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Kine (Heb. sing . parah , i.e., "fruitful"), mentioned in Pharaoh's dream (Gen 41:18). Here the word denotes "buffaloes," which fed on the reeds and sedge by the river's brink.

King Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Jos 12:9, Jos 12:24), whom Joshua subdued. Adonibezek subdued seventy kings (Jdg 1:7). In the New Testament the Roman emperor is spoken of as a king (Pe1 2:13, Pe1 2:17); and Herod Antipas, who was only a tetrarch, is also called a king (Mat 14:9; Mar 6:22). This title is applied to God (Ti1 1:17), and to Christ, the Son of God (Ti1 6:15, Ti1 6:16; Mat 27:11). The people of God are also called "kings" (Dan 7:22, Dan 7:27; Mat 19:28; Rev 1:6, etc.). Death is called the "king of terrors" (Job 18:14). Jehovah was the sole King of the Jewish nation (Sa1 8:7; Isa 33:22). But there came a time in the history of that people when a king was demanded, that they might be like other nations (Sa1 8:5). The prophet Samuel remonstrated with them, but the people cried out, "Nay, but we will have a king over us." The misconduct of Samuel's sons was the immediate cause of this demand. The Hebrew kings did not rule in their own right, nor in name of the people who had chosen them, but partly as servants and partly as representatives of Jehovah, the true King of Israel (Sa1 10:1). The limits of the king's power were prescribed (Sa1 10:25). The officers of his court were, (1.) the recorder or remembrancer (Sa2 8:16; Kg1 4:3); (2.) the scribe (Sa2 8:17; Sa2 20:25); (3.) the officer over the house, the chief steward (Isa 22:15); (4.) the "king's friend," a confidential companion (Kg1 4:5); (5.) the keeper of the wardrobe (Kg2 22:14); (6.) captain of the bodyguard (Sa2 20:23); (7.) officers over the king's treasures, etc. (Ch1 27:25); (8.) commander-in-chief of the army (Ch1 27:34); (9.) the royal counsellor (Ch1 27:32; Sa2 16:20). See Chronological Tables - The Kingdoms of Judah and Israel - 976 B.C.-918 B.C. See Chronological Tables - The Kingdoms of Judah and Israel - 918 B.C.-883 B.C. See Chronological Tables - The Kingdoms of Judah and Israel - 883 B.C.-705 B.C. See Chronological Tables - The Kingdoms of Judah and Israel - 697 B.C.-588 B.C. See Chronological Tables - The Kingdoms of Judah and Israel - 562 B.C.-332 B.C.

Kingdom of God (Mat 6:33; Mar 1:14, Mar 1:15; Luk 4:43) = "kingdom of Christ" (Mat 13:41; Mat 20:21) = "kingdom of Christ and of God" (Eph 5:5) = "kingdom of David" (Mar 11:10) = "the kingdom" (Mat 8:12; Mat 13:19) = "kingdom of heaven" (Mat 3:2; Mat 4:17; Mat 13:41), all denote the same thing under different aspects, viz.: (1.) Christ's mediatorial authority, or his rule on the earth; (2.) the blessings and advantages of all kinds that flow from this rule; (3.) the subjects of this kingdom taken collectively, or the Church.

Kingly Office of Christ One of the three special relations in which Christ stands to his people. Christ's office as mediator comprehends three different functions, viz., those of a prophet, priest, and king. These are not three distinct offices, but three functions of the one office of mediator. Christ is King and sovereign Head over his Church and over all things to his Church (Eph 1:22; Eph 4:15; Col 1:18; Col 2:19). He executes this mediatorial kingship in his Church, and over his Church, and over all things in behalf of his Church. This royalty differs from that which essentially belongs to him as God, for it is given to him by the Father as the reward of his obedience and sufferings (Phi 2:6), and has as its especial object the upbuilding and the glory of his redeemed Church. It attaches, moreover, not to his divine nature as such, but to his person as God-man. Christ's mediatorial kingdom may be regarded as comprehending, (1.) his kingdom of power, or his providential government of the universe; (2.) his kingdom of grace, which is wholly spiritual in its subjects and administration; and (3.) his kingdom of glory, which is the consummation of all his providential and gracious administration. Christ sustained and exercised the function of mediatorial King as well as of Prophet and Priest, from the time of the fall of man, when he entered on his mediatorial work; yet it may be said that he was publicly and formally enthroned when he ascended up on high and sat down at the Father's right hand (Psa 2:6; Jer 23:5; Isa 9:6), after his work of humiliation and suffering on earth was "finished."

Kings, The Books of The two books of Kings formed originally but one book in the Hebrew Scriptures. The present division into two books was first made by the LXX., which now, with the Vulgate, numbers them as the third and fourth books of Kings, the two books of Samuel being the first and second books of Kings. They contain the annals of the Jewish commonwealth from the accession of Solomon till the subjugation of the kingdom by Nebuchadnezzar and the Babylonians (apparently a period of about four hundred and fifty-three years). The books of Chronicles (q.v.) are more comprehensive in their contents than those of Kings. The latter synchronize with 1 Chr. 28 - 2 Chr. 36:21. While in the Chronicles greater prominence is given to the priestly or Levitical office, in the Kings greater prominence is given to the kingly. The authorship of these books is uncertain. There are some portions of them and of Jeremiah that are almost identical, e.g., 2 Kings 24:18 - 25 and Jer. 52; Jer 39:1; 40:7-41:10. There are also many undesigned coincidences between Jeremiah and Kings (2 Kings 21 - 23 and Jer 7:15; Jer 15:4; Jer 19:3, etc.), and events recorded in Kings of which Jeremiah had personal knowledge. These facts countenance in some degree the tradition that Jeremiah was the author of the books of Kings. But the more probable supposition is that Ezra, after the Captivity, compiled them from documents written perhaps by David, Solomon, Nathan, Gad, and Iddo, and that he arranged them in the order in which they now exist. In the threefold division of the Scriptures by the Jews, these books are ranked among the "Prophets." They are frequently quoted or alluded to by our Lord and his apostles (Mat 6:29; Mat 12:42; Luk 4:25, Luk 4:26; Luk 10:4; compare Kg2 4:29; Mar 1:6; compare Kg2 1:8; Mat 3:4, etc.). The sources of the narrative are referred to (1.) "the book of the acts of Solomon" (Kg1 11:41); (2.) the "book of the chronicles of the kings of Judah" (Kg1 14:29; Kg1 15:7, Kg1 15:23, etc.); (3.) the "book of the chronicles of the kings of Israel" (Kg1 14:19; Kg1 15:31; Kg1 16:14, Kg1 16:20, Kg1 16:27, etc.). The date of its composition was some time between 561 B.C., the date of the last chapter (2 Kings 25), when Jehoiachin was released from captivity by Evil-merodach, and 538 B.C., the date of the decree of deliverance by Cyrus.

King's dale Mentioned only in Gen 14:17; Sa2 18:18, the name given to "the valley of Shaveh," where the king of Sodom met Abram.

Kinsman Heb. goel , from root meaning to redeem. The goel among the Hebrews was the nearest male blood relation alive. Certain important obligations devolved upon him toward his next of kin. (1.) If any one from poverty was unable to redeem his inheritance, it was the duty of the kinsman to redeem it (Lev 25:25, Lev 25:28; Rut 3:9, Rut 3:12). He was also required to redeem his relation who had sold himself into slavery (Lev 25:48, Lev 25:49). God is the Goel of his people because he redeems them (Exo 6:6; Isa 43:1; Isa 41:14; Isa 44:6, Isa 44:22; Isa 48:20; Psa 103:4; Job 19:25, etc.). (2.) The goel also was the avenger (q.v.) of blood (Num 35:21) in the case of the murder of the next of kin.

Kir A wall or fortress, a place to which Tiglath-pileser carried the Syrians captive after he had taken the city of Damascus (Kg2 16:9; Amo 1:5; Amo 9:7). Isaiah (Isa 22:6), who also was contemporary with these events, mentions it along with Elam. Some have supposed that Kir is a variant of Cush (Susiana), on the south of Elam.

Kir of Moab Isa 15:1. The two strongholds of Moab were Ar and Kir, which latter is probably the Kir-haraseth (Isa 16:7) following.

Kir-haraseth Built fortress, a city and fortress of Moab, the modern Kerak, a small town on the brow of a steep hill about 6 miles from Rabbath-Moab and 10 miles from the Dead Sea; called also Kir-haresh, Kir-hareseth, Kir-heres (Isa 16:7, Isa 16:11; Jer 48:31, Jer 48:36). After the death of Ahab, Mesha, king of Moab (see MOABITE STONE), threw off allegiance to the king of Israel, and fought successfully for the independence of his kingdom. After this Jehoram, king of Israel, in seeking to regain his supremacy over Moab, entered into an alliance with Jehoshaphat, king of Judah, and with the king of Edom. The three kings led their armies against Mesha, who was driven back to seek refuge in Kirharaseth. The Moabites were driven to despair. Mesha then took his eldest son, who would have reigned in his stead, and offered him as a burnt-offering on the wall of the fortress in the sight of the allied armies. "There was great indignation against Israel: and they departed from him, and returned to their own land." The invaders evacuated the land of Moab, and Mesha achieved the independence of his country (Kg2 3:20).