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 purposes are working out in harmony with what He has foretold.

One is aided to appreciate more fully the meaning and importance of knowledge by examining the Hebrew and Greek words often translated “knowledge” as well as by noting the relationship between knowledge and wisdom, understanding, thinking ability and discernment.

MEANING OF TERM

In the Hebrew Scriptures a number of words (nouns) that can be translated “knowledge” are related to the basic verb ya·dhaʽʹ, signifying “to know (by being told),” “to know (by observing),” “to know how to do a thing” or “to have experienced.” The exact shade of meaning, and often the way each word should be translated, must be determined by the context. For instance, God said that he ‘knew’ Abraham and so was sure that that man of faith would command his offspring correctly. Jehovah was not saying simply that he was aware that Abraham existed, but, rather, that He had become well acquainted with Abraham, for he had observed Abraham’s obedience and interest in true worship over many years.—Gen. 18:19, NW, La; Gen. 22:12; compare JEHOVAH (Early Use of the Name and Its Meaning).

As with the root ya·dhaʽʹ (to know), the principal Hebrew word rendered “knowledge” (daʹʽath) carries the basic idea of knowing facts or having information, but at times it includes more than that. For example, Hosea 4:1, 6 says that at a certain time there was no “knowledge of God” in Israel. That does not mean that the people were not aware that Jehovah was God and that he had delivered and led the Israelites in the past. (Hos. 8:2) But by their course of murdering, stealing and committing adultery they showed that they rejected real knowledge, because they were not acting in harmony with it.—Hos. 4:2.

Ya·dhaʽʹ sometimes denotes sexual intercourse, as at Genesis 4:17, where some translations euphemistically prefer to render it “knew” or “to know” (AV; RS; Ro), whereas others suitably say that Cain “had intercourse” with his wife. (AT; Mo; NW) The verb gi·noʹsko is used similarly at Matthew 1:25 and Luke 1:34.

After Adam and Eve ate the forbidden fruit (Gen. 2:17; 3:5, 6), Jehovah said to his associate in creative work (John 1:1-3): “Here the man has become like one of us in knowing good and bad.” (Gen. 3:22) This apparently did not mean merely having knowledge of what was good and what was bad for them, for the first man and woman had such knowledge by reason of God’s commands to them. Also, it could not mean that they now had a better knowledge of good and bad, for, if they had, they would have repented. Furthermore, God’s words at Genesis 3:22 could not pertain to their now knowing what was bad by experience, for Jehovah said that they had become like him and he has not learned what is bad by doing it. (Ps. 92:14, 15) Evidently, Adam and Eve got to know what was good and what was bad in the special sense of now judging for themselves what was good and what was bad. They were idolatrously placing their judgment above God’s, disobediently becoming a law to themselves, as it were, instead of obeying Jehovah, who has both the right and the wisdom necessary to determine good and bad.—Jer. 10:23.

In the Christian Greek Scriptures there are two words commonly translated “knowledge,” gnoʹsis and e·piʹgno·sis. Both are related to the verb gi·noʹsko, which means to come to know, recognize or realize. The way this verb is used in the Bible, though, shows that it can indicate a favorable relationship between the person and one he “knows.” (1 Cor. 8:3; 2 Tim 2:19) Knowledge (gnoʹsis) is put in a very favorable light in the Christian Greek Scriptures. However, not all that men may call “knowledge” is to be sought, because philosophies and views exist that are “falsely called ‘knowledge.’” (1 Tim. 6:20) The recommended knowledge is about God and his purposes. (2 Pet. 1:5) This involves more than merely having facts, which many atheists have; a personal devotion to God and Christ is implied. (John 17:3; 6:68, 69) Whereas having knowledge (information alone) might result in a feeling of superiority (1 Cor. 8:1), the knowledge that leads to everlasting life includes the love of Christ, which “surpasses knowledge” alone and balances and gives direction to knowledge.—Eph. 3:19.

E·piʹgno·sis, a strengthened form of gnoʹsis (e·piʹ, meaning “additional,”) can often be seen from the context to mean exact, accurate or full knowledge. Thus Paul wrote about some who were learning (taking in knowledge) “yet never able to come to an accurate knowledge [“full knowledge,” TC; “personal knowledge,” Ro; “clear, full knowledge,” Da ftn.] of truth.” (2 Tim. 3:6, 7) He also prayed that ones in the Colossian congregation, who obviously had some knowledge of God’s will, for they had become Christians, “be filled with the accurate knowledge of his will in all wisdom and spiritual discernment.” (Col. 1:9) Such accurate knowledge should be sought by all Christians (Eph. 1:15-17; Phil. 1:9; 1 Tim. 2:3, 4), it being important in putting on the “new personality” and in gaining peace.—Col. 3:10; 2 Pet. 1:2.

KNOWLEDGE RELATED TO WISDOM, UNDERSTANDING, DISCERNMENT AND THINKING ABILITY

Frequently in the Bible knowledge is linked with other attributes such as wisdom, understanding, discernment and thinking ability. (Prov. 2:1-6, 10, 11) Grasping the basic differences between these greatly illuminates many texts. It is to be acknowledged, though, that the original words involved cannot be said to match invariably certain English words. The setting and use of a word affect the sense. Nonetheless, certain interesting differences emerge when one notes the Bible’s references to knowledge, wisdom, understanding, discernment and thinking ability.

Wisdom

Wisdom is the ability to put knowledge to work or use it, the intelligent application of learning. A person might have considerable knowledge, but not know how to use it because of lacking wisdom. Jesus linked wisdom with accomplishment in saying: “Wisdom is proved righteous by its works.” (Matt. 11:19) Solomon asked for and received from God, not just knowledge, but also wisdom. (2 Chron. 1:10; 1 Ki. 4:29-34) In the case of two women who claimed the same child, Solomon had knowledge of a mother’s devotion to her child; he displayed wisdom by using his knowledge to settle the dispute. (1 Ki. 3:16-28) “Wisdom is the prime thing,” for without it knowledge is of little value. (Prov. 4:7; 15:2) Jehovah abounds in and provides both knowledge and wisdom.—Rom. 11:33; Jas. 1:5.

Understanding

The ability to see how the parts or aspects of something relate to one another, to see the entire matter and not just isolated facts, is understanding. The basic Hebrew word has the idea of “to separate” or “to distinguish,” and it is often rendered “to understand” or “to discern.” It is similar with the Greek sy·niʹe·mi. Thus at Acts 28:26 (quoting Isaiah 6:9, 10) it could be said that the Jews heard but did not understand, or did not put together. They did not grasp how the points or thoughts fitted together to mean something to them. Proverbs 9:10, in saying that “knowledge of the Most Holy One is what understanding is,” shows that true understanding of anything involves appreciation of its relation to God and his purposes. Because a person with understanding is able to connect new information to things he already knows, “to the understanding one knowledge is an easy thing.” (Prov. 14:6) Knowledge and understanding are allied and both to be sought.—Prov. 2:5; 18:15.

Discernment

A Hebrew word frequently rendered “discernment” is related to the word translated “understanding.” Both appear at Proverbs 2:3, which the translation by the Jewish Publication Society renders: “If thou call for understanding, and lift up thy voice for discernment . . . ” As with understanding, discernment involves seeing or recognizing things, but it emphasizes distinguishing the parts, weighing or evaluating one in the light of the others. One who unites knowledge and discernment controls what he says and is cool of spirit. (Prov. 17:27) The one opposing Jehovah displays lack of discernment. (Prov. 21:30) Through his Son God gives discernment (full understanding or insight).—2 Tim. 2:1, 7, NW, NE.

Thinking ability

Knowledge is also related to what is sometimes translated “thinking ability.” The Hebrew word can be used in a bad sense (evil ideas, schemes, devices) or a favorable one (shrewdness, sagacity). Thus the mind and thoughts can be directed to an admirable, upright end, or just the opposite. By paying close attention to the way Jehovah does things, and inclining one’s ears to all the various aspects of His will and purposes, one safeguards his own thinking ability, directing it into right channels. (Prov. 5:1, 2) Properly exercised thinking ability, harmonious with godly wisdom and knowledge, will guard a person against being ensnared by immoral enticements.—Prov. 2:10-12.

CAUTION IN GAINING KNOWLEDGE

Solomon apparently put knowledge in a negative light when saying: “For in the abundance of wisdom there is an abundance of vexation, so that he that increases knowledge increases pain.” (Eccl. 1:18) This would appear contrary to the general view of knowledge one finds in the Bible. However, it may be that Solomon here stresses again the vanity of human endeavors in all matters other than the carrying out of God’s commands. (Eccl. 1:13, 14) Thus, a man may gain knowledge and wisdom in many fields, or may explore deeply some specialized field, and such knowledge and wisdom may be proper in themselves, though not directly related to God’s declared purpose. Yet, with such increased knowledge and wisdom the man may well become more keenly aware of how limited his opportunities are to use his knowledge and wisdom due to his short life-span and due to the problems and bad conditions that confront and oppose him in imperfect human society. This is vexing, producing a painful sense of frustration. (Compare Romans 8:20-22; Ecclesiastes 12:13, 14; see ECCLESIASTES.) Thus, too, the knowledge obtained by ‘devotion to many books,’ unless tied in with, and put to use in, the carrying out of God’s commands is “wearisome to the flesh.”—Eccl. 12:12.

KOA

(Koʹa).

A people or region mentioned with Pekod and Shoa at Ezekiel 23:23 and foretold by Jehovah to supply part of the enemy forces that would assault unfaithful Jerusalem and Judah. Koa was probably located E of Babylonia and has been generally linked with the Kutu (or Ku), a people who resided E of the Tigris on the steppes between the upper ʼAdhaim and Diyala Rivers. The Kutu are frequently coupled with the Sutu (perhaps the Shoa of Ezekiel 23:23) in Assyrian inscriptions, such records showing them as fighting against Assyria.

KOHATH

(Koʹhath) [assembly].

The second named of the three sons of Levi (Gen. 46:11; Ex. 6:16; 1 Chron. 6:1) and father of Amram, Izhar, Hebron and Uzziel. (Ex. 6:18; Num. 3:19; 1 Chron. 6:2) He was the progenitor of the Kohathites, one of the three main divisions of the Levites. (Num. 3:17, 27) He was likely born in the land of Canaan, and is listed among the sixty-six souls who “came to Jacob into Egypt.” (Gen. 46:8, 11, 26; see, however, BENJAMIN No. 1.) Kohath’s descendants included Moses, Aaron, Miriam (Ex. 6:18, 20; Num. 26:58, 59) and rebellious Korah. (Num. 16:1-3) Kohath lived 133 years.—Ex. 6:18.

KOHATHITE

(Koʹhath·ite).

A descendant of the family head Kohath, who was one of the three sons of Levi. (Gen. 46:11; Num. 26:57) The “Kohathites” or “sons of Kohath” were divided into four families, being descendants of the four sons of Kohath: the Amramites, the Izharites, the Hebronites and the Uzzielites. (Num. 3:19, 27) Their chieftain at the time of Israel’s encampment at Mount Sinai (1513 B.C.E.) was Elizaphan the son of Uzziel. (Num. 3:30) Moses and Aaron were Kohathites of the Amramite family (Ex. 6:18, 20), and rebellious Korah was a Kohathite of the family of the Izharites (Num. 16:1), as was the faithful prophet Samuel.—1 Sam. 1:1, 19, 20; 1 Chron. 6:33-38.

The census taken in the wilderness of Sinai revealed that there were 8,600 males a month old and upward belonging to the families of the Kohathites. (Num. 3:27, 28) Their males between thirty and fifty years of age “who entered into the service group for the service in the tent of meeting” numbered 2,750.—Num. 4:34-37.

During the wilderness trek, the Kohathites were assigned to camp on the S side of the tabernacle (Num. 3:29), between it and the encampment of the tribes of Reuben, Simeon and Gad. (Num. 2:10, 12, 14) The Kohathites had the privilege and responsibility of transporting the ark of the covenant, the table of showbread, the lampstand, the altars and the utensils of the holy place, as well as the screen of the Most Holy (Num. 3:30, 31), after these items were packed and covered by Aaron and his sons, who were also Kohathites. The Kohathites other than Aaron and his sons were not allowed to see the utensils even for a moment, or to touch the holy place, for doing so would mean death. (Num. 4:4-15, 20) Though Israel provided the Levites with cattle and wagons for transporting the tabernacle equipment, the Kohathites were not given any. Doubtless because of the sacredness of their burdens, they carried their loads on the shoulder. (Num. 7:2-9) They were the last of the Levites to pull away from an encampment.—Num. 10:17-21.

After the conquest of Canaan, when the Levites were assigned certain cities, the Kohathites received twenty-three, thirteen being assigned to the sons of Aaron out of the territories of Judah, Simeon and Benjamin and the other ten to the rest of the Kohathites from the territories of Ephraim, Dan and the half tribe of Manasseh.—Josh. 21:1-5, 9-26; 1 Chron. 6:54-61, 66-70.

Heman, a Kohathite of the family of Izhar, was given a position by David in connection with the singing at Jehovah’s sanctuary. (1 Chron. 6:31-38) One hundred and twenty Kohathites under Uriel their chief were among those whom David appointed to bring the ark of Jehovah from the house of Obed-edom to Jerusalem, on which occasion Heman figured prominently in the music and singing. (1 Chron. 15:4, 5, 11-17, 19, 25) According to First Chronicles, when David divided the Levites into courses or divisions, some Kohathites were singers (25:1, 4-6) and gatekeepers (26:1-9); others were in charge of the stores and things made holy (26:23-28), and some acted as officers, judges and administrators. (26:29-32) Certain Kohathites looked after baking and the preparation of layer bread for the sabbath.—1 Chron. 9:31, 32.

The Kohathites praised Jehovah upon learning that he would give Judah under Jehoshaphat victory over the combined forces of Ammon, Moab and Mount Seir. (2 Chron. 20:14-19) Kohathite Levites participated in cleansing the house of Jehovah in King Hezekiah’s day. (2 Chron. 29:12-17) Also, Kohathites Zechariah and Meshullam were among those acting as overseers when King Josiah repaired the temple.—2 Chron. 34:8-13.