Also see definition of "Cain
" in Word Study
In Bible versions:
the first son of Adam and Eve
first son of Adam and Eve
a town in the hill country of Judah
possession, or possessed
(31° 30´, 35° 10´)
Cain = "maker: fabricator (literally smith)"
1) the first born of Adam, and slew his brother, Abel
2535 Kain kah'-in
of Hebrew origin (7014); Cain, (i.e. Cajin), the son of Adam:-Cain.
see HEBREW for 07014
Cain = "possession"
n pr m
1) eldest son of Adam and Eve and the first murderer having murdered
his brother Abel
Kenite = "smiths"
n pr gent
2) the tribe from which the father-in-law of Moses was a member and
which lived in the area between southern Palestine and the mountains
7014 Qayin kah'-yin
the same as 7013 (with a play upon the affinity to 7069);
Kajin, the name of the first child, also of a place in
Palestine, and of an Oriental tribe:-Cain, Kenite(-s).
see HEBREW for 07013
see HEBREW for 07069
a possession; a spear. (1.) The first-born son of Adam and Eve (Gen. 4). He became a tiller of the ground, as his brother Abel followed the pursuits of pastoral life. He was "a sullen, self-willed, haughty, vindictive man; wanting the religious element in his character, and defiant even in his attitude towards God." It came to pass "in process of time" (marg. "at the end of days"), i.e., probably on the Sabbath, that the two brothers presented their offerings to the Lord. Abel's offering was of the "firstlings of his flock and of the fat," while Cain's was "of the fruit of the ground." Abel's sacrifice was "more excellent" (Heb. 11:4) than Cain's, and was accepted by God. On this account Cain was "very wroth," and cherished feelings of murderous hatred against his brother, and was at length guilty of the desperate outrage of putting him to death (1 John 3:12). For this crime he was expelled from Eden, and henceforth led the life of an exile, bearing upon him some mark which God had set upon him in answer to his own cry for mercy, so that thereby he might be protected from the wrath of his fellow-men; or it may be that God only gave him some sign to assure him that he would not be slain (Gen. 4:15). Doomed to be a wanderer and a fugitive in the earth, he went forth into the "land of Nod", i.e., the land of "exile", which is said to have been in the "east of Eden," and there he built a city, the first we read of, and called it after his son's name, Enoch. His descendants are enumerated to the sixth generation. They gradually degenerated in their moral and spiritual condition till they became wholly corrupt before God. This corruption prevailed, and at length the Deluge was sent by God to prevent the final triumph of evil. (See ABEL.)
(2.) A town of the Kenites, a branch of the Midianites (Josh. 15:57), on the east edge of the mountain above Engedi; probably the "nest in a rock" mentioned by Balaam (Num. 24:21). It is identified with the modern Yekin, 3 miles south-east of Hebron.
). Gen. 4. He was the eldest son of Adam and Eve; he followed the business of agriculture. In a fit of jealousy, roused by the rejection of his own sacrifice and the acceptance of Abel?s, he committed the crime of murder, for which he was expelled from Eden, and led the life of an exile. He settled in the land of Nod, and built a city, which he named after his son Enoch. His descendants are enumerated together with the inventions for which they were remarkable. (B.C. 4000.)
- kan (qayin, "spear" or "smith," resembling in sound the root qanah, "get," "acquire," Gen 4:1
the Revised Version, margin, but not necessarily derived from that root; Septuagint Kain):
1. The Scripture Narrative:
(1) In Gen 4:1-24 Cain is the first son of Adam and Eve. His birth is hailed as a manifestation of Yahweh's help. He becomes "a tiller of the ground," and brings to Yahweh an offering of the produce of the soil, his brother Abel, the shepherd, bringing at the same time the fat of the first-born of his own flock. From Cain and from his offering Yahweh withholds the sign of acceptance which he grants to Abel. That the ground of this difference of treatment is to be found (so Heb 11:4) in Cain's lack of right disposition toward Yahweh is shown by his behavior (see ABEL). Instead of humbling himself he gives signs of strong indignation at Yahweh's refusal to favor him. Under the just rebuke of Yahweh he hardens his heart and is further confirmed in impenitence. His jealousy of Abel, unrepented of, increases until it culminates in deliberate murder. Deliberate, for in Gen 4:8 we must restore a clause to the Hebrew text, all the ancient versions bearing witness, and read "And Cain said unto Abel his brother, Let us go into the field," etc. In the vain attempt to conceal his crime Cain adds falsehood to his other sins. He is cursed "from," i.e. away from, that soil upon which he poured out his brother's blood, and must become a fugitive and a wanderer, far from the immediate presence of Yahweh. Although his remonstrance against the severity of his sentence displays no genuine contrition, still Yahweh in pity appoints a "sign" for his protection. Cain takes up his abode in the land of Nod ("wandering"), and there builds a city and becomes the ancestor of a line which includes Jabal, forefather of tent-dwelling cattle-keepers; Jubal, forefather of musicians; Tubal-cain, forefather of smiths; and Lamech, like Cain, a man of violence. In Cain's character we see "a terrible outburst of selfwill, pride, and jealousy, leading to a total and relentless renunciation of all human ties and affection." "Among the lessons or truths which the narrative teaches may be instanced: the nature of temptation, and the manner in which it should be resisted; the consequences to which an unsubdued temper may lead a man; the gradual steps by which in the end a deadly crime may be committed; the need of sincerity of purpose lest our offering should be rejected; God's care for the guilty sinner after he has been punished; the interdependence upon one another of members of the human race; and the duties and obligations which we all owe to each other" (Driver). In Heb 11:4 Cain's spiritual deficiency is pointed out; 1 Jn 3:12 observes his envy and jealousy, as "of the wicked one," and Jude 1:11 makes him a very type of the ungodly.
With few and bold strokes the story of Cain as it stands paints for us the character of the first of murderers and the scene of his detection and condemnation. To the religious purpose of the narrative all other things are made tributary. But if we can not refrain from putting the familiar question, Who was Cain's wife? it is aIso impossible upon close study of Gen 4, as it stands, to avoid asking what was the nature of the sign of Yahweh's acceptance (verse 4), or of the "sign" appointed for Cain (verse 15); or what we are to think of the introduction in the midst of the narrative, without explanation, of such important institutions as sacrifice (verses 3,4) and blood-revenge (verse 14); who were the persons of whom Cain stood in fear (verse 14); who inhabited the city he built (verse 17); how the wanderer and fugitive could become the city-builder; and why the shepherd life should be represented as beginning with Abel (verse 2) and again with Jabal (verse 20); also whether the narrator means that not only the collection of men in cities (verse 17), but also animal husbandry, music and metal-working (verse 20-22) are to be looked upon with disfavor as having sprung from Cain or from his descendants? Most of these questions find their answers in one consideration: the narrative is not exhaustively complete and is not intended to be so. That a large body of racial traditions existed, from which, with the severest condensation, the author of Gen selected his material, is the conclusion forced by close examination of the Gen narrative and comparison of it with the most ancient extant traditions. "In Gen 4 these old stories are not told for their own sakes. The incompleteness and the difficulties left unsolved do not allow this assumption to be made. They form simply the material foundation, to which higher ideas and doctrines are attached" (Dillmann).
3. Critical Theories:
Without going outside the Scripture text we may find strong evidence that the narrative under consideration is founded in part upon ancient sources. Let the line of Cain (Gen 4:17-24) be compared with that of Seth (Gen 5:1-29):
The Hebrew forms of the names show even more clearly that Cain = Kenan, Irad = Jared, Methushael = Methuselah; a single transposition, that of the first and third names after Cain, brings the two Enochs together, and likewise the similar names Mehujael and Mahalalel. Thus we have six names nearly or quite identical; seven ancestors in one list and ten in the other, ending in both cases with a branching into three important characters. Resemblances equally certain, though not by any means so obvious, exist between the names in this double list and the names of the ten kings of Babylonia who reigned before the Flood, as the latter are given by Berosus, the Babylonian historian of the 3rd century BC (see Skinner, Driver, Sayce as below). Thus one source of which the author in Gen 4 made use appears to have been an ancient list in genealogical form, by which the first of mankind was linked with the beginnings of civilized institutions and articles Another part of his material was the story of a brother's murder of a brother (4:1-16). Many maintain at this point that the narrative must be based upon the doings of tribes, rather than of individuals. It is true that not seldom in the Old Testament tribal history is related under individual names (compare Gen 49;, Jgs 1, and the tables of tribes in Gen 25:1-4; 36); yet the tribe referred to can hardly be the Kenites of the Old Testament, who appear as the close allies of Israel, not especially bloodthirsty or revengeful, and haunted by no shadow of early crime against a brother tribe (see KENITES). The indications in Gen 4:1-16 of a developed state of society and a considerable population may go to show that the narrative of the murder was not originally associated with the sons of the first man. Thus there is room to suppose that in the process of condensation and arrangement Cain, son of Adam; Cain, the murderer; and Cain, city-builder and head of a line of patriarchs, have been made one. The critical conclusions here epitomized are indeed reached by a delicate and difficult process; but it is asserted in their favor that they make possible the removal of difficulties which could be explained in no other manner. The question which will arise with many, What theory of inspiration can be held consistently with the application of such critical processes? is dealt with at length by most modern commentators (see CRITICISM; INSPIRATION).
A. Dillmann, Genesis (English translation); S. R. Driver, Genesis ("Westminster Commentaries"); H. E. Ryle, Early Narratives of Genesis; J. Skinner, Genesis (ICC); A. H. Sayce, "Archaeology of the Book of Genesis," The Expositor T, August, 1910, June, 1911.
(2) In Josh 15:57, the Revised Version (British and American) KAIN, which see.
See also KENITES.
F. K. Farr
KAIN (1) [ISBE]
- kan (ha-qayin; the King James Version Cain): A town in the hill country of Judah (Josh 15:57
). There is, too, apparently a reference to this place in Nu 24:21,22
"And he looked on the Kenite, and took up his parable, and said,
Strong is thy dwelling-place,
And thy nest is set in the rock.
Nevertheless Kain shall be wasted,
Until Asshur shall carry thee away captive."
This place has been very doubtfully identified as the ruin Yukin, a place on a lofty hill Southeast of Hebron, overlooking the wilderness of Judah; the tomb of Cain is shown there. See PEF, III, 312, Sh XXI.
E. W. G. Masterman
KAIN (2) [ISBE]
- (qayin): A clan name, the King James Version "the Kenite" (Nu 24:22
; Jdg 4:11
). In the first passage the Revised Version (British and American) has "Kain" and margin "the Kenites"; in the second, the Revised Version (British and American) has "the Kenite" in text and margin "Kain." Compare preceding article.
Also see definition of "Cain
" in Word Study