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Jews reject the argument that Cain's sacrifice was insufficient because it did not involve blood, and they have some good arguments. Leviticus clearly spells out various "grain offerings," and there is even one example of a "sin offering" where the poor people were allowed to offer grain instead of an animal sacrifice. (See Lev. 5:11-13.) The traditional ...


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It is helpful to understand the purpose(s) of the Mosaic Law. Quickly: It was intended to point people to their need for a Savior (Gal 3:19; Rom 5:20). It was intended to highlight their sinful nature (Rom 7:7). It taught many aspects of God and peoples' relationship to him. For examples, the sacrificial system was a reminder of humanity's need for a ...


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I'd like to add something to @curiousdanni answer (and his comments) but from Aramaic perspective. In Aramaic Peshitta the word forgiven in Matthew 12:30-32 is ܢܶܫܬ݁ܒ݂ܶܩ which can also have meanings of left, ignored, omitted, dismissed (see William Jennings' Lexicon to the Syriac New Testament) and it is used in other verses in such meaning. For example: ...


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Restatement of the Question: Why was Abel's sacrifice considered 'greater', 'more', or 'above' Cain's? Was it because they were different types of sacrifice, or was there something else at work? Historically, there is a great amount of speculation regarding this passage, but this answer is constrained to Scripture only : Answer 1: Because Cain ...


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The writer of Hebrews analyses why Abel's sacrifice was accepted and Cain's wasn't. Hebrews 11:4 By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained witness that he was righteous, God testifying of his gifts; and through it he being dead still speaks. The difference between the two sacrifices was that Abel brought ...


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Although Paul is not specific about the "evils" he practiced, (vs 19.) we know that they were a culmination of sins that were counter to his mindful desires not to do them, but did them as a result of a mind vs. flesh struggle. To be more specific it's necessary to examine the context of Romans chapter 7. Romans chapter 7 verses 7-25 are the subject of much ...


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τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν....1 "For he caused him who knew nothing of sin to be sin for us...." The preceding vv. 18-20 make it clear that 'he' is θεός (God), and 'him who knew nothing of sin' in this context is Χριστός (Christ). The presence of the article (τὸν) with the participle γνόντα indicates that it functions as a ...


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The Greek word ἁμαρτίαν (hamartian) is the accusative case, singular number declension of the noun ἁμαρτία (hamartia), a feminine gender noun. It occurs 174 times in the King James Version wherein it is translated as follows (according to blueletterbible.org): sin (172x) sinful (1x) offense (1x) In Heb. 10:6, it is actually translated as "sacrifices for ...


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Israel was carried "On Eagles Wings" as she was led from Egypt, to Sinai where God visibly appeared to her and made an Everlasting Covenant with her; making her a chosen people unto Himself, and a great nation, which would strike terror and dread amongst her enemies, and be a sign to all the nations of the earth that God was with them. He sanctified her, and ...


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"Faith" here is used in a broad way. The fuller context is: [21] It is good not to eat meat or drink wine or do anything that causes your brother to stumble. [22] The faith that you have, keep between yourself and God. Blessed is the one who has no reason to pass judgment on himself for what he approves. [23] But whoever has doubts is condemned ...


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Contrary to the fairly normative *mis*interpretation in much of Protestantism, all Paul is saying is that if you don't have absolute faith that the act you are about to perform is right, then it is sin to do it. This has zero reference to the idea that everything a non-believer does is a sin even when its morally good. That's not what Paul is talking about ...


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Throughout his work Paul is redefining some metaphysical terms. "Faith" is perhaps one of the best examples of this. It is a key element of his teaching in the book of Romans. He introduces faith in chapter 1:1-17. He picks it up again in 3:21-5:2 then refers back to his expositions on faith throughout the rest of the book. So faith is a key term for Paul ...



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