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