KIRJATH-SANNAH

certainty. Some think that it was the present Kuriet 'Enab to the north of Mount Jearim, and others Khurbet 'Erma to the south, near the mouth of the great defile. Each of these, it is claimed, echoes the ancient name; each suits the descriptions of Kirjath-jearim in the Old Testament. For the story of the ark Khurbet 'Erma has the advantage, lying close to Beth-shemesh, and yet in the hill country. Leaving the question of the exact site open, we must be satisfied with the knowledge that Kirjath-jearim lay on the western border of Benjamin; once the ark was set there; it was off the debatable ground of the Shephelah and within Israel's proper territory. Here in the field of the woods it rested till David brought it up to Jerusalem (2 Sam. 6:2, 3, 12; 1 Chron. 15:1-29; comp. Psa. 132), and that was probably why Kirjath-jearim was also called Kirjath-baal, or Baal of Judah, for in those times Baal was not a name of

KISHON

but "it is an evidence that libraries existed in Canaan at the time of Israel's invasion, and that the age of the Exodus was one of literature and books, of readers and writers."

KISH (Heb., keesh, a bow or horn).

1. The father of King Saul (1 Sam. 9:3; 10:11, 21; 14:51; 1 Chron. 9:39; 12:1; 26:28). He was a wealthy Benjamite, the son of Ner (1 Chron. 8:33; 9:39), and grandson of Abiel, the "son" of (1 Sam. 9:1), being used in the general sense of male descendant. No incident respecting him is mentioned with the exception of his sending Saul after the lost asses (9:3), and that he was buried in Zelah (2 Sam. 21:14), B. C. about 1060. He is called Cis in Acts 13:21.

2. The third son of Jehiel (of Gibeon) and Maachah, a Benjamite of Jerusalem (1 Chron. 8:30; 9:36), B. C. about 1618.

3. The second son of Mahli (grandson of Levi). His sons married their cousins, the daughters of his brother Eleazar (1 Chron. 23:21, 22; 24:29), B. C. probably before 1210.

4. Another Levite, also of the family of Merari. He was the son of Abdi, and assisted Hezekiah in

cleansing the temple (2 Chron. 29:12), B. C. 719.

5. A Benjamite, and great-grandfather of Mordecai (Esth. 2:5), B. C. considerably before 478. KISH'I (1 Chron. 6:44). See KUSHAIAH.

KISH'ION (Heb. 1, kish-yone', hard ground), a city of Issachar (Josh. 19:20), assigned to the Levites of the family of Gershon and for a city of refuge (21:28, A. V. "Kishon"). It is erroneously called Kedesh (1 Chron. 6:72).

reproach, but the title even of Jehovah as Lord and Preserver of his people's land" (Smith, Hist. Geog., p. 225). KIR'JATH-SAN'NAH (Heb., keer-yath' san-naw') and KIR'JATH-SE'PHER (Heb., keer-yath' say'-fer, both meaning the city of books, or instruction), and called in later times DEBIR (q. v.), a Canaanitish royal city (Josh. 10:38), which fell to Judah (Josh. 15:48; comp. Judg. 1:11). It was situated in the mountains of Judah, was taken from the Canaanites by Joshua (10:38), retaken by Canaanites, and carried by storm by Othniel (15:15-17), and was later assigned to the priests (Josh. 21:15; 1 Chron. 6:58). "The name (Kirjath-sannah, or sepher) implies the character of the place; it KI'SHON (Heb. 1, kee-shone', winding), must have been the seat of a library like those of and "Kison," Psa. 83:9; also known as the "waters the great cities of Babylonia and Assyria-a of Megiddo" (Judg. 5:19), a torrent or winter stream library which doubtless consisted in a large meas- in Central Palestine. It rises in the hills about Tabor ure of books on clay that may yet be brought to and Gilboa, and running in a northeast direction light. It was also known as Debir, a word which through the plains of Esdrælon and Acre, empties is rendered 'the oracle' in the A. V. of 1 Kings 6:5. into the Mediterranean Sea at the foot of Mount It was essentially a place of speaking,' wherein Carmel. The two channels of the stream unite a the oracles of the god were delivered to his priests. few miles N. of Magiddo. "The channel of the It was thus a fitting spot for the site of a great united stream is here deep and miry, the ground library" (Sayce, High. Crit., p. 54, sq.). Kirjath- for some distance on each side is low and marshy, sepher was overthrown and its library buried and the fords during winter are always difficult, under its ruins, and, indeed, its very site forgotten; and often, after heavy rain, impassable; yet in

KNIFE

making it the same as Suffûrieh in Galilee (Harper, Bib. and Mod. Dis., p. 180).

KITTIM. See CHITTIM.

KNEAD (Heb. , loosh), the preparation of dough by working it into a mass with the hands; a task usually performed by women (Gen. 18:6; Sam. 28:24; 2 Sam. 13:8, etc.), but sometimes by men (Hos. 7:4).

KNEADING TROUGH (Heb., misheh'-reth), the vessel in which the dough was mixed and leavened and then left to rise (Exod. 8:3; 12: 34; store "in Deut. 28:5, 17). The Arabs use for this purpose a leather which can be drawn up into a bag by running a cord along the border, in which they often prepare and carry their dough. It is not probable that the troughs of the Hebrews, in the references above, were like these, as they were not a nomadic people. See BREAD.

the person blessed kneels. In this sense it refers to: (1) The benediction of dying parents (Gen. 27:4, 7, 10, 19); (2) of the priest to the people (Lev. 9:22, 23); (3) of a prophet (Num. 24:1; Deut. 33:1). It also signifies "to salute," which is connected with blessing (2 Kings 4:29).

It was a little to the south of Kishon, viz., at Megiddo, that SISERA (q. v.) was defeated. While the battle raged a violent storm of wind and rain came (5:20, 21), and the plain became a marsh and the dry river bed a foaming torrent. This, of course, greatly interfered with the fighting of Sisera's cavalry and charioteers. Kishon was also the scene of the destruction of the prophets of Baal. Their slaughter doubtless took place near the foot of Carmel. "This spot is now fixed with all but certainty at the east end of the mountain, to which the name is still attached of KNEE (Heb. and Chald. 7, beh'-rek; Gr. El-Mahraka, 'the burning (McC. and S., Cyc.). yový, gon-oo'); KNEEL (Heb. 7, baw-rak: KIʼSON (Psa. 83:9), another form of KISHON Gr. YOVUTETÉw, gon-oo-pet-ch'-o, to bend the knee). (q. v.). The expression "to bend the knee" has for its KISS (Heb. F, naw-shak'; Gr. pínua, fil-primary notion that of breaking down, and then to ay-mah). Kissing the lips by way of affection-invoke God, to bless (2 Chron. 6:13; Psa. 95:6; ate salutation was customary among near rel- Dan. 6:10; Matt. 17:14). To bend the knee sig atives of both sexes, both in patriarchal and nifies also to give or receive a blessing, because in later times (Gen. 29:11; Cant. 8:1). Between individuals of the same sex, and in a limited degree between those of different sexes, the kiss on the cheek as a mark of respect or an act of salutation has at all times been customary in the East, and can hardly be said to be extinct even in Europe. In the Christian Church the kiss of charity was practiced not only as a friendly salutation, but as an act symbolical of love and Christian brotherhood (Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26, 1 Pet. 5:14). It was embodied in the earlier Christian offices, and has been continued in some of those now in use. Among the Arabs the women and children kiss the beards of their husbands or fathers. The superior returns the salute by a kiss on the forehead. In Egypt an inferior kisses the hand of a superior, generally on the back, but sometimes, as a special favor, on the palm also. To testify abject submission, and in asking favors, the feet are often kissed instead of the hand. The written decrees of a sovereign are kissed in token of respect; even the ground is sometimes kissed by orientals in the fullness of their submission (Gen. 41:40; 1 Sam. 24:8; Psa. 72:9, etc.). Kissing is spoken of in Scripture as a mark of respect or adoration to idols (1 Kings 19:18; Hos. 13:2), (Smith, Bib. Dict., s. v.).

KITE. See ANIMAL KINGDOM.

KITH'LISH (Heb., kith leesh', wall of man), a town in the valley of Judah (Josh. 15:40). It is identified by some with Jelameh; by others it is thought to be found in Tell Chilchis, to the S. S. E. of Beit-jibrin.

KIT'RON (Heb. 7, kit-rone', figurative, knotty), a city in Zebulun, from which the Israelites did not expel the Canaanites (Judg. 1:30), probably the same as KATTATH (q. v.). It has not been identified, unless the Talmud is correct in

The expression, "And he made his camels to kneel down" (Gen. 24:11), means that they were to rest.

To bow the knee" is to perform an act of worship (1 Kings 19:18; Isa. 66:3, where the rendering is "he blessed an idol").

Kneeling in prayer was a practice of great antiquity; and references are made to it in both the Old Testament and New Testament (2 Chron. 6:13; Psa. 95:6; Dan. 6:10; Luke 22:41; Acts 7: 60; 9:40; 21:5; Eph. 3:14).

Figurative. Knees are used symbolically for persons (Job 4:4; Heb. 12:12).

KNIFE, the rendering of several Hebrew terms, but not important enough to be given.

1. Material. The knives of the Egyptians, and of other nations in early times, were probably only of hard stone, and the use of the flint or stone knife was sometimes retained for sacred purposes after the introduction of iron and steel. Herodotus (ii, 86) mentions knives both of iron and of stone in different stages of the same process of embalming. The same may perhaps be said to some extent of the Hebrews.

2. Uses, etc. In their meals the Jews, like other orientals, made little use of knives, but they for food or sacrifice, as well as cutting up the were required both for slaughtering animals either carcases (Lev. 7:33, 34; 8:15, 20, 25; 9:13; Num. 18:18; 1 Sam. 9:24, etc.). Smaller knives were in use for paring fruit (Joseph) and for sharpening pens (Jer. 36:23). The razor was often used for Nazaritic purposes, for which a special chamber was reserved in the temple (Num. 6:5, 9, 19;

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head."

KORAH

"Korah, in Gen. 36:16, has probably been copied by mistake from v. 18" (K. and D., Com., in loc.).

KUSHAIAH

they could not avert the bursting forth of wrath.
ful judgment. A plague destroyed fourteen thou-
sand seven hundred (vers. 41-50), and the high
priesthood of Aaron was confirmed (ch. 17). As
the descendants of Korah afterward became emi-
nent in the Levitical service, it is clear that his
sons were spared. They were probably living in
separate tents, or separated themselves from the
conspirators at the command of Moses.
He is re-
ferred to in Num. 26:9-11; 1 Chron. 6:22, 37.
In Jude (v. 11; A. V. "Core ") Korah is coupled
with Cain and Balaam, and is held up as a warn-

3. Son of Hebron. The eldest of the four sons of Hebron, of the family of Caleb and tribe of Judah (1 Chron. 2:43), B. C. considerably after 1191.

KO'RAHITE (1 Chron. 9:19, 31), Korhite, or Korathite, that portion of the Kohathite Levites who were descended from KORAH (q. v.). See LEVITES, 5 (1).

KO'RATHITES, THE (Num. 26:58). See

KORAHITE.

2. The Levite who conspired with Dathan and Abiram against Moses. Korah was the son of Izhar, the brother of Amram, the father of Moses and Aaron, making him cousin to these leaders of Israel (Exod. 6:21; Num. 16:1). About all that we know of Korah is in connection with the conspiracy of which he was one of the leaders (Num. 16:1-49). (1) Reasons for conspiracy. Korah was probably influenced by jealousy because the high honors and privileges of the priest-ing to presumptuous and self-seeking teachers. hood had been exclusively appropriated by the family of Aaron. Moses having supreme authority in civil affairs, the whole power over the nation would seem to have been engrossed by him and Aaron. "The particular grievance which rankled in the minds of Korah and his company was their exclusion from the office of priesthood-and their being confined-those among them who were Levites to the inferior service of the tabernacle." (2) Complaint. Having joined to himself Dathan and Abiram and two hundred and fifty "princes of the assembly," Korah appeared with them before Moses and Aaron, and charged them with usurpation of privileges and offices rightfully belonging to others. Moses no sooner heard this charge than he fell upon his face, as if to refer the matter to the Lord (comp. Num. 14:5), and declared that the decision should be left to Jehovah. He told them to appear the next day with censers and incense. (3) Destruction. The next day the rebels presented themselves before the tabernacle, along with Moses and Aaron; and the whole congregation were gathered at the instigation of Korah. The Shekinah appeared, and a voice commanded Moses and Aaron to separate themselves from the congregation, that they might not share in its destruction for making common cause with the - conspirators. The two leaders prayed that the people might be spared, and that Jehovah would confine his wrath to the leaders of the rebellion. The congregation, instructed by Moses, withdrew, and, after Moses had appealed to what was about to happen as a proof of the authority by which he had acted, the earth opened and then closed over the fallen tents of Korah, Dathan, and Abiram. The other two hundred and fifty rebels, who were probably in front of the tabernacle, were then consumed by "fire from the Lord," B. C. about 1190. The censers of the rebels were made into plates to form an outer covering to the altar, a warning of the just judgment of God (v. 37, sq.). The next morning the whole congregation mur. mured against Moses and Aaron, and charged them with having slain the people of Jehovah. Notwithstanding the prayers of Moses and his brother,

KOʻRE (Heb. Nip, ko-ray', crier, or a partridge).

1. A Levite, the son of Ebiasaph, and father of Shallum, who was doorkeeper of the tabernacle (1 Chron. 9:19). In 1 Chron. 26:1, Kore is named as the father of Meshelemiah (or Shelemiah), a temple warden, B. C. about 960.

2. (1 Chron. 26:19). Erroneous translation for Korahites.

3. Son of Imnah, a Levitical keeper of the East Gate, appointed by Hezekiah to receive the thank offerings and distribute them to the priests (2 Chron. 31:14), B. C. 719.

KOR'HITES, THE (Exod. 6:24; 1 Chron. 12: 6; 26:1; 2 Chron. 20:19). See KORAHITE.

He

KOZ (Heb. Tip, kotse, a thorn), the head of the seventh division of priests according to the arrangement of David (1 Chron. 24:10, where the name is translated Hakkoz, B. C. about 960. is probably the same whose descendants were excluded by Nehemiah from the priesthood because To the same family seems to have belonged Mereof their defective pedigree (Ezra 2:61; Neh. 7:63). moth, who repaired two portions of the walls of Jerusalem, one portion of which extended from the door of the high priest's house to the end of it. (Neh. 3:4, 21). See Coz.

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KUSHA'IAH (Heb., koo-shaw-yaw’hoo, entrapped of Jah), a Merarite Levite, whose son Ethan was appointed a chief assistant of Heman in the temple music by David (1 Chron. 15:17), B. C. about 960. In 1 Chron. 6:44, he is called Kishi.

ture (Gen. 2:15) is that man, even in his state of innocency, was to lead a life of activity, which was lessness of the weary toil into which he was very different, however, from the trouble and rest

LAʼADAH (Heb., lah-daw', uncertain | Hebrew and Greek terms. The teaching of Scripmeaning), the second son of Shelah (son of Judah), and "father" (founder) of Mareshah (1 Chron. 4:21). LAʼADAN (Heb. 7772, lah-dawn', as above). 1. An Ephraimite, the son of Tahan, and grand-plunged by sin. Exercise of some kind was essenfather of Elishama, which latter was prince of his tial to his wellbeing (Eccl. 5:12). In consequence tribe at the Exodus (1 Chron. 7:26), B. C. before of the fall, the earth no longer yielded spontaneously the fruits requisite for man's maintenance, but he was obliged to secure the necessaries of life by labor and strenuous exertion (Gen. 3:19).

1210.

2. The first named of the two sons of Gershom, the son of Levi (1 Chron. 23:7-9; 26:21). He is called Libni (6:17). Keil (Com., in loc.) thinks that Laadan was a later descendant of Gershom than Libni, and that the Shimei of v. 9 was a descendant of Libni, not elsewhere mentioned.

LAʼBAN (Heb. 173, law-bawn', white).

"Work, as distinguished from labor, is not so much a term denoting a lighter kind of labor as a general and comprehensive term applied to the performance of any task, whether easy or severe.

20:8).

That labor was held in high respect we gather from such expressions as, "Seest thou a man diligent in business (skilled in his work), he shall stand before kings" (Prov. 22:29; comp. 10:4; 12:24, 27). When Nebuchadnezzar carried the Jews away into captivity he found among them a thousand craftsmen and smiths (2 Kings 24:14-16; Jer. 29:2).

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The ancient rabbins regarded manual labor as honorable, and urged it upon all as a duty. In the Talmud we find such sayings as the following: "He who does not teach his son a craft is, as it were, bringing him up to robbery; "Labor is greatly to be prized, for it elevates the laborer, and maintains him."

(ab-o-daw') is the execution of a definite 1. The son of Bethuel (Gen. 28:5), grandson of daily task, whether in field labor (Psa. 104:23) and Nahor, Abraham's kinsman, and brother of Re- mechanical employment (Exod. 39:32) on the one bekah (Gen. 24:15, 29); an Aramæan herd owner hand, or priestly service and the duties connected of Mesopotamia. He united with his father, ac- with the worship on the other (Exod. 12:25, 26; cording to the usual custom, in consenting to the Lev. 23:7, sq.), i. e., such occupations as came marriage of Rebekah to Isaac (24:50, sq.), B.C. about under the denomination of labor, business, or in2200. When their son Jacob became of marriage-dustrial employment " (K. and D., Com., on Exod. able age his parents directed him to take a wife from the daughters of Laban, and Jacob complied (28:2, 5). Laban arranged with his nephew to give him Rachel to wife on condition of seven years' service, but on the wedding night led Leah, his eldest daughter, into the bridechamber. When complained to by Jacob he made the weak excuse, "It must not be so done in our country, to give the younger before the firstborn." But, to satisfy Jacob, he promised to give him Rachel in a week if he would serve him seven years longer. To this Jacob consented, and eight days later was wedded to the woman he loved (29:15–30). At the end of the second period of seven years Jacob desired to return to Canaan, but Laban persuaded him to remain, and made a contract with him to keep his flocks. By a cunning artifice Jacob Value of Labor. The following values of made this bargain result greatly to his own advan-labor are given by F. R. Conder (Bib. Ed., iii, tage (30:25-43), and at the end of six years left | 223, sq.): "The denarius, which was the Roman stealthily for his former home (31:1-21). Three equivalent for a quarter shekel, was a day's days after, Laban, hearing of Jacob's flight, started in pursuit, and overtook him on the seventh day at Mount Gilead. The night before he was warned by God in a dream "not to speak to Jacob either good or bad," i. e., not to threaten or persuade him to return. He confined himself to bitter reproaches; told Jacob that he had power to do him harm if God had not forbidden him, and accused him of stealing his gods (the teraphim). Rachel concealed the theft by resorting to a trick well calculated to deceive. Thereupon Jacob grew angry and remonstrated with Laban, who at once proposed a covenant of peace. This was celebrated with a feast, and the next morning Laban departed to his own place (31:22, sq.).

2. A place in the desert, on the route of the Israelites (Deut. 1:1), probably identical with LIBNAH (Num. 33:20).

pay of a Roman soldier. This was in exact accordance with the price, mentioned in the parable of the laborers in the vineyard, of a penny a day. We thus arrive at the conclusion that the hire of a laborer or of a workman, about the time of the Christian era in Palestine, was equivalent to the price of a quarter of a bushel of wheat. If we take fifty-six shillings a quarter as an average wheat price, we have a day's wage of one shilling and ninepence (about forty-four cents), which is rather higher than the ordinary rate in Wales. We have another indication of the relative wealth or poverty of the industrial classes in Palestine at the time of Christ and in Europe at the present day from the provisions as to the distribution of alms. The limit between the proper subject for alms for the purpose of support and the independent man was fixed by the oral law at the receipt of two hundred zuzae, that is to say, to one

LABOR, the rendering of a large number of