CAIAPHAS (Kaaoas), called by Josephus (A n tiq. xviii. 2, § 2) Joseph Caiaphas, was high-priest of the Jews in the reign of Tiberias Cxsar (Luke iii. 2). We learn from Josephus that he succeeded Simon the son of Camith (about A.D. 27 or 28), and held the office nine years, when he was de posed. His wife was the daughter of Annas or Ananus, who had formerly been high-priest, and who still possessed great influence and control in sacerdotal matters, several of his family successively holding the high-priesthood. The names of Annas and Caiaphas are coupled Luke—` Annas and Caiaphas being the high-priests ;' and this has given occasion to no small amount of discussion. The only opinions worth notice are the one cited under ANNAS, viz., that while Caiaphas was the high-priest recognised by the Roman authorities, Annas was the high-priest recognised by the Jews as enjoying that office de jure diving ; and the opinion, that Caiaphas was the high-priest, but that Annas was his vicar or deputy, called in the Hebrew, p17 sagan. That office cannot be thought unworthy of a man who had filled the pontifical office, since the dignity of sagan was also great. Thus, for instance, on urgent occasions he might even enter the Holy of Holies (Lightfoot, Hor. Heb. ad Luc. iii. 2). Nor ought it to seem strange or unusual that the vicar of a high-priest should be called by that name. For if, as it appears, those who had once held the office were ever after, by courtesy, called high-priests, with greater justice might Annas, who was both a pontifical person and high-priest's vicar, be so called. In fact, the very appellation of high-priest is given to a sagan by Josephus (Antig. xvii. 6, 4). See the commen tators on Luke Ili. 2 ; particularly Hammond, Lightfoot, Kuinoel, and Bloomfield.
Caiaphas is the high-priest who rent his clothes, and declared Jesus to be worthy of death. When Judas had betrayed him, our Lord was first taken to Annas, who sent him to Caiaphas (John xviii. 13), who perhaps abode in another part of the same palace. What became of Caiaphas after his deposition in A. D. 38, is not known. (ANNAs.) CAIN (11S-In Haqqayin, The Cain, Sept, Zaxa vet,u, Alex. ZavioKe1p), a town in the plain of Judah (Josh. xv. 56). It has not been identified. Van de Velde suggests the present Yekin, or Yeilrin, south-east from Hebron (Robinson, IL 449) ; but if any weight is to be attached to the conjunction of Cain with Gibeah in the narrative of Joshua, we must seek Cain elsewhere than to the south-east of Hebron.—} CAIN (pp; Sept. Kcal), Joseph. liil s), the eldest son of Adam and Eve, the first-born of the human race (Gen. iv. I). The name is traced by the sacred historian to the verb rup, to appropriate, to possess, to obtain. Eve bare Cain, and said, 'I have obtained (I'DP) a man, Jehovah (or with the help of Jehovah).' In this case rp is equiva lent to possession; as if Eve, expecting the fulfil ment of the promise, had in the exuberance of her joy after her pangs had passed, imagined that her child was the very deliverer promised, and had exclaimed, Possession ! I have obtained a man,' etc. Comp. the use of pp in Lev. xxii. ri ; Gen. xxxvi. 6 • Ps. civ. 24. Some prefer the meaning of product or creature from pp, Arab.
U.) to make or produce; so that Eve's ex clamation is tantamount to ' I have produced what is worthy of being called production, an actual being,' (Knobel, in loc.)• ' but this seems less probable than the former. As for the attempt to trace the word to a lance or spear, and to find in it an allusion to the invention of smithwork by the Cainites, it is a mere gratuitous conjecture, and palpably a contrivance to serve a preconceived hypothesis.
The history of Cain, as given by the sacred his.
tonan, is a melancholy one. He is presented as a sullen, self-willed, and self-confident man, of an arrogant temper and vindictive spirit ; who would neither humble himself before God nor patiently endure the want of that approval which he had not cared duly to seek. He followed the occupa tion of a tiller of the ground ; and despising the ordinance which required sacrifice as the ground of acceptable worship, he brought only a thank-offer ing to God of the produce of his field ; thereby, instead of confessing himself a sinner and seeking acceptance as of grace, coming to God simply as his superior, to whom he owed a sort of feudal homage. Of this God shewed his disapprobation, whilst he shewed his acceptance of the sacrifice offered by Abel, who `brought of the firstlings of his flock, and of the fat thereof.' In what way this was done we are not informed ; but it may have been by sending down fire from heaven to consume the sacrifice of Abel, while the offering of Cain was left untouched (which is the common opinion), or Jehovah himself may have appeared, and in persox announced his mind to the worship pers, which is in keeping with iii. 8, and with what
immediately follows in iv. 6 ff. To Cain, morti fied and rendered sullen by the preference thus shewn to his younger brother, Jehovah appeared, and expostulated with him, shewing him that he had no occasion for displeasure ; that if he were a sinless being he would be so accepted, but if he were a sinner there was the proper offenng for sin at hand ; and that if he would follow the course which was proper and needful he should still retain that pre-eminence over his brother to which his birthright entitled him (Alexander, Connection and Harmony of O. and N. T., second ed., p. 344 Cain, however, was not to be thus reasoned with ; and finding himself alone with his brother in the field (whether by accident or by his own contriv ance does not appear*) his evil passions got the mastery of him, and he imbnied his hands in his brother's blood. For this God pronounced a curse upon him, and sent him forth as `a fugitive and vagabond upon the earth ;' a statement which some suppose to allude to his following a nomadic life, but which is rather to be taken as descriptive of the restlessness superinduced by a consciousness of his crime and his being estranged from the abodes of the Adamic family ; for we find from a subse quent notice (ver. 17) that Cain did not lead the life of a nomad. As he dreaded vengeance from the other members of his family, perhaps the posterity of Abel, `the Lord set a mark on Cain, lest any finding him should kill him,' and at the same time threatened with the severest retribution any who should attempt this (ver. 15). What this `sign' (11N) was, interpreters are not agreed. The prevailing opinion that it was a mark put on Cain by which he might be recognised can hardly be retained ; it is in itself improbable, and to con vey this meaning we should have had r73 or and not 179. Many distinguished interpreters understand it of a pledge or token which God gave Cain to assure him of safety ; but did Cain need any such beyond God's own word personally con veyed to him? and does not the connection with the preceding clause necessitate the conclusion that the sign was to serve as a means of deterring any who might seek to avenge Abel's death from killing Cain, not as a means of assuring Cain of safety. Bunsen conjectures that the mark was the horror which the sight of the restless, conscience-stricken murderer inspired in every bosom, and which would restrain the hand of vengeance, either by reminding of the fate which the shedding of human blood en tails, or by shewing that Cain was already suffi ciently punished by being left to the vengeance of God ; but it may be doubted if 3-mA can be taken thus widely. Knobel thinks God gave a sign from heaven for Cain's behoof (179 comp. ix. 3), ac companied, probably, with a proclamation Of his prohibition of all attempts against Cain's life ; and on the whole, this seems the preferable view. An outcast from the rest of the Adamic family, Cain travelled eastwards, and settled in the land of Nod, the land of wandering or exile ; which it is in vain to seek to identify with any particular locality. Here he settled and built a city, which he called after the name of his son Enoch, born to him sub sequently to his settlement in the land of his exile. According to tradition, the name of Cain's wife was Save (Epiphan. Opp. i. 287). Of the posterity of Cain the sacred writer gives a list to the sixth generation (ver. IS). He also mentions as their social characteristics that, though Cain built a city, among them was found the first who followed a nomadic life ; that among them were found the fathers of instrumental music, and the first workers in metal ; and that with them the vicious practice of polygamy took its rise ; they are represented, in short, as possessing some of the advantages, and with these some of the evils of civilization. By some recent critics the attempt has been made to identify the list of the Cainites in Gen. iv. 18 with the first decade in the list of the Sethites in v. 6 ff ; but for this there is no foundation, except in the alleged similarity of the names Cain and Cainan, lead and Jared, Methusael and Methuse lah, Mehujael and Mahalaleel occurring in both ; an argument which is of force only on the supposi tion that in two collateral lines of descent from the same parent stock the occurrence of similar names is an impossibility. But so far is this from being the case, that even were the names the same (which they are not), the fact would only accord with what constantly happens in analogous cases. The whole tenor of the narrative leaves the convicticn on the mind that the sacred writer in tends to mark the distinction in condition and character as well as descent of the Cainites and Sethites. For the Rabbinical traditions concerning Cain, see Otho, Lex. Rabbinico-Philol. sub voce. Cain and Uxor. —W. L. A.