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Genesis 4:7
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5 but He did not respect Cain and his offering. And Cain was very angry, and his countenance fell.
6 So the Lord said to Cain, “Why are you angry? And why has your countenance fallen?
7 If you do well, will you not be accepted? And if you do not do well, sin lies at the door. And its desire is1 for you, but you should rule over it.”  
8 Now Cain1 talked with Abel his brother; and it came to pass, when they were in the field, that Cain rose up against Abel his brother and akilled him.  
9 Then the Lord said to Cain, “Where is Abel your brother?” He said, a“I do not know. Am I bmy brother’s keeper?”  
10 And He said, “What have you done? The voice of your brother’s blood acries out to Me from the ground.  
11 So now ayou are cursed from the earth, which has opened its mouth to receive your brother’s blood from your hand.  
12 When you till the ground, it shall no longer yield its strength to you. A fugitive and a vagabond you shall be on the earth.”
Book Notes:
Jamieson, Fausset, and Brown Book Notes

Genesis

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (II Peter 1:21).

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