KETZIOTH (ketz-T-oth), (Heb. ritvsP, kets-ee' oth), is translated CASSIA in the Authorized Ver sion, and is said to be derived from a Hebrew word meaning to cut of (1) Cassia. It therefore denotes 'pieces cut off,' or 'fragments,' and hence is applicable to cassia. But many of these derivations have often been traced out in ignorance of the names and properties of the various substances known to the nations of antiquity.
Cassia is mentioned in three places (Exod. xxx :24; Ezek. xxvii :19; and in Ps. xlv:8), in conjunction with myrrh, cinnamon, sweet cal amus, and ahalim, or eagle-wood. All these are aromatic substances, and, with the exception of myrrh, which is obtained from Africa, are prod ucts of India and its islands. It is probable, there fore, that ketzioth is of a similar nature, and obtained from the same countries. Both cinna mon (see KINNAmoN) and cassia (see KIDDAH) were no doubt known to the ancients. (See CAS SIA.) (2) Various Renderings. It has not been the opinion of several translators and commentators that the kiddah of Exod. xxx:24 and Ezek. xxvii: 19, and the ketzioth of Ps. xlv :8, both signify the same thing; the first having been variously. ren dered iris, stacte, eostus, ginger, canna, fistula, amber, ketziah, and cassia, while ketzioth, or ket ciah, has been rendered cassia, acacia, amber, gin ger, and aloes. Kaziath occurs only once, in Ps. xlv :8: 'All thy garments smell of myrrh, and aloes (ahalim), and cassiG (ketziothr It has been observed with reference to this passage that 'The garments of princes are often imbued with costly perfumes, those of the high-priests were anointed with holy ointment.' We have seen above that ketriath has been vari ously translated, but no one seems to have noticed the resemblance of this word to the kooth and koost of the Arabs, of which Kaoshta is said by their authors to be the Syriac name, and from which there is little doubt that the K6o-ros,costus, of the Greeks, and costus of the Latins are derived.
Considering, therefore, that costus was one of the articles of ancient commerce and is men tioned by Theophrastus as employed in the com position of perfumed unguents, and considering the similarity of the Syriac kooshta, and the Arabic kast, to the kazioth of scripture, and from their correspondence in properties and uses. the latter appears more likely to be the costus of the ancients, than cassia, for which there is another name. (See KIDDAH.) J. F. R. K.EY (ke). The keys of the ancients were very different from ours ; because their doors and trunks were generally closed with bands, and the key served only to loosen or fasten those bands. Chardin says that a lock in the East is like a little harrow, which enters half way into a wooden staple, and that the key is a wooden handle with points at the end of it, which are pushed into the staple, and so raise this little har row.
FiguratiVe. A key was a symbol of power Or authority (Is. xxii:22).
1. Christ gives Peter authority in his church (Matt. xvia9), the key of the kingdom of heaven, the power of binding and loosing; that is, of opening and shutting ; for this frequently consisted only, as we have said, in tying and un tying. Isaiah remarks, that Eliakim should wear his key upon his shoulder, as a mark of office, of his power to open and shut with authority.
2. Christ reproaches the scribes and Pharisees with having taken away the key of knowledge (Luke xi :52) ; that is, with reading and studying the scriptures, without advantage to themselves, and without discovering to others the truth ; which in some sort they held captive in unrighteousness (Rom. i:x8).
3. He also says (Rev. i :18) that he has the key of death and hell ; that is, power to bring to the grave, or to deliver from it ; to appoint to life or to death.