>f; "And being asked by the Pharisees, when the kingdom of God cometh, he answered them and said, The kingdom of God cometh not with observation: neither shall they say, Lo, here! or, There! for lo, the kingdom of God is within you." "Observation," in this quotation, is an astronomical term, denoting exactly such a manifestation in the physical heavens as Jesus is assumed to have been looking for; so that He denies in so many words the expectation attributed to Him by those representatives of modern scholarship.<P>7. Positive Conceptions of Jesus:<P>In the nature of the case the kingdom must have been growing from stage to stage during His earthly ministry. He Himself was there, embodying the kingdom in His person; and the circle gathered around Him partook of the blessings of the kingdom. This circle might have grown large enough to be coextensive with the country; and, therefore, Jesus retained the consciousness of being the Messiah, and offered Himself in this character to His fellow-countrymen by the triumphal entry into Jerusalem. But the citizens of the kingdom had to enter it one by one, not in a body, as the Jews were expecting. Strait was the gate; it was the narrow gate of repentance. Jesus began by repeating the initial word of the teaching of His forerunner; and He had too much reason to continue repeating it, as the hypocrisy and worldliness of Pharisees and Sadducees called for denunciation from His lips. To the frailties of the publicans and sinners, on the contrary, He showed a strange mildness; but this was because He knew the way of bringing such sinners to His feet to confess their sins themselves. To the penitent He granted pardon, claiming that the Son of man had power on earth to forgive sins. Then followed the exposition of righteousness, of which the Sermon on the Mount is a perfect specimen. Yet it commences with another watchword<72>that of blessedness, the ingredients of which are set forth in all their comprehensiveness. In the same way, in other passages, He promises "rest" "peace" and the like; and again and again, where He might be expected to employ the term "kingdom of God," He substitutes "life" or "eternal life." Such were the blessings He had come into the world to bestow; and the most comprehensive designation for them all was "the kingdom of God."<P>It is true, there was always imperfection attaching to the kingdom as realized in His lifetime, because He Himself was not yet made perfect. Steadily, from the commencement of the last stage of His career, He began to speak of His own dying and rising again. To those nearest Him such language was at the time a total mystery; but the day came when His apostles were able to speak of His death and ascension as the crown and glory of His whole career. When His life seemed to be plunging over the precipice, its course was so diverted by the providence of God that, by dying, He became the Redeemer of mankind and, by missing the throne of the Jews, attained to that of the universe, becoming King of kings and Lord of lords.<P>III. The Idea in History.<P>1. Apostolic and Post-apostolic Age:<P>After the death of Jesus, there soon ensued the destruction of the Jewish state; and then Christianity went forth among the nations, where to have spoken of it as a kingdom of God would have unnecessarily provoked hostility and called forth the accusation of treason against the powers that be. Hence, it made use of other names and let "the kingdom of God" drop. This had commenced even in Holy Scripture, where, in the later books, there is a growing infrequency in the use of the term. This may be alleged as proof that Jesus was being forgotten; but it may only prove that Christianity was then too much alive to be trammeled with words and phrases, even those of the Master, being able at every stage to find new language to express its new experience.<P>2. Early Christian Centuries:<P>In the early Christian centuries, "the kingdom of God" was used to designate heaven itself, in which from the first the development of the kingdom was to issue; this, in fact, being not infrequently the meaning of the phrase even in the mouth of Jesus. The Alexandrian thinkers brought back the phrase to designate the rule of God in the conscience of men. Augustine\'s great work bears a title, De Civitate Dei, which is a translation of our phrase; and to him the kingdom of God was the church, while the world outside of the church was the kingdom of Satan. From the time of Charlemagne there were in the world, side by side, two powers, that of the emperor and that of the pope; and the history of the Middle Ages is the account of the conflict of these two for predominance, each pretending to struggle in the name of God. The approaching termination of this conflict may be seen in Wycliffe\'s great work De Dominio Divino, this title also being a translation of our phrase.<P>3. Reformation Period:<P>During the struggles of the Reformation the battles of the faith were fought out under other watchwords; and it was rather amongsuch sectaries as the Baptists, that names like Fifth Monarchy and Rule of the Saints betrayed recollection of the evangelic phraseology; but how near, then and subsequently, the expression of men\'s thoughts about authority in church and state came to the language of the Gospels could easily be demonstrated, for example, from the Confessions and Books of Discipline of the Scottish church.<P>4. Later Ideas:<P>The very phrase, "the kingdom of God," reappeared at the close of the Reformation period among the Pietists of Germany, who, as their multiplying benevolent and missionary activities overflowed the narrow boundaries of the church, as it was then understood, spoke of themselves as working for the kingdom of God, and found this more to their taste than working for the church. The vague and humanitarian aspirations of Rationalism sometimes assumed to themselves the same title; but it was by Ritschl and his followers that the phrase was brought back into the very heart of theology. In the system of Ritschl there are two poles<65>the love of God and the kingdom of God. The love of God enfolds within itself God\'s purpose for the world, to be realized in time; and this progressive realization is the kingdom of God. It fulfils itself especially in the faithful discharge of the duties of everyone\'s daily vocation and in the recognition that in the course of Providence all things are working together for good to them that love God.<P>IV. Place in Theology.<P>1. Danger of Exageration:<P>There are those to whom it appears self-evident that what was the leading phrase in the teaching of Jesus must always be the master-word in theology; while others think this to be a return from the spirit to the letter. Even Jesus, it may be claimed, had this phrase imposed upon Him quite as much as He chose it for Himself; and to impose it now on theology would be to entangle the movements of Christian thought with the cerements of the dead.<P>2. Elements of Living Power in Idea:<P>This is an interesting controversy, on both sides of which much might be said. But in the phrase "the kingdom of God" there are elements of living power which can never pass away.<P>(1) It expresses the social Power inside of Christianity. A kingdom implies multitude and variety, and, though religion begins with the individual, it must aim at brotherhood, organization and expansion.<P>(2) It expresses loyalty. However much kings and kingdoms may fail to touch the imagination in an age of the world when many countries have become or are becoming republican, the strength to conquer and to endure will always have to be derived from contact with personalities. God is the king of the kingdom of God, and the Son of God is His vicegerent; and without the love of God the Father and the grace of the Lord Jesus Christ no progress can be made with the Christianization of the world.<P>(3) It keeps alive the truth, suggested by Jesus in the Lord\'s Prayer, that the doing of the will of God on earth is the one thing needful. This is the true end of all authority in both church and state, and behind all efforts thus directed there is at work the potency of heaven.<P>(4) It reminds all generations of men that their true home and destiny is heaven. In not a few of our Lord\'s own sayings, as has been remarked, our phrase is obviously only a name for heaven; and, while His aim was that the kingdom should be established on earth, He always promised to those aiding in its establishment in this world that their efforts would be rewarded in the world to come. The constant recognition of a spiritual and eternal world is one of the unfailing marks of genuine Christianity.<P>LITERATURE.<P>See the works on New Testament Theology by Weiss, Beyschlag, Holtzmann, Feine, Schlatter, Weinel, Stevens, Sheldon; and on the Teaching of Jesus by Wendt, Dalman, Bruce; Candlish, The Kingdom of God; Robertson, Regnum Dei; Stalker, The Ethic of Jesus.``163';
isbe[5323]='Kingdom of Israel``<a href="./study/isbe/search.html?string=ISRAEL,+KINGDOM+OF">ISRAEL, KINGDOM OF</a>`1';
isbe[5324]='Kingdom of Judah``<a href="./study/isbe/search.html?string=JUDAH,+KINGDOM+OF">JUDAH, KINGDOM OF</a>`1';
isbe[5325]='Kings\' Sepulchres`(<a onClick="return mV(\'2Ch\',21,20);">2Ch 21:20</a>).`<a href="./study/isbe/search.html?string=JERUSALEM">JERUSALEM</a>`1';
isbe[5326]='Kings, Books of`<b>I. TITLE</b><P><b>II. SCOPE</b><P><b>III. CHARACTER OF BOOKS AND POSITION IN THE HEBREW CANON</b><P class="in15">1. Purpose<P class="in15">2. Character of Data<P><b>IV. HISTORICAL VALUE</b><P class="in15">1. Treatment of Historical Data<P class="in15">2. Chronology<P class="in15">3. Value of Assyrian Records<P class="in15">4. Plan<P><b>V. COMPOSITION</b><P class="in15">1. Nature of the Books<P class="in15">2. Sources<P class="in15">3. Kent\'s Scheme<P class="in15">4. The Jahwist (Jahwist) and the Elohist (E)<P><b>VI. DATE</b><P><b>LITERATURE</b><hr /><P>I. Title.<P>The Hebrew title reads, melakhim, "kings," the division into books being based on the Septuagint where the Books of Kings are numbered 3rd and 4th, the Books of Kingdoms (Basileion), the Books of Samuel being numbered respectively 1st and 2nd. The separation in the Hebrew into 2 Books of Kings dates to the rabbinic Bible of Daniel Bomberg (Venice, 1516-17), who adds in a footnote, "Here the non-Jews (i.e. Christians) begin the 4th Book of Kings." The Hebrew Canon treats the 2 Books of Samuel as one book, and the 2 Books of Kings as one. Hence, both the King James Version and the Revised Version (British and American) read incorrectly, "The First Book of Kings," even the use of the article being superfluous.<P>II. Scope.<P>The Books of Kings contain 47 chapters (I, 22 chs; II, 25 chs), and cover the period from the conspiracy of Adonijah and the accession of Solomon (975 BC) to the liberation of Jehoiachin after the beginning of the Exile (561 BC). The subject-matter may be grouped under certain heads, as the last days of David (<a onClick="return mV(\'1Ki\',1,\'1-\');">1Ki 1</a>-<a onClick="return mV(\'1Ki\',1,\'1-11\');">2:11</a>); Solomon and his times (<a onClick="return mV(\'1Ki\',2,12);">1Ki 2:12-11:43</a>); the Northern Kingdom to the coming of Assyria (<a onClick="return mV(\'1Ki\',12,16);">1Ki 12:16-2Ki 17:41</a>) (937-722 BC), including 9 dynastic changes; the Southern Kingdom to the coming of Babylon (<a onClick="return mV(\'1Ki\',12,1);">1Ki 12:1-2Ki 25:21</a>, the annals of the two kingdoms being given as parallel records until the fall of Israel) (937-586 BC), during which time but one dynasty, that of David, occupied the throne; the period of exile to 561 BC (<a onClick="return mV(\'2Ki\',25,\'22-30\');">2Ki 25:22-30</a>). A simpler outline, that of Driver, would be:<P>(1) Solomon and his times (<a onClick="return mV(\'1Ki\',1,\'1-11\');">1Ki 1-11</a>);<P>(2) Israel and Judah to the fall of Israel (<a onClick="return mV(\'1Ki\',12,\'1-\');">1Ki 12-2Ki 17</a>); Judah to the fall of Jerusalem (586 BC), and the captivity to the liberation of Jehoiachin (561 BC) (<a onClick="return mV(\'2Ki\',18,\'1-\');">2Ki 18-25</a>).<P>"Above all, there are three features in the history, which, in the mind of the author, are of prime importance as shown by the prominence he gives them in his narrative.<P>(1) The dynasty of David is invested with peculiar dignity. This had two aspects. It pointed back to the Divine election of the nation in the past, and gave the guaranty of indefinite national perpetuity in the future. The promise of the \'sure mercies of David\' was a powerful uniting influence in the Exile.<P>(2) The Temple and its service, for which the writer had such special regard, contributed greatly to the phase of national character of subsequent times. With all the drawbacks and defacements of pure worship here was the stated regular performance of sacred rites, the development and regulation of priestly order and ritual law, which stamped themselves so firmly on later Judaism.<P>(3) Above all, this was the period of bloom of Old Testament prophecy. Though more is said of men like Elijah and Elisha, who have left no written words, we must not forget the desires of pre-exilic prophets, whose writings have come down to us<75>men who, against the opposition of rulers and the indifference of the people, testified to the moral foundation on which the nation was constituted, vindicated Divine righteousness, rebuked sin, and held up the ideal to which the nation was called."<22>Robertson, Temple B D, 369 f.<P>III. Character of Books and Position in Hebrew Canon.<P>The Books of Kings contain much historical material, yet the historical is not their primary purpose. What in our English Bibles pass for historical books are in the Hebrew Canon prophetic books, the Books of Joshua, Judges, 1 Samuel, 2 Samuel, 1 Kings and 2 Kings being classed as the "Earlier Prophets."<P>1. Purpose:<P>The chief aim of these books is didactic, the imparting of great moral lessons backed up by well-known illustrations from the nation\'s history and from the lives of its heroes and leaders. Accordingly, we have here a sort of historical archipelago, more continuous than in the Pentateuch, yet requiring much bridging over and conjecture in the details.<P>2. Character of Data:<P>The historical matter includes, in the case of the kings of Israel, the length of the reign and the death; in the case of the kings of Judah there are included also the age at the date of accession, the name of the mother, and mention of the burial. The beginnings of the reigns in each case are dated from a point in the reign of the contemporary ruler, e.g. <a onClick="return mV(\'1Ki\',15,1);">1Ki 15:1</a>: "Now in the 18th year of king Jeroboam the son of Nebat began Abijam to reign over Judah."<P>IV. Historical Value.<P>1. Treatment of Historical Data:<P>These books contain a large amount of authentic data, and, along with the other books of this group which constitute a contemporaneous narrative, Joshua, Judges, 1 Samuel, 2 Samuel, must be accorded high rank among ancient documents. To be sure the ethical and religious value is first and highest, nevertheless the historical facts must be reckoned at their true worth. Discrepancies and contradictions are to be explained by the subordination of historical details to the moral and religious purpose of the books, and to the diversity of sources whence these data are taken, that is, the compilers and editors of the Books of Kings as they now stand were working not for a consistent, continuous historical narrative, but for a great ethical and religious treatise. The historical material is only incidental and introduced by way of illustration and confirmation. For the oriental mind these historical examples rather than the rigor of modern logic constitute the unanswerable argument.<P>2. Chronology:<P>There cannot be as much said relative to the chronological value of the books. Thus, e.g., there is a question as to the date of the close of Ahaz\' reign. According to <a onClick="return mV(\'2Ki\',18,10);">2Ki 18:10</a>, Samaria fell in the 6th year of Hezekiah\'s reign. The kings who followed Hezekiah aggregate 110 years; 586 plus 110 plus 29 (Hezekiah, <a onClick="return mV(\'2Ki\',18,2);">2Ki 18:2</a>) = 725. But in <a onClick="return mV(\'2Ki\',18,13);">2Ki 18:13</a> we learn that Sennacherib\'s invasion came in the 14th year of Hezekiah\'s reign. Then 701 plus 14 = 715. With this last agrees the account of Hezekiah\'s sickness (<a onClick="return mV(\'2Ki\',20,\'1-\');">2Ki 20</a>). In explanation of <a onClick="return mV(\'2Ki\',18,13);">2Ki 18:13</a>, however, it is urged by some that the writer has subtracted the 15 years of <a onClick="return mV(\'2Ki\',20,6);">2Ki 20:6</a> from the 29 years of Hezekiah\'s reign. Again, e.g. in <a onClick="return mV(\'1Ki\',6,1);">1Ki 6:1</a>, we learn that Solomon began to build the temple 480 years "after the children of Israel were come out of the Land of Egypt" Septuagint here reads 440 years). This would make between Moses and David 12 generations of 40 years each. But counting the Exodus in the reign of Merenptah, 1225-1215 BC, and the beginning of the erection of the temple 975 BC, or after, we could not make out more than (1225-975) 250 years. Further, if the total length of reigns in Israel and Judah as recorded in the parallel accounts of Kings be added for the two kingdoms, the two amounts do not agree. And, again, it is not certain whether in their annals the Hebrews predated or post-dated the reigns of their kings, i.e. whether the year of a king\'s death was counted his last year and the first year of his successor\'s reign, or whether the following year was counted the first year of the succeeding king (compare Curtis in H D B, I, 400,1,f; Marti in E B, I, coll. 777ff).<P>3. Value of Assyrian Records:<P>The Babylonians and Assyrians were more skilled and more careful chronologers, and it is by reference to their accounts of the same or of contemporary events that a sure footing is found. Hence, the value of such monuments as those of Shalmaneser IV and Sennacherib<69>and here mention should be made also of the Moabite Stone.<P>4. Plan:<P>The plan of the books is prevailingly chronological, although at times the material is arranged in groups (e.g. <a onClick="return mV(\'2Ki\',2,\'1-\');">2Ki 2:1-8:15</a>, the Elisha stories).<P>V. Composition.<P>1. Nature of the Books:<P>The Books of Kings are of the nature of a compilation. The compiler has furnished a framework into which he has arranged the historical matter drawn from other sources. There are chronological data, citations of authorities, judgments on the character and deeds of the several rulers, and moral and religious teachings drawn from the attitude of the rulers in matters of religion, especially toward heathen cults. The point of view is that of the prophets of the national party as one against foreign influence. "Both in point of view and in phraseology the compiler shows himself to be strongly influenced by Deuteronomy." (The principal editor is styled RD, i.e. Deuteronomic Redactor.) The Deuteronomic law was the touchstone, and by his loyalty to, or apostasy from, that standard, each king stands approved or condemned. This influence also appears in passages where the editor takes liberties in the expansion and adaptation of material. There is marked recurrence of phrases occurring elsewhere chiefly or even wholly in Deuteronomy, or in books showing Deuteronomic influence (Burney in H D B, II, 859f). In <a onClick="return mV(\'2Ki\',17,\'1-\');">2Ki 17</a> we have a test of the nation on the same standards; compare also <a onClick="return mV(\'1Ki\',2,3);">1Ki 2:3</a>f; <a onClick="return mV(\'1Ki\',9,\'1-9\');">9:1-9</a>; <a onClick="return mV(\'2Ki\',14,6);">2Ki 14:6</a>; <a onClick="return mV(\'Deu\',24,16);">De 24:16</a>.<P>2. Sources:<P>In numerous instances the sources are indicated, as "the book of the acts of Solomon" (<a onClick="return mV(\'1Ki\',11,41);">1Ki 11:41</a>), "the chronicles of the kings of Judah" (<a onClick="return mV(\'1Ki\',14,29);">1Ki 14:29</a>), "the chronicles of the kings of Israel" (<a onClick="return mV(\'1Ki\',15,31);">1Ki 15:31</a>). A score or more of these sources are mentioned by title in the several books of the Old Testament. Thus "the history of Samuel the seer," "the history of Nathan the prophet." "the history of Gad the seer" (<a onClick="return mV(\'1Ch\',29,29);">1Ch 29:29</a>); "the prophecy of Ahijah the Shilonite," "the visions of Iddo the seer concerning Jeroboam the son of Nebat" (<a onClick="return mV(\'2Ch\',9,29);">2Ch 9:29</a>; compare <a onClick="return mV(\'2Ch\',12,15);">2Ch 12:15</a>; <a onClick="return mV(\'2Ch\',13,22);">13:22</a>; <a onClick="return mV(\'2Ch\',20,34);">20:34</a>; <a onClick="return mV(\'2Ch\',32,32);">32:32</a>). Thus the "book of the kings of Israel" is mentioned 17 times (for all kings except Jehoram and Hoshea); the "book of the chronicles of the kings of Judah" is mentioned 15 times (for all except Ahaziah, Athaliah, Jehoahaz, Jehoiachin and Zedekiah). Whether the compiler had recourse to the archives themselves or to a work based on the archives is still a question.<P>3. Kent\'s Scheme:<P>Kent, Student\'s Old Testament (II, chart, and pp. ix-xxvi), gives the following scheme for showing the sources:<P>(1) Early stories about the Ark (circa 950 BC or earlier), Saul stories and David stories (950-900 BC) were united (circa 850 BC) to make early Judean Saul and David stories. With these last were combined (circa 600 BC) popular Judean David stories (circa 700 BC) later Ephraimite Samuel narratives (circa 650 BC), and very late popular prophetic traditions (650-600 BC) in a first edition of the Books of Samuel.<P>(2) Annals of Solomon (circa 950 BC), early temple records (950-900 BC), were united (circa 800 BC) with popular Solomon traditions (850-800 BC) in a "Book of the Acts of Solomon." A Jeroboam history (900-850 BC), an Ahab history (circa 800 BC), and a Jehu history (circa 750 BC) were united with the annals of Israel (after 950 to circa 700 BC) in the "Chronicles of the Kings of Israel" (700 or after). Early Ephraimite Elisha narratives (800-750 BC), influenced by a Samaria cycle of Elisha stories (750-700 BC) and a Gilgal cycle of Elisha stories (700-650 BC), were joined about 600 BC with the "Book of the Acts of Solomon" and the "Chronicles of the Kings of Israel" in a "first edition of the Books of Kings."<P>(3) The first edition of Samuel, the first edition of Kings and Isaiah stories (before 550 BC) were united (circa 550 BC) in a final revision of Samuel and Kings.<P>(4) From "annals of Judah" (before 900 to 650 BC or after), temple records (before 850 to after 650 BC), and a Hezekiah history (circa 650 BC), was drawn material for the "Chronicles of the kings of Judah" (circa 600 BC).<P>(5) From this last work and the final revision of Samuel and Kings was taken material for a "Midhrash of the Book of the Kings of Israel and Judah" (circa 300 BC), and from this work, the final revision of Samuel and Kings, and a possible temple history (after 400)<29>itself from the final revision of Samuel and Kings<67>came the Books of Chronciles (circa 250 BC).<P>4. The Jahwist (Jahwist) and the Elohist (E):<P>The distinctions between the great documents of the Pentateuch do not appear so clearly here. The summary, "epitome") is the work of a Jewish redactor; the longer narratives (e.g. <a onClick="return mV(\'1Ki\',17,\'1-\');">1Ki 17-2Ki 8</a>; <a onClick="return mV(\'1Ki\',13,\'14-21\');">13:14-21</A>) "are written in a bright and chaste Hebrew style, though some of them exhibit slight peculiarities of diction, due, doubtless (in part), to their Northern Israelite origin" (E). The writers of these narratives are thought to have been prophets, in most cases from the Northern Kingdom.<P>VI. Date.<P>There are numerous data bearing on the date of Kings, and indications of different dates appear in the books. The closing verses bring down the history to the 37th year of the Captivity (<a onClick="return mV(\'2Ki\',25,27);">2Ki 25:27</a>); yet the author, incorporating his materials, was apparently not careful to adjust the dates to his own time, as in <a onClick="return mV(\'1Ki\',8,8);">1Ki 8:8</a>; <a onClick="return mV(\'1Ki\',12,19);">12:19</a>; <a onClick="return mV(\'2Ki\',8,22);">2Ki 8:22</a>; <a onClick="return mV(\'2Ki\',16,6);">16:6</a>, which refer to conditions that passed away with the Exile. The work was probably composed before the fall of Jerusalem (586 BC), and was revised during or shortly after the Exile, and also supplemented by the addition of the account of the downfall of the Judean kingdom. There are traces of a post-exilic hand, as, e.g., the mention of "the cities of Samaria" (<a onClick="return mV(\'1Ki\',13,32);">1Ki 13:32</a>), implying that Samaria was a province, which was not the case until after the Exile. The existence of altars over the land (<a onClick="return mV(\'1Ki\',19,10);">1Ki 19:10</a>), and the sanctuary at Carmel, were illegal according to the Deuteronomic law, as also was the advice given to Elisha (<a onClick="return mV(\'2Ki\',3,19);">2Ki 3:19</a>) to cut down the fruit trees in time of war; (<a onClick="return mV(\'Deu\',20,19);">De 20:19</a>).<P>LITERATURE.<P>K. Budde, Das Buch der Richter, Mohr, Leipzig; John Skinner, "Kings," in New Century Bible, Frowde, New York; C.F. Burney, Notes on the Hebrew Text of the Books of Kings, Clarendon Press, Oxford; 1903; R. Kittel, Die Bucher der Konige, Vandenhoeck and Ruprecht, Leipzig, 1900; I. Benzinger, Die Bucher der Konige, Mohr, 1899; C.F. Kent, Student\'s Old Testament, Scribner, 1905; S.R. Driver, Introduction to the Literature of the Old Testament, Scribner, new revised edition, 1910; J.E. McFadyen, Introduction to the Old Testament, Armstrong, New York, 1906; Carl H. Cornill, Einleitung in die kanonischen Bucher Altes Testament, Mohr, 6th edition, 1908; A. F. Kirkpatrick, The Divine Library of the Old Testament, Macmillan, 1891.``164';
isbe[5327]='Kinsfolk`kinz\'-fok.`<a href="./study/isbe/search.html?string=KINDRED">KINDRED</a>`1';
isbe[5328]='Kinsman; Kinswoman`kinz\'-man, kinz\'-woom-an: Most frequently of the go\'-el, the one who had a right to "redeem"; referring to the custom of avenging the blood of a slain kinsman; hence, a blood relative (<a onClick="return mV(\'Num\',5,8);">Nu 5:8</a>; <a onClick="return mV(\'Rth\',2,20);">Ru 2:20</a>; <a onClick="return mV(\'Rth\',3,9,12);">3:9,12</a>; <a onClick="return mV(\'Rth\',4,1,3,6,8,14);">4:1,3,6,8,14</a>; compare "performing the part of a kinsman," <a onClick="return mV(\'Rth\',3,13);">Ru 3:13</a>); in <a onClick="return mV(\'Rth\',2,1);">Ru 2:1</a>, better rendered "acquaintance." Also qarobh, one near, rendered "kinsman" (<a onClick="return mV(\'Psa\',38,11);">Ps 38:11</a>); probably better, "neighbor." Once, she\'-er, "flesh kin," rendered "kinsman" (<a onClick="return mV(\'Num\',27,11);">Nu 27:11</a>; compare <a onClick="return mV(\'Lev\',18,6);">Le 18:6</a>; <a onClick="return mV(\'Lev\',25,49);">25:49</a>; <a onClick="return mV(\'Lev\',20,19);">20:19</a>; <a onClick="return mV(\'Lev\',21,2);">21:2</a>, rendered "kin"). suggenes, "of same race" (compare suggebeia, "kindred"), used of blood relationship of varying degrees of nearness (<a onClick="return mV(\'Luk\',14,12);">Lu 14:12</a>; <a onClick="return mV(\'Jhn\',18,26);">Joh 18:26</a>; <a onClick="return mV(\'Act\',10,24);">Ac 10:24</a>; <a onClick="return mV(\'Rom\',9,3);">Ro 9:3</a>; <a onClick="return mV(\'Rom\',16,7,11,21);">16:7,11,21</a>). Rendered "kin" in <a onClick="return mV(\'Mar\',6,4);">Mr 6:4</a>.<P>Kinswoman:<P>she\'er, "kin by blood," or "by flesh" (compare above; also <a onClick="return mV(\'Lev\',18,12);">Le 18:12</a>f; also compare <a onClick="return mV(\'Lev\',18,6);">18:6</A>, "near of kin" the King James Version); also same root, ferm. form, sha\'-arah (<a onClick="return mV(\'Lev\',18,17);">Le 18:17</a>), is thy "kinswoman." In <a onClick="return mV(\'Pro\',7,4);">Pr 7:4</a>, "Call understanding thy kinswoman" might be more accurately rendered, "thy familiar friend," the Revised Version margin (from modha\', "acquaintance"); compare similar rendering of modha\'ath, under <a href="./study/isbe/search.html?string=KINDRED">KINDRED</a>. <a onClick="return mV(\'Luk\',1,36);">Lu 1:36</a> the Revised Version (British and American), "kinswoman" (suggenis), the King James Version "cousin" (suggenes); same is rendered "kinsfolk" (<a onClick="return mV(\'Luk\',1,58);">Lu 1:58</a> the Revised Version (British and American)).``137';
isbe[5329]='Kir`kur, kir (kir):<P>1. Meaning:<P>The meaning of Kir is "inclosure" or "walled place," and it is therefore doubtful whether it is a place-name in the true sense of the word. In <a onClick="return mV(\'2Ki\',16,9);">2Ki 16:9</a> it is mentioned as the place whither Tiglath-pileser IV carried the Syrian (Aramean) captives which he deported from Damascus after he had taken that city. In <a onClick="return mV(\'Amo\',1,5);">Am 1:5</a> the prophet announces that the people of Syria (Aram) shall go into captivity unto Kir, and in <a onClick="return mV(\'Amo\',9,7);">9:7</A> it is again referred to as the place whence the Lord had brought the Syrians (Arameans) as Israel had been brought out of Egypt, and the Philistines from Caphtor.<P>2. How Rendered in the Septuagint:<P>Except in one manuscript (Septuagint, Codex Alexandrinus), where it appears as the Libyan Cyrene (<a onClick="return mV(\'2Ki\',16,9);">2Ki 16:9</a>), it is never rendered in the Septuagint as a place-name. Thus the place whence the Syrians were brought (<a onClick="return mV(\'Amo\',9,7);">Am 9:7</a>) is not Kir, but "the deep" or "the ditch" Septuagint ek bothrou, "pit"), probably a translation of some variant rather than of the word "Kit" itself. Comparing the Assyrian-Babylonian kiru (for qiru), "wall," "inclosure," "interior," or the like, Kir might have the general meaning of a place parted off for the reception of exiled captives. Parallels would be Kir Moab, "the enclosure of Moab," Kir Heres or Kir Chareseth, "the enclosure of brick" Septuagint hoi lithoi toni toichou). It seems probable that there was more than one place to which the Assyrians transported captives or exiles, and if their practice was to place them as far as they could from their native land, one would expect, for Palestinian exiles, a site or sites on the eastern side of the Tigris and Euphrates.<P>3. An Emendation of <a onClick="return mV(\'Isa\',22,5);">Isaiah 22:5</a>:<P>In <a onClick="return mV(\'Isa\',22,5);">Isa 22:5</a> occurs the phrase, "a breaking down of the walls, and a crying to the mountains" (meqarqar qir we-shoa\' \'el ha-har<61>"a surrounding of the wall," etc., would be better), and the mention of qir and shoa\' here has caused Fried. Delitzsch to suggest that we have to read, instead of qir, qoa\', combined with shoa\', as in <a onClick="return mV(\'Eze\',23,23);">Eze 23:23</a>. Following this, but retaining qir, Cheyne translates "Kir undermineth, and Shoa is at the mount," but others accept Delitzsch\'s emendation, Winckler conjecturing that the rendering should be "Who stirreth up Koa\' and Shoa\' against the mountain" (Alttest. Untersuchungen, 177). In the next verse (<a onClick="return mV(\'Isa\',22,6);">Isa 22:6</a>) Kir is mentioned with Elam<61>a position which a city for western exiles would require.<P>4. Soldiers of Kir in Assyrian Army:<P>The mention of Elam as taking the quiver, and Kir as uncovering the shield, apparently against "the valley of the vision" (in or close to Jerusalem), implies that soldiers from these two places, though one might expect them to be hostile to the Assyrians in general, were to be found in their armies, probably as mercenaries. See Fried. Delitzsch, Wo lag das Paradies? 233; Schrader, COT, 425.``136';
isbe[5330]='Kir of Moab`(qir moa\'-abh; Septuagint has to teichos, "the wall," "fortress"):<P>1. Identification:<P>The name, at least in this form, appears only once (<a onClick="return mV(\'Isa\',15,1);">Isa 15:1</a>) as that of a city in Moab. It is named with Ar of Moab, with which possibly it may be identical, since \'ar or \'ir is the Hebrew equivalent of the Moabite Qir. The Targum hence reads "Kerak in Moab." There can be no doubt that the Kerak here intended is represented by the modern town of that name, with which, consequently, Kir Moab is almost universally identified. It must always have been a place of importance. It is mentioned as Charakmoba (Karakmoba) in the Acts of the Council of Jerusalem (536 AD) and by the early geographers. It dominated the great caravan road connecting Syria with Egypt and Arabia. The Crusaders therefore directed attention to it, and held possession from 1167 till it fell again into the hands of the Moslems under Saladin, 1188. The Chroniclers speak of it as in el Belqa, and the chief city of Arabia Secunda. Under the title of Petra Deserti the Crusaders founded here a bishop\'s see. The Greek bishop of Petra still has his seat in Kerak.<P>2. Discription:<P>Kerak stands upon a lofty spur projecting westward from the Moab plateau, with Wady \'Ain Franjy on the south, and Wady el-Kerak on the north, about 10 miles from the Dead Sea. The sides of the mountain sink sharply into these deep ravines, which unite immediately to the west, and, as Wady el-Kerak, the great hollow runs northwestward to the sea. It is a position of great natural strength, being connected with the uplands to the east only by a narrow neck. It <span clas="noTag">is</span> 3,370 ft. above the level of the sea. The mountains beyond the adjacent valleys are much higher. The place was surrounded by a strong wall, with five towers, which can still be traced in its whole length. The most northerly tower is well preserved. The most interesting building at Kerak is the huge castle on the southern side. It is separated from the adjoining hill on the right by a large artificial moat; and it is provided with a reservoir. A moat also skirts the northern side of the fortress, and on the east the wall has a sloped or battered base. The castle is then separated from the town. The walls are very thick, and are well preserved. Beneath the castle is a chapel in which traces of frescoes are still visible. In days of ancient warfare the place must have been practically impregnable. It could be entered only by two roads passing through rock-cut tunnels. The main danger must always have been failure of water supply. There are springs immediately outside the city; but those alone would not be sufficient. Great cisterns were therefore constructed in the town and also in the castle. The half-nomadic inhabitants of Kerak today number some 1,140 families (Musil, Arabia Petrea, III, 97). The Greek church claims about 2,000 souls; the rest are Moslems. They are wild and fearless people, not greatly inclined to treat strangers with courtesy and kindness. In the spring of 1911 the town was the center of a rising against the government, which was not quelled until much blood had been shed.``54';
isbe[5331]='Kirama`ki-r\'-ma, kir\'-a-ma (Kirama; the King James Version, Cirama): The people of Kirama returned with Zerubbabel from Babylon (1Esdras 5:20); the "Ramah" of <a onClick="return mV(\'Ezr\',2,26);">Ezr 2:26</a> (which see).``1';
isbe[5332]='Kiriath`kir\'-i-ath (qiryath, "city"; the King James Version Kirjath): Mentioned (<a onClick="return mV(\'Jos\',18,28);">Jos 18:28</a>) as a city of Benjamin; has been identified with Kuriet el \'Enab, "town of grapes," a prosperous town on the highroad between Jerusalem and Jaffa; it is sometimes spoken of by the inhabitants as Qurieh. It is, however, generally thought that Kiriath here stands for <a href="./study/isbe/search.html?string=KIRIATH-JEARIM">KIRIATH-JEARIM</a> (which see). See PEF, III, 132, Sh XVII.``1';
isbe[5333]='Kiriath-Arba`kir-i-ath-ar\'-ba.`<a href="./study/isbe/search.html?string=HEBRON">HEBRON</a>`1';
isbe[5334]='Kiriath-Arim`kir-i-ath-a\'-rim (<a onClick="return mV(\'Ezr\',2,25);">Ezr 2:25</a>).`<a href="./study/isbe/search.html?string=KIRIATH+JEARIM">KIRIATH-JEARIM</a>`1';
isbe[5335]='Kiriath-Baal`kir-i-ath-ba\'-al`<a href="./study/isbe/search.html?string=KIRIATH-JEARIM">KIRIATH-JEARIM</a>`1';
isbe[5336]='Kiriath-Huzoth`kir-i-ath hu\'-zoth: qiryath-chutsoth, "city of streets"; Septuagint reads) poleis epauleon, "city of villages," from which we may infer a reading chatseroth, for chutsoth; the King James Version, Kirjathhuzoth): A place to which, after their meeting, Balak and Balaam went together (<a onClick="return mV(\'Num\',22,39);">Nu 22:39</a>). They met at "the City of Moab" (<a onClick="return mV(\'Num\',22,36);">Nu 22:36</a>), which is probably identical with <a href="./study/isbe/search.html?string=KIR+OF+MOAB">KIR OF MOAB</a> (which see); Kiriath-huzoth was probably therefore not far from that city. Some would identify it with Kiriathaim; some with Kerioth; as yet there is no certainty.``1';
isbe[5337]='Kiriath-Jearim`kir-i-ath je\'-a-rim, kir-i-ath je-a\'-rim (qiryath-ye\'-arim, "city of thickets"; Septuagint he polis Iareim; the King James Version Kirjathjearim): One of the four chief cities of the Gibeonites (<a onClick="return mV(\'Jos\',9,17);">Jos 9:17</a>); a city, of Judah (<a onClick="return mV(\'Jos\',15,60);">Jos 15:60</a>), evidently an ancient, Semitic "high place", hence, the name "Kiriath-Baal" (same place); it was one of the places on the border line between Judah and Benjamin (<a onClick="return mV(\'Jos\',18,14,15);">Jos 18:14,15</a>; <a onClick="return mV(\'Jos\',15,11);">15:11</a> (where it is called "Baalah"); compare <a onClick="return mV(\'1Ch\',13,6);">1Ch 13:6</a>). It is mentioned as in Judah (<a onClick="return mV(\'Jos\',15,60);">Jos 15:60</a>; <a onClick="return mV(\'Jos\',18,14);">18:14</a>; <a onClick="return mV(\'Jdg\',18,12);">Jud 18:12</a>), but if <a href="./study/isbe/search.html?string=KIRIATH">KIRIATH</A> (which see) is identical with it, it is mentioned as belonging to Benjamin (<a onClick="return mV(\'Jos\',18,28);">Jos 18:28</a>; in <a onClick="return mV(\'2Sa\',6,2);">2Sa 6:2</a>, Baale-judah).<P>1. Scripture References:<P><a onClick="return mV(\'Jdg\',18,12);">Jud 18:12</a> records that the men of Dan set forth out of Zorah and Eshtaol and encamped in Mahaneh-dan behind (west of) Kiriath-jearim. (In <a onClick="return mV(\'Jdg\',13,25);">Jud 13:25</a> Mahaneh-dan ("the camp of Dan") is described as between Zorah and Eshtaol; see <a href="./study/isbe/search.html?string=MAHANEH-DAN">MAHANEH-DAN</a>.) To this sanctuary the ark of Yahweh was brought, from Beth-shemesh by the people of Kiriath-jearim, and they "brought it into the house of Abinadab in the hill (m "Gibeah"]; and sanctified Eleazar his son to keep the ark of Yahweh" (<a onClick="return mV(\'1Sa\',7,1);">1Sa 7:1</a>). Here it abode twenty years (<a onClick="return mV(\'1Sa\',7,2);">1Sa 7:2</a>; <a onClick="return mV(\'2Sa\',6,\'2-4\');">2Sa 6:2-4</a>; compare <a onClick="return mV(\'1Ch\',13,6);">1Ch 13:6</a>; <a onClick="return mV(\'2Ch\',1,4);">2Ch 1:4</a>). Clearly it was in the hills somewhere to the east of Beth-shemesh.<P>The prophet Uriah-ben-shemaiah, killed by Jehoiskim, belonged to Kiriath-jearim (<a onClick="return mV(\'Jer\',26,20);">Jer 26:20</a>f).<P>In <a onClick="return mV(\'Ezr\',2,25);">Ezr 2:25</a> (compare <a onClick="return mV(\'Neh\',7,29);">Ne 7:29</a>), this place occurs under the name "Kiriath-arim." In 1Esdras 5:19 the name occurs as "Kiriathiarius."<P>2. Position:<P>The exact position of this important Israelite sanctuary has never been satisfactorily settled. Some of the data appear to be contradictory. For example, Josephus (Ant., VI, i, 4) says it was a city in the neighborhood of Beth-shemesh, while Eusebius and Jerome (Onomasticon) speak of it ("Cariathiareim") in their day as a village 9 or 10 miles from Jerusalem on the way to Lydda. But it is open to doubt whether the reputed site of their day had any serious claims. Any suggested site should fulfill the following conditions:<P>(1) It must harmonize with the boundary line of Judah and Benjamin between two known points<74>the "waters of Nephtoah," very generally supposed to be Lifta, and Chesalon, certainly Kesla (<a onClick="return mV(\'Jos\',15,10);">Jos 15:10</a>).<P>(2) It should not be too far removed from the other cities of the Gibeonites<65>Gibeon, Chephirah and Beeroth<74>but those places, which are all identified, are themselves fairly widely apart.<P>(3) Mahaneh-dan ("the camp of Dan") is described as between Zorah and Eshtaol, and was west of Kiriath-jearim; this, and the statement of Josephus that it was in the neighborhood of Beth-shemesh, makes it probable that the site was near the western edge of the mountains of Judah. Zorah (now Sara\'), Eshtaol (now Eshu\'a) and Beth-shemesh (now \'Ain Shems), are all within sight of each other close to the Vale of Sorek.<P>(4) The site should be a sanctuary (or show signs of having been such), and be at least on a height (Gibeah, <a onClick="return mV(\'1Sa\',7,1);">1Sa 7:1</a> margin).<P>(5) The name may help us, but it is as well to note that the first part of the name, in the form "Kirathiarius" (1Esdras 5:19), appears to have survived the exile rather than the second.<P>3. Suggested Identifications:<P>The first suggested identification was that of Robinson (BE, II, 11, 12), namely, Kuriet el \'Enab, the "town of grapes," a flourishing little town about 9 miles west of Jerusalem on the carriage road to Jaffa. The district around is still fairly well wooded (compare ye\'arim = "thickets"). This village is commonly known as Abu Ghosh, from the name of a robber chieftain who, with his family, flourished there in the first half of the last century. Medieval ecclesiastical tradition has made this place the Anathoth of Jeremiah, and a handsome church from the time of the Crusades, now thoroughly repaired, exists here to mark this tradition. This site suits well as regards the border line, and the name Quriet is the exact equivalent of Kiriath; it also fits in with the distance and direction given the Eusebius, Onomasticon, but it cannot be called satisfactory in all respects. Soba, in the neighborhood, has, on account of its commanding position, been selected, but except for this one feature it has no special claims. The late Colonel Conder has very vigorously advocated the claims of a site he discovered on the south side of the rugged Wady Ismae\'n, called Khurbet \'Erma, pointing out truly that \'Erma is the exact equivalent of \'Arim (<a onClick="return mV(\'Ezr\',2,25);">Ezr 2:25</a>). Unfortunately the 2nd part of the name would appear from the references in 1Esdras and in Eusebius (Onomasticon) to be that part which was forgotten long ago, so that the argument even of the philological<61>the strongest<73>grounds cannot be of much value. The greatest objections in the minds of most students are the unsuitability of the position to the requirements of the Judah-Benjamin frontier and its distance from the other Gibeonite cities.<P>The present writer suggests another site which, in his opinion, meets at least some of the requirements better than the older proposals. Standing on the hill of Beth-shcmesh and looking northwest, with the cities of Zorah (Sur\'ah) and Eshtaol (Eshu\'-a) full in view, a lofty hill crowned by a considerable forest catches the eye. The village a little below the summit is called Beit Machcir, and the hilltop itself is the shrine of a local saint known as Sheikh el Ajam. So "holy" is the site, that no trees in this spot are ever cut, nor is fallen brushwood removed. There is a Wely or sanctuary of the saint, and round about are scores of very curious and apparently ancient graves. Southward from this site the eye follows the line of Judean hills<6C>probably the Mt. Jearim of <a onClick="return mV(\'Jos\',15,10);">Jos 15:10</a><3E>until it strikes the outstanding point of Kesla (Chesslon), some 2 miles to the south. If the ark was taken here, the people of Beth-shemesh could have followed its progress almost the whole way to its new abode. Although the name, which appears to mean "besieged" or "confined," in no degree helps, in all the other respects (see 2 above), this site suits well the conditions of Kiriath-jearim.<P>LITERATURE.<P>See PEFS, 1878, 196-99; PEF, III, 43-52; HGHL, 225f; BR, II, 11f; Buhl, G A the Priestly Code (P), Index.``117';
isbe[5338]='Kiriath-Sannah`kir-i-ath-san\'-a (qiryath sannah; the King James Version Kirjath Sannah): In <a onClick="return mV(\'Jos\',15,49);">Jos 15:49</a> it is called "Debir," and is identical with <a href="./study/isbe/search.html?string=KIRIATH-SEPHER">KIRIATH-SEPHER</a> (which see). Aspolis grammaton, "city of books," is the reading in Septuagint, the most natural explanation is that cannah, is a copyist\'s error for cepher, but Sayce considers this an ancient Canaanite name meaning "city of instruction," and that it occurs in the Tell el-Amarna Letters in the form "Bit\' sani."``1';
isbe[5339]='Kiriath-Sepher`kir-i-ath-se\'-fer (qiryath cepher; translated by many, as if it were Hebrew, as "house of books." Septuagint polis grammaton; the King James Version, Kirjath Sepher; other suggestions have been made: "border-town" (Moore) or "tolltown" (G.A. Smith): In two parallel passages (<a onClick="return mV(\'Jos\',15,15);">Jos 15:15</a>f; <a onClick="return mV(\'Jdg\',1,11);">Jud 1:11</a>f), it is mentioned as identical with <a href="./study/isbe/search.html?string=DEBIR">DEBIR</a> (which see), which has been frequently identified with edh-Dhaheriyeh. Sayce would place Kiriath-Sepher to the W. of Gath. See PEFS, 1893, 33-35.``1';
isbe[5340]='Kiriathaim`kir-i-aitha\'-im (qiryathaym, "two cities"; the King James Version, Kirjathaim):<P>(1) A city in the uplands of Moab formerly held by Sihon, and given by Moses to Reuben, who is said to have fortified it (<a onClick="return mV(\'Num\',32,37);">Nu 32:37</a>; <a onClick="return mV(\'Jos\',13,19);">Jos 13:19</a>). It is named along with Elealeh and Nebo in the former passage, and with Sibmah in the latter. It was in the hands of Moab in Mesha\'s time, and he claims to have fortified it (M S, l.10). For Jeremiah (<a onClick="return mV(\'Jer\',48,1,23);">48:1,23</a>) and Ezekiel (<a onClick="return mV(\'Eze\',25,9);">25:9</a>) it is a Moabite town. Eusebius, Onomasticon, identifies it with Coraitha, a Christian village 10 Roman miles west of Madeba. This is the modern Qaraiyat, about 11 miles west of Madeba, and 5 miles east of Macherus. This, however, may represent Kerioth, while the towns with which it is named would lead us to look for Kiriathaim to the north of Wady Zerqa Ma\'in. From this city was named Shaveh-kiriathaim, "the plain of Kiriathaim" (<a onClick="return mV(\'Gen\',14,5);">Ge 14:5</a>).<P>(2) A city in the territory of Naphtali, assigned to the Gershonite Levites (<a onClick="return mV(\'1Ch\',6,76);">1Ch 6:76</a>), corresponding to "Kartan" in <a onClick="return mV(\'Jos\',21,32);">Jos 21:32</a>.``54';
isbe[5341]='Kirjath`kur\'-jath, kir\'-jath.`<a href="./study/isbe/search.html?string=KIRIATH">KIRIATH</a>`1';
isbe[5342]='Kirjath-Arba`kur-jath-ar\'-ba, kir-jath-ar\'-ba.`<a href="./study/isbe/search.html?string=KIRIATH-ARBA">KIRIATH-ARBA</a>`1';
isbe[5343]='Kirjath-Baal`kur-jath-ba\'-al, kir-jath-ba\'-al.`<a href="./study/isbe/search.html?string=KIRIATH-JEARIM">KIRIATH-JEARIM</a>`1';
isbe[5344]='Kirjathaim`kur-ja-tha\'-im, kir-ja-tha\'-im.`<a href="./study/isbe/search.html?string=KIRIATHAIM">KIRIATHAIM</a>`1';
isbe[5345]='Kiseus`kis-e\'-us (Kiseus; Septuagint, Codex Vaticanus (Swete) reads Keisaios; the King James Version, Cisai): The great-grandfather of Mordecai (<span class="noTag">Additions to Esther 11:2</span>).`<a href="./study/isbe/search.html?string=KISH">KISH</a>`1';
isbe[5346]='Kish`kish (qish; Kis, Keis, "bow," "power"): The name of five persons mentioned in the Bible:<P>(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 (<a onClick="return mV(\'1Sa\',9,1);">1Sa 9:1</a>; <a onClick="return mV(\'1Sa\',14,51);">14:51</a>; compare <a onClick="return mV(\'Act\',13,21);">Ac 13:21</a>; <a onClick="return mV(\'1Sa\',10,21);">1Sa 10:21</a>). According to <a onClick="return mV(\'1Ch\',8,33);">1Ch 8:33</a> and <a onClick="return mV(\'1Ch\',9,39);">9:39</A>, "Ner begat Kish" By reading "Ner begat Abner" (compare <a onClick="return mV(\'1Sa\',14,51);">1Sa 14:51</a>; <a onClick="return mV(\'1Ch\',6,28);">1Ch 6:28</a>), the difficulty is at least partly overcome. In <a onClick="return mV(\'1Ch\',12,1);">1Ch 12:1</a>, Kish is also mentioned as the father of Saul, and again in <a onClick="return mV(\'2Sa\',21,14);">2Sa 21:14</a>, 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.<P>(2) Another Kish is mentioned (<a onClick="return mV(\'1Ch\',8,29);">1Ch 8:29</a>f; <a onClick="return mV(\'1Ch\',9,35);">9:35</a>f) as the son of Jeiel and his wife Maacah. He is usually supposed to be the uncle of Saul\'s father.<P>(3) A Levite, the son of Mahli the Merarite (<a onClick="return mV(\'1Ch\',23,21);">1Ch 23:21</a>f; compare <a onClick="return mV(\'1Ch\',24,29);">24:29</a>).<P>(4) Another Merarite Levite in the time of Hezekiah (<a onClick="return mV(\'2Ch\',29,12);">2Ch 29:12</a>).<P>(5) The great-grandfather of Mordecai, of the tribe of Benjamin (<a onClick="return mV(\'Est\',2,5);">Es 2:5</a>).``8';
isbe[5347]='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 (<a onClick="return mV(\'1Ch\',6,31);">1Ch 6:31</a>); the "Kushaiah" of <a onClick="return mV(\'1Ch\',15,17);">1Ch 15:17</a> (compare <a onClick="return mV(\'1Ch\',6,44);">1Ch 6:44</a>).``1';
isbe[5348]='Kishion`kish\'-i-on, kish\'-yon (qishyon): A city in the territory of Issachar (<a onClick="return mV(\'Jos\',19,20);">Jos 19:20</a>), given to the Gershonite Levites (<a onClick="return mV(\'Jos\',21,28);">21:28</A>; the King James Version wrongly "Kishon"). The parallel passage in <a onClick="return mV(\'1Ch\',6,72);">1Ch 6:72</a> reads "Kedesh" instead of "Kishion." The true reading is probably qidhshon. Conder suggests a likely identification with Tell Abu Kedes, not far from Taanach.``1';
isbe[5349]='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 (<a onClick="return mV(\'Jdg\',4,7);">Jud 4:7</a>, etc.). It is probably mentioned earlier as "the brook that is before Jokneam" (<a onClick="return mV(\'Jos\',19,11);">Jos 19:11</a>; see <a href="./study/isbe/search.html?string=JOKNEAM">JOKNEAM</a>). It appears again as the scene of Elijah\'s slaughter of the prophets of Baal (<a onClick="return mV(\'1Ki\',18,40);">1Ki 18:40</a>). "The torrent" par excellence in the district is the modern el-Muqatta\', a stream which drains all the plain of Esdraelon to the west of the watershed<65>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.<P>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.<P>The phrase nachal qedhumim in <a onClick="return mV(\'Jdg\',5,21);">Jud 5:21</a> 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.``54';
isbe[5350]='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 <a onClick="return mV(\'Neh\',1,1);">Ne 1:1</a> and <a onClick="return mV(\'Zec\',7,1);">Zec 7:1</a>. The derivation is uncertain.`<a href="./study/isbe/search.html?string=CALENDAR">CALENDAR</a>`1';
isbe[5351]='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<P>(1) of relatives (which seems the origin of the practice of kissing; compare <a onClick="return mV(\'Sgs\',8,1);">So 8:1</a>, "Oh that thou wert as my brother...I would kiss thee; yea, and none would despise me"); <a onClick="return mV(\'Gen\',27,26,27);">Ge 27:26,27</a> (Isaac and Jacob); <a onClick="return mV(\'Gen\',29,11);">29:11</a> (Jacob and Rachel); <a onClick="return mV(\'Gen\',33,4);">33:4</A> (Esau and Jacob); <a onClick="return mV(\'Gen\',45,15);">45:15</A> (Joseph and his brethren); <a onClick="return mV(\'Gen\',48,10);">48:10</A> (Jacob and Joseph\'s sons); <a onClick="return mV(\'Gen\',50,1);">50:1</A> (Joseph and his father); <a onClick="return mV(\'Exd\',4,27);">Ex 4:27</a> (Aaron and Moses); <a onClick="return mV(\'Exd\',18,7);">18:7</a> (Moses and Jethro, united with obeisance); <a onClick="return mV(\'Rth\',1,9,14);">Ru 1:9,14</a> (Naomi and her daughters-in-law<61>a farewell); <a onClick="return mV(\'2Sa\',14,33);">2Sa 14:33</a> (David and Absalom); <a onClick="return mV(\'1Ki\',19,20);">1Ki 19:20</a> (Elisha and his parents<74>a farewell); see also <a onClick="return mV(\'Gen\',29,13);">Ge 29:13</a>; <a onClick="return mV(\'Gen\',31,28,55);">31:28,55</a>; Tobit 7:6; 10:12.<P>(2) Of friendship and affection; compare <a onClick="return mV(\'1Sa\',20,41);">1Sa 20:41</a> (David and Jonathan); <a onClick="return mV(\'2Sa\',15,5);">2Sa 15:5</a> (Absalom and those who came to him); <a onClick="return mV(\'2Sa\',19,39);">19:39</a> (David and Barzillai<61>a farewell); <a onClick="return mV(\'2Sa\',20,9);">20:9</a> (Joab and Amasa); <a onClick="return mV(\'Pro\',27,6);">Pr 27:6</a> ("the kisses (neshiqah) of an enemy"); 1Esdras 4:47 ("the king stood up, and kissed him").<P>(3) Of love; compare <a onClick="return mV(\'Sgs\',1,2);">So 1:2</a>, "Let him kiss me with the kisses (neshiqah) of his mouth"; <a onClick="return mV(\'Pro\',7,13);">Pr 7:13</a> (of the feigned love of "the strange woman").<P>(4) Of homage, perhaps; compare <a onClick="return mV(\'1Sa\',10,1);">1Sa 10:1</a> (Samuel after anointing David king); <a onClick="return mV(\'Gen\',41,40);">Ge 41:40</a>, "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); <a onClick="return mV(\'Psa\',2,12);">Ps 2:12</a>, "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.\'<P>(5) Of idolatrous practices; compare <a onClick="return mV(\'1Ki\',19,18);">1Ki 19:18</a>; <a onClick="return mV(\'Hsa\',13,2);">Ho 13:2</a> (compare <a onClick="return mV(\'Hsa\',8,5,6);">8:5,6</a>; <a onClick="return mV(\'Hsa\',10,5);">10:5</a>); <a onClick="return mV(\'Job\',31,27);">Job 31:27</a>, probably, "kissing the hand to the sun or moon" (compare <a onClick="return mV(\'Job\',31,26,27);">31:26,27</A>). See <a href="./study/isbe/search.html?string=ADORATION">ADORATION</a>.<P>(6) A figurative use may be seen in <a onClick="return mV(\'Psa\',85,10);">Ps 85:10</a>; <a onClick="return mV(\'Pro\',24,26);">Pr 24:26</a>; <a onClick="return mV(\'Eze\',3,13);">Eze 3:13</a>, where "touched" is nashaq (see the King James Version margin).<P>(7) In <span class="noTag">Additions to Esther 13:13</span> 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"<22>marks of self-humiliation or abasement.<P>In the New Testament we have phileo, "to kiss," "to be friendly," and kataphileo, "to kiss thoroughly," "to be very friendly"<22>the first in <a onClick="return mV(\'Mat\',26,48);">Mt 26:48</a>; <a onClick="return mV(\'Mar\',14,44);">Mr 14:44</a>; <a onClick="return mV(\'Luk\',22,47);">Lu 22:47</a>, 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 <a onClick="return mV(\'Mat\',26,49);">Mt 26:49</a>; <a onClick="return mV(\'Mar\',14,45);">Mr 14:45</a>; the same word is used of the woman who kissed the feet of Christ (<a onClick="return mV(\'Luk\',7,38,45);">Lu 7:38,45</a>); of the father\'s greeting of the returning prodigal (<a onClick="return mV(\'Luk\',15,20);">Lu 15:20</a>); and of the farewell to Paul of the Ephesian Christians (<a onClick="return mV(\'Act\',20,37);">Ac 20:37</a>); 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 (<a onClick="return mV(\'Luk\',7,45);">Lu 7:45</a>); of the kiss of Judas (<a onClick="return mV(\'Luk\',22,48);">Lu 22:48</a>); 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 (<a onClick="return mV(\'Rom\',16,16);">Ro 16:16</a>; <a onClick="return mV(\'1Cr\',16,20);">1Co 16:20</a>; <a onClick="return mV(\'2Cr\',13,12);">2Co 13:12</a>; <a onClick="return mV(\'1Th\',5,26);">1Th 5:26</a>; <a onClick="return mV(\'1Pe\',5,14);">1Pe 5:14</a>). 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.``185';
isbe[5352]='Kite`kit (\'ayyah; iktinos; Latin Milvus ictinus or regalis): A medium-sized member of the hawk tribe (see <a href="./study/isbe/search.html?string=HAWK">HAWK</a>). This bird <span clas="noTag">is</span> 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 <a onClick="return mV(\'Lev\',11,14);">Le 11:14</a> and <a onClick="return mV(\'Deu\',14,13);">De 14:13</a>). 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:<P class="in15">"That path no bird of prey knoweth,<br>Neither hath the falcon\'s eye seen it" (<a onClick="return mV(\'Job\',28,7);">Job 28:7</a>).<P>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.``167';
isbe[5353]='Kithlish`kith\'-lish (kithlish).`<a href="./study/isbe/search.html?string=CHITLISH">CHITLISH</a>`1';
isbe[5354]='Kitron`kit-\'ron (qitron): An unidentified place in Zebulun, not possessed by the tribe (<a onClick="return mV(\'Jdg\',1,30);">Jud 1:30</A>). It may be identical with Kattath of <a onClick="return mV(\'Jos\',19,15);">Jos 19:15</a>. In the Talmud it is identified with Sepphoris, which is represented by the modern village of Seffuriyeh].``1';
isbe[5355]='Kittim`kit\'-im (kittim, <a onClick="return mV(\'Isa\',23,12);">Isa 23:12</a>; <a onClick="return mV(\'Jer\',2,10);">Jer 2:10</a>; kittiyim, apparently plural of kitti (not found, but compare (4) below); Ketioi, Kitioi, Ketieim, <a onClick="return mV(\'Jer\',2,10);">Jer 2:10</a>; Chettieim, Chettein):ntified with Sepphoris, which is represented by the modern village of Seffuriyeh].<P>1. Two Usages of the Name:<P>In <a onClick="return mV(\'Gen\',10,4);">Ge 10:4</a> 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 <a onClick="return mV(\'1Ch\',1,7);">1Ch 1:7</a>), 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<75>it is mentioned between Bashan (= Pal) and the isles of Elisha in <a onClick="return mV(\'Eze\',27,6,7);">Eze 27:6,7</a>, and with this <a onClick="return mV(\'Isa\',23,1,12);">Isa 23:1,12</a> agree, Kittim occurring in these passages between Tarshish, Tyre and Sidon.<P>2. In Its Limited Sense:<P>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.<P>3. In Its Extended Sense:<P>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 <a onClick="return mV(\'Jer\',2,10);">Jer 2:10</a> and <a onClick="return mV(\'Eze\',27,6);">Eze 27:6</a> 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 <a onClick="return mV(\'Dan\',11,30);">Da 11:30</a> (so the Vulgate), and the Macedonians in 1Macc 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.<P>4. Colonization of Cyprus:<P>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.).<P>5. Its Successive Masters:<P>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"<22>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 <a onClick="return mV(\'Eze\',27,19);">Eze 27:19</a> Revised Version (British and American) (Sayce, PSBA, 1912, 26).<P>6. The Races Therein and Their Languages:<P>If the orthodox date for the composition of Genesis 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.<P>7. The Testimony of Cyprian Art:<P>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.`<a href="./study/isbe/search.html?string=CYPRUS">CYPRUS</a>`136';
isbe[5356]='Kneading`ned\'ing.`<a href="./study/isbe/search.html?string=BREAD">BREAD</a>`1';
isbe[5357]='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 (<a onClick="return mV(\'Job\',4,4);">Job 4:4</a>; <a onClick="return mV(\'Hbr\',12,12);">Heb 12:12</a>, etc.) needs no explanation. The disease of the knees mentioned in <a onClick="return mV(\'Deu\',28,35);">De 28:35</a> is perhaps some form of leprosy. In <a onClick="return mV(\'Job\',3,12);">Job 3:12</a> the "knees" seem to be used for the lap, as the place where a child receives its first care. Three times in Genesis the knees appear in connection with primitive adoption customs. In <a onClick="return mV(\'Gen\',30,3);">30:3</a> a fiction is enacted that purports to represent Rachel as the actual mother of Bilhah\'s children. By a somewhat similar rite in <a onClick="return mV(\'Gen\',48,12);">48:12</a>, 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 <a onClick="return mV(\'Gen\',50,23);">50:23</a>, and this is certainly connected with the counting of Machir (instead of Manasseh) as one of the tribes in <a onClick="return mV(\'Jdg\',5,14);">Jud 5:14</a>. See <a href="./study/isbe/search.html?string=TRIBE">TRIBE</a>; and for the idea underlying this paternal adoption, compare <a href="./study/isbe/search.html?string=THIGH">THIGH</a>. From among classical instances of the same customs compare Homer, Odyssey, xix. 401ff, 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.<P>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`<a href="./study/isbe/search.html?string=ATTITUDES">ATTITUDES</a>; <a href="./study/isbe/search.html?string=SALUTATION">SALUTATION</a>`48';
isbe[5358]='Knife`nif:<P>(1) ma\'akheleth, literally, an instrument for eating; but used of large knives for slaying animals, cutting up a carcass or a sacrificial victim (<a onClick="return mV(\'Gen\',22,6,10);">Ge 22:6,10</a>; <a onClick="return mV(\'Jdg\',19,29);">Jud 19:29</a>; <a onClick="return mV(\'Pro\',30,14);">Pr 30:14</a>).<P>(2) cherebh, rendered generally "sword," but in <a onClick="return mV(\'Jos\',5,2,3);">Jos 5:2,3</a> of stone knives for circumcision (compare <a onClick="return mV(\'Exd\',4,25);">Ex 4:25</a>), probably of similar knives in <a onClick="return mV(\'1Ki\',18,28);">1Ki 18:28</a>, used by Baal prophets in gashing themselves. In <a onClick="return mV(\'Eze\',5,12);">Eze 5:12</a> the King James Version, "knife," probably better the Revised Version (British and American), "sword."<P>(3) ta\'ar, usually rendered "razor," in combination with ha-copher, "knife of the writer," or "penknife" (<a onClick="return mV(\'Jer\',36,23);">Jer 36:23</a>).<P>(4) machalaphim, "slaughter-knives" (<a onClick="return mV(\'Ezr\',1,9);">Ezr 1:9</a>).<P>(5) sakkin, Aramaic, "knife" (<a onClick="return mV(\'Pro\',23,2);">Pr 23:2</a>). 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.<P>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).``137';
isbe[5359]='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" (<a onClick="return mV(\'Mat\',7,7);">Mt 7:7</a>; <a onClick="return mV(\'Luk\',12,36);">Lu 12:36</a>), would have a unique force not easy for us to appreciate.``121';
isbe[5360]='Knop`nop: In <a onClick="return mV(\'Exd\',25,31);">Ex 25:31</a>ff; <a onClick="return mV(\'Exd\',37,17);">37:17</a>ff (kaphtor), part of the ornaments of the golden candlestick; in <a onClick="return mV(\'1Ki\',6,18);">1Ki 6:18</a>; <a onClick="return mV(\'1Ki\',7,24);">7:24</a> (peqa\'im), gourd-like ornaments of the lining of Solomon\'s temple, and of the brazen sea (in <a onClick="return mV(\'1Ki\',6,18);">1Ki 6:18</a>, the Revised Version margin "gourds").<P>See <a href="./study/isbe/search.html?string=CANDLESTICK,+THE+GOLDEN">CANDLESTICK, THE GOLDEN</A>; <a href="./study/isbe/search.html?string=TEMPLE">TEMPLE</A>; <a href="./study/isbe/search.html?string=SEA,+THE+MOLTEN">SEA, THE MOLTEN</A>.``1';
isbe[5361]='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," <a onClick="return mV(\'1Cr\',2,14);">1Co 2:14</a>). 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 (<a onClick="return mV(\'Job\',11,7,9);">Job 11:7,9</a>), God is knowable in the measure in which He has revealed Himself in creation (<a onClick="return mV(\'Rom\',1,19,20);">Ro 1:19,20</a>, "that which is known of God," etc.), and supremely in Jesus Christ, who alone perfectly knows the Father, and reveals Him to man (<a onClick="return mV(\'Mat\',11,27);">Mt 11:27</a>). This knowledge of God in Jesus Christ is "life eternal" (<a onClick="return mV(\'Jhn\',17,3);">Joh 17:3</a>). 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 (<a onClick="return mV(\'Psa\',139,1,23);">Ps 139:1,23</a>); whereas man\'s is partial, imperfect, relative, gradually acquired, and largely mixed with error ("Now we see in a mirror darkly...in part," <a onClick="return mV(\'1Cr\',13,12);">1Co 13:12</a>). 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 <a onClick="return mV(\'Gen\',4,1,17);">Ge 4:1,17</a>), but the greatest stress also is laid on the possession of moral and spiritual knowledge (e.g. <a onClick="return mV(\'Psa\',119,66);">Ps 119:66</a>; <a onClick="return mV(\'Pro\',1,4,7,22,29);">Pr 1:4,7,22,29</a>; <a onClick="return mV(\'Pro\',8,10);">8:10</a>, etc.; <a onClick="return mV(\'Luk\',1,77);">Lu 1:77</a>; <a onClick="return mV(\'Rom\',15,14);">Ro 15:14</a>; <a onClick="return mV(\'2Pe\',1,5,6);">2Pe 1:5,6</a>). The highest knowledge, as said, is the knowledge of God and Christ, and of God\'s will (<a onClick="return mV(\'Hsa\',6,6);">Ho 6:6</a>; <a onClick="return mV(\'Rom\',11,33);">Ro 11:33</a>; <a onClick="return mV(\'Eph\',1,17);">Eph 1:17</a>; <a onClick="return mV(\'Eph\',4,13);">4:13</a>; <a onClick="return mV(\'Phl\',1,9);">Php 1:9</a>; <a onClick="return mV(\'Phl\',3,8);">3:8</a>; <a onClick="return mV(\'Col\',1,9,10);">Col 1:9,10</a>, 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," <a onClick="return mV(\'Jhn\',7,17);">Joh 7:17</a>). On the. other hand, the pride of intellectual knowledge is condemned; it must be joined with love ("Knowledge puffeth up, <a onClick="return mV(\'1Cr\',8,1);">1Co 8:1</a>). 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 (<a onClick="return mV(\'Psa\',1,6);">Ps 1:6</a>, Yahweh knoweth the way of the righteous"; <a onClick="return mV(\'Gal\',4,9);">Ga 4:9</a>, "know God, or rather to be known by God"; compare <a onClick="return mV(\'Rom\',8,29);">Ro 8:29</a>, "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<6E>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.`<a href="./study/isbe/search.html?string=FOREKNOWLEDGE">FOREKNOWLEDGE</a>`132';
isbe[5362]='Koa`ko\'-a (qoa\'): A people named with Pekod and Shoa as enemies of Jerusalem (<a onClick="return mV(\'Eze\',23,23);">Eze 23:23</a>). Their location was probably northeast of Babylonia.``1';
isbe[5363]='Kohath; Kohathites`ko\'-hath, ko\'-hath-its (qehath, qohathi; Kaath): Second son of Levi, and ancestor of Moses and Aaron (<a onClick="return mV(\'Gen\',46,11);">Ge 46:11</a>; <a onClick="return mV(\'Exd\',6,\'16-20\');">Ex 6:16-20</a>; <a onClick="return mV(\'Num\',3,17);">Nu 3:17</a>; <a onClick="return mV(\'1Ch\',6,1);">1Ch 6:1</a>, etc.). The Kohathites formed one of the three divisions of the tribe of Levi; the other two being the Gershonites and the Merarites (<a onClick="return mV(\'Num\',3,17);">Nu 3:17</a>). The Kohathites consisted of four families, the Amramites, the Izharites, the Hebronites, and the Uzzielites (<a onClick="return mV(\'Num\',3,19,27);">Nu 3:19,27</a>, etc.). Their place in the wilderness was on the southern side of the tabernacle (<a onClick="return mV(\'Num\',3,29);">Nu 3:29</a>), and their number is given (from a month old) as 8,600 (<a onClick="return mV(\'Num\',3,28);">Nu 3:28</a>). 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" (<a onClick="return mV(\'Num\',3,31);">Nu 3:31</a>; compare <a onClick="return mV(\'Num\',7,9);">Nu 7:9</a>). After the conquest 23 cities were assigned them by lot (<a onClick="return mV(\'Jos\',21,4,5);">Jos 21:4,5</a>). 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 (<a onClick="return mV(\'1Ch\',6,33);">1Ch 6:33</a>ff; <a onClick="return mV(\'1Ch\',16,41);">16:41</a>ff; <a onClick="return mV(\'1Ch\',25,1);">25:1</a>); David likewise divided the Levites into courses (the Kohathites, <a onClick="return mV(\'1Ch\',23,\'12-20\');">1Ch 23:12-20</a>; <a onClick="return mV(\'1Ch\',24,\'20-25\');">24:20-25</a>). We read of the Kohathites in the reign of Jehoshaphat at Engedi (<a onClick="return mV(\'2Ch\',20,19);">2Ch 20:19</a>), and in connection with the cleansing of the temple under Hezekiah (<a onClick="return mV(\'2Ch\',29,12,14);">2Ch 29:12,14</a>).``132';
isbe[5364]='Koheleth`ko-hel\'-eth (qoheleth).`<a href="./study/isbe/search.html?string=ECCLESIASTES">ECCLESIASTES</a>`1';
isbe[5365]='Kolaiah`ko-la\'-ya, ko-li\'-a (qolayah, "voice of Yah"):<P>(1) A Benjamite, son of Maaseiah (<a onClick="return mV(\'Neh\',11,7);">Ne 11:7</a>).<P>(2) Father of Ahab, a false prophet and a lecherous man (<a onClick="return mV(\'Jer\',29,\'21-23\');">Jer 29:21-23</a>).``1';
isbe[5366]='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.``1';
isbe[5367]='Kor`kor.`<a href="./study/isbe/search.html?string=COR">COR</a>`1';
isbe[5368]='Korah`ko\'-ra, (qorach, "baldness," possibly; Kore):<P>(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 (<a onClick="return mV(\'Gen\',36,5,14,18);">Ge 36:5,14,18</a>; <a onClick="return mV(\'1Ch\',1,35);">1Ch 1:35</a>), the 3rd mention being in the list of "chiefs."<P>(2) One of the sons of Eliphaz, the son of Adah, Esau\'s Hittite wife (<a onClick="return mV(\'Gen\',36,16);">Ge 36:16</a>). He is mentioned as one of the Edomite "chiefs."<P>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).<P>(3) A son of Hebron (<a onClick="return mV(\'1Ch\',2,43);">1Ch 2:43</a>), the son of Mareshah, mentioned in the Caleb group of families in Judah.<P>(4) The son of Izhar the son of Kohath the son of Levi (<a onClick="return mV(\'Exd\',6,16);">Ex 6:16</a>ff; <a onClick="return mV(\'Num\',16,1);">Nu 16:1</a>; <a onClick="return mV(\'1Ch\',6,18,\'31-38\');">1Ch 6:18,31-38</a>), 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 (<a onClick="return mV(\'1Ch\',6,\'22-30\');">1Ch 6:22-30</a>).<P>1. The Catastrophe in the Wilderness:<P>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 (<a onClick="return mV(\'Num\',16,\'1-\');">Nu 16</a>; <a onClick="return mV(\'Num\',17,\'1-\');">17</a>). 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." (<a onClick="return mV(\'Num\',16,11,32);">Nu 16:11,32</a>). It is under his name that the affair is referred to (<a onClick="return mV(\'Num\',26,9);">Nu 26:9</a>; <a onClick="return mV(\'Num\',27,3);">27:3</a>). But Dathan and Abiram of the tribe of Reuben are not much less prominent than Korah. In <a onClick="return mV(\'Num\',16,\'1-\');">Nu 16</a> and <a onClick="return mV(\'Num\',26,\'1-\');">26</a> they are mentioned with Korah, and are mentioned without him in <a onClick="return mV(\'Deu\',11,6);">De 11:6</a> and <a onClick="return mV(\'Psa\',106,17);">Ps 106:17</a>. 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 (<a onClick="return mV(\'Num\',27,3);">Nu 27:3</a>). The account implies that there were other Levites in it besides Korah (<a onClick="return mV(\'Num\',16,\'7-10\');">Nu 16:7-10</a>), and it particularly mentions 250 "men of renown," princes, such men as would be summoned if there were a public assembly (<a onClick="return mV(\'Num\',16,2,17,35);">Nu 16:2,17,35</a>). These men, apparently, were of different tribes.<P>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.<P>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 <a onClick="return mV(\'Num\',26,\'1-\');">Nu 26</a> 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 (<a onClick="return mV(\'Num\',16,49);">Nu 16:49 (Hebrew 17:14)</a>).<P>2. Critical Treatments of This Story:<P>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<6C>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.<P>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.<P>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.``11';
isbe[5369]='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 (<a onClick="return mV(\'Exd\',6,24);">Ex 6:24</a>; compare <a onClick="return mV(\'Num\',26,11);">Nu 26:11</a>). But its more frequent use, and that to which interest attaches, is in the titles of some of the Psalms.<P>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 (<a onClick="return mV(\'1Ch\',6,\'31-38\');">1Ch 6:31-38</a>,<a onClick="return mV(\'1Ch\',6,\'22-30\');">22-30</a>; <a onClick="return mV(\'1Sa\',1,1,20);">1Sa 1:1,20</a>; <a onClick="return mV(\'1Sa\',8,2);">8:2</a>); the two in Chronicles mention most of the generations between Korahites and Joel. The fragmentary lists in <a onClick="return mV(\'1Ch\',9,\'1-\');">1Ch 9</A>; <a onClick="return mV(\'1Ch\',25,\.1-\');">25</a>; <a onClick="return mV(\'1Ch\',26,\'1-\');">26</a> connect the list with the 4 generations following Joel (<a onClick="return mV(\'1Ch\',6,33);">1Ch 6:33</a>; <a onClick="return mV(\'1Ch\',9,\'19-31\');">9:19-31</a>; <a onClick="return mV(\'1Ch\',26,1);">26:1</a>), and with 2 generations in the very latest Bible times (<a onClick="return mV(\'1Ch\',9,31);">1Ch 9:31</a>).<P>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 (<a onClick="return mV(\'1Ch\',9,31);">1Ch 9:31</a>); 3 times it denotes the successors of Korahites taken collectively (<a onClick="return mV(\'Exd\',6,24);">Ex 6:24</a>; <a onClick="return mV(\'Num\',26,58);">Nu 26:58</a>; <a onClick="return mV(\'1Ch\',26,19);">1Ch 26:19</a>); 4 times it is used in the plural, denoting the members of this succession of men (<a onClick="return mV(\'1Ch\',9,19);">1Ch 9:19</a>; <a onClick="return mV(\'1Ch\',12,6);">12:6</a>; <a onClick="return mV(\'1Ch\',26,1);">26:1</a>; <a onClick="return mV(\'2Ch\',20,19);">2Ch 20:19</a>). As variants of this use, "the sons of the Korahites" appears once, and "the children of the Korahites" once (<a onClick="return mV(\'1Ch\',26,19);">1Ch 26:19</a>; <a onClick="return mV(\'2Ch\',20,19);">2Ch 20:19</a>).<P>In these various passages the Korahites families are counted like the other Levitical families. In <a onClick="return mV(\'1Ch\',12,6);">1Ch 12:6</a> we have an account of 5 men who are designated as "the Korahites," who joined David when he was at Ziklag<61>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.<P>The record speaks with some emphasis of a line of Korahites doorkeepers.<P>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" (<a onClick="return mV(\'1Ch\',9,31);">1Ch 9:31</a>). 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" (<a onClick="return mV(\'1Ch\',9,21);">1Ch 9:21</a>). 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" (<a onClick="return mV(\'1Ch\',9,19,20);">1Ch 9:19,20</a>). Zechariah was, in his time, "porter of the door of the tent of meeting" (<a onClick="return mV(\'1Ch\',9,21);">1Ch 9:21</a>), and Shallum was still the chief of the porters (<a onClick="return mV(\'1Ch\',9,17);">1Ch 9:17</a>). 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 (<a onClick="return mV(\'1Ch\',26,1,2,9,14);">1Ch 26:1,2,9,14</a>), 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 <a onClick="return mV(\'1Ch\',9,\'1-\');">1Ch 9</a>.<P>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" (<a onClick="return mV(\'1Ch\',6,31,32);">1Ch 6:31,32</a>). 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.<P>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" (<a onClick="return mV(\'1Ch\',15,17,18);">1Ch 15:17,18</a>). 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 (<a onClick="return mV(\'1Ch\',16,4,37,\'39-42\');">1Ch 16:4ff, 37,39-42</a>). Later, the record says (<a onClick="return mV(\'1Ch\',25,\'1-\');">1Ch 25</a>), David made an elaborate organization, under Asaph and Heman and Jeduthun, for prophesying with song and instrumental music.<P>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. <a onClick="return mV(\'2Ch\',7,6);">2Ch 7:6</a>; <a onClick="return mV(\'2Ch\',23,18);">23:18</a>; <a onClick="return mV(\'2Ch\',29,25);">29:25</a>ff; <a onClick="return mV(\'2Ch\',35,15);">35:15</a>; <a onClick="return mV(\'Ezr\',3,10);">Ezr 3:10</a>; <a onClick="return mV(\'Neh\',12,24,36,45,46);">Ne 12:24,36,45,46</a>). Asaph and Heman and Jeduthun led the magnificent choir and orchestra at the dedication of the temple (<a onClick="return mV(\'2Ch\',5,12);">2Ch 5:12</a>). One of the sons of Asaph prophesied, and the sons of the Korahites sang at the crisis in the time of Jehoshaphat (<a onClick="return mV(\'2Ch\',20,14,19);">2Ch 20:14,19</a>). 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 (<a onClick="return mV(\'2Ch\',29,13);">2Ch 29:13</a>). 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.<P>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. <a onClick="return mV(\'Psa\',42,\'1-\');">Psalms 42-49</a>; <a onClick="return mV(\'Psa\',50,\'1-\');">50</a>; <a onClick="return mV(\'Psa\',62,1);">62</a>; <a onClick="return mV(\'Psa\',72,\'1-\');">72-85</A>), 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<69>a guild or society or succession or group<75>arising out of the movement which originated in David\'s time. See, for example, "sons of Asaph" (<a onClick="return mV(\'1Ch\',25,1,2);">1Ch 25:1,2</a>; <a onClick="return mV(\'2Ch\',20,14);">2Ch 20:14</a>; compare <a onClick="return mV(\'2Ch\',20,19);">2Ch 20:19</a>; <a onClick="return mV(\'2Ch\',29,13);">29:13</a>; <a onClick="return mV(\'2Ch\',35,15);">35:15</a>; <a onClick="return mV(\'Ezr\',2,41);">Ezr 2:41</a>; <a onClick="return mV(\'Ezr\',3,10);">3:10</a>; <a onClick="return mV(\'Neh\',7,44);">Ne 7:44</a>; <a onClick="return mV(\'Neh\',11,22);">11:22</a>) and "sons of Korah" in the titles of <a onClick="return mV(\'Psa\',42,\'1-\');">Psalms 42-49</a> and <a onClick="return mV(\'Psa\',84,\'1-\');">84</A>; <a onClick="return mV(\'Psa\',85,\'1-\');">85</A>; <a onClick="return mV(\'Psa\',87,\'1-\');">87-89</A>. Traces of these aggregates appear in the times of Solomon, of Jehoshaphat, of Joash, of Hezekiah, of Josiah, of Zerubbabel, of Ezra and Nehemiah.<P>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.``11';
isbe[5370]='Korathites`ko\'-rath-its: In the King James Version for "Korabites," <a onClick="return mV(\'Num\',26,58);">Nu 26:58</a>.`<a href="./study/isbe/search.html?string=KORAH">KORAH</a>`1';
isbe[5371]='Kore`ko-\'re (qore, "one who proclaims"):<P>(1) A Levite of David\'s time, descended from Kohath and Korah. See <a href="./study/isbe/search.html?string=KORAH">KORAH, 4</A>. Shallum, Chief doorkeeper in the latest Bible times, is described as "the son of Kore, the son of Ebiasaph, the son of Korah" (<a onClick="return mV(\'1Ch\',9,19);">1Ch 9:19</a>). 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 (<a onClick="return mV(\'1Ch\',9,21,22);">1Ch 9:21,22</a>). The record for the time of David mentions these two, with some particulars, calling Meshelemiah the son of Kore (<a onClick="return mV(\'1Ch\',26,1,2,9,14);">1Ch 26:1,2,9,14</a>). 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 <a onClick="return mV(\'1Ch\',9,19);">1Ch 9:19</a>. 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.<P>(2) "The son of Imnah the Levite, the porter at the east gate," who "was over the freewill-offerings," in the time of Hezekiah (<a onClick="return mV(\'2Ch\',31,14);">2Ch 31:14</a>). Very likely in the same line with (1) above.<P>(3) In <a onClick="return mV(\'1Ch\',26,1);">1Ch 26:1</a> the King James Version for <a href="./study/isbe/search.html?string=KORAHITES">KORAHITES</A> (which see).``11';
isbe[5372]='Korhites`kor\'-hits: In the King James Version for "Korahites" in <a onClick="return mV(\'Exd\',6,24);">Ex 6:24</a>; <a onClick="return mV(\'1Ch\',12,6);">1Ch 12:6</a>; <a onClick="return mV(\'1Ch\',26,1);">26:1</a>; <a onClick="return mV(\'2Ch\',20,19);">2Ch 20:19</a>.`<a href="./study/isbe/search.html?string=KORAH">KORAH</a>`1';
isbe[5373]='Koz`koz.`<a href="./study/isbe/search.html?string=HAKKOZ">HAKKOZ</a>`1';
isbe[5374]='Kushaiah`ku-sha\'-ya, ku-shi\'-a (qushayahu, "bow of Yah"): A Merarite Levite (<a onClick="return mV(\'1Ch\',15,17);">1Ch 15:17</a>), called in <a onClick="return mV(\'1Ch\',6,44);">1Ch 6:44</a> <a href="./study/isbe/search.html?string=KISHI">KISHI</A> (which see).``1';
isbe[5375]='Laadah`la\'-a-da (la\'dah): A descendant of Judah (<a onClick="return mV(\'1Ch\',4,21);">1Ch 4:21</a>).``1';
isbe[5376]='Laadan`la,\'-a-dan.`<a href="./study/isbe/search.html?string=LADAN">LADAN</a>`1';
isbe[5377]='Laban`la\'-ban: The person named Laban, labhan; (Laban, possibly connected with the root meaning "to be white," from which in Hebrew the adjective meaning "white" has just this form) is first introduced to the reader of Genesis in the story of the wooing of Rebekah (<a onClick="return mV(\'Gen\',24,\'1-\');">Genesis 24</a>). He belonged to that branch of the family of Terah that was derived from Abraham\'s brother Nahor and his niece Milcah. The genealogy of this branch is traced in <a onClick="return mV(\'Gen\',22,\'20-24\');">Ge 22:20-24</a>; but, true to its purpose and the place it occupies in the book, this genealogy brings the family down to Rebekah, and there stops without mentioning Laban. Accordingly, when Rebekah is introduced in the narrative of <a onClick="return mV(\'Gen\',24,\'1-\');">Genesis 24</a>, she is referred to (<a onClick="return mV(\'Gen\',24,15,24);">24:15,24</A>) in a way that recalls to the reader the genealogy already given; but when her brother Laban is introduced (<a onClick="return mV(\'Gen\',24,29);">24:29</A>), he is related to his sister by the express announcement, "And Rebekah had brother, and his name was Laban." In this chapter he takes prominent part in the reception of Abraham\'s servant, and in the determination of his sister\'s future. That brothers had an effective voice in the marriage of their sisters is evident, not only from extra-Biblical sources, but from the Bible itself; see e.g. <a onClick="return mV(\'Sgs\',8,8);">So 8:8</a>. In <a onClick="return mV(\'Gen\',24,\'1-\');">Ge 24</a>, however, Laban is perhaps more prominent than even such custom can explain (compare <a onClick="return mV(\'Gen\',24,31,50,55);">24:31,50,55</A>), and we are led to see in him already the same forcefulness and egotism that are abundantly shown in the stories from his later life. The man\'s eager hospitality (verse <a onClick="return mV(\'Gen\',24,31);">31</A>), coming immediately after his mental inventory of the gifts bestowed by the visitor upon his sister (<a onClick="return mV(\'Gen\',24,30);">24:30</A>), has usually, and justly, been regarded as a proof of the same greed that is his most conspicuous characteristic in the subsequent chapters.<P>The story of that later period in Laban\'s life is so interwoven with the career of Jacob that little need here be added to what is said of Laban in <a href="./study/isbe/search.html?string=JACOB">JACOB, III, 2</A> (which see). By the time of Jacob\'s arrival he is already a very old man, for over 90 years had elapsed since Rebekah\'s departure. Yet even at the end of Jacob\'s 20 years\' residence with him he is represented as still energetic and active (<a onClick="return mV(\'Gen\',31,19,23);">Ge 31:19,23</a>), not only ready for an emergency like the pursuit after Jacob, but personally superintending the management of his huge flocks.<P>His home is in Haran, "the city of Nahor," that is, the locality where Nahor and his family remained at the time when the rest of Terah\'s descendants emigrated to Canaan (<a onClick="return mV(\'Gen\',11,31);">Ge 11:31</a>; <a onClick="return mV(\'Gen\',12,5);">12:5</a>). Since Haran, and the region about it where his flocks fed, belonged to the district called Aram (see <a href="./study/isbe/search.html?string=PADDAN-ARAM">PADDAN-ARAM</A>; <a href="./study/isbe/search.html?string=MESOPOTAMIA">MESOPOTAMIA</A>), Laban is often called "the Aramean" (English Versions of the Bible, "the Syrian," from Septuagint 5 ho Suros); see <a onClick="return mV(\'Gen\',25,20);">Ge 25:20</a>; <a onClick="return mV(\'Gen\',28,5);">28:5</a>; <a onClick="return mV(\'Gen\',31,20,24);">31:20,24</a>. It is uncertain how far racial affinity may be read into this term, because the origin and mutual relationships of the various groups or strata of the Sere family are not yet clear. For Laban himself it suffices that he was a Semite, living within the region early occupied by those who spoke the Sere dialect that we call Aramaic. This dialect is represented in the narrative of Genesis as already differentiated from the dialect of Canaan that was Jacob\'s mother-tongue; for "the heap of witness," erected by uncle and nephew before they part (<a onClick="return mV(\'Gen\',31,47);">Ge 31:47</a>), is called by the one Jegar-saha-dutha and by the other Galeed<65>phrases which are equivalent in meaning, the former Aramaic, the latter Hebrew. (Ungnad, Hebrdische Grammatik,1912,section 6 puts the date of the differentiation of Aramaic from "Amurritish" at "about 1500 BC"; Skinner, "Genesis," ICC, argues that <a onClick="return mV(\'Gen\',31,47);">Ge 31:47</a> is a gloss, following Wellhausen, Dillmann, et al.)<P>The character of Laban is interesting to observe. On the one hand it shows a family likeness to the portraits of all his relations in the patriarchal group, preeminently, however, to his sister Rebekah, his daughter Rachel, and his nephew Jacob. The nearer related to Laban such figures are, the more conspicuously, as is fitting, do they exhibit Laban\'s mingled cunning, resourcefulness, greed and self-complacency. And, on the other hand, Laban\'s character is sui generis; the picture we get of him is too personal and complex to be denominated merely a "type." It is impossible to resolve this man Laban into a mythological personage<67>he is altogether human<61>or into a tribal representative (e.g. of "Syria" over against "Israel" equal Jacob) with any degree of satisfaction to the world of scholarship. Whether a character of reliable family tradition, or of popular story-telling, Laban is "a character"; and his intimate connection with the chief personage in Israel\'s national recollections makes it highly probable that he is no more and no less historical than Jacob himself (compare <a href="./study/isbe/search.html?string=JACOB">JACOB, VI</A>).``15';
isbe[5378]='Labana`lab\'-a-na (Labana, 1Esdras 5:29): Called Lebanah in <a onClick="return mV(\'Ezr\',2,45);">Ezr 2:45</a>.``1';
isbe[5379]='Labor`la\'-ber (yeghia\', \'amal; kopos): The word (noun and verb) denoting hard work or "toil" (thus in the Revised Version (British and American) of <a onClick="return mV(\'Deu\',26,7);">De 26:7</a>; <a onClick="return mV(\'Jos\',7,3);">Jos 7:3</a>; <a onClick="return mV(\'Rev\',2,2);">Re 2:2</a>) represents several Hebrew and Greek words, chiefly those above. Occasionally, as in <a onClick="return mV(\'Hab\',3,17);">Hab 3:17</a> (ma\'aseh), it stands for "fruit of labor." Sometimes, in conjunction with "travail," it refers to childbirth (<a onClick="return mV(\'Gen\',35,16,17);">Ge 35:16,17</a>, yaladh; compare <a onClick="return mV(\'1Th\',2,9);">1Th 2:9</a>; <a onClick="return mV(\'2Th\',3,8);">2Th 3:8</a>). Examples of the word in the ordinary sense are: of yeghia\', <a onClick="return mV(\'Gen\',31,42);">Ge 31:42</a>; <a onClick="return mV(\'Job\',39,11,16);">Job 39:11,16</a>; <a onClick="return mV(\'Psa\',128,2);">Ps 128:2</a>; of \'amal, common in <a onClick="return mV(\'Ecc\',1,3,8);">Ec 1:3,8</a>; <a onClick="return mV(\'Ecc\',2,10,11,18);">2:10,11,18</a>, etc.; of kopos, <a onClick="return mV(\'1Cr\',15,58);">1Co 15:58</a> ("your labor is not vain," etc.); <a onClick="return mV(\'1Th\',1,3);">1Th 1:3</a> ("work of faith and labor of love"; compare <a onClick="return mV(\'Hbr\',6,10);">Heb 6:10</a>); <a onClick="return mV(\'1Ti\',5,17);">1Ti 5:17</a> ("labor in the word and in teaching").`<a href="./study/isbe/search.html?string=WORK">WORK</a>; <a href="./study/isbe/search.html?string=SLAVERY">SLAVERY</a>`132';
isbe[5380]='Laccunus`lak\'-u-nus (Lakkounos; the King James Version Lacunus): One of the sons of Addi who returned with Ezra and had married a foreign wife (1Esdras 9:31). The name does not, as might have been expected, occur in <a onClick="return mV(\'Ezr\',10,30);">Ezr 10:30</a>. See note on the passage (in Lange\'s Commentary) as to the reconciliation of the lists in 1Esdras and Ezra.``1';
isbe[5381]='Lace`las (pathil, variously rendered in <a onClick="return mV(\'Gen\',38,18,25);">Ge 38:18,25</a>; <a onClick="return mV(\'Exd\',39,3);">Ex 39:3</a>; <a onClick="return mV(\'Num\',15,38);">Nu 15:38</a>; <a onClick="return mV(\'Num\',19,15);">19:15</a>; <a onClick="return mV(\'Jdg\',16,9);">Jud 16:9</a>; <a onClick="return mV(\'Eze\',40,3);">Eze 40:3</a>): In modern English the noun "lace" usually denotes a delicate ornamental fabric, but in the word in the sense of "that which binds" is still in perfectly good use, especially in such combinations as "shoelace" etc. It is this latter significance that is found in <a onClick="return mV(\'Exd\',28,28);">Ex 28:28</a> ("They shall bind...with a lace of blue"); <a onClick="return mV(\'Exd\',28,37);">28:37</A>; <a onClick="return mV(\'Exd\',39,21,31);">39:21,31</A>, and in Sirach 6:30 the King James Version, klosma (the Revised Version (British and American) "riband").``1';
isbe[5382]='Lacedaemonians`las-e-de-mo\'-ni-anz (Spartidtai; once only Lakedaimonioi, 2Macc 5:9): The inhabitants of Sparta or Lacedaemon with whom the Jews claimed some kinship and formed alliances (1Macc 12:2,5,6,20,21; 14:20,23; 15:23; 2Macc 5:9). The alliance mentioned in 1Macc 12:5-23 is based, among other grounds, on that of a common descent of Jews and Lacedaemonians from Abraham, for which the only probable presumption<6F>suggested by Ewald<6C>is the similarity of names, "Pelasgi" and Peleg son of Eber (<a onClick="return mV(\'Gen\',10,25);">Ge 10:25</a>; <a onClick="return mV(\'Gen\',11,16);">11:16</a>). This has been reasonably objected to, and perhaps the most that can be said on this point is that the belief in some relationship between the Jews and the Lacedaemonians seems to have prevailed when 1Macc was written. The alliance itself is said to have been formed (1Macc 12:20) between Areus, king of the Lacedaemonians and Onias the high priest; but it is not easy to make out a consistent chronology for the transaction. For the renewal of the alliance (circa 144 BC) by Jonathan (1Macc 12:5-18) and again by Simon (1Macc 14:16-23), something can be said, as the Greeks had finally been deprived of independence in 146 BC, and Sparta was only obliged to lend assistance to Rome and may be supposed to have been doing so in helping the Jews against Syria. It is possible, too, that as against Syrian Hellenism the Jews were anxious to show that they had the assistance of distinguished Greeks, though the actual power of Sparta was much reduced from that of former times. The facts, at least of the alliance and the correspondence, seem to be sufficiently attested, though it is not easy to reconcile all the particulars. Josephus (Ant., XII, iv, 10; XIII, v, 8; XIV, xii, 2, 3) gives the correspondence at greater length than the writer of the Maccabees.``79';
isbe[5383]='Lachish`la\'-kish (lakhish; Septuagint Lachis (<a onClick="return mV(\'Jos\',15,39);">Jos 15:39</a>), Maches):<P>1. Location:<P>A town in the foothills of the Shephelah on the border of the Philistine plain, belonging to Judah, and, from the mention of Eglon in connection with it, evidently in the southwestern portion of Judah\'s territory. Eusebius, Onomasticon locates it 7 miles from Eleutheropolis (Beit Jibrin) toward Daroma, but as the latter place is uncertain, the indication does not help in fixing the site of Lachish. The city seems to have been abandoned about 400 BC, and this circumstance has rendered the identification of the site difficult. It was formerly fixed at Umm Lakis, from the similarity of the name and because it was in the region that the Biblical references to Lachish seem to indicate, but the mound called Tell el-Hesy is now generally accepted as the site. This was first suggested by Conder in 1877 (PEFS, 1878, 20), and the excavations carried on at the Tell by the Palestine Exploration Fund in 1890-93 confirmed his identification. Tell el-Hesy is situated on a wady, or valley, of the same name (Wady el Hesy), which runs from a point about 6 miles west of Hebron to the sea between Gaza and Askelon. It is a mound on the very edge of the wady, rising some 120 ft. above it and composed of debris to the depth of about 60 ft., in which the excavations revealed the remains of distinct cities which had been built, one upon the ruins of another. The earliest of these was evidently Amorite, and could not have been later than 1700 BC, and was perhaps two or three centuries earlier (Bliss, Mound of Many Cities). The identification rests upon the fact that the site corresponds with the Biblical and other historical notices of Lachish, and especially upon the discovery of a cuneiform tablet in the ruins of the same character as the Tell el-Amarna Letters, and containing the name of Zimridi, who is known from these tablets to have been at one time Egyptian governor of Lachish. The tablets, which date from the latter part of the 15th or early part of the 14th century BC, give us the earliest information in regard to Lachish, and it was then an Egyptian dependency, but it seems to have revolted and joined with other towns in an attack upon Jerusalem, which was also an Egyptian dependency. It was perhaps compelled to do so by the Khabiri who were then raiding this region. The place was, like Gaza, an important one for Egypt, being on the frontier and on the route to Jerusalem, and the importance is seen in the fact that it was taken and destroyed and rebuilt so many times.<P>2. History:<P>We first hear of it in the history of Israel when Joshua invaded the land. It was then an Amorite city, and its king, Japhia, joined the confederacy formed by Adonizedek, king of Jerusalem, to resist Joshua. They were defeated in the remarkable battle at Gibeon, and the five confederate kings were captured and put to death at Makkedah (<a onClick="return mV(\'Jos\',10,\'1-\');">Jos 10</a> passim; <a onClick="return mV(\'Jos\',12,11);">Jos 12:11</a>). Lachish was included in the lot of Judah (<a onClick="return mV(\'Jos\',15,39);">15:39</A>), and it was rebuilt, or fortified, by Rehoboam (<a onClick="return mV(\'2Ch\',11,5,9);">2Ch 11:5,9</a>). It was besieged by Sennacherib in the reign of Hezekiah and probably taken (<a onClick="return mV(\'2Ki\',18,13);">2Ki 18:13</a>) when he invaded Judah and besieged Jerusalem, but the other references to the siege leave it doubtful (<a onClick="return mV(\'2Ki\',18,14,17);">2Ki 18:14,17</a>; <a onClick="return mV(\'2Ki\',19,8);">19:8</a>; <a onClick="return mV(\'2Ch\',32,9);">2Ch 32:9</a>; <a onClick="return mV(\'Isa\',36,2);">Isa 36:2</a>; <a onClick="return mV(\'Isa\',37,8);">37:8</a>). The Assyrian monuments, however, render it certain that the place was captured. The sculptures on the walls of Sennacherib\'s palace picture the storming of Lachish and the king on his throne receiving the submission of the captives (Ball, Light from the East, 190-91). This was in 701 BC, and to this period we may assign the enigmatical reference to Lachish in <a onClick="return mV(\'Mic\',1,13);">Mic 1:13</a>, "Bind the chariot to the swift steed, O inhabitant of Lachish: she was the beginning of sin to the daughter of Zion." The cause of the invasion of Sennacherib was a general revolt in Phoenicia, Palestine, and Philistia, Hezekiah joining in it and all asking Egypt for aid (Rawlinson, Five Great Monarchies of the Ancient Eastern World, chapter ix). Isaiah had warned Judah not to trust in Egypt (<a onClick="return mV(\'Isa\',20,5,6);">Isa 20:5,6</a>; <a onClick="return mV(\'Isa\',30,\'1-5\');">30:1-5</a>; <a onClick="return mV(\'Isa\',31,1);">31:1</a>), and as Lachish was the place where communication was held with Egypt, being a frontier fortress, perhaps even having an Egyptian garrison, it would be associated with the "sin" of the Egyptian alliance (HGHL, 234).<P>The city was evidently rebuilt after its destruction by Sennacherib, for we find Nebuchadnezzar fighting against it during his siege of Jerusalem (<a onClick="return mV(\'Jer\',34,7);">Jer 34:7</a>). It was doubtless destroyed by him, but we are informed by Nehemiah (<a onClick="return mV(\'Neh\',11,30);">11:30</a>) that some of the returned Jews settled there after the captivity. It is very likely that they did not reoccupy the site of the ruined city, but settled as peasants in the territory, and this may account for the transference of the name to Umm Lakis, 3 or 4 miles from Tell el-Hesy, where some ruins exist, but not of a kind to suggest Lachish (Bliss, op. cit). No remains of any importance were found on the Tell indicating its occupation as a fortress or city later than that destroyed by the king of Babylon, but it was occupied in some form during the crusades, Umm Lakis being held for a time by the Hospitallers, and King Richard is said to have made it a base of operations in his war with Saladin (HGHL). The Tell itself, if occupied, was probably only the site of his camp, and it has apparently remained since that time without inhabitants, being used for agricultural purposes only.`<a href="./study/isbe/search.html?string=PALESTINE+EXPLORATION">PALESTINE EXPLORATION</a>`138';
isbe[5384]='Lack`(forms of chacer, "to lack," ayin, "nought"): This word in its various forms has the usual meaning of "want," "need," "deficiency." There is but little change in the use of the word in the different versions. Sometimes one of the common synonyms is exchanged for the word itself, e.g. in the Old Testament, <a onClick="return mV(\'1Sa\',21,15);">1Sa 21:15</a> the Revised Version (British and American) has "lack" ("Do I lack madmen?") where the King James Version has "need of"; <a onClick="return mV(\'Pro\',5,23);">Pr 5:23</a>, "for lack," instead of "without"; <a onClick="return mV(\'Pro\',6,32);">6:32</A>, "void of" for "lacketh"; <a onClick="return mV(\'Pro\',10,21);">10:21</A>, "lack" for "want"; <a onClick="return mV(\'Pro\',31,11);">31:11</A>, "lack" for "need"; <a onClick="return mV(\'Isa\',59,15);">Isa 59:15</a>, "lacking" for "faileth." In the New Testament "lack" is the translation of hustereo, literally, "to be behind," and endees, "in want." In <a onClick="return mV(\'Luk\',8,6);">Lu 8:6</a>, the Revised Version (British and American) reads "had no" instead of "lacked" in the King James Version. In <a onClick="return mV(\'2Cr\',11,9);">2Co 11:9</a>, the Revised Version gives "my want" for "which was lacking to me" in the King James Version; in <a onClick="return mV(\'Col\',1,24);">Col 1:24</a> "that which is lacking" for "that which is behind"; <a onClick="return mV(\'Jam\',2,15);">Jas 2:15</a> "lack" for "destitute." It will readily be seen that sometimes the slight variation helps to explain the meaning.``64';
isbe[5385]='Lacunus`la-ku\'-nus.`<a href="./study/isbe/search.html?string=LACCUNUS">LACCUNUS</a>`1';
isbe[5386]='Lad`In the Old Testament this word occurs as the translation of na\'ar, "young person," "child," "servant," the Revised Version (British and American) properly substituting "servant" in <a onClick="return mV(\'2Ki\',4,19);">2Ki 4:19</a>; <a onClick="return mV(\'Jdg\',16,26);">Jud 16:26</a> is another passage where either sense of the original word may be intended. The word occurs in the New Testament in <a onClick="return mV(\'Jhn\',6,9);">Joh 6:9</a> as the translation of paidarion; in <a onClick="return mV(\'Act\',20,12);">Ac 20:12</a>, pais (the King James Version "young man").``1';
isbe[5387]='Ladan`la\'-dan (la\'dan, the King James Version, Laadan):<P>(1) A descendant of Ephraim, and an ancestor of Joshua (<a onClick="return mV(\'1Ch\',7,26);">1Ch 7:26</a>).<P>(2) A Levite of the family of Gershon (<a onClick="return mV(\'1Ch\',23,7,8,9);">1Ch 23:7,8,9</a>; <a onClick="return mV(\'1Ch\',26,21);">26:21</a>), also called <a href="./study/isbe/search.html?string=LIBNI">LIBNI</A> (which see).``1';
isbe[5388]='Ladanum`lad\'-a-num (loT): <a onClick="return mV(\'Gen\',37,25);">Ge 37:25</a> the Revised Version margin; elsewhere <a href="./study/isbe/search.html?string=MYRRH">MYRRH</A> (which see).``1';
isbe[5389]='Ladder`lad\'-er.`<a href="./study/isbe/search.html?string=SIEGE">SIEGE</a>`1';
isbe[5390]='Ladder of Tyre`(He klimax (apo tes klimakos) Turou): Not mentioned in the Old Testament or the New Testament, but in Apocrypha (1Macc 11:59), where it is said that Antiochus VI, after having confirmed Jonathan in the high-priesthood, appointed his brother Simon captain over the territory included between the Ladder of Tyre and the borders of Egypt. The Ladder has been located at different points on the coast between Tyre and Acre, such as the Ras el-\'Abyadh ("Promontorium Album" of the ancient geographers), about 7 miles south of Tyre, and Ras en-Naqurah, about 6 miles farther south, and Ras el-Musheirifeh, a little farther on. These are capes jutting westward into the sea from the ridge which runs parallel to the general line of the coast. These capes project more than a mile into the sea, and present a very bold and precipitous front from 200 to 300 ft. in height. The ascent on either side of the promontory is very steep, and at Ras el-\'Abyadh steps were cut in the white rock, which led to the identification of this point with the Ladder, but a reference to Josephus (B J, II, x, 2) leads to a different conclusion. He locates it 100 stadia north of Acre, which corresponds fairly well with the southern limit of the whole promontory, which is about 12 miles north of Acre, but not at all with Ras el-\'Abyadh. The altitude of el Musheirifeh is greater than that of el-\'Abyadh and may have had steps cut in it similar to the latter. It is more probable that the Ladder of Tyre was here, or at en-Naqurah, but the term applied to the whole promontory, which offered a serious obstacle to the passage of armies, or even caravans, since the approach is precipitous on either side, and at Ras el-\'Abyadh the road skirts the edge of a sheer precipice, where a misstep would hurl one into the sea some 200 ft. below. The application of the term to the whole promontory seems to be indicated by Josephus, since he speaks of it as one of the mountains which encompass the plain of Ptolemais (Acre) and the highest of all. This would not be true of any one of the three capes mentioned, but would be if the hills behind, which form their base, were included. That it was designated as the Ladder of Tyre rather than of Acre was probably due to the fact that the promontory is nearer the former city (see Thomson, LB, II, edition 1882; SWP, name-lists, under the word).``138';
isbe[5391]='Lade; Lading`lad, lad\'-ing: "To lade" in the sense of "to load" is retained by the Revised Version (British and American) in nearly all passages where the word occurs in the King James Version (but compare the King James Version and the Revised Version (British and American) reading of <a onClick="return mV(\'Psa\',68,19);">Ps 68:19</a>; <a onClick="return mV(\'Isa\',46,1);">Isa 46:1</a>), "They laded us with such things" (<a onClick="return mV(\'Act\',28,10);">Ac 28:10</a> the King James Version). The epithithemi, "to put on," is rendered by the Revised Version (British and American), "They put on board such things." <a onClick="return mV(\'Luk\',11,46);">Lu 11:46</a> the Revised Version (British and American) reads "ye load" instead of the King James Version "ye lade."<P>Lading (phortion) is found in <a onClick="return mV(\'Act\',27,10);">Ac 27:10</a> in its usual meaning, "the lading of a ship."``1';
isbe[5392]='Lady`la\'-di: This word should be taken in the sense of "mistress" in <a onClick="return mV(\'Isa\',47,5,7);">Isa 47:5,7</a> (Hebrew gebhereth) (so the American Standard Revised Version). In <a onClick="return mV(\'Jdg\',5,29);">Jud 5:29</a>; <a onClick="return mV(\'Est\',1,18);">Est 1:18</A> it is the translation of another Hebrew word (sarah), best rendered "princess" (so the Revised Version (British and American) in Esther, but not in Judges). In <a onClick="return mV(\'2Jo\',1,1,5);">2Joh 1:1,5</a> it is the translation of kuria, which some interpreters regard as a proper name.`<a href="./study/isbe/search.html?string=CYRIA">CYRIA</a>; <a href="./study/isbe/search.html?string=JOHN,+THE+EPISTLES+OF">JOHN, THE EPISTLES OF</a>; <a href="./study/isbe/search.html?string=ELECT+LADY">ELECT LADY</a>`1';
isbe[5393]='Lael`la\'-el (la\'el, "belonging to God"): Father of Eliasaph, the prince of the father\'s house of the Gershonites (<a onClick="return mV(\'Num\',3,24);">Nu 3:24</a>).``1';
isbe[5394]='Lahad`la\'-had (lahaah): A descendant of Judah (<a onClick="return mV(\'1Ch\',4,2);">1Ch 4:2</a>).``1';
isbe[5395]='Lahai-Roi`la-hi\'-roi, la-hi-ro\'-i, la\'hi-roi (lachay ro\'i).`<a href="./study/isbe/search.html?string=BEER-LAHAI-ROI">BEER-LAHAI-ROI</a>`1';
isbe[5396]='Lahmam`la\'-mam (lachmam): A town in the Judean Shephelah (<a onClick="return mV(\'Jos\',15,40);">Jos 15:40</a>, the Revised Version margin "Lahmas") possibly the modern el-Lachm, 2 1/2 miles south of Beit Jibrin.``1';
isbe[5397]='Lahmas`la\'-mas.`<a href="./study/isbe/search.html?string=LAHMAM">LAHMAM</a>`1';
isbe[5398]='Lahmi`la\'-mi (lachmi): According to <a onClick="return mV(\'1Ch\',20,5);">1Ch 20:5</a>, the brother of Goliath of Gath.`<a href="./study/isbe/search.html?string=ELHANAN">ELHANAN</a>`1';
isbe[5399]='Laish`la\'-ish (layish):<P>(1) A city in the upper Jordan valley, apparently colonized by the Sidonians, which was captured by the Danires and called <a href="./study/isbe/search.html?string=DAN">DAN</A> (which see) (<a onClick="return mV(\'Jdg\',18,7);">Jud 18:7</a>, etc.; <a onClick="return mV(\'Isa\',10,30);">Isa 10:30</a> the King James Version). In <a onClick="return mV(\'Jos\',19,47);">Jos 19:47</a> the name appears as "Leshem."<P>(2) A Benjamite, father of Palti or Paltiel, to whom Michal, David\'s wife, was given by Saul (<a onClick="return mV(\'1Sa\',25,44);">1Sa 25:44</a>; <a onClick="return mV(\'2Sa\',3,15);">2Sa 3:15</a>).``1';
isbe[5400]='Laishah`la-i\'-sha, la\'-ish-a (layshah, the King James Version, Laish): A place named in <a onClick="return mV(\'Isa\',10,30);">Isa 10:30</a> with Gallim and Anathoth. It should apparently be sought on the north of Jerusalem. Some would identify Gallim with Beit Jala, near Bethlehem. Conder suggests \'Isawiyeh on the eastern slope, to the north-northeast of the Mount of Olives.``1';
</script>
<script src="./study/isbe/author.js" type="text/javascript"></script>
<script src="./study/isbe/isbeDisplay.js" type="text/javascript"></script>
<script src="./js/MainFooter.js" type="text/javascript"></script>
Reference in New Issue View Git Blame Copy Permalink