17 headwords beginning with "K", from Watson's Biblical and Theological Dictionary.
a station of the Israelites, to which they returned
again after thirty-eight years, is said to be in the wilderness of Zin, Numbers 13:21; 20:1; Deuteronomy 32:51; but in the wilderness of Paran, Numbers 12:16. In the Itinerary it is simply called Rithmah, “the wilderness.” Dr. Hales observes, that Wells, Shaw, the authors of the “Universal History,” &c, have greatly perplexed and obscured the geography of this Itinerary, by supporting that there were two places of this name distinct from each other. They consider the latter of them as situated on the western side of Mount Hor, toward the land of Canaan, and thus confound it with that Kadesh in the land of the Philistines, where Abraham sojourned, Genesis 16:13; 20:1. But that it lay on the east side of Mount Hor, is evident; for why should Moses send messengers from Kadesh to the king of Edom, requesting permission to pass through his territories in the way to Canaan, if they were already at the verge of Palestine Numbers 20:14? This application, however, was necessary if his territories were situated between Canaan and the Israelites. The true situation of Kadesh is ascertained beyond a doubt, from its lying between Mount Hor and Ezion-Geber, on the Elanitic Gulf, Numbers 33:35-37.
Watson's Dictionary, p. 308
ancient inhabitants of the land of Canaan, whose
habitation was beyond Jordan, to the east of Phenicia, Genesis 15:19. The Kadmonites were descended from Canaan, the son of Ham. It has been conjectured that the celebrated Cadmus, the founder of Thebes in Boeotia, was originally a Kadmonite; and that his wife, Hermione, was so named from Mount Hermon.
Watson's Dictionary, p. 308
This name signifies black in the original; and hence Bochart concludes that it refers to a people or tribe of Arabs who were more than others burned by the sun; but none of the Arabs are black. The name is also supposed to refer to the black tents made of felt, which are still in use; and Song of Solomon 1:5, is quoted in support of this usage of the word: “I am black, but comely as the tents of Kedar.” But the Arabic root is by some said to signify power and dignity. Kedar was the second son of Ishmael, whose family probably became more numerous, or more warlike, than those of his brethren, and so took precedence of name. This latter supposition appears probable from the manner in which they are mentioned by Isaiah, 21:16, 17, who speaks of “the glory of Kedar,” and “the archers and mighty men of Kedar.” Their flocks are also spoken of by the same Prophet, Isaiah 60:7, together with those of Nebaioth, whose tribe or family both shared and outlived the glory of Kedar.
Watson's Dictionary, p. 308
a small brook which, rising near Jerusalem, runs through the valley on the east of the city, between it and the Mount of Olives. Descending into the valley from St. Stephen’s gate, the traveller comes to the bed of the brook Kedron, which is but a few paces over. This brook is stated by Pococke to have its rise a little way farther to the north, but its source does not appear to have been ascertained. Like the Ilissus, it is dry at least nine months in the year; its bed is narrow and deep, which indicates that it must formerly have been the channel for waters that have found some other and probably subterranean course. There is now no water in it, except after heavy rains. A bridge is thrown over it a little below the gate of St. Stephen; and they say, that when there is water, unless the torrent swells much, which very rarely occurs, it all runs under ground to the north of this bridge. The course of the brook is along the valley of Jehoshaphat, to the south-west corner of the city, and then turning to the south, it runs to the Dead Sea.
Watson's Dictionary, p. 309
people who dwelt westward of the Dead Sea, and extended
themselves pretty far into Arabia Petraea: for Jethro, the priest of Midian, and father-in-law to Moses, was a Kenite, Judges 1:16; 1 Chronicles 2:55; 1 Samuel 15:6. When Saul was sent to destroy the Amalekites, the Kenites, who had joined them, perhaps by compulsion, were ordered to depart from them, that they might not share in their fate; and the reason assigned was, that they “showed kindness to the children of Israel when they came up out of Egypt,” 1 Samuel 15:6. Which, according to the margin of our Bible, is to be understood of the father-in- law of Moses and his family. From the story of Jethro, who is expressly said to be a Midianite, they appear to have retained the worship of the true God among them; for which, and their kindness to the Israelites when passing their country, they were spared in the general destruction of the nations bordering on Canaan. Of these Kenites were the Rechabites, the Tirathites, the Shimeathites, and the Suchathites, mentioned in 1 Chronicles 2:55, whose chief office was that of scribes. (See Rechabites.) Balaam, when invited by Balak, king of Moab, to curse Israel, stood upon a mountain, whence he addressed the Kenites, and said, “Strong is thy dwelling place, and thou puttest thy nest in a rock; nevertheless, the Kenite shall be wasted until Asher shall carry thee away captive,” Numbers 24:21, 22. The Kenites dwelt in mountains and rocks almost inaccessible. They were conquered and carried into captivity, by Nebuchadnezzar. After Saul the Kenites are not mentioned; but they subsisted, being mingled among the Edomites and other nations of Arabia Petraea.
Watson's Dictionary, p. 309
an ancient people of Canaan, whose land God promised to the descendants of Abraham, Genesis 15:19. It is thought that this people dwelt in the mountains south of Judea.
Watson's Dictionary, p. 310
the name of Abraham’s second wife. Abraham married
Keturah, when he was one hundred and forty years of age, and by her he had six sons, Zimram, Jokshan, Medan, Midian, Ishbak, and Shuah. Some chronologers, as Bishop Clayton, Hallet, &c, thinking it improbable that Abraham should marry again at such an advanced age, have dislocated the chronology of this period, by supposing that Abraham took Keturah as a concubine, in consequence of his wife Sarah’s barrenness, even before he left Charran; and that Keturah’s children were among the souls born to him and Lot during their residence in that country. But it seems evident from the whole tenor of the history, that Abraham was childless until the birth of Ishmael, Genesis 15:2, 3; that he had no other son than Ishmael when he received the promise of Isaac, Genesis 17:18; and that Isaac and Ishmael jointly, as his eldest sons, celebrated his funeral, Genesis 25:9. His second marriage, at the age of one hundred and forty years, shows his faith in the divine promise, that he should be a “father of many nations;” for which purpose his constitution might be miraculously renewed, as Sarah’s was. Beside, Abraham himself was born when his father Terah was one hundred and thirty years of age. Abraham settled the sons of Keturah in the east country of Arabia, near the residence of Ishmael.
Watson's Dictionary, p. 310
is frequently mentioned in Scripture, as well in a natural as in a figurative sense. The keys of the ancients were very different from ours; because their doors and trunks were closed generally with bands, and the key served only to loosen or fasten these bands in a certain manner. In a moral sense key has many significations: “And the key of the house of David will I lay upon his shoulder: so he shall open, and none shall shut; and he shall shut, and none shall open,” Isaiah 22:22,—he shall be grand master and principal officer of his prince’s house. Christ promises to St. Peter, that he should first open the gate of his kingdom, both to Jew and Gentile, in making the first converts among them, Matthew 16:19. It is observable that no supremacy is here given to St. Peter; as the power of binding and loosing belonged equally to all the Apostles, Matthew 18:18. The term binding and loosing was customarily applied by the Jews to a decision respecting doctrines or rites, establishing which were lawful and which unlawful. (See Bind.) And it may also denote, to bind with sickness, and to loose by restoring to health. Jesus Christ says that he has the key of death and hell, Revelation 1:18; that is, it is in his power to bring to the grave, or to deliver from it; to appoint to life or to death.
Watson's Dictionary, p. 310
one of the encampments of the Israelites in the wilderness, Numbers 11:34, 35.
Watson's Dictionary, p. 311
ydn, the young of the goat. Among the Hebrews the kid was reckoned a great delicacy; and appears to have been served for food in preference to the lamb. (See Goat.) It continues to be a choice dish in the neighbouring countries. “After drinking,” says Salt, “cafe a la Sultane, as it is termed by French writers, hookahs were offered to us; and soon afterward, to my great surprise, dinner was announced. We accordingly retired with the dola of Aden to another apartment, where a kid, broiled and cut into small pieces, with a quantity of pillaued rice, was served up to us, agreeably to the fashion of the country. No people in the world is more straitened than the Abyssinians with respect to the necessaries of life: a little juwarry bread, a small quantity of fish, an adequate supply of goat’s and camel’s milk, and a kid on very particular occasions, constitute the whole of their subsistence. As soon as we arrived at the village of Howakil, a very neat hut was prepared for me; and as the evening was far advanced, I consented to stay for the night. Nothing could exceed the kindness of these good people; a kid was killed, and a quantity of fresh milk was brought and presented in straw baskets made of the leaves of the doom tree, seared over with wax, a manufacture in which the natives of these islands particularly excel.” The village of Engedi, situate in the neighbourhood of Jericho, derives its name from the Hebrew word ˆy[, a fountain,, and ydn, a kid. It is suggested by the situation among lofty rocks, which, overhanging the valleys, are very precipitous. A fountain of pure water rises near the summit, which the inhabitants called Engedi, “the fountain of the goat,” because it is hardly accessible to any other creature.
Watson's Dictionary, p. 311
in Scripture, is a term of frequent occurrence, and variously applied. Thus we read of the kingdom of God, <19A319>Psalm 103:19; Daniel 4:3; or his universal empire and dominion over all creatures; in reference to which it is said, “Jehovah is a great God, and a great King above all gods,” Psalms 95:3Psalm 95:3. “His throne is established in the heavens, and his kingdom ruleth over all.” Again: we frequently read in the evangelists of the kingdom of heaven; a phrase, says Dr. Campbell, in which there is a manifest allusion to the predictions in which the dispensation of the Messiah was revealed by the prophets in the Old Testament, particularly by Daniel, who mentions it as “a kingdom which the God of heaven would set up, and which should never be destroyed,” Daniel 2:44. The same prophet also speaks of it as a kingdom to be given, with glory and dominion over all people, nations, and languages, to one like unto the Son of man, Daniel 7:13, 14. And the Prophet Micah, speaking of the same era, represents it as a time when Jehovah, having removed all the afflictions of his people, would reign over them in Mount Zion thenceforth even forever, Micah 4:6, 7. According to the prophecy of Daniel, this kingdom was to take place during the existence of the Roman empire, the last of the four great monarchies that had succeeded each other, Daniel 2:44. And as it was set up by the God of heaven, it is, in the New Testament, termed “the kingdom of God,” or “the kingdom of heaven.” It was typified by the Jewish theocracy, and declared to be at hand by John the Baptist, and by Christ and his Apostles also in the days of his flesh; but it did not come with power till Jesus rose from the dead and sat down on the right hand of the Majesty on high, Acts 2:32- 37: Then was he most solemnly inaugurated, and proclaimed King of the New Testament church, amidst adoring myriads of attendant angels, and “the spirits of just men made perfect.” Then were fulfilled the words of Jehovah by the Psalmist David, “I have set my King upon my holy hill of Zion,” Psalms 2:6Psalm 2:6. This is that spiritual empire to which he himself referred when interrogated before Pontius Pilate, and in reference to which he said, “My kingdom is not of this world,” John 18:36, 37. His empire, indeed, extends to every creature; for “all authority is committed into his hands, both in heaven and on earth,” and he is “head over all things to the church;” but his kingdom primarily imports the Gospel church, which is the subject of his laws, the seat of his government, and the object of his care; and, being surrounded with powerful opposers, he is represented as ruling, in the midst of his enemies. This kingdom is not of a worldly origin, or nature, nor has it this world for its end or object. It can neither be promoted nor defended by worldly power, influence, or carnal weapons, but by bearing witness unto the truth, or by the preaching of the Gospel with the Holy Ghost sent down from heaven. Its real subjects are only those who are of the truth, and hear Christ’s voice; for none can enter it but such as are born from above, John 3:3-5; nor can any be visible subjects of it, but such as appear to be regenerated, by a credible profession of faith and obedience. Its privileges and immunities are not of this world, but such as are spiritual and heavenly; they are all spiritual blessings in heavenly things in Christ Jesus, Ephesians 1:3.
Watson's Dictionary, p. 311
This word does not always imply the same degree of power, nor the same degree of importance; nor does it imply the magnitude of the dominion or territory of these officers. In Scripture many persons are called kings, whom we should rather denominate chiefs or leaders; and many single towns, or, at most, together with their adjacent villages, are said to have had kings. Not aware of this lower sense of the word king, or unwilling to adopt it, many persons have been embarrassed by the following passage: “Moses commanded us a law,—he was king in Jeshurun,” Deuteronomy 33:4, 5, or king among the Israelites; that is, he was the principal among the assembly of the superiors of the Israelites. Some refer this to Jehovah. Moses was the chief, the leader, the guide of his people, fulfilling the duties of a king; but he was not king in the same sense as David or Solomon was afterward. This remark reconciles the following observation: “These kings reigned in Edom, before there reigned any king over the children of Israel,” Genesis 36:31; for Moses, though he was king in an inferior sense, did not reign, in the stronger sense, over the children of Israel, their constitution not being monarchical under him. Beside, we find in Joshua, that almost every town in Canaan had its king; and we know that the territories of these towns must have been very inconsiderable, Joshua 12:9-24. Adonizedek, himself no very powerful king, mentions seventy kings whom he had subdued and mutilated. KINGS, BOOKS OF. The first book of Kings commences with an account of the death of David, and contains a period of a hundred and twenty-six years, to the death of Jehoshaphat; and the second book of Kings continues the history of the kings of Israel and Judah through a period of three hundred years, to the destruction of the city and temple of Jerusalem by Nebuchadnezzar. These two books formed only one in the Hebrew canon, and they were probably compiled by Ezra from the records which were regularly kept, both in Jerusalem and Samaria, of all public transactions. These records appear to have been made by the contemporary prophets, and frequently derived their names from the kings whose history they contained. They are mentioned in many parts of Scripture; thus 1 Kings 11:41, we read of the book of the Acts of Solomon, which is supposed to have been written by Nathan, Ahijah, and Iddo, 2 Chronicles 9:29. We elsewhere read that Shemaiah the prophet, and Iddo the seer, wrote the Acts of Rehoboam, 2 Chronicles 12:15; that Jehu wrote the Acts of Jehoshaphat, 2 Chronicles 20:34; and Isaiah those of Uzziah and Hezekiah, 2 Chronicles 26:22; 32:32. We may therefore conclude, that from these public records, and other authentic documents, were composed the two books of Kings; and the uniformity of their style favours the opinion of their being put into their present shape by the same person.
Watson's Dictionary, p. 313
“That ancient river, the river Kishon,” falls into the bay of Acre, and has its source in the hills to the east of the plain of Esdraelon, which it intersects. Being enlarged by several small streams, it passes between Mount Carmel and the hills to the north, and then falls into the sea at this point. In the condition we saw it, says Maundrell, its waters were low and inconsiderable; but in passing along the side of the plain, we discerned the tracts of many lesser torrents, falling down into it from the mountains, which must needs make it swell exceedingly upon sudden rains, as doubtless it actually did at the destruction of Sisera’s host.
Watson's Dictionary, p. 314
a mode of salutation, and token of respect, which has been practised in all nations. It was also in ordinary use among the Jews; hence Judas in this way saluted his Master. But there was also the kiss of homage, as one of the ceremonies performed at the inauguration of the kings of Israel. The Jews called it the kiss of majesty. Psalms 2:12Psalm 2:12, seems to be an allusion to this. St. Paul speaks frequently of the kiss of peace, which was in use among believers, and was given by them to one another as a token of charity and union, publicly in their religious assemblies, Hebrews 13:24. Kissing the feet is in eastern countries expressive of exuberant gratitude or reverence.
Watson's Dictionary, p. 314
jya, Leviticus 11:14; Deuteronomy 14:13; Job 28:7. Bochart supposes this to be the bird which the Arabians call the ja-jao, from its note; and which the ancients named aesalon, “the merlin,” a bird celebrated for its sharp-sightedness. This faculty is referred to in Job 28:7 where the word is rendered “vulture. As a noun masculine plural, איים, in Isaiah 13:22; 34:14; and Jeremiah 50:30, Bochart says that jackals are intended; but, by the several contexts, particularly the last, it may well mean a kind of unclean bird, and so be the same with that mentioned above.
Watson's Dictionary, p. 314
the second son of Levi, and father of Amram, Izhar, Hebron, and Uzziel, Genesis 46:11; Exodus 6:18. Kohath’s family was appointed to carry the ark and sacred vessels of the tabernacle, while the Israelites marched through the wilderness, Num. iv, &c.
Watson's Dictionary, p. 315
was the son of Izhar, of the race of
Watson's Dictionary, p. 315