And he looked on the Kenites, and took up his parable, and said, 'Strong is thy dwelling-place, and thou puttest thy nest in a rock.

2, 6the Kenites registered in the genealogies of the tribe of Judah, Judg. i. 16; 1 Chron. ii. 55, and the one hundred and fifty thousand Canaanites, employed by Solomon in the building of the Temple.[D]

2, 6the Kenites registered in the genealogies of the tribe of Judah, Judg. i. 16; 1 Chron. ii. 55, and the one hundred and fifty thousand Canaanites, employed by Solomon in the building of the Temple.[D]

The Kenites' rocky province his command, A barren limb of fertile Canaan's land; Which for its generous natives yet could be Held worthy such a president as he.

Jehovah, his family or tribal god, perhaps originally the God of the Kenites, was taken as a tribal god by all the Israelite tribes....

That Jehovah was not the original god of Israel' (as the Bible impudently alleges) 'but was the god of the Kenites, we see mainly from Deut.

How all this proves that 'Moses was a great impostor,' as the poet says, and that Jehovah was not 'the original God of Israel,' but (1) Moses's family or tribal god, or (2) 'the god of the Kenites,' I profess my inability to comprehend.

If, on the other hand, Jehovah was a Kenite god, the Kenites were a half-Arab Semitic people connected with Israel, and may very well have retained traditions of a Supreme Being which, in Egypt, were likely to be dimmed, as Exodus asserts, by foreign religions.

The priest of the sub-tribe of the Kenites received him into his home and gave him his daughter in marriage.

The Kenites figure in later Hebrew history as worshippers of Jehovah and are frequently associated with the Israelites.

Many modern scholars draw the conclusion from the Biblical narrative that it was from the Kenites that Moses first learned of Yahweh (or, as the distinctive name of Israel's God was translated by later Jewish scribes, Jehovah).

In the light of the subsequent Biblical narrative was this possibly at the sacred spring of Kadesh or on the top of the holy mountain Horeb (elsewhere called Sinai) where Kenites and Hebrews believed that Jehovah dwelt, or at least manifested himself?

Even as Isaiah caught his supreme vision of Jehovah and of duty in the temple, so to Moses the prophetic call probably came on the lofty heights of the mountain in which he, in common with the Kenites, believed God dwelt.

The scene in each case was Mount Sinai, which the ancient Hebrews as well as the Kenites regarded as Jehovah's abode.