The Kenites, and the Kenizzites, and the Kadmonites,
19. the Kenite ] Dwellers in the S. of Canaan, connected with the Amalekites and noted for their subsequent friendly relations with Israel. Cf. Num 24:20-21; Jdg 4:17; 1Sa 15:6.
the Kenizzite ] Also a people on the Edomite border of Canaan; cf. Kenaz, Gen 36:11. Caleb, the head of the tribe of Judah, was a Kenizzite, Num 32:12, Jos 14:6. Hence the Kenizzites were probably a south Palestinian clan absorbed into the tribe of Judah.
the Kadmonite ] Probably dwellers on the eastern desert frontier of Canaan. Compare “the children of the east” ( b’n edem) in Gen 29:1.
Fuente: The Cambridge Bible for Schools and Colleges
19 21. The names of the ten peoples to be driven out by the Israelites. For other lists of these, cf. Exo 3:8; Exo 3:17; Exo 13:5; Exo 23:23; Exo 34:11; Deu 7:1; Deu 20:17. Here only, are ten names given; usually only five or six are mentioned. The Kenite, the Kenizzite, the Kadmonite, the Perizzite, and the Rephaim, seem here to be added to make up the full list.
These verses and Gen 15:18 are attributed by many scholars to a Deuteronomic editor.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 19. The Kenites, c.] Here are ten nations mentioned, though afterwards reckoned but seven see De 7:1; Ac 13:19. Probably some of them which existed in Abram’s time had been blended with others before the time of Moses, so that seven only out of the ten then remained; see part of these noticed Ge 10:1-31.
IN this chapter there are three subjects which must be particularly interesting to the pious reader.
1. The condescension of GOD in revealing himself to mankind in a variety of ways, so as to render it absolutely evident that he had spoken, that he loved mankind, and that he had made every provision for their eternal welfare. So unequivocal were the discoveries which God made of himself, that on the minds of those to whom they were made not one doubt was left, relative either to the truth of the subject, or that it was God himself who made the discovery. The subject of the discovery also was such as sufficiently attested its truth to all future generations, for it concerned matters yet in futurity, so distinctly marked, so positively promised, and so highly interesting, as to make them objects of attention, memory, and desire, till they did come; and of gratitude, because of the permanent blessedness they communicated through all generations after the facts had taken place.
2. The way of salvation by faith in the promised Saviour, which now began to be explicitly declared. God gives the promise of salvation, and by means in which it was impossible, humanly speaking, that it should take place; teaching us, 1. That the whole work was spiritual, supernatural, and Divine; and, 2. That no human power could suffice to produce it. This Abram believed while he was yet uncircumcised, and this faith was accounted to him for righteousness or justification; God thereby teaching that he would pardon, accept, and receive into favour all who should believe on the Lord Jesus Christ. And this very case has ever since been the standard of justification by faith; and the experience of millions of men, built on this foundation, has sufficiently attested the truth and solidity of the ground on which it was built.
3. The foundation of the doctrine itself is laid in the covenant made between God and Abram in behalf of all the families of the earth, and this covenant is ratified by a sacrifice. By this covenant man is bound to God, and God graciously binds himself to man. As this covenant referred to the incarnation of Christ; and Abram, both as to himself and posterity, was to partake of the benefits of it by faith; hence faith, not works, is the only condition on which God, through Christ, forgives sins, and brings to the promised spiritual inheritance. This covenant still stands open; all the successive generations of men are parties on the one side, and Jesus is at once the sacrifice and Mediator of it. As therefore the covenant still stands open, and Jesus is still the Lamb slain before the throne, every human soul must ratify the covenant for himself; and no man does so but he who, conscious of his guilt, accepts the sacrifice which God has provided for him. Reader, hast thou done so! And with a heart unto righteousness dost thou continue to believe on the Son of God? How merciful is God, who has found out such a way of salvation by providing a Saviour every way suitable to miserable, fallen, sinful man! One who is holy, harmless, undefiled, and separate from sinners; and who, being higher than the heavens, raises up his faithful followers to the throne of his own eternal glory! Reader, give God the praise, and avail thyself of the sin-offering which lieth at the door.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The Kenites are supposed the same with the Midianites, by comparing Exo 3:1, with Jdg 1:16. See also Num 24:21; 1Sa 15:6.
The Kenizzites, thought to be the Idumeans, who sprung from Kenaz of Esau’s race. But this seems not to agree with Deu 2:5, where God expressly saith to the Israelites concerning the Idumeans,
I will give you none of their lands, & c.
The Kadmonites, i.e. the eastern people, as the word signifies, elsewhere called the Hivites, Jos 9:1, who lived near the Mount Hermon, Jos 11:3, which was in the east part of Canaan. See Psa 89:12.
Fuente: English Annotations on the Holy Bible by Matthew Poole
The Kenites, and the Kenizzites, and the Kadmonites. In this and the following verses ten nations are reckoned as occupying the land of Canaan at this time, whereas only seven are mentioned in the times of Moses and Joshua; and these three are not among them, and seem before those times to have been extinct, or were mixed with the other nations, and were no more distinct ones; though Aben Ezra thinks these people had two names, and Jarchi interprets them of the Edomites, Moabites, and Ammonites, who shall be the inheritance of the children of Israel in future times, according to Isa 11:14; and so the Jerusalem Talmud t, from whence he seems to have taken it; and some are of opinion that the Midianites are meant by the Kenites, since Jethro, Moses’s father in law, who was of Midian, is called the Kenite, as was also Heber, who was of the same race, Jud 1:16; there were Kenites near to the Amalekites in the times of Balaam, and who dwelt among them in the times of Saul, Nu 24:20; as there were also some of this name that descended from the father of the house of Rechab, or the Rechabites, who were associates and proselytes to the people of Israel, 1Ch 2:55; the Kenizzites are supposed by some to be the descendants of Kenaz, a grandson of Esau, Ge 36:11; but then they must be so called here by anticipation, since Kenaz was not now born, and rather then would have had the name of Kenazites; besides, none of the land of the children of Esau, at least of those that dwelt about Mount Seir, was to be given to the children of Israel, De 1:5; could indeed the Edomites or Idumeans be intended, it might be thought this had its accomplishment in the times of David, and more especially when the Idumeans became Jews, embraced their religion, and were one people with them, in the times of Hyrcanus u: the Kadmonites, or the Orientals, were, as Bochart w very probably thinks, the Hivites, who inhabited the eastern part of the land of Canaan about Mount Hermon, and from thence might have their name, as they are in the Jerusalem Targum called the children of the east; and hence came the names of Cadmus and Hermione his wife, who were Hivites, and the fable of their being turned into serpents, which the word Hivites signifies.
t Sheviith, fol. 37. 2. u Joseph Antiqu. l. 13. c. 9. sect. 1. w Canaan, l. 1. c. 19. col. 447.
Fuente: John Gill’s Exposition of the Entire Bible
(19) The Kenites.An Arab race, found both among the Amalekites in the south (1Sa. 15:6) and among the tribes of Naphtali and Zebulon in the north (Jdg. 4:11), and even in Midian, as Jethro, the father-in-law of Moses, is called a Kenite (Jdg. 1:16). Balaam speaks of them as being a powerful nation (Num. 24:21), and this wide dispersion of them into feeble remnants seems to show that they were a race of early settlers in Canaan, who, like the Rephaim, had been overpowered and scattered by subsequent immigrants. They were uniformly friendly to Israel.
The Kenizzites.The chief fact of importance connected with this race is that Caleb was a Kenezite (Num. 32:12). Apparently with his clan he joined the Israelites at the Exodus, and was numbered with the tribe of Judah. Kenizzite and Kenezite are two ways of spelling the same Hebrew word, the former being right.
The Kadmonites.This may mean either an eastern or an ancient people, of whom we know nothing.
For the Perizzites see Gen. 13:7; for the Rephaims, Gen. 14:5; and for the rest, Gen. 10:15-18.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. Kenites Kenizzites Kadmonites Ten nations are now mentioned as occupying this vast territory, seven of whom (those mentioned Gen 15:20-21) have been previously noticed . The number ten, occurring in such a prophecy as this, may well be understood to have some symbolistic significance . It seems to be the symbolic number of completed development in godless worldly empire and rule, as the toes of the image in Nebuchadnezzar’s dream, (Dan 2:42,) and the ten horns of the fourth beast . Dan 7:7; Dan 7:20; Dan 7:24. Comp . Rev 13:1; Rev 17:3; Rev 17:12. These ten heathen nations rise in prophetic vision before Abram, as representing all that long line of opposing world-forces which shall make war upon the godly seed, but in the end of the ages be overcome, so that “the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High.” Dan 7:27. “ The Kenites inhabited rocky and mountainous tracts in the south and south-west of Palestine, near the territory of the Amalekites . Num 24:21. They may have spread, in a western direction, to the land of Egypt; so that by their expulsion the frontiers of the promised land would have nearly touched the valley of the Nile . ” Kalisch . Moses’s father-in-law was of this tribe, and some of his descendants journeyed with the children of Israel, (Jdg 1:16, see note,) and settled in the north of Palestine . Jdg 4:11; Jdg 5:24. In Saul’s time a friendly feeling was still shown toward them on account of ancient kindness, 1Sa 15:6; comp . 1Sa 27:11; 1Sa 30:29. Of the Kenizzites we have no other mention, and they were probably destroyed at an early date . The name of the Kadmonites would seem to designate them as eastern, and it is plausibly conjectured that they occupied the eastern part of the territory here given to Abram’s seed . No other mention of their name occurs .
Fuente: Whedon’s Commentary on the Old and New Testaments
Gen 15:19 The Kenites, and the Kenizzites, and the Kadmonites, Gen 15:20 And the Hittites, and the Perizzites, and the Rephaims, Gen 15:21 And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.
Ver. 19-21. The Kenites, and the Kenezzites. ] R. Salomon noteth, that whereas ten nations are here reckoned up, seven only were given to the Israelites. He addeth also, that the Kenites, Kenezzites, and Cadmonims were the same with the Edomites, Moabites, and Ammonites, all which were at length to be possessed by the Israelites.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Ten nations. See App-10.
Fuente: Companion Bible Notes, Appendices and Graphics
Kenites: Num 24:21, Num 24:22
Reciprocal: Exo 23:23 – thee in Num 13:29 – the Hittites Jdg 3:5 – Canaanites Jdg 12:8 – Bethlehem 1Ki 9:20 – Amorites 2Ch 8:7 – the Hittites Ezr 9:1 – of the Canaanites
Fuente: The Treasury of Scripture Knowledge
Here Moses named ten of the native tribes then inhabiting the Promised Land. The longest of the 27 lists of pre-Israelite nations that inhabited the Promised Land name 12 entities (Gen 10:15-18 a; 1Ch 1:13-18). Sometimes as few as two receive mention, and most of these lists identify six. [Note: Mathews, Genesis 11:27-50:26, p. 177.] "Canaanites" is both a general name for all these tribes (a synecdoche) and, as used here, the name of one of them. These "Hittites" lived near Hebron (Gen 23:10); they are probably not the same Hittites that lived in Anatolia (Asia Minor, modern western Turkey; cf. Gen 10:15).
The Abrahamic Covenant is basic to the premillennial system of theology.
"How one understands the nature and function of this covenant will largely determine one’s overall theology and most particularly his eschatology." [Note: Eugene H. Merrill, "The Covenant with Abraham," Journal of Dispensational Theology 12:36 (August 2008):5.]
This covenant has not yet been fulfilled as God promised it would be. Since God is faithful we believe He will fulfill these promises in the future. Consequently there must be a future for Israel as a nation (cf. Romans 11). Amillennialists interpret this covenant in a less literal way. The crucial issue is interpretation. If God fulfilled the seed and blessings promises literally, should we not expect that He will also fulfill the land promises literally? [Note: See Daniel C. Lane, "The Meaning and Use of the Old Testament Term for ’Covenant’ (berit): with Some Implications for Dispensationalism and Covenant Theology," a paper presented at the annual meeting of the Evangelical Theological Society, Toronto, Canada, 20 November 2002.]
The Palestinian, Davidic, and New Covenants are outgrowths of the Abrahamic Covenant. Each of these expands one major promise of the Abrahamic Covenant: the land, seed, and blessing promises respectively.
Now that God had given Abram the covenant, the author proceeded to show how He would fulfill the promises. This is the reason for the selection of material that follows. So far in the story of Abram, Moses stressed the plans and purposes of God culminating in the cutting of the covenant. Now we learn how Abram and his seed would realize these plans and purposes. This involves a revelation of God’s ways and man’s responsibilities. [Note: See J. N. Darby, Synopsis of the Books of the Bible, 1:54-55.]
God’s people can rely on His promises even if they have to experience suffering and death before they experience them. [Note: See Jeffrey Townsend, "Fulfillment of the Land Promise in the Old Testament," Bibliotheca Sacra 142:568 (October-December 1985):320-37; and Cleon L. Rogers Jr., "The Covenant with Abraham and Its Historical Setting," Bibliotheca Sacra 127:507 (July-September 1970):241-56.]