God's Provision

[Complete]

A Psalm of David.:-
'My God, my God, why hast thou forsaken me?
why art thou so far from helping me,
and from the words of my roaring?'​

(Psa. 22:1)​

​

'And about the ninth hour Jesus cried with a loud voice,
saying, "Eli, Eli, lama sabachthani?"
that is to say, "My God, my God, why hast thou forsaken me?"​

(Mat.27:46 & Mark 15:34)​

​

Hello there,

This psalm of David (above-Psalm 22) refers to the Lord Jesus Christ as the sin offering. As the sin offering He bore our sin upon Himself and paid it's penalty that we may receive forgiveness of sin, and the promise of life in Him. In John 14, which is also quoted above, our Lord is the personification of that psalm, and it's words are on His lips as He hangs upon the cross. As The Lamb of God He taketh away the sin of the world (John 1:29). The way is open now to the Father through the Son. Those that come to Him, must do so through the Son, in recognition of that sacrificial offering made on that day. For He only is The Way, The Truth and The life (John 14:6).

As I considered these words, the words of God, spoken to Cain, came to my mind when He shows Cain the means whereby he could approach Him, and be accepted, as his brother Abel had been (Gen 4:6-7)::-

'And the LORD said unto Cain,
Why art thou wroth?
and why is thy countenance fallen?​

If thou doest well, shalt thou not be accepted?
and if thou doest not well,
sin lieth at the door (i.e.,. a sin offering)
And unto thee shall be his desire,
and thou shalt rule over him.'​

The description God gives of the sin offering in these words sums up that contained in John 14, spoken by the Lord Who closes with the words of
verse 31, ' But that the world may know that I love the Father; and as the Father gave Me commandment, even so I do. ... ..' For His desire was indeed to do His Father's will, even unto the cross: As that little lamb of old, provided by God, lay outside the door awaiting the will of Cain, Who had tried to approach God on the basis of his own merit, instead of submitting himself to the will of God by means of the sacrificial lamb, slain from before the foundation of the world (Rev 13:8).

How many are still doing the same? Making the same mistake as Cain? Trying to approach God on the basis of their own merit: and not by the way that God has provided?

Thank you
In Christ Jesus
chris

 

[TibiasDad]

A Psalm of David.:-​

'My God, my God, why hast thou forsaken me? ​

why art thou so far from helping me, ​

and from the words of my roaring?'​

(Psa. 22:1)​

​

'And about the ninth hour Jesus cried with a loud voice, ​

saying, "Eli, Eli, lama sabachthani?" ​

that is to say, "My God, my God, why hast thou forsaken me?"​

(Mat.27:46 & Mark 15:34)​

​

Hello there,

This psalm of David (above-Psalm 22) refers to the Lord Jesus Christ as the sin offering. As the sin offering He bore our sin upon Himself and paid it's penalty that we may receive forgiveness of sin, and the promise of life in Him. In John 14, which is also quoted above, our Lord is the personification of that psalm, and it's words are on His lips as He hangs upon the cross. As The Lamb of God He taketh away the sin of the world (John 1:29). The way is open now to the Father through the Son. Those that come to Him, must do so through the Son, in recognition of that sacrificial offering made on that day. For He only is The Way, The Truth and The life (John 14:6).

As I considered these words, the words of God, spoken to Cain, came to my mind when He shows Cain the means whereby he could approach Him, and be accepted, as his brother Abel had been (Gen 4:6-7)::-

'And the LORD said unto Cain,​

Why art thou wroth? ​

and why is thy countenance fallen?​

If thou doest well, shalt thou not be accepted? ​

and if thou doest not well, ​

sin lieth at the door (i.e.,. a sin offering)​

And unto thee shall be his desire, ​

and thou shalt rule over him.'​

The description God gives of the sin offering in these words sums up that contained in John 14, spoken by the Lord Who closes with the words of
verse 31, ' But that the world may know that I love the Father; and as the Father gave Me commandment, even so I do. ... ..' For His desire was indeed to do His Father's will, even unto the cross: As that little lamb of old, provided by God, lay outside the door awaiting the will of Cain, Who had tried to approach God on the basis of his own merit, instead of submitting himself to the will of God by means of the sacrificial lamb, slain from before the foundation of the world (Rev 13:8).

How many are still doing the same? Making the same mistake as Cain? Trying to approach God on the basis of their own merit: and not by the way that God has provided?

Thank you
In Christ Jesus
chris

I would disagree; ‘sin laying at the door’ means sin is laying in wait for you if you don’t do well, ie, make bad choices.

It is an expression of warning, of caution. It isn’t a declaration of redemption.


Doug

 

[Complete]

I would disagree; ‘sin laying at the door’ means sin is laying in wait for you if you don’t do well, ie, make bad choices.

It is an expression of warning, of caution. It isn’t a declaration of redemption.


Doug

'If thou doest well, shalt thou not be accepted?
and if thou doest not well,
sin lieth at the door. (H2403)
And unto thee shall be his desire,
and thou shalt rule over him.'
(Gen 4:7)

Hello @TibiiasDad, (& @civic),

Thank you for your responses to my entry (above).

In the marginal notes in my Bible against verse 7 of chapter four of Genesis (above), Dr Bullinger has written concerning the word 'sin' (H2403):-
* 'sin-offering'. Heb. ('chat'a') The word 'offering' is actually added in (Ex. 30:10, Lev.4:3, 6:25, 8:2, Psa.40:6. Compare 2 Cor.5:21 & Eph. 5:2.) Also, against the word 'lieth', he says, 'Lieth' is masc. Sin offering is fem.. So that the Heb. reads "at the entrance (a male) is lying, a sin offering".

* I will just look at an example or two of the references given, where the word 'offering' is also used a moment:-

'And Aaron shall make an atonement
upon the horns of it once in a year
with the blood of the sin offering of atonements: (H2403):- chaṭṭâ'âh chaṭṭâ'th)
once in the year shall he make atonement upon it
throughout your generations:
it is most holy unto the LORD.'
(Exo 30:10)

'If the priest that is anointed do sin according to the sin of the people;
then let him bring for his sin, which he hath sinned,
a young bullock without blemish unto the LORD for a sin offering.' (H2403)
(Lev 4:3)

'Speak unto Aaron and to his sons, saying,
This is the law of the sin offering: (H2403)
In the place where the burnt offering is killed
shall the sin offering be killed before the LORD:
it is most holy.'
(Lev 6:25)

* Chattath = the sin offering, from chat'a, to sin by coming short of, by missing the mark in sins commission,
- In the Piel it means to purge from such sin (Ps.51:7)- 'Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.' (i.e., Thou wilt sin-cleanse me, or un-sin me. ,i.e., expiate by the blood of a sin offering)
- In the 'Olah' the blood went upward, in the chattath it went, downward and outward, "without the camp". The former was 'burnt up' on the alter, the latter 'went down' on the ground. (App. 43:v)

Note:-
* The Piel stem is one of the most expressive and nuanced verb forms in Biblical Hebrew. It is often associated with intensive, factitive, or causative actions, making it a critical component for understanding the depth and richness of the Hebrew Bible (Tanakh). (biblicalhebrew.org)

* The term "Olah" refers to a specific type of sacrifice in the Hebrew Bible, known as the burnt offering. This offering was entirely consumed by fire on the altar, symbolizing complete dedication and surrender to God. The olah was a voluntary act of worship, atonement, and devotion, often associated with seeking favour or expressing gratitude to God. https://biblehub.com/hebrew/5930.ht

* I have been blessed by considering this further, in order to respond, so I thank you very much, both.

Thank you
In Christ Jesus
Chris

 

[TibiasDad]

'If thou doest well, shalt thou not be accepted?
and if thou doest not well,
sin lieth at the door. (H2403)
And unto thee shall be his desire,
and thou shalt rule over him.'
(Gen 4:7)

Hello @TibiiasDad, (& @civic),

Thank you for your responses to my entry (above).

In the marginal notes in my Bible against verse 7 of chapter four of Genesis (above), Dr Bullinger has written concerning the word 'sin' (H2403):-
* 'sin-offering'. Heb. ('chat'a') The word 'offering' is actually added in (Ex. 30:10, Lev.4:3, 6:25, 8:2, Psa.40:6. Compare 2 Cor.5:21 & Eph. 5:2.) Also, against the word 'lieth', he says, 'Lieth' is masc. Sin offering is fem.. So that the Heb. reads "at the entrance (a male) is lying, a sin offering".

* I will just look at an example or two of the references given, where the word 'offering' is also used a moment:-

'And Aaron shall make an atonement
upon the horns of it once in a year
with the blood of the sin offering of atonements: (H2403):- chaṭṭâ'âh chaṭṭâ'th)
once in the year shall he make atonement upon it
throughout your generations:
it is most holy unto the LORD.'
(Exo 30:10)

'If the priest that is anointed do sin according to the sin of the people;
then let him bring for his sin, which he hath sinned,
a young bullock without blemish unto the LORD for a sin offering.' (H2403)
(Lev 4:3)

'Speak unto Aaron and to his sons, saying,
This is the law of the sin offering: (H2403)
In the place where the burnt offering is killed
shall the sin offering be killed before the LORD:
it is most holy.'
(Lev 6:25)

* Chattath = the sin offering, from chat'a, to sin by coming short of, by missing the mark in sins commission,
- In the Piel it means to purge from such sin (Ps.51:7)- 'Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.' (i.e., Thou wilt sin-cleanse me, or un-sin me. ,i.e., expiate by the blood of a sin offering)
- In the 'Olah' the blood went upward, in the chattath it went, downward and outward, "without the camp". The former was 'burnt up' on the alter, the latter 'went down' on the ground. (App. 43:v)

Note:-
* The Piel stem is one of the most expressive and nuanced verb forms in Biblical Hebrew. It is often associated with intensive, factitive, or causative actions, making it a critical component for understanding the depth and richness of the Hebrew Bible (Tanakh). (biblicalhebrew.org)

* The term "Olah" refers to a specific type of sacrifice in the Hebrew Bible, known as the burnt offering. This offering was entirely consumed by fire on the altar, symbolizing complete dedication and surrender to God. The olah was a voluntary act of worship, atonement, and devotion, often associated with seeking favour or expressing gratitude to God. https://biblehub.com/hebrew/5930.ht

* I have been blessed by considering this further, in order to respond, so I thank you very much, both.

Thank you
In Christ Jesus
Chris

Context, context, context. Context determines the meaning!

God is telling Adam that the rulership of his life is on the line. If he rules/takes control of sin, he will master it; but if he doesn’t, sin is waiting at the door to take control of you and will rule you!

6Then the Lord said to Cain, “Why are you angry? Why is your face downcast? 7If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it.”

Doug

 

[Complete]

Context, context, context. Context determines the meaning!

God is telling Adam that the rulership of his life is on the line. If he rules/takes control of sin, he will master it; but if he doesn’t, sin is waiting at the door to take control of you and will rule you!

6Then the Lord said to Cain, “Why are you angry? Why is your face downcast? 7If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it.”

Doug

'But unto Cain and to his offering He had not respect.
And Cain was very wroth, and his countenance fell.
And the LORD said unto Cain, Why art thou wroth?
and why is thy countenance fallen?
If thou doest well, shalt thou not be accepted?
and if thou doest not well,
sin lieth at the door.
And unto thee shall be his desire,
and thou shalt rule over him.'
(Gen 4:5-7)

Hello @TibiasDad,

Yes, I agree, context is very important. The wording of verse six does it for me, for it says, 'if thou doest not well, a sin (offering) lieth at the door.' 'And unto thee shall be his (male) desire,' (as in the case of a little male lamb without spot and blemish) ' and thou shalt rule over him (male) .' God made the solution for Cain very simple, He had provided a sin-offering for Cain to use; compliant and ready to hand; but it would seem that Cain did not take advantage of it.

'Yet Michael the archangel, when contending with the devil
he disputed about the body of Moses,
durst not bring against him a railing accusation,
but said, The Lord rebuke thee.
But these speak evil of those things which they know not:
but what they know naturally, as brute beasts,
in those things they corrupt themselves.
Woe unto them! for they have gone in the way of Cain,
and ran greedily after the error of Balaam for reward,
and perished in the gainsaying of Core.'
(Jude 1:9-11)

Thank you
In Christ Jesus
Chris

 

[Complete]

'Yet Michael the archangel, when contending with the devil
he disputed about the body of Moses,
durst not bring against him a railing accusation,
but said, The Lord rebuke thee.
But these speak evil of those things which they know not:
but what they know NATURALLY, as brute beasts,
in those things they corrupt themselves.
Woe unto them! for they have gone in the way of Cain,
and ran greedily after the error of Balaam for reward,
and perished in the gainsaying of Core.'
(Jude 1:9-11)

Hello again,

Cain's way was that of NATURAL religion, not the way God had appointed. He, like the two others referred to in the verse above (Balaam and Korah), resisted the known will of God. (Numbers 16 & 22)

'By faith Abel offered unto God a more excellent sacrifice than Cain,
by which he obtained witness that he was righteous,
God testifying of his gifts: and by it he being dead yet speaketh.'
(Heb.11:4 )

'Not as Cain, who was of that wicked one,
and slew his brother.
And wherefore slew he him?
Because his own works were evil,
and his brother's righteous.'
(1 John. 3:12 )

Thank you
In Christ Jesus
Chris

 

[Johann]

'But unto Cain and to his offering He had not respect.
And Cain was very wroth, and his countenance fell.
And the LORD said unto Cain, Why art thou wroth?
and why is thy countenance fallen?
If thou doest well, shalt thou not be accepted?
and if thou doest not well,
sin lieth at the door.
And unto thee shall be his desire,
and thou shalt rule over him.'
(Gen 4:5-7)

Hello @TibiasDad,

Yes, I agree, context is very important. The wording of verse six does it for me, for it says, 'if thou doest not well, a sin (offering) lieth at the door.' 'And unto thee shall be his (male) desire,' (as in the case of a little male lamb without spot and blemish) ' and thou shalt rule over him (male) .' God made the solution for Cain very simple, He had provided a sin-offering for Cain to use; compliant and ready to hand; but it would seem that Cain did not take advantage of it.

'Yet Michael the archangel, when contending with the devil
he disputed about the body of Moses,
durst not bring against him a railing accusation,
but said, The Lord rebuke thee.
But these speak evil of those things which they know not:
but what they know naturally, as brute beasts,
in those things they corrupt themselves.
Woe unto them! for they have gone in the way of Cain,
and ran greedily after the error of Balaam for reward,
and perished in the gainsaying of Core.'
(Jude 1:9-11)

Thank you
In Christ Jesus
Chris

Hi @Complete.

Just love Adam's Clarke commentary on this.


If thou doest well - That which is right in the sight of God, shalt thou not be accepted? Does God reject any man who serves him in simplicity and godly sincerity? But if thou doest not well, can wrath and indignation against thy righteous brother save thee from the displeasure under which thou art fallen?

On the contrary, have recourse to thy Maker for mercy; לפתח חטאת רבץ lappethach chattath robets, [a sin-offering lieth at thy door;] an animal proper to be offered as an atonement for sin is now couching at the door of thy fold.

The words חטאת chattath, and חטאת chattaah, frequently signify sin; but I have observed more than a hundred places in the Old Testament where they are used for sin-offering, and translated ἁμαρτια by the Septuagint, which is the term the apostle uses, 2Co_5:21: He hath made him to be sin (ἁμαρτιαν, A Sin-Offering) for us, who knew no sin.

Cain’s fault now was his not bringing a sin-offering when his brother brought one, and his neglect and contempt caused his other offering to be rejected. However, God now graciously informs him that, though he had miscarried, his case was not yet desperate, as the means of faith, from the promise, etc., were in his power, and a victim proper for a sin-offering was lying (רבץ robets, a word used to express the lying down of a quadruped) at the door of his fold.

How many sinners perish, not because there is not a Savior able and willing to save them, but because they will not use that which is within their power! Of such how true is that word of our Lord, Ye will not come unto me that ye might have life!

Just a teeny problem with Adam's Clarke wording here--

"A sin-offering lieth at thy door" (לַפֶּתַח חַטָּאת רֹבֵץ - lappêṭaḥ ḥaṭṭā'ṯ rōḇēṣ)
"lappêṭaḥ" (לַפֶּתַח): This is correctly translated as "at the door" or "to the entrance."

"ḥaṭṭā'ṯ" (חַטָּאת): As we've established, this word primarily means "sin" in most contexts but can also mean "sin offering" in the context of Levitical sacrifice. In Genesis 4:7, however, it refers to the moral concept of sin rather than a specific sin offering.

"rōḇēṣ" (רֹבֵץ): This word means "crouches" or "lies in wait." It is used metaphorically to describe sin lying in wait, ready to pounce on the individual.

2. The translation and interpretation
The phrase "A sin-offering lieth at thy door" seems to be a misinterpretation in this case, as it suggests a sin offering in the ritual sense is lying at the door.

In Genesis 4:7, the phrase describes sin itself (chattā'th) "crouching" or "lying at the door" (metaphorically), not a ritual sin offering as prescribed in Levitical law.

Better understanding: In this case, sin is crouching, ready to pounce, implying moral failure or temptation rather than referring to a sacrificial offering.

3. "A sin-offering" and the Septuagint
It’s true that chattā'th is often used in the Old Testament to refer to a sin offering in Levitical law, particularly in sacrificial contexts (e.g., Leviticus 4:3, 6:25).

The Septuagint often translates chattā'th as ἁμαρτία (hamartia), which is the Greek word for sin.

In 2 Corinthians 5:21, the apostle Paul writes, "He made Him to be sin (ἁμαρτίαν, hamartian) for us, who knew no sin."

Here, "sin" is not a moral failing but the "sin offering" in a substitutionary sense: Christ was made to be our sin offering. The idea aligns with Levitical atonement rituals, where the sin offering represented the taking away of sin.


Genesis 4:7 refers to sin itself, not a sacrificial offering, as the crouching entity. The metaphor is that sin is lurking at the door, waiting for the opportunity to control Cain, but he has the choice to master it.

The idea of sin offering in the Old Testament is clearly linked to ritual sacrifice, but Genesis 4:7 focuses on sin as a moral entity rather than a ritual act.

His comparison with 2 Corinthians 5:21 is appropriate in the sense that Paul used the term sin (ἁμαρτία) in relation to Christ being the sin offering, but the context in Genesis does not directly indicate a sin offering.


The assertion that "A sin offering lieth at thy door" is not fully accurate for Genesis 4:7. Instead, the passage speaks about sin crouching or lying in wait as a metaphor for sin's desire to dominate Cain.

While chattā'th can refer to a sin offering in Levitical contexts, here in Genesis 4:7, it refers to sin in a moral sense.

The comparison with 2 Corinthians 5:21 is helpful but requires careful application to distinguish between sin as a moral act (Genesis) and sin as a ritual sacrifice (Leviticus and Pauline theology).

Gen 4:6 And Hashem said unto Kayin, Why art thou angry? And why is thy countenance fallen?
Gen 4:7 If thou doest right, shalt thou not be accepted? And if thou doest not right, chattat croucheth at the petach. And unto thee shall be its teshukah (desire), and thou must rule over it.
OJB.

Be cautious with Bullinger though and would rather have you use the LXX and the MT together WITH Bullinger's notes. I pray this did not cause confusion.

God bless.

Johann.

 

[Complete]

Hi @Complete.​

​

Just love Adam's Clarke commentary on this.​

​

​

If thou doest well - That which is right in the sight of God, shalt thou not be accepted? Does God reject any man who serves him in simplicity and godly sincerity? But if thou doest not well, can wrath and indignation against thy righteous brother save thee from the displeasure under which thou art fallen?​

​

On the contrary, have recourse to thy Maker for mercy; לפתח חטאת רבץ lappethach chattath robets, [a sin-offering lieth at thy door;] an animal proper to be offered as an atonement for sin is now couching at the door of thy fold.​

​

The words חטאת chattath, and חטאת chattaah, frequently signify sin; but I have observed more than a hundred places in the Old Testament where they are used for sin-offering, and translated ἁμαρτια by the Septuagint, which is the term the apostle uses, 2Co_5:21: He hath made him to be sin (ἁμαρτιαν, A Sin-Offering) for us, who knew no sin.​

​

Cain’s fault now was his not bringing a sin-offering when his brother brought one, and his neglect and contempt caused his other offering to be rejected. However, God now graciously informs him that, though he had miscarried, his case was not yet desperate, as the means of faith, from the promise, etc., were in his power, and a victim proper for a sin-offering was lying (רבץ robets, a word used to express the lying down of a quadruped) at the door of his fold.​

​

How many sinners perish, not because there is not a Savior able and willing to save them, but because they will not use that which is within their power! Of such how true is that word of our Lord, Ye will not come unto me that ye might have life!​

​

Just a teeny problem with Adam's Clarke wording here--​

​

"A sin-offering lieth at thy door" (לַפֶּתַח חַטָּאת רֹבֵץ - lappêṭaḥ ḥaṭṭā'ṯ rōḇēṣ)​

"lappêṭaḥ" (לַפֶּתַח): This is correctly translated as "at the door" or "to the entrance."​

​

"ḥaṭṭā'ṯ" (חַטָּאת): As we've established, this word primarily means "sin" in most contexts but can also mean "sin offering" in the context of Levitical sacrifice. In Genesis 4:7, however, it refers to the moral concept of sin rather than a specific sin offering.​

​

"rōḇēṣ" (רֹבֵץ): This word means "crouches" or "lies in wait." It is used metaphorically to describe sin lying in wait, ready to pounce on the individual.​

​

2. The translation and interpretation​

The phrase "A sin-offering lieth at thy door" seems to be a misinterpretation in this case, as it suggests a sin offering in the ritual sense is lying at the door.​

​

In Genesis 4:7, the phrase describes sin itself (chattā'th) "crouching" or "lying at the door" (metaphorically), not a ritual sin offering as prescribed in Levitical law.​

​

Better understanding: In this case, sin is crouching, ready to pounce, implying moral failure or temptation rather than referring to a sacrificial offering.​

​

3. "A sin-offering" and the Septuagint​

It’s true that chattā'th is often used in the Old Testament to refer to a sin offering in Levitical law, particularly in sacrificial contexts (e.g., Leviticus 4:3, 6:25).​

​

The Septuagint often translates chattā'th as ἁμαρτία (hamartia), which is the Greek word for sin.​

​

In 2 Corinthians 5:21, the apostle Paul writes, "He made Him to be sin (ἁμαρτίαν, hamartian) for us, who knew no sin."​

​

Here, "sin" is not a moral failing but the "sin offering" in a substitutionary sense: Christ was made to be our sin offering. The idea aligns with Levitical atonement rituals, where the sin offering represented the taking away of sin.​

​

​

Genesis 4:7 refers to sin itself, not a sacrificial offering, as the crouching entity. The metaphor is that sin is lurking at the door, waiting for the opportunity to control Cain, but he has the choice to master it.​

​

The idea of sin offering in the Old Testament is clearly linked to ritual sacrifice, but Genesis 4:7 focuses on sin as a moral entity rather than a ritual act.​

​

His comparison with 2 Corinthians 5:21 is appropriate in the sense that Paul used the term sin (ἁμαρτία) in relation to Christ being the sin offering, but the context in Genesis does not directly indicate a sin offering.​

​

​

The assertion that "A sin offering lieth at thy door" is not fully accurate for Genesis 4:7. Instead, the passage speaks about sin crouching or lying in wait as a metaphor for sin's desire to dominate Cain.​

​

While chattā'th can refer to a sin offering in Levitical contexts, here in Genesis 4:7, it refers to sin in a moral sense.​

​

The comparison with 2 Corinthians 5:21 is helpful but requires careful application to distinguish between sin as a moral act (Genesis) and sin as a ritual sacrifice (Leviticus and Pauline theology).​

​

Gen 4:6 And Hashem said unto Kayin, Why art thou angry? And why is thy countenance fallen?​

Gen 4:7 If thou doest right, shalt thou not be accepted? And if thou doest not right, chattat croucheth at the petach. And unto thee shall be its teshukah (desire), and thou must rule over it.​

OJB.​

​

Be cautious with Bullinger though and would rather have you use the LXX and the MT together WITH Bullinger's notes. I pray this did not cause confusion.​

​

God bless.​

​

Johann.

Hello @Johann,

Yes I am careful in regard to what is written by man, no matter who that man is, or how honourable and well meaning. I try to check everything.

Thank you for this corrective, I appreciate it from a brother in Christ. Yet I will be mindful of both interpretations for both have merit.

In Christ Jesus
Chris

 

[TibiasDad]

A sin-offering lieth at thy door" (לַפֶּתַח חַטָּאת רֹבֵץ - lappêṭaḥ ḥaṭṭā'ṯ rōḇēṣ)
"lappêṭaḥ" (לַפֶּתַח): This is correctly translated as "at the door" or "to the entrance."

"ḥaṭṭā'ṯ" (חַטָּאת): As we've established, this word primarily means "sin" in most contexts but can also mean "sin offering" in the context of Levitical sacrifice. In Genesis 4:7, however, it refers to the moral concept of sin rather than a specific sin offering.

"rōḇēṣ" (רֹבֵץ): This word means "crouches" or "lies in wait." It is used metaphorically to describe sin lying in wait, ready to pounce on the individual.

2. The translation and interpretation
The phrase "A sin-offering lieth at thy door" seems to be a misinterpretation in this case, as it suggests a sin offering in the ritual sense is lying at the door.

In Genesis 4:7, the phrase describes sin itself (chattā'th) "crouching" or "lying at the door" (metaphorically), not a ritual sin offering as prescribed in Levitical law.

Better understanding: In this case, sin is crouching, ready to pounce, implying moral failure or temptation rather than referring to a sacrificial offering.

3. "A sin-offering" and the Septuagint
It’s true that chattā'th is often used in the Old Testament to refer to a sin offering in Levitical law, particularly in sacrificial contexts (e.g., Leviticus 4:3, 6:25).

The Septuagint often translates chattā'th as ἁμαρτία (hamartia), which is the Greek word for sin.

In 2 Corinthians 5:21, the apostle Paul writes, "He made Him to be sin (ἁμαρτίαν, hamartian) for us, who knew no sin."

Here, "sin" is not a moral failing but the "sin offering" in a substitutionary sense: Christ was made to be our sin offering. The idea aligns with Levitical atonement rituals, where the sin offering represented the taking away of sin.


Genesis 4:7 refers to sin itself, not a sacrificial offering, as the crouching entity. The metaphor is that sin is lurking at the door, waiting for the opportunity to control Cain, but he has the choice to master it.

The idea of sin offering in the Old Testament is clearly linked to ritual sacrifice, but Genesis 4:7 focuses on sin as a moral entity rather than a ritual act.

His comparison with 2 Corinthians 5:21 is appropriate in the sense that Paul used the term sin (ἁμαρτία) in relation to Christ being the sin offering, but the context in Genesis does not directly indicate a sin offering.


The assertion that "A sin offering lieth at thy door" is not fully accurate for Genesis 4:7. Instead, the passage speaks about sin crouching or lying in wait as a metaphor for sin's desire to dominate Cain.

While chattā'th can refer to a sin offering in Levitical contexts, here in Genesis 4:7, it refers to sin in a moral sense.

The comparison with 2 Corinthians 5:21 is helpful but requires careful application to distinguish between sin as a moral act (Genesis) and sin as a ritual sacrifice (Leviticus and Pauline theology).

Gen 4:6 And Hashem said unto Kayin, Why art thou angry? And why is thy countenance fallen?
Gen 4:7 If thou doest right, shalt thou not be accepted? And if thou doest not right, chattat croucheth at the petach. And unto thee shall be its teshukah (desire), and thou must rule over it.
OJB.

Be cautious with Bullinger though and would rather have you use the LXX and the MT together WITH Bullinger's notes. I pray this did not cause confusion.

God bless.

Johann.

Exactly! Excellent reply!


Doug

 

[TibiasDad]

'But unto Cain and to his offering He had not respect.
And Cain was very wroth, and his countenance fell.
And the LORD said unto Cain, Why art thou wroth?
and why is thy countenance fallen?
If thou doest well, shalt thou not be accepted?
and if thou doest not well,
sin lieth at the door.
And unto thee shall be his desire,
and thou shalt rule over him.'
(Gen 4:5-7)

Hello @TibiasDad,

Yes, I agree, context is very important. The wording of verse six does it for me, for it says, 'if thou doest not well, a sin (offering) lieth at the door.' 'And unto thee shall be his (male) desire,' (as in the case of a little male lamb without spot and blemish) ' and thou shalt rule over him (male) .' God made the solution for Cain very simple, He had provided a sin-offering for Cain to use; compliant and ready to hand; but it would seem that Cain did not take advantage of it.

'Yet Michael the archangel, when contending with the devil
he disputed about the body of Moses,
durst not bring against him a railing accusation,
but said, The Lord rebuke thee.
But these speak evil of those things which they know not:
but what they know naturally, as brute beasts,
in those things they corrupt themselves.
Woe unto them! for they have gone in the way of Cain,
and ran greedily after the error of Balaam for reward,
and perished in the gainsaying of Core.'
(Jude 1:9-11)

Thank you
In Christ Jesus
Chris

“The term "chatta'ah" primarily refers to sin, encompassing both the act of sinning and the condition of sinfulness. It is used to describe moral failings, transgressions against God's law, and the inherent sinful nature of humanity. Additionally, "chatta'ah" can refer to a sin offering, a sacrifice made to atone for sin and restore the relationship between the sinner and God.” (Biblehub.com)

The Greek equivalent of chatta'ah is ἁμαρτία (hamartia) (ibid), thus indicating the primary meaning as “sin” as either a principle or an act.

The context does not support the idea of a “sin offering” as it is a declaration of the consequences for the actions that Cain might make in response to God’s warnings and instructions.

Doug

 

[Complete]

“The term "chatta'ah" primarily refers to sin, encompassing both the act of sinning and the condition of sinfulness. It is used to describe moral failings, transgressions against God's law, and the inherent sinful nature of humanity. Additionally, "chatta'ah" can refer to a sin offering, a sacrifice made to atone for sin and restore the relationship between the sinner and God.” (Biblehub.com)

The Greek equivalent of chatta'ah is ἁμαρτία (hamartia) (ibid), thus indicating the primary meaning as “sin” as either a principle or an act.

The context does not support the idea of a “sin offering” as it is a declaration of the consequences for the actions that Cain might make in response to God’s warnings and instructions.

Doug

Hello @TibiasDad,

Thank you, but either is a possibility in my mind: and both have a lesson to teach the reader. So, though accuracy is very important, I will not argue on this, but leave it with the Lord.

In Christ Jesus
Chris