Who Is Kelti in the Bible?
The name Kelti does not appear in the biblical text itself, yet the figure shadows the edges of Israel’s world. Kelti was an ancient Near Eastern deity mentioned in ritual texts, not a god Israel worshiped, and not a divine being tied to the place-name Keila. Understanding Kelti sheds light on the background of the Old Testament, the pressures of idolatry surrounding the people of God, and the biblical contrast between the Lord who rules heaven and earth (Ps 115:3) and the deities of the nations, who “are worthless idols” (Ps 96:5).
The biblical references to Keila (Josh 15:44; 1 Sam 23; 1 Chr 4:29; Neh 3:17–18) occupy a different narrative sphere entirely. The town of Keila becomes significant in the story of David’s rise, revealing God’s protection and guidance (1 Sam 23:1–14). The similarity between the names Keila and Kelti once led scholars to propose a connection, but linguistic and historical evidence makes that link extremely unlikely. Still, the ancient deity Kelti helps modern readers understand the larger religious world in which Israel lived and the biblical mandate to worship the Lord alone (Deut 6:4–5).
Kelti in the Ancient Near East: A God of Forests and Rituals
Kelti appears in ritual texts from the ancient Near East, particularly in a Hittite ritual for the so-called “olden gods.” In this ritual, Kelti is called “the son of the goddess Ayya,” the spouse of the Babylonian sun-god Shamash. Kelti is described as a deified personification of the forest, his name deriving from the Akkadian word for “wood” or “forest” (qištu), a term that also appears in a by-form qiltu. This makes Kelti a rare divine figure whose identity is tied not to a cosmic sphere like the sky or the sea but to the wooded landscape.
This portrayal fits a broader ancient pattern in which gods were associated with natural features—mountains, rivers, storms, and agricultural processes. Scripture recognizes such cultural tendencies and repeatedly contrasts them with the Lord who made the forests themselves (Ps 50:10–11). The biblical worldview firmly denies that forests or mountains possess inherent divinity; they bear witness to God’s glory, but they are not gods (Ps 29:1–9; Ps 121:1–2).
Interestingly, the deification of the forest in Mesopotamian religion is not a widespread phenomenon. The evidence for Kelti stands largely alone, and other occurrences of a “forest god” (tir in Sumerian) actually refer not to a wood-spirit but to the grain-god Ashnan. Kelti appears to be a unique figure rather than part of a broader cultic pattern.
Why Kelti and Keila Are Not Connected
Although Kelti appears in ritual texts and Keila appears in the Hebrew Scriptures, they should not be linked. The reasons are both linguistic and geographical.
1. The Hebrew name Keila contains an ʿayin.
This guttural consonant cannot be explained from Kelti or from its Akkadian source qiltu. The internal structure of the names is simply different.
2. There is no evidence of Kelti worship in Judah.
The Bible is explicit about the idols Israel served at various times—Baal, Asherah, Molech, the host of heaven (2 Kgs 17:7–17)—but no biblical text mentions a forest deity like Kelti.
3. A far more plausible etymology connects Keila to the Ugaritic word qʿl.
This term means “hill” or “mountain ridge,” fitting the geographical landscape of Keila. In other words, the name reflects terrain, not a deity.
4. Cultural borrowing does not point toward Kelti.
Israel’s idolatry tended to follow Canaanite, Assyrian, and Babylonian patterns (Amos 5:26; Jer 7:18; Ezek 8:10–16), but nothing suggests the adoption of a forest god. Israel struggled with the high places and fertility cults, not a Kelti-type figure.
Thus, while Kelti is historically interesting, he is irrelevant to the meaning of Keila in Scripture.
Keila in the Bible: A Story of Deliverance and Betrayal
Though not connected to Kelti, the town of Keila provides a vivid biblical narrative. In 1 Samuel 23, David rescues Keila from the Philistines, acting as a deliverer even before becoming king (1 Sam 23:1–5). But the people of Keila would have surrendered David to Saul (1 Sam 23:12), leading David to flee into the wilderness.
This episode illustrates:
The danger of political pressure in the face of fear.
The contrast between David’s faithfulness and Saul’s obsession.
God’s active guidance through the ephod and priestly discernment (1 Sam 23:9–11).
The beginning of David’s identity as a shepherd-king who rescues God’s people.
This narrative ultimately prefigures the greater deliverer, the King who rescues his people from deeper enemies than Philistines (Luke 1:68–75; Heb 2:14–15). While Kelti belonged to a religious world of forest deities and ritual offerings, the Lord who saved David and guided him at Keila is the one who brings the true kingdom.
Kelti and the Biblical Theology of the Nations’ Gods
Kelti, like many ancient deities, occupies the background of the biblical world. Scripture acknowledges that the nations worship many gods, but it treats them as powerless and dependent (Ps 135:15–18). Deities such as Kelti, Sakkuth, or Kaiwan stand in contrast to the Lord in three major ways.
1. Their domains are limited.
Kelti embodies the forest; Baal represents storms; Chemosh is tied to Moab. But the Lord is the maker of heaven and earth (Ps 124:8).
2. Their origins are earthly.
Forest gods emerge from human imagination and cultural expression. Israel’s God reveals himself in history (Exod 3:14–15; Deut 4:32–35).
3. Their worship leads to futility.
Idolatry produces deformation rather than transformation (Ps 115:8; Rom 1:23–25). Worshipping the Creator brings justice, righteousness, and covenant faithfulness (Jer 9:23–24).
Kelti reminds us that Israel lived in a world of spiritual claims and competing cults. The nations carved gods from wood (Isa 44:9–20), while the Creator sits enthroned above the circle of the earth (Isa 40:22). Keila’s God is not part of the forest—he made the forests.
Kelti, Landscape, and the Biblical View of Sacred Space
Because Keila likely derives from a word meaning “hill” or “mountain ridge,” it invites reflection on how the Bible views landscape. The nations often sacralized features of their environment—sacred groves, high places, or wooded areas. Kelti fits this pattern as a deified forest.
Scripture, however, reframes the meaning of landscape:
Mountains belong to the Lord (Ps 95:4–5).
Forests clap their hands in joy (Isa 55:12).
Trees are symbols of blessing or judgment (Ps 1:3; Ezek 31:3–14).
Creation itself longs for renewal (Rom 8:19–22).
Rather than being divine, creation becomes a stage for God’s redemptive plan. From Eden’s garden (Gen 2:8–10) to the forests rejoicing at the fall of Babylon (Isa 14:7–8), Scripture consistently desacralizes nature while affirming its goodness.
This sets the stage for the final vision in which the nations bring their glory into the renewed Jerusalem (Rev 21:24–26), and the tree of life stands at the center of God’s restored world (Rev 22:2). No forest-god stands there—only the Lord and the Lamb.
Bible Verses About God, Creation, and the Nations’ Idols
“In the beginning, God created the heavens and the earth.” (Gen 1:1)
“All the gods of the peoples are worthless idols.” (Ps 96:5)
“The earth is the Lord’s and the fullness thereof.” (Ps 24:1)
“Every beast of the forest is mine.” (Ps 50:10)
“Our God is in the heavens; he does all that he pleases.” (Ps 115:3)
“Those who make them become like them.” (Ps 115:8)
“I lift up my eyes to the hills. From where does my help come?” (Ps 121:1–2)
“All creation is groaning together.” (Rom 8:22)
“They exchanged the truth about God for a lie.” (Rom 1:25)
“The kingdoms of this world have become the kingdom of our Lord.” (Rev 11:15)
