KEY 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 xxii, 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, Matt. xvi, 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, Matt. xviii, 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, Rev. i, 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.
KIBROTH HATAAVAH, one of the encampments of the Israelites in the wilderness, Numbers xi, 34, 35.
KID, גדי, 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, “café à 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 עין, a fountain, and גדי, 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.
KINGDOM, in Scripture, is a term of frequent occurrence, and variously applied. Thus we read of the kingdom of God, Psalm ciii, 19; Dan. iv, 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,” Psalm xcv, 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,” Dan. ii, 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, Dan. vii, 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 for ever, Micah iv, 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, Dan. ii, 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 ii, 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,” Psalm ii, 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 xviii, 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 iii, 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 i, 3.
KINGS. 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,” Deut. xxxiii, 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,” Gen. xxxvi, 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 xii, 9–24. Adonizedek, himself no very powerful king, mentions seventy kings whom he had subdued and mutilated.
MAP OF
JUDAH AND ISRAEL.
Illustrating the
BOOKS OF KINGS.
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 xi, 41, we read of the book of the Acts of Solomon, which is supposed to have been written by Nathan, Ahijah, and Iddo, 2 Chron. ix, 29. We elsewhere read that Shemaiah the prophet, and Iddo the seer, wrote the Acts of Rehoboam, 2 Chron. xii, 15; that Jehu wrote the Acts of Jehoshaphat, 2 Chron. xx, 34; and Isaiah those of Uzziah and Hezekiah, 2 Chron. xxvi, 22; xxxii, 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.
KISHON. 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.
KISS, 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. Psalm ii, 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, Heb. xiii, 24. Kissing the feet is in eastern countries expressive of exuberant gratitude or reverence.