that the city was comprised of several smaller towns. Kerioth’s exact location is uncertain. Some scholars tentatively suggest Saliya, a site about twenty-four miles (39 kilometers) due E of the central part of the Dead Sea. Others believe that Kerioth is perhaps the same as Ar. This view seems to find some support in the fact that Ar and Kerioth, although figuring as Principal cities (compare Amos 2:1-3; Deuteronomy 2:9, 18), do not appear together in lists of Moabite towns.—Compare Isaiah chapters 15 and 16; Jeremiah chapter 48.

The Moabite Stone, although giving no hint as to the location of Kerioth, does indicate that the god Chemosh had a sanctuary there.

KERIOTH-HEZRON

(Keʹri·oth-hezʹron) [perhaps, towns of Hezron].

Another name for Hazor, a town of Judah that has generally been identified with Khirbet el-Qaryatein, about 12.5 miles (20 kilometers) S of Hebron.—Josh. 15:25.

KEROS

(Keʹros) [perhaps, fortress, or, curved].

Founder of a family of Nethinim, some of whose descendants were among those returning to Jerusalem and Judah with Zerubbabel after the Babylonian exile.—Ezra 2:1, 2, 43, 44; Neh. 7:6, 7, 46, 47.

KESIL CONSTELLATION

(Heb., K^esilʹ, meaning stupid; also [religiously], insolent).

Though this word is used many times in its basic sense of “stupid” (compare Psalm 49:10, 92:6; Proverbs 1:22), yet the context in four places (Job 9:9; 38:31; Amos 5:8; and Isa. 13:10 [here in the plural]) indicates its use to designate a stellar body or group.

The term is generally considered as applying to Orion, also called “the hunter,” a very prominent southern constellation containing the giant stars Betelgeuse and Rigel. The Latin Vulgate translated k^esilʹ as “Orion” and most translations follow suit. The ancient Targum and Syriac versions read “giant,” and this corresponds with the Arabic name for the Orion constellation, al gebbar or “the strong one” (Hebrew equivalent, gib·bohrʹ).

The International Standard Bible Encyclopaedia (Vol. I, p. 312) cites a tradition that Nimrod’s courtiers gave his name to “this most brilliant of all the constellations, one that by its form somewhat suggests a gigantic warrior armed for the fight.” Due to the repeated association of the Hebrew word gib·bohrʹ (“mighty”) with Nimrod, and because his name is considered by some to mean “rebel” (hence, insolent), the above reference work suggests this as the reason for the use of the word k^esilʹ in these texts. Job was the first to employ the term (Job 9:9), and Jehovah then referred to it again (Job 38:31), which could mean simply his use of a name understandable to men at that time, although God himself has his own names for all his celestial creations. (Ps. 147:4) If, as the above-mentioned Encyclopaedia indicates, the pagans endeavored to exalt Nimrod by associating him as “the mighty one” with this constellation, then it would not be strange for Job to employ the name k^esilʹ, the “insolently stupid one,” to designate the same constellation.

The term is used at Amos 5:8 in connection with the reproval of Israel for failing to search for the true God Jehovah, the Maker of the heavenly constellations. At Isaiah 13:9, 10, where the plural k^esi·leh·hemʹ (constellations of Kesil) is used, the description is of the “day of Jehovah,” in which proud and haughty tyrants will be abased and the celestial bodies will cease to give their light. While these associations would all allow for some connection with Nimrod, it cannot be stated definitely that this is the actual case, and the identification of the K^esilʹ constellation must still be viewed as not definite.

KETURAH

(Ke·tuʹrah) [incense, or, perhaps, the perfumed one.]

A wife of Abraham and the mother of six of his sons, Zimran, Jokshan, Medan, Midian, Ishbak and Shuah, ancestors of various N Arabian peoples dwelling to the S and E of Palestine.—Gen. 25:1-4.

Keturah is specifically referred to as “Abraham’s concubine” at 1 Chronicles 1:32 and quite apparently she and Hagar are meant at Genesis 25:6, where reference is made to the sons of Abraham’s “concubines.” Keturah was therefore a secondary wife who never attained the same position as Sarah the mother of Isaac, through whom the promised Seed would come. (Gen. 17:19-21; 21:2, 3, 12; Heb. 11:17, 18) While “Abraham gave everything he had to Isaac,” the patriarch gave gifts to the sons of his concubines and then “sent them away from Isaac his son, while he was still alive, eastward, to the land of the East.”—Gen. 25:5, 6.

It has been contended that Abraham took Keturah as a concubine prior to Sarah’s death, some thinking it improbable that he would have six sons by one woman after he was about 140 years old and that he would then survive to see them attain an age at which he might send them away. However, Abraham lived for more than thirty-five years after Sarah’s death, dying at the age of 175 years. (Gen. 25:7, 8) So he could well have taken Keturah as a wife, had six sons by her, and seen them grow up before he died. Also, it seems proper to consider Abraham’s general regard for Sarah’s feelings, which makes it unlikely that he would risk the possibility of further discord in the household (comparable to that involving Hagar and Ishmael) by taking another concubine during Sarah’s lifetime. The order of events as set forth in the book of Genesis is quite conclusive in indicating that it was after Sarah’s death that Abraham took Keturah as his wife.—Compare Genesis 23:1, 2; 24:67; 25:1.

It was only because their reproductive powers were miraculously revived that Abraham and Sarah were able to have a son, Isaac, in their old age. (Heb. 11:11, 12) Evidently, such restored powers enabled Abraham to become father to six more sons by Keturah when he was even more advanced in age.

KEY

As an instrument used to lock or unlock doors and gates, “key” is used both literally and figuratively in the Bible.

The key of Biblical times was often a flat piece of wood having pins that corresponded with holes in a bolt that was inside the door of a home. Such a key served to push the bar or bolt inside the door, rather than being turned in the lock as is the modern key. The key was often carried in the girdle or was fastened to some other object and carried over the shoulder.—Isa. 22:22.

Egyptian keys of bronze or iron have been found, consisting of a straight shank approximately five inches (c. 13 centimeters) long, with three or more projecting teeth at the end. The Romans also used metal keys, Including some of the type made to turn in locks. Keys of bronze have been discovered in Palestine.

Moabite King Eglon used a lock and key for the door of his roof chamber. (Judg. 3:15-17, 20-25) Certain postexilic Levites were entrusted with temple guard service, being placed “in charge of the key, even to open up from morning to morning.”—1 Chron. 9:26, 27.

FIGURATIVE USE

In the figurative vein the Bible uses the term “key” to symbolize authority, government and power. Eliakim, elevated to a position of trust and honor, had “the key of the house of David” put upon his shoulder. (Isa. 22:20-22) In the East, in more recent times, a large key upon a man’s shoulder identified him as a person of consequence or importance. Anciently, a king’s advisor, entrusted with the power of the keys, might have general supervision of the royal chambers and might also decide on any candidates for the king’s service. In the angelic message to the congregation in Philadelphia the exalted Jesus Christ is said to have the “key of David” and he is the one “who opens so that no one will shut, and shuts so that no one opens.” (Rev. 3:7, 8) As the Heir of the covenant made with David for the kingdom, Jesus Christ has committed to him the government of the household of faith and the headship of spiritual Israel. (Luke 1:32, 33) By his authority, symbolized by “the key of David,” he can open or shut figurative “doors” or opportunities and privileges.—Compare 1 Corinthians 16:9; 2 Corinthians 2:12, 13.

“Keys of the kingdom”

Jesus said to Peter: “I will give you the keys of the kingdom of the heavens, and whatever you may bind on earth will be the thing bound in the heavens, and whatever you may loose on earth will be the thing loosed in the heavens.” (Matt. 16:19) The identification of these keys logically must be based on other Scriptural information. Jesus made another reference to the subject of keys when he said of the religious leaders, versed in the Law, that “you took away the key of knowledge; you yourselves did not go in, and those going in you hindered!” (Luke 11:52) A comparison of this text with Matthew 23:13 indicates that the ‘going in’ referred to is with regard to entrance into “the kingdom of the heavens.” Thus, we have here a symbolic use of the word “key” in a relationship paralleling that found in Jesus’ statement to Peter.

Different from the hypocritical religious leaders of that time, Peter clearly did use divinely provided knowledge to help persons to ‘enter into the kingdom,’ notably on two occasions. One was on the day of Pentecost, 33 C.E., when Peter, under inspiration, revealed to a gathered multitude that Jehovah God had resurrected Jesus and exalted him to His own right hand in the heavens, and that Jesus, in that royal position, had poured out holy spirit on his assembled disciples. As a result of this knowledge, and acting upon Peter’s exhortation, “Repent, and let each one of you be baptized in the name of Jesus Christ for forgiveness of your sins, and you will receive the free gift of the holy spirit,” three thousand Jews (and Jewish converts) took the step that led to their becoming prospective members of the “kingdom of the heavens.” Other Jews subsequently followed their example.—Acts 2:1-41.

The second occasion of Peter’s being used in a special way to introduce persons into privileges as Kingdom heirs was when he was sent to the home of the Gentile Cornelius, an Italian centurion. By divine revelation Peter recognized and declared God’s impartiality as regards Jews and Gentiles and that people of the nations, if God-fearing and doers of righteousness, were now as acceptable to God as their Jewish counterparts. Right while Peter was presenting this knowledge to his Gentile hearers, the heavenly gift of the holy spirit came upon them and they miraculously spoke in tongues. They were subsequently baptized and became the first prospective members of the “kingdom of the heavens” from among the Gentiles. The unlocked door of opportunity for Gentile believers to become members of the Christian congregation thereafter remained open.—Acts 10:1-48; 15:7-9.

Matthew 16:19 may be rendered with grammatical correctness: “Whatever you may bind on earth will be the thing [or, will have been] bound in the heavens, and whatever you may loose on earth will be the thing [or, will have been] loosed in the heavens.” The New Testament translation by C. B. Williams here reads: “Whatever you forbid on earth must be what is already forbidden in heaven, and whatever you permit on earth must be what is already permitted in heaven.” Greek scholar Robert Young’s literal translation reads: “Whatever thou mayest bind upon the earth shall be having been bound in the heavens, and whatever thou mayest loose upon the earth shall be having been loosed in the heavens.” Since other texts make clear that the resurrected Jesus remained the one true Head over the Christian congregation, it is obvious that his promise to Peter did not mean Peter’s dictating to heaven what should or should not be loosed, but, rather, Peter’s being used as heaven’s instrument in the unlocking or loosing of certain determined things.—1 Cor. 11:3; Eph. 4:15, 16; 5:23; Col. 2:8-10.

“Key of the abyss”

At Revelation 9:1-11 the vision is presented of a “star” out of heaven to whom the “key of the pit of the abyss” is given and who opens that pit and releases a swarm of locusts, their king being the “angel of the abyss.” Since the abyss, at Romans 10:6, 7, evidently corresponds to Hades, it appears that the “key of the pit of the abyss” is included in or comparable to the “keys of death and of Hades” possessed by the resurrected Jesus Christ, as stated at Revelation 1:18. These “keys” are undoubtedly symbolic of Jesus’ authority to resurrect persons literally, freeing them from the confines of the grave, as well as to release persons from a figurative death state. (John 5:24-29; compare Revelation 11:3-12; see DEATH [Change in spiritual state or condition].) The last-recorded use of the “key of the abyss” is at Revelation 20:1-7, where the vision describes an angel with that key casting Satan into the abyss, shutting and sealing it over him for a thousand years. At the close of that period Satan is released from his “prison,” evidently by the use of the “key” of authority.—See ABYSS.

KEZIAH

(Ke·ziʹah) [cassia].

The second of the three daughters of Job born after his severe trial and subsequent restoration and blessing by Jehovah. (Job 42:14) The Hebrew word for “cassia” was used as a feminine name, likely due to the fragrance of cassia, and may have been given to this girl as an indication of her beauty.—Job 42:15.

KHI

or, as commonly anglicized, chi [Χ, χ]. The twenty-second letter of the Greek alphabet, having a sound similar to the ch in the Scottish loch, German ich, or kh in the English word elkhorn. Numerically, when accented it denotes 600 (χ’) and, with the subscript (,χ), 600,000.

The letter khi (χ) is the first letter in the word “Christ” in the Greek. It is, therefore, often employed as a symbol for the name Christ, as in the word “Xmas.”

In this work the Greek khi is transliterated as kh.

KIBROTH-HATTAAVAH

(Kibʹroth-hat·taʹa·vah) [burial places of the cravings].

The site of an Israelite wilderness encampment, where the mixed crowd expressed selfish longing for the food of Egypt. (Num. 11:4; 33:16, 17; Deut. 9:22) It is generally identified with Rueis el-Eberij, about eighteen miles (29 kilometers) NE of Jebel Musa, the traditional site of Mount Sinai. There Jehovah miraculously provided a month’s supply of quails for the entire camp. (Num. 11:19, 20, 31) But the people were so greedy that “the one collecting least gathered ten homers” (62 bushels; 2,220 liters). The record says that while “the meat was yet between their teeth, before it could be chewed, . . . Jehovah began striking at the people with a very great slaughter.” Rather than denoting literal chewing of a mouthful, this may mean before the entire provision of meat could be “exhausted” or “consumed” (AT, RS), because the Hebrew word translated “chewed” basically means “cut off.” (Compare Joel 1:5.) After this the dead were buried and the place therefore came to be called Kibroth-hattaavah.—Num. 11:32-35.

KIBZAIM

(Kibʹza·im) [two heaps].

An Ephraimite city given to the Kohathite Levites. (Josh. 21:20-22) At 1 Chronicles 6:68 it is apparently called Jokmeam.—See JOKMEAM No. 1.