Can any of your learned Hebraists elucidate the passage in Gen. iv. 7.,
which called forth the following remarks from Bishop Sandford?
"As yet I cannot abandon the literal interpretation of the words
[Hebrew: LAPETACH CHAT`A'T ROBEITS], and I am much surprised that, in
all the criticism bestowed on this verse by Davison and the authors
whom he quotes, nothing is said of the word [Hebrew: PETACH]. I do not
know of any place in Holy Scripture where this word is used
figuratively, and unless this can be shown, there is no supporting so
strong a metaphor as the advocates of the figurative meaning of the
passage contend for. Davison takes no notice of the remainder of the
verse.... Now the words are remarkable; they are the same as those in
which the Lord declares the subjection of Eve to her husband, Gen. iii.
16. I have always thought this passage (Gen. iv. 7.) to allude to Abel;
and to promise to Cain the continuance of the priority of
primogeniture, if he were reconciled to God."--_Remains of Bishop
Sandford_, vol. i. p. 135.
With respect to the word [Hebrew: PETACH], the literal interpretation of
which is a door, entrance, or gate, Archbishop Magee renders the passage
thus: "A sin-offering lieth before or _at_ the door," the word [Hebrew:
RBEITS] implying to crouch or lie down as an animal; thereby alluding to
the sacrifice which was {372} appointed for the remission of sins, and was
typical of the great sacrifice of the Lamb of God, who was to be slain for
the sin of the world. The whole verse would thus stand, according to
Archbishop Magee's interpretation:
"If thou doest well, shalt thou not have the excellency or
pre-eminence? and if thou doest _not_ well, a sin-offering lieth before
the door [_i.e._ is prepared, or at hand, for thee]; and unto thee
shall be his subjection, and thou shalt rule over him [_i.e._ over
Abel]."
Luther's translation is at variance with this:
"Wenn du fromm bist, so bist du angenehm, bist du aber nicht fromm, so
ruhet die Suende vor der Thuer. Aber lass du ihr nicht ihren Willen,
sondern herrsche ueber sie."
In the margin of Luther's Bible is a reference in this verse to Rom. vi.
12., plainly showing that he considered it as an admonition to Cain to
struggle against _sin_, lest it should gain the dominion over him.
Bishop Sandford farther observes:
"I think that neither Davison nor the other commentators have
completely examined Gen. iv. 7. in all its expressions and bearings. I
am surprised at Magee's omitting the argument from St. Paul's
declaration, that by his [Greek: pleionthusia] Abel obtained witness
that he was righteous.... I must repeat my wish to have the word
[Hebrew: PETACH] well examined."