TEC said-
PER the bible... with Cain, the first time it came up. When He told Cain to master his sin. Because the anger and the jealousy that Cain felt toward his brother is what led him to sin, and spill the blood of his brother. Though, honestly, it was known BEFORE then, else Cain would not have had to lie about it when God asked him, and also Cain would not have known what God was talking about when God said 'sin' is crouching at your door. He would have had to wonder what this 'sin' thing was.
Cain KNEW he had done wrong.
(Hint: ah... no. You go ahead and do all of that stuff if you want, but me, I will let Christ - the one who KNOWS - teach me)
Once again, there TEC goes in her trademark approach, willing to using the Bible when it suits her one minute, but running for the cover of her voice the next....
It's pointless engaging, as you've proven yet again that you INSIST on making up the rules, denying reality and sticking your fingers in your ears and humming loudly if it doesn't fit with YOUR wishes. That IS delusion, and your approach is EXACTLY like that advocated by GB when dealing with apostates (if you saw that thread on the young male who committed suicide in Glascow earlier today; that's what they advocated from the platform).
Look up Genesis 9:5-6: THAT'S the answer to the question above, and the "no bloodshed" prohibition is part of the Noahide Covenant, where God BLESSED Noah and his sons (and their families) with the benefit of living in a World where God promised to hold humans accountable for any blood a murderer spilled for the blood of their victim. It explains WHY God carried out the Flood, in the first place: God wanted to wipe the face of the Earth clean of humanity AND animals AND plants, and give Noah the authority (and responsibility) to enforce the no bloodshed law.
This is not just my interpretation: it's always been known amongst Bible commentators, it just that few pastors and priests have exactly been shouting it from the rooftops, since it opens a bunch of other questions that make God look like a putz.
http://biblehub.com/commentaries/genesis/9-5.htm
Barnes' Notes on the Bible
The second restriction guards human life. The shedding of human blood is sternly prohibited. "Your blood of your lives." The blood which belongs to your lives, which constitutes the very life of your corporeal nature. "Will I require." I, the Lord, will find the murderer out, and exact the penalty of his crime. The very beast that causes the death of man shall be slain. The suicide and the homicide are alike accountable to God for the shedding of man's blood. The penalty of murder is here proclaimed - death for death. It is an instance of the law of retaliation. This is an axiom of moral equity. He that deprives another of any property is bound to make it good or to suffer the like loss.
The first law promulgated in Scripture (i.e. eating of the forbidden fruit) was that between Creator and creature. If the creature refuse to the Creator the obedience due, he forfeits all the Creator has given him, and, therefore, his life. Hence, when Cain murdered his brother, he only displayed a new development of that sin which was in him, and, being already condemned to the extreme penalty under the first transgression, had only a minor punishment annexed to his personal crime. And so it continued to be in the antediluvian world. No civil law is on record for the restriction of crime. Cain, indeed, feared the natural vengeance which his conscience told him his sin deserved. But it was not competent in equity for the private individual to undertake the enforcement of the penalties of natural law. So long as the law was between Creator and creature, God himself was not only the sole legislator, but the sole administrator of law.
The second law is that between creature and creature, which is here (Genesis 9:5-6) introduced on the occasion of giving permission to partake of animal food, as the first was published on that of granting the use of vegetable diet. In the former case, God is the administrator of the law, as he is the immediate and sovereign party in the legal compact. In the latter case, man is, by the express appointment of the Lord of all, constituted the executive agent. "By man shall his blood be shed." Here, then, is the formal institution of civil government. Here the civil sword is committed to the charge of man. The judgment of death by the executioner is solemnly delegated to man in vindication of human life.This trust is conveyed in the most general terms. "By man." The divine legislator does not name the sovereign, define his powers, or determine the law of succession. All these practical conditions of a stable government are left open questions.
The emphasis is laid solely on "man." On man is impressively laid the obligation of instituting a civil constitution suited to his present fallen condition. On the nation as a body it is an incumbent duty to select the sovereign, to form the civil compact between prince and people, to settle the prerogative of the sovereign and the rights of the subjects, to fix the order of succession, to constitute the legislative, judicial, and administrative bodies, and to render due submission to the constituted authorities. And all these arrangements are to be made according to the principles of Scripture and the light of nature.
The reason why retribution is exacted in the case of man is here also given. "For in the image of God has he made man." This points on the one hand to the function of the magistrate, and on the other to the claims of the violated law; and in both respects illustrates the meaning of being created in the image of God. Man resembles God in this, that he is a moral being, judging of right and wrong, endowed with reason and will, and capable of holding and exercising rights. Hence, he is in the first place competent to rule, and on his creation authorized to exercise a mild and moral sway over the inferior creatures. His capacity to govern even among his fellow-men is now recognized. The function of self-government in civil things is now conferred upon man. When duly called to the office, he is declared to be at liberty to discharge the part of a ruler among his fellow-men, and is entitled on the ground of this divine arrangement to claim the obedience of those who are under his sway. He must rule in the Lord, and they must obey in the Lord.
Read my blog article on Noah's Flood and how JWs twist that passage by turning God's blessing into an obligation that ends up killing countless JWs.
http://awgue.weebly.com/does-jehovahs-witnesses-blood-policy-reflect-they-understand-noahs-flood.html
(PS Check my last comment on the prior page, and read the Jeremiah 31:33 citation and Romans 5:12, and ask Jesus about those, too. He knew the Torah....)
Adam