Kabzeel – Kindness

Kabzeel

A town in the extreme south of Judah, on the border of Edom (Joshua 15:21. 2 Samuel 23:20)) called in Nehemiah 11:25 Jekabzeel. Its site has not been identified.

Kadesh

Kadesh or KADESH-BARNEA was a place of note in olden time (Genesis 14:7 16:14). This it could not have been without a supply of water. The Israelites may therefore have expected to find water here, and finding none — a peculiarly exasperating experience — were naturally embittered. The flow of the spring, by whatever means it had been obstructed, was restored by Moses, under Divine direction (Numbers 20:2 ff.). and for a long time it was the centre of the tribal encampments (Numbers 20:1, Deuteronomy 1). It was the scene of Korah’s rebellion (Numbers 16), and of Miriam’s death (20:1). The spies were sent hence (Numbers 32:8, Deuteronomy 1:20 ff.), and returned hither (Numbers 13:26). Before moving from here, the embassy was despatched to the king of Edom (Numbers 20:14 ff.: Judges 11:16).

Kadesh-barnea lay on the south boundary of the Amorite highlands (Deuteronomy 1:19), ‘in the uttermost border’ of Edom (Numbers 20:6). The conquest of Joshua reached thus tar (10) it was therefore on the line, running from the Ascent of Akrabbim to the Brook of Egypt, which marked the southern frontier of Canaan (Numbers 34:4, Joshua 15:3). In Genesis 20:1 it is placed east of Gerar; and in Ezekiel 47:19 48:28 between Tamar and the Brook of Egypt. All this points definitely to the place discovered by the Rev. J. Rowlands in 1842. The ancient name persists in the modern ‘Ain QojMs,’ holy spring.’ An abundant stream rises at the foot of a limestone cliff. Caught by the wells and pools made for its reception, it creates in its brief course, ere it is absorbed by the desert, a stretch of greenery and beauty amid the waste. From the high grazing grounds far and near, the flocks and herds come hither for the watering. The place was visited again by Dr. H. Clay Trumbull, whose book, Kadesh Bamea (1884), contains a full account of the spring and its surroundings. It lies in the territory of the ‘Azazine Arabs, about 50 miles south of Beersheba, to the south-west of Naqb es- Safah — a pass opening towards Palestine from WSdy el- Fiqra, which may be the Ascent of Akrabbim— and east of WOdy JerUr. The name’ En-mishpat, ‘Fountain of Judgment’ (Genesis 14:7), was doubtless due to the custom of coining here for the authoritative settlement of disputes (Driver, Genesis, ad loc). For Kadesh on the Orontes see Tahtim-hodshi.

W. EWING.

Kadmiel

The name of a Levitical family which returned with Zerub. (Ezra 2:40 7; cf. 1 Esdras 5:26). In Ezra 3:9 (cf. 1 Esdras 5:58), in connexion with the laying of the foundation of the Temple, as well as in Nehemiah 9:4 f. (the day of humiliation) and 10:9 (the sealing of the covenant), Kadmiel appears to be an individual. The name occurs further in Nehemiah 12.

Kadmonites

One of the nations whose land was promised to Abram’s seed (Genesis 15:19). Their habitat was probably in the region of the Dead Sea. The fact that Kedemah is said to be a son of Ishmael (Genesis 25:15) renders it likely that they were IshmaeUte Arabs. Ewald, however, regarded Qadmoni as equivalent to B’ne Qedhem (‘Sons of the East’) — which seems to have been a general name applied to the Keturahite tribes (see Genesis 25:1–6). W. M. Nesbit.

Kain

1. A city in the uplands of Judah (Joshua 15:57) probably to be identified with the modern Khirbet Yakln, on a hill S.W. of Hebron, with tombs, cisterns, and other traces of an ancient town. A neighbouring sanctuary is pointed out as the tomb of Cain. 2. A clan name =the Kenites (wh. see), Numbers 24:22 (RV), Judges 4:11 (RVm). W. EwiNQ.

Kallai

The head of a priestly family (Nehemiah 12:20).

Kamon

(AV Camon). The burial-place of Jair (Judges 10:5). The site has not been recovered. It was probably east of the Jordan; possibly identical with the KamUn of Polybius (v. Ixx. 12).

Kanah

1. A ‘brook’ or wady in the borders of Ephraim (Joshua 16:8 17:9) which has been identified (doubtfully) with Wady Kanah near Shechem (.Ndblus). 2. A town in the northern boundary of Asher (Joshua 19:28). possibly to be identified with the modern Kana, a short distance S.E. of Tyre. R. A. S. MAcAiiSTER.

Kaph

See Caph.

Kareah

(‘bald’). Father of Johanan, No. 1.

Kariathiarius

1 Esdras 5:19 for EiTiath-jearim (wh. see).

Karka

An unknown place in the S. of Judah (Joshua 15:3).

Karkor

A place apparently in Gilead (Judges 8:10). The site is unknown.

Kartah

A city of Zebulun (Joshua 21:34) not mentioned in the parallel passage, 1 (Dh 6". "The site is unknown. It might be for Kattath by a clerical error.

Kartan

A city of Naphtali (Joshua 21:32). The parallel passage, 1 Chronicles 6:76, has Kiriathaim.

Kattath

A city of Zebulun (Joshua 19), perhaps to be identified with Kartah or with Eitron of Judges 1:30. The site is unknown.

Kedar

The name of a nomadic people, living to the east of Palestine, whom P (Genesis 25:13) regards as a division of the Ishmaelites. Jeremiah (49:28) counts them among the ‘sons of the East,’ and in 2:10 refers to them as symbolic of the East, as he does to Citium in Cyprus as symbolic of the West. In Isaiah (21:17) they are said to produce skilful archers, to live in villages (42:11), and (60) to be devoted to sheep-breeding. The latter passage also associates them with the Nebaioth. Jeremiah alludes also (49:29) to their nomadic life, to their sheep, camels, tents, and curtains. Ezekiel (27:21) couples them with ‘Arab,’ and speaks of their trade with Tyre in lambs, rams, and goats. In Psalms 120:5 Kedar is used as the type of barbarous unfeeling people, and in Song of Songs 1:5 their tents are used as a symbol of blackness. The Assyrian king Ashurbanipal (b.c. 668-626), in his account of his Arabian campaign (cf. KIB ii. 223), mentions the Kedarites in connexion with the Aribi (the ‘Arab’ of Ezekiel) and the Nebaioth, and speaks of the booty, in asses, camels, and sheep, which he took. It is evident that they were Bedouin, living in black tents such as one sees in the southern and eastern parts of Palestine to-day, who were rich in such possessions as pertain to nomads, and also skilful in war.

Gbokge a. Bahton. " KEDEMAH.— A son of Ishmael (Genesis 25:15 =1 Ch 1:31). The clan of which he is the eponymous head has not been identified. See also’‘Kadmonitbs.

Kedehhoth

A place apparently on the upper course of the Amon, assigned to Reuben (Joshua 13:18), and a Levitical city (21:37 = 1 Chronicles 6:79). . From the ‘wilderness of Kedemoth’ messengers were sent by Moses to Sihon (Deuteronomy 2:26). The site may be the ruin Umm er-RasCts, N.E. of Dibou.

Kedesh

1. A city in the south of Judah (Joshua 15) whose site is uncertain. It is probably to be distinguished from Kadesh-barnea. 2. A city in Issachar (1 Chronicles 6:72), where, however, Kedesh is not improbably a textual error for Kishion of the parallel passage (Joshua 21:28). 3. See next article.

KEDESH -NAPHTALI (Judges 4; called also ‘Kedesh’ Joshua 12:22 19:37. Judges 4:9–11. 2 Kings 15:29; and ‘Kedesh in Galilee’ in Joshua 20:7 21:32, i ch 6). .^Evidently, from the name meaning ‘holy,’ a sacred site from ancient times; a city of refuge (Joshua 20:7) and a Levitical city (21:32). It was the home of Barak (Judges 4:6). . It was captured by Tiglath-pileser (2 Kings 15:29) in the reign of Pekah.

The site is the village of Kedes, one of the most picturesque spots in Galilee; to the E. of the village the ground is strewn with ancient remains. There are several fine sarcophagi and the ruins of a large building, possibly once a Roman temple. E. W. G. Masterman.

Kehelathah

Kehelathah (Numbers 33:22, 23). One of the ‘stations’ of the children of Israel (Numbers 33:22 f.). Nothing is known about its position.

KEILAH, — A city of Judah in the ShephSlah, named with Nezib and Achzib (Joshua 15:44). David delivered it from the marauding Philistines, and it became his residence for a time. Becoming aware of the treachery of its inhabitants, he left it (1 Samuel 23:1 ff.). It was reoccupied after the Exile (Nehemiah 3:17 f.; 1 Chronicles 4:19). It is commonly identified with Khirbet KllB,, about 7 miles E. of Beit Jibrin. It lies very high, however, for a city in the Shephelah, being over 1500 ft. above the level of the sea. W. Ewino.

Kelaiah

A Levlte who had married a foreign wife (Ezra 10:23). called in 1 Esdras 9:23 Golius. In Ezr. the gloss is added ‘which is Kelita’ (in 1 Es. ‘who was called Calitas’ ) . Kelita appears in Nehemiah 8:7 as one of the Levites who assisted Ezra in expounding the Law (cf. 1 Esdras 9:48 Calitas), and his name occurs amongst the signatiories to the covenant (Nehemiah 10:10). It does not follow, however, that because Kelaiah was also called KeUta he is to be identified with this Kelita.

Kelita

See Kelaiah.

Kemuel

1. The son of Nahor and father of Aram, Genesis 22:21 (contrast 10:22. where Aram is son of Shem). 2. The prince of the tribe of Ephraim, one of the twelve commissioners tor the dividing of the land (Numbers 34:24). 3. The father of Hashabaiah, the ruler of the Levites (1 Chronicles 27:17).

Kenan

Son of Enoch and father of MahalaleKGn 5 [A’V^ Cainan; but AVm, like R’V, Kenan], 1 Chronicles 1:2). The name Kenan is simply a variation of Cain.

Kenath

A city lying to the E. of the Jordan, taken by Nobah, whose name for a time it bore (Numbers 32:42). Geshur and Aram re-conquered it (1 Chronicles 2:23). It is usually identified with Kanawat, fully 16 miles N. of Bozrah, on the W. slope of Jebel ed-Druze. It occupies a commanding position on either bank of the Wady QanawBi, which here forms a picturesque waterfall There are tall, graceful columns, and massive walls, together with other impressive remains of buildings from Greeco-Roman times. The modern village, lower down the slope, is now occupied by Druzes. Baedeker (Pal.’, 207), stating no reason, Moore (Judges, 222), for reasons that do not appear adequate, and others reject the identification. To speak of Qanawat as ‘in the remote north-east’ (Moore), conveys a wrong impression. It is only some 60 miles N.E. of Jerash, which in turn is near the S. boundary of Gilead. No other identification seems possible. W. Ewing.

Kenaz

See Kenizzites.

Kenites

A nomadic tribe, closely connected with the Amalekites (wh. see), and probably indeed a branch of them, but having friendly relations with Israel, and ultimately, it seems, at least in the main, absorbed in Judah. Hobab, Moses’ father-in-law (Judges 1:16 4:11 RVm), who had been invited by Moses — and had doubtless accepted the invitation — to be a guide to Israel in the wilderness (Numbers 10:29–32), was a Kenite; and his descendants came up from Jericho with the tribe of Judah into the S. part of their territory (Arad is about 17 miles S. of Hebron), though afterwards, true to their Bedouin instincts, they roamed beyond the border an’d rejoined their kinsmen, the Amalekites, in the N. of the Sinaitic Peninsula (Judges 1:16; read in this verse, with MSS of LXX, ‘the Amalekite’ for ‘the people’ — three letters have dropped out in the Heb.). When Saul, many years later, attacked the Amalekites, he bade the Kenites separate themselves from them, on the ground that they had shown kindness to Israel at the time of the Exodus (1 Samuel 15:6, — alluding doubtless to Hobab’s guidance, Numbers 10:29–32). In Judges 4:11 Heber the Kenite is mentioned as having separated himself from the main body of the tribe, and wandered northwards as far as the neighbourhood of Kedesh (near the Waters of Merom). From 1 Samuel 27 30:29 we learn that in the time of David there was a district in the S. of Judah inhabited by Kenites; it is possible also that Einah, in the Negeb of Judah (Joshua 15:22), and Eain in the hill-country (v.), were Kenite settlements. The Rechabites, with whom the nomadic life had become a religious institution (Jeremiah 35), were Kenites (1 Chronicles 2). In On 15:19 the Kenites are mentioned among the ten nations whose land was to be taken possession of by Israel; the reference is doubtless to the absorption of the Kenites in Judah. In Numbers 24:21 f. Balaam, with a play on the resemblance of the name to the Heb. kin, ‘nest,’ declares that though their ‘nest’ is among the rocky crags (namely, in the S. of Judah), they would in the end be carried away captive by the Assyrians (‘Eain’ in V.22 is the proper name of the tribe of which ‘Kenite’ is the gentilic adj.; cf. Judges 4:11 RVm. Observe here that the oracle on the Kenites follows closely upon that on the Amalekites).

The word kain means in Heb. a ‘spear’ (2 Samuel 21:16), and in Arab, an ‘iron-smith’; in Aram, also the word corresponding to ‘Kenite’ denotes a ‘metal-worker’; it has hence been conjectured (Sayce) that the ‘Kenites’ were a nomad tribe of smiths. There is, however, no support for this conjecture beyond the resemblance in the words. S. B. Dhivbb.

Kenizzites

A clan named from an eponymous ancestor, Eenaz. According to J (Joshua 15:17, Judges 1:13), Caleb and Othniel were descended from him. (The inference, sometimes made, that Kenaz was a brother of Caleb, arose from a misunderstanding of these passages.) R in Joshua 14:6, 14 definitely calls Caleb a Kenizzite, as P does in Numbers 32:12. R also (On 15:19–21) counts the Kenizzites among the pre-Israelitish inhabitants of Palestine. P in Genesis 36:42 enrols Kenaz among the ‘dukes’ of Edom, while a Priestly supplementer counts him both as a ‘duke’ and as a grandson of Esau (Genesis 36:11, 16). The Chronicler names Kenaz as a grandson of Esau (1 Chronicles 1:36), and also as a descendant of Judah (1 Chronicles 4:13–15). The probable meaning of all these passages is that the Kenizzites overspread a part of Edom and southern Judah before the Israelitish conquest and continued to abide there, a part of them being absorbed by the Edomites, and a part by the tribe of Judah. This latter portion embraced the clans of Caleb and Othniel. George A. Barton.

Kenosis

This word means ‘emptying,’ and as a substantive it does not occur in the NT. But the corresponding verb ‘he emptied himself’ is found in Philippians 2:7. This passage is very important as a definite statement that the Incarnation implies limitations, and at the same time that these limitations were undertaken as a voluntary act of love. 2 Corinthians 8:9 is a similar statement. The questions involved are not, however, to be solved by the interpretation of isolated texts, but, so far as they can be solved, by our knowledge of the Incarnate Life as a whole. The question which has been most discussed in recent years relates to the human consciousness and knowledge of Christ, and asks how it is possible for the limitations of human knowledge to coexist with Divine omniscience.

The word kenosls, and the ideas which it suggests, were not emphasized by early theologians, and the word was used as little more than a synonym for the Incarnation, regarded as a Divine act of voluntary condescension. The speculations which occupied the Church during the first five centuries were caused by questions as to the nature and Person of Christ, which arose inevitably when it had been realized that He was both human and Divine; but while they established the reality of His human consciousness, they did not deal, except incidentally, with the conditions under which it was exercised."The passages which speak of our Lord’s human knowledge were discussed exegetically, and the general tendency of most early and almost all mediaeval theology was to explain them in a more or less docetic sense. From the 16th cent, onwards there has been a greater tendency to revert to the facts of the Gospel narrative, consequently a greater insistence on the truth of our Lord’s manhood, and more discussion as to the extent to which the Son, in becoming incarnate, ceased to exercise Divine power, especially in the sphere of human knowledge. The question is obviously one that should be treated with great reserve, and rather by an examination of the whole picture of the human life of Christ presented to us in the NT than by a priori reasoning. The language of the NT appears to warrant the conclusion that the Incarnation was not a mere addition of a manhood to the Godhead, but that ‘the Son of God, in assuming human nature, really lived in it under properly human conditions, and ceased from the exercise of those Divine functions, including the Divine omniscience, which would have been incompatible with a truly human experience.’ It has even been held that the Son in becoming incarnate ceased to live the life of the Godhead altogether, or to exercise His cosmic functions. But for this there is no support in the NT, and Colossians 1:17 and Hebrews 1:3 more than suggest the contrary.

J. H. Maude.

Keren-happuch

(Ut. ‘horn of antimony’). The youngest daughter born to Job in his second estate of prosperity (Job 42:14). The name is indicative of

2 K beautiful eyes, from the dye made of antimony, used to tinge the eyelashes (2 Kings 9:30. Jeremiah 4:30).

Kerioth

A city of Moab, named in Jeremiah 48:24, 41. Amos 2:2. and in line 13 of the Moabite Stone. It has been identified with Ar, the capital city of Moab, as that has been with Kabbah — both identifications being precarious. More is to be said for Kerioth being the same as Kir-heres of Isaiah 16:11 and of Jeremiah 48:31, 36. The latter is a stronghold to this day, and fits in with the suggestion of the passages above that Kerioth was a capital city of Moab, and the seat of the worship of Chemosh.

W. F. Cobb.

Kerioth-hezron

Kerioth-hezron (Joshua 15). See Hazoh, No. 3.

Keros

Name of afamily of Nethinim who returned with Zerubbabel (Ezra 2:44 =Neh 7) in 1 Esdras 5:29 Keras.

Kesitah

Kesitah is given in RVm as the Heb. word rendered ‘piece of money’ in the three passages Genesis 33:19, Joshua 24:32. and Job 42:11. No clue has yet been found to the weight, and therefore the value, of the kesitah; but that it was an ingot of precious metal of a recognized value is more probable than the tradition represented by several ancient versions, wUch render it by ‘lamb.’ A. R. S. Kennedy.

Kethibh

See Text of OT.

Kettle

1 Samuel 2:14 only. See House, § 9.

Keturah

Abraham’s wife (Genesis 25:1–4). or concubine(1 Ch 13"-; cf. Genesis 25). after the death of Sarah; named only by J and the Chronicler in the passages referred to; said to be the ancestress of sixteen tribes, several of which are distinctly Arabian — Midian, Sheba, Dedan. Some Arabic writers mention an Arabian tribe near Mecca called QatUra. The old Israelites evidently regarded some Arabs as distant relatives (see artt. Abraham, Esau, Hagak). The name QetUrah = ‘incense,’ is a perfume-name like Keziah (Job 42:14).

W. Tayloh SMrTH.

Key

See House, § 6. Of the passages where this word is used in a figurative sense the most important are Isaiah 22:22 (cf. Revelation 3:7). where the key is the symbol of authority and rule; Luke 11:52 ‘the key of knowledge’ ; and the crux interpretum, Matthew 16:19, for which see Power of THE Keys. A. R. S. Kennedy.

Keziah

(‘cassia’). The name of the second daughter bom to Job after his restoration to prosperity (Job 42:14).

Kibroth-hattaavah

Kibroth-hattaavah (‘graves of lust,’ Numbers 11:34 33", Deuteronomy 9:22). — The march from Taberah (Numbers 11:3) is not mentioned in Numbers 23, but Kibroth-hattaavah was one day’s journey from the wilderness of Sinai. It is placed by tradition to the N. of Naqb eUHawa (‘mountain path of the wind’), which leads to the plain below the traditional Sinai. W. Ewinq.

Kibzaim

See Jokmeam.

Kid

See Goat, and (for Exodus 23:19) Magic, p. 569.

Kidnapping

See Crimes, etc. § 7.

Kidneys

1. Literal.- (1) The choice portions of animals sacrificed to J" included the kidneys (Exodus 29:13, 22. Leviticus 3 4:9 7:4 8 9:10, 19; cf. Isaiah 34:6). The term is even transferred (if the text is correct) to choice wheat (Dt32»). (2) Limited to poetry is the use of this term in regard to human beings, and the rendering is always ‘reins’ (see below). They are ‘possessed’ (RVm ‘formed’) by J" (Psalms 139:13), and are, metaphorically, wounded by J"‘s arrows (Job 16:13; cf. 9:27, Lamentations 3:13). (3) AVm of Leviticus 15:2 22:4 is incorrect: there is no mention of reins; and in Isaiah 11:5 the ‘word so rendered means ‘loins.’

2. Figurative. — Here the EV rendering is always ‘reins’ (Lat. renes, pi.; the Gr. equivalent being nephroi, whence ‘nephritis,’ etc.). The avoidance of the word ‘kidneys’ is desirable, because we do not regard them as the seat of emotion. But the Biblical writers did so regard them. It was as natural for them to say ‘This gladdens my reins’ as it is natural — and incorrect — ^for us to say ‘This gladdens my heart.’ And, in fact, in the passages now cited the terms ‘reins’ and ‘heart’ are often parallel: Psalms 7:9 16:7 26:2 73:21, Proverbs 23:16, Jeremiah 11 12:2 17:10 20:12, Wisdom 1:6, 1 Maccabees 2:24. Revelation 2:23.

H. F. B. Compston. KIDRON. — A place fortified by Cendebseus (1 Mac 15), and the point to which he was pursued after his defeat by the sons of Simon the Maccabee (16:9). It may be the modern Katrah near Yebna, and is possibly identical with ‘Gederoth of Joshua 15:41, 2 Chronicles 28:18.

Kidron

Kidron (AVCedron),THE BROOK(»acftai, ‘torrent valley,’ ‘wady,’ 2 Samuel 15:23. 1 Kings 2:37, 2 Chronicles 33:14, Nehemiah 2:15 etc.; Gr. cheimarrous, John 18:1). — The name of a valley, nearly 3 miles in length, which bounds the plateau of Jerusalem on the East. It is always dry except during and immediately after heavy rain; it is the same valley that is referred to as the Valley of Jehoshaphat (wh. see) . It commences about li miles N. of the N.W. corner of the city walls, as a wide, open, shallow valley. At first it runs S.E., receiving tributaries from the W. and N., but where it is now crossed by the modern carriage road to the Mt. of Olives, it turns South. Near this spot (as well as higher up) there are a number of ancient tombs; among them on the W. side of the valley are the so-called ‘Tombs of the Kings,’ and on the East the reputed tomb of ‘Simon the Just,’ much venerated by the Jews. The whole of this first open section of the valley is to-day knovm as Wady el-Joz; (‘Valley of the Nuts’): it is full of fertile soil, and in a great part of its extent is sown with corn or planted with olives or almonds. As the valley approaches the East wall of the city it rapidly deepens, and rocky scarps appear on each side; it now receives the name Wady SUM Miriam, i.e. ‘Valley of the Lady Mary.’ Opposite the Temple area the bottom of the valley, now 40 feet below the presgnt surface, is about 400 feet below the Temple platform. S. of this it continues to narrow and deepen, running between the village of Silwan (see Siloah) on the E. and the hill Ophel on the West. Here Ues the ‘Virgin’s Fount,’ ancient Gihon (wh. see), whose waters to-day rise deep under the surface, though once they ran down the valley itself. A little farther on the valley again expands into a considerable open area, where vegetables are now cultivated, and which perhaps was once the ‘King’s Garden’ (wh. see). The Tyropason Valley, known now as el-Wad, joins the Kidron Valley from the N., and farther on the Wady er-RabSM traditionally Hinnom (wh. see), runs in from the West. The area again narrows at Mr Eyyub, the ancient En-rogel (wh. see), and the valley continues a long winding course under the name of Wady en^Nar (‘Valley of Fire’) till it reaches the Dead Sea.

There is no doubt whatever that this is the Kidron of the OT and NT. It is interesting that the custom of burying Israelites there, which is observed to-day (see Jehoshaphat [Valley of]), is referred to in 2 Kings 23:4, 6, 12, and 2 Chronicles 34. It is probable that the place of the ‘graves of the common people’ (Jeremiah 26) was also here, and it has been suggested, from a comparison with Jeremiah 31:40, with less plausibility, that this may have been the scene of Ezekiel’s vision of the dry bones (Ezekiel 37). The ‘fields of Kidron’ (2 Kings 23:4), though generally identified with the open part of the valley when it is joined by the Tyropoeon Valley, are more likely to have been the open upper reaches of the valley referred to above as Wady el-Joz, which were on the way to Bethel.

The Valley of the Kidron is mentioned first and last in the Bible at two momentous historical crises, — when David crossed it (2 Samuel 15:23) amid the lamentations of his people as he fled before Absalom, and when Jesus ‘went forth with His disciples over the brook Kidron’ (John 18:1) for His great and terrible agony before His crucifixion. E. W. G. Masterman.

Kilan

Sixty-seven sons of Kilan and Azetas returned with Zerub. (1 Esdras 6:15) in the lists of Ezra 2 and Nehemiah 7 the names are omitted.

Kin

Kin (NEXT OF), EINSItUN, AVENGER OF BLOOD,

Kinah

A town in the extreme south of Judah (Joshua 15:22). The site is unknown. Cf. Kenites.

Kindness

The pattern of all kindness is set before us in the Bible in the behaviour of God to our race. He gives the sunshine and the rain, and fruitful seasons and glad hearts, food and all the good they have to the just and the unjust alike (Matthew 5:45 7:11. Acts 14:17). But the exceeding wealth of His grace is shown unto us in kindness toward us in Christ Jesus (Ephesians 2:7). God’s glory no man can look upon and live. It is a light that no man can approach unto. It is inconceivably great, incomprehensibly grand, unimaginably exalted above the grasp of man’s mind. But the kindness of God is God’s glory stooping to man’s need. It is God’s power brought within man’s reach. It is God’s mercy and God’s love and God’s grace flowing through time and through eternity, as broad as the race, as deep as man’s need, as long as man’s immortality. The Bible reveals it. Jesus incarnated it. In His life the kindness of God found its supreme manifestation (Tit S’-‘). All the children of God are to be like the Father in this regard (Matthew 5:48. Romans 12:10. Colossians 3:12–14). The philanthropy of God (Titus 3:4) is to be reproduced in the philanthropy of men (2 Peter 1:7). D. A. Hates.