CONTENTS

Preface vii Contributors ix Abbreviations xv

A 1 N 1187 B 154 O 1227 C 259 P 1259 D 392 Q 1388 E 463 R 1392 F 562 S 1456 G 625 T 1596 H 713 U 1677 I 822 V 1686 J 882 W 1698 K 993 X 1741 L 1023 Y 1742 M 1085 Z 1744

Illustration Credits 000

v PREFACE

o Christians, the Bible is canon, the example, Jesus, God, all of the biblical books) as standard of faith and practice. Accord- well as places and people, even if they just appear Ting to Calvin, it is a mirror of the soul in a single verse in the Bible. !e primary Bible that helps us understand ourselves better. Fur- version used for article titles and content is the ther, the Bible is the Word of God and thus like 2011 revision of the New International Version, a “seed” (Mark 4:1–20) that serves as an agent although articles also cover some of the more of transformation from death to life if planted obscure terms used in the King James Version, in the right soil, a receptive heart. Most signifi- and readings from a wide range of Bible versions cantly, it is the self-revelation of God himself. In are noted. !e dictionary includes visual illustra- the pages of the Bible, we come to know God tions, charts, pictures, and maps to supplement through Jesus Christ, who he is and who we are the articles. In a word, this dictionary is a helpful in relationship with him. !us, the importance resource to support everyday Bible reading as of the Bible for our spiritual formation cannot well as to prepare for group Bible studies or be overestimated. to follow up on sermons, and for many other If we are honest, though, the Bible is not reasons. always easy to understand. !e main message is !e editors wish to thank a number of people clear enough, but much remains obscure. After for their work in bringing this vast project to a all, the books of the Bible come from a variety successful conclusion. We thank Baker Publish- of time periods, are written in a number of dif- ing House, and in particular Jack Kuhatschek, ferent genres and literary styles, and refer to for inviting us to serve as editors of this book. customs that are quite foreign to us. !e places Baker, as always, supported us with their ex- named in the Bible are strange, and the num- cellent staff including Amy Donaldson, Brian ber of people mentioned is virtually countless. Brunsting, Mike Williams, Trinity Graeser, and We are distanced from both the Old and New Brian Vos, the editorial and interior design team. Testaments by vast periods of time and culture. Robert Hand and Robert G. Maccini did an ex- e Baker Illustrated Bible Dictionary intends cellent job making sure that the manuscript was to help people read the Bible with increased un- ready for press. And, finally, thanks go to Kim E. derstanding. !e more than six thousand articles Walton for organizing the photos and maps and written by well over one hundred contributors Cheryl Van Andel for the cover design. draw on centuries of scholarship to help make Early in the project Baker hired two of clear what is enigmatic on first reading. !is my students at Westmont College to start dictionary contains articles on major topics (for collecting the many subjects that we cover in

vii Preface viii

this dictionary. !ank you Shane B. Kelly and writing articles at the end of the process when !omas G. Lengyel for your work as edito- we needed them quickly. rial assistants as well as writing some articles Our heartfelt desire and prayer is that this yourselves. volume will aid our readers in reading the Bible, Indeed, we are very thankful for our writers, not just for intellectual purposes, but so they may all of whom are named in the contributor list. know and obey the God revealed in its pages. We thank you for sharing your knowledge with Tremper Longman III our readers as well as for your timely submis- General Editor sions. While our heartfelt thanks go to all our contributors, special thanks go to Jessie Rain- Peter Enns bow, Karen Traphagen, Susan Michaelson, John Old Testament Editor Michael Stanley, and Timothy Senapatiratne for Mark Strauss the number of articles they took on and/or for New Testament Editor CONTRIBUTORS

Stephen J. Andrews, PhD, Professor of Old Tes- Rosalind S. Clarke, PhD student at Highland tament, Hebrew, and Archaeology, Midwest- !eological College, Dingwall, Scotland ern Baptist !eological Seminary, Kansas Bill Coe, MATS, Adjunct Professor of Music City, MO at Southwestern College, Chula Vista, CA Sarah-Jane Austin, !M from Westminster Rob Dalrymple, PhD, Academic Dean, Koinonia !eological Seminary, Glenside, PA Graduate School of !eology, Livermore, CA Karelynne Gerber Ayayo, !D, Assistant Dean John A. Davies, PhD, Principal Emeritus, of the School of Ministry and Associate Presbyterian !eological Centre, Sydney, Professor of Biblical Studies, Palm Beach Australia Atlantic University, West Palm Beach, FL John C. DelHousaye, PhD, Associate Profes- Deron Biles, PhD, Dean of Extension Educa- sor of New Testament, Phoenix Seminary, tion and Associate Professor of Old Testa- Phoenix, AZ ment, Southwestern Baptist !eological Joseph R. Dodson, PhD, Assistant Professor of Seminary, Fort Worth, TX Biblical Studies, Ouachita Baptist Univer- Michael F. Bird, PhD, Lecturer in !eology sity, Arkadelphia, AR and Bible, Crossway College, Queensland, Jason Driesbach, PhD student at Hebrew Uni- Australia versity of Jerusalem, Israel Tony Bird, PhD, Lecturer in Biblical Studies, Ben C. Dunson, PhD, Sessional Assistant Pro- Presbyterian !eological College, Mel- fessor of Religion and !eology, Redeemer bourne, Australia University College, Ancaster, Ontario, Dave L. Bland, PhD, Professor of Homilet- Canada ics and DMin Director, Harding School of J. Scott Duvall, PhD, Professor of New Testa- !eology, Memphis, TN ment and J. C. and Mae Fuller Chair of Bib- Art Boulet, graduate student at Columbia Uni- lical Studies, Ouachita Baptist University, versity, New York, NY Arkadelphia, AR Norah Caudill, PhD, Adjunct Assistant Pro- Seth Ehorn, PhD candidate at University of Ed- fessor of Old Testament, Fuller !eological inburgh, New College, Edinburgh, Scotland Seminary, Pasadena, CA, and Faculty As- Peter Enns, PhD from Harvard University, sociate of Old Testament, Bethel Seminary, Cambridge, MA; Biblical Scholar and Au- San Diego, CA thor, Lansdale, PA

ix Contributors x

Paul S. Evans, PhD, Assistant Professor of Old Studies, Ouachita Baptist University, Arka- Testament, McMaster Divinity College, delphia, AR Hamilton, Ontario, Canada N. Blake Hearson, PhD, Assistant Professor Charles Farhadian, PhD, Associate Professor of Old Testament and Hebrew, Midwest- of World Religions and Christian Mission, ern Baptist !eological Seminary, Kansas Westmont College, Santa Barbara, CA City, MO Jerad File, M! student at Southwestern Baptist Tim Henderson, PhD candidate, Adjunct Pro- !eological Seminary, Fort Worth, TX fessor of New Testament, Bethel Seminary, David Firth, PhD, Director of Extension Stud- St. Paul, MN ies, St. Johns College, Nottingham, England Renate Viveen Hood, PhD, Associate Profes- Daniel Fletcher, PhD candidate at Westminster sor of Christian Studies, University of Mary Hardin-Baylor, Belton, TX !eological Seminary, Glenside, PA; Instruc- tor, Eastern University, St. Davids, PA Douglas S. Huffman, PhD, Professor and As- sociate Dean of Biblical and !eological Douglas Geringer, PhD candidate, Associate Studies, Talbot School of !eology, La Mi- Professor of New Testament Language and rada, CA Literature, Associate Dean of Talbot School of !eology, Biola University, La Mirada, CA Scott Hummel, PhD, Vice President for Insti- tutional Advancement and Church Relations Greg Goswell, PhD, Biblical Studies Lecturer, and Professor of Religion, William Carey Presbyterian !eological College, Mel- University, Hattiesburg, MS bourne, Australia David Jackson, PhD, Head of Biblical Studies, Scott Gray, DMin student at Southwestern William Carey Christian School, Prestons, Baptist !eological Seminary, Fort Worth, NSW, Australia, and Honorary Associ- TX; Pastor, Sycamore Baptist Church, De- ate, School of Historical and Philosophi- catur, TX cal Inquiry, University of Sydney, Sydney, Brad Gregory, PhD, Assistant Professor of Australia Scripture, University of Scranton, Scran- Scott Jackson, PhD, Associate Professor of ton, PA Christian Ministries, Ouachita Baptist Uni- David P. Griffin, PhD student at University of versity, Arkadelphia, AR Virginia, Charlottesville, VA Joshua T. James, PhD candidate at Fuller !eo- Norris Grubbs, PhD, Associate Professor of logical Seminary, Pasadena, CA New Testament and Greek, Senior Associ- Stephen Janssen, PhD candidate, Adjunct ate Dean of Extension Center System, New Professor of Biblical Education, Cedarville Orleans Baptist !eological Seminary, New University, Cedarville, OH Orleans, LA Joanne J. Jung, PhD, Associate Professor of Bib- Joel Hamme, PhD candidate, Adjunct Profes- lical Studies and !eology, Talbot School of sor of Hebrew, Fuller !eological Seminary, !eology, La Mirada, CA Pasadena, CA !omas Keene, PhD, Lecturer in New Testa- Micah Haney, PhD candidate, Adjunct Profes- ment, Westminster !eological Seminary, sor of Old Testament, Azusa Pacific Univer- Glenside, PA sity, Azusa, CA Shane B. Kelly, BA from Westmont College, Matthew S. Harmon, PhD, Professor of New Santa Barbara, CA Testament Studies, Grace College and !eo- Dongsu Kim, PhD, Professor of Bible and logical Seminary, Winona Lake, IN !eology, Nyack College, New York, NY J. Daniel Hays, PhD, Professor of Biblical Stud- JinKyu Kim, PhD, Professor of Old Testament, ies and Dean of Pruet School of Christian Baekseok University, Cheonan, South Korea xi Contributors

Koowon Kim, PhD, Faculty, Reformed !eo- Steven Mason, PhD, Provost and Dean of logical Seminary, Seoul, South Korea Faculty for Academic Affairs and Associate Yoon-Hee Kim, PhD, Associate Professor of Professor of Biblical Studies, LeTourneau Old Testament, Torch Trinity Graduate University, Longview, TX School of !eology, Seoul, South Korea Nathan Mastnjak, graduate student at Univer- John F. Klem, !D, Senior Pastor, Brookdale sity of Chicago, Chicago, IL Baptist Church, Moorhead, MN Andrew Mbuvi, PhD, Associate Professor of Sheri Klouda, PhD, Associate Professor of Bib- Biblical Studies and Hermeneutics, Shaw lical Studies, Taylor University, Upland, IN University Divinity School, High Point, NC Will J. Kynes, PhD candidate at Cambridge Walter McConnell, PhD, Pastor, Belfast Chi- University, Cambridge, England nese Christian Church, Belfast, Ireland Brian Labosier, PhD, Professor of Biblical Stud- Susan Michaelson, MDiv from Westminster ies, Bethel Seminary, St. Paul, MN !eological Seminary, Glenside, PA; Ad- junct Professor of !eology, St. Joseph’s Bernon Lee, PhD, Professor of Hebrew Scrip- University, Philadelphia, PA tures, Bethel University, St. Paul, MN Eric A. Mitchell, PhD, Associate Professor of Peter V. Lee, PhD, Assistant Professor of Old Old Testament and Archaeology, South- Testament, Reformed !eological Seminary, western Baptist !eological Seminary, Fort Washington, DC Worth, TX Michelle Lee-Barnewall, PhD, Associate Pro- James Mohler (deceased), PhD, Former Associ- fessor of Biblical and !eological Studies, ate Professor of Biblical Studies and Chair Biola University, La Mirada, CA of Biblical and !eological Studies, Talbot !omas G. Lengyel, MDiv student at Bethel School of !eology, La Mirada, CA Seminary, San Diego, CA Jeffrey Monk, PhD candidate and Teaching Stephen J. Lennox, PhD, Professor of Bible, Fellow in New Testament at Westminster Indiana Wesleyan University, Marion, IN !eological Seminary, Glenside, PA Darian Lockett, PhD, Associate Professor of Erika Moore, PhD, Associate Professor of Old Biblical and !eological Studies, Talbot Testament and Hebrew, Trinity School for School of !eology, La Mirada, CA Ministry, Ambridge, PA Tremper Longman III, PhD, Robert H. Gun- Kathleen Murray, PhD student at Fuller !eo- dry Professor of Biblical Studies, Westmont logical Seminary, Pasadena, CA College, Santa Barbara, CA Neil Newman, MDiv from Westminster !eo- Nathan Patrick Love, PhD, Associate Profes- logical Seminary, Glenside, PA sor of Old Testament, Ambrose Seminary, Steven M. Ortiz, PhD, Associate Professor of Calgary, Alberta, Canada Archaeology and Biblical Backgrounds and Melinda G. Loyd, MA, Southwestern Baptist Director of the Tandy Archaeology Mu- !eological Seminary, Fort Worth, TX seum, Southwestern Baptist !eological Sun Myong Lyu, PhD, Senior Pastor, Korean Seminary, Fort Worth, TX Presbyterian Church of Ann Arbor, Ann Dukjoon Park, PhD candidate at Westminster Arbor, MI !eological Seminary, Glenside, PA Robert G. Maccini, PhD from the University C. Marvin Pate, PhD, Chair of the Depart- of Aberdeen, Aberdeen, Scotland ment of Christian !eology and Elma Cobb !or Madsen, PhD, Dean of the College, Mid- Professor of Christian !eology, Ouachita western Baptist College, Kansas City, MO Baptist University, Arkadelphia, AR Steven !atcher Mann, PhD, Adjunct Professor, Elaine Phillips, PhD, Professor of Biblical Stud- Azusa Pacific University, Azusa, CA ies, Gordon College, Wenham, MA Contributors xii

Leong Cheng Michael Phua, PhD, Associate Jerry Shepherd, PhD, Associate Professor of Professor of Old Testament, Singapore Bible Old Testament, Taylor Seminary, Edmon- College, Singapore ton, Alberta, Canada Bill Pickut, PhD student at University of Chi- Martin Shields, PhD, Honorary Research As- cago, Chicago, IL sociate, Department of Hebrew, Biblical and Timothy Pierce, PhD, Pastor, Woodland Jewish Studies, University of Syndey, Sydney, Heights Baptist Church, Bedford, TX and Australia Resident Fellow, B. H. Carroll !eological Benjamin C. Shin, DMin, Associate Professor of Institute, Arlington, TX Bible Exposition, Talbot School of !eology, Jesse Rainbow, PhD candidate at Harvard Uni- La Mirada, CA versity, Cambridge, MA Ian Smith, PhD, Principal, Presbyterian !eo- logical Centre, Sydney, Australia Hulisani Ramantswana, PhD, Faculty, Heidel- berg !eological Seminary, Pretoria, South Robert S. Snow, PhD, Assistant Professor in Africa New Testament, Ambrose University Col- lege, Calgary, Alberta, Canada Melissa D. Ramos, PhD candidate at Uni- versity of California Los Angeles, Los Bradley J. Spencer, PhD candidate at Harvard Angeles, CA University, Cambridge, MA Cristian Rata, PhD, Assistant Professor of Old John Michael Stanley, MDiv from Phoenix Seminary, Phoenix, AZ; Pastor, Grace Breth- Testament, Torch Trinity Graduate School ren Church, Columbus, OH of !eology, Seoul, South Korea Mark L. Strauss, PhD, Professor of New Testa- Tiberius G. Rata, PhD, Professor of Old Testa- ment, Bethel Seminary, San Diego, CA ment Studies and Chair of Department of Biblical Studies, Grace College and !eo- Brian Tabb, PhD candidate, Assistant Professor logical Seminary, Winona Lake, IN of Biblical Studies, Bethlehem College and Seminary, Minneapolis, MN David Redelings, PhD, Faculty Associate, Dieudonne Tamfu, PhD student at Southern Bethel Seminary, San Diego, CA Baptist !eological Seminary, Louisville, Rodney Reeves, PhD, Professor of Biblical KY; Associate Professor of Biblical !eology, Studies and Dean of the Courts Redford Cameroon Baptist !eological Seminary, College of !eology and Ministry, South- Ndu, Cameroon west Baptist University, Bolivar, MO W. Franklin !omason II, PhD student at South- Randy Richards, PhD, Professor of Biblical western Baptist !eological Seminary, Fort Studies and Dean of the School of Min- Worth, TX; Adjunct Professor of History of istry, Palm Beach Atlantic University, West Religion, Navarro College, Corsicana, TX Palm Beach, FL Karyn Traphagen, PhD student at University Andrew J. Schmutzer, PhD, Professor of Bible, of Stellenbosch, South Africa Moody Bible Institute, Chicago, IL Cephas Tushima, PhD, Adjunct Professor, East- George Schwab, PhD, Professor of Old Testa- ern University, St. Davids, PA, and Lecturer, ment, Erskine !eological Seminary, Due ECWA !eological Seminary, Jos, Plateau West, SC State, Nigeria Timothy Senapatiratne, PhD, Reference Librar- Preben Vang, PhD, Professor of Biblical and ian, Bethel Seminary, St. Paul, MN !eological Studies, Palm Beach Atlantic Boyd V. Seevers, PhD, Professor of Old Tes- University, West Palm Beach, FL tament Studies, Northwestern College, St. Andrew E. Walton, PhD student at Harvard Paul, MN University, Cambridge, MA xiii Contributors

Daniel R. Watson, PhD, Associate Professor of Joshua Williams, PhD, Assistant Professor of Old Testament, Midwestern Baptist !eo- Old Testament, Southwestern Baptist !eo- logical Seminary, Kansas City, MO logical Seminary, Fort Worth, TX Ken Way, PhD, Associate Professor of Bible Daniel Willson, student at Fuller !eological Exposition, Talbot School of !eology, La Seminary, Pasadena, CA Mirada, CA Michael Woodcock, PhD, Pastor, First Baptist Brian L. Webster, PhD, Associate Professor of Church, North Hollywood, CA Old Testament Studies, Dallas !eological Michael Yankowski, MCS from Regent Col- Seminary, Dallas, TX lege, Vancouver, Canada Paul D. Wegner, PhD, Professor of Old Testa- Stephen Young, PhD candidate at Brown Uni- ment, Phoenix Seminary, Phoenix, AZ versity, Providence, RI Forrest Weiland, PhD, Adjunct Professor, Jason Zan, MA candidate at Southwestern Bap- Bethel Seminary, San Diego, CA, and tist !eological Seminary, Fort Worth, TX North American Coordinator, Zaporozhye Bible College and Seminary, Zaporozhye, Ukraine K

KAB –See Cab. KADESH, KADESH BARNEA –“Kadesh” means “holy” or “sacred.” !is city was located KABBON –One of the towns allotted to the between the Wilderness of Paran and the Wil- tribe of Judah. It lay in the Shephelah, near Eglon, derness of Zin in the northeast of Sinai (Num. but its precise location is unknown (Josh. 15:40). 20:1; 33:36). It is first mentioned by the name KABUL –(1) A town belonging to the tribe of “En Mishpat” (“spring of judgment”)—within Asher near Mount Carmel between Israel and the context of the war of four kings (Amraphel of Tyre (Josh. 19:27). !e name of this site has been Shinar, Arioch of Ellasar, Kedorlaomer of Elam, retained to this day in the city of Kabul, nine miles and Tidal of Goyim) against five kings (Bera of south of Akko. (2) Territory given by Solomon Sodom, Birsha of Gomorrah, Shinab of Admah, to Hiram, king of Tyre, in exchange Shemeber of Zeboyim, and the king of Zoar)— for building materials for the tem- as the area where Kedorlaomer and his ple (1 Kings 9:10–14). Unpleased allies defeated the Amalekites. with the land, Hiram returned it to Solomon, calling it kabul , which is a pun on the Hebrew word meaning “nothing.” !is area is a region of cities in the Galilee.

KABZEEL –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 com- mander under David and Solomon (2 Sam. 23:20; 1 Chron. 11:22). After the captivity in Babylon, ex- iles 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.

The region around Kadesh Barnea Kadesh Meribah 994

Abraham joined in this conflict to rescue Lot of the Kadmonites (Gen. 15:19). !ey may have from being taken captive (Gen. 14:1–16). been included in the peoples who were collec- Hagar, the Egyptian servant of Sarai, fled to tively called “the eastern peoples.” Other people a spring in the wilderness between Kadesh and referred to as “the eastern peoples” or “peoples of Bered after she was found to have conceived a the east” include the inhabitants of the land where child by Abram. It was here that she received Jacob searched for his wife (Gen. 29:1), those the promise of Ishmael’s birth (Gen. 16:11–14). who rose up with the Midianites against Gideon Moses sent the twelve spies out from (Judg. 6:3, 33), the wise men whose wisdom was Kadesh to survey the promised land of Ca- surpassed by Solomon (1 Kings 4:30–31), and naan. !e negative report of ten of those spies Job (Job 1:3). caused the people to hesitate to take the land KAIN (1) (Num. 13:26). For this lack of faith, the Isra- – !e clan mentioned in the final oracle of Balaam (Num. 24:22 NRSV [NIV: elites were required to wander in the wilder- “Kenites”]). !e spelling in Hebrew is identi- ness for forty years, spending thirty-eight of cal to the name of Adam and Eve’s son Cain. those years at Kadesh (Deut. 2:14). It was here Many scholars consider Cain to be the ancestor that Moses’ sister Miriam died and was buried of the Kenites. ( See also Kenites.) (2) A city that (Num. 20:1). was part of the inheritance of the tribe of the At Kadesh the Israelites complained about people of Judah (Josh. 15:57). It was situated their lack of water (Num. 20:2–5). Moses was southeast of Hebron. instructed by God to take his staff and to tell the K rock to yield water (20:6–8). But instead, Moses KAIWAN –!e name for the Babylonian struck the rock with his staff twice. !e water deity that Amos called a “star-god” (Amos flowed out abundantly, but Moses was punished 5:26 NRSV). !e Akkadian term refers to the for his disobedience by not being allowed to planet Saturn. !e Hebrew of the MT, kiyyun bring the Israelites into the land (20:11–12). (“Kiyyun” [NASB, ESV, NET]), appears to re- !e Israelites were encamped at Kadesh flect the intentional scribal replacement of the when the king of Edom denied them passage original vocalization with vowels of the Hebrew through his land (Num. 20:14–21). !e site word for “abomination.” Some versions translate eventually became the southern border of the the word as “pedestal” (NIV [but see footnote], territory allotted to the tribe of Judah (Josh. NEB), linking it to the Hebrew root kun , mean- 15:1–3). ing “to be firm, steady, secure, durable.”

KADESH MERIBAH –See Meribah Kadesh. KALKOL –One of the wise “sons of Mahol” (possibly a musical title), Kalkol is named along KADMIEL –A Levite of the line of Hodaviah with his brothers Heman and Darda as an in- who, with his family, returned with Zerubbabel dividual whom Solomon exceeded in wisdom from the captivity in Babylon (Ezra 2:40; Neh. (1 Kings 4:31). Kalkol and his brothers are named 7:43). He (and/or his sons) helped supervise the in 1 Chron. 2:6 as descendants of Judah through rebuilding of the temple in Jerusalem (Ezra 3:9), Zerah. took part with Ezra the priest in the public con- fession of sin and reaffirmation of the covenant KALLAI –!e head of a priestly family who after returning from exile (Neh. 9:4–5), signed returned from exile at the time of the high priest the renewed covenant document (10:9), and led Joiakim (Neh. 12:20). the people in thanksgiving and praise (12:8, 24). KALNEH, KALNO –Kalneh is mentioned twice KADMONITES –A clan, whose name means in the Bible (Gen. 10:10; Amos 6:2) and often is “easterners,” that occupied an area somewhere linked with the mention of Kalno in Isa. 10:9. In east of Canaan and west of the Euphrates. God Gen. 10:10 Kalneh is identified along with Bab- promised to give to Abram’s offspring the land ylon, Erech (Uruk), and Akkad as one of the four 995 Kasiphia cities of Nimrod’s Mesopotamian empire. In Isa. !e Midianite kings Zebah and Zalmunna were 10:9; Amos 6:2 Kalneh/Kalno is associated with encamped at Karkor after losing 120,000 of their locations in Syria and thus has been identified with soldiers in battle with the Israelites. Gideon led Kullani (as it is known in Assyrian sources), the his army of three hundred Israelites in a success- capital of the Hittite state of Pattin. !e biblical ful surprise attack against the surviving fifteen references allude to the conquest of Kullani in thousand troops while they were off guard at 739 BC by Tiglath-pileser III. Karkor ( Judg. 8:10–11).

KAMON –A city in Gilead (exact location un- KARMI–(1) Son of Reuben (Gen. 46:9; Exod. known), where Jair, a judge of Israel for twenty- 6:14; 1 Chron. 5:3) and ancestor of the Carmites two years, died and was buried ( Judg. 10:5). (Num. 26:6). (2) A descendant of Judah, son of Zimri (MT: “Zabdi”), and the father of Achan KANAH –(1) A ravine running south of ( Josh. 7:1, 18; 1 Chron. 4:1). Shechem toward the Mediterranean Sea, forming a boundary between the allotments of KARMITES –!e clan descended from Karmi Ephraim (south of the brook) and Manasseh son of Reuben (Num. 26:5–6). ( Josh. 16:8; 17:9). (2) A city on the northern KARNAIM–A city in Gilead near, or possibly boundary of Asher ( Josh. 19:28). also known as, Ashteroth Karnaim or Ashtaroth. KANDAKE–!is term, rendered “Candace” It was inhabited by the Rephaim and subdued in most English versions, is not a proper name by Kedorlaomer king of Elam in the time of but rather a title (Gk. Kandakē , similar to “Pha- Abraham (Gen. 14:5). Amos makes a wordplay K raoh” or “Caesar”) borne by a series of Ethiopian with the name of the city, which means “double- queens. !e Kandake under whom the Ethiopian horned” and thus symbolizes strength. !e Is- eunuch was treasurer (Acts 8:27) was probably raelites boast of defeating a city whose name is Amantitare, who ruled in AD 25–41 in Meroe, synonymous with military might (Amos 6:13). located on the Nile in Upper Nubia. KARSHENA –One of seven top-level officials KANNEH –A city in northern Mesopotamia. under King Xerxes (Ahasuerus), who advised Kanneh traded woven materials with the city him to put away Queen Vashti because of her of Tyre (Ezek. 27:23). It is usually identified refusal to obey the king’s command to appear with Kannu in Assyrian texts, a city known for before the banquet (Esther 1:14). trafficking horses and slaves. KARTAH –A Levitical city in the tribal territory KAREAH –!e father of Johanan, a military of Zebulun allotted to the Merarites and their commander in Judah at the beginning of the families (Josh. 21:34). !e location is unknown. exile, and of Jonathan (2 Kings 25:23; Jer. 40:8, KARTAN –A Levitical city in the tribal territory 13, 15–16; 41:11, 13–14, 16; 42:1, 8; 43:2, 4–5). of Naphtali allotted to the Gershonites ( Josh. KARKA–A city on the southern border of the 21:32). It is called “Kiriathaim” in 1 Chron. 6:76. tribal territory allotted to Judah, located north- Scholars are divided over its location, placing it west of Kadesh Barnea ( Josh. 15:3). either on the west side of the Sea of Galilee or in the mountains of northern Galilee. KARKAS –One of the seven personal attendants of the Persian king Xerxes (Ahasuerus), whom KASIPHIA –As Ezra gathered a contingent he commanded to bring Queen Vashti to his of exiles to return to Jerusalem, he discovered banquet (Esther 1:10). Working with the harem, that the group did not include Levites (Ezra he was a eunuch. 8:17). He sent a delegation to “Iddo, the leader in Kasiphia,” where some Levites apparently lived. KARKOR –A site east of the Jordan River in the Mentioned only in this single verse, Kasiphia region of Gilead during the period of the judges. was an otherwise unknown location in northern Kasluhites 996

Mesopotamia. !e word resembles Hebrew kesep Arabian clan that he headed. !e tribe is usually (“silver”), prompting “place of the treasury” in considered to be among the Kadmonites. 1 Esdras 8:45. KEDEMOTH –Moses sent messengers from KASLUHITES –According to Gen. 10:13–14 the wilderness of Kedemoth to Sihon king of (NRSV: “Casluhim”), a group of people de- Heshbon to ask for safe passage for the Israelites scended from Noah’s son Ham through Mizraim through the land, but Sihon denied the request (“Egypt”). !ey may have originated in Lower (Deut. 2:26). Kedemoth was one of the cities allot- Egypt, moved to Crete, and then finally settled ted to the tribe of Reuben (Josh. 13:18). !is city on the coast of Palestine (thus ancestors of the and its pasturelands were given to the Merarite Philistines). family of Levites (Josh. 21:37; 1 Chron. 6:79). !e city has been identified with Umm er-Rasas, KATTAH –See Kattath. Khirbet er-Remeil, Qasr ez-Za’feran, or Aleiyan.

KATTATH –A city on the border of Zebulun KEDESH –(1) A city in the extreme south of (Josh. 19:15). It probably is the same city as the tribal territory of Judah, near Edom ( Josh. Kitron, where the Zebulunites did not dispos- 15:23). Some identify it as Kadesh Barnea. sess the Canaanites but put them into forced (2) “Kedesh in Galilee” is distinguished from labor ( Judg. 1:30). others with the same name by its location in KEBAR –!e Babylonian river or canal where Galilee ( Josh. 20:7; 21:32; 1 Chron. 6:76). It K Ezekiel received visions (Ezek. 1:1; 3:15; 10:15; was a royal city west of the Jordan River whose 43:3). It probably is the branch of the Euphrates king was defeated by Joshua ( Josh. 12:22). !e River that ran southeast from Babylon through city was part of the tribal territory allocated to the Nippur region before rejoining the Euphrates Naphtali ( Josh. 19:37), given for the use of the near ancient Uruk. Levites (Josh. 21:32), and appointed as a city of refuge ( Josh. 20:7). !e city fell to Tiglath- KEDAR –!is name means “mighty” or “dark, pileser III of Assyria when he invaded Israel; its black.” (1) !e second son of Ishmael and a inhabitants were taken into exile (2 Kings 15:29). grandson of Abraham (Gen. 25:13; 1 Chron. (3) “Kedesh in Naphtali” was another town al- 1:29). (2) !e nomadic tribe that took its name lotted in the tribal territory of Naphtali ( Josh. from this ancestor. !ese people lived in black 19:32, 37). It was the home of Barak (Judg. 4:6) tents (Ps. 120:5; Song 1:5) and possessed large and the site where Deborah and Barak gathered flocks of sheep and goats, as well as camels (Isa. their forces against Sisera (Judg. 4:6–10). Some 60:7; Jer. 49:28–29). !eir flocks were traded with identify this city as the same one as Kedesh in countries as far away as Tyre (Ezek. 27:21). !e Galilee, but the location of Kedesh in Galilee Kedarites were known for their skillful archers is too far from Mount Tabor. (4) A town in the (Isa. 21:17) and were ruled by princes (Ezek. territory of Issachar given to the Gershonite 27:21). !e importance of the Kedarites is re- Levites (1 Chron. 6:72). flected by Isaiah’s comment about the “splendor of Kedar” in his prophecy about their downfall KEDORLAOMER –A king of Elam during (Isa. 21:16–17). Jeremiah contrasted the area of the time of Abram. He and three other kings sub- the Kedar, in the eastern Arabian Desert, with dued five kings rebelling against Kedorlaomer’s Cyprus, in the Mediterranean, as representatives rule, routing them in the Valley of Siddim, a for the extreme east and west ( Jer. 2:10). tar-filled lowland at the south end of the Dead Sea. When Abram heard that his nephew Lot KEDEMAH –!is name means “eastward” had been captured in battle, he set out with or “easterner.” He was the twelfth son of Ish- his men and pursued Kedorlaomer, ultimately mael and a grandson of Abraham (Gen. 25:15; recovering Lot and the spoils that Kedorlaomer’s 1 Chron. 1:31). His descendants comprised the forces had taken (Gen. 14:1–16). 997 Kenaz

KEHELATHAH –!e seventh camp of Moses allocation of the land of Canaan to each tribe and the people of Israel after they left the wil- (Num. 34:24). (2) !e father of Hashabiah, the derness of Sinai (Num. 33:22–23). !e name chief officer of the Levites during the time of means “assembly.” King David (1 Chron. 27:17).

KEILAH –(1) A descendant of Caleb (1 Chron. KENAANAH –(1) !e father of Zedekiah, a 4:19). (2) A city in the lowland of the tribal false prophet during King Ahab’s reign (1 Kings territory allotted to the tribe of Judah (Josh. 22:11, 24; 2 Chron. 18:10, 23). (2) A son of Bil- 15:44). David defended this city against the han, he was one of the “fighting men” in the tribe Philistines’ attack during the threshing season of Benjamin (1 Chron. 7:10). (1 Sam. 23:1–6). However, when God told him that the inhabitants would surrender him to Saul, KENAN –A great-grandson of Adam, a son of he fled the city and went to the strongholds in Enosh, and the father of Mahalalel (Gen. 5:9–14; the Desert of Ziph (23:4–13). After the exile, 1 Chron. 1:2). In Luke 3:37 he appears in Jesus’ the city was rebuilt. Hashabiah, a ruler of the genealogy as “Kainam” (KJV, NRSV: “Cainan”), district of Keilah, helped to repair the walls of which the NIV and some other versions render Jerusalem (Neh. 3:17–18). !e city is identi- with the OT form of the name, “Kenan.” See fied with Khirbet Qila, eight miles northwest also Cainan. of Hebron. KENANI –A Levite in the days of Nehemiah KELAIAH –See Kelita. who joined in leading Israel in the reading of the Book of the Law, public confession, and K KELAL –A descendant of Pahath-Moab, this praise (Neh. 9:4). Israelite sent away his foreign wife during postex- ilic reforms (Ezra 10:30). KENANIAH –(1) A chief of the Levites during the reign of King David and the leader of the KELITA –One of the thirteen Levites who singers and musicians who participated in bring- helped the people to understand Ezra’s reading of ing the ark of the covenant from the house of the law, either by translating into Aramaic or by Obed-Edom to Jerusalem (1 Chron. 15:22, 27). some other kind of exposition (Neh. 8:7). Kelita (2) A Levite of the Izharites appointed with his also signed the covenant with God following sons to the duties outside the temple as officers Ezra’s reading of the law (Neh. 10:10), and he and judges (1 Chron. 26:29). had taken a foreign wife, whom he divorced at Ezra’s prompting (Ezra 10:23 [here also identi- KENATH –A city on the extreme northeast fied by another name, “Kelaiah”]). border of the Israelite territory (eastern Gilead). Nobah took it from the Amorites and gave it KELUB –(1) !e brother of Shuhah and the his name (Num. 32:42). !e city was known as father of Mehir, a member of the tribe of Judah Kenath at a later time when it passed into the (1 Chron. 4:11). (2) !e father of Ezri, an overseer hands of Aram and Geshur (1 Chron. 2:23). of workers in the cultivated fields of King David Kenath was the easternmost of the ten cities (1 Chron. 27:26). of the Decapolis. It usually is identified with KELUHI –A descendant of Bani who sent away modern Qanawat. his foreign wife during postexilic reforms (Ezra KENAZ (1) 10:35). – A son of Eliphaz and grandson of Esau. He was the chieftain of a clan of the KEMUEL –(1) A son of Nahor, who was Edomites in the hill country of Seir (Gen. 36:11, Abraham’s brother, and Milkah, he was the fa- 15, 42; 1 Chron. 1:36, 53). He usually is un- ther of Aram and the ancestor of the Arame- derstood to be the ancestor of the Kenizzites, a ans (Gen. 22:21). (2) !e son of Shiphtan, he clan of nomadic people who inhabited Hebron, was an Ephraimite leader who assisted in the Debir, and part of the Negev. (2) !e father of Kenezites 998

Othniel, the first judge mentioned in Israel’s when David was living among the Philistines history ( Josh. 15:17; Judg. 1:13; 3:9); also the (1 Sam. 27:10; 30:29). !e Kenites were in- father of Seraiah (1 Chron. 4:13). (3) A son of cluded in the genealogy of David, as part of the Elah and grandson of Caleb (1 Chron. 4:15). tribe of Judah (1 Chron. 2:55). !e widespread See also Kenizzites. geographical area of the Kenites’ habitations and the individual Kenites who separated and were KENEZITES –See Kenizzites. associated with various peoples support the sug- gestion that these people were itinerant smiths KENITES –A clan whose name likely is related who maintained their separate identity and were to an Aramaic word meaning “smith,” they were not completely absorbed by other peoples. a nomadic group probably skilled as blacksmiths. !e land of the Kenites was included in the KENIZZITES –A clan whose name probably covenantal promise of God to Abraham (Gen. deriving from Kenaz, a descendant of Esau who 15:19). Moses’ father-in-law was a Kenite and was an Edomite chieftain (Gen. 36:11, 15, 42), a priest of Midian ( Judg. 1:16, Exod. 3:1), sug- they were one of the ten peoples whose territory gesting some kind of relationship between the God promised to deliver to the descendants of two. !e Kenites played a role as allies of Israel Abraham (Gen. 15:19). !e Kenizzites lived in the from the Mosaic period through the time of the Negev, the southern desert area that was part of judges and into the monarchy. !e non-Israelite the territory of Judah after the conquest. !ey may Balaam prophesied the downfall and captivity of have been related to the Kenites, who were skilled K the Kenites (Num. 24:21–22). Jael, the woman in metalworking (1 Chron. 4:13–14). Caleb was who killed Sisera by driving a tent peg into the son of Jephunneh, a Kenizzite, which appar- his temple, was the wife of a Kenite who had ently indicates marriage with a woman from the separated from the Kenites ( Judg. 4:11, 17). tribe of Judah (Num. 32:12; Josh. 14:6, 14; 15:3). !e Kenites lived with the Amalekites dur- ing the time of Saul, but because the Kenites had KENOSIS –A transliteration of a Greek word, shown mercy to the Israelites during the exodus, kenōsis , meaning “emptying.” “Kenosis” has come Saul allowed them to depart before he attacked to characterize a hymnlike unit in Paul’s let- and defeated the Amalekites (1 Sam. 15:6). !e ter to the Philippians (2:5–11), in which the Kenites are also mentioned during the time apostle says Christ Jesus “emptied himself ” (v. 7 NASB, NET, NRSV). Some have interpreted this to mean that Jesus surrendered certain or Roman ruins at ancient all of his divine attributes at the incarnation (cf. Kenath John 1:14). Others claim that these attributes continued in a “potential” reality. But it is prob- ably best to look at the immediate context for the significance. Paul presumes that the self-emptying of Christ is to some degree a communicable prac- tice: we are to meditate on how to empty ourselves like Christ (Phil. 2:5). !ere were two extreme positions of status in the Roman world: Cae- sar, who was worshiped as a god, and the slave, who could be crucified at the whim of the master. Jesus, while being much greater 999 Kerioth Hezron than the former, willingly took on the status KEPHIRIM–!e NET and NIV (mg.) name of the latter, humbling himself to the point of this as a city on the plain of Ono where Sanballat dying on a cross (Phil. 2:8). He put God’s in- and Geshem told Nehemiah to meet them (Neh. terest—our salvation—before his own. Paul’s 6:2). Other English versions translate the He- readers would have made an immediate com- brew kepirim in this verse as “one of the villages.” parison with the current emperor, Nero, who KERAN gladly embraced his own deification and lived –A descendant of Seir, a Horite, he only for the gratification of his own pleasure. was the fourth son of the clan chieftain Dishon But the desire to become like God goes back (Gen. 36:26; 1 Chron. 1:41). to the garden of Eden (Gen. 3:5). According KERCHIEFS –In Ezek. 13:18, 21 the KJV to Jewish and Christian tradition, this vault- translates the plural of the Hebrew word mispak- ing ambition led to Satan’s fall. However, the hah as “kerchiefs,” translated as “veils” in most Son did not become something else but rather modern versions. !e Lord prophesies through emptied himself of the form or appearance of Ezekiel against certain false prophetesses among God. In other words, people did not know that Israel’s exiles who practiced divination and sor- Jesus was God by looking at him (cf. Isa. 53:2). cery by tying bands of cloth to people’s wrists But Peter, James, and John were allowed to see and placing veils on their heads. !ese “kerchiefs” the glorified nature of the Son at the transfigu- or “veils” are described as snares by which they ration (Matt. 17:1–9 pars.; see also John 1:14; entrap people. Ezekiel predicts that God will 2 Pet. 1:16–21). tear off their veils and free his people from their Paul’s hymnic reflection ends with the Fa- power (Ezek. 13:21). K ther placing Jesus over all authority, at the right hand of his throne in heaven (Phil. 2:9–11; see KEREKETHIB –See Qere and Kethib. also Eph. 1:20–21). Although people important KERENHAPPUCH –!e youngest of three by worldly standards ignored Jesus during his daughters born to Job after his trials had ceased ministry, dismissing him as a Jewish peasant in a and his life was restored ( Job 42:14). dusty corner of the Roman Empire, the apostle maintains that one day they will bow before KERETHITES –Although their name indi- Jesus’ glory. !e kenosis is intended to exhort cates they may have originated from Crete, they Christians to imitate the humility of Christ, were a Philistine group (Ezek. 25:16; Zeph. putting the needs of others before themselves, 2:5) whose territory apparently was south of so that they might also participate in his glory the main Philistine region, with an identifi- (see Eph. 2:1–20). able area within the Negev (1 Sam. 30:14). A group of them served as troops under David KEPHAR AMMONI –A town allocated to the (2 Sam. 8:18; 20:7, 23) and were notable for tribe of Benjamin ( Josh. 18:24). Some suggest their loyalty to him during Absalom’s rebellion Khirbet Kefr ‘Ana, about three miles north of (2 Sam. 15:18–23). Bethel, as the site for Kephar Ammoni, but the location is disputed. KERIOTH –A fortified city in Moab (Jer. 48:24, 41; Amos 2:2). It is listed on the Moabite KEPHIRAH –One of the four Gibeonite cities Stone as a city with a sacred shrine for Chemosh. that had deceived Joshua into making a cov- Kerioth may be synonymous with Ar, the ancient enant of peace with them during the days of capital of Moab. the conquest ( Josh. 9:17). It became part of the territory allocated to Benjamin (18:26). After KERIOTH HEZRON –One or perhaps two the exile, some of its inhabitants returned with cities in southern Judah (Josh. 15:25). Some Zerubbabel to reinhabit the city (Ezra 2:25; scholars identify Kerioth and Hezron as distinct Neh. 7:29). It was located at Khirbet Kefireh, cities. Nevertheless, this Kerioth should not be west of Gibeon. confused with Kerioth of Moab. If a separate Kerith 1000

locale, Hezron may refer to the city of Hazor, a (6) !erefore, hearers are to repent to receive city near Kadesh Barnea ( Josh. 15:3). forgiveness, the Holy Spirit, and salvation. Dodd further developed his ideas by exam- KERITH –A brook or wadi east of the Jordan ining the Gospels and finding that they con- River where the prophet Elijah found refuge form to the essential kerygma pattern as well from King Ahab and Jezebel after he prophesied (Mark particularly clearly so), as do the gospel a drought. At this brook he was provided with summaries appearing in the writings of Paul water, and ravens came to provide food (1 Kings and John. Each contains an essential core of 17:3–7). After Kerith dried up, Elijah went to information: the prophetic announcement of Zarephath and stayed with a widow there. Pos- Jesus, especially through the ministry of John sible locations proposed for Kerith include the the Baptist, the trial and crucifixion of Jesus, his Wadi Qelt above Jericho and the Wadi Yabis, burial, his resurrection from the dead, and the af- but there is no consensus. firmation of these events through the testimony KEROS –One of the ancestors of the temple of eyewitnesses. Examples of kerygma are found servants (Nethinim) who returned to Jerusalem in Acts 5:30–32; 10:34–43; 13:16–41; 17:1–4; after the Babylonian captivity under the lead- 26:12–29; 1 Cor. 15:1–11. ership of Zerubbabel in 539 BC or soon after Noticeably absent from all these passages, (Ezra 2:44; Neh. 7:47). !e fact that many of however, is any mention of the ethical teaching the names in the list are foreign has led to the of the NT. Dodd was emphatic that kerygma be belief that they were originally prisoners of war distinguished from teaching, by which he meant K who were pressed into service to perform menial the doctrinal, ethical, and apologetic aspects of tasks as they assisted the Levites. !e name is Christianity. !ese he understood as appropriate also found on an ostracon from Arad. to the life and thought of those already estab- lished in the faith but different from the evan- KERUB –An unknown location in Babylon from gelistic proclamation of kerygma, the purpose which some exiles returned to Judah in 539 BC of which is to call unbelievers to salvation in or soon after, some of whom are listed as hav- Christ. Put another way, kerygma is primary, ing been unable to establish their genealogical while teaching is secondary; the latter is effective connections to Israel (Ezra 2:59; Neh. 7:61). only when presented to those who have already KERYGMA–!e English transliteration of repented and believed. the Greek word meaning “preaching, procla- Since Dodd, “kerygma” has been applied to mation, message,” “kerygma” was coined as a the OT as well, where it refers to the specific scholarly term by C. H. Dodd, a professor of saving acts of God, structured similarly to the NT at Cambridge University, in 1964. In a lec- NT speech of Stephen (Acts 7:2–53). Examples ture series titled “!e Apostolic Preaching and include Pss. 78; 105; 106; 135; 136. Its Developments,” Dodd observed that four KESALON –A city located on the northern of Peter’s proclamations of the gospel message shoulder of Mount Jearim that marked part of (Acts 2:14–36, 38–39; 3:12–26; 4:8–15) follow the boundary of Judah’s tribal territory (Josh. an identifiable pattern. !ey present basic facts 15:10). It is associated with modern Kesla, about as interpreted through the eternal perspective of ten miles west of Jerusalem. the first-century church: (1) !e age of prophetic fulfillment has dawned. (2) !is has occurred KESED –See Kindness. through the ministry, death, and resurrection of Jesus. (3) Jesus is exalted at the right hand of KESIL –A city within the southern portion of God as the messianic head of Israel. (4) !e Holy the allotment of Judah (Josh. 15:30) but inhab- Spirit in the church is the sign of Christ’s pres- ited by at least some of the sons of Simeon, whose ent power and glory. (5) !e messianic age will territory was in the midst of Judah’s (1 Chron. soon be consummated in the return of Christ. 4:30). In comparable lists the name is given as 1001 Keys of the Kingdom

“Bethul” ( Josh. 19:4) or “Bethuel” (1 Chron. Rev. 3:7 Jesus applies this prophecy to himself: 4:30). In context it is placed between Eltolad and he has supreme authority to open or shut God’s Hormah, indicating a location east of Beersheba. kingdom. However, he also bestows the keys of the kingdom of heaven on Peter when he KESITAH –A unit of value or measurement (“to confesses Jesus as the Messiah, the living God’s divide up, measure”), equivalent unknown, which Son (Matt. 16:16–19; cf. 18:18). !us, Jesus gives the NIV renders as “piece of silver.” Jacob bought the church an earthly power to “bind and loose” land from the Shechemites for one hundred that is analogous to his rule in heaven. See also kesitahs (Gen. 33:19; Josh. 24:32; see NIV mg.). Keys of the Kingdom. Job received a kesitah from each of his friends and family after his restoration ( Job 42:11; see KEYS OF THE KINGDOM–!e keys of NIV mg.). the kingdom picture the power and authority entrusted to Simon Peter by Jesus immediately KESULLOTH –A town on the border of the after Peter’s confession of faith (Matt. 16:16). territory of Issachar, west of Mount Tabor (Josh. Jesus responded, “I tell you that you are Peter 19:18). Zebulun occupied the hills to the north- [petros ], and on this rock [ petra ] I will build west. It is identified with modern Iksal, four my church, and the gates of Hades will not miles south of Nazareth. !e name is a variant overcome it” (Matt. 16:18). It is at this point of “Kisloth Tabor” (Josh. 19:12). that Jesus tells Peter, “I will give you the keys of the kingdom of heaven; whatever you bind KETHIB –See Qere and Kethib. on earth will be bound in heaven, and whatever KETTLE –A vessel used for boiling food, you loose on earth will be loosed in heaven” K not only in the home but also in the sanctuary (16:19). Roman Catholics have understood these (1 Sam. 2:14; 2 Chron. 35:13; Mic. 3:3). Such keys, along with this symbolism of loosing and vessels were made of either ceramic or ham- binding, to refer to a special authority in the mered metal. forgiveness of sins and in the practices of pen- ance and absolution given to the apostle Peter, KETURAH –Abraham’s second wife, appar- and by extension to the institution of the papacy ently taken after Sarah’s death (Gen. 25:1; called as his spiritual heir. Protestants have often “Abraham’s concubine” in 1 Chron. 1:32). understood this power as involving the She was the mother of six sons of Abra- apostles in general, or perhaps even ham (including Midian), but they were the entire church (see 18:18). not regarded with the same favor as !e symbolism of keys is nor- Isaac. Abraham gave them gifts and mally used in the Bible to refer sent them away to the east country to a means of entry. Jesus is ad- (Gen. 25:6). dressing Peter in particular in Matt. 16:19, not the apostles as a KEVEH –See Cilicia; Kue. whole, since the “you” is singular in KEYS –Keys often symbolize the Greek text. Perhaps the best power and authority in the way to understand this phrase Bible. As such, they are usu- is to interpret it in its origi- ally associated with kingly nal context of something rule. Isaiah predicts that God will grant Eliakim “the key to the house of Marble carving of Saint David,” whose power Peter (Tuscany, four- to open and shut be- teenth century AD). longs to Israel’s king Many depictions of Peter have him holding keys. (Isa. 22:20–25). In Keziah 1002

that Peter was to do in the initial establish- KID –A young goat. !e desirable meat (Gen. ment of the NT church. Significantly, Peter 27:9; Luke 15:29) was used for special meals is given an unparalleled initiatory role in the ( Judg. 6:19) and sacrifices (Num. 15:11). spread of the gospel. Peter is the one who takes on leadership in the upper room prayer meet- KIDNAPPING –!is crime is mentioned at ing in Acts 1 and also in the process of finding least twice in the OT (Exod. 21:16; Deut. 24:7) another apostle to replace Judas Iscariot. Peter and once in the NT (1 Tim. 1:10 [NIV “slave is the spokesman for the apostles on the day of traders”]). It is possible, however, that the crime is also envisioned, or perhaps even the primary Pentecost (Acts 2) as well as in the subsequent concern, in the eighth commandment (Exod. events involving the Jerusalem church (Acts 20:15; Deut. 5:19). !e word translated “steal” 3–5). Peter (along with John) goes down to Sa- there is the same as that translated “kidnap” in maria to examine the new believers in Samaria Exod. 21:16; Deut. 24:7. Giving credence to this and to be the human channel through which suggestion is the fact that all seven preceding they would receive the Spirit (Acts 8:14–17). commandments involve capital crimes. Steal- Peter is the one who is entrusted by God with ing material possessions would not be a capital reaching out to Cornelius, the first Gentile crime, but stealing persons would. convert (Acts 10–11). At every step along the way, Peter is the one whom God used to open KIDNEY –“Kidneys” is the literal translation the door to new groups of people in the spread of the Hebrew term kelayot (always plural). !e of the gospel. literal sense is most commonly found in reference K to part of the body of a sacrificial animal (e.g., KEZIAH –!e second of three daughters born Exod. 29:13, 22; Lev. 3:4, 10, 15; 4:9; 7:4; 8:16, to Job after his trials had ended and his fortunes 25; 9:10, 19; Isa. 34:6). !e kidneys typically were had been restored ( Job 42:14). to be burned, along with fat, and were recognized KEZIB –A town in southern Canaan where as the finest part of the animal. !e Greek term Shua’s daughter gave birth to Shelah, the third for “kidney,” nephros , appears only once in the son of Judah (Gen. 38:5). Kezib is probably the NT, Rev. 2:23, where its usage conforms to OT same as Akzib. usage. Because the kidneys are located deep in the body, reference to injuries involving the kid- KEZIZ, VALLEY OF –See Emek Keziz. neys emphasizes their severity (e.g., Job 16:13; Lam. 3:13). When used of humans, “kidney” KHESED –See Kindness. most commonly refers to the mind, in parallel with leb (“heart”), which better corresponds to KIBROTH HATTAAVAH –!e first en- modern notions of “mind” and even “conscience” campment of the Israelites after leaving the (see Pss. 7:9; 26:2; Jer. 11:20; 17:10; 20:12). In wilderness of Sinai (Num. 33:16). Here many a number of passages the kidneys are identified Israelites were buried after dying from a plague among the organs that God examines in order to sent as they consumed quail provided by God judge or test a person (Ps. 7:9; Jer. 11:20; 17:10). in answer to their complaints about having nothing but manna to eat (11:31–35). !e KIDON –!e threshing floor where Uzzah name means “graves of craving” or “graves of fell dead after touching the ark of the covenant greediness.” (1 Chron. 13:9). “Nakon” is used in the parallel passage (2 Sam. 6:6). KIBZAIM–A Levitical city in the territory allocated to the tribe of Ephraim. It was also KIDRON VALLEY –!e name means “muddy, designated as one of the cities of refuge ( Josh. mirky, shadowy.” !is deep ravine (and the brook 21:22). Some scholars identify it as the city Jok- running through it during heavy rains) is located meam, which is mentioned in a parallel account between Jerusalem to the west and the Mount (1 Chron. 6:68). !e location is uncertain. of Olives to the east. !e spring of Gihon is 1003 Kinah found on the western slope of the valley. David copied the Hebrew name incorrectly, and that it crossed the brook as he fled Jerusalem to escape should be emended to refer to the city of Kul- the rebellion of his son Absalom (2 Sam. 15:23). limeri (in northern Mesopotamia) or emended Solomon warned Shimei not to cross the brook to read “all of Media.” or he would die (1 Kings 2:37). Reformer kings destroyed idols here (Asa [1 Kings 15:13]; Hez- KILN –An enclosure for firing pottery, burning e kiah [2 Chron. 29:16; 30:14]; Josiah [2 Kings lime, or drying. !ree Hebrew words are used 23:4–6]). Jesus crossed the Kidron Valley after that are translated “oven,” “furnace,” or “kiln,” the Last Supper on his way to the garden of and there is some overlap in their usage. For Gethsemane (Matt. 26:36; John 18:1). example, the same Hebrew term is used to refer to a bread oven and a pottery kiln. KILEAB –!e second of David’s six sons born KIMHAM in Hebron. He was the firstborn of David and –A son of Barzillai the Gileadite. Abigail, the widow of Nabal of Carmel (2 Sam. Following David’s defeat of Absalom, Barzillai 3:3 [the LXX calls him “Dalouia”]). He is called met David as he was crossing the Jordan. David “Daniel” in another list of David’s sons (1 Chron. wanted to reward Barzillai for providing him with 3:1). He is not mentioned among the sons who food and equipment by inviting him to come and argued over David’s successor. live in Jerusalem. Barzillai declined on the grounds of age, but he requested that David take his son KILION –An Ephrathite from Bethlehem Kimham instead (2 Sam. 19:31–40; KJV: “Chim- and one of two sons of Elimelek and Naomi. ham”). David agreed and took Kimham so that Kilion and his brother, Mahlon, married Moabite he might reward Barzillai’s loyalty through him. K women, Ruth and Orpah, during the time when KINAH –A city near the boundary of Edom they were sojourning in Moab due to a famine. in the southern part of the territory allocated Kilion and Mahlon died in Moab (Ruth 1:1–5). to the tribe of Judah ( Josh. 15:22). It possibly KILMAD –!e name means “trading center” or was a settlement of the Kenites. It probably is “marketplace.” Kilmad was a place or region that to be located along the Wadi el-Qeini, south traded with Tyre (Ezek. 27:23). Some scholars of Hebron. believe that scribes inadvertently

The Kidron Valley east of Jerusalem Kindness 1004

KINDNESS –!e word “kindness” is used to Great (Matt. 2:1–2), who was given the title translate the Hebrew term khesed (Gen. 40:14) “King of the Jews” by the Roman senate in 40 and the Greek words chrēstotēs (Col. 3:12) and BC, although he was not a Jew. Herod unsuc- philanthrōpia (Acts 28:2). Because of the richness cessfully attempts to kill the infant king, but Jesus of its meaning, khesed is difficult to capture in finally is executed by the Roman prefect Pontius English. !e word is translated in a variety of Pilate as “King of the Jews” (Matt. 27:37 pars.). ways, including “kindness,” “loving-kindness,” GRECO -ROMAN “loyalty,” “steadfast love,” “mercy,” “commitment.” AND J EWISH B ACKGROUNDS God embodies kindness (Exod. 34:6; Ps. 103:8; Hos. 2:19). Humans are also called on to reflect !e conflict between the king and the child this quality of kindness in their relationships somewhat parallels a more extensive Greco- with others (1 Sam. 20:8; Mic. 6:8; Zech. 7:9). Roman motif. Virgil, in his Fourth Bucolic , of- In the NT, God is described as displaying fers a vision of a golden age to attend the birth kindness toward humans (Rom. 11:22; Titus of a child king. (Christians in the Middle Ages 3:4; 1 Pet. 2:3), even the selfish and ungrateful interpreted his poem as a prophecy of Christ’s (Luke 6:36). God pours out kindness on humans birth.) !e threat upon Jesus’ life also resembles in order to lead them to repentance (Rom. 2:4). Herodotus’s account of Cyrus: King Astyages Christians are to demonstrate kindness even has a dream vision that the magi interpret to when others are unkind and vengeful (Prov. be a prophecy that the child of his daughter 25:21–22; Matt. 5:43–48; Rom. 12:17–21). will eventually rule in his place. He commands K One discovers what practicing kindness Harpagus, his most faithful servant, to take the looks like by observing the words associated male child, “adorned for its death,” and kill him. with it in Scripture. Kindness involves putting Overcome with emotion, Harpagus pawns the child off to a cowherd, Mitradates, who is in- away anger, bitterness, and slander; being ten- structed to lay the child “in the most desolate derhearted and forgiving; and imitating God part of the mountains.” When Mitradates’s (Eph. 4:31–5:2); it finds company with com- wife sees the beauty of the child, she pleads for passion, humility, meekness, and patience (Col. his life and devises a plan to switch her still- 3:12); it is associated with patience, holiness of born child with Cyrus. !ey then raise Cyrus spirit, and genuine love (2 Cor. 6:6). under a pseudonym as their own (Herodotus, KINDRED –As an adjective, “kindred” de- Hist. 1.107–30). Interestingly, the prophet Isa- scribes being related to somebody by blood, iah refers to Cyrus as the Lord’s “messiah” or and figuratively, having a close relationship with “anointed” (Isa. 45:1), a uniquely positive role something or someone; as a plural noun, it re- for a non-Israelite king. By God’s power, Cyrus fers to one’s relatives. !e term is used in some will free the exiles (Isa. 45:13). Bible translations to express family relationships In the OT, God promises David, the king of various kinds (KJV 28×; NRSV 153×; RSV of Israel, an eternal reign for his “offspring” 17×; NASB 4×). !e term is not used in most (2 Sam. 7:12–16). After the fall of the Davidic contemporary language versions, either because monarchy, the prophets reiterate the promise it is considered archaic or too rare in common in visions of God’s future salvation (Isa. 55:3; speech (e.g., NIV, NLT, TEV, CEV, GW). Hos. 3:5; Amos 9:11; Mic. 4:8; 5:1–5 [cited in Matt. 2:5–6]; Zech. 3:8). By the first century, KING, CHRIST AS –!e NT begins with “son of David” had become a popular messi- the claim that Jesus is the “son” or descendant anic title, signifying a warrior who would free of King David, presupposing the significance of the Jews from Roman oppression and estab- the biblical narrative about the kings of Israel for lish an everlasting kingdom. Although not understanding the gospel (Matt. 1:1, 6; see also viewed as a supernatural being, the Davidic Rom. 1:3; 2 Tim. 2:8). !e epithet also creates messiah, some claimed, would be without sin, an almost immediate conflict with Herod the ruling with perfect wisdom, justice, mercy, and 1005 King, Kingdom power—different from his predecessors. He “the father who gives us happy life; the savior would restore the ancient tribal divisions and of all mankind.”) regather the Diaspora, Jews living outside Judea !e Western church has largely maintained and Galilee. !e nations (non-Jews) would pay a distinction between two spheres of author- him homage (see Psalms of Solomon). ity: political and ecclesiastical. Hosius, bishop of Cordova (AD 296–357), wrote to Emperor JESUS ’ KINGSHIP Constantius, “For into your hands God has put !e popular Jewish emphasis on a violent the kingdom; the affairs of his Church he has overthrow of Rome probably explains why in the committed to us. . . . We are not permitted to Gospels Jesus himself does not emphasize his exercise an earthly rule; and you, Sire, are not kingship in his ministry, except for the explicit authorized to burn incense.” Paul affirms the fulfillment of Zechariah’s prophecy of a humble continuing role of government despite the over- king riding into Jerusalem on a donkey (Matt. arching lordship of Jesus Christ, who preferred 21:1–9 pars.; cf. Zech. 9:9; see also Isa. 62:11). to speak of the kingdom of God, a restored However, following his resurrection and final theocracy that incorporates yet transcends the instructions to his disciples, Jesus ascends to Davidic covenant (Rom. 13:1–7; cf. John 18:36). the right hand of the Father (Luke 24:50–51; But this process does begin a delegitimizing of Acts 1:6–11; 2:33–36), a coronation ceremony all contrary claims to authority and will lead to foretold in the psalms (Pss. 2; 110). He presently their complete withdrawal. For this reason, the reigns from heaven (Rev. 1:5; cf. Matt. 28:18), kingdom of God cannot be separated from the but he will return to make his authority explicit political, economic, and religious conflicts taking K on earth, which includes the dispensing of jus- place in Roman Palestine in the first century and tice (2 !ess. 1:5–12). His rule is wherever similar conflicts occur today. present, however, in the lives of those who obey him and wher- KING, KINGDOM–A kingdom signifies the ever the Holy Spirit is mani- reality and extent of a king’s dominion or rule fested. !rough his ministry, (Gen. 10:10; 20:9; Num. 32:33; 2 Kings 20:13; the God of Israel comes near Esther 1:22). Some kingdoms were relatively so as to once again exer- small; others were concerted attempts to gain cise sovereign power on the whole world. For example, there were ap- behalf of God’s people. proximately fifty million people under the Pax For Christians, Jesus Romana (“Roman peace”—the consolidated alone is Lord and Savior empire) during Augustus’s reign. Demographers (Phil. 3:20). Paul estimate that the global population in the first presents Jesus century was about 250 million. !erefore, ap- as the “Savior proximately one-fifth of the world’s population of all people” was under the authority of a single king (Caesar). (1 Tim. 4:10). !e Roman Empire (kingdom) reached its great- !is title was est extent under Trajan (r. AD 98–117), about given to the Roman two million square miles. emperors. (!e pre- Authority and power. A kingdom presup- amble to a decree poses monarchy, rule by an individual, human by the council of the authority. (!e Bible has little to say about province of Asia de- democracy; that form of government was de- scribes Augustus as veloped by the Greeks, but a primarily empire

Statue of Augustus (c. 20 BC), a Roman ruler who was revered as godlike Kingdom of God 1006

mentality dominated the context of the biblical was the ownership of land and revenues from world.) Although kings only have as much au- taxation. Kings also took censuses of the people thority as their armies and the general populace for taxation purposes. !ey were also generally allow, they nevertheless exercise an almost abso- free to tax anything in or passing through their lute power, which invites either profound humil- realm. Herod Antipas taxed fishermen for using ity or hubris. Royal arrogance, unfortunately, is the Sea of Galilee (see Matt. 9:9–12 pars.). the primary motif characterizing kings in the God originally intended Israel to be governed Bible (e.g., Dan. 3). Gaius Octavius (later Gaius as a theocracy, ruled by the one, true, living God Julius Caesar Octavianus), the grandnephew of (but see Gen. 17:6; Deut. 17:14–20). Israel was Julius Caesar, ruled as emperor from 31 BC to to be a “kingdom of priests” (Exod. 19:6), but AD 14. !e Roman senate declared him “Au- the people demanded a king (1 Sam. 8:1–22). gustus” (Lat. Augusta ) on January 13, 27 BC. However, even when God granted their request, “Augustus” then became a title held by all reign- God remained King over the king and even re- ing emperors except Vitellius. !e title means tained ownership of the land (Lev. 25:23, 42, “revered or august one,” connoting superhuman 55). !e Israelite king was nothing more than qualities. Egyptian, Greek, and Roman kings God’s viceroy, with delegated authority. With were routinely venerated as gods. By way of few exceptions, most of the kings of Israel and analogy, even the Bible presents God as a king Judah were corrupted by authority and wealth (Pss. 5:2; 10:16; 44:4). and forgot God (1 Sam. 13:13–14; 15:28; Matt. A kingdom may be visualized as a series of 14:6–11). But God made a covenant with David, K concentric circles, beginning with the throne, so that one of his descendants would become a which is the seat of a king’s rule and judgment, coregent in a restored theocracy, the kingdom of then the court and “retainer class” of bureaucrats God (2 Sam. 7:1–29; Pss. 89:3; 132:11). In con- and aides (e.g., scribes, tax collectors), and then trast to David’s more immediate descendants, this radiating out to the subjects, animals, and land- coming king would return to Jerusalem humble holdings (see Deut. 17:18; Esther 1:14; Matt. and mounted on a donkey (Zech. 9:9; cf. Isa. 2:3). !e king typically entered into a partner- 62:11). !e Gospels present Jesus Christ as this ship with the upper classes: he provided peace king (Matt. 21:1–9 pars.). !ose who are likewise humble will inherit the land with him (Matt. 5:5). and protection, and they in turn offered loyalty and a portion of their wealth. Latifundism, KINGDOM OF GOD –!e kingdom of God the dividing up of agricultural property into is a major theme in the Bible. While the theme large estates, enabled kings to reward political is most fully developed in the NT, its origin is supporters and punish their enemies (Matt. the OT, where the emphasis falls on God’s king- 14:1–12 pars.). !e powerless and marginalized ship. God is king of Israel (Exod. 15:18; Num. often found themselves outside this comfort- 23:21; Deut. 33:5; Isa. 43:15) and of all the earth able agreement, without property. When they (2 Kings 19:15; Pss. 29:10; 99:1–4; Isa. 6:5; Jer. threatened to change the political order, they 46:18). Juxtaposed to the concept of God’s pres- were violently crushed (see Matt. 11:7–12). ent reign as king are references to a day when Royalty and religion. Kingdom and re- God will become king over his people (Isa. 24:23; ligion were intertwined, so that the king was 33:22; 52:7; Zeph. 3:15; Zech. 14:9). !is em- often high priest or had direct influence over phasis on God’s kingship continues through- the priesthood. Solomon made Zadok, a long- out Judaism and takes on special significance time loyal supporter of his father, David, high in Jewish apocalypticism and its anticipation of priest. His descendants dominated the office the kingdom of God in the age to come, which until the Seleucid crisis (1 Kings 2:26–27, 35; abandoned any hope for present history. Only 4:4). Herod the Great and Pontius Pilate se- at the end of the age will the kingdom of God lected high priests from aristocratic families in come. !is idea of God’s kingdom is further Jerusalem. !e primary capital of a kingdom developed throughout the NT. 1007 Kingdom of God

THE SYNOPTIC G OSPELS hoping that this would be the catalyst for God In the Synoptic Gospels the phrase “the to make the wheel of history turn to its cli- kingdom of God” occurs over one hundred times max—the arrival of the kingdom of God. But, in Mark, Luke, and Matthew (where “kingdom said Schweitzer, Jesus was wrong again, and he of heaven” is a synonym for “kingdom of God”). died in despair. So for Schweitzer, Jesus never !ree views have been defended regarding witnessed the dawning of the age to come; it whether and to what extent the kingdom of God lay in the distant future, separated from this was present in Jesus’ ministry. In other words, present age. how are we to interpret the phrase “kingdom On the positive side, Schweitzer called at- of God” in the Synoptics? !e three views are tention to the fact that the message of Jesus consistent eschatology, realized eschatology, and is rooted in first-century apocalyptic Judaism inaugurated eschatology. and its concept of the kingdom of God. !is Consistent eschatology. Albert Schweitzer, connection is still foundational to a proper un- a biblical scholar from the late nineteenth cen- derstanding of biblical prophecy and the Gos- tury, first popularized consistent eschatology. pels today. On the negative side, Schweitzer’s Here, “consistent” means consistent with the selective use of evidence and rejection of the apocalyptic Judaism of Jesus’ day, which inter- historicity of much of the Gospel tradition re- preted the kingdom of God as something com- sulted in a skewed perspective on the present ing in the future. Judaism at the time of Christ dimensions of Jesus’ eschatology. divided history into two periods: this age of Realized eschatology. In contrast to futurist sin, when sin rules, and the age to come, when eschatology, where the kingdom of God awaits K the Messiah is expected to bring the kingdom a final consummation at the end of history, re- of God to earth. Schweitzer concluded that an alized eschatology views the kingdom of God apocalyptic understanding of the kingdom was as already realized in the person and mission foundational not only for Christ’s teaching, but of Jesus. !e futurist aspects of Jesus’ teaching also to understanding his life. !us, Schweitzer are reduced to a minimum, and his apocalyptic maintained that Jesus believed that it was his language is viewed as symbolic of theological vocation to become the coming Son of Man. truths. Initially, Jesus revealed this messianic secret only !e person most responsible for advocating to Peter, James, and John. Later, Peter told it to this position is British scholar C. H. Dodd. In the rest of the Twelve. Judas told the secret to his 1935 book Parables of the Kingdom , he fo- the high priest, who used it as the grounds for cused on Jesus’ teachings that announced the Jesus’ execution (Mark 14:61–64; cf. Dan. 7:13). arrival of the kingdom with his coming. For According to Schweitzer, when Jesus sent instance, in Luke 11:20 Jesus says, “But if I out the Twelve on a mission to proclaim the drive out demons by the finger of God, then coming kingdom of God, he did not expect the kingdom of God has come upon you” (cf. them to return. !e Twelve were the “men of Luke 17:21; Matt. 13). Eschatology becomes violence” (cf. Matt. 11:12) who would provoke a matter of the present experience rather than the messianic tribulation that would herald the any kind of future event. !e kingdom has fully kingdom. Whereas some earlier scholars be- come in the messianic ministry of Jesus. lieved that one could only wait passively for the Most interpreters have criticized Dodd’s kingdom, Schweitzer believed that the mission realized eschatology for ignoring Jesus’ teach- of Jesus was designed to provoke its coming. ings that point to a future consummation of the When this did not happen, Jesus determined to kingdom (e.g., Matt. 24–25; Mark 13). When give his own life as a ransom for many (Mark all of Jesus’ teachings are considered, futurist 10:45) and so cause the kingdom to come. eschatology balances realized eschatology. To According to Schweitzer, Jesus took matters be sure, the kingdom arrived with Jesus, but into his own hands by precipitating his death, Jesus himself taught that history still awaits a Kingdom of God 1008

final completion. !e kingdom of God is both yet happened. We may draw on Luke as rep- “already” and “not yet,” which leads us to the resentative of all three Synoptics. Luke’s Gos- third view of the relationship of the kingdom pel indicates that the kingdom was present for of God to the ministry of Jesus Christ. Jesus (Luke 7:28; 8:10; 10:9–11; 11:20; 16:16; Inaugurated eschatology. !e third view, 17:20–21), but it also awaited the second com- inaugurated eschatology, is commonly con- ing for its completion (6:20–26; 11:2; 12:49–50, nected with the twentieth-century Swiss theo- 51–53; 13:24–30; 21:25–29; 22:15–18, 30). !e logian Oscar Cullmann. Like others before him, same dual aspect of the kingdom pertains to Cullmann understood that the Jewish notion of Luke’s second volume, Acts. !e kingdom was the two ages formed an important background present in Jesus’ ministry and now through his for understanding the message of Jesus. Ac- disciples (Acts 1:3; 8:12; 19:8; 20:25; 28:23–31), cording to Judaism, history is divided into two but it will not be completed until Christ comes periods: this age of sin and the age to come (i.e., again (1:6; 14:22).

the kingdom of God). For Jews the advent of THE G OSPEL OF J OHN the Messiah would effect the shift from the John’s Gospel has only three references to former to the latter. In other words, Judaism the kingdom of God. Nicodemus was told by viewed the two ages as consecutive. According Jesus that he needed to be born again to enter to Cullmann, Jesus Christ announced that the the kingdom of God (3:3–5). Yet Jesus’ kingdom end of time, the kingdom of God, had arrived is not worldly in nature, but spiritual (18:36). within history (see Mark 1:15 pars.; esp. Luke Although the Gospel of John contains both the 4:43; 6:20; 7:28; 8:1, 10; 9:2, 11, 27, 60, 62; 10:9, K present (“already”) aspect and the future (“not 11; 11:20; 13:18, 20; 16:16; 17:20–21; 18:16–17, yet”) aspect, the focus is clearly on the pres- 24–25, 29; Acts 28:31). Yet other passages sug- ent. !is is why many scholars label the Fourth gest that although the age to come had already Gospel the “Gospel of Realized Eschatology.” dawned, it was not yet complete. It awaited the !is emphasis on the “already” can be seen in second coming for its full realization (Luke John in the following ways: (1) Eternal life, 13:28–29; 14:15; 19:11; 21:31; 22:16, 18; 23:51; or entrance into the kingdom of God, can be Acts 1:6). Hence the adjective “inaugurated” a present possession (3:5–6, 36; 6:47, 51, 58; characterizes this eschatology. Such a view is 8:51; 10:28; 11:24–26). (2) !e eschatological pervasive in the NT (see, e.g., Acts 2:17–21; promise of sonship is granted to the believer 3:18, 24; 1 Cor. 15:24; 1 Tim. 4:1; 2 Tim. 3:1; in Jesus now (1:12–13; 3:3–8; 4:14). (3) !e Heb. 1:2; 1 John 2:18). So for inaugurated es- general resurrection has already begun (5:25). chatology, the two ages are simultaneous: the age (4) !e Spirit, the gift of the end time, cur- to come exists in the midst of this present age. rently indwells believers (7:37–39; 14:15–31; Christians therefore live in between the two ages 15:26–27; 16:5–16; 20:22–23). (5) Final judg- until the parousia (second coming of Christ). ment is determined by one’s present response to We may break down the data in the Synoptic Jesus (3:19; 5:22–24, 27, 30–38; 9:38; 12:31–33). Gospels regarding the “already/not yet” aspects (6) !e spirit of antichrist has already entered concerning the kingdom of God in this man- the world scene to oppose Christ (6:70; 13:2, ner: Mark, probably the first Gospel written, 27). (7) Jesus’ death on the cross seems to absorb records Jesus’ programmatic statement in 1:15: some elements of the messianic woes or aspects “!e time has come. . . . !e kingdom of God of tribulation. In other words, Jesus’ passion was has come near.” Mark, along with Luke and where the end-time holy war was waged, and Matthew, then goes on to demonstrate that his death and resurrection began the end of the Jesus’ miracles, teachings, death, and resurrec- forces of evil (15:18–16:11). tion inaugurated the kingdom of God. Yet it is On the other hand, the Gospel of John also also clear from Matthew, Mark, and Luke that includes some typical future (“not yet”) aspects of the final manifestation of the kingdom has not eschatology. For example, the future resurrection 1009 Kingdom of God is still expected (5:26–30). Likewise, the future Christians therefore live in between the two second coming of Christ is alluded to (14:1–4; ages, in the messianic kingdom. 21:22). Admittedly, however, the “already” aspect HEBREWS AND of the kingdom of God seems to overshadow THE G ENERAL EPISTLES the “not yet” perspective in the Fourth Gospel. Hebrews and the General Epistles continue PAULINE LITERATURE the theme of the “already/not yet” aspects of !e phrase “kingdom of God” and/or “king- the kingdom. dom of Christ” occurs twelve times in Paul’s Hebrews. !e following ideas associated writings. in Second Temple Judaism with the arrival of God’s kingdom are seen by the author of He- Kingdom brews to have been fulfilled at the first coming Text Description Verb Tense of Christ: (1) the appearance of the Messiah of the last days indicates the dawning of the Rom. 14:17 kingdom of God present kingdom of God (1:2; 9:9–10); (2) the great 1 Cor. 4:20 kingdom of God present tribulation/messianic woes that were expected to 1 Cor. 6:9–10 kingdom of God (2x) future occur in connection with the advent of the Mes- 1 Cor. 15:24 kingdom of Christ/ present/ siah are now here (2:5–18; cf. 5:8–9; 7:27–28; God future 10:12; 12:2); (3) the outpouring of the Holy Spirit has happened (6:4–5); (4) the manifesta- 1 Cor. 15:50 kingdom of God future tion of the eschatological high priest at the end Gal. 5:21 kingdom of God future of history has taken place in Jesus (7:26–28), K Eph. 5:5 kingdom of Christ/ future who has also established the new covenant of God the last days (8:6–13). Compare the preceding Col. 1:13 kingdom of the Son present statements in Hebrews with that author’s ex- plicit mention of the presence of the kingdom Col. 4:11 kingdom of God present of God in 12:18–28. And yet the kingdom of 1 Thess. 2:12 his [God’s] kingdom future God is not yet fully here. !e church continues 2 Thess. 1:5 kingdom of God future to suffer the messianic woes, as is evidenced in the intermingling of Jesus’ suffering of the great !ree observations emerge from the chart: tribulation with the present afflictions of the (1) !e kingdom of Christ/God is both present Christian (2:5–18; 3:7–4:6; 5:7–6:12; 10:19–39; and future, already here and not yet complete. 12:1–2; 13:11–16). Furthermore, the exhorta- !is is consistent with the Gospels and Acts. tions to persevere in the faith that punctuate the (2) Christ and God are, in at least two instances, book of Hebrews (2:1–4; 3:7–4:13; 5:11–6:12; interchanged, suggesting equality of status be- 10:19–39; 12:14–29) are a familiar theme in tween them (cf. Eph. 5:5; Rev. 11:15; 12:10). Jewish and Christian apocalyptic literature. (3) In 1 Cor. 15:24 we find the most precise "e General Epistles. !e main message description of the exact relationship between of James is that the last days are here (1:2; 5:3) the kingdoms of Christ and God: the interim and with it the messianic woes (1:2–12; 5:1–12). messianic kingdom begun at the resurrection !erefore, believers will need to faithfully en- of Christ will one day give way to the eternal dure the great tribulation until the second com- kingdom of God. Such a temporary kingdom ing of Christ. But there are two indications that is attested to in apocalyptic Judaism and may James also teaches that the kingdom of God underlie Rev. 20:1–6. For Paul, then, the order has dawned in the midst of the great tribula- of history would be as follows: tion. First, Christians experience even now the eschatological quality of joy (James 1:2–3; cf. !is age z temporary messianic kingdom z Joel 2:21–27). Second, Christians also share in the age to come (kingdom of God) the end-time gift of wisdom ( James 1:5–8). Kingdom of God 1010

First Peter is similar to James with regard to through Christ, one of the blessings of the king- its inaugurated eschatology. !us, the church suf- dom of God (1 John 5:11–13). fers the messianic woes/great tribulation (1 Pet. REVELATION 1:6, 11; 3:13–17; 4:12–19; 5:1–9). Nevertheless, the age to come/kingdom of God has broken !e “already/not yet” aspects of the kingdom into the midst of this age, as evidenced by the of God are manifested in Revelation in the fol- eschatological joy and God’s protective power lowing way: the kingdom of God has already that it brings (1:5–6). dawned in heaven, but it has not yet appeared on Second Peter does seem to stress the “not earth. Regarding the former, it is clear from 1:9; yet” aspect of the kingdom of God. !us, the 5:1–14; 12:1–6 that Jesus’ death and resurrection kingdom of God still waits to be entered (1:11), inaugurated the advent of the kingdom of God is hindered by end-time apostasy (2 Pet. 2), and in heaven. !us, Jesus obediently underwent the has been postponed (3:1–10). Yet the “already” messianic woes on the cross and was then raised aspect of the kingdom is not entirely absent. !is to heavenly glory, triumphant over the great is evidenced by the fact that the transfiguration of tribulation. !ere in heaven, Christ reigns as the Christ on the mountain was a display of the com- invisible Lord over all (including Caesar). But ing power and glory of the age to come, a glory that the kingdom of God has not yet descended revealed to the disciples on the mountain and to earth is clear in Revelation from two present now communicated to all believers (1:16–19). realities. First, even though Jesus has endured Jude is devoted to alerting Christians to the the great tribulation/messianic woes, his follow- K reality that they are in the midst of the end-time ers continue to face many trials (chaps. 6–18). holy war (vv. 3, 20–23), as can be seen by their struggle with the false teach- ing of end-time apostasy (vv. 5–19). Nevertheless, because believers pos- sess the eschatological gift of the Holy Spirit, they will prevail to fully enter the kingdom of God (v. 20). !e Letters of John attest to the overlapping of the two ages—that is, inaugurated eschatology. !us, 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 com- munity 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

The Transfiguration of Christ by Meister des Universitäts-Altars (sixteenth century AD). The transfiguration was a display of the power and glory still to come in the king- dom of God. 1011 Kings, Books of

!ere is no deliverance for them from such af- of Eli [1 Sam. 2:27–36; 3:11–14; 1 Kings 2:27]), fliction until the return of Christ in glory (chap. showing that it is actually part of a larger his- 19). !e only possible exception to this is the torical work beginning in Joshua and ending divine protection of the 144,000 (chaps. 7; 14). in 2 Kings. Second, the kingdom of God has not appeared AUTHORSHIP AND DATE on earth; that event awaits the parousia (chap. 20 [assuming that the premillennial interpreta- !e book of Kings is anonymous. From the tion of that chapter is the most viable reading]). text itself, however, we can deduce a probable In all of this, it seems that the messianic woes/ situation for its composition. !e end of Kings great tribulation are the divine means for purg- tells the story of the destruction of Jerusalem ing the earth in preparation for the future ar- (c. 586 BC) and the beginning of the Babylo- rival of the temporal, messianic kingdom (chap. nian exile, with the last event narrated (the free- 20). After Christ’s one-thousand-year reign on ing of Jehoiachin to eat with the Babylonian earth, this temporal messianic kingdom will give king) dating to around 560 BC. !erefore, Kings way to the eternal kingdom of God and its new as we know it could not have been composed earth and new heaven (chaps. 21–22). It must prior to these events. It is unlikely that the book be acknowledged, however, that interpretations was written after the exile; otherwise, the author of chapeters 20–22 greatly vary, depending on would have referred to the return to Jerusalem. whether one takes a premillennial, amillennial, !is puts the date of the composition of Kings or postmillennial perspective. to the period when Judah was in Babylonian exile and probably between 560 and 539 BC. CONCLUSION However, parts of the book clearly were writ- K !e preceding data thus seem to confirm ten before the exile. !e author of Kings drew that the most apt description of the relationship on a variety of sources, three of which are explic- between the two ages and the kingdom of God itly referred to in the text (though none survive that informs the NT is inaugurated eschatology: today): “the book of the annals of Solomon” with the first coming of Christ, the kingdom of (1 Kings 11:41), “the book of the annals of the God/the age to come dawned, but it will not kings of Israel” (1 Kings 14:19), and “the book be until the second coming of Christ that the of the annals of the kings of Judah” (1 Kings age to come/kingdom of God will be complete. 14:29). !ese explicit references to sources direct !e church therefore lives in between the times. the reader to information not given in Kings, !at is to say, the age to come has broken into leaving open the possibility that even more this present age, and it is only through the eye sources were used. !e book of Chronicles sug- of faith that one can now perceive the presence gests that prophets who were active in the reigns of the kingdom of God. of the various kings of Judah and Israel were sources for the author of Kings (e.g., 2 Chron. KINGS, BOOKS OF –!ese books originally 9:29 lists the prophets Nathan, Ahijah, and Iddo formed a single book and were first divided into as sources for the history of Solomon). So the separate books in the LXX. !e book of Kings Bible itself tells us that multiple sources were recounts the history of Israel from the time of used to compose Kings, and that some of these Solomon (c. 970 BC) to the destruction of Jeru- sources stem from God’s prophets. It is no won- salem in 586 BC. Kings continues the narrative der that in Jewish tradition the section of the of 2 Samuel, with 1 Kings 1:1–2:11 concluding Bible in which Kings is set has been called the the story of David. !e book has many references “Former Prophets.” back to David (see the promises to David in Some scholars believe that a first edition of 2 Sam. 7:1–17; 1 Kings 8:14–26), and prophecy Kings was written before the exile and may have spoken in earlier books reaches its fulfillment come out during King Josiah’s reign (c. 609 BC). only in Kings (e.g., prophecy against Jericho Josiah is an important figure in the story: his [Josh. 6:26; 1 Kings 16:34] and against the house birth is prophesied (1 Kings 13:2) three hundred Kings, Books of 1012

years in advance, and he restores true worship, However, if the partial nature of archaeologi- living up to the ideal set by David (2 Kings cal evidence and the acknowledgment of the 22:2; 23:25). Josiah’s religious reforms may have selectivity of the author of Kings are taken into originally been the climax to this first edition account, radical distrust of its history is not justi- of Kings, which hoped that Josiah would fulfill fied, as it proves itself quite trustworthy. the Davidic promises and was written to support STYLE Josiah’s reforms. After the exile, this preexilic book was updated in light of the apostasy of the Kings is brilliantly written and contains later kings of Judah in order to explain that the some of the most memorable stories in the destruction of Jerusalem resulted from the sins Bible. Although it is a historical writing, Kings, of these kings (e.g., 2 Kings 24:3). !is second like any good novel, contains both round (e.g., edition of Kings is what came to be the canoni- Ahab) and flat (e.g., Omri) characters. Its plot cal book of Kings as we know it. is compelling as it tells the history of the king- ship in Israel from its apex under Solomon in GENRE all his glory down to the loss of the kingdom, !e genre of Kings is clearly that of his- already foreshadowed in 1 Kings 9:6–9. It begins toriography (history writing), as it presents an as a story about one nation under God, but it account of Israel’s past. Kings is an extraordinary becomes the tragic story of two nations that literary achievement. Prior to its composition, continually turn away from their God only to there was nothing that can properly be called finally be judged by him. “history writing” in the ancient world. Since THE PLAN OF THE B OOK K the writing of Samuel–Kings predates Greek historiography, many scholars view them as the Kings gives an account of each of the kings first history ever written. of Israel and Judah, noting when he began to When treating Kings as history, we must re- reign, his age at accession, the length of his reign, member that it is not history as we would write it the name of his mother, and an evaluation of his today. !e author had chiefly theological reasons reign. !e evaluation of each king is concerned for his selection of material, and at times he refers not with economics or military success; rather, to divine causation to the exclusion of any human the kings are judged either to have “done evil factors. For example, 2 Kings 15:37 says that God in the L’s sight” or to have “done what was sent the kings of Aram and Israel against Judah, right in the L’s sight,” depending on their but it does not comment on the political reasons faithfulness to God and the purity of the na- for the attack (such reasons surely would have ex- tion’s worship. !e gauge for judging the kings isted). Conversely, modern historiography would is the law of Deuteronomy. According to Deu- focus solely on the human reasons for an event teronomy, God should be worshiped only in the and exclude any possible divine causation. In this “place the L will choose” (Deut. 12:26; see way, Kings does not live up to the standard of his- also vv. 5, 11, 14, 18), making worship at other tory writing as practiced today, though as ancient sanctuaries illegitimate. Proper worship of God history writing it is an exemplar. is without the use of aids such as images (e.g., !e history contained within Kings has been “calves” [1 Kings 12:28–30] or “snakes” [2 Kings corroborated by extrabiblical material in many 18:4]) or poles, stone pillars, etc.). Deuteronomy ways and fits well into an overall ancient Near heavily influenced Kings and is quoted several Eastern historical context. For example, the times (e.g., 1 Kings 11:2; 2 Kings 14:6). In names of many of the kings referred to in the fact, the law book found during Josiah’s reign book have also been found in ancient Assyrian (2 Kings 22:8) appears to be a form of the book sources. Kings, however, does not agree perfectly of Deuteronomy (as evidenced by the character with what we otherwise know about the history of the reforms). Due to this influence, the books of the ancient Near East, and some adjustment of Deuteronomy through 2 Kings are widely is necessary to make it fit with other evidence. referred to as the Deuteronomistic History. 1013 Kings, Books of

THEMES is fulfilled is often surprising (see the prophecy Wholehearted reliance on God. Kings is pri- of 1 Kings 20:42 and its fulfillment in 1 Kings marily concerned with proper worship and faith- 22:34–35). !e prediction of Josiah’s birth and fulness to God. David set the standard of hav- reform centuries in advance ties together the ing a heart “fully devoted to the L” (1 Kings beginning of Kings with one of the most sig- 15:3) and is the measuring stick by which all nificant events near the end of the book. !is the southern kings are judged. !us, Solomon shows how historical events are at the mercy is contrasted with David when Solomon falls of the Lord of history and his prophetic word. away from God (1 Kings 11:4), and when Hez- NEW T ESTAMENT CONNECTIONS e kiah trusts in God, he is compared with David !roughout Kings the southern kingdom (2 Kings 18:3). In northern Israel Jeroboam and of Judah has Davidic kings on the throne right Ahab are the models of the degenerate king. up until the exile (compared to the northern Jeroboam is known for setting up golden calves kingdom of Israel, which changed dynasties ten (1 Kings 12:28) in northern Israel to be used in times). However, the destruction of Jerusalem the worship of Yahweh, and Ahab is infamous for appears to end the Davidic dynasty. Will the his promotion of Baal worship in Israel (1 Kings promises to David ever come true? !e con- 16:30–33). In Kings, when kings of Israel are as- cluding paragraph at the end of Kings, which sessed, they are often said to partake in Jeroboam’s describes Jehoiachin, the last king from David’s sins (2 Kings 10:31) or judged for doing “as Ahab line, being freed from prison and allowed to king of Israel had done” (2 Kings 21:3; see also eat with the Babylonian king, is messianic and K 8:18, 27; 21:3). !is apostasy culminates in the holds out hope that the promises to David will destruction of the northern kingdom by Assyria be fulfilled. Jehoiachin represents the hope for in 722 BC (2 Kings 17). the future deliverance of Israel and of the world. Exclusive commitment to Yahweh meant In 2 Kings 25:28 it is told how the new king that the worship of other gods was the worst of Babylon “spoke kindly to [ Jehoiachin] and sin of the Israelite kings, and their fortunes gave him a seat of honor higher than those of were connected to their policies regarding the the other kings who were with him in Babylon.” worship of Yahweh. !roughout its story, Kings Here, the Hebrew word for “seat of honor” is contrasts the themes of apostasy and religious literally the word for “throne.” !us, Kings ends reform. Beginning with Jeroboam, most of the with a son of David on the throne! !e promises kings are apostates and fail to worship properly. to David are still intact. !e line of Judah sur- Four Judean Kings (Asa, Jehoshaphat, Amaziah, vives, and a tiny shoot has begun to sprout from and Azariah) undertake some religious reforms, the stump of David, which will culminate in but they fall short of the ideal. Near the end of the Messiah himself. !e promise that a son of the story, two Judean kings fulfill the ideal: He- David would rule is never again fulfilled, except zekiah and Josiah. Yet following their reforms in Jesus Christ, who is now at the right hand the next king turns to even greater apostasy, of the throne of God and will return one day. bringing God’s judgment on the nation. "e fulfillment of the prophetic word. OUTLINE Prophets are prominent in the story of Kings, I. !e United Monarchy: !e Reign of with both famous (Isaiah, Elijah, Elisha) and Solomon (1 Kings 1:1–11:25) anonymous prophets (e.g., 1 Kings 13) play- II. !e Division of the Kingdom (1 Kings ing important roles as bearers of the prophetic 11:26–14:31) word of God. Many short-term prophecies are III. !e Divided Kingdoms of Israel and fulfilled in the story of Kings (e.g., 1 Kings Judah (1 Kings 15:1–16:22) 13:11–32), where the reader can perceive a pat- IV. !e Dynasty of Omri and the Baal tern of prophecy and fulfillment that helps to Cult in Israel and Judah (1 Kings structure the story of Kings. !e way a prophecy 16:23–2 Kings 12) King’s Garden 1014

V. !e Divided Kingdoms of Israel and KING’S VALE, KING’S VALLEY –See Judah (2 Kings 13–16) Shaveh. VI. !e Fall of Israel (2 Kings 17) KINNERETH VII. !e Kingdom of Judah Alone (2 Kings –!e name of two places, pos- 18–23) sibly from the Hebrew word for “harp” due to VIII. !e Fall of Judah (2 Kings 24–25) the shape of the lake bearing its name or the shape of the hill on which the city sat. (1) A large KING’S GARDEN –!is garden, near “the gate lake in northern Israel. It was the eastern border between the two walls” of Jerusalem (2 Kings of Canaan and part of the western boundary of 25:4) and the Pool of Siloam (Neh. 3:15), was the tribal territory of Gad. Kinnereth (Deut. used by King Zedekiah and his army to escape 3:17; Josh. 11:2; cf. NIV mg. for Num. 34:11; from the Babylonian forces (2 Kings 25:4; Jer. Josh. 12:3; 13:27) was also known as the Sea 39:4; 52:7). of Gennesaret (Mark 6:53; Luke 5:1), the Sea of Tiberius (John 6:1; 21:1), and the Sea of KING’S HIGHWAY –!is major ancient Near Galilee (Matt. 15:29; Mark 1:16). (2) A fortified Eastern trade route began in Heliopolis, Egypt, city, and the region around it, allotted to the and cut across the Sinai Peninsula to Aqaba (on tribe of Naphtali ( Josh. 19:35). Ben-Hadad of the shores of the Red Sea). It then headed straight Syria conquered the region after King Asa of north to Damascus (on the Transjordan side), Judah paid him a large amount of silver and gold ending at Resafa on the upper Euphrates River. It to break his treaty with King Baasha of Israel was crucial to the trade of Edom, Moab, Ammon, (1 Kings 15:20). K and Syria. Some of the more important cities KINSMAN –In the OT, a relative within an along this trade route were Heliopolis (Egypt), association of families that together comprise a Clysma (modern Suez), Eilat, Aqaba, Medeba clan (e.g., Lev. 25:48–49). Sometimes translated (modern Madaba), Rabbah/Philadelphia (mod- as “fellow Israelite” or “relative” (Lev. 25:25, 35, ern Amman), Gerasa, Bozrah, Damascus, and 47–48, but not 25:14–15), a kinsman is more Tadmor. It is mentioned three times in the Bible literally a “brother” who has certain responsi- (Num. 20:17, 19; 21:22), generally referring to bilities for aiding another of his kin in times of the major route through Moab and Ammon. hardship, especially when a portion of the clan’s KING’S POOL –A location in Jerusalem land is involved (see Josh. 13:24–31). !e great- mentioned by Nehemiah (Neh. 2:14), it may est responsibility falls to the closest of kin, the be the same as the pool of Shelah, also known go’el , the “kinsman-redeemer” (Ruth 4:1–8 [NIV as Siloam (3:15). 1984]; cf. Job 19:25; NIV: “guardian-redeemer”). When hard economic times force a kins- KING’S TREASURE HOUSE –See House man to sell some property (or rather lease it of the Rolls. [cf. Lev. 25:15–16]), the kinsman-redeemer is to redeem what has been sold, thus keeping the land with the clan (25:25). !e poorer kins- man may then work for the kinsman-redeemer in order to pay off the debt, though the relationship of both in- dividuals is to remain that of

Remains of the ancient King’s Highway in Jordan 1015 Kiriathaim brothers and not become that of a master and Caphtor, is likened to the Israelites’ exodus from a slave (25:39–46). If a poor man sells himself Egypt—all declared as being accomplished by to an alien’s clan, a kinsman should purchase Yahweh (Amos 9:7). !e descendants of those him so that he can work within his own clan first immigrants were exiled back to Kir when (25:47–49). !e kinsman-redeemer also has the King Tiglath-pileser III of Assyria conquered duty of avenging the blood of a murdered kins- Damascus during the reign of King Ahaz of man (Num. 35:21). Judah (2 Kings 16:9; Amos 1:5). See also Kir !e role of a kinsman-redeemer in Israelite Hareseth. society is displayed in the book of Ruth. Boaz, a KIR HARASETH, KIR HARES –See Kir kinsman of Naomi and her widowed daughter- Hareseth. in-law Ruth, meets with the kinsman-redeemer to discuss the acquisition of the land of Ruth’s KIR HARESETH –!is Hebrew place name deceased husband, Naomi’s son Mahlon. Al- means “city of pottery.” It appears in various though the kinsman-redeemer at first agrees forms in the Hebrew text: Kir Heres (Jer. 48:31, to redeem the land (Ruth 4:1–4), he changes 36), Kir Hares (Isa. 16:11), Kir Hareseth (Isa. his mind when Boaz points out that along with 16:7), and Kir Haraseth (2 Kings 3:25). All of the land would come Ruth and the responsi- these forms refer to the same city, Kir Hareseth. bility to maintain the name of Mahlon (Ruth Some scholars also identify Kir in Moab (Isa. 4:5–6; cf. Deut. 25:5–10). As next in line, Boaz 15:1) with this city. !is was a major fortified acquires the land, Ruth, and the responsibility stronghold of Moab, possibly the capital. It was to maintain Mahlon’s name on the property mentioned by the prophets Isaiah (Isa. 16:7, K (Ruth 4:7–10). 11) and Jeremiah (Jer. 48:31) in their words God, who owns all the land (Lev. 25:23–24) of judgment for Moab. !e city is associated and who views all of Israel as his clan (Ps. 74:2), with modern Kerak, located about fifty miles accepts the role of redeemer ( go’el ) (e.g., Ps. southeast of Jerusalem and eleven miles east 19:14; Isa. 41:14; 43:14). of the Dead Sea. It is situated on a strategic hill surrounded by steep valleys. King Jehoram KINSMANREDEEMER –See Kinsman. of Israel, King Jehoshaphat of Judah, and the king of Edom joined forces to combat King KIOS –See Chios. Mesha of Moab, who had rebelled against the KIR –!is Hebrew place name means “wall.” king of Israel (2 Kings 3:5). !ey were successful (1) A fortified stronghold of Moab situated on a in overthrowing the Moabite cities and finally strategic hilltop against which Isaiah prophesied had cornered Mesha in Kir Hareseth. Mesha (Isa. 15:1). !e modern name, “Kerak,” is found in tried to break through the besiegers with seven the Targumim. Its location is about eleven miles hundred swordsmen, but he failed. Finally, he east of the Dead Sea and eighteen miles south offered up his oldest son, his heir, as a burnt offer- of the Arnon River. Some scholars believe that ing on the wall of the city. Because of this, a great this is the same city as Kir Hareseth (2 Kings wrath came against Israel, and they withdrew 3:25). (2) !e Hebrew name for a Mesopotamian from pursuing Mesha and returned to their own city, Der (the Akkadian word meaning “wall”), land (2 Kings 3:4–27). Later, the Babylonian which is situated east of the Tigris River, on the destruction of Kir Hareseth was prophesied as border between Sumer and Elam (Persia). !is punishment from the hand of God (Isa. 15:1; is the location of modern al-Badrah in Iraq. 16:7, 11; Jer. 48:31, 36). Kir and Elam are portrayed together in military KIRHARESH, KIR HERES –See Kir array against Judah in Isaiah’s oracle concerning Hareseth. Jerusalem (Isa. 22:6). It is the place from which the Arameans migrated to Syria. !is migration, KIRIATHAIM–(1) A Levitical city in the tribal along with emigration of the Philistines from territory of Naphtali (1 Chron. 6:76). It was one Kiriath Arba 1016

of the cities of refuge. In the parallel list of cities Jeremiah, was from Kiriath Jearim ( Jer. 26:20). (Josh. 21:32) it is identified as Kartan. !e site is Exiles from Kiriath Jearim returned from the unknown. (2) A city in the territory of Reuben, Babylonian captivity with Zerubbabel (Neh. east of the Jordan River ( Josh. 13:19), that the 7:29). !e Romans built an outpost over the Reubenites had taken from the Amorites (Num. ruins and garrisoned the Tenth Legion here. 32:37) and settled before crossing the Jordan to participate in the conquest of the land. During KIRIATH SANNAH –A town in the hill the exile, control of the city was retaken by King country among those inherited by the tribe Mesha of Moab ( Jer. 48:1, 23; Ezek. 25:9). It is of Judah. !is place name may be an alter- possibly also identified as Shaveh Kiriathaim, nate name or inadvertent scribal error (i.e., named in the account of Kedorlaomer’s invasion dittography with the preceding city in the list, (Gen. 14:5). Dannah) for Keriath Sepher, also known as Debir ( Josh. 15:49). KIRIATH ARBA –See Hebron. KIRIATH SEPHER –An alternate name for KIRIATHARIM–A city to which inhabitants the ancient city Debir ( Josh. 15:15–16; Judg. returned after the exile (Ezra 2:25 [NIV: “Kiriath 1:11–12). Another form (possibly due to scribal Jearim”]). !e usual form of the name is “Kiriath error), “Kiriath Sannah,” refers to the same city Jearim,” which occurs in the parallel account of ( Josh. 15:49). Neh. 7:29. See also Kiriath Jearim. KIRIOTH –See Kerioth. K KIRIATH BAAL –Meaning “city of Baal,” this is an alternate name for the Gibeonite city KIRJATH –See Kiriath Jearim. Kiriath Jearim ( Josh. 15:60; 18:14). See also KIRJATHARBA Kiriath Jearim. –See Hebron. KIRJATHARIM KIRIATH HUZOTH –A Moabite city to –See Kiriatharim. which Balaam went with Balak king of Moab, KIRJATHBAAL –See Kiriath Baal. who sacrificed oxen and sheep to entice Baal to curse the Israelites (Num. 22:39). KIRJATHHUZOTH –See Kiriath Huzoth.

KIRIATH JEARIM–!is city, whose name KIRJATHJEARIM–See Kiriath Jearim. means “city of forests,” is also known as Kiria- tharim (Ezra 2:25 [NIV: “Kiriath Jearim”]), KIRJATHSANNAH –See Kiriath Sannah. Baalah ( Josh. 15:9), Baalah in Judah (2 Sam. KIRJATHSEPHER –See Kiriath Sepher. 6:2), and Kiriath Baal ( Josh. 15:60; 18:14). It is one of the cities of the Gibeonites, who tricked KIR OF MOAB –See Kir; Kir Hareseth. Joshua into a treaty for peace ( Josh. 9:17). !is city was part of the inheritance allotted to the KISH –(1) A Benjamite from Gibeah, the son tribe of Judah (15:9). of Abiel and the father of Saul (1 Sam. 9:1–2). !e tribe of Dan encamped at Kiriath Jearim According to 1 Chron. 8:33; 9:39, however, Ner when it went out to seek its inheritance ( Judg. was the father of Kish. Some suggest that Kish 18:12). After being returned by the Philistines, was the son of Ner and a grandson of Abiel. the ark of the covenant remained here for twenty (2) A son (or descendant) of Jeiel and Maakah years until David moved it to Jerusalem (1 Sam. (1 Chron. 8:30; 9:36), possibly equated with the 6:21–7:2). When David first attempted to relo- Kish of 1 Sam. 9:1–2. (3) A Levite of the family cate the ark from Kiriath Jearim to Jerusalem, of Merari (1 Chron. 23:21). (4) A Levite of the Uzzah was struck dead because he touched the Merarite family who assisted in the cleansing of ark as it was moved improperly (2 Sam. 6:1–8). the temple during Hezekiah’s reforms (2 Chron. !e faithful prophet Uriah, a contemporary of 29:12). (5) A Benjamite ancestor of Mordecai 1017 Kiss

(Esther 2:5), likely the same person as the Kish KISON –See Kishon. of 1 Sam. 9:1–2. KISS –While kissing is sometimes a sign of an KISHI –A Levite, a descendant of Merari erotic relationship, especially in Song of Songs (1 Chron. 6:44). !e name is an alternate form (1:2; 8:1), in the Bible kissing generally is a sign of “Kushaiah.” He was the father of Ethan, a of respect or friendship. Paul viewed kissing Levitical singer under Heman (1 Chron. 15:17). as an important sign of love between believ- See also Kushaiah. ers, instructing them to greet each other with a “holy kiss” (Rom. 16:16; 1 Cor. 16:20). Peter KISHION –A city in the territory of the tribe also instructs readers to greet each other with of Issachar (Josh. 19:20) allotted to the Ger- “a kiss of love” (1 Pet. 5:14). Kissing in these shonites, one of the clans of the Levites ( Josh. contexts was very similar to the contemporary 21:28). In a parallel list of Levitical cities, it practice of shaking hands. is called “Kedesh” (1 Chron. 6:72). !e area is In the OT kissing was often used as a sign southwest of the Sea of Galilee and west of the of blessing, as when Laban kissed his grandchil- Jordan River, but its exact location is unknown. dren (Gen. 31:28, 55), and Jacob on his deathbed KISHON –A river, whose name means “bend- kissed his sons (Gen. 48:10). Luke 7:36–50 re- ing” or “curving,” that is fed by several wadis cords the act of a sinful woman anointing Jesus’ that meet four miles northeast of Megiddo and feet with perfume and kissing his feet in a sign extends for twenty-three miles. Kishon was the of humble devotion to him. Kissing could also scene of the defeat of Sisera by the armies of be a sign of homage to an idol (Hos. 13:2). K 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).

KISLEV –!e 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. !e name of the month apparently derives from the Babylonian Kislimu.

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

KISLOTH TABOR –See Kesulloth.

The Kishon Brook Kitchen 1018

Probably the most famous kiss in the Bible KITTITES –According to Gen. 10:4; 1 Chron. is Judas’s kiss of Jesus to identify him to those 1:7, the Kittites were the descendants of Javan, who intended to arrest him (Matt. 26:49; Mark along with Elishah, Tarshish, and the 14:44; Luke 22:47–48). !us, the phrase Rodanites. Most translations read “Judas kiss” has become a term indicat- “Kittim,” and some treat it as the ing betrayal. name of an individual (e.g., ESV, NASB, NKJV). Elishah is identified KITCHEN –A place for the prepa- with the island of Cyprus, Tarshish ration of food. !e term appears with the coast of Spain, and the only once in most English Bible Rodanites may refer to the island of versions, Ezek. 46:24, where Rhodes. !e Kittites are associated it refers to sacred rooms in the with the port of Kition (modern temple where the priests cooked Larnaca) in Cyprus. Kition was a guilt offerings and sin offerings Phoenician port during the reign of and baked grain offerings. By Solomon. Biblical references speak cooking and eating the sacrifices of the coastlands (Jer. 2:10; Ezek. there, the priests were protected 27:6) as well as the land of Kittim from contact with those who had (Isa. 23:1, 12 [NIV: “land of Cy- not been consecrated (46:19–20; prus”]). !ey were sea peoples vying cf. 44:19). While many versions for trade in the Mediterranean dur- K translate the Hebrew ( beth ham- Figurine of a woman ing the second millennium BC. bashelim ) as “kitchens” (NIV, kneading bread (Medma, Balaam (Num. 24:24) saw them RSV, NRSV, NLT, HCSB), the Greece, 490 BC) as a military threat. During the NASB has “boiling places,” and first millennium BC the designa- the KJV has “places of them that tion came to refer generally to the boil.” !ere is no specific mention of kitchens Greeks. !e Qumran scholars who wrote 1QpHab in private homes in the biblical text. and 1QM identified the “Kittim” of Dan. 11:30 (NIV mg.) with the Romans, recalling their defeat KITE –A medium-sized bird of prey in the hawk of the Greeks. family ( Accipitridae ; see Isa. 34:15 [NIV: “falcon”; NRSV: “buzzard”]). !ree Hebrew terms refer KIYYUN –See Kaiwan. to various species. Kites may take small prey, but usually they are scavengers, feeding on carrion. KNAPSACK–A bag worn on the back to carry All species are considered unclean (Lev. 11:14; supplies or other personal belongings (also called Deut. 14:13). a “beggar’s bag”). Upon sending out his disciples, Jesus instructed them to not take a “bag” with KITHLISH –See Kitlish. them (Matt. 10:10 [NASB mg.: “knapsack”]).

KITLISH –A town in the tribal allotment of KNEAD, KNEADING BOWL –Flour and Judah near Lachish ( Josh. 15:40). Situated in water were kneaded in a shallow bowl or trough the southwest Shephelah (i.e., the lowland area), to form dough. Kneading was a woman’s work its precise location is unknown. (Jer. 7:18), as in the stories of Sarah (Gen. 18:6), the medium at Endor (1 Sam. 28:24), KITRON –A city in the tribal territory allotted and Tamar (2 Sam. 13:8). Two of these women to Zebulun ( Judg. 1:30). !e Israelites did not drive out the inhabitants, so the Canaanites lived (Sarah and Tamar) were of high social status, among them but were subject to forced labor. It yet they still performed this quotidian chore. probably is the same city as Kattath. In all three cases, bread was baked as part of a hospitality ritual, explaining why powerful KITTIM–See Kittites. women performed the task. 1019 Knowledge

KNEEL –To assume a position in which the body God offers everyone knowledge to guide how is supported by one or both knees. Being on one’s one should live, but if spurned, the offer may knees connotes worship or reverence, submission, be withdrawn (Prov. 1:28; Matt. 7:7–8; John and respect. In the OT it is a common posture 7:17; Phil. 3:15). Some people love simplistic for prayer (1 Kings 8:54; Dan. 6:10) and worship thinking more than knowledge (Prov. 1:22), but before God (1 Kings 19:18; Ps. 95:6). People also fools who spurn knowledge in order to follow knelt before kings, rulers, and authorities (1 Kings their own ways are warned that their compla- 1:31; Esther 3:2). !e faithful were described as cency “will destroy them” (1:29–32). People are “all whose knees have not bowed down to Baal” similarly warned not to value their own wisdom (1 Kings 19:18). In the time of Christ, people too highly (Prov. 3:7). knelt before him for healing (Matt. 17:14). Jesus !e Bible indicates that a basic knowledge and his disciples knelt in prayer (Luke 22:41; Acts of God is possible simply from observing the 7:60; 9:40). Because of Jesus’ self-humiliation, world. Genesis 1 states that God created light, obedience, and death, God has exalted him above land, stars, plants, animals, and people. !e ex- all, so that every knee should bow at his name istence of the Creator provides an explanation (Phil. 2:10; cf. Isa. 45:23). for the existence of each and every thing, and for the world as a whole. Paul accordingly wrote KNIFE –A sharp-edged cutting tool made of that God’s eternal power and divine nature “have flint, bronze, copper, or iron. A number of He- been clearly seen, being understood from what brew words refer to this implement, which typi- has been made” (Rom. 1:19–21). cally was used for killing an animal and preparing Beyond this, a more substantial knowledge K it for food (Gen. 22:6, 10; Judg. 19:29). Abraham of God is possible because God has sometimes raised a knife when preparing to slay his son spoken or acted in history. God communicates Isaac, but God stayed his hand (Gen. 22:9–14). using the limited forms that people can hear or Knives were used for the ceremonial killing of perceive. !e assembled people of Israel hear sacrificial animals. Joshua used flint knives in God speak at Mount Sinai from the midst of reinstituting the practice of circumcision (Josh. fire when he gives the Ten Commandments 5:2–3). Knives at the time of Joshua were not (Deut. 5:4–27). God likewise speaks to Moses commonly made of flint, so this may reflect the from a burning bush (Exod. 3). God speaks in antiquity of the practice. !ere is some overlap in a particular place and speaks using the words biblical references to swords and knives. Knives of a language. !is does not deny God’s tran- may have been used by the prophets of Baal scendence. It instead affirms it by showing that to cut themselves to gain their god’s attention God is unlike idols made by humans, idols that (1 Kings 18:28); such practices were prohibited “cannot speak” or act (Ps. 115:5). in Levitical law (Lev. 19:28). In most English In the Bible, God normally speaks to people translations, knives are not mentioned in the NT indirectly through prophets. Ancient people did (MSG uses “knife” occasionally in reference to not believe every prophet’s testimony, so God circumcision; e.g., Rom. 2:28–29). gives Moses miracles to substantiate his claims KNOB, KNOP –See Bud. (Exod. 4:1–9, 27–31). God likewise comes to Mount Sinai so that the people of Israel would KNOWLEDGE –!e Bible regularly states trust Moses forever (19:9). Because the nation that people know some things but not others. hears God speak, failure to believe Moses is con- In English versions of the Bible, “knowledge” is sidered unjustifiable. Eventually, the entire law and usually a translation of the Hebrew noun da’at covenant are known through Moses. !e written or the Greek noun gnōsis. Similarly, “know” is record of these events and the law, as validated usually a translation of the Hebrew verb yada’ or by historic community practice, are considered the Greek verb ginōskō. Within each language, sufficient basis for each later generation to be- the noun and the verb share related forms. lieve Moses’ law. After Moses’ death, God speaks Koa 1020

through other prophets. !ere are no grounds to KOLAIAH –(1) A Benjamite whose descen- reject their testimony, for they do not deny the law dants lived in Jerusalem after the return from and commandments that God has given through exile (Neh. 11:7). (2) !e father of the false Moses, make false predictions (Deut. 13:1–5; prophet Ahab ( Jer. 29:21). 18:20–22), or contradict each other. In the NT, Jesus, like Moses, is a prophet KOLHOZEH –(1) !e father of Shallun, (Matt. 21:11; John 7:40; 12:40), authenticated leader of the district of Mizpah who repaired the by miracles. He observes the law (Matt. 5:17; Fountain Gate in Jerusalem (Neh. 3:15). (2) !e John 8:46), unlike his opponents ( John 5:45– father of Baruch and an ancestor of Maaseiah, a 47). In turn, Jesus sends out disciples with his man from Judah who settled in postexilic Jeru- message and says, “Whoever rejects you rejects salem (Neh. 11:5). It is possible that these two me; but whoever rejects me rejects him who are the same person. sent me” (Luke 10:16). Consequently, the Bible KONANIAH –(1) A Levite whom Hezekiah gives knowledge of God largely through Moses placed in charge over the abundant contributions, and the prophets, and in the NT through the tithes, and dedicated gifts given by the people prophet Jesus, God’s Son, and the disciples of Israel and Judah (2 Chron. 31:12). Konaniah whom he sends out with his message. !ose served with his brother Shimei, who was next in who receive God’s Spirit will understand them rank. (2) A Levite leader who, along with others, more deeply (1 Cor. 2:9–16). provided various sacrificial animals for the Passover K KOA –A people included in the list of nations offering during the reign of Josiah (2 Chron. 35:9). that God would bring against the Israelites KOR –See Cor. (Ezek. 23:23). !ey probably lived east of the Ti- gris River. Some identify the Koa with the Guti, KORAH –(1) !e third of three sons born to who are mentioned in Assyrian inscriptions. Esau and his Canaanite wife, Oholibamah (Gen. 36:5, 14, 18; 1 Chron. 1:35), he was chief of a KOHATH –One of Levi’s three sons (Gen. clan of the Edomites. (2) A son of Eliphaz and 46:11; Exod. 6:16). His descendants, the Ko- a grandson of Esau (Gen. 36:16, but not in the hathites, were Levites who worked within the parallel list in 1 Chron. 1:36), he was chief of a tabernacle. !ey had very specific duties, includ- clan of the Edomites. Some suggest this is the ing one of their primary tasks, which was to same person as in Gen. 36:5, 14, 18; 1 Chron. hand carry the most important furnishings of 1:35. (3) !e first of Hebron’s four sons, he was the tabernacle (Num. 4). a descendant of Caleb (1 Chron. 2:43). KOHATHITES –Descendants of the Levite (4) A Levite, the son of Izhar, of the family Kohath (Num. 26:58–59). During the wilderness of Kohath (Exod. 6:21; Num. 16:1). Numbers journey, they were responsible for transporting 16 tells how Korah, along with the Reubenites the tabernacle and its contents and also for its Dathan, Abiram, and On, led a rebellion of 250 maintenance (Num. 3–4). Chronicles reports Israelite chiefs against Moses and Aaron. !ey that some of the Kohathites participated in challenged the validity of the Aaronic priest- the purification of the temple under Hezekiah hood and claimed that the entire congrega- (2 Chron. 20:19) and led musical services at the tion was holy and fit to perform the priestly sanctuary during the monarchic period (1 Chron. functions. !ey also questioned the authority 6:33; 2 Chron. 20:19; 34:12). But there are no of Moses over all the tribes because he was not biblical psalms ascribed to this group as there from the tribe of Reuben, the firstborn of Israel. are for their relatives the Korahites. Like the In response, Moses said that Yahweh himself Korahites, they were bakers of the sacred bread would show who is holy and who could ap- during the postexilic period (1 Chron. 9:32). proach him. Moses instructed Korah that on the next day each of the 250 leaders should take KOHELETH –See Qoheleth. a censer and put fire and incense on the censer 1021 Koz and bring it before Yahweh; Aaron was to do the KORATHITES –See Korahites. same. Moses called for Dathan and Abiram to do likewise, but they would not come up, refus- KORAZIN –See Chorazin. ing to acknowledge his authority to call them up. KORE –(1) A Levite, the son of Ebiasaph, a On the next day Korah assembled the en- member of the family of Korah. He was the tire congregation at the entrance of the tent of father of the temple gatekeepers Shallum and meeting. Yahweh directed Moses and Aaron Meshelemiah (1 Chron. 9:19; 26:1). (2) A Levite, to separate themselves from the congregation the son of Imnah, who was the keeper of the East so that he might destroy the people due to his Gate of Jerusalem. Hezekiah appointed him to anger against them, but Moses interceded. oversee the freewill offerings and to apportion Moses was then directed by Yahweh to have the contributions (2 Chron. 31:14). the congregation move away from the dwellings of Korah, Dathan, and Abiram. Moses went to KORHITES –See Korahites. Dathan and Abiram, and they came out and stood at the entrance of their tents along with KOS –!e third largest of the Dodecanese their households. !en the ground opened up Islands in the southeastern Aegean Sea, just and swallowed Korah, Dathan, Abiram, and all off the coast of modern-day Turkey. Kos (Cos) that belonged to them (their households and reached its golden age during the first half of their goods). !e sons of Korah, however, did the third century BC and became part of the not die (see Num. 26:11). Fire came down from eastern province of the Roman Empire during Yahweh and consumed the 250 men with the the first century AD. It was famous for its medi- K censers. !e censers were taken by Eleazar, the cal center, founded by Hippocrates (c. 460–370 son of Aaron, and hammered into plates to cover BC), and for the Asclepion, a cultic center of the altar as a sign to the Israelites that only the the healing god. It was also an important Jew- descendants of Aaron should draw near to burn ish center (1 Macc. 15:23). Paul, after his third incense before Yahweh. See also Korahites. missionary journey, spent a night there before sailing to Rhodes (Acts 21:1). KORAHITES –!e descendants of the Le- vite Korah, grandson of Kohath (Exod. 6:24; KOZ –A member of the tribe of Judah, he was Num. 16:1; 26:11, 58), not the Edomite Korah a son of Helah and the father of Anub and (Gen. 36:5, 16). !ey were a guild of temple singers during the monarchic pe- THE ISLAND OF KOS riod, residing certainly in the southern kingdom but also possibly in the north- ern kingdom. !ey appear A in the superscriptions of Aegean Pss. 42–49; 84–85; 87–88, Pergamum S Sea which focus on the themes Thyatira I A of Zion, rescue from tri- Sardis Smyrna als and estrangement from Philadelphia God, and God’s faithful- Ephesus Hierapolis Laodicea ness as a refuge for his Colossae people. In postexilic times they were gatekeepers at KO S the temple and bakers of the sacred bread (1 Chron. 9:19, 31). 0 50 100 mi 050 100 km Kozbi 1022

Hazzobebah (1 Chron. 4:8). !e KJV, but not with Syria in their writings (Acts 6:9; 15:23, 41; more-recent translations, renders the name 21:39; 22:3; 23:34; 27:5; Gal. 1:21), which reflect “Hakkoz” as “Koz” (Ezra 2:61; Neh. 3:4, 21; the political changes that transpired from 100 7:63; but not at 1 Chron. 24:10). !e transla- BC through the first century AD. tors apparently understood the initial ha in the Hebrew haqqots to indicate the definite article KUN –An Aramean city conquered by David, and not as part of the personal name. mentioned only in 1 Chron. 18:8 (the parallel 2 Sam. 8:8 uses a different name, “Berothai”). KOZBI –Daughter of a Midianite tribal chief, Kun was one of two cities from which David Zur (Num. 25:15). Kozbi was executed by Phine- took a great quantity of bronze, later used by has after an Israelite man, Zimri, brought her Solomon to make implements for the temple into his tent in front of Moses and the whole (2 Chron. 4:2–5, 18). Kun may have been located assembly of Israel. After following them into in the northern Beqaa Valley of Lebanon, at or the tent, Phinehas stabbed Zimri and Kozbi near the modern village of Ras Baalbek, near with a spear. !eir deaths brought an end to a the Syrian border. plague in Israel (Num. 25:8–9). KUSHAIAH –A Levite, the father of Ethan, KOZEBA –A city in Judah (1 Chron. 4:22). who was appointed as a Levitical singer under KUB –See Libya. Heman when David moved the ark of the cov- enant from the house of Obed-Edom to Jeru- KUE –A city from which King Solomon ac- salem (1 Chron. 15:17). He was a descendant K quired horses (1 Kings 10:28; 2 Chron. 1:16). of the family of Merari (1 Chron. 6:44, where !is city is believed by many to be an ancient he is called “Kishi”). See also Kishi. name for Cilicia, a city in Asia Minor located in the southeast of modern Turkey. If so, it would KUTH, KUTHAH –A Sumerian name for be located between the Taurus and Amanus the city that was the center of the worship mountain ranges and the Mediterranean Sea, of the Mesopotamian deity Nergal, the god of on a vital trade route between Syria and Asia the underworld, identified with modern Tell Minor. During the time of Solomon the area Ibrāhîm, twenty miles northeast of Babylon. would have been inhabited by the neo-Hittites. Sargon II (721–705 BC) deported a significant Scholars are divided about whether the Hebrew portion of this city’s population to Samaria in word translated in 1 Kings 10:28; 2 Chron. 1:16 order to repopulate it (2 Kings 17:24, 30). !e as “Egypt” ( mitsrayim ) should instead be “Musri,” new blended population in Samaria fused the another country in Asia Minor, near Cilicia, and worship of Nergal with the local worship of famed for horses. Luke and Paul include Cilicia Yahweh (2 Kings 17:30–34).