the same as קַיִן (with a play upon the affinity to קָנָה); Kajin, the name of the first child, also of a place in Palestine, and of an Oriental tribe; Cain, Kenite(-s).
### Core Meaning & Semantic Range
The Hebrew term `{{H7014}}` (Qayin), transliterated as "Cain," functions primarily as a proper noun within the biblical text. Its most prominent usage refers to the firstborn son of Adam and Eve, as recorded in [[Genesis 4]]. The base definition highlights a significant etymological play upon the verb `{{H7069}}` (qanah), meaning "to acquire," "to get," or "to create." This connection is explicitly made by Eve in [[Genesis 4:1]] upon Cain's birth, suggesting a sense of divine acquisition or creation. Beyond the individual, `{{H7014}}` also designates a geographical location in Palestine (a city in Judah, [[Joshua 15:57]]) and, notably, an Oriental tribe known as the Kenites (e.g., [[Numbers 24:21]]). While the name is identical, the tribal designation of the Kenites is generally understood to be distinct from the lineage of Cain the son of Adam, representing a homonym rather than a direct genealogical link to the first murderer.
### Biblical Occurrences & Contextual Analysis
The most significant occurrences of `{{H7014}}` pertain to Cain, the son of Adam. The narrative in [[Genesis 4]] provides a foundational account of sin's escalation post-Fall.
* **Cain, Son of Adam:** In [[Genesis 4:1]], Eve declares, "I have gotten (qanah) a man with the help of the Lord," directly linking his name to the verb `{{H7069}}`. This hopeful beginning tragically contrasts with his subsequent actions. The chapter details his offering, God's rejection, his murderous rage against his brother Abel, and the subsequent divine curse and mark of protection ([[Genesis 4:8-15]]). This narrative establishes the immediate consequences of sin within human relationships and God's complex response of both judgment and mercy. Cain's lineage is traced through Lamech, highlighting the increasing violence and self-assertion in his line ([[Genesis 4:17-24]]), which is ultimately cut off by the flood.
* **Cain, the Place:** In [[Joshua 15:57]], "Cain" is listed as a city in the tribal territory of Judah, alongside Gibeah and Timnah. This geographical reference is distinct from the person and tribe.
* **The Kenites:** This tribal designation, also transliterated from `{{H7014}}`, appears in various contexts. They are often depicted as a nomadic, metalworking people, sometimes allied with or living among the Israelites. For instance, Balaam's oracle mentions them in [[Numbers 24:21-22]]. Jethro, Moses' father-in-law, is identified as a Kenite ([[Judges 1:16]]), indicating a positive relationship with Israel. Heber the Kenite, whose wife Jael killed Sisera, is another notable figure ([[Judges 4:11, 17]]). Saul shows favor to the Kenites before attacking the Amalekites due to their kindness to Israel during the Exodus ([[1 Samuel 15:6]]). David also employs deception regarding raiding the Kenites in [[1 Samuel 27:10]]. These occurrences demonstrate the Kenites' historical presence and interaction with Israel, largely distinct from the theological implications of Cain, the individual.
### Related Words & Concepts
The study of `{{H7014}}` naturally intersects with several key biblical terms and theological concepts:
* **`{{H7069}}` (qanah):** This verb, meaning "to acquire, get, create," is the most direct linguistic link, providing the etymological basis for Cain's name in [[Genesis 4:1]]. Eve's statement reflects a hopeful, perhaps even messianic, expectation for her firstborn.
* **`{{H120}}` (adam):** As the first offspring of Adam, Cain's story is intrinsically linked to the broader narrative of humanity's fall and subsequent struggles.
* **`{{H1893}}` (hevel):** Abel, Cain's brother, serves as a tragic foil. The contrast between their offerings and God's acceptance of Abel's highlights themes of righteousness, faith, and the heart's disposition in worship.
* **`{{H2398}}` (chatta't):** "Sin." The narrative of Cain introduces the concept of sin "crouching at the door" in [[Genesis 4:7]], personifying its deceptive and destructive power.
* **`{{H776}}` (eretz):** "Earth" or "ground." The ground becomes a witness to Abel's spilled blood and is cursed on account of Cain's actions ([[Genesis 4:10-12]]), underscoring the cosmic implications of human sin.
* **`{{H5375}}` (nasa'):** "To lift, bear, carry." God's question to Cain in [[Genesis 4:7]], "If you do well, will you not be accepted (nasa' panim)?" or "lift up your face," contrasts with his fallen countenance.
### Theological Significance
The figure of Cain in [[Genesis 4]] holds profound theological significance, serving as the first human embodiment of sin's progression beyond the initial disobedience in Eden.
* **The Escalation of Sin:** Cain's act of fratricide demonstrates how sin, once conceived, actively seeks to dominate and destroy. It moves from internal discontent to outward violence, highlighting the corrupting power of envy and unrighteous anger.
* **Divine Justice and Mercy:** God's response to Cain showcases a pattern of divine interaction with human sin. While judgment is pronounced (the curse, banishment), God also extends mercy through the "mark of Cain," protecting him from immediate retribution. This tension between justice and mercy is a recurring theme throughout biblical theology.
* **The Nature of Worship:** The rejection of Cain's offering, in contrast to Abel's, underscores that the manner and heart of worship are paramount to God, not merely the act itself. This foreshadows later biblical emphasis on obedience and faith over ritual.
* **Human Responsibility:** Despite the pervasive nature of sin, Cain is held accountable for his choices. God directly confronts him, giving him an opportunity to master sin, emphasizing human moral agency.
* **The Kenites as a Distinct Entity:** The Kenites, though sharing the name `{{H7014}}`, are a separate theological entity. Their presence in Israel's history often represents the interaction between God's chosen people and the wider world, sometimes in alliance or as recipients of divine favor (e.g., Jethro's counsel to Moses).
### Summary
The Hebrew term `{{H7014}}` (Qayin) possesses a multifaceted semantic range, primarily identifying Cain, the firstborn son of Adam and Eve, a geographical location, and the Kenite tribe. The narrative of Cain in [[Genesis 4]] is critically important, revealing the immediate and devastating consequences of sin's escalation after the Fall, culminating in the first murder. His name's etymological link to `{{H7069}}` ("to acquire") adds a layer of tragic irony to Eve's initial hopeful declaration. The story of Cain highlights foundational theological truths regarding the nature of sin, human responsibility, the dynamics of divine justice and mercy, and the importance of sincere worship. While sharing the same Hebrew lemma, the Kenite tribe represents a distinct entity, illustrating God's broader engagement with diverse peoples in the biblical narrative.
TRV