A unit of dry measure of capacity or volume, mentioned only in 2 Kings 6:25 (Heb. qab). This unit was a little less than half an omer and equivalent to about two liters. See also Weights and Measures.

One of the towns allotted to the tribe of Judah. It lay in the Shephelah, near Eglon, but its precise location is unknown (Josh. 15:40).

(1) A town belonging to the tribe of Asher near Mount Carmel between Israel and Tyre (Josh. 19:27). The name of this site has been retained to this day in the city of Kabul, nine miles south of Akko. (2) Territory given by Solomon to Hiram, king of Tyre, in exchange for building materials for the temple (1 Kings 9:10–14). Unpleased with the land, Hiram returned it to Solomon, calling it kabul, which is a pun on the Hebrew word meaning “nothing.” This area is a region of cities in the Galilee.

A city located near the Negev, in the southern portion of Judah near the border of Edom (Josh. 15:21). It was the home of Benaiah son of Jehoiada, a commander under David and Solomon (2 Sam. 23:20; 1 Chron. 11:22). After the captivity in Babylon, exiles returned to it, and it was called Jekabzeel (Neh. 11:25). It possibly is associated with modern Khirbet Gharreh, approximately thirteen miles northeast of Beersheba.

“Kadesh” means “holy” or “sacred.” This city was located between the Wilderness of Paran and the Wilderness of Zin in the northeast of Sinai (Num. 20:1; 33:36). It is first mentioned by the name “En Mishpat” (“spring of judgment”)—within the context of the war of four kings (Amraphel of Shinar, Arioch of Ellasar, Kedorlaomer of Elam, and Tidal of Goyim) against five kings (Bera of Sodom, Birsha of Gomorrah, Shinab of Admah, Shemeber of Zeboyim, and the king of Zoar)—as the area where Kedorlaomer and his allies defeated the Amalekites. Abraham joined in this conflict to rescue Lot from being taken captive (Gen. 14:1–16).

Hagar, the Egyptian servant of Sarai, fled to a spring in the wilderness between Kadesh and Bered after she was found to have conceived a child by Abram. It was here that she received the promise of Ishmael’s birth (Gen. 16:11–14).

Moses sent the twelve spies out from Kadesh to survey the promised land of Canaan. The negative report of ten of those spies caused the people to hesitate to take the land (Num. 13:26). For this lack of faith, the Israelites were required to wander in the wilderness for forty years, spending thirty-eight of those years at Kadesh (Deut. 2:14). It was here that Moses’ sister Miriam died and was buried (Num. 20:1).

At Kadesh the Israelites complained about their lack of water (Num. 20:2–5). Moses was instructed by God to take his staff and to tell the rock to yield water (20:6–8). But instead, Moses struck the rock with his staff twice. The water flowed out abundantly, but Moses was punished for his disobedience by not being allowed to bring the Israelites into the land (20:11–12).

The Israelites were encamped at Kadesh when the king of Edom denied them passage through his land (Num. 20:14–21). The site eventually became the southern border of the territory allotted to the tribe of Judah (Josh. 15:1–3).

“Kadesh” means “holy” or “sacred.” This city was located between the Wilderness of Paran and the Wilderness of Zin in the northeast of Sinai (Num. 20:1; 33:36). It is first mentioned by the name “En Mishpat” (“spring of judgment”)—within the context of the war of four kings (Amraphel of Shinar, Arioch of Ellasar, Kedorlaomer of Elam, and Tidal of Goyim) against five kings (Bera of Sodom, Birsha of Gomorrah, Shinab of Admah, Shemeber of Zeboyim, and the king of Zoar)—as the area where Kedorlaomer and his allies defeated the Amalekites. Abraham joined in this conflict to rescue Lot from being taken captive (Gen. 14:1–16).

Hagar, the Egyptian servant of Sarai, fled to a spring in the wilderness between Kadesh and Bered after she was found to have conceived a child by Abram. It was here that she received the promise of Ishmael’s birth (Gen. 16:11–14).

Moses sent the twelve spies out from Kadesh to survey the promised land of Canaan. The negative report of ten of those spies caused the people to hesitate to take the land (Num. 13:26). For this lack of faith, the Israelites were required to wander in the wilderness for forty years, spending thirty-eight of those years at Kadesh (Deut. 2:14). It was here that Moses’ sister Miriam died and was buried (Num. 20:1).

At Kadesh the Israelites complained about their lack of water (Num. 20:2–5). Moses was instructed by God to take his staff and to tell the rock to yield water (20:6–8). But instead, Moses struck the rock with his staff twice. The water flowed out abundantly, but Moses was punished for his disobedience by not being allowed to bring the Israelites into the land (20:11–12).

The Israelites were encamped at Kadesh when the king of Edom denied them passage through his land (Num. 20:14–21). The site eventually became the southern border of the territory allotted to the tribe of Judah (Josh. 15:1–3).

In Ezek. 47:19 many modern versions translate the Hebrew words meriboth qadesh in the phrase me meriboth qadesh as a place name, as in the NIV: “waters of Meribah Kadesh” (NRSV: “waters of Meribath-kadesh”; TEV: “oasis of Kadesh Meribah”). The KJV translates the phrase as “waters of strife in Kadesh” (but cf. Num. 20:13; Deut. 32:51). The reference is to the town of Kadesh Barnea. See also Kadesh, Kadesh Barnea.

A Levite of the line of Hodaviah who, with his family, returned with Zerubbabel from the captivity in Babylon (Ezra 2:40; Neh. 7:43). He (and/or his sons) helped supervise the rebuilding of the temple in Jerusalem (Ezra 3:9), took part with Ezra the priest in the public confession of sin and reaffirmation of the covenant after returning from exile (Neh. 9:4–5), signed the renewed covenant document (10:9), and led the people in thanksgiving and praise (12:8, 24).

A clan, whose name means “easterners,” that occupied an area somewhere east of Canaan and west of the Euphrates. God promised to give to Abram’s offspring the land of the Kadmonites (Gen. 15:19). They may have been included in the peoples who were collectively called “the eastern peoples.” Other people referred to as “the eastern peoples” or “peoples of the east” include the inhabitants of the land where Jacob searched for his wife (Gen. 29:1), those who rose up with the Midianites against Gideon (Judg. 6:3, 33), the wise men whose wisdom was surpassed by Solomon (1 Kings 4:30–31), and Job (Job 1:3).

(1) The clan mentioned in the final oracle of Balaam (Num. 24:22 NRSV [NIV: “Kenites”]). The spelling in Hebrew is identical to the name of Adam and Eve’s son Cain. Many scholars consider Cain to be the ancestor of the Kenites. (See also Kenites.) (2) A city that was part of the inheritance of the tribe of the people of Judah (Josh. 15:57). It was situated southeast of Hebron.

The name for the Babylonian deity that Amos called a “star-god” (Amos 5:26 NRSV). The Akkadian term refers to the planet Saturn. The Hebrew of the MT, kiyyun (“Kiyyun” [NASB, ESV, NET]), appears to reflect the intentional scribal replacement of the original vocalization with vowels of the Hebrew word for “abomination.” Some versions translate the word as “pedestal” (NIV [but see footnote], NEB), linking it to the Hebrew root kun, meaning “to be firm, steady, secure, durable.”

One of the wise “sons of Mahol” (possibly a musical title), Kalkol is named along with his brothers Heman and Darda as an individual whom Solomon exceeded in wisdom (1 Kings 4:31). Kalkol and his brothers are named in 1 Chron. 2:6 as descendants of Judah through Zerah.

The head of a priestly family who returned from exile at the time of the high priest Joiakim (Neh. 12:20).

Kalneh is mentioned twice in the Bible (Gen. 10:10; Amos 6:2) and often is linked with the mention of Kalno in Isa. 10:9. In Gen. 10:10 Kalneh is identified along with Babylon, Erech (Uruk), and Akkad as one of the four cities of Nimrod’s Mesopotamian empire. In Isa. 10:9; Amos 6:2 Kalneh/Kalno is associated with locations in Syria and thus has been identified with Kullani (as it is known in Assyrian sources), the capital of the Hittite state of Pattin. The biblical references allude to the conquest of Kullani in 739 BC by Tiglath-pileser III.

Kalneh is mentioned twice in the Bible (Gen. 10:10; Amos 6:2) and often is linked with the mention of Kalno in Isa. 10:9. In Gen. 10:10 Kalneh is identified along with Babylon, Erech (Uruk), and Akkad as one of the four cities of Nimrod’s Mesopotamian empire. In Isa. 10:9; Amos 6:2 Kalneh/Kalno is associated with locations in Syria and thus has been identified with Kullani (as it is known in Assyrian sources), the capital of the Hittite state of Pattin. The biblical references allude to the conquest of Kullani in 739 BC by Tiglath-pileser III.

A city in Gilead (exact location unknown), where Jair, a judge of Israel for twenty-two years, died and was buried (Judg. 10:5).

(1) A ravine running south of Shechem toward the Mediterranean Sea, forming a boundary between the allotments of Ephraim (south of the brook) and Manasseh (Josh. 16:8; 17:9). (2) A city on the northern boundary of Asher (Josh. 19:28).

This term, rendered “Candace” in most English versions, is not a proper name but rather a title (Gk. Kandakē, similar to “Pharaoh” or “Caesar”) borne by a series of Ethiopian queens. The Kandake under whom the Ethiopian eunuch was treasurer (Acts 8:27) was probably Amantitare, who ruled in AD 25–41 in Meroe, located on the Nile in Upper Nubia.

A city in northern Mesopotamia. Kanneh traded woven materials with the city of Tyre (Ezek. 27:23). It is usually identified with Kannu in Assyrian texts, a city known for trafficking horses and slaves.

The father of Johanan, a military commander in Judah at the beginning of the exile, and of Jonathan (2 Kings 25:23; Jer. 40:8, 13, 15–16; 41:11, 13–14, 16; 42:1, 8; 43:2, 4–5).

A city on the southern border of the tribal territory allotted to Judah, located northwest of Kadesh Barnea (Josh. 15:3).

One of the seven personal attendants of the Persian king Xerxes (Ahasuerus), whom he commanded to bring Queen Vashti to his banquet (Esther 1:10). Working with the harem, he was a eunuch.

A site east of the Jordan River in the region of Gilead during the period of the judges. The Midianite kings Zebah and Zalmunna were encamped at Karkor after losing 120,000 of their soldiers in battle with the Israelites. Gideon led his army of three hundred Israelites in a successful surprise attack against the surviving fifteen thousand troops while they were off guard at Karkor (Judg. 8:10–11).

(1) Son of Reuben (Gen. 46:9; Exod. 6:14; 1 Chron. 5:3) and ancestor of the Carmites (Num. 26:6). (2) A descendant of Judah, son of Zimri (MT: “Zabdi”), and the father of Achan (Josh. 7:1, 18; 1 Chron. 4:1).

The clan descended from Karmi son of Reuben (Num. 26:5–6).

A city in Gilead near, or possibly also known as, Ashteroth Karnaim or Ashtaroth. It was inhabited by the Rephaim and subdued by Kedorlaomer king of Elam in the time of Abraham (Gen. 14:5). Amos makes a wordplay with the name of the city, which means “double-horned” and thus symbolizes strength. The Israelites boast of defeating a city whose name is synonymous with military might (Amos 6:13).

One of seven top-level officials under King Xerxes (Ahasuerus), who advised him to put away Queen Vashti because of her refusal to obey the king’s command to appear before the banquet (Esther 1:14).

A Levitical city in the tribal territory of Zebulun allotted to the Merarites and their families (Josh. 21:34). The location is unknown.

A Levitical city in the tribal territory of Naphtali allotted to the Gershonites (Josh. 21:32). It is called “Kiriathaim” in 1 Chron. 6:76. Scholars are divided over its location, placing it either on the west side of the Sea of Galilee or in the mountains of northern Galilee.

As Ezra gathered a contingent of exiles to return to Jerusalem, he discovered that the group did not include Levites (Ezra 8:17). He sent a delegation to “Iddo, the leader in Kasiphia,” where some Levites apparently lived. Mentioned only in this single verse, Kasiphia was an otherwise unknown location in northern Mesopotamia. The word resembles Hebrew kesep (“silver”), prompting “place of the treasury” in 1 Esdras 8:45.

According to Gen. 10:13–14 (NRSV: “Casluhim”), a group of people descended from Noah’s son Ham through Mizraim (“Egypt”). They may have originated in Lower Egypt, moved to Crete, and then finally settled on the coast of Palestine (thus ancestors of the Philistines).

A city on the border of Zebulun (Josh. 19:15). It probably is the same city as Kitron, where the Zebulunites did not dispossess the Canaanites but put them into forced labor (Judg. 1:30).

A city on the border of Zebulun (Josh. 19:15). It probably is the same city as Kitron, where the Zebulunites did not dispossess the Canaanites but put them into forced labor (Judg. 1:30).

The Babylonian river or canal where Ezekiel received visions (Ezek. 1:1; 3:15; 10:15; 43:3). It probably is the branch of the Euphrates River that ran southeast from Babylon through the Nippur region before rejoining the Euphrates near ancient Uruk.

This name means “mighty” or “dark, black.” (1) The second son of Ishmael and a grandson of Abraham (Gen. 25:13; 1 Chron. 1:29). (2) The nomadic tribe that took its name from this ancestor. These people lived in black tents (Ps. 120:5; Song 1:5) and possessed large flocks of sheep and goats, as well as camels (Isa. 60:7; Jer. 49:28–29). Their flocks were traded with countries as far away as Tyre (Ezek. 27:21). The Kedarites were known for their skillful archers (Isa. 21:17) and were ruled by princes (Ezek. 27:21). The importance of the Kedarites is reflected by Isaiah’s comment about the “splendor of Kedar” in his prophecy about their downfall (Isa. 21:16–17). Jeremiah contrasted the area of the Kedar, in the eastern Arabian Desert, with Cyprus, in the Mediterranean, as representatives for the extreme east and west (Jer. 2:10).

This name means “eastward” or “easterner.” He was the twelfth son of Ishmael and a grandson of Abraham (Gen. 25:15; 1 Chron. 1:31). His descendants comprised the Arabian clan that he headed. The tribe is usually considered to be among the Kadmonites.

Moses sent messengers from the wilderness of Kedemoth to Sihon king of Heshbon to ask for safe passage for the Israelites through the land, but Sihon denied the request (Deut. 2:26). Kedemoth was one of the cities allotted to the tribe of Reuben (Josh. 13:18). This city and its pasturelands were given to the Merarite family of Levites (Josh. 21:37; 1 Chron. 6:79). The city has been identified with Umm er-Rasas, Khirbet er-Remeil, Qasr ez-Za’feran, or Aleiyan.

(1) A city in the extreme south of the tribal territory of Judah, near Edom (Josh. 15:23). Some identify it as Kadesh Barnea. (2) “Kedesh in Galilee” is distinguished from others with the same name by its location in Galilee (Josh. 20:7; 21:32; 1 Chron. 6:76). It was a royal city west of the Jordan River whose king was defeated by Joshua (Josh. 12:22). The city was part of the tribal territory allocated to Naphtali (Josh. 19:37), given for the use of the Levites (Josh. 21:32), and appointed as a city of refuge (Josh. 20:7). The city fell to Tiglath-pileser III of Assyria when he invaded Israel; its inhabitants were taken into exile (2 Kings 15:29). (3) “Kedesh in Naphtali” was another town allotted in the tribal territory of Naphtali (Josh. 19:32, 37). It was the home of Barak (Judg. 4:6) and the site where Deborah and Barak gathered their forces against Sisera (Judg. 4:6–10). Some identify this city as the same one as Kedesh in Galilee, but the location of Kedesh in Galilee is too far from Mount Tabor. (4) A town in the territory of Issachar given to the Gershonite Levites (1 Chron. 6:72).

A king of Elam during the time of Abram. He and three other kings subdued five kings rebelling against Kedorlaomer’s rule, routing them in the Valley of Siddim, a tar-filled lowland at the south end of the Dead Sea. When Abram heard that his nephew Lot had been captured in battle, he set out with his men and pursued Kedorlaomer, ultimately recovering Lot and the spoils that Kedorlaomer’s forces had taken (Gen. 14:1–16).

The seventh camp of Moses and the people of Israel after they left the wilderness of Sinai (Num. 33:22–23). The name means “assembly.”

(1) A descendant of Caleb (1 Chron. 4:19). (2) A city in the lowland of the tribal territory allotted to the tribe of Judah (Josh. 15:44). David defended this city against the Philistines’ attack during the threshing season (1 Sam. 23:1–6). However, when God told him that the inhabitants would surrender him to Saul, he fled the city and went to the strongholds in the Desert of Ziph (23:4–13). After the exile, the city was rebuilt. Hashabiah, a ruler of the district of Keilah, helped to repair the walls of Jerusalem (Neh. 3:17–18). The city is identified with Khirbet Qila, eight miles northwest of Hebron.

A descendant of Pahath-Moab, this Israelite sent away his foreign wife during postexilic reforms (Ezra 10:30).

One of the thirteen Levites who helped the people to understand Ezra’s reading of the law, either by translating into Aramaic or by some other kind of exposition (Neh. 8:7). Kelita also signed the covenant with God following Ezra’s reading of the law (Neh. 10:10), and he had taken a foreign wife, whom he divorced at Ezra’s prompting (Ezra 10:23 [here also identified by another name, “Kelaiah”]).

(1) The brother of Shuhah and the father of Mehir, a member of the tribe of Judah (1 Chron. 4:11). (2) The father of Ezri, an overseer of workers in the cultivated fields of King David (1 Chron. 27:26).

A descendant of Bani who sent away his foreign wife during postexilic reforms (Ezra 10:35).

(1) A son of Nahor, who was Abraham’s brother, and Milkah, he was the father of Aram and the ancestor of the Arameans (Gen. 22:21). (2) The son of Shiphtan, he was an Ephraimite leader who assisted in the allocation of the land of Canaan to each tribe (Num. 34:24). (3) The father of Hashabiah, the chief officer of the Levites during the time of King David (1 Chron. 27:17).

(1) The father of Zedekiah, a false prophet during King Ahab’s reign (1 Kings 22:11, 24; 2 Chron. 18:10, 23). (2) A son of Bilhan, he was one of the “fighting men” in the tribe of Benjamin (1 Chron. 7:10).

A great-grandson of Adam, a son of Enosh, and the father of Mahalalel (Gen. 5:9–14; 1 Chron. 1:2). In Luke 3:37 he appears in Jesus’ genealogy as “Kainam” (KJV, NRSV: “Cainan”), which the NIV and some other versions render with the OT form of the name, “Kenan.” See also Cainan.

A Levite in the days of Nehemiah who joined in leading Israel in the reading of the Book of the Law, public confession, and praise (Neh. 9:4).

(1) A chief of the Levites during the reign of King David and the leader of the singers and musicians who participated in bringing the ark of the covenant from the house of Obed-Edom to Jerusalem (1 Chron. 15:22, 27). (2) A Levite of the Izharites appointed with his sons to the duties outside the temple as officers and judges (1 Chron. 26:29).

A city on the extreme northeast border of the Israelite territory (eastern Gilead). Nobah took it from the Amorites and gave it his name (Num. 32:42). The city was known as Kenath at a later time when it passed into the hands of Aram and Geshur (1 Chron. 2:23). Kenath was the easternmost of the ten cities of the Decapolis. It usually is identified with modern Qanawat.

(1) A son of Eliphaz and grandson of Esau. He was the chieftain of a clan of the Edomites in the hill country of Seir (Gen. 36:11, 15, 42; 1 Chron. 1:36, 53). He usually is understood to be the ancestor of the Kenizzites, a clan of nomadic people who inhabited Hebron, Debir, and part of the Negev. (2) The father of Othniel, the first judge mentioned in Israel’s history (Josh. 15:17; Judg. 1:13; 3:9); also the father of Seraiah (1 Chron. 4:13). (3) A son of Elah and grandson of Caleb (1 Chron. 4:15). See also Kenizzites.

A clan whose name probably deriving from Kenaz, a descendant of Esau who was an Edomite chieftain (Gen. 36:11, 15, 42), they were one of the ten peoples whose territory God promised to deliver to the descendants of Abraham (Gen. 15:19). The Kenizzites lived in the Negev, the southern desert area that was part of the territory of Judah after the conquest. They may have been related to the Kenites, who were skilled in metalworking (1 Chron. 4:13–14). Caleb was the son of Jephunneh, a Kenizzite, which apparently indicates marriage with a woman from the tribe of Judah (Num. 32:12; Josh. 14:6, 14; 15:3).

A clan whose name likely is related to an Aramaic word meaning “smith,” they were a nomadic group probably skilled as blacksmiths. The land of the Kenites was included in the covenantal promise of God to Abraham (Gen. 15:19). Moses’ father-in-law was a Kenite and a priest of Midian (Judg. 1:16, Exod. 3:1), suggesting some kind of relationship between the two. The Kenites played a role as allies of Israel from the Mosaic period through the time of the judges and into the monarchy. The non-Israelite Balaam prophesied the downfall and captivity of the Kenites (Num. 24:21–22). Jael, the woman who killed Sisera by driving a tent peg into his temple, was the wife of a Kenite who had separated from the Kenites (Judg. 4:11, 17).

The Kenites lived with the Amalekites during the time of Saul, but because the Kenites had shown mercy to the Israelites during the exodus, Saul allowed them to depart before he attacked and defeated the Amalekites (1 Sam. 15:6). The Kenites are also mentioned during the time when David was living among the Philistines (1 Sam. 27:10; 30:29). The Kenites were included in the genealogy of David, as part of the tribe of Judah (1 Chron. 2:55). The widespread geographical area of the Kenites’ habitations and the individual Kenites who separated and were associated with various peoples support the suggestion that these people were itinerant smiths who maintained their separate identity and were not completely absorbed by other peoples.

A clan whose name probably deriving from Kenaz, a descendant of Esau who was an Edomite chieftain (Gen. 36:11, 15, 42), they were one of the ten peoples whose territory God promised to deliver to the descendants of Abraham (Gen. 15:19). The Kenizzites lived in the Negev, the southern desert area that was part of the territory of Judah after the conquest. They may have been related to the Kenites, who were skilled in metalworking (1 Chron. 4:13–14). Caleb was the son of Jephunneh, a Kenizzite, which apparently indicates marriage with a woman from the tribe of Judah (Num. 32:12; Josh. 14:6, 14; 15:3).

A transliteration of a Greek word, kenōsis, meaning “emptying.” “Kenosis” has come to characterize a hymnlike unit in Paul’s letter to the Philippians (2:5–11), in which the apostle says Christ Jesus “emptied himself” (v. 7 NASB, NET, NRSV). Some have interpreted this to mean that Jesus surrendered certain or all of his divine attributes at the incarnation (cf. John 1:14). Others claim that these attributes continued in a “potential” reality. But it is probably best to look at the immediate context for the significance.

Paul presumes that the self-emptying of Christ is to some degree a communicable practice: we are to meditate on how to empty ourselves like Christ (Phil. 2:5). There were two extreme positions of status in the Roman world: Caesar, who was worshiped as a god, and the slave, who could be crucified at the whim of the master. Jesus, while being much greater than the former, willingly took on the status of the latter, humbling himself to the point of dying on a cross (Phil. 2:8). He put God’s interest—our salvation—before his own. Paul’s readers would have made an immediate comparison with the current emperor, Nero, who gladly embraced his own deification and lived only for the gratification of his own pleasure. But the desire to become like God goes back to the garden of Eden (Gen. 3:5). According to Jewish and Christian tradition, this vaulting ambition led to Satan’s fall. However, the Son did not become something else but rather emptied himself of the form or appearance of God. In other words, people did not know that Jesus was God by looking at him (cf. Isa. 53:2). But Peter, James, and John were allowed to see the glorified nature of the Son at the transfiguration (Matt. 17:1–9 pars.; see also John 1:14; 2 Pet. 1:16–21).

Paul’s hymnic reflection ends with the Father placing Jesus over all authority, at the right hand of his throne in heaven (Phil. 2:9–11; see also Eph. 1:20–21). Although people important by worldly standards ignored Jesus during his ministry, dismissing him as a Jewish peasant in a dusty corner of the Roman Empire, the apostle maintains that one day they will bow before Jesus’ glory. The kenosis is intended to exhort Christians to imitate the humility of Christ, putting the needs of others before themselves, so that they might also participate in his glory (see Eph. 2:1–20).

A town allocated to the tribe of Benjamin (Josh. 18:24). Some suggest Khirbet Kefr ‘Ana, about three miles north of Bethel, as the site for Kephar Ammoni, but the location is disputed.

One of the four Gibeonite cities that had deceived Joshua into making a covenant of peace with them during the days of the conquest (Josh. 9:17). It became part of the territory allocated to Benjamin (18:26). After the exile, some of its inhabitants returned with Zerubbabel to reinhabit the city (Ezra 2:25; Neh. 7:29). It was located at Khirbet Kefireh, west of Gibeon.

The NET and NIV (mg.) name this as a city on the plain of Ono where Sanballat and Geshem told Nehemiah to meet them (Neh. 6:2). Other English versions translate the Hebrew kepirim in this verse as “one of the villages.”

A descendant of Seir, a Horite, he was the fourth son of the clan chieftain Dishon (Gen. 36:26; 1 Chron. 1:41).

In Ezek. 13:18, 21 the KJV translates the plural of the Hebrew word mispakhah as “kerchiefs,” translated as “veils” in most modern versions. The Lord prophesies through Ezekiel against certain false prophetesses among Israel’s exiles who practiced divination and sorcery by tying bands of cloth to people’s wrists and placing veils on their heads. These “kerchiefs” or “veils” are described as snares by which they entrap people. Ezekiel predicts that God will tear off their veils and free his people from their power (Ezek. 13:21).

The youngest of three daughters born to Job after his trials had ceased and his life was restored (Job 42:14).

Although their name indicates they may have originated from Crete, they were a Philistine group (Ezek. 25:16; Zeph. 2:5) whose territory apparently was south of the main Philistine region, with an identifiable area within the Negev (1 Sam. 30:14). A group of them served as troops under David (2 Sam. 8:18; 20:7, 23) and were notable for their loyalty to him during Absalom’s rebellion (2 Sam. 15:18–23).

A fortified city in Moab (Jer. 48:24, 41; Amos 2:2). It is listed on the Moabite Stone as a city with a sacred shrine for Chemosh. Kerioth may be synonymous with Ar, the ancient capital of Moab.

One or perhaps two cities in southern Judah (Josh. 15:25). Some scholars identify Kerioth and Hezron as distinct cities. Nevertheless, this Kerioth should not be confused with Kerioth of Moab. If a separate locale, Hezron may refer to the city of Hazor, a city near Kadesh Barnea (Josh. 15:3).

A brook or wadi east of the Jordan River where the prophet Elijah found refuge from King Ahab and Jezebel after he prophesied a drought. At this brook he was provided with water, and ravens came to provide food (1 Kings 17:3–7). After Kerith dried up, Elijah went to Zarephath and stayed with a widow there. Possible locations proposed for Kerith include the Wadi Qelt above Jericho and the Wadi Yabis, but there is no consensus.

One of the ancestors of the temple servants (Nethinim) who returned to Jerusalem after the Babylonian captivity under the leadership of Zerubbabel in 539 BC or soon after (Ezra 2:44; Neh. 7:47). The fact that many of the names in the list are foreign has led to the belief that they were originally prisoners of war who were pressed into service to perform menial tasks as they assisted the Levites. The name is also found on an ostracon from Arad.

An unknown location in Babylon from which some exiles returned to Judah in 539 BC or soon after, some of whom are listed as having been unable to establish their genealogical connections to Israel (Ezra 2:59; Neh. 7:61).

The English transliteration of the Greek word meaning “preaching, proclamation, message,” “kerygma” was coined as a scholarly term by C. H. Dodd, a professor of NT at Cambridge University, in 1964. In a lecture series titled “The Apostolic Preaching and Its Developments,” Dodd observed that four of Peter’s proclamations of the gospel message (Acts 2:14–36, 38–39; 3:12–26; 4:8–15) follow an identifiable pattern. They present basic facts as interpreted through the eternal perspective of the first-century church: (1) The age of prophetic fulfillment has dawned. (2) This has occurred through the ministry, death, and resurrection of Jesus. (3) Jesus is exalted at the right hand of God as the messianic head of Israel. (4) The Holy Spirit in the church is the sign of Christ’s present power and glory. (5) The messianic age will soon be consummated in the return of Christ. (6) Therefore, hearers are to repent to receive forgiveness, the Holy Spirit, and salvation.

Dodd further developed his ideas by examining the Gospels and finding that they conform to the essential kerygma pattern as well (Mark particularly clearly so), as do the gospel summaries appearing in the writings of Paul and John. Each contains an essential core of information: the prophetic announcement of Jesus, especially through the ministry of John the Baptist, the trial and crucifixion of Jesus, his burial, his resurrection from the dead, and the affirmation of these events through the testimony of eyewitnesses. Examples of kerygma are found in Acts 5:30–32; 10:34–43; 13:16–41; 17:1–4; 26:12–29; 1 Cor. 15:1–11.

Noticeably absent from all these passages, however, is any mention of the ethical teaching of the NT. Dodd was emphatic that kerygma be distinguished from teaching, by which he meant the doctrinal, ethical, and apologetic aspects of Christianity. These he understood as appropriate to the life and thought of those already established in the faith but different from the evangelistic proclamation of kerygma, the purpose of which is to call unbelievers to salvation in Christ. Put another way, kerygma is primary, while teaching is secondary; the latter is effective only when presented to those who have already repented and believed.

Since Dodd, “kerygma” has been applied to the OT as well, where it refers to the specific saving acts of God, structured similarly to the NT speech of Stephen (Acts 7:2–53). Examples include Pss. 78; 105; 106; 135; 136.

A city located on the northern shoulder of Mount Jearim that marked part of the boundary of Judah’s tribal territory (Josh. 15:10). It is associated with modern Kesla, about ten miles west of Jerusalem.

The word “kindness” is used to translate the Hebrew term khesed (Gen. 40:14) and the Greek words chrēstotēs (Col. 3:12) and philanthrōpia (Acts 28:2). Because of the richness of its meaning, khesed is difficult to capture in English. The word is translated in a variety of ways, including “kindness,” “loving-kindness,” “loyalty,” “steadfast love,” “mercy,” “commitment.” God embodies kindness (Exod. 34:6; Ps. 103:8; Hos. 2:19). Humans are also called on to reflect this quality of kindness in their relationships with others (1 Sam. 20:8; Mic. 6:8; Zech. 7:9).

In the NT, God is described as displaying kindness toward humans (Rom. 11:22; Titus 3:4; 1 Pet. 2:3), even the selfish and ungrateful (Luke 6:36). God pours out kindness on humans in order to lead them to repentance (Rom. 2:4). Christians are to demonstrate kindness even when others are unkind and vengeful (Prov. 25:21–22; Matt. 5:43–48; Rom. 12:17–21).

One discovers what practicing kindness looks like by observing the words associated with it in Scripture. Kindness involves putting away anger, bitterness, and slander; being tenderhearted and forgiving; and imitating God (Eph. 4:31–5:2); it finds company with compassion, humility, meekness, and patience (Col. 3:12); it is associated with patience, holiness of spirit, and genuine love (2 Cor. 6:6).

A city within the southern portion of the allotment of Judah (Josh. 15:30) but inhabited by at least some of the sons of Simeon, whose territory was in the midst of Judah’s (1 Chron. 4:30). In comparable lists the name is given as “Bethul” (Josh. 19:4) or “Bethuel” (1 Chron. 4:30). In context it is placed between Eltolad and Hormah, indicating a location east of Beersheba.

A unit of value or measurement (“to divide up, measure”), equivalent unknown, which the NIV renders as “piece of silver.” Jacob bought land from the Shechemites for one hundred kesitahs (Gen. 33:19; Josh. 24:32; see NIV mg.). Job received a kesitah from each of his friends and family after his restoration (Job 42:11; see NIV mg.).

A town on the border of the territory of Issachar, west of Mount Tabor (Josh. 19:18). Zebulun occupied the hills to the northwest. It is identified with modern Iksal, four miles south of Nazareth. The name is a variant of “Kisloth Tabor” (Josh. 19:12).

A vessel used for boiling food, not only in the home but also in the sanctuary (1 Sam. 2:14; 2 Chron. 35:13; Mic. 3:3). Such vessels were made of either ceramic or hammered metal.

Abraham’s second wife, apparently taken after Sarah’s death (Gen. 25:1; called “Abraham’s concubine” in 1 Chron. 1:32). She was the mother of six sons of Abraham (including Midian), but they were not regarded with the same favor as Isaac. Abraham gave them gifts and sent them away to the east country (Gen. 25:6).

A Roman province located in the southeast of modern-day Turkey. Its capital was Tarsus, home of Paul (Acts 21:39; 22:3). Jews from Cilicia participated in the stoning of Stephen (Acts 6:9). The province of Cilicia is often mentioned in the NT as Paul traveled on his journeys (Acts 15:23, 41; 23:34; 27:5; Gal. 1:21). Due to his ministry there, Cilicia became a major center for Gentile Christians.

The province acted as a bridge between Syria and Asia Minor. Cilicia is divided into the mountainous region in the western half and the plains region in the east. The Cilician Pass through the Taurus Mountains allowed access between Asia Minor and Syria. The fertile plain and the abundance of metal in the mountains made this province one of economic importance.

The area was annexed as part of the Roman Empire in 67 BC by Pompey. During the NT period the two halves of Cilicia were split, the mountainous region belonging to Antiochus IV and the western plains to the province of Syria. Vespasian united the two areas in AD 72. There was a significant Jewish population here beginning in the second century BC after two thousand families were moved to Asia Minor by Antiochus the Great.

Keys often symbolize power and authority in the Bible. As such, they are usually associated with kingly rule. Isaiah predicts that God will grant Eliakim “the key to the house of David,” whose power to open and shut belongs to Israel’s king (Isa. 22:20–25). In Rev. 3:7 Jesus applies this prophecy to himself: he has supreme authority to open or shut God’s kingdom. However, he also bestows the keys of the kingdom of heaven on Peter when he confesses Jesus as the Messiah, the living God’s Son (Matt. 16:16–19; cf. 18:18). Thus, Jesus gives the church an earthly power to “bind and loose” that is analogous to his rule in heaven. See also Keys of the Kingdom.

The keys of the kingdom picture the power and authority entrusted to Simon Peter by Jesus immediately after Peter’s confession of faith (Matt. 16:16). Jesus responded, “I tell you that you are Peter [petros], and on this rock [petra] I will build my church, and the gates of Hades will not overcome it” (Matt. 16:18). It is at this point that Jesus tells Peter, “I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” (16:19). Roman Catholics have understood these keys, along with this symbolism of loosing and binding, to refer to a special authority in the forgiveness of sins and in the practices of penance and absolution given to the apostle Peter, and by extension to the institution of the papacy as his spiritual heir. Protestants have often understood this power as involving the apostles in general, or perhaps even the entire church (see 18:18).

The symbolism of keys is normally used in the Bible to refer to a means of entry. Jesus is addressing Peter in particular in Matt. 16:19, not the apostles as a whole, since the “you” is singular in the Greek text. Perhaps the best way to understand this phrase is to interpret it in its original context of something that Peter was to do in the initial establishment of the NT church. Significantly, Peter is given an unparalleled initiatory role in the spread of the gospel. Peter is the one who takes on leadership in the upper room prayer meeting in Acts 1 and also in the process of finding another apostle to replace Judas Iscariot. Peter is the spokesman for the apostles on the day of Pentecost (Acts 2) as well as in the subsequent events involving the Jerusalem church (Acts 3–5). Peter (along with John) goes down to Samaria to examine the new believers in Samaria and to be the human channel through which they would receive the Spirit (Acts 8:14–17). Peter is the one who is entrusted by God with reaching out to Cornelius, the first Gentile convert (Acts 10–11). At every step along the way, Peter is the one whom God used to open the door to new groups of people in the spread of the gospel.

The second of three daughters born to Job after his trials had ended and his fortunes had been restored (Job 42:14).

A town in southern Canaan where Shua’s daughter gave birth to Shelah, the third son of Judah (Gen. 38:5). Kezib is probably the same as Akzib.

The word “kindness” is used to translate the Hebrew term khesed (Gen. 40:14) and the Greek words chrēstotēs (Col. 3:12) and philanthrōpia (Acts 28:2). Because of the richness of its meaning, khesed is difficult to capture in English. The word is translated in a variety of ways, including “kindness,” “loving-kindness,” “loyalty,” “steadfast love,” “mercy,” “commitment.” God embodies kindness (Exod. 34:6; Ps. 103:8; Hos. 2:19). Humans are also called on to reflect this quality of kindness in their relationships with others (1 Sam. 20:8; Mic. 6:8; Zech. 7:9).

In the NT, God is described as displaying kindness toward humans (Rom. 11:22; Titus 3:4; 1 Pet. 2:3), even the selfish and ungrateful (Luke 6:36). God pours out kindness on humans in order to lead them to repentance (Rom. 2:4). Christians are to demonstrate kindness even when others are unkind and vengeful (Prov. 25:21–22; Matt. 5:43–48; Rom. 12:17–21).

One discovers what practicing kindness looks like by observing the words associated with it in Scripture. Kindness involves putting away anger, bitterness, and slander; being tenderhearted and forgiving; and imitating God (Eph. 4:31–5:2); it finds company with compassion, humility, meekness, and patience (Col. 3:12); it is associated with patience, holiness of spirit, and genuine love (2 Cor. 6:6).

The first encampment of the Israelites after leaving the wilderness of Sinai (Num. 33:16). Here many Israelites were buried after dying from a plague sent as they consumed quail provided by God in answer to their complaints about having nothing but manna to eat (11:31–35). The name means “graves of craving” or “graves of greediness.”

A Levitical city in the territory allocated to the tribe of Ephraim. It was also designated as one of the cities of refuge (Josh. 21:22). Some scholars identify it as the city Jokmeam, which is mentioned in a parallel account (1 Chron. 6:68). The location is uncertain.

A young goat. The desirable meat (Gen. 27:9; Luke 15:29) was used for special meals (Judg. 6:19) and sacrifices (Num. 15:11).

This crime is mentioned at least twice in the OT (Exod. 21:16; Deut. 24:7) and once in the NT (1 Tim. 1:10 [NIV “slave traders”]). It is possible, however, that the crime is also envisioned, or perhaps even the primary concern, in the eighth commandment (Exod. 20:15; Deut. 5:19). The word translated “steal” there is the same as that translated “kidnap” in Exod. 21:16; Deut. 24:7. Giving credence to this suggestion is the fact that all seven preceding commandments involve capital crimes. Stealing material possessions would not be a capital crime, but stealing persons would.

“Kidneys” is the literal translation of the Hebrew term kelayot (always plural). The literal sense is most commonly found in reference to part of the body of a sacrificial animal (e.g., Exod. 29:13, 22; Lev. 3:4, 10, 15; 4:9; 7:4; 8:16, 25; 9:10, 19; Isa. 34:6). The kidneys typically were to be burned, along with fat, and were recognized as the finest part of the animal. The Greek term for “kidney,” nephros, appears only once in the NT, Rev. 2:23, where its usage conforms to OT usage. Because the kidneys are located deep in the body, reference to injuries involving the kidneys emphasizes their severity (e.g., Job 16:13; Lam. 3:13). When used of humans, “kidney” most commonly refers to the mind, in parallel with leb (“heart”), which better corresponds to modern notions of “mind” and even “conscience” (see Pss. 7:9; 26:2; Jer. 11:20; 17:10; 20:12). In a number of passages the kidneys are identified among the organs that God examines in order to judge or test a person (Ps. 7:9; Jer. 11:20; 17:10).

The threshing floor where Uzzah fell dead after touching the ark of the covenant (1 Chron. 13:9). “Nakon” is used in the parallel passage (2 Sam. 6:6).

The name means “muddy, mirky, shadowy.” This deep ravine (and the brook running through it during heavy rains) is located between Jerusalem to the west and the Mount of Olives to the east. The spring of Gihon is found on the western slope of the valley. David crossed the brook as he fled Jerusalem to escape the rebellion of his son Absalom (2 Sam. 15:23). Solomon warned Shimei not to cross the brook or he would die (1 Kings 2:37). Reformer kings destroyed idols here (Asa [1 Kings 15:13]; Hez-e-kiah [2 Chron. 29:16; 30:14]; Josiah [2 Kings 23:4–6]). Jesus crossed the Kidron Valley after the Last Supper on his way to the garden of Gethsemane (Matt. 26:36; John 18:1).

The second of David’s six sons born in Hebron. He was the firstborn of David and Abigail, the widow of Nabal of Carmel (2 Sam. 3:3 [the LXX calls him “Dalouia”]). He is called “Daniel” in another list of David’s sons (1 Chron. 3:1). He is not mentioned among the sons who argued over David’s successor.

An Ephrathite from Bethlehem and one of two sons of Elimelek and Naomi. Kilion and his brother, Mahlon, married Moabite women, Ruth and Orpah, during the time when they were sojourning in Moab due to a famine. Kilion and Mahlon died in Moab (Ruth 1:1–5).

The name means “trading center” or “marketplace.” Kilmad was a place or region that traded with Tyre (Ezek. 27:23). Some scholars believe that scribes inadvertently copied the Hebrew name incorrectly, and that it should be emended to refer to the city of Kullimeri (in northern Mesopotamia) or emended to read “all of Media.”

A son of Barzillai the Gileadite. Following David’s defeat of Absalom, Barzillai met David as he was crossing the Jordan. David wanted to reward Barzillai for providing him with food and equipment by inviting him to come and live in Jerusalem. Barzillai declined on the grounds of age, but he requested that David take his son Kimham instead (2 Sam. 19:31–40; KJV: “Chimham”). David agreed and took Kimham so that he might reward Barzillai’s loyalty through him.

A city near the boundary of Edom in the southern part of the territory allocated to the tribe of Judah (Josh. 15:22). It possibly was a settlement of the Kenites. It probably is to be located along the Wadi el-Qeini, south of Hebron.

The word “kindness” is used to translate the Hebrew term khesed (Gen. 40:14) and the Greek words chrēstotēs (Col. 3:12) and philanthrōpia (Acts 28:2). Because of the richness of its meaning, khesed is difficult to capture in English. The word is translated in a variety of ways, including “kindness,” “loving-kindness,” “loyalty,” “steadfast love,” “mercy,” “commitment.” God embodies kindness (Exod. 34:6; Ps. 103:8; Hos. 2:19). Humans are also called on to reflect this quality of kindness in their relationships with others (1 Sam. 20:8; Mic. 6:8; Zech. 7:9).

In the NT, God is described as displaying kindness toward humans (Rom. 11:22; Titus 3:4; 1 Pet. 2:3), even the selfish and ungrateful (Luke 6:36). God pours out kindness on humans in order to lead them to repentance (Rom. 2:4). Christians are to demonstrate kindness even when others are unkind and vengeful (Prov. 25:21–22; Matt. 5:43–48; Rom. 12:17–21).

One discovers what practicing kindness looks like by observing the words associated with it in Scripture. Kindness involves putting away anger, bitterness, and slander; being tenderhearted and forgiving; and imitating God (Eph. 4:31–5:2); it finds company with compassion, humility, meekness, and patience (Col. 3:12); it is associated with patience, holiness of spirit, and genuine love (2 Cor. 6:6).

A kingdom signifies the reality and extent of a king’s dominion or rule (Gen. 10:10; 20:9; Num. 32:33; 2 Kings 20:13; Esther 1:22). Some kingdoms were relatively small; others were concerted attempts to gain the whole world. For example, there were approximately fifty million people under the Pax Romana (“Roman peace”—the consolidated empire) during Augustus’s reign. Demographers estimate that the global population in the first century was about 250 million. Therefore, approximately one-fifth of the world’s population was under the authority of a single king (Caesar). The Roman Empire (kingdom) reached its greatest extent under Trajan (r. AD 98–117), about two million square miles.

Authority and power. A kingdom presupposes monarchy, rule by an individual, human authority. (The Bible has little to say about democracy; that form of government was developed by the Greeks, but a primarily empire mentality dominated the context of the biblical world.) Although kings only have as much authority as their armies and the general populace allow, they nevertheless exercise an almost absolute power, which invites either profound humility or hubris. Royal arrogance, unfortunately, is the primary motif characterizing kings in the Bible (e.g., Dan. 3). Gaius Octavius (later Gaius Julius Caesar Octavianus), the grandnephew of Julius Caesar, ruled as emperor from 31 BC to AD 14. The Roman senate declared him “Augustus” (Lat. Augusta) on January 13, 27 BC. “Augustus” then became a title held by all reigning emperors except Vitellius. The title means “revered or august one,” connoting superhuman qualities. Egyptian, Greek, and Roman kings were routinely venerated as gods. By way of analogy, even the Bible presents God as a king (Pss. 5:2; 10:16; 44:4).

A kingdom may be visualized as a series of concentric circles, beginning with the throne, which is the seat of a king’s rule and judgment, then the court and “retainer class” of bureaucrats and aides (e.g., scribes, tax collectors), and then radiating out to the subjects, animals, and landholdings (see Deut. 17:18; Esther 1:14; Matt. 2:3). The king typically entered into a partnership with the upper classes: he provided peace and protection, and they in turn offered loyalty and a portion of their wealth. Latifundism, the dividing up of agricultural property into large estates, enabled kings to reward political supporters and punish their enemies (Matt. 14:1–12 pars.). The powerless and marginalized often found themselves outside this comfortable agreement, without property. When they threatened to change the political order, they were violently crushed (see Matt. 11:7–12).

Royalty and religion. Kingdom and religion were intertwined, so that the king was often high priest or had direct influence over the priesthood. Solomon made Zadok, a longtime loyal supporter of his father, David, high priest. His descendants dominated the office until the Seleucid crisis (1 Kings 2:26–27, 35; 4:4). Herod the Great and Pontius Pilate selected high priests from aristocratic families in Jerusalem. The primary capital of a kingdom was the ownership of land and revenues from taxation. Kings also took censuses of the people for taxation purposes. They were also generally free to tax anything in or passing through their realm. Herod Antipas taxed fishermen for using the Sea of Galilee (see Matt. 9:9–12 pars.).

God originally intended Israel to be governed as a theocracy, ruled by the one, true, living God (but see Gen. 17:6; Deut. 17:14–20). Israel was to be a “kingdom of priests” (Exod. 19:6), but the people demanded a king (1 Sam. 8:1–22). However, even when God granted their request, God remained King over the king and even retained ownership of the land (Lev. 25:23, 42, 55). The Israelite king was nothing more than God’s viceroy, with delegated authority. With few exceptions, most of the kings of Israel and Judah were corrupted by authority and wealth and forgot God (1 Sam. 13:13–14; 15:28; Matt. 14:6–11). But God made a covenant with David, so that one of his descendants would become a coregent in a restored theocracy, the kingdom of God (2 Sam. 7:1–29; Pss. 89:3; 132:11). In contrast to David’s more immediate descendants, this coming king would return to Jerusalem humble and mounted on a donkey (Zech. 9:9; cf. Isa. 62:11). The Gospels present Jesus Christ as this king (Matt. 21:1–9 pars.). Those who are likewise humble will inherit the land with him (Matt. 5:5).

This garden, near “the gate between the two walls” of Jerusalem (2 Kings 25:4) and the Pool of Siloam (Neh. 3:15), was used by King Zedekiah and his army to escape from the Babylonian forces (2 Kings 25:4; Jer. 39:4; 52:7).

This major ancient Near Eastern trade route began in Heliopolis, Egypt, and cut across the Sinai Peninsula to Aqaba (on the shores of the Red Sea). It then headed straight north to Damascus (on the Transjordan side), ending at Resafa on the upper Euphrates River. It was crucial to the trade of Edom, Moab, Ammon, and Syria. Some of the more important cities along this trade route were Heliopolis (Egypt), Clysma (modern Suez), Eilat, Aqaba, Medeba (modern Madaba), Rabbah/Philadelphia (modern Amman), Gerasa, Bozrah, Damascus, and Tadmor. It is mentioned three times in the Bible (Num. 20:17, 19; 21:22), generally referring to the major route through Moab and Ammon.

A location in Jerusalem mentioned by Nehemiah (Neh. 2:14), it may be the same as the pool of Shelah, also known as Siloam (3:15).

In Ezra 6:1 the KJV translates the Hebrew phrase bet siprayya’ as “house of the rolls,” referring to archives stored in the royal treasury of Babylon. Most modern versions render the phrase as “archives.” King Darius ordered the archives to be searched to determine whether Cyrus had in fact issued orders for the rebuilding of the temple in Jerusalem (Ezra 5:17). Similar archives were kept by most royal dynasties in the ancient Near East.

This term means “plain” and is employed in Gen. 14:17 to designate the place where Abram met with the kings of Salem and Sodom (“the Valley of Shaveh, that is, the King’s Valley”). Since the King’s Valley is also mentioned in 2 Sam. 18:18 (where Absalom erected a monument), it seems likely that the “Valley of Shaveh” refers to a place at the confluence of the Hinnom, Tyropoeon, and Kidron valleys, just south of Jerusalem. See also Shaveh Kiriathaim.

This term means “plain” and is employed in Gen. 14:17 to designate the place where Abram met with the kings of Salem and Sodom (“the Valley of Shaveh, that is, the King’s Valley”). Since the King’s Valley is also mentioned in 2 Sam. 18:18 (where Absalom erected a monument), it seems likely that the “Valley of Shaveh” refers to a place at the confluence of the Hinnom, Tyropoeon, and Kidron valleys, just south of Jerusalem. See also Shaveh Kiriathaim.

A kingdom signifies the reality and extent of a king’s dominion or rule (Gen. 10:10; 20:9; Num. 32:33; 2 Kings 20:13; Esther 1:22). Some kingdoms were relatively small; others were concerted attempts to gain the whole world. For example, there were approximately fifty million people under the Pax Romana (“Roman peace”—the consolidated empire) during Augustus’s reign. Demographers estimate that the global population in the first century was about 250 million. Therefore, approximately one-fifth of the world’s population was under the authority of a single king (Caesar). The Roman Empire (kingdom) reached its greatest extent under Trajan (r. AD 98–117), about two million square miles.

Authority and power. A kingdom presupposes monarchy, rule by an individual, human authority. (The Bible has little to say about democracy; that form of government was developed by the Greeks, but a primarily empire mentality dominated the context of the biblical world.) Although kings only have as much authority as their armies and the general populace allow, they nevertheless exercise an almost absolute power, which invites either profound humility or hubris. Royal arrogance, unfortunately, is the primary motif characterizing kings in the Bible (e.g., Dan. 3). Gaius Octavius (later Gaius Julius Caesar Octavianus), the grandnephew of Julius Caesar, ruled as emperor from 31 BC to AD 14. The Roman senate declared him “Augustus” (Lat. Augusta) on January 13, 27 BC. “Augustus” then became a title held by all reigning emperors except Vitellius. The title means “revered or august one,” connoting superhuman qualities. Egyptian, Greek, and Roman kings were routinely venerated as gods. By way of analogy, even the Bible presents God as a king (Pss. 5:2; 10:16; 44:4).

A kingdom may be visualized as a series of concentric circles, beginning with the throne, which is the seat of a king’s rule and judgment, then the court and “retainer class” of bureaucrats and aides (e.g., scribes, tax collectors), and then radiating out to the subjects, animals, and landholdings (see Deut. 17:18; Esther 1:14; Matt. 2:3). The king typically entered into a partnership with the upper classes: he provided peace and protection, and they in turn offered loyalty and a portion of their wealth. Latifundism, the dividing up of agricultural property into large estates, enabled kings to reward political supporters and punish their enemies (Matt. 14:1–12 pars.). The powerless and marginalized often found themselves outside this comfortable agreement, without property. When they threatened to change the political order, they were violently crushed (see Matt. 11:7–12).

Royalty and religion. Kingdom and religion were intertwined, so that the king was often high priest or had direct influence over the priesthood. Solomon made Zadok, a longtime loyal supporter of his father, David, high priest. His descendants dominated the office until the Seleucid crisis (1 Kings 2:26–27, 35; 4:4). Herod the Great and Pontius Pilate selected high priests from aristocratic families in Jerusalem. The primary capital of a kingdom was the ownership of land and revenues from taxation. Kings also took censuses of the people for taxation purposes. They were also generally free to tax anything in or passing through their realm. Herod Antipas taxed fishermen for using the Sea of Galilee (see Matt. 9:9–12 pars.).

God originally intended Israel to be governed as a theocracy, ruled by the one, true, living God (but see Gen. 17:6; Deut. 17:14–20). Israel was to be a “kingdom of priests” (Exod. 19:6), but the people demanded a king (1 Sam. 8:1–22). However, even when God granted their request, God remained King over the king and even retained ownership of the land (Lev. 25:23, 42, 55). The Israelite king was nothing more than God’s viceroy, with delegated authority. With few exceptions, most of the kings of Israel and Judah were corrupted by authority and wealth and forgot God (1 Sam. 13:13–14; 15:28; Matt. 14:6–11). But God made a covenant with David, so that one of his descendants would become a coregent in a restored theocracy, the kingdom of God (2 Sam. 7:1–29; Pss. 89:3; 132:11). In contrast to David’s more immediate descendants, this coming king would return to Jerusalem humble and mounted on a donkey (Zech. 9:9; cf. Isa. 62:11). The Gospels present Jesus Christ as this king (Matt. 21:1–9 pars.). Those who are likewise humble will inherit the land with him (Matt. 5:5).

The kingdom of God is a major theme in the Bible. While the theme is most fully developed in the NT, its origin is the OT, where the emphasis falls on God’s king-ship. God is king of Israel (Exod. 15:18; Num. 23:21; Deut. 33:5; Isa. 43:15) and of all the earth (2 Kings 19:15; Pss. 29:10; 99:1–4; Isa. 6:5; Jer. 46:18). Juxtaposed to the concept of God’s present reign as king are references to a day when God will become king over his people (Isa. 24:23; 33:22; 52:7; Zeph. 3:15; Zech. 14:9). This emphasis on God’s kingship continues throughout Judaism and takes on special significance in Jewish apocalypticism and its anticipation of the kingdom of God in the age to come, which abandoned any hope for present history. Only at the end of the age will the kingdom of God come. This idea of God’s kingdom is further developed throughout the NT.

The Synoptic Gospels

In the Synoptic Gospels the phrase “the kingdom of God” occurs over one hundred times in Mark, Luke, and Matthew (where “kingdom of heaven” is a synonym for “kingdom of God”). Three views have been defended regarding whether and to what extent the kingdom of God was present in Jesus’ ministry. In other words, how are we to interpret the phrase “kingdom of God” in the Synoptics? The three views are consistent eschatology, realized eschatology, and inaugurated eschatology.

Consistent eschatology. Albert Schweitzer, a biblical scholar from the late nineteenth century, first popularized consistent eschatology. Here, “consistent” means consistent with the apocalyptic Judaism of Jesus’ day, which interpreted the kingdom of God as something coming in the future. Judaism at the time of Christ divided history into two periods: this age of sin, when sin rules, and the age to come, when the Messiah is expected to bring the kingdom of God to earth. Schweitzer concluded that an apocalyptic understanding of the kingdom was foundational not only for Christ’s teaching, but also to understanding his life. Thus, Schweitzer maintained that Jesus believed that it was his vocation to become the coming Son of Man. Initially, Jesus revealed this messianic secret only to Peter, James, and John. Later, Peter told it to the rest of the Twelve. Judas told the secret to the high priest, who used it as the grounds for Jesus’ execution (Mark 14:61–64; cf. Dan. 7:13).

According to Schweitzer, when Jesus sent out the Twelve on a mission to proclaim the coming kingdom of God, he did not expect them to return. The Twelve were the “men of violence” (cf. Matt. 11:12) who would provoke the messianic tribulation that would herald the kingdom. Whereas some earlier scholars believed that one could only wait passively for the kingdom, Schweitzer believed that the mission of Jesus was designed to provoke its coming. When this did not happen, Jesus determined to give his own life as a ransom for many (Mark 10:45) and so cause the kingdom to come.

According to Schweitzer, Jesus took matters into his own hands by precipitating his death, hoping that this would be the catalyst for God to make the wheel of history turn to its climax—the arrival of the kingdom of God. But, said Schweitzer, Jesus was wrong again, and he died in despair. So for Schweitzer, Jesus never witnessed the dawning of the age to come; it lay in the distant future, separated from this present age.

On the positive side, Schweitzer called attention to the fact that the message of Jesus is rooted in first-century apocalyptic Judaism and its concept of the kingdom of God. This connection is still foundational to a proper understanding of biblical prophecy and the Gospels today. On the negative side, Schweitzer’s selective use of evidence and rejection of the historicity of much of the Gospel tradition resulted in a skewed perspective on the present dimensions of Jesus’ eschatology.

Realized eschatology. In contrast to futurist eschatology, where the kingdom of God awaits a final consummation at the end of history, realized eschatology views the kingdom of God as already realized in the person and mission of Jesus. The futurist aspects of Jesus’ teaching are reduced to a minimum, and his apocalyptic language is viewed as symbolic of theological truths.

The person most responsible for advocating this position is British scholar C. H. Dodd. In his 1935 book Parables of the Kingdom, he focused on Jesus’ teachings that announced the arrival of the kingdom with his coming. For instance, in Luke 11:20 Jesus says, “But if I drive out demons by the finger of God, then the kingdom of God has come upon you” (cf. Luke 17:21; Matt. 13). Eschatology becomes a matter of the present experience rather than any kind of future event. The kingdom has fully come in the messianic ministry of Jesus.

Most interpreters have criticized Dodd’s realized eschatology for ignoring Jesus’ teachings that point to a future consummation of the kingdom (e.g., Matt. 24–25; Mark 13). When all of Jesus’ teachings are considered, futurist eschatology balances realized eschatology. To be sure, the kingdom arrived with Jesus, but Jesus himself taught that history still awaits a final completion. The kingdom of God is both “already” and “not yet,” which leads us to the third view of the relationship of the kingdom of God to the ministry of Jesus Christ.

Inaugurated eschatology. The third view, inaugurated eschatology, is commonly connected with the twentieth-century Swiss theologian Oscar Cullmann. Like others before him, Cullmann understood that the Jewish notion of the two ages formed an important background for understanding the message of Jesus. According to Judaism, history is divided into two periods: this age of sin and the age to come (i.e., the kingdom of God). For Jews the advent of the Messiah would effect the shift from the former to the latter. In other words, Judaism viewed the two ages as consecutive. According to Cullmann, Jesus Christ announced that the end of time, the kingdom of God, had arrived within history (see Mark 1:15 pars.; esp. Luke 4:43; 6:20; 7:28; 8:1, 10; 9:2, 11, 27, 60, 62; 10:9, 11; 11:20; 13:18, 20; 16:16; 17:20–21; 18:16–17, 24–25, 29; Acts 28:31). Yet other passages suggest that although the age to come had already dawned, it was not yet complete. It awaited the second coming for its full realization (Luke 13:28–29; 14:15; 19:11; 21:31; 22:16, 18; 23:51; Acts 1:6). Hence the adjective “inaugurated” characterizes this eschatology. Such a view is pervasive in the NT (see, e.g., Acts 2:17–21; 3:18, 24; 1 Cor. 15:24; 1 Tim. 4:1; 2 Tim. 3:1; Heb. 1:2; 1 John 2:18). So for inaugurated eschatology, the two ages are simultaneous: the age to come exists in the midst of this present age. Christians therefore live in between the two ages until the parousia (second coming of Christ).

We may break down the data in the Synoptic Gospels regarding the “already/not yet” aspects concerning the kingdom of God in this manner: Mark, probably the first Gospel written, records Jesus’ programmatic statement in 1:15: “The time has come. . . . The kingdom of God has come near.” Mark, along with Luke and Matthew, then goes on to demonstrate that Jesus’ miracles, teachings, death, and resurrection inaugurated the kingdom of God. Yet it is also clear from Matthew, Mark, and Luke that the final manifestation of the kingdom has not yet happened. We may draw on Luke as representative of all three Synoptics. Luke’s Gospel indicates that the kingdom was present for Jesus (Luke 7:28; 8:10; 10:9–11; 11:20; 16:16; 17:20–21), but it also awaited the second coming for its completion (6:20–26; 11:2; 12:49–50, 51–53; 13:24–30; 21:25–29; 22:15–18, 30). The same dual aspect of the kingdom pertains to Luke’s second volume, Acts. The kingdom was present in Jesus’ ministry and now through his disciples (Acts 1:3; 8:12; 19:8; 20:25; 28:23–31), but it will not be completed until Christ comes again (1:6; 14:22).

The Gospel of John

John’s Gospel has only three references to the kingdom of God. Nicodemus was told by Jesus that he needed to be born again to enter the kingdom of God (3:3–5). Yet Jesus’ kingdom is not worldly in nature, but spiritual (18:36). Although the Gospel of John contains both the present (“already”) aspect and the future (“not yet”) aspect, the focus is clearly on the present. This is why many scholars label the Fourth Gospel the “Gospel of Realized Eschatology.” This emphasis on the “already” can be seen in John in the following ways: (1) Eternal life, or entrance into the kingdom of God, can be a present possession (3:5–6, 36; 6:47, 51, 58; 8:51; 10:28; 11:24–26). (2) The eschatological promise of sonship is granted to the believer in Jesus now (1:12–13; 3:3–8; 4:14). (3) The general resurrection has already begun (5:25). (4) The Spirit, the gift of the end time, currently indwells believers (7:37–39; 14:15–31; 15:26–27; 16:5–16; 20:22–23). (5) Final judgment is determined by one’s present response to Jesus (3:19; 5:22–24, 27, 30–38; 9:38; 12:31–33). (6) The spirit of antichrist has already entered the world scene to oppose Christ (6:70; 13:2, 27). (7) Jesus’ death on the cross seems to absorb some elements of the messianic woes or aspects of tribulation. In other words, Jesus’ passion was where the end-time holy war was waged, and his death and resurrection began the end of the forces of evil (15:18–16:11).

On the other hand, the Gospel of John also includes some typical future (“not yet”) aspects of eschatology. For example, the future resurrection is still expected (5:26–30). Likewise, the future second coming of Christ is alluded to (14:1–4; 21:22). Admittedly, however, the “already” aspect of the kingdom of God seems to overshadow the “not yet” perspective in the Fourth Gospel.

Pauline Literature

The phrase “kingdom of God” and/or “kingdom of Christ” occurs twelve times in Paul’s writings.

Rom. 14:17 – kingdom of God (present tense)

1 Cor. 4:20 – kingdom of God (present tense)

1 Cor. 6:9-10 – kingdom of God (2x) (future tense)

1 Cor. 15:24 – kingdom of Christ/God (present/future tense)

1 Cor. 15:50 – kingdom of God (future tense)

Gal. 5:21 – kingdom of God (future tense)

Eph. 5:5 – kingdom of Christ/God (future tense)

Col. 1:13 – kingdom of the Son (present tense)

Col. 4:11 – kingdom of God (present tense)

1 Thess. 2:12 – his [God’s] kingdom (future tense)

2 Thess. 1:5 – kingdom of God (future tense)

Three observations emerge from the chart: (1) The kingdom of Christ/God is both present and future, already here and not yet complete. This is consistent with the Gospels and Acts. (2) Christ and God are, in at least two instances, interchanged, suggesting equality of status between them (cf. Eph. 5:5; Rev. 11:15; 12:10). (3) In 1 Cor. 15:24 we find the most precise description of the exact relationship between the kingdoms of Christ and God: the interim messianic kingdom begun at the resurrection of Christ will one day give way to the eternal kingdom of God. Such a temporary kingdom is attested to in apocalyptic Judaism and may underlie Rev. 20:1–6.

Christians therefore live in between the two ages, in the messianic kingdom.

Hebrews and the General Epistles

Hebrews and the General Epistles continue the theme of the “already/not yet” aspects of the kingdom.

Hebrews. The following ideas associated in Second Temple Judaism with the arrival of God’s kingdom are seen by the author of Hebrews to have been fulfilled at the first coming of Christ: (1) the appearance of the Messiah of the last days indicates the dawning of the kingdom of God (1:2; 9:9–10); (2) the great tribulation/messianic woes that were expected to occur in connection with the advent of the Messiah are now here (2:5–18; cf. 5:8–9; 7:27–28; 10:12; 12:2); (3) the outpouring of the Holy Spirit has happened (6:4–5); (4) the manifestation of the eschatological high priest at the end of history has taken place in Jesus (7:26–28), who has also established the new covenant of the last days (8:6–13). Compare the preceding statements in Hebrews with that author’s explicit mention of the presence of the kingdom of God in 12:18–28. And yet the kingdom of God is not yet fully here. The church continues to suffer the messianic woes, as is evidenced in the intermingling of Jesus’ suffering of the great tribulation with the present afflictions of the Christian (2:5–18; 3:7–4:6; 5:7–6:12; 10:19–39; 12:1–2; 13:11–16). Furthermore, the exhortations to persevere in the faith that punctuate the book of Hebrews (2:1–4; 3:7–4:13; 5:11–6:12; 10:19–39; 12:14–29) are a familiar theme in Jewish and Christian apocalyptic literature.

The General Epistles. The main message of James is that the last days are here (1:2; 5:3) and with it the messianic woes (1:2–12; 5:1–12). Therefore, believers will need to faithfully endure the great tribulation until the second coming of Christ. But there are two indications that James also teaches that the kingdom of God has dawned in the midst of the great tribulation. First, Christians experience even now the eschatological quality of joy (James 1:2–3; cf. Joel 2:21–27). Second, Christians also share in the end-time gift of wisdom (James 1:5–8).

First Peter is similar to James with regard to its inaugurated eschatology. Thus, the church suffers the messianic woes/great tribulation (1 Pet. 1:6, 11; 3:13–17; 4:12–19; 5:1–9). Nevertheless, the age to come/kingdom of God has broken into the midst of this age, as evidenced by the eschatological joy and God’s protective power that it brings (1:5–6).

Second Peter does seem to stress the “not yet” aspect of the kingdom of God. Thus, the kingdom of God still waits to be entered (1:11), is hindered by end-time apostasy (2 Pet. 2), and has been postponed (3:1–10). Yet the “already” aspect of the kingdom is not entirely absent. This is evidenced by the fact that the transfiguration of Christ on the mountain was a display of the coming power and glory of the age to come, a glory revealed to the disciples on the mountain and now communicated to all believers (1:16–19).

Jude is devoted to alerting Christians to the reality that they are in the midst of the end-time holy war (vv. 3, 20–23), as can be seen by their struggle with the false teaching of end-time apostasy (vv. 5–19). Nevertheless, because believers possess the eschatological gift of the Holy Spirit, they will prevail to fully enter the kingdom of God (v. 20).

The Letters of John attest to the overlapping of the two ages—that is, inaugurated eschatology. Thus, on the one hand, the spirit of antichrist is here (1 John 2:18; 2 John 7), along with the false teaching that it breeds (1 John 2:20–29; cf. 2–3 John); but on the other hand, the Johannine community has the end-time anointing of the Holy Spirit, which preserves believers from evil and deception (1 John 2:20–21; 3:1–10). Moreover, Christians presently have eternal life through Christ, one of the blessings of the kingdom of God (1 John 5:11–13).

Revelation

The “already/not yet” aspects of the kingdom of God are manifested in Revelation in the following way: the kingdom of God has already dawned in heaven, but it has not yet appeared on earth. Regarding the former, it is clear from 1:9; 5:1–14; 12:1–6 that Jesus’ death and resurrection inaugurated the advent of the kingdom of God in heaven. Thus, Jesus obediently underwent the messianic woes on the cross and was then raised to heavenly glory, triumphant over the great tribulation. There in heaven, Christ reigns as the invisible Lord over all (including Caesar). But that the kingdom of God has not yet descended to earth is clear in Revelation from two present realities. First, even though Jesus has endured the great tribulation/messianic woes, his followers continue to face many trials (chaps. 6–18). There is no deliverance for them from such affliction until the return of Christ in glory (chap. 19). The only possible exception to this is the divine protection of the 144,000 (chaps. 7; 14). Second, the kingdom of God has not appeared on earth; that event awaits the parousia (chap. 20 [assuming that the premillennial interpretation of that chapter is the most viable reading]). In all of this, it seems that the messianic woes/great tribulation are the divine means for purging the earth in preparation for the future arrival of the temporal, messianic kingdom (chap. 20). After Christ’s one-thousand-year reign on earth, this temporal messianic kingdom will give way to the eternal kingdom of God and its new earth and new heaven (chaps. 21–22). It must be acknowledged, however, that interpretations of chapters 20–22 greatly vary, depending on whether one takes a premillennial, amillennial, or postmillennial perspective.

Conclusion

The preceding data thus seem to confirm that the most apt description of the relationship between the two ages and the kingdom of God that informs the NT is inaugurated eschatology: with the first coming of Christ, the kingdom of God/the age to come dawned, but it will not be until the second coming of Christ that the age to come/kingdom of God will be complete. The church therefore lives in between the times. That is to say, the age to come has broken into this present age, and it is only through the eye of faith that one can now perceive the presence of the kingdom of God.

The name of two places, possibly from the Hebrew word for “harp” due to the shape of the lake bearing its name or the shape of the hill on which the city sat. (1) A large lake in northern Israel. It was the eastern border of Canaan and part of the western boundary of the tribal territory of Gad. Kinnereth (Deut. 3:17; Josh. 11:2; cf. NIV mg. for Num. 34:11; Josh. 12:3; 13:27) was also known as the Sea of Gennesaret (Mark 6:53; Luke 5:1), the Sea of Tiberius (John 6:1; 21:1), and the Sea of Galilee (Matt. 15:29; Mark 1:16). (2) A fortified city, and the region around it, allotted to the tribe of Naphtali (Josh. 19:35). Ben-Hadad of Syria conquered the region after King Asa of Judah paid him a large amount of silver and gold to break his treaty with King Baasha of Israel (1 Kings 15:20).

In the OT, a relative within an association of families that together comprise a clan (e.g., Lev. 25:48–49). Sometimes translated as “fellow Israelite” or “relative” (Lev. 25:25, 35, 47–48, but not 25:14–15), a kinsman is more literally a “brother” who has certain responsibilities for aiding another of his kin in times of hardship, especially when a portion of the clan’s land is involved (see Josh. 13:24–31). The greatest responsibility falls to the closest of kin, the go’el, the “kinsman-redeemer” (Ruth 4:1–8 [NIV 1984]; cf. Job 19:25; NIV: “guardian-redeemer”).

When hard economic times force a kinsman to sell some property (or rather lease it [cf. Lev. 25:15–16]), the kinsman-redeemer is to redeem what has been sold, thus keeping the land with the clan (25:25). The poorer kinsman may then work for the kinsman-redeemer in order to pay off the debt, though the relationship of both individuals is to remain that of brothers and not become that of a master and a slave (25:39–46). If a poor man sells himself to an alien’s clan, a kinsman should purchase him so that he can work within his own clan (25:47–49). The kinsman-redeemer also has the duty of avenging the blood of a murdered kinsman (Num. 35:21).

The role of a kinsman-redeemer in Israelite society is displayed in the book of Ruth. Boaz, a kinsman of Naomi and her widowed daughter-in-law Ruth, meets with the kinsman-redeemer to discuss the acquisition of the land of Ruth’s deceased husband, Naomi’s son Mahlon. Although the kinsman-redeemer at first agrees to redeem the land (Ruth 4:1–4), he changes his mind when Boaz points out that along with the land would come Ruth and the responsibility to maintain the name of Mahlon (Ruth 4:5–6; cf. Deut. 25:5–10). As next in line, Boaz acquires the land, Ruth, and the responsibility to maintain Mahlon’s name on the property (Ruth 4:7–10).

God, who owns all the land (Lev. 25:23–24) and who views all of Israel as his clan (Ps. 74:2), accepts the role of redeemer (go’el  ) (e.g., Ps. 19:14; Isa. 41:14; 43:14).

In the OT, a relative within an association of families that together comprise a clan (e.g., Lev. 25:48–49). Sometimes translated as “fellow Israelite” or “relative” (Lev. 25:25, 35, 47–48, but not 25:14–15), a kinsman is more literally a “brother” who has certain responsibilities for aiding another of his kin in times of hardship, especially when a portion of the clan’s land is involved (see Josh. 13:24–31). The greatest responsibility falls to the closest of kin, the go’el, the “kinsman-redeemer” (Ruth 4:1–8 [NIV 1984]; cf. Job 19:25; NIV: “guardian-redeemer”).

When hard economic times force a kinsman to sell some property (or rather lease it [cf. Lev. 25:15–16]), the kinsman-redeemer is to redeem what has been sold, thus keeping the land with the clan (25:25). The poorer kinsman may then work for the kinsman-redeemer in order to pay off the debt, though the relationship of both individuals is to remain that of brothers and not become that of a master and a slave (25:39–46). If a poor man sells himself to an alien’s clan, a kinsman should purchase him so that he can work within his own clan (25:47–49). The kinsman-redeemer also has the duty of avenging the blood of a murdered kinsman (Num. 35:21).

The role of a kinsman-redeemer in Israelite society is displayed in the book of Ruth. Boaz, a kinsman of Naomi and her widowed daughter-in-law Ruth, meets with the kinsman-redeemer to discuss the acquisition of the land of Ruth’s deceased husband, Naomi’s son Mahlon. Although the kinsman-redeemer at first agrees to redeem the land (Ruth 4:1–4), he changes his mind when Boaz points out that along with the land would come Ruth and the responsibility to maintain the name of Mahlon (Ruth 4:5–6; cf. Deut. 25:5–10). As next in line, Boaz acquires the land, Ruth, and the responsibility to maintain Mahlon’s name on the property (Ruth 4:7–10).

God, who owns all the land (Lev. 25:23–24) and who views all of Israel as his clan (Ps. 74:2), accepts the role of redeemer (go’el  ) (e.g., Ps. 19:14; Isa. 41:14; 43:14).

A large island with snow-covered mountains in the Aegean Sea, off the coast of Asia Minor to the west of Smyrna. At the end of his third missionary campaign, Paul’s ship anchored off the coast of Chios en route from Mitylene to Samos (Acts 20:15). The chief city of the island was also called Chios.

This Hebrew place name means “wall.” (1) A fortified stronghold of Moab situated on a strategic hilltop against which Isaiah prophesied (Isa. 15:1). The modern name, “Kerak,” is found in the Targumim. Its location is about eleven miles east of the Dead Sea and eighteen miles south of the Arnon River. Some scholars believe that this is the same city as Kir Hareseth (2 Kings 3:25). (2) The Hebrew name for a Mesopotamian city, Der (the Akkadian word meaning “wall”), which is situated east of the Tigris River, on the border between Sumer and Elam (Persia). This is the location of modern al-Badrah in Iraq. Kir and Elam are portrayed together in military array against Judah in Isaiah’s oracle concerning Jerusalem (Isa. 22:6). It is the place from which the Arameans migrated to Syria. This migration, along with emigration of the Philistines from Caphtor, is likened to the Israelites’ exodus from Egypt—all declared as being accomplished by Yahweh (Amos 9:7). The descendants of those first immigrants were exiled back to Kir when King Tiglath-pileser III of Assyria conquered Damascus during the reign of King Ahaz of Judah (2 Kings 16:9; Amos 1:5). See also Kir Hareseth.

This Hebrew place name means “city of pottery.” It appears in various forms in the Hebrew text: Kir Heres (Jer. 48:31, 36), Kir Hares (Isa. 16:11), Kir Hareseth (Isa. 16:7), and Kir Haraseth (2 Kings 3:25). All of these forms refer to the same city, Kir Hareseth. Some scholars also identify Kir in Moab (Isa. 15:1) with this city. This was a major fortified stronghold of Moab, possibly the capital. It was mentioned by the prophets Isaiah (Isa. 16:7, 11) and Jeremiah (Jer. 48:31) in their words of judgment for Moab. The city is associated with modern Kerak, located about fifty miles southeast of Jerusalem and eleven miles east of the Dead Sea. It is situated on a strategic hill surrounded by steep valleys. King Jehoram of Israel, King Jehoshaphat of Judah, and the king of Edom joined forces to combat King Mesha of Moab, who had rebelled against the king of Israel (2 Kings 3:5). They were successful in overthrowing the Moabite cities and finally had cornered Mesha in Kir Hareseth. Mesha tried to break through the besiegers with seven hundred swordsmen, but he failed. Finally, he offered up his oldest son, his heir, as a burnt offering on the wall of the city. Because of this, a great wrath came against Israel, and they withdrew from pursuing Mesha and returned to their own land (2 Kings 3:4–27). Later, the Babylonian destruction of Kir Hareseth was prophesied as punishment from the hand of God (Isa. 15:1; 16:7, 11; Jer. 48:31, 36).

This Hebrew place name means “city of pottery.” It appears in various forms in the Hebrew text: Kir Heres (Jer. 48:31, 36), Kir Hares (Isa. 16:11), Kir Hareseth (Isa. 16:7), and Kir Haraseth (2 Kings 3:25). All of these forms refer to the same city, Kir Hareseth. Some scholars also identify Kir in Moab (Isa. 15:1) with this city. This was a major fortified stronghold of Moab, possibly the capital. It was mentioned by the prophets Isaiah (Isa. 16:7, 11) and Jeremiah (Jer. 48:31) in their words of judgment for Moab. The city is associated with modern Kerak, located about fifty miles southeast of Jerusalem and eleven miles east of the Dead Sea. It is situated on a strategic hill surrounded by steep valleys. King Jehoram of Israel, King Jehoshaphat of Judah, and the king of Edom joined forces to combat King Mesha of Moab, who had rebelled against the king of Israel (2 Kings 3:5). They were successful in overthrowing the Moabite cities and finally had cornered Mesha in Kir Hareseth. Mesha tried to break through the besiegers with seven hundred swordsmen, but he failed. Finally, he offered up his oldest son, his heir, as a burnt offering on the wall of the city. Because of this, a great wrath came against Israel, and they withdrew from pursuing Mesha and returned to their own land (2 Kings 3:4–27). Later, the Babylonian destruction of Kir Hareseth was prophesied as punishment from the hand of God (Isa. 15:1; 16:7, 11; Jer. 48:31, 36).

This Hebrew place name means “city of pottery.” It appears in various forms in the Hebrew text: Kir Heres (Jer. 48:31, 36), Kir Hares (Isa. 16:11), Kir Hareseth (Isa. 16:7), and Kir Haraseth (2 Kings 3:25). All of these forms refer to the same city, Kir Hareseth. Some scholars also identify Kir in Moab (Isa. 15:1) with this city. This was a major fortified stronghold of Moab, possibly the capital. It was mentioned by the prophets Isaiah (Isa. 16:7, 11) and Jeremiah (Jer. 48:31) in their words of judgment for Moab. The city is associated with modern Kerak, located about fifty miles southeast of Jerusalem and eleven miles east of the Dead Sea. It is situated on a strategic hill surrounded by steep valleys. King Jehoram of Israel, King Jehoshaphat of Judah, and the king of Edom joined forces to combat King Mesha of Moab, who had rebelled against the king of Israel (2 Kings 3:5). They were successful in overthrowing the Moabite cities and finally had cornered Mesha in Kir Hareseth. Mesha tried to break through the besiegers with seven hundred swordsmen, but he failed. Finally, he offered up his oldest son, his heir, as a burnt offering on the wall of the city. Because of this, a great wrath came against Israel, and they withdrew from pursuing Mesha and returned to their own land (2 Kings 3:4–27). Later, the Babylonian destruction of Kir Hareseth was prophesied as punishment from the hand of God (Isa. 15:1; 16:7, 11; Jer. 48:31, 36).

This Hebrew place name means “city of pottery.” It appears in various forms in the Hebrew text: Kir Heres (Jer. 48:31, 36), Kir Hares (Isa. 16:11), Kir Hareseth (Isa. 16:7), and Kir Haraseth (2 Kings 3:25). All of these forms refer to the same city, Kir Hareseth. Some scholars also identify Kir in Moab (Isa. 15:1) with this city. This was a major fortified stronghold of Moab, possibly the capital. It was mentioned by the prophets Isaiah (Isa. 16:7, 11) and Jeremiah (Jer. 48:31) in their words of judgment for Moab. The city is associated with modern Kerak, located about fifty miles southeast of Jerusalem and eleven miles east of the Dead Sea. It is situated on a strategic hill surrounded by steep valleys. King Jehoram of Israel, King Jehoshaphat of Judah, and the king of Edom joined forces to combat King Mesha of Moab, who had rebelled against the king of Israel (2 Kings 3:5). They were successful in overthrowing the Moabite cities and finally had cornered Mesha in Kir Hareseth. Mesha tried to break through the besiegers with seven hundred swordsmen, but he failed. Finally, he offered up his oldest son, his heir, as a burnt offering on the wall of the city. Because of this, a great wrath came against Israel, and they withdrew from pursuing Mesha and returned to their own land (2 Kings 3:4–27). Later, the Babylonian destruction of Kir Hareseth was prophesied as punishment from the hand of God (Isa. 15:1; 16:7, 11; Jer. 48:31, 36).

This Hebrew place name means “wall.” (1) A fortified stronghold of Moab situated on a strategic hilltop against which Isaiah prophesied (Isa. 15:1). The modern name, “Kerak,” is found in the Targumim. Its location is about eleven miles east of the Dead Sea and eighteen miles south of the Arnon River. Some scholars believe that this is the same city as Kir Hareseth (2 Kings 3:25). (2) The Hebrew name for a Mesopotamian city, Der (the Akkadian word meaning “wall”), which is situated east of the Tigris River, on the border between Sumer and Elam (Persia). This is the location of modern al-Badrah in Iraq. Kir and Elam are portrayed together in military array against Judah in Isaiah’s oracle concerning Jerusalem (Isa. 22:6). It is the place from which the Arameans migrated to Syria. This migration, along with emigration of the Philistines from Caphtor, is likened to the Israelites’ exodus from Egypt—all declared as being accomplished by Yahweh (Amos 9:7). The descendants of those first immigrants were exiled back to Kir when King Tiglath-pileser III of Assyria conquered Damascus during the reign of King Ahaz of Judah (2 Kings 16:9; Amos 1:5). See also Kir Hareseth.

This Hebrew place name means “city of pottery.” It appears in various forms in the Hebrew text: Kir Heres (Jer. 48:31, 36), Kir Hares (Isa. 16:11), Kir Hareseth (Isa. 16:7), and Kir Haraseth (2 Kings 3:25). All of these forms refer to the same city, Kir Hareseth. Some scholars also identify Kir in Moab (Isa. 15:1) with this city. This was a major fortified stronghold of Moab, possibly the capital. It was mentioned by the prophets Isaiah (Isa. 16:7, 11) and Jeremiah (Jer. 48:31) in their words of judgment for Moab. The city is associated with modern Kerak, located about fifty miles southeast of Jerusalem and eleven miles east of the Dead Sea. It is situated on a strategic hill surrounded by steep valleys. King Jehoram of Israel, King Jehoshaphat of Judah, and the king of Edom joined forces to combat King Mesha of Moab, who had rebelled against the king of Israel (2 Kings 3:5). They were successful in overthrowing the Moabite cities and finally had cornered Mesha in Kir Hareseth. Mesha tried to break through the besiegers with seven hundred swordsmen, but he failed. Finally, he offered up his oldest son, his heir, as a burnt offering on the wall of the city. Because of this, a great wrath came against Israel, and they withdrew from pursuing Mesha and returned to their own land (2 Kings 3:4–27). Later, the Babylonian destruction of Kir Hareseth was prophesied as punishment from the hand of God (Isa. 15:1; 16:7, 11; Jer. 48:31, 36).

(1) A son of Kohath, grandson of Levi, and uncle of Moses, Aaron, and Miriam (Exod. 6:18; Num. 3:19; 1 Chron. 6:2).

(2) The son of Mareshah, and either the grandson or great-great-grandson of Caleb (1 Chron. 2:42).

(3) A city located in the Judean hills eighteen miles south-southeast of Jerusalem, identified with modern El-Khalil in the West Bank, in an area well supplied with water from nearby wells and springs. There are several archaeological sites in the vicinity, but biblical Hebron has been positively identified with Tel Hebron (Jebel er-Rumeidah). Excavations there uncovered evidence of intermittent occupation ranging from the Early Bronze Age I (3300–3000 BC) to the Late Arab period (AD 1291–1516). Significant finds include a city wall from the Middle Bronze Age II (2000–1550 BC), an Akkadian cuneiform tablet, and five jar handles bearing the royal lmlk (“for the king”) stamp.

Hebron (also known as Kiriath Arba) played a significant role in OT narratives. After Lot chose to dwell in Sodom, Abram settled near the oaks of Mamre in Hebron (Gen. 13:18). When Sarah died, Abraham purchased land in Hebron for her burial (Gen. 23). Both Isaac and Jacob lived in Hebron, and from there Jacob sent Joseph to inquire about his brothers’ welfare (35:27; 37:14). When Moses sent twelve spies into the promised land, their glimpse of the large inhabitants of Hebron significantly influenced their negative report about the prospects for invasion (Num. 13:22, 33).

During the period of the conquest, Hebron’s king was among five kings whom Joshua killed after they attacked Gibeon (Josh. 10). Joshua went on to fight at Hebron, destroying the city and its Anakite inhabitants (11:21). The city was then deeded to Caleb (15:13), but later it was given to the Levites and became a city of refuge (20:7; 21:13).

Hebron played a prominent role during the united monarchy. After Saul died, God instructed David to go to Hebron. There the men of Judah anointed him as king, and he reigned from there for seven and a half years (2 Sam. 2:1–11). During this time, several sons were born to David in Hebron, and it was there that Joab, David’s commander, murdered Abner in revenge for his brother’s death (2 Sam. 3; 1 Chron. 3:1–4). When David’s authority became widely recognized, the elders of all the Israelite tribes came to Hebron and anointed him king over all Israel. He then moved his capital to Jerusalem after capturing it from the Jebusites (2 Sam. 5:1–10; 1 Chron. 11:1–9). When Absalom later conspired to become king, he chose Hebron as his headquarters (2 Sam. 15:1–10).

Hebron is next mentioned as one of the cities that Rehoboam fortified for the defense of Judah (2 Chron. 11:10) and as one of the locations where returning exiles settled (Neh. 11:25). During the Hasmonean period, Judas Maccabeus gained control over Hebron from the Edomites (Idumeans) (1 Macc. 5:65).

Meaning “city of Baal,” this is an alternate name for the Gibeonite city Kiriath Jearim (Josh. 15:60; 18:14). See also Kiriath Jearim.

A Moabite city to which Balaam went with Balak king of Moab, who sacrificed oxen and sheep to entice Baal to curse the Israelites (Num. 22:39).

This city, whose name means “city of forests,” is also known as Kiriatharim (Ezra 2:25 [NIV: “Kiriath Jearim”]), Baalah (Josh. 15:9), Baalah in Judah (2 Sam. 6:2), and Kiriath Baal (Josh. 15:60; 18:14). It is one of the cities of the Gibeonites, who tricked Joshua into a treaty for peace (Josh. 9:17). This city was part of the inheritance allotted to the tribe of Judah (15:9).

The tribe of Dan encamped at Kiriath Jearim when it went out to seek its inheritance (Judg. 18:12). After being returned by the Philistines, the ark of the covenant remained here for twenty years until David moved it to Jerusalem (1 Sam. 6:21–7:2). When David first attempted to relocate the ark from Kiriath Jearim to Jerusalem, Uzzah was struck dead because he touched the ark as it was moved improperly (2 Sam. 6:1–8). The faithful prophet Uriah, a contemporary of Jeremiah, was from Kiriath Jearim (Jer. 26:20). Exiles from Kiriath Jearim returned from the Babylonian captivity with Zerubbabel (Neh. 7:29). The Romans built an outpost over the ruins and garrisoned the Tenth Legion here.

A town in the hill country among those inherited by the tribe of Judah. This place name may be an alternate name or inadvertent scribal error (i.e., dittography with the preceding city in the list, Dannah) for Keriath Sepher, also known as Debir (Josh. 15:49).

An alternate name for the ancient city Debir (Josh. 15:15–16; Judg. 1:11–12). Another form (possibly due to scribal error), “Kiriath Sannah,” refers to the same city (Josh. 15:49).

(1) A Levitical city in the tribal territory of Naphtali (1 Chron. 6:76). It was one of the cities of refuge. In the parallel list of cities (Josh. 21:32) it is identified as Kartan. The site is unknown. (2) A city in the territory of Reuben, east of the Jordan River (Josh. 13:19), that the Reubenites had taken from the Amorites (Num. 32:37) and settled before crossing the Jordan to participate in the conquest of the land. During the exile, control of the city was retaken by King Mesha of Moab (Jer. 48:1, 23; Ezek. 25:9). It is possibly also identified as Shaveh Kiriathaim, named in the account of Kedorlaomer’s invasion (Gen. 14:5).

A city to which inhabi-tants returned after the exile (Ezra 2:25 [NIV: “Kiriath Jearim”]). The usual form of the name is “Kiriath Jearim,” which occurs in the parallel account of Neh. 7:29. See also Kiriath Jearim.

A fortified city in Moab (Jer. 48:24, 41; Amos 2:2). It is listed on the Moabite Stone as a city with a sacred shrine for Chemosh. Kerioth may be synonymous with Ar, the ancient capital of Moab.

This city, whose name means “city of forests,” is also known as Kiriatharim (Ezra 2:25 [NIV: “Kiriath Jearim”]), Baalah (Josh. 15:9), Baalah in Judah (2 Sam. 6:2), and Kiriath Baal (Josh. 15:60; 18:14). It is one of the cities of the Gibeonites, who tricked Joshua into a treaty for peace (Josh. 9:17). This city was part of the inheritance allotted to the tribe of Judah (15:9).

The tribe of Dan encamped at Kiriath Jearim when it went out to seek its inheritance (Judg. 18:12). After being returned by the Philistines, the ark of the covenant remained here for twenty years until David moved it to Jerusalem (1 Sam. 6:21–7:2). When David first attempted to relocate the ark from Kiriath Jearim to Jerusalem, Uzzah was struck dead because he touched the ark as it was moved improperly (2 Sam. 6:1–8). The faithful prophet Uriah, a contemporary of Jeremiah, was from Kiriath Jearim (Jer. 26:20). Exiles from Kiriath Jearim returned from the Babylonian captivity with Zerubbabel (Neh. 7:29). The Romans built an outpost over the ruins and garrisoned the Tenth Legion here.

(1) A son of Kohath, grandson of Levi, and uncle of Moses, Aaron, and Miriam (Exod. 6:18; Num. 3:19; 1 Chron. 6:2).

(2) The son of Mareshah, and either the grandson or great-great-grandson of Caleb (1 Chron. 2:42).

(3) A city located in the Judean hills eighteen miles south-southeast of Jerusalem, identified with modern El-Khalil in the West Bank, in an area well supplied with water from nearby wells and springs. There are several archaeological sites in the vicinity, but biblical Hebron has been positively identified with Tel Hebron (Jebel er-Rumeidah). Excavations there uncovered evidence of intermittent occupation ranging from the Early Bronze Age I (3300–3000 BC) to the Late Arab period (AD 1291–1516). Significant finds include a city wall from the Middle Bronze Age II (2000–1550 BC), an Akkadian cuneiform tablet, and five jar handles bearing the royal lmlk (“for the king”) stamp.

Hebron (also known as Kiriath Arba) played a significant role in OT narratives. After Lot chose to dwell in Sodom, Abram settled near the oaks of Mamre in Hebron (Gen. 13:18). When Sarah died, Abraham purchased land in Hebron for her burial (Gen. 23). Both Isaac and Jacob lived in Hebron, and from there Jacob sent Joseph to inquire about his brothers’ welfare (35:27; 37:14). When Moses sent twelve spies into the promised land, their glimpse of the large inhabitants of Hebron significantly influenced their negative report about the prospects for invasion (Num. 13:22, 33).

During the period of the conquest, Hebron’s king was among five kings whom Joshua killed after they attacked Gibeon (Josh. 10). Joshua went on to fight at Hebron, destroying the city and its Anakite inhabitants (11:21). The city was then deeded to Caleb (15:13), but later it was given to the Levites and became a city of refuge (20:7; 21:13).

Hebron played a prominent role during the united monarchy. After Saul died, God instructed David to go to Hebron. There the men of Judah anointed him as king, and he reigned from there for seven and a half years (2 Sam. 2:1–11). During this time, several sons were born to David in Hebron, and it was there that Joab, David’s commander, murdered Abner in revenge for his brother’s death (2 Sam. 3; 1 Chron. 3:1–4). When David’s authority became widely recognized, the elders of all the Israelite tribes came to Hebron and anointed him king over all Israel. He then moved his capital to Jerusalem after capturing it from the Jebusites (2 Sam. 5:1–10; 1 Chron. 11:1–9). When Absalom later conspired to become king, he chose Hebron as his headquarters (2 Sam. 15:1–10).

Hebron is next mentioned as one of the cities that Rehoboam fortified for the defense of Judah (2 Chron. 11:10) and as one of the locations where returning exiles settled (Neh. 11:25). During the Hasmonean period, Judas Maccabeus gained control over Hebron from the Edomites (Idumeans) (1 Macc. 5:65).

A city to which inhabi-tants returned after the exile (Ezra 2:25 [NIV: “Kiriath Jearim”]). The usual form of the name is “Kiriath Jearim,” which occurs in the parallel account of Neh. 7:29. See also Kiriath Jearim.

Meaning “city of Baal,” this is an alternate name for the Gibeonite city Kiriath Jearim (Josh. 15:60; 18:14). See also Kiriath Jearim.

A Moabite city to which Balaam went with Balak king of Moab, who sacrificed oxen and sheep to entice Baal to curse the Israelites (Num. 22:39).

This city, whose name means “city of forests,” is also known as Kiriatharim (Ezra 2:25 [NIV: “Kiriath Jearim”]), Baalah (Josh. 15:9), Baalah in Judah (2 Sam. 6:2), and Kiriath Baal (Josh. 15:60; 18:14). It is one of the cities of the Gibeonites, who tricked Joshua into a treaty for peace (Josh. 9:17). This city was part of the inheritance allotted to the tribe of Judah (15:9).

The tribe of Dan encamped at Kiriath Jearim when it went out to seek its inheritance (Judg. 18:12). After being returned by the Philistines, the ark of the covenant remained here for twenty years until David moved it to Jerusalem (1 Sam. 6:21–7:2). When David first attempted to relocate the ark from Kiriath Jearim to Jerusalem, Uzzah was struck dead because he touched the ark as it was moved improperly (2 Sam. 6:1–8). The faithful prophet Uriah, a contemporary of Jeremiah, was from Kiriath Jearim (Jer. 26:20). Exiles from Kiriath Jearim returned from the Babylonian captivity with Zerubbabel (Neh. 7:29). The Romans built an outpost over the ruins and garrisoned the Tenth Legion here.

A town in the hill country among those inherited by the tribe of Judah. This place name may be an alternate name or inadvertent scribal error (i.e., dittography with the preceding city in the list, Dannah) for Keriath Sepher, also known as Debir (Josh. 15:49).

An alternate name for the ancient city Debir (Josh. 15:15–16; Judg. 1:11–12). Another form (possibly due to scribal error), “Kiriath Sannah,” refers to the same city (Josh. 15:49).

(1) A Benjamite from Gibeah, the son of Abiel and the father of Saul (1 Sam. 9:1–2). According to 1 Chron. 8:33; 9:39, however, Ner was the father of Kish. Some suggest that Kish was the son of Ner and a grandson of Abiel. (2) A son (or descendant) of Jeiel and Maakah (1 Chron. 8:30; 9:36), possibly equated with the Kish of 1 Sam. 9:1–2. (3) A Levite of the family of Merari (1 Chron. 23:21). (4) A Levite of the Merarite family who assisted in the cleansing of the temple during Hezekiah’s reforms (2 Chron. 29:12). (5) A Benjamite ancestor of Mordecai (Esther 2:5), likely the same person as the Kish of 1 Sam. 9:1–2.

A Levite, a descendant of Merari (1 Chron. 6:44). The name is an alternate form of “Kushaiah.” He was the father of Ethan, a Levitical singer under Heman (1 Chron. 15:17). See also Kushaiah.

A city in the territory of the tribe of Issachar (Josh. 19:20) allotted to the Gershonites, one of the clans of the Levites (Josh. 21:28). In a parallel list of Levitical cities, it is called “Kedesh” (1 Chron. 6:72). The area is southwest of the Sea of Galilee and west of the Jordan River, but its exact location is unknown.

A river, whose name means “bending” or “curving,” that is fed by several wadis that meet four miles northeast of Megiddo and extends for twenty-three miles. Kishon was the scene of the defeat of Sisera by the armies of Deborah and Barak (Judg. 4:7, 13; 5:19, 21). Later it was the site of Elijah’s execution of the prophets of Baal after the contest on Mount Carmel (1 Kings 18:40).

The ninth month in the postexilic Jewish calendar (Neh. 1:1; Zech. 7:1). Kislev normally occurs in the months of November–December in the Gregorian calendar. The name of the month apparently derives from the Babylonian Kislimu.

A Benjamite, the father of the tribal chief Elidad, who was one of the leaders appointed to divide the land for inheritance (Num. 34:21).

A town on the border of the territory of Issachar, west of Mount Tabor (Josh. 19:18). Zebulun occupied the hills to the northwest. It is identified with modern Iksal, four miles south of Nazareth. The name is a variant of “Kisloth Tabor” (Josh. 19:12).

A river, whose name means “bending” or “curving,” that is fed by several wadis that meet four miles northeast of Megiddo and extends for twenty-three miles. Kishon was the scene of the defeat of Sisera by the armies of Deborah and Barak (Judg. 4:7, 13; 5:19, 21). Later it was the site of Elijah’s execution of the prophets of Baal after the contest on Mount Carmel (1 Kings 18:40).

While kissing is sometimes a sign of an erotic relationship, especially in Song of Songs (1:2; 8:1), in the Bible kissing generally is a sign of respect or friendship. Paul viewed kissing as an important sign of love between believers, instructing them to greet each other with a “holy kiss” (Rom. 16:16; 1 Cor. 16:20). Peter also instructs readers to greet each other with “a kiss of love” (1 Pet. 5:14). Kissing in these contexts was very similar to the contemporary practice of shaking hands.

In the OT kissing was often used as a sign of blessing, as when Laban kissed his grandchildren (Gen. 31:28, 55), and Jacob on his deathbed kissed his sons (Gen. 48:10). Luke 7:36–50 records the act of a sinful woman anointing Jesus’ feet with perfume and kissing his feet in a sign of humble devotion to him. Kissing could also be a sign of homage to an idol (Hos. 13:2).

Probably the most famous kiss in the Bible is Judas’s kiss of Jesus to identify him to those who intended to arrest him (Matt. 26:49; Mark 14:44; Luke 22:47–48). Thus, the phrase “Judas kiss” has become a term indicating betrayal.

A place for the preparation of food. The term appears only once in most English Bible versions, Ezek. 46:24, where it refers to sacred rooms in the temple where the priests cooked guilt offerings and sin offerings and baked grain offerings. By cooking and eating the sacrifices there, the priests were protected from contact with those who had not been consecrated (46:19–20; cf. 44:19). While many versions translate the Hebrew (beth hambashelim) as “kitchens” (NIV, RSV, NRSV, NLT, HCSB), the NASB has “boiling places,” and the KJV has “places of them that boil.” There is no specific mention of kitchens in private homes in the biblical text.

A medium-sized bird of prey in the hawk family (Accipitridae; see Isa. 34:15 [NIV: “falcon”; NRSV: “buzzard”]). Three Hebrew terms refer to various species. Kites may take small prey, but usually they are scavengers, feeding on carrion. All species are considered unclean (Lev. 11:14; Deut. 14:13).

A town in the tribal allotment of Judah near Lachish (Josh. 15:40). Situated in the southwest Shephelah (i.e., the lowland area), its precise location is unknown.

A town in the tribal allotment of Judah near Lachish (Josh. 15:40). Situated in the southwest Shephelah (i.e., the lowland area), its precise location is unknown.

A city in the tribal territory allotted to Zebulun (Judg. 1:30). The Israelites did not drive out the inhabitants, so the Canaanites lived among them but were subject to forced labor. It probably is the same city as Kattath.

According to Gen. 10:4; 1 Chron. 1:7, the Kittites were the descendants of Javan, along with Elishah, Tarshish, and the Rodanites. Most translations read “Kittim,” and some treat it as the name of an individual (e.g., ESV, NASB, NKJV). Elishah is identified with the island of Cyprus, Tarshish with the coast of Spain, and the Rodanites may refer to the island of Rhodes. The Kittites are associated with the port of Kition (modern Larnaca) in Cyprus. Kition was a Phoenician port during the reign of Solomon. Biblical references speak of the coastlands (Jer. 2:10; Ezek. 27:6) as well as the land of Kittim (Isa. 23:1, 12 [NIV: “land of Cyprus”]). They were sea peoples vying for trade in the Mediterranean during the second millennium BC. Balaam (Num. 24:24) saw them as a military threat. During the first millennium BC the designation came to refer generally to the Greeks. The Qumran scholars who wrote 1QpHab and 1QM identified the “Kittim” of Dan. 11:30 (NIV mg.) with the Romans, recalling their defeat of the Greeks.

According to Gen. 10:4; 1 Chron. 1:7, the Kittites were the descendants of Javan, along with Elishah, Tarshish, and the Rodanites. Most translations read “Kittim,” and some treat it as the name of an individual (e.g., ESV, NASB, NKJV). Elishah is identified with the island of Cyprus, Tarshish with the coast of Spain, and the Rodanites may refer to the island of Rhodes. The Kittites are associated with the port of Kition (modern Larnaca) in Cyprus. Kition was a Phoenician port during the reign of Solomon. Biblical references speak of the coastlands (Jer. 2:10; Ezek. 27:6) as well as the land of Kittim (Isa. 23:1, 12 [NIV: “land of Cyprus”]). They were sea peoples vying for trade in the Mediterranean during the second millennium BC. Balaam (Num. 24:24) saw them as a military threat. During the first millennium BC the designation came to refer generally to the Greeks. The Qumran scholars who wrote 1QpHab and 1QM identified the “Kittim” of Dan. 11:30 (NIV mg.) with the Romans, recalling their defeat of the Greeks.

The name for the Babylonian deity that Amos called a “star-god” (Amos 5:26 NRSV). The Akkadian term refers to the planet Saturn. The Hebrew of the MT, kiyyun (“Kiyyun” [NASB, ESV, NET]), appears to reflect the intentional scribal replacement of the original vocalization with vowels of the Hebrew word for “abomination.” Some versions translate the word as “pedestal” (NIV [but see footnote], NEB), linking it to the Hebrew root kun, meaning “to be firm, steady, secure, durable.”

A bag worn on the back to carry supplies or other personal belongings (also called a “beggar’s bag”). Upon sending out his disciples, Jesus instructed them to not take a “bag” with them (Matt. 10:10 [NASB mg.: “knapsack”]).

Flour and water were kneaded in a shallow bowl or trough to form dough. Kneading was a woman’s work (Jer. 7:18), as in the stories of Sarah (Gen. 18:6), the medium at Endor (1 Sam. 28:24), and Tamar (2 Sam. 13:8). Two of these women (Sarah and Tamar) were of high social status, yet they still performed this quotidian chore. In all three cases, bread was baked as part of a hospitality ritual, explaining why powerful women performed the task.

Flour and water were kneaded in a shallow bowl or trough to form dough. Kneading was a woman’s work (Jer. 7:18), as in the stories of Sarah (Gen. 18:6), the medium at Endor (1 Sam. 28:24), and Tamar (2 Sam. 13:8). Two of these women (Sarah and Tamar) were of high social status, yet they still performed this quotidian chore. In all three cases, bread was baked as part of a hospitality ritual, explaining why powerful women performed the task.

To assume a position in which the body is supported by one or both knees. Being on one’s knees connotes worship or reverence, submission, and respect. In the OT it is a common posture for prayer (1 Kings 8:54; Dan. 6:10) and worship before God (1 Kings 19:18; Ps. 95:6). People also knelt before kings, rulers, and authorities (1 Kings 1:31; Esther 3:2). The faithful were described as “all whose knees have not bowed down to Baal” (1 Kings 19:18). In the time of Christ, people knelt before him for healing (Matt. 17:14). Jesus and his disciples knelt in prayer (Luke 22:41; Acts 7:60; 9:40). Because of Jesus’ self-humiliation, obedience, and death, God has exalted him above all, so that every knee should bow at his name (Phil. 2:10; cf. Isa. 45:23).

A sharp-edged cutting tool made of flint, bronze, copper, or iron. A number of Hebrew words refer to this implement, which typically was used for killing an animal and preparing it for food (Gen. 22:6, 10; Judg. 19:29). Abraham raised a knife when preparing to slay his son Isaac, but God stayed his hand (Gen. 22:9–14). Knives were used for the ceremonial killing of sacrificial animals. Joshua used flint knives in reinstituting the practice of circumcision (Josh. 5:2–3). Knives at the time of Joshua were not commonly made of flint, so this may reflect the antiquity of the practice. There is some overlap in biblical references to swords and knives. Knives may have been used by the prophets of Baal to cut themselves to gain their god’s attention (1 Kings 18:28); such practices were prohibited in Levitical law (Lev. 19:28). In most English translations, knives are not mentioned in the NT (MSG uses “knife” occasionally in reference to circumcision; e.g., Rom. 2:28–29).

An ornamental object, probably part of a flower, on the lampstand in the tabernacle (Exod. 25:31–36 [KJV: “knop”; NKJV: “knob”; RSV: “capital”; NASB: “bulb”; NRSV, JPS, NJB: “calyx”]). Some scholars think that the bud (Heb. kaptor) resembled the fruit of the almond tree.

An ornamental object, probably part of a flower, on the lampstand in the tabernacle (Exod. 25:31–36 [KJV: “knop”; NKJV: “knob”; RSV: “capital”; NASB: “bulb”; NRSV, JPS, NJB: “calyx”]). Some scholars think that the bud (Heb. kaptor) resembled the fruit of the almond tree.

The Bible regularly states that people know some things but not others. In English versions of the Bible, “knowledge” is usually a translation of the Hebrew noun da’at or the Greek noun gnōsis. Similarly, “know” is usually a translation of the Hebrew verb yada’ or the Greek verb ginōskō. Within each language, the noun and the verb share related forms.

God offers everyone knowledge to guide how one should live, but if spurned, the offer may be withdrawn (Prov. 1:28; Matt. 7:7–8; John 7:17; Phil. 3:15). Some people love simplistic thinking more than knowledge (Prov. 1:22), but fools who spurn knowledge in order to follow their own ways are warned that their complacency “will destroy them” (1:29–32). People are similarly warned not to value their own wisdom too highly (Prov. 3:7).

The Bible indicates that a basic knowledge of God is possible simply from observing the world. Genesis 1 states that God created light, land, stars, plants, animals, and people. The existence of the Creator provides an explanation for the existence of each and every thing, and for the world as a whole. Paul accordingly wrote that God’s eternal power and divine nature “have been clearly seen, being understood from what has been made” (Rom. 1:19–21).

Beyond this, a more substantial knowledge of God is possible because God has sometimes spoken or acted in history. God communicates using the limited forms that people can hear or perceive. The assembled people of Israel hear God speak at Mount Sinai from the midst of fire when he gives the Ten Commandments (Deut. 5:4–27). God likewise speaks to Moses from a burning bush (Exod. 3). God speaks in a particular place and speaks using the words of a language. This does not deny God’s transcendence. It instead affirms it by showing that God is unlike idols made by humans, idols that “cannot speak” or act (Ps. 115:5).

In the Bible, God normally speaks to people indirectly through prophets. Ancient people did not believe every prophet’s testimony, so God gives Moses miracles to substantiate his claims (Exod. 4:1–9, 27–31). God likewise comes to Mount Sinai so that the people of Israel would trust Moses forever (19:9). Because the nation hears God speak, failure to believe Moses is considered unjustifiable. Eventually, the entire law and covenant are known through Moses. The written record of these events and the law, as validated by historic community practice, are considered sufficient basis for each later generation to believe Moses’ law. After Moses’ death, God speaks through other prophets. There are no grounds to reject their testimony, for they do not deny the law and commandments that God has given through Moses, make false predictions (Deut. 13:1–5; 18:20–22), or contradict each other.

In the NT, Jesus, like Moses, is a prophet (Matt. 21:11; John 7:40; 12:40), authenticated by miracles. He observes the law (Matt. 5:17; John 8:46), unlike his opponents (John 5:45–47). In turn, Jesus sends out disciples with his message and says, “Whoever rejects you rejects me; but whoever rejects me rejects him who sent me” (Luke 10:16). Consequently, the Bible gives knowledge of God largely through Moses and the prophets, and in the NT through the prophet Jesus, God’s Son, and the disciples whom he sends out with his message. Those who receive God’s Spirit will understand them more deeply (1 Cor. 2:9–16).

A people included in the list of nations that God would bring against the Israelites (Ezek. 23:23). They probably lived east of the Tigris River. Some identify the Koa with the Guti, who are mentioned in Assyrian inscriptions.

One of Levi’s three sons (Gen. 46:11; Exod. 6:16). His descendants, the Kohathites, were Levites who worked within the tabernacle. They had very specific duties, including one of their primary tasks, which was to hand carry the most important furnishings of the tabernacle (Num. 4).

Descendants of the Levite Kohath (Num. 26:58–59). During the wilderness journey, they were responsible for transporting the tabernacle and its contents and also for its maintenance (Num. 3–4). Chronicles reports that some of the Kohathites participated in the purification of the temple under Hezekiah (2 Chron. 20:19) and led musical services at the sanctuary during the monarchic period (1 Chron. 6:33; 2 Chron. 20:19; 34:12). But there are no biblical psalms ascribed to this group as there are for their relatives the Korahites. Like the Korahites, they were bakers of the sacred bread during the postexilic period (1 Chron. 9:32).

A transliteration of the Hebrew word qohelet, which identifies the main character of Ecclesiastes. Traditionally, this character has been identified with Solomon, although it is widely recognized that the indirect reference to Solomon is a literary device. English translations of the name include “Preacher” and “Teacher,” although these are completely speculative and have no real connection with the Hebrew root. The verbal root of qhl concerns gathering, and it may be used as a literary device to allude to Solomon’s acts of gathering, whether it be gathering of wealth, gathering of people for instruction in wisdom, or gathering wisdom sayings. Perhaps the second of these options is to be preferred because the Hebrew verb qhl generally is used in reference to gathering people (e.g., Exod. 35:1), and the nominal forms almost always refer to gatherings of people (e.g., Num. 10:7). See also 1 Kings 8:1, 2, 14, 22, 55, where the verb qhl is used to describe Solomon’s gathering the people together for the dedication of the temple.

(1) The father of Shallun, leader of the district of Mizpah who repaired the Fountain Gate in Jerusalem (Neh. 3:15). (2) The father of Baruch and an ancestor of Maaseiah, a man from Judah who settled in postexilic Jerusalem (Neh. 11:5). It is possible that these two are the same person.

(1) A Benjamite whose descendants lived in Jerusalem after the return from exile (Neh. 11:7). (2) The father of the false prophet Ahab (Jer. 29:21).

(1) A Levite whom Hezekiah placed in charge over the abundant contributions, tithes, and dedicated gifts given by the people of Israel and Judah (2 Chron. 31:12). Konaniah served with his brother Shimei, who was next in rank. (2) A Levite leader who, along with others, provided various sacrificial animals for the Passover offering during the reign of Josiah (2 Chron. 35:9).

A measure of volume used with grain, flour, oil, and so on, perhaps equivalent to about forty-six gallons and equal to the homer (Ezek. 45:14). Solomon’s daily provision included thirty cors of fine flour and sixty cors of meal (1 Kings 4:22; cf. 5:11 [NASB, NET: “kor”]).

(1) The third of three sons born to Esau and his Canaanite wife, Oholibamah (Gen. 36:5, 14, 18; 1 Chron. 1:35), he was chief of a clan of the Edomites. (2) A son of Eliphaz and a grandson of Esau (Gen. 36:16, but not in the parallel list in 1 Chron. 1:36), he was chief of a clan of the Edomites. Some suggest this is the same person as in Gen. 36:5, 14, 18; 1 Chron. 1:35. (3) The first of Hebron’s four sons, he was a descendant of Caleb (1 Chron. 2:43).

(4) A Levite, the son of Izhar, of the family of Kohath (Exod. 6:21; Num. 16:1). Numbers 16 tells how Korah, along with the Reubenites Dathan, Abiram, and On, led a rebellion of 250 Israelite chiefs against Moses and Aaron. They challenged the validity of the Aaronic priesthood and claimed that the entire congregation was holy and fit to perform the priestly functions. They also questioned the authority of Moses over all the tribes because he was not from the tribe of Reuben, the firstborn of Israel. In response, Moses said that Yahweh himself would show who is holy and who could approach him. Moses instructed Korah that on the next day each of the 250 leaders should take a censer and put fire and incense on the censer and bring it before Yahweh; Aaron was to do the same. Moses called for Dathan and Abiram to do likewise, but they would not come up, refusing to acknowledge his authority to call them up.

On the next day Korah assembled the entire congregation at the entrance of the tent of meeting. Yahweh directed Moses and Aaron to separate themselves from the congregation so that he might destroy the people due to his anger against them, but Moses interceded. Moses was then directed by Yahweh to have the congregation move away from the dwellings of Korah, Dathan, and Abiram. Moses went to Dathan and Abiram, and they came out and stood at the entrance of their tents along with their households. Then the ground opened up and swallowed Korah, Dathan, Abiram, and all that belonged to them (their households and their goods). The sons of Korah, however, did not die (see Num. 26:11). Fire came down from Yahweh and consumed the 250 men with the censers. The censers were taken by Eleazar, the son of Aaron, and hammered into plates to cover the altar as a sign to the Israelites that only the descendants of Aaron should draw near to burn incense before Yahweh. See also Korahites.

The descendants of the Le-vite Korah, grandson of Kohath (Exod. 6:24; Num. 16:1; 26:11, 58), not the Edomite Korah (Gen. 36:5, 16). They were a guild of temple singers during the monarchic period, residing certainly in the southern kingdom but also possibly in the northern kingdom. They appear in the superscriptions of Pss. 42–49; 84–85; 87–88, which focus on the themes of Zion, rescue from trials and estrangement from God, and God’s faithfulness as a refuge for his people. In postexilic times they were gatekeepers at the temple and bakers of the sacred bread (1 Chron. 9:19, 31).

The descendants of the Le-vite Korah, grandson of Kohath (Exod. 6:24; Num. 16:1; 26:11, 58), not the Edomite Korah (Gen. 36:5, 16). They were a guild of temple singers during the monarchic period, residing certainly in the southern kingdom but also possibly in the northern kingdom. They appear in the superscriptions of Pss. 42–49; 84–85; 87–88, which focus on the themes of Zion, rescue from trials and estrangement from God, and God’s faithfulness as a refuge for his people. In postexilic times they were gatekeepers at the temple and bakers of the sacred bread (1 Chron. 9:19, 31).

A city in Galilee that Jesus rebuked, along with Bethsaida and Capernaum, for its unbelief despite the miracles that he had performed there (Matt. 11:21; Luke 10:13). The Babylonian Talmud describes Chorazin as an important location for wheat production. It is identified with modern Khirbet Karazeh, about two miles northwest of Capernaum. The area has extensive ruins, including a third-century synagogue. Many of the buildings were made from black basalt, a local volcanic rock.

(1) A Levite, the son of Ebiasaph, a member of the family of Korah. He was the father of the temple gatekeepers Shallum and Meshelemiah (1 Chron. 9:19; 26:1). (2) A Levite, the son of Imnah, who was the keeper of the East Gate of Jerusalem. Hezekiah appointed him to oversee the freewill offerings and to apportion the contributions (2 Chron. 31:14).

The descendants of the Le-vite Korah, grandson of Kohath (Exod. 6:24; Num. 16:1; 26:11, 58), not the Edomite Korah (Gen. 36:5, 16). They were a guild of temple singers during the monarchic period, residing certainly in the southern kingdom but also possibly in the northern kingdom. They appear in the superscriptions of Pss. 42–49; 84–85; 87–88, which focus on the themes of Zion, rescue from trials and estrangement from God, and God’s faithfulness as a refuge for his people. In postexilic times they were gatekeepers at the temple and bakers of the sacred bread (1 Chron. 9:19, 31).

The third largest of the Dodecanese Islands in the southeastern Aegean Sea, just off the coast of modern-day Turkey. Kos (Cos) reached its golden age during the first half of the third century BC and became part of the eastern province of the Roman Empire during the first century AD. It was famous for its medical center, founded by Hippocrates (c. 460–370 BC), and for the Asclepion, a cultic center of the healing god. It was also an important Jewish center (1 Macc. 15:23). Paul, after his third missionary journey, spent a night there before sailing to Rhodes (Acts 21:1).

A member of the tribe of Judah, he was a son of Helah and the father of Anub and Hazzobebah (1 Chron. 4:8). The KJV, but not more-recent translations, renders the name “Hakkoz” as “Koz” (Ezra 2:61; Neh. 3:4, 21; 7:63; but not at 1 Chron. 24:10). The translators apparently understood the initial ha in the Hebrew haqqots to indicate the definite article and not as part of the personal name.

Daughter of a Midianite tribal chief, Zur (Num. 25:15). Kozbi was executed by Phinehas after an Israelite man, Zimri, brought her into his tent in front of Moses and the whole assembly of Israel. After following them into the tent, Phinehas stabbed Zimri and Kozbi with a spear. Their deaths brought an end to a plague in Israel (Num. 25:8–9).

A city in Judah (1 Chron. 4:22).

There are different Hebrew words rendered as “Libya.” Classical writers used “Libyan” to refer to any African except an Egyptian. In the Bible, Libya is sometimes referred to as “Put” (KJV: “Phut”) (Gen. 10:6; Ezek. 27:10). Libyans served in the army of Egypt and Ethiopia (2 Chron. 12:3; 16:8; Nah. 3:9). Ezekiel prophesied that Libya (KJV: “Chub”) and other nations would be ruined (Ezek. 30:3–5). One of its cities was Cyrene, home of Simon who was forced to carry the cross of Christ (Matt. 27:32; Mark 15:21; Luke 23:26). Libyans were present at Peter’s sermon on the day of Pentecost (Acts 2:10).

A city from which King Solomon acquired horses (1 Kings 10:28; 2 Chron. 1:16). This city is believed by many to be an ancient name for Cilicia, a city in Asia Minor located in the southeast of modern Turkey. If so, it would be located between the Taurus and Amanus mountain ranges and the Mediterranean Sea, on a vital trade route between Syria and Asia Minor. During the time of Solomon the area would have been inhabited by the neo-Hittites. Scholars are divided about whether the Hebrew word translated in 1 Kings 10:28; 2 Chron. 1:16 as “Egypt” (mitsrayim) should instead be “Musri,” another country in Asia Minor, near Cilicia, and famed for horses. Luke and Paul include Cilicia with Syria in their writings (Acts 6:9; 15:23, 41; 21:39; 22:3; 23:34; 27:5; Gal. 1:21), which reflect the political changes that transpired from 100 BC through the first century AD.

An Aramean city conquered by David, mentioned only in 1 Chron. 18:8 (the parallel 2 Sam. 8:8 uses a different name, “Berothai”). Kun was one of two cities from which David took a great quantity of bronze, later used by Solomon to make implements for the temple (2 Chron. 4:2–5, 18). Kun may have been located in the northern Beqaa Valley of Lebanon, at or near the modern village of Ras Baalbek, near the Syrian border.

A Levite, the father of Ethan, who was appointed as a Levitical singer under Heman when David moved the ark of the covenant from the house of Obed-Edom to Jerusalem (1 Chron. 15:17). He was a descendant of the family of Merari (1 Chron. 6:44, where he is called “Kishi”). See also Kishi.

A Sumerian name for the city that was the center of the worship of the Mesopotamian deity Nergal, the god of the underworld, identified with modern Tell Ibrāhîm, twenty miles northeast of Babylon. Sargon II (721–705 BC) deported a significant portion of this city’s population to Samaria in order to repopulate it (2 Kings 17:24, 30). The new blended population in Samaria fused the worship of Nergal with the local worship of Yahweh (2 Kings 17:30–34).

A Sumerian name for the city that was the center of the worship of the Mesopotamian deity Nergal, the god of the underworld, identified with modern Tell Ibrāhîm, twenty miles northeast of Babylon. Sargon II (721–705 BC) deported a significant portion of this city’s population to Samaria in order to repopulate it (2 Kings 17:24, 30). The new blended population in Samaria fused the worship of Nergal with the local worship of Yahweh (2 Kings 17:30–34).