GENESIS IV. 7.
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 לַפֶתַח חַטָאת רֹבֵץ, 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 פֶתַח. 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
פֶתַח
, 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
רבֵץ
implying to crouch or lie down as an animal; thereby alluding to the sacrifice which was
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 Sünde vor der Thür. Aber lass du ihr nicht ihren Willen, sondern herrsche über 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 πλείωνθυσία Abel obtained witness that he was righteous.... I must repeat my wish to have the word פֶתַח well examined."
A. B. C.
P.S.—Dr. Glocester Ridley (quoted by Bishop Van Mildert, in the notes to his Boyle Lectures) takes the view afterwards adopted by Archbishop Magee, as to the meaning of the passage. (See The Christian Passover, in four sermons on the Lord's Supper, by Glocester Ridley, 1742, p. 14.)