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Kinkaid, Samuel-Kyrle, John

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Kinkaid, Samuel-Kyrle, John THE AGES DIGITAL LIBRARY REFERENCE CYCLOPEDIA of BIBLICAL, THEOLOGICAL and ECCLESIASTICAL LITERATURE Kinkaid, Samuel- Kyrle, John by James Strong & John McClintock To the Students of the Words, Works and Ways of God: Welcome to the AGES Digital Library. We trust your experience with this and other volumes in the Library fulfills our motto and vision which is our commitment to you: MAKING THE WORDS OF THE WISE AVAILABLE TO ALL — INEXPENSIVELY. AGES Software Rio, WI USA Version 1.0 © 2000 2 Kinkaid, Samuel Porterfield a Presbyterian minister, was born May 24, 1827, in Donegal, Butler County, Pa.; was educated at Washington College, Pa., where he graduated with honor in 1857; studied theology at the Western Theological Seminary, Alleghany, Pa.; was licensed in the spring of 1859, and during his senior year at the seminary preached at Academia and Rockland, Pa. There his labors were so abundantly successful that immediately upon his graduation he was ordained and installed over the united churches of Academia, Rockland, and Richland. In addition to his pastoral duties, he taught the academy at Freedom, Venango County, Pa. He died March 24, 1866. Kinkaid was marked for his great earnestness and diligence, as well as for his ardent piety and ability to present truth with directness and searching power.-Wilson, Presb. Hist. Almanac, 1867. Kinkead, James a Presbyterian minister, was born in St. Louis County, Mo., July 6,1807, licensed to preach in 1833, and ordained in 1840. His ministerial life was passed entirely in St. Francois and Washington counties, Mo. During the civil war he took every opportunity to favor the Union cause, and thus became obnoxious to the rebels, by whom he was taken from his bed and cruelly murdered on the night of Sept. 26,1863. Destitute of thorough educational training, he yet excelled in quickness of perception, power of reasoning, and good judgment. Not sectarian in views of doctrine and Church government, he was always tenaciously firm in the support of truth, and watchful against sophistry. Presb. Hist. Almanac, 1865. (H. C. W.) Kinnersley, Ebenezer a Baptist minister, and an eminent scientist, was born in Gloucester, England, in 1711. In 1714 he was brought to America. His early life was spent in Lower Dublin, near Philadelphia, where he pursued his studies under the supervision of his father. He was ordained for the ministry in 1743. In 1746 his attention was directed to scientific pursuits and discoveries. Afterwards he became associated with Dr. Franklin in some of his most splendid discoveries, and delivered scientific lectures in Philadelphia, New York, Boston, and Newport. In 1753 he was chosen chief master of the English school in connection with the academy at Philadelphia, and in 1755 was unanimously elected professor of the English language and of oratory in the college. Successful in this department, he 3 was honored, in 1757, by the trustees with the degree of master of arts, and in 1768 was chosen a member of the American Philosophical Society, which was then composed of the most learned and scientific men in the city. In 1772 he resigned the professorship, and visited the island of Barbadoes on account of his failing health. He afterwards returned to America, and died July 4, 1778. Mr. Kinnersley was of dignified personal appearance, and eminent as a teacher of public speaking. He acquired his chief renown not in the ministry, but in his scientific pursuits and experiments.-See Sprague, Annals Amer. Pulpit, 6:45. (J. L. S.) Kinnim. SEE LICE; SEE TALMUD. Kinsman Of the four Hebrew words thus translated in the A.V., three, raev] (<042711>Numbers 27:11; "kinswoman," <031812>Leviticus 18:12,13; elsewhere "kin," etc.; and so , hr;a}vi, "kinswomen," <031817>Leviticus 18:17), [diwom (literally acquaintance, Ruth ii, 1), and bworq; (<193812>Psalm 38:12 [ 11]; <181914>Job 19:14, A.V. " kinsfolk," literally near, as often), indicate simple relationship. The remaining one, laeGo, along with that, implies certain obligations arising out of that relationship. The term laeGo, goal', is derived by the lexicographers from the verb laeG;, to redeem. That the two are closely connected is certain, but whether the meaning of the verb is derived from that of the noun, or the converse, may be made matter of question. The comparison of the cognate dialects leads to the conclusion that the primary idea lying at the basis of both is that of coming to the help or rescue of one, hence giving protection, redeeming, avenging. In this case the laeGo of the O.T. would, in fundamental concept, answer pretty nearly to the para>klhtov or paraclete of the N.T. The goal among the Hebrews was the nearest male blood relation alive. To him, as such, three rights specially belonged, and on him corresponding duties devolved towards his next of kin. SEE KINDRED. 1. When an Israelite through poverty sold his inheritance and was unable to redeem it, it devolved upon one of his kin to purchase it (<032525>Leviticus 25:25-28; Ruth 3; 4). So also, when an Israelite had through poverty sold himself into slavery, it devolved upon the next of kin, as his goel, to 4 ransom him in the jubilee year (<032547>Leviticus 25:47 sq.). SEE JUBILEE, YEAR OF. In allusion to this, God is frequently represented as the goel of his people, both as he redeems them from temporal bondage (<020606>Exodus 6:6; <234301>Isaiah 43:1; 48:20; <245034>Jeremiah 50:34, etc.) and from the bondage of sin and evil (<234114>Isaiah 41:14; 44:6, 22; 49:7; <19A304>Psalm 103:4; <181925>Job 19:25, etc.). In some of these passages there is an obvious Messianic reference, to which the fact that our redemption from sin has been effected by one who has become near of kin to us by assuming our nature gives special force (comp. <580214>Hebrews 2:14). SEE REDEEMER. 2. When an Israelite who had wronged any one sought to make restitution, but found that the party he had wronged was dead without leaving a son, it fell to the next of kin of the injured party, as his goel, to represent him and receive the reparation (<040506>Numbers 5:6 sq.). The law provided that in case of his having no one sufficiently near of kin to act for him in this way, the property restored should go to the priest, as representing Jehovah, the King of Israel-a provision which the Jews say indicates that the law has reference to strangers, as " no Israelite could be without a redeemer, for if any one of his tribe was left he would be his heir" (Maimon. in Baba Kama, 9:11). SEE GOEL. 3. The most striking office of the goel was that of acting as the avenger of blood in case of the murder of his next of kin; hence the phrase µD;hi laeG, the blood avenger. In the heart of man there seems to be a deeprooted feeling that where human life has been destroyed by violence the offence can be expiated only by the life of the murderer; hence, in all nations where the rights of individuals are not administered by a general executive acting under the guidance of law, the rule obtains that where murder has been committed the right and duty of retaliation devolves on the kindred of the murdered person. Among the Shemitic tribes this took the form of a personal obligation resting on the nearest of kin — a custom which still prevails among the Arabs (Niebuhr, Des. d'Arabie, ch. 7). This deep- rooted feeling and established usage the Mosaic legislation sought to place under such regulations as would tend to prevent the excesses and disorders to which personal retaliation is apt to lead, without attempting to preclude the indulgence of it. (Mohammed also sought to bring the practice under restraint without forbidding it [see Koran, ii, 173-5; 17:33].) Certain cities of refuge were provided, to which the manslayer might endeavor to escape. If the goel overtook him before he reached any of these cities, he might put him to death; but if the fugitive succeeded in gaining the asylum, he was 5 safe until at least an investigation had been instituted as to the circumstances of the murder. If on inquiry it was found that the party had been guilty of deliberate murder, the law delivered him up to the goel, to be put to death by him in any way he pleased; but if the murder was accl. dental, the manslayer was entitled to the protection of the asylum he had reached. SEE CITY OF REFUGE. He was safe, however, only within its precincts, for if the goal found him beyond these he was at liberty to kill him. Among some of the Oriental nations the right of blood-revenge might be satisfied by the payment of a sum of money, but this practice, which obviously gave to the rich an undue advantage over the poor in matters of this sort, the law of Moses absolutely prohibits (<043531>Numbers 35:31). SEE BLOOD-REVENGE. From the narrative in Ruth 3 and 4 it has been concluded that among the duties of the goel was that of marrying the widow of a deceased kinsman, so as to raise up seed to the deceased, thus identifying the office of the goel with that of the levi, as provided for in <052505>Deuteronomy 25:5-10. SEE MARRIAGE. But the levirate law expressly limits the obligation to a brother, and, according to the Jewish commentators, to a full brother by the father's side (Maimonides, quoted by Otho, Lex.
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