(gathered by God), one of the "cities" of the tribe of Judah,
the native place of the great hero Benaiah ben-Jehoiada.
2Sa 23:20; 1Ch 11:22
After the captivity it was reinhabited by the Jews, and appears as Jekabzeel.
(Kadesh means holy; it is the same word as the Arabic name of Jerusalem, el-Khuds. Barnea means, desert of wandering.) This place, the scene of Miriam’s death, was the farthest point which the Israelites reached in their direct road to Canaan; it was also that whence the spies were sent, and where, on their return, the people broke out into murmuring, upon which their strictly penal term of wandering began.
Nu 13:3,26; 14:29-33; 20:1; De 2:14
It is probable that the term "Kadesh," though applied to signify a "city," yet had also a wider application to a region in which Kadesh-meribah certainly, and Kadesh-barnea probably, indicates a precise spot. In
Kadesh is identified with En-mishpat, the "fountain of judgment." It has been supposed, from
and Numb 20:1 ... that there were two places of the name of Kadesh, one in the wilderness of Paran and the other in that of Zin; but it is more probable that only one place is meant, and that Zin is but a part of the great desert of Paran. (There has been much doubt as to the exact site of Kadesh; but Rev. H. Clay Trumbull of Philadelphia, visiting the spot in 1881, succeeded in rendering almost certain that the site of Kadesh is Ain Kadis (spelled also Gadis and Quadis); "the very same name, letter for letter in Arabic and Hebrew, with the scriptural fountain of Kadesh —the ‘holy fountain,’ as the name means— which gushed forth when Moses smote the rock." It lies 40 miles south of Beersheba and 165 northeast of Horeb, immediately below the southern border of Palestine. It was discovered in 1842 by the Rev. J. Rowlands of Queen’s College, Cambridge, England, whose discovery was endorsed by the great German geographer Ritter, by E.S. Palmer in his "Desert of the Exodus," and by the "Imperial Bible Dictionary." Dr. Trumbull thus describes it: —"It is an extensive oasis, a series of wells, the water of which flows out from under such an overhanging cliff as is mentioned in the Bible story; and it opens into a vast plain or wadi large enough to have furnished a camping-ground for the whole host of Israel. Extensive primitive ruins are on the hills near it. The plain or wadi, also called Quadis, is shut in by surrounding hills so as to make it a most desirable position for such a people as the Israelites on the borders of hostile territory —such a position as leaders like Moses and Joshua would have been likely to select." "It was carpeted with grass and flowers. Fig treed laden with fruit were against its limestone hillsides. Shrubs in richness and variety abounded. Standing out from the mountain range at the northward of the beautiful oasis amphitheater was the ‘large single mass or small hill of solid rock’ which Rowlands looked at as the cliff (sela) smitten by Moses to cause it to ‘give forth its water’ when its flowing had ceased. From beneath this cliff came the abundant stream. A well, walled up with timeworn limestone blocks, was the first receptacle of the water. Not far from this was a second well similarly walled, supplied from the same source. Around both these wells were ancient watering-troughs of limestone. Several pools, not walled up, where also supplied from the stream. The water was clear and sweet and abundant. Two of the pools were ample for bathing." —ED.)
(before God), one of the Levites who with his family returned from Babylon with Zerubbabel.
Ezr 2:40; Ne 7:43
He and his house are mentioned in history on three occasions -
Ezr 3:9; Ne 9:4,5; 10:9
(Orientals), The, a people named in
only; one of the nations who at that time occupied the land (Canaan) promised to the descendants of Abram. The name is probably a synonym for the Bene-Kedem —the "children of the East."
(swift servant of Jehovah), a priest in the days of Joiakim the son of Jeshua. He represented the family of Sallai.
(B.C. after 536.)
(a place of reeds).
1. One of the places which formed the landmarks of the boundary of Asher; apparently next to Zidon-rabbah, or "great Zidon."
2. The river, a stream falling into the Mediterranean, which formed the division between the territories of Ephraim and Manasseh, the former on the sought, the latter on the north.
Jos 16:8; 17:9
(bald), the father of Johanan and Jonathan, who supported Gedaliah’s authority and avenged his murder.
Jer 40:8,13,15,16; 41:11,13,14,16; 42:1,8; 43:2,4,5
(B.C. before 588.)
(foundation), one of the landmarks on the south boundary of the tribe of Judah.
Its site is unknown.
(foundation), the place in which Zebah and Zalmunna were again routed by Gideon,
must have been on the east of Jordan.
(city), a town of Zebulun, allotted to the Merarite Levites.
(double city), a city of Naphtali, allotted to the Gershonite Levites.
in the parallel list of
the name appears, ver
in the more expanded form of KIRJATHAIM.
(small), one of cities of the tribe of Zebulun.
(dark-skinned), the second in order of the sons of Ishmael,
Ge 25:13; 1Ch 1:29
and the name of a great tribe of Arabs settled on the northwest of the peninsula and on the confines of Palestine. The "glory of Kedar" is recorded by the prophet Isaiah,
in the burden upon Arabia; and its importance may also be inferred from the "princes of Kedar" mentioned by Ezekiel,
as well as the pastoral character of the tribe. They appear also to have been, like the wandering tribes of the present day, "archers" and "mighty men."
comp. Psal 120:5 That they also settled in villages or towns we find from Isaiah.
The tribe seems to have been one of the most conspicuous of all the Ishmaelite tribes, and hence the rabbins call the Arabians universally by this name.
(eastward), the youngest of the sons of Ishmael.
Ge 25:15; 1Ch 1:31
(beginnings), one of the towns in the district east of the Dead Sea allotted to the tribe of Reuben,
given by the Merarite Levites.
Jos 21:37; 1Ch 6:79
It possibly conferred its name on the "wilderness," or uncultivated pasture land, "of Kedemoth."
Nu 21:33; De 2:26,27
1. In the extreme south of Judah,
same as Kadesh and Kadesh-barnea.
2. A city of Issachar, allotted to the Gershonite Levites.
The Kadesh mentioned among the cities whose kings were slain by Joshua,
in company with Megiddo and Jokneam of Carmel, would seem to have been this city of Issachar.
3. Kedesh; also Kedesh in Galilee; and once,
Kedesh-naphtali, one of the fortified cities of the tribe of Naphtali, named between Hazor and Edrei,
appointed as a city of refuge, and allotted with its "suburbs" to the Gershonite Levites.
Jos 20:7; 21:32; 1Ch 6:76
It was the residence of Barak,
and there he and Deborah assembled the tribes of Zebulun and Naphtali before the conflict, being probably, as its name implies, a "holy place" of great antiquity. It was taken by Tiglath-pileser in the reign of Pekah.
It is identified with the village Kades, which lies four miles to the northwest of the upper part of the Sea of Merom.
properly Kidron. [KIDRON]
(assembly), a desert encampment of the Israelites,
of which nothing is known.
(fortress), a city of the Shefelah, or lowland district of Judah.
Its main interest consists in its connection with David.
It is represented by Kila, a site with ruins, on the lower road from Beit Jibria to Hebron.
Kei’lah the Garmite,
apparently a descendant of the great Caleb.
There is no apparent connection with the town Keilah.
(swift messenger of Jehovah) = KELITA.
(assembly), one of the Levites who returned with Ezra.
He assisted in expounding the law.
and signed the covenant with Nehemiah.
(congregation of God).
1. The son of Nahor by Milcah, and father of Aram.
2. The son of Shiptan, and prince of the tribe of Ephraim; one of the twelve men appointed by Moses to divide the land of Canaan.
3. A Levite, father of Hashabiah, prince of the tribe in the reign of David.
(possession) = CAINAN, the son of Enos.
(possession), one of the cities on the east of Jordan, with its "daughter-towns" (Authorized Version "villages") taken possession of by a certain Nobah, who then called it by his own name,
1. Son of Eliphaz the son of Esau. He was one of the dukes of Edom.
Ge 36:15,42; 1Ch 1:53
2. One of the same family, a grandson of Caleb, according to
(where see margin).
or Ken’izzite (descendant of Kenaz),
an Edomitish tribe.
Nu 32:12; Jos 14:6,14
andKen’ites (smiths), The, inhabited the rocky and desert region between southern Palestine and the mountains of Sinai, east of the Gulf of Akabah. They were a branch of the larger nation of Midian, —from the fact that Jethro, who in Exodus (see
Ex 2:15,16; 4:19
etc.) is represented as dwelling in the land of Midian, and as priest or prince of that nation, is in
Jud 1:16; 4:11
as distinctly said to have been a Kenite. The important services rendered by the sheikh of the Kenites to Moses during a time of great pressure and difficulty were rewarded by the latter with a promise of firm friendship between the two peoples. They seem to have accompanied the Hebrews during their wanderings,
Nu 24:21,22; Jud 1:16
comp. 2Chr 28:15 but, the wanderings of Israel over, they forsook the neighborhood of the towns and betook themselves to freer air, —to "the wilderness of Judah, which is to the south of Arad."
But one of the sheikhs of the tribe, Heber by name, had wandered north instead of south.
The most remarkable development of this people is to be found in the sect or family of the Rechabites.
(the horn of beauty), the youngest of the daughters of Job, born to him during the period of his reviving prosperity.
1. A name which occurs among the lists of the towns in the southern district of Judah.
Supposed by some to have been the birthplace of Judas Iscariot.
2. A city of Moab, named by Jeremiah only,
(curved), one of the Nethinim, whose descendants returned with Zerubbabel.
Ezr 2:44; Ne 7:47
a vessel for culinary or sacrificial purposes.
The Hebrew word is also rendered "basket" in
and "pot" in
(incense), the wife of Abraham after the death of Sarah.
Ge 25:1; 1Ch 1:32
The key of a native Oriental lock is a piece of wood, from seven inches to two feet in length, fitted with the wires or short nails, which, being inserted laterally into the hollow bolt which serves as a lock, raises other pins within the staple so as to allow the bolt to be drawn back. (Keys were sometimes of bronze or iron, and so large that one was as much as a man could carry. They are used in Scripture as a symbol of authority and power. Giving keys to a person signifies the intrusting of him with an important charge.
In England in modern times certain officers of the government receive, at their induction into office, a golden key. —ED.)
(cassia), the second of the daughters of Job born to him after his recovery.
(cut off), The valley of, one of the "cities" of Benjamin,
and the eastern border of the tribe.
i.e. as in the margin, the graves of lust, a station of the Israelites in the wilderness, where, growing tired of manna and desiring flesh, they murmured, and God sent them quails in great abundance, but smote great numbers of them with a plague and they died. It is about three days journey from Sinai, and near the Gulf of Akabah and the Wady el Hudherah (Hazeroth.)
(two heaps), a city of Mount Ephraim, given up with its "suburbs" to the Kohathite Levites.
In the parallel list of
JOKBEAM is substituted for Kibzaim. ver.
(turbid),The brook, a torrent or valley, not a "brook," or, as in the margin of Revised Version, "ravine;" Gr. winter torrent. It was close to Jerusalem, between the city and the Mount of Olives. it is now commonly known as the "valley of Jehoshaphat." The channel of the valley of Jehoshaphat is nothing more than the dry bed of a wintry torrent, bearing marks of being occasionally swept over by a large volume of water. It was crossed by David in his flight,
comp. 2Sam 15:30 and by our Lord on his way to Gethsemane.
comp. Mark 14:26; Luke 22:39 The distinguishing peculiarity of the Kidron valley —mentioned in the Old Testament— is the impurity which appears to have been ascribed to it. In the time of Josiah it was the common cemetery of the city.
comp. Jere 26:23
(lamentation), a city of Judah, on the extreme south boundary of the tribe, next to Edom.
the plural of cow. [See BULL]
"a chief ruler, one invested with supreme authority over a nation, tribe or country." —Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites.
1Sa 11:1; 12:12
The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor unless they placed themselves under the sway of a king, like surrounding nations. The original idea of a Hebrew King was twofold: first, that he should lead the people to battle in time of war; and, a second, that he should execute judgment and justice to them in war and in peace.
In both respects the desired end was attained. Besides being commander-in-chief of the army, supreme judge, and absolute master, as it were, of the lives of his subjects, the king exercised the power of imposing taxes on them, and of exacting from them personal service and labor. In addition to these earthly powers, the king of Israel had a more awful claim to respect and obedience. He was the vicegerent of Jehovah,
1Sa 10:1; 16:13
and as it were his son, if just and holy.
2Sa 7:14; Ps 2:6,7; 89:26,27
he had been set apart as a consecrated ruler. Upon his dead had been poured the holy anointing oil, which had hitherto been reserved exclusively for the priests of Jehovah. He had become, in fact, emphatically "the Lord’s anointed." He had a court of Oriental magnificence. The king was dressed in royal robes,
1Ki 22:10; 2Ch 18:9
his insignia were, a crown or diadem of pure gold, or perhaps radiant with precious gems,
2Sa 1:10; 12:30; 2Ki 11:12; Ps 21:3
and a royal sceptre. Those who approached him did him obeisance, bowing down and touching the ground with their foreheads,
1Sa 24:8; 2Sa 19:24
and this was done even by a king’s wife, the mother of Solomon.
His officers and subjects called themselves his servants or slaves. He had a large harem, which was guarded by eunuchs. The law of succession to the throne is somewhat obscure, but it seems most probable that the king during his lifetime named his successor. At the same time, if no partiality for a favorite wife or son intervened, there would always be a natural bias of affection in favor of the eldest son.
of Judah and Israel. For the list see table at the end of this volume.
Kings, First and Second Books of,
originally only one book in the Hebrew canon, from in the LXX. and the Vulgate the third and fourth books of Kings (the books of Samuel being the first and second). It must be remembered that the division between the books of Kings and Samuel is equally artificial, and that in point of fact the historical books commencing with Judges and ending with 2Kings present the appearance of one work, giving a continuous history of Israel from the time of Joshua to the death of jehoiachin. The books of Kings contain the history from David’s death and Solomon’s accession to the destruction of the kingdom of Judah and the desolation of Jerusalem, with a supplemental notice of an event that occurred after an interval of twenty-six years —viz., the liberation of Jehoiachin from his prison at Babylon —and a still further extension to Jehoiachin’s death, the time of which is not known, but which was probably not long after his liberation. The history therefore comprehends the whole time of the Israelitish monarchy, exclusive of the reigns of Saul and David. As regards the affairs of foreign nations and the relation of Israel to them, the historical notices in these books, though in the earlier times scanty, are most valuable, and in striking accord with the latest additions to our knowledge of contemporary profane history. A most important aid to a right understanding of the history in these books, and to the filling up of its outline, is to be found in the prophets, and especially in Isaiah and Jeremiah. Time when written. —They were undoubtedly written during the period of the captivity, probably after the twenty-sixth year. Authorship. —As regards the authorship of the books, but little difficulty presents itself. The Jewish tradition which ascribes them to Jeremiah is borne out by the strongest internal evidence, in addition to that of the language. Sources of information. —There was a regular series of state annals for both the kingdom of Judah and that of Israel, which embraced the whole time comprehended in the books of Kings, or at least to the end of the reign of Jehoiakim.
These annals are constantly cited by name as "the book of the acts of Solomon,"
and after Solomon "the book of the Chronicles of the Kings of Judah" or "Israel," e.g.
1Ki 14:29; 15:7; 16:5,14,20; 2Ki 10:34; 24:5
etc.; and it is manifest that the author of Kings had them both before him while he drew up his history, in which the reigns of the two kingdoms are harmonized and these annals constantly appealed to. But in addition to these national annals, there, were also extant, at the time that the books of Kings were compiled, separate works of the several prophets who had lived in Judah and Israel. Authority. —Their canonical authority having never been disputed, it is needless to bring forward the testimonies to their authenticity which may be found in Josephus, Eusebius, jerome, Augustine, etc. They are reckoned among the prophets, in the threefold division of the Holy Scriptures; a position in accordance with the supposition that they were compiled by Jeremiah, and contain the narratives of the different prophets in succession. They are frequently cited by our Lord and by the apostles.
(fortress) is mentioned by Amos,
as the land from which the Syrians (Aramaeans) were once "brought up;" i.e. apparently as the country where they had dwelt before migrating to the region north of Palestine. (A difference of opinion exists in regard to the position of Kir, since some suppose it to be identical with Carma, a city of Media, in the south, on the river Mardus; others place it in Armenia, on the river Kar. —ED.)
These four names are all applied to one place, probably KIR OF MOAB, which see.
apparently an ancient or archaic word, meaning a city or town. It may be compared to the word "burg" or "bury" in our own language. Closely related to Kiriah is Kereth, apparently a Phoenician form, which occurs occasionally.
Job 29:7; Pr 8:3
As a proper name it appears in the Bible under the forms of Kerioth, Kartah, Kartan, besides those immediately following.
(two cities), a place in Moab the palaces of which were threatened by Amos with destruction by fire,
unless indeed the word means simply "the cities," which is probably the case also in
(a city), the last of the cities enumerated as belonging to the tribe of Benjamin,
probably identical with the better-known place Kirjath-jearim.
(the two cities).
1. On the east of the Jordan, one of the places which were taken possession of and rebuilt by the Reubenites, and had fresh names conferred on them,
the first and last of which are known with some tolerable degree of certainty.
It existed in the time of Jeremiah,
In the three passages named the Authorized Version gives the name KIRIATHAIM. By Eusebius it appears to have been well known. He describes it as a village entirely of Christians, ten miles west of Medeba, "close to the Baris."
2. A town in Naphtali not mentioned in the original list of the possession allotted to the tribe, see
but inserted in the list of cities given to the Gershonite Levites in
in place of KARTAN in the parallel catalogue, Kartan being probably only a contraction thereof.
(the city of Arba), an early name of the city which after the conquest is generally known as HEBRON.
Jos 14:15; Jud 1:10
The identity of Kirjath-arba with Hebron is constantly asserted.
Ge 23:2; 35:27; Jos 14:15; 15:13,54; 20:7; 21:11
(city of forests), an abbreviated form of the name Kirjath-jearim, which occurs only in
(city of streets), a place to which Balak accompanied Balaam immediately after his arrival in Moab,
and which is nowhere else mentioned. It appears to have lain between the Arnon (Wady Mojeb) and Bamoth-baal. Comp. vs.
and Numb 22:41
(the city of forests), first mentioned as one of the four cities of the Gibeonites,
it next occurs as one of the landmarks of the northern boundary of Judah, ch
and as the point at which the western and southern boundaries of Benjamin coincided, ch.
and in the last two passages we find that it bore another, perhaps earlier, name —that of the great Canaanite deity Baal, namely BAALAH and KIRJATH-BAAL. At this place the ark remained for twenty years.
KIRJATHBAAL -See 7591
At the close of that time Kirjath-jearim lost its sacred treasure, on its removal by David to the house of Obed-edom the Gittite.
1Ch 13:5,6; 2Ch 1:4; 2Sa 6:2
etc. To Eusebius and Jerome it appears to have been well known. They describe it as a village at the ninth mile between Jerusalem and Diospolis (Lydda). These requirements are exactly fulfilled in the small modern village of Kuriet-el-Enab —now usually known as Abu Gosh, from the robber chief whose headquarters it was —on the road from Jaffa and Jerusalem.
(city of books). [DEBIR]
(city of books).
Jos 15:15,16; Jud 1:11,12
Kir of Moab
(fortress of Moab), one of the two chief strongholds of Moab, the other being Ar of Moab. The name occurs only in
though the place is probably referred to under the names of Kir-heres, Kir-harseth, etc. It is almost identical with the name Kerak, by which the site of an important city in a high and very strong position at the southeast of the Dead Sea is known at this day. Its situation is truly remarkable. It is built upon the top of a steep hill, surrounded by a deep and narrow valley, which again is completely enclosed by mountains rising higher than the town and overlooking it on all sides.
1. The father of Saul; a Benjamite of the family of Matri. (B.C. 1095.)
2. Son of Jehiel and uncle to the preceding.
3. A Benjamite, great-grandfather of Mordecai.
4. A Merarite of the house of Mahli, of the tribe of Levi.
1Ch 23:21,22; 24:28,29
(bow of Jehovah), a Merarite, and father of ancestor of Ethan the minstrel.
(hardness), one of the towns on the boundary of the tribe of Issachar,
which with its suburbs was allotted to the Gershonite Levites.
Authorized Version KISHON.
(winding), The river, a torrent or winter stream of central Palestine, the scene of two of the grandest achievements of Israelitish history —the defeat of Sisera, Judges 4, and the destruction of the prophets of Baal by Elijah.
The Nahr Mukutta, the modern representative of the Kishon, is the drain by which the waters of the plain of Esdraelon and of the mountains which enclose that plain find their way through the plain of Acre to the Mediterranean. The part of the Kishon at which the prophets of Baal were slaughtered by Elijah was doubtless close below the spot on Carmel where the sacrifice had taken place.
(winding), an inaccurate mode of representing the name Kishon.
Kissing the lips by way of affectionate salutation was customary among near relatives of both sexes, in both patriarchal and later times.
Ge 29:11; So 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.
Ro 16:16; 1Co 16:20; 2Co 13:12; 1Th 5:6; 1Pe 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 int he fullness of their submission.
Ge 41:40; 1Sa 24:8; Ps 72:9
etc. Kissing is spoken of in Scripture as a mark of respect or adoration to idols.
1Ki 19:18; Ho 13:2
(Heb. ayyah), a rapacious and keen-sighted bird of prey belonging to the hawk family. The Hebrew word thus rendered occurs in three passages —
Le 11:14; De 14:13; Job 28:7
In the two former it is translated "kite" in the Authorized Version, in the latter "vulture." It is enumerated among the twenty names of birds mentioned in
... which were considered unclean by the Mosaic law and forbidden to be used as food by the Israelites.
(man’s wall), one of the towns of Judah, in the Shefelah or lowland.
(knotty), one of the towns from which Zubulun did not expel the Canaanites.
In the Talmud it is identified with "Zippori," i.e. Sepphoris, now Seffurieh.
Twice written in the Authorized Version for Chittim.
Ge 10:4; 1Ch 1:7
1. 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.
2. In their meals the Jews, like other Orientals, made little use of knives, but they were required both for slaughtering animals, either for food or sacrifice, and for cutting up the carcass.
Le 7:33,34; 8:15,20,25; 9:13; Nu 18:18; 1Sa 9:24
3. Smaller knives were in use for paring fruit (Josephus) and for sharpening pens.
4. The razor was often used for Nazarite purposes, for which a special chamber was reserved in the temple.
Nu 6:5,9,19; Eze 5:1
5. The pruning-hooks of
were probably curved knives.
6. The lancets of the priests of Baal were doubtless pointed knives.
a word employed in the Authorized Version to translate two terms which refer to some architectural or ornamental object, but which have nothing in common.
1. Caphtor. —This occurs in the description of the candlestick of the sacred tent in
and Exod 37:17-22
2. The second term, Peka’im, is found only in
and 1Kin 7:24 The word no doubt signifies some globular thing resembling a small gourd or an egg, though as to the character of the ornament we are quite in the dark.
(he-camel) is a word which occurs only in
It may perhaps have been a city or district of Babylonia; or it may be a common noun, signifying "prince" or "nobleman."
(assembly), second of the three sons of Levi, from whom the three principal divisions of the Levites derived their origin and their name.
Ge 46:11; Ex 6:16
In the journeyings of the tabernacle of the sons of Kohath (Kohathites) had charge of the most holy portions of the vessels.
... Of the personal history of Kohath we know nothing, except that he came down to Egypt with Levi and Jacob,
that his sister was Jochebed,
and that he lived to the age of 133 years.
(B.C. about 1491.)
(voice of Jehovah).
1. A Benjamite whose descendants settled in Jerusalem after the return from the captivity.
(B.C. before 536.)
2. The father of Ahab the false prophet, who was burnt by the king of Babylon.
(B.C. before 594.)
1. Third son of Esau by Aholibamah.
Ge 36:5,14,18; 1Ch 1:35
He was born in Canaan before Esau migrated to Mount Seir,
and was one of the "dukes" of Edom. (B.C. 1790.)
2. Another Edomitish "duke" of this name, sprung from Eliphaz, Esau’s son of Adah.
3. One of the "sons of Hebron," in
4. Son of Izhar the son of Kohath the son of Levi. He was leader of the famous rebellion against his cousins Moses and Aaron in the wilderness, for which he paid the penalty of perishing with his followers by an earthquake and flames of fire.
Nu 16; 26:9-11
The particular grievance which rankled in the mind of Korah and his company was their exclusion from the office of the priesthood, and their being confined —those among them who were Levites— to the inferior service of the tabernacle. Korah’s position as leader in this rebellion was evidently the result of his personal character, which was that of a bold, haughty and ambitious man. (B.C. 1490.) In the New Testament
Korah is coupled with Cain and Balaam.
Kor’-hite,or Kor’athite, that portion of the Kohathites who were descended from Korah. They were an important branch of the singers,
hence we find eleven psalms (or twelve, if Psal 43 is included under the same title as Psal 42, dedicated or assigned to the sons of Korah, viz., Psal 42,44-49,84,85,87,88,
1. A Korahite, ancestor of Shallum and Meshelemiah, chief porters in the reign of David.
1Ch 9:19; 26:1
2. Son of Imnah, a Levite in the reign of Hezekiah. He had charge of the offerings.
3. In the Authorized Version of
"the sons of Kore" (following the Vulgate Core) should properly be "the sons of the Korhite."
Ezr 2:61; Ne 3:4,21
= COZ = HAKKOZ.
HAKKOZ -See 6787
(bow of Jehovah), the same as Kish or Kishi, the father of Ethan the Merarite.