SE of Haifa. This ancient city in Zebulun may be the same as Kattath.—Josh. 19:15.

KITTIM

(Kitʹtim).

Kittim is listed as one of the four “sons” of Javan, although the name appears only in the plural form in all Scriptural references. (Gen. 10:4; 1 Chron. 1:7) The name thereafter is used to represent a people and region.

Josephus (Antiquities of the Jews, Book I, chap. VI, par. 1) referred to Kittim as “Cethimus” and stated that he “possessed the island Cethima: it is now called Cyprus; and from that it is that all islands, and the greatest part of the sea-coasts, are named Cethim by the Hebrews: and one city there is in Cyprus that has been able to preserve its denomination; it has been called Citius by those who use the language of the Greeks, and has not, by the use of that dialect, escaped the name of Cethim.” The ancient Phoenicians referred to the people of Cyprus as Kitti. Modern authorities generally agree with such identification of Kittim with Cyprus.

The city of Kition (Citius) on the SE coast of Cyprus is best known as a Phoenician colony and so some scholars have viewed the listing of Kittim among the descendants of Japheth as out of place. (Gen. 10:2, 4; 1 Chron. 1:5, 7) However, the evidence shows that the Phoenicians were relative latecomers to Cyprus and their colony at Kition is considered to date from only about the eighth or ninth century B.C.E. Additionally, the Encyclopoedia Britannica (1959 ed., Vol. 5, p. 728) says concerning Kition: “The earliest remains go back to an Aegean colony of Mycenaean age (c. 1400-1100 B.C.), but in historic times [i.e., centuries later] Citium is the centre of Phoenician influence in Cyprus.” Hasting’s A Dictionary of the Bible (1903 ed., Vol. III, p. 7) comments on certain inscriptions discovered near Larnaka, the ancient Kition, and written in a Greek dialect but employing Phoenician letters, saying: “This seems to indicate that the people from whom these inscriptions have come down to us were a Greek people, ethnographically belonging to the family of Javan, retaining their language and modes of thought, but largely influenced by the presence of a Phoenician immigration. That they adopted the Phoenician letters and mode of writing is just the sort of result we should have expected, seeing that the Phoenician colonists were enterprising merchants, who would naturally lead in matters of commerce and correspondence with those around.” As late as the seventh century B.C.E. an inscription of Assyrian King Esar-haddon shows nine Greek kings on the island of Cyprus but only one Phoenician king there. So the identification of Kittim primarily, though not exclusively, with the island of Cyprus seems to harmonize well with the Biblical record.

That Kittim may embrace other areas in addition to the island of Cyprus is indicated by Josephus’ statement, quoted earlier, about the Hebrew usage of the term as embracing other Mediterranean islands and coastland regions, Cyprus being but the nearest (to Palestine) of the Kittim lands. This seems to be borne out by the references to the “islands” or “coastlands” of Kittim at Ezekiel 27:6 and Jeremiah 2:10. Some commentators consider that Kittim is also used in this larger sense at Numbers 24:24, where the prophet Balaam, who lived contemporaneously with Moses, foretold that “ships from the coast of Kittim” would afflict Assyria and Eber, but that the attacker would eventually perish. This view would allow for the attack perhaps to originate from the seacoast region of Macedonia, from which country Alexander the Great advanced, conquering the land of “Asshur” (Assyria-Babylonia) along with the Medo-Persian Empire; others suggest the attackers to be Romans from the Mediterranean coastlands of Italy. The Targum and the Vulgate both use “Italy” in place of “Kittim,” at a certain text. (Num. 24:24, Vg; 1 Chron. 1:7, Targum); while the apocryphal book of 1 Maccabees (1:1, JB) uses Kittim to represent the land of Macedonia.

In Isaiah’s pronouncement against Tyre, Kittim (likely Cyprus) is the point at which the eastbound ships of Tarshish receive the news of Tyre’s downfall, and the “virgin daughter of Sidon” is told by Jehovah to “cross over to Kittim itself,” in a vain effort to find refuge. (Isa. 23:1, 11, 12) This is in harmony with the historical, evidence for Phoenician colonies in Cyprus at the time of, as well as subsequent to, Isaiah’s prophesying (c. 778-732 B.C.E.). An inscription of Esar-haddon relates the flight of King Luli of Sidon to Cyprus as the result of the Assyrian’s attack. Similarly, many from Tyre evidently sought haven in Cyprus during Nebuchadnezzar’s thirteen-year siege of Tyre, in fulfillment of Isaiah’s proclamation.

Final mention of Kittim (by that name) comes in Daniel’s prophecy of the rivalry between the enigmatic “king of the north” and “king of the South,” where an attack by the “king of the north” is thwarted by “the ships of Kittim.”—Dan. 11:30; see CYPRUS.

KNEADING TROUGH

A shallow and generally portable bowl-shaped vessel. It was usually made of wood but sometimes of earthenware or of bronze. In it flour and water were mixed and worked into dough. In preparing leavened bread, the mass was usually leavened by working in a piece of sour dough saved from a previous baking. The mass of dough was left to rise in the kneading trough before baking. (Gen. 18:6; 1 Sam. 28:24) The usual method was to knead the dough with one’s hands, though the Egyptians also used their feet at times, when kneading dough in a large trough.—Hos. 7:4.

The size of the kneading bowl or trough varied considerably. However, one earthenware type often used was a bowl approximately ten inches (c. 25 centimeters) in diameter and having a depth of about three inches (c. 8 centimeters).

Bread was an important part of the Hebrew diet and was baked regularly. Hence, the kneading trough was an essential item among the Israelites and other peoples of antiquity. The frogs that covered Egypt during the second blow brought upon it by Jehovah in Moses’ day entered the homes and were even found in the kneading troughs. (Ex. 8:3) The Israelites, later leaving Egypt hurriedly, “carried their flour dough before it was leavened, with their kneading troughs wrapped up in their mantles upon their shoulder.” (Ex. 12:33, 34) Since the kneading trough was an important vessel in the home, having to do with the preparing of the ‘daily bread,’ Jehovah’s blessing upon it evidently signified an assured sufficiency of food in the home, while his curse upon it would represent hunger.—Deut. 28:1, 2, 5, 15, 17.

KNEE, KNEEL

This joint in the leg is important for support of the body. Hence, wobbling or enfeebled knees portray weakness, and knocking knees, fear.—Job 4:4; Ps. 109:24; Isa. 35:3; Dan. 5:6; Heb. 12:12.

All except 300 of Gideon’s 10,000 men bent down upon their knees to drink, apparently putting their faces down to the water. In this position they could not be alert, prepared in case of a surprise attack. They were more concerned with slaking their thirst than with the issue at hand. On the other hand, the 300 remained on their feet, picking up the water and lapping it out of their hands, alert, watchful, ready. The 9,700 negligent ones were therefore dismissed.—Judg. 7:3, 5-8.

Figuratively, a child said to be ‘born upon the knees’ of a person other than the mother, and thus enjoying that one’s favor and care, was acknowledged as that person’s child or descendant, just as Bilhah’s child was counted as Rachel’s.—Gen. 30:3-6; compare Genesis 50:23.

Jehovah promised restoration for his people and likened them to children of Zion or Jerusalem who would be ‘fondled upon the knees,’ that is, well cared for, brought back into a favored state.—Isa. 66:12, 13.

KNEELING

The Hebrew word for “kneel” (ba·rakhʹ) is the same root as the one for “blessing,” which may indicate that at least at times blessings were conferred upon persons while they kneeled.

While imploring favor

A person might kneel as an act of respect or to implore favor, as when a “chief of fifty” representing King Ahaziah knelt before Elijah to plead for his life and that of the men accompanying him. (2 Ki. 1:13, 14) It was on bended knee that a leper entreated Jesus to make him clean.—Mark 1:40-42; also 10:17-22.

During prayer

True worshipers often knelt when praying to God, this posture being a suitable indication of their humility. (Ezra 9:5; Acts 9:36, 40; 21:3-6) Solomon assumed a kneeling position before the congregation of Israel during his prayer at the temple’s dedication. (2 Chron. 6:13) Despite a royal decree that for thirty days petition should be made only to King Darius, Daniel knelt in prayer to Jehovah three times a day, doing so while the windows of his roof chamber were open toward Jerusalem. (Dan. 6:6-11) Jesus Christ himself furnished an example of kneeling in prayer to Jehovah. In the Garden of Gethsemane on the night of his betrayal, Jesus “bent his knees and began to pray.”—Luke 22:41.

Practicers of false religion knelt before idols of their gods. But in Elijah’s day Jehovah preserved 7,000 faithful persons in Israel, ‘all the knees that had not bent down to Baal.’—1 Ki. 19:18; Rom. 11:4.

Obeisance or acknowledgment of high station

Kneeling may denote obeisance or recognition of a superior’s high position. Soldiers knelt before Jesus and did obeisance to him, doing so, however, in mockery.—Matt. 27:27-31; Mark 15:16-20.

Jehovah has granted the faithful resurrected Jesus Christ a superior position and a name that is above every other name, “so that in the name of Jesus every knee should bend of those in heaven and those on earth and those under the ground.” All who gain life must bend their knees in worship to Jehovah in the name of Jesus Christ and acknowledge him as Lord to God’s glory. This includes “those under the ground,” evidently showing that those resurrected from the grave also come under this requirement.—Phil. 2:9-11; John 5:28, 29; Eph. 1:9, 10.

Primarily, recognition of Jehovah’s supremacy and sovereignty is required of those desiring divine favor. Jehovah has declared: “By my own self I have sworn . . . that to me every knee will bend down.” (Isa. 45:23; Rom. 14:10-12) Appropriately, therefore, the psalmist fervently urged fellow Israelites: “O come in, let us worship and bow down; let us kneel before Jehovah our Maker.”—Ps. 95:6; see ATTITUDES AND GESTURES.

KNIFE

A single-or double-edged cutting implement. Knives used in Biblical lands in times past were made of stone (particularly of flint), copper, bronze and iron.

The Hebrew term ma·ʼakheʹleth, which literally refers to an instrument for eating, is also applied to large knives such as those employed in cutting up the carcasses of sacrificial animals. A “slaughtering knife [Heb., ma·ʼakheʹleth]” was the instrument faithful Abraham took in hand when about to sacrifice Isaac (Gen. 22:6, 10), and the same type was used by a certain Levite to cut the body of his dead concubine into twelve pieces. (Judg. 19:29) Also, Proverbs 30:14 speaks of “a generation whose teeth are swords and whose jawbones are slaughtering knives,” thus employing the same Hebrew term as a figure of rapaciousness.

“Flint knives” were made by Joshua for use in circumcising the sons of Israel at Gibeath-haaraloth. (Josh. 5:2-4) The Hebrew term designating these knives is hheʹrev, generally rendered “sword,” and literally meaning here “daggers (swords) of rock.” The common “Canaanite” flint knife was about six inches (c. 15 centimeters) in length and had a raised center ridge and a double edge.

Scribes and secretaries of ancient times used a type of knife to sharpen their reed pens and to make erasures. Jeremiah 36:23 tells of the use of a “secretary’s knife” to tear apart a roll of a book prepared by Jeremiah at Jehovah’s direction.

Ancient knives of copper found commonly have a straight blade from six to ten inches (c. 15 to 25 centimeters) in length, some with curved tips also being discovered. Handles were often one piece with the blade. Other handles were made of wood and fastened to the blade. Iron knives were similar, their blades being cast in limestone molds, like the mold discovered at Tell Beit Mirsim, in which a blade sixteen inches (c. 40.6 centimeters) in length could be cast.

Proverbs 23:1, 2 makes figurative reference to a knife, recommending the ‘putting of a knife to one’s throat’ when eating with a king, evidently emphasizing the need to restrain one’s appetite in such circumstance.

KNOB

An ornamental part of the golden lampstand used in the Tabernacle; designated by the Hebrew word Kaph·tohrʹ (or, kaph·torʹ), evidently referring to a round protrusion. (Ex. 25:31-36; 37:17-22) These “knobs” alternated with the ornamental blossoms on the main stem and each of the six branches of the lampstand. Some of the knobs seem to have formed a boss or projecting support for these branches. They are discernible on the lampstand as depicted in the relief on the Arch of Titus (in Rome), where Roman soldiers are shown carrying spoils from the temple in Jerusalem, destroyed in 70 C.E.

KNOWLEDGE

Essentially, knowledge means familiarity with facts acquired by personal experience, observation or study. The Bible strongly urges the seeking for and treasuring of right knowledge, recommending it rather than gold. (Prov. 8:10; 20:15) Jesus stressed taking in knowledge, and it is repeatedly emphasized in the books of the Christian Greek Scriptures.—John 17:3; Phil. 1:9; 2 Pet. 3:18.

SOURCE OF KNOWLEDGE

Jehovah is actually the basic source of knowledge. Life, of course, is from him and life is essential for one’s having any knowledge. (Ps. 36:9; Acts 17:25, 28) Furthermore, God created all things, so human knowledge is based on a study of God’s handiwork. (Rev. 4:11; Ps. 19:1, 2) God also inspired his written Word, from which man can learn the divine will and purposes. (2 Tim. 3:16, 17) Thus the focal point of all true knowledge is Jehovah, and one seeking it ought to have a reverent fear of him, which fear is the beginning of knowledge. (Prov. 1:7) Such godly fear puts one in position to gain accurate knowledge, whereas those who leave God out of consideration readily draw wrong conclusions from the things that they observe.

The Bible repeatedly links Jehovah and knowledge, calling him “a God of knowledge” and describing him as “perfect in knowledge.”—1 Sam. 2:3; Job 36:4; 37:14, 16.

The role that Jehovah has assigned to his Son in the outworking of His purposes is of such importance that it can be said of Jesus: “Carefully concealed in him are all the treasures of wisdom and of knowledge.” (Col. 2:3) Unless a person exercises faith in Jesus Christ as God’s Son, he cannot grasp the real meaning of the Scriptures and see how God’s