KNIFE

'bow the knee' is equivalent to 'worship' (1 K IQi*, Is 45", Ro 14" etc.). To fall upon the knees before a superior is an act at once of reverence and of entreaty (2 K 113, Mt 17", Lk 5' etc.). In the court of an Eastern judge the writer has often seen men prostrate them-selves, and then make their plea, resting upon their knees. W. Ewinq.

KNIFE. — Of the various sorts of knives noticed in the OT mention may be made of the flint knives used for the rite of circumcision (Jos S^'-, cf . Ex 4^) — an instance of conservatism in ritual, to which parallels may be found in all religions. The knives for ordinary purposes under the monarchy were mostly of bronze, of which, as of the earlier flint knives, the recent excavations have furnished many varieties. We also read of sacriflcial knives (Gn 22"- ">, Ezr 1»), of 'a barber's knife' or razor (Ezk 60, and of a scribe's knife (Jer 36=3 EV ' penknife,' ) , used for sharpening his reed-pen and making the necessary erasures. Cf. House, § 9.

A. R. S. Kennedy.

KNOP. — Another form of 'knob,' is used to render two different words in EV. 1. The knops of the stem and arms of the golden candlestick, or rather lampstand, of the Tabernacle (Ex 25si etc.) were the spheroidal ornaments still recognizable in the representation on the Arch of Titus. 2. Knops also denote certain ornaments, probabLy egg- or gourd-shaped, carved on the cedar lining of the walls of Solomon's Temple (1 K 6" — note RVm), and similar ornaments on the 'brazen sea' (7^'). A. R. S. Kennedy.

KNOWLEDGE. — I. Human knowledge. — 1. In the OT. — Knowledge, so far as it has a theological use, is moral rather than intellectual. It is assumed that a knowledge of God is possible, but this is the result of a revelation of Himself by God, and not aspeculativeknowl-edge achieved by man. So knowledge becomes practi-cally equivalent to religion (Ps 25", Is 11^), and ignorance to irreligion (1 S 2", Hos 4' 6"). The Messianic age is to bring knowledge, but this will be taught of God (Is 54"). This knowledge of God is therefore quite con-sistent with speculative ignorance about the universe (Job 38. 39). Perhaps some expressions in the NT which seem to refer to Gnostic ideas may be explained by this view of knowledge.

2. In the NT. — (a) In the Gospels knowledge is spoken of in the same sense as in the OT. Christ alone possesses the knowledge of God (Mt ll^s-^'). This knowledge gives a new relation to God, and without it man is still in darkness (Mt 5', Jn 7" 17'). (6) In St. Paul's Epistles. — In the earUer Epistles knowledge is spoken of as a gift of the Spirit (1 Co 1™ 2. 12*), although God can to a certain extent be known through nature (Ac 14', Ro 1"- "K). 1 Cor. especially urges the subordination of knowledge to charity. In Col 2 and 1 Ti 6'" a wrong kind of knowledge is spoken of — perhaps an early form of Gnosticism. True knowledge, however, centres in Christ, who is the mystery of God (Col 2^). In Him all questions flnd their answer, and this knowledge is not, like Gnosticism, the property of a few, but is in-tended for all men (Col l^*). In the Pastoral Epp. knowledge is spoken of with reference to a definite body of accepted teaching, which is repeatedly alluded to; it is, however, not merely intellectual but moral (Tit 1'). (c) In the other NT books knowledge is not prominent, except in 2 Peter, where, however, there is nothing specially characteristic. In Hebrews the ordinary word for ' knowledge ' does not occur at all, but the main object of the Epistle is to create and confirm a certain kind of Christian knowledge. Although knowledge in both OT and NT is almost always moral, there is no trace of the Socratic doctrine that virtue is knowledge.

II. Divine knowledge.— It is not necessary to show that perfect knowledge is ascribed to God through-out the Scriptures. In some OT books — Job and some Psalms — the ignorance of man is emphasized in order

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KOHATH, KOHATHITES

to bring God's omniscience into relief (cf. also the per-sonification of the Divine Wisdom in the Books of Proverbs and Wisdom).

III. Divine and human knowledge in Chhist. — The question has been much debated how Divine and human knowledge could co-exist in Christ, and whether in His human nature He was capable of ignorance. It is a question that has often been argued on a priori grounds, but it should rather be considered with reference to the evidence in the records of His life. The Gospels certainly attribute to Christ an extraordinary and apparently a supernatural knowledge. But even super-natural illumination is not necessarily Divine conscious-ness, and the Gospel records also seem to attribute to our Lord such limitations of knowledge as may be supposed to make possible a really human experience. 1. There are direct indications of ordinary Umitations. He advanced in wisdom (Lk 2^^) ; He asked for information (Mk 6'» 85 9", Lk 8'», Jn ll^); He expressed surprise (Mk 6" 8» 921, Jn ll"). His use of prayer, and especially the prayer in the garden (Mt 26") and the words upon the cross (Mk IS^'), point in the same direction. 2. With regard to one point our Lord expressly disclaimed Divine knowledge (Mk IS''). 3. In the Fourth Gospel, while claiming unity with the Father, He speaks of His teaching as derived from the Father under tlie limitations of a human state (Jn 3^' 5"- » s's 12"- ™). 4. While speaking with authority, and in a way which precludes the possibility of faUibility in the deliverance of the Divine message. He never enlarged our store of natural knowledge, physical or historical. If it be true that Christ lived under limitations in respect of the use of His Divine omniscience, this is a part of the self-emptying which He undertook for us men and for our salvation (see Kenosis). J. H. Maude.

KOA.— A people associated with Pekod and Shoa (Ezk 23"), probably, therefore, a by-form of Kuta (also Gutium), often mentioned in Assyr. inscriptions in the same company. Their seat lay N.E. of Babylonia, in the mountains between the upper Adhem and the Dijala. Cf. Kir. C. H. W. Johns.

KOHATH, KOHATHITES.— Although the origin of

the name Levi is doubtful, and scholars are stiU un-certain whether or not it was the name of a tribe before ' Levite ' was a descriptive term denoting one who was trained in priestly duties, there is no doubt that the term 'Levite' had this meaning as early as the period of the Judges (see Jg 17'- »• "). And in process of time every member of the Le vitical or priestly ' caste ' traced his descent through one line or another to Levi. These genealogies must have been in the making before the Exile, but were afterwards stereotyped and reduced to system by the priestly school. The name Kohath is found nowhere except in P and Chronicles. The three main divisions of Levites bore the names of Gershon, Kohath, and Merari, and these are accordingly given as the names of the 'sons' of Levi (Gn 46", Ex 6", Nu 3", 1 Ch 6'- 18 23«). The second division is described either as 'the Kohathites' (Nu 3"- " 4". 34. a? iQn 266' Jos 21'- ", 1 Ch 6»3- " 9", 2 Ch 20i» 29'2) or 'the sons of Kohath ' (Ex B", Nu 3'9- 21 42. i. is 79 jgg 21s- ^- « 1 Ch 62- IS- 22- a- 66- '0 15s 2312). These were sub-divided into four groups, the Amramites, the Izharites, the Hebronites, and the Uzzielites (Nu 32'), each being traced to a son of Kohath (Ex 61*, Nu 3i», 1 Ch 62- i' 2312). From these families fragments of genealogies remain. Amram is of peculiar importance, because his children were Aaron and Moses (Ex 620, 1 Ch 23"-") ; and Korah, a son of Izhar, was notorious in priestly tradition (Nu 16). See Kohah, Dathan, Abieam.

The importance of these families after the Exile was small, with the exception of the priests who traced their descent from Aaron. Some Kohathites are named as appointed to humble oflSces (1 Ch 9i»- 'i'-Ezr 2<2, Neh 122s). But the tendency of the period