KINAH

(Kiʹnah).

A city of southern Judah. (Josh. 15:21, 22) Wadi el-Qeini, located about twenty-one miles (34 kilometers) E-SE of Beer-sheba, seems to preserve the ancient name.

KIND

The creation record found in the first chapter of Genesis reveals that Jehovah God created earth’s living things “according to their kinds.” Toward the end of the sixth creative day the earth was supplied with a great variety of basic created “kinds,” which included very complex forms of life. These were endowed with the capacity for reproducing offspring “according to their kind(s)” in a fixed, orderly manner.—Gen. 1:11, 12, 21, 22, 24, 25; 1 Cor. 14:33.

The Biblical “kinds” seem to constitute divisions of life forms wherein each division allows for crossfertility within its limits. If so, then the boundary between “kinds” is to be drawn at the point where fertilization ceases to occur.

In recent years, the term “species” has been applied in such a manner as to cause confusion when it is compared to the word “kind.” The basic meaning of “species” is “a sort; kind; variety.” In biological terminology, however, it applies to any group of interfertile animals or plants mutually possessing one or more distinctive characteristics. Thus, there could be many such species or varieties within a single division of the Genesis “kinds.”

Although the Bible creation record and the physical laws implanted in created things by Jehovah God allow for great diversity within the created “kinds,” there is no support for theories maintaining that new “kinds” have been formed since the creation period. The unchangeable rule that “kinds” cannot cross is a biological principle that has never been successfully challenged. Even with the aid of modern laboratory techniques and manipulation, no new “kinds” have been formed. Besides, the crossing of created “kinds” would interfere with God’s purpose for a separation between family groups and would destroy the individuality of the various kinds of living creatures and things. Hence, because of the distinct discontinuity apparent between the created “kinds,” each basic group stands as an isolated unit apart from other “kinds.”

From the earliest human record until now, the evidence is that dogs are still dogs, cats continue to be cats and elephants have been and will always be elephants. Sterility continues to be the delimitative factor as to what constitutes a “kind.” This phenomenon makes possible, through the test of sterility, the determining of the boundaries of all the “kinds” in existence today. Through this natural test of fertilization it is possible to uncover the primary relationships within animal and plant life. For example, sterility presents an impassable gulf between man and the animals. Breeding experiments have demonstrated that appearance is no criterion. Man and the chimpanzee may look somewhat similar, have comparable types of muscles and bones; yet the complete inability of man to hybridize with the ape family proves that they are two separate creations and not of the same created “kind.”

Although hybridization was once hoped to be the best means of bringing about a new “kind,” in every investigated case of hybridization the mates were always easily identified as being of the same “kind,” such as in the crossing of the horse and the donkey, wherein both are members of the horse family. Except in rare instances, the mule thus produced is sterile and unable to continue the variation in a natural way. Even Charles Darwin was forced by the facts to admit: “In spite of all the efforts of trained observers, not one change of species [kinds] into another is on record.” This still remains true.

Whereas specific created “kinds” may number only in the hundreds, it has been estimated that there are 1,265,000 “species” of animals and plants on the earth. Modern research has indicated that hundreds of thousands of different plants are members of the same family. Similarly, in the animal kingdom, there may be many varieties of cats, all belonging to one cat family or feline “kind.” The same is true of men, cattle and dogs, allowing for great diversity within each “kind.” But the fact remains that no matter how many varieties occur in each family, none of these “kinds” can commingle genetically.

Geological research provides clear evidence that the fossils held to be among the earliest specimens of a certain creature are very similar to their descendants alive today. Cockroaches found among the supposed earliest fossil insects are virtually identical to modern ones. Fossil “bridges” between “kinds” are totally lacking. Horses, oak trees, eagles, elephants, walnuts and ferns, etc., all continue within the same “kinds” without evolving into other “kinds.” The testimony of the fossils is in full accord with the Bible’s history of creation, which shows that Jehovah created the living things of the earth in great numbers and “according to their kinds” during the final creative days.—Gen. 1:20-25.

From the foregoing, it becomes apparent that Noah could get all the necessary animals into the ark for preservation through the Flood. The Bible does not say that he had to preserve alive every variety of the animals. Rather, it states: “Of the flying creatures according to their kinds and of the domestic animals according to their kinds, of all moving animals of the ground according to their kinds, two of each will go in there to you to preserve them alive.” (Gen. 6:20; 7:14, 15) Jehovah God knew it was necessary to save only representative members of the different “kinds,” since they would reproduce in variety after the Flood.—See ARK No. 1.

Following the recession of the Flood waters, these comparatively few basic “kinds” emerged from the ark and spread out over the surface of the earth, eventually producing many variations of their “kinds.” Although many new varieties have come into existence since the Flood, the surviving “kinds” have remained fixed and unchanged, in harmony with the unchangeable word of Jehovah God.—Isa. 55:8-11.

KINDNESS

The quality or state of taking an active interest in the welfare of others; friendly and helpful acts or favors. Jehovah God takes the lead and is the best example of one showing kindness in so many ways toward others, even toward the unthankful and wicked, encouraging them to repentance. (Luke 6:35; Rom. 2:4; 11:22; Titus 3:4, 5) Similarly, kindness is an outstanding characteristic of Christ Jesus.—2 Cor. 10:1.

Christians, in turn, under the kindly yoke of Christ (Matt. 11:30), are urged to clothe themselves with kindness (Col. 3:12; Eph. 4:32), and to develop the fruitage of God’s spirit, which includes kindness. (Gal. 5:22) In this way they recommend themselves as God’s ministers. (2 Cor. 6:4-6) “Love is . . . kind.”—1 Cor. 13:4.

LOVING-KINDNESS OF GOD

As in the Christian Greek Scriptures so also in the Hebrew Scriptures, frequent mention is made of kindness. The Hebrew word hheʹsedh, when used in reference to kindness, occurs over 240 times. It is from the verb hha·sadhʹ, meaning, possibly, “to bend or bow oneself” or “to incline oneself,” and carries with it more than just the thought of tender regard or kindness stemming from love, though it includes such traits. It is kindness that lovingly attaches itself to an object until its purpose in connection with that object is realized. Hence, hheʹsedh is more comprehensively rendered “loving-kindness,” or, because of the fidelity, solidarity and proved loyalty associated with it, an alternate translation would be “loyal love.” In the plural number it may be rendered “loving-kindnesses,” “acts of loyal love,” “full loving-kindness” or “full loyal love.”—Ps. 25:6; Isa. 55:3; NW, 1963 ed., ftns.

Loving-kindness is a precious quality of Jehovah God in which he delights, and it is manifest in all his dealings with mankind. (Ps. 36:7; 62:12; Mic. 7:18) Were this not the case, mankind would have perished long ago. (Lam. 3:22) Thus, Moses could plead in behalf of rebellious Israel, both on the basis of Jehovah’s great name and because He is a God of loving-kindness.—Num. 14:13-19.

Jehovah’s loving-kindness or loyal love, the Scriptures show, is displayed in a variety of ways and under different circumstances—as expressed in acts of deliverance and preservation (Ps. 6:4; 119:88, 159), serving as a safeguard and protection (Ps. 40:11; 61:7; 143:12), and as a factor bringing relief from troubles. (Ruth 1:8; 2:20; Ps. 31:16, 21) Because of it one may be recovered from sin (Ps. 25:7), sustained and upheld. (Ps. 94:18; 117:2) By it God’s chosen ones are assisted. (Ps. 44:26) God’s loving-kindness was magnified in the cases of Lot (Gen. 19:18-22), Abraham (Mic. 7:20) and Joseph. (Gen. 39:21) It was also acknowledged in the choice of a wife for Isaac.—Gen. 24:12-14, 27.

With the development of the nation of Israel and thereafter, Jehovah’s loving-kindness in connection with his covenant continued to be magnified. (Ex. 15:13; Deut. 7:12) The same was true in David’s case (2 Sam. 7:15; 1 Ki. 3:6; Ps. 18:50), as also with Ezra and those with him (Ezra 7:28; 9:9), and likewise toward “thousands” of others. (Ex. 34:7; Jer. 32:18) In support of the kingdom covenant with David, Jehovah continued to express his loving-kindness even after Jesus died, for He resurrected this “loyal one” in fulfillment of the prophecy: “I will give you people the loving-kindnesses to David that are faithful.”—Ps. 16:10; Acts 13:34; Isa. 55:3.

It is this loving-kindness on the part of Jehovah that draws individuals to him. (Jer. 31:3) They trust in it (Ps. 13:5; 52:8), hope in it (Ps. 33:18, 22), pray for it (Ps. 51:1; 85:7; 90:14; 109:26; 119:41), and are comforted by it. (Ps. 119:76) They also give thanks to Jehovah for his loving-kindness (Ps. 107:8, 15, 21, 31), they bless and praise him for it (Ps. 66:20; 115:1; 138:2), and they talk to others about it. (Ps. 92:2) Like David, they should never try to hide it (Ps. 40:10), for it is good (Ps. 69:16; 109:21), and it is a great source of rejoicing. (Ps. 31:7) Certainly this divine loving-kindness is like a pleasant pathway in which to walk.—Ps. 25:10.

In other Bible texts the overflowing abundance of God’s loving-kindness is emphasized (Ps. 5:7; 69:13; Jonah 4:2), as well as its greatness (Num. 14:19) and its permanence. (1 Ki. 8:23) It is as high as the heavens (Ps. 36:5; 57:10; 103:11; 108:4), fills the earth (Ps. 33:5; 119:64), is extended to a thousand generations (Deut. 7:9), and “to time indefinite.” (1 Chron. 16:34, 41; Ps. 89:2; Isa. 54:8, 10; Jer. 33:11) In Psalm 136 all twenty-six verses repeat the phrase, ‘Jehovah’s loving-kindness is to time indefinite.’

Often this wonderful characteristic of Jehovah, his loving-kindness, is associated with other magnificent qualities—God’s mercy, graciousness, truth, forgiveness, righteousness, peace, judgment and justice.—Ex. 34:6; Neh. 9:17; Ps. 85:10; 89:14; Jer. 9:24.

LOVING-KINDNESS OF MAN

From the above it is apparent that those wishing to have God’s approval must “love kindness,” and “carry on with one another loving-kindness and mercies.” (Mic. 6:8; Zech. 7:9) As the proverb says, “The desirable thing in earthling man is his loving-kindness,” and it brings him rich rewards. (Prov. 19:22; 11:17) God remembered and was pleased with the loving-kindness shown during Israel’s youth. (Jer. 2:2) But when such consideration for others became “like the morning clouds and like the dew that early goes away,” Jehovah was not pleased, for “in loving-kindness I have taken delight, and not in sacrifice,” he says. (Hos. 6:4, 6) Lacking loving-kindness, Israel was reproved, the reproof itself actually being a loving-kindness on God’s part. (Hos. 4:1; Ps. 141:5) Israel was also advised to return to God by demonstrating loving-kindness and justice. (Hos. 12:6) Such traits should be manifest at all times if one is to find favor in the sight of God and man.—Job 6:14; Prov. 3:3, 4.

Instances in the Bible are numerous where individuals showed loving-kindness toward others. Sarah, for example, showed such loyal love toward her husband when they were in enemy territory by saying he was her brother. (Gen. 20:13) Jacob asked Joseph to exercise the same toward him by not burying him in Egypt. (Gen. 47:29; 50:12, 13) Rahab requested that the Israelites show her loving-kindness by preserving her household alive, even as she had similarly treated the Israelite spies. (Josh. 2:12, 13) Boaz commended Ruth for exercising it (Ruth 3:10), and Jonathan asked David to show it toward him and his household.—1 Sam. 20:14, 15; 2 Sam. 9:3-7.

The motives and circumstances that prompt persons to show kindness or loving-kindness vary a great deal. Incidental acts of kindness may reflect customary hospitality or a tendency toward warm-heartedness, yet may not necessarily indicate godliness. (Compare Acts 27:1, 3; 28:1, 2.) In the case of a certain man belonging to the city of Bethel, the kindness offered him really was in payment for favors expected of him in return. (Judg. 1:22-25) At other times acts of kindness were requested of recipients of past favors, perhaps due to the dire circumstances of the petitioner. (Gen. 40:12-15) But sometimes persons failed to pay such debts of kindness. (Gen. 40:23; Judg. 8:35) As the proverb shows, a multitude of men will proclaim their generosity in loving-kindness, but few are faithful to carry it out. (Prov. 20:6) Saul and David both remembered the loving-kindness that others had shown (1 Sam. 15:6, 7; 2 Sam. 2:5, 6), and it seems that the kings of Israel gained some sort of reputation for loving-kindness (1 Ki. 20:31), perhaps by comparison with the pagan rulers. However, on one occasion David’s display of kindness was rebuffed through a misinterpretation of the motives behind it.—2 Sam. 10:2-4.

Law, Paul says, was not made for righteous persons but for bad people, who, among other things, are lacking in loving-kindness. (1 Tim. 1:9) The Greek word a·noʹsi·os, here rendered “lacking loving-kindness,” also has the sense of “disloyal.”—2 Tim. 3:2.

UNDESERVED KINDNESS

The Greek word khaʹris occurs more than 150 times in the Greek Scriptures, and is rendered in a variety of ways depending on the context. In all instances the central idea of khaʹris is preserved—that which causes or gives joy (Philem. 7), is agreeable (1 Pet. 2:19, 20), and winsome. (Luke 4:22) By extension, in some instances it refers to a kind gift (1 Cor. 16:3; 2 Cor. 8:19), or the kind manner of the giving. (2 Cor. 8:4, 6) At other times it has reference to the credit, gratitude or thankfulness that an especially kind act calls forth.—Luke 6:32-34; Rom. 6:17; 1 Cor. 10:30; 15:57; 2 Cor. 2:14; 8:16; 9:15; 1 Tim. 1:12; 2 Tim. 1:3.

On the other hand, in the great majority of occurrences, khaʹris is rendered “grace” by most English Bible translators. The word “grace,” however, with some fourteen different meanings does not convey the ideas contained in the Greek word to most readers. To illustrate: In John 1:14, where the Authorized Version says “the Word was made flesh . . . full of grace and truth,” what is meant? Does it mean “gracefulness,” or “favor,” or what?

Scholar R. C. Trench, in Synonyms of the New Testament (1961 reprint of the Eighth Edition), page 158, says khaʹris implies “a favour freely done, without claim or expectation of return—the word being thus predisposed to receive its new emphasis [as given it in the Christian writings], . . . to set forth the entire and absolute freeness of the loving-kindness of God to men. And Aristotle, defining [khaʹris], lays the whole stress on this very point, that it is conferred freely, with no expectation of return, and finding its only motive in the bounty and free-heartedness of the giver.” J. H. Thayer in his lexicon says: “The word [khaʹris] contains the idea of kindness which bestows upon one what he has not deserved . . . the N. T. writers use [khaʹris] preeminently of that kindness by which God bestows favors even upon the ill-deserving, and grants to sinners the pardon of their offences, and bids them accept of eternal salvation through Christ.” (A Greek-English Lexicon of the New Testament, p. 666) Khaʹris is closely related to another Greek word, khaʹri·sma, concerning which William Barclay, in A New Testament Wordbook, page 29, says: “The whole basic idea of the word [kha’ri-sma] is that of a free and undeserved gift, of something given to a man unearned and unmerited.”

When khaʹris is used in the above sense, in reference to kindness bestowed on one who does not deserve it, as is true with the kindnesses extended by Jehovah, “undeserved kindness” is a very good English equivalent for the Greek expression.—Acts 15:40; 18:27; 1 Pet. 4:10; 5:10, 12.

A worker is entitled to what he has worked for, his pay; he expects his wages as a right, as a debt owed him, and payment of it is no gift or special undeserved kindness. (Rom. 4:4) But for sinners condemned to death (and we are all born as such) to be released from that condemnation and to be declared righteous, this is indeed kindness that is totally undeserved. (Rom. 3:23, 24; 5:17) If it is argued that those born under the Law covenant arrangement were under a greater condemnation to death, because such covenant showed them up as sinners, then it should be remembered that greater undeserved kindness was extended to the Jews in that salvation was first offered to them.—Rom. 5:20, 21; 1:16.

This special manifestation of undeserved kindness on God’s part toward mankind in general was the release by ransom from condemnation through the blood of Jehovah’s beloved Son Christ Jesus. (Eph. 1:7; 2:4-7) By means of this undeserved kindness God brings salvation to all sorts of men (Titus 2:11), something that the prophets had spoken about. (1 Pet. 1:10) Paul’s reasoning and argument, therefore, is sound: “Now if it is by undeserved kindness, it is no longer due to works; otherwise, the undeserved kindness no longer proves to be undeserved kindness.”—Rom. 11:6.

Paul, more than any other writer, mentioned God’s undeserved kindness—in his oral preaching (Acts 13:43; 20:24, 32), as well as more than ninety times in all fourteen of his letters. He mentions the undeserved kindness of God and/or Jesus in the opening salutation of all his letters with the exception of Hebrews, and in the closing remarks of each letter, without exception, he again speaks of it. Other Bible writers sometimes make similar reference in opening and closing their writings.—1 Pet. 1:2; 2 Pet. 1:2; 3:18; 2 John 3; Rev. 1:4; 22:21.

Paul had every reason for emphasizing Jehovah’s undeserved kindness, for he had formerly been a “blasphemer and a persecutor and an insolent man.” “Nevertheless,” he explains, “I was shown mercy, because I was ignorant and acted with a lack of faith. But the undeserved kindness of our Lord abounded exceedingly along with faith and love that is in connection with Christ Jesus.” (1 Tim. 1:13, 14; 1 Cor. 15:10) Paul did not spurn such undeserved kindness, as some have foolishly done (Jude 4), but he gladly accepted it with thanksgiving and urged others also who accept it ‘not to miss its purpose.’—Acts 20:24; Gal. 2:21; 2 Cor. 6:1.

KING

A sovereign who has authority to rule over others. Jehovah is the supreme King, possessing unlimited power and authority. The kings of Judah were subordinate kings who represented His sovereignty on earth. Like them, Jesus Christ is a subordinate King, but with far greater power than those earthly kings, because Jehovah has put him in the position of ruling the universe. (Phil. 2:9-11) Jesus Christ has therefore been made “King of kings and Lord of lords.”—Rev. 19:16.

EARLY KINGS

Among earthly rulers a king is a male sovereign invested with supreme authority over a city, a tribe, a nation or an empire, and he usually rules for life. Nimrod, a descendant of Ham, was the first human king of Bible record. He ruled over a kingdom that comprised several cities in Mesopotamia and was a rebel against Jehovah’s sovereignty.—Gen. 10:6, 8-10.

Canaan and the countries surrounding it had kings in the days of Abraham, long before the Israelites did. (Gen. 14:1-9) Kings are also found from the earliest times among the Philistines, Edomites, Moabites, Midianites, Ammonites, Syrians, Hittites, Egyptians, Assyrians, Babylonians, Persians, Greeks and Romans. Many of these kings ruled over limited domains such as a city-state. Adoni-bezek, for example, boasted that he had conquered seventy of such kings.—Judg. 1:7.

The first human king noted in the Bible as being righteous was Melchizedek, king-priest of Salem. (Gen. 14:18) Aside from Jesus Christ, who is King and High Priest combined, Melchizedek is the only God-approved ruler to have held both offices. The apostle Paul points out that God used Melchizedek as a typical representation of Christ. (Heb. 7:1-3; 8:1, 6) No other faithful servant of God, not even Noah, attempted to be a king, and God appointed none of them until Saul was anointed at his direction.

ISRAELITE KINGS

Initially Jehovah ruled Israel as an invisible King through various agencies, first through Moses and then through human judges from Joshua to Samuel. (Judg. 8:23; 1 Sam. 12:12) Eventually the Israelites clamored for a king so as to be like the nations around them. (1 Sam. 8:5-8, 19) Under the legal provision embodied in the Law covenant for a divinely appointed human king, Jehovah appointed Saul of the tribe of Benjamin through the prophet Samuel. (Deut. 17:14-20; 1 Sam. 9:15, 16; 10:21, 24) Because of disobedience and presumptuousness Saul lost Jehovah’s favor and the opportunity to provide a dynasty of kings. (1 Sam. 13:1-14; 15:22-28) Turning then to the tribe of Judah, Jehovah selected David the son of Jesse to be the next king of Israel. (1 Sam. 16:13; 17:12) For faithfully supporting Jehovah’s worship and laws David was privileged to establish a dynasty of kings. (2 Sam. 7:15, 16) The Israelites reached a peak of prosperity under the reign of Solomon, a son of David.—1 Ki. 4:25; 2 Chron. 1:15.

During the reign of Solomon’s son, Rehoboam, the nation was split into two kingdoms. The first king of the northern, ten-tribe kingdom, generally spoken of as Israel, was Jeroboam the son of Nebat of the tribe of Ephraim. (1 Ki. 11:26; 12:20) Disobediently he turned the worship of his people to golden calves. For this sin be came under Jehovah’s disfavor. (1 Ki. 14:10, 16) A total of twenty kings ruled in the northern kingdom from 997 to 740 B.C.E., beginning with Jeroboam and ending with Hoshea the son of Elah. In the southern kingdom, Judah, nineteen kings reigned from 997 to 607 B.C.E., beginning with Rehoboam and ending with Zedekiah. (Athaliah, a usurper of the throne and not a king, is not counted.)

Divinely appointed representatives

The kings of Jehovah’s people appointed by Jehovah were to act as his royal agents, sitting, not on their own thrones, but on “the throne of the kingship of Jehovah,” that is, as representatives of His theocratic rule. (1 Chron. 28:5; 29:23) Contrary to the practice of some Oriental peoples in those days, the nation of Israel did not deify their kings as gods. All the kings of Judah were regarded as being the