It is thus clear that the K. were regarded as closely allied to the Isr., or at all events to the tribe of Judah. As the father-in-law of Moses was priest of Midian, it would seem that they were also connected with the Midianites. Like the Beddwin, they were nomads, and the descrip- tion of the Rechabites (Jer So""'") shows that even under the monarchy those who lived in the land of Israel still inhabited tents and clung to all the nomadic habits of their forefathers. As was natural, they were chiefly to be found in the south of Judah, and more especially in the desert to the south of it. They thus resembled the gipsies of modem Europe, as well as the travelling tinkers or blacksmiths of the Middle Ages.
Indeed, it is not improbable that they really represent a tribe of smiths. The word ^ent or 'Kenite' means 'a smith' in Aramaic, from a root which has given kai/in, 'a lance,' in Hebrew. We know that the smiths of the ancient world formed a corporation which was regarded as possessing special secrets, and whose members led wandering li\e8. We also know that in the time of Samuel the Israelites had no smiths of their own, all having been removed by the Philistines 'lest the Hebrews make them swords or spears' (IS 13'"- ™). It would appear, there- fore, that tlie blacksmith's art was confined to a particular corporation, and that the Israelites were unacquainted with it. Yet the art of working in iron as well as bronze was known in Canaan at an early period : in the Travels of the Mohar, a story written in Egypt in the time of Ramses II., the hero of the tale finds an iron-smith ready t« hand when an accident happens to his chariot.
Josephus, who elsewhere calls the Kenites Kei'eTiSfs, speaks of them as ' the race of the Shechemites' (^ikiixitCiv) in his account of Saui's expedition (Ant. VI. vii. 3). The Targums trans- form the name into Salmaite, from Salma, ' the father of Beth-lehem,' who seems to be termed a Kenite in 1 Ch 2"- ». The Sam. VS of Gu 15'» inserts the same name before ' Kenite.'
A. H. Sayce.
• Hommel (AHT 245 n.) followg Klortermann in reading "izy? for "i>5'^, ' Kain shall belong to the 'EDer.' The emendation ia not a happy one, any more than Hommerft explanation ol A8h(b)ur in the same passage.
KENIZZITE
KERIOTH
833
KENIZZITE.— See Kknaz.
KENOSIS (Lat. inanitio, exinanilio, evncuatio ; Eng. ' self-.strijiiJing,' 'si If-diveHting,' ' self-eiupty- ing'). — Tliis IS not a biWical word, occurring neither in the LXX nor in the NT (thongh once in its literal sense in Theod.'s tr° of Is ."U")- It is a teclinical word of later theology found in some fr.igments of the koto V,i]puvo% xoi'IlXnos, wrongly attributed to Hii)[iolytus, in Gregory of Nazianzus (Or. :n), Cyril of Alexandria (Ep. 2 ad Nest. 70A), and later writers, to express the action implied in the use of the cognate verb in Ph 2' iavrbv iKlvuxjev ('semetiiisum exinanivit,' Vulg. ; 'exliausit seniet- ipsuni,' Ten. mlc. Marc. v. 20 ; ' made himself of no reputation,' AV ; ' emptied himself,' KV).
In this passage the extent of the selfemiitying is explained by the following particijile, fj.op<l>riP ioiXov \a'^ui> : that of which He emptied Himself, by the preceding words, ri eh'ai tua Oei} : so that the meaning is 'He emptied Himself of His i)Osition of equality with God, of 'that condition of glory and majesty which was the ade(|uate manifesta- tion of the divine nature' (Gifl'ord, ad loc. ; cf. Kfvwffas iawbif dir6 toD elyat fja 6€t^, Synod of Antioch, ap. Kouth, Hell. Sacr. iii. p. 298) by ' taking on Himself the form of a servant.' The phrase means little more than that He accepted the limitations implied in incarnation (cf. ^irrii- Xtvirey irXoi'/dios uf, 2 Co 8"), and was probably sug- gested to St. Paul as the antithesis to the concep- tion of the fulness (irX-fipuiia) of God which dwelt essentially in His Son. In correspondence with this, ke7iusis in its earliest theological use is little more than a .synonym for the Incarnation, but it emjihasized the Incarnation as a divine act, human nature being saved from above rather than by self-development from below, and hence it is a favourite word with Cyril in his argiiment against N^'storius ; it emphasized also the free voluntary conde.scension of the preincarnate Son, and tlie fact that there were real limitations imposed by Himself upon Himself during the incarnate life. It is put forward liy St. Paul as an example of the way in which men sliould not look only each to his own things, but each also to the things of others. But media'val and Keformed tlie<dogy attempted to lU'tine more exactly what these limitations were, and with this there followed a change in the exact meaning of the word kenosis.
(a) It was applied to the limitations upon the Christ in His incarnate human life ; to the limita- tions imposed upon divine omnipotence and divine omniscience within the human sphere of action, in order to allow a real "jrowth and action of human will and human Knowledge ; and the word was sometimes used widely to apply to all such limitations, sometimes (cy. in the discus- Bi(ms of the 17th cent.) it was used, in antithesis to Kpi'^is, of a virtual surrender of such attributes, as opposed to a pos.se.ssion but con.scious restraint in the use of them. On these exact i)oints the Hible does not define, but it suiiplies the factors that have to be reconciled, viz. the reality of a divine oneness between the Father and the Son (Jn !'•'" lO*", He 1'), certain limitations of perfect inter- course between the Father and the Incarnate Son (Mt '2T* tva tI lie /-yicaTAiyjt ;), certain statements of the Lord Himself n-s to tlie limitations of His own knowledge (Mk 13"") and of His own 'glorv' (Jn 17*), and statements of NT writers as to tue reality of temptation, and of growth in wisdom and learning in Him (Lk 2»-", He 4i» 5"). The analogy of the iirimary use of the word by St. Paul also suggests tiiat the Iccnasu) was always a self- kenosia ; that lus the original Incarnation wa« an act of voluntary self-restraint, so the whole state of the incarnate life implied a constant voluntary