#St carmel cemetery mary the bride full#

He saith not, and to his seeds, as of many but as of one, and to his seed, which is Christ'. Paul ( Galatians 3:16) gives this explanation of the word 'seed' as it occurs in the patriarchal promises: 'To Abraham were the promises made and to his seed. But seed not only may denote a particular person, but has such a meaning usually, if the context allows it.

One may be tempted to understand the seed of the woman in a similar collective sense, embracing all who are born of God. Jerome's version in spite of his acquaintance with the original text and with the reading 'he' ( ipse) in the old Latin version.Īs it is quite commonly admitted that the Divine judgment is directed not so much against the serpent as against the originator of sin, the seed of the serpent denotes the followers of the serpent, the 'brood of vipers', the 'generation of vipers', those whose father is the Devil, the children of evil, imitando, non nascendo ( Augustine). The strength of the Christian tradition as to Mary's share in this victory may be inferred from the retention of 'she' in St.

The reading 'she' ( ipsa) is neither an intentional corruption of the original text, nor is it an accidental error it is rather an explanatory version expressing explicitly the fact of Our Lady's part in the victory over the serpent, which is contained implicitly in the Hebrew original. In this sense does the Bull 'Ineffabilis' ascribe the victory to Our Blessed Lady. According to our version, and the Vulgate reading, the woman herself will win the victory according to the Hebrew text, she will be victorious through her seed. (2) The second point of difference between the Hebrew text and our version concerns the agent who is to inflict the mortal wound on the serpent: our version agrees with the present Vulgate text in reading 'she' ( ipsa) which refers to the woman, while the Hebrew text reads hu' ( autos, ipse) which refers to the seed of the woman. Hence the punishment inflicted on the serpent and the serpent's retaliation are expressed by the same verb: but the wound of the serpent is mortal, since it affects his head, while the wound inflicted by the serpent is not mortal, being inflicted on the heel. Still in his own work, which became the Latin Vulgate, the saint employs the verb 'to crush' ( conterere) in the first place, and 'to lie in wait' ( insidiari) in the second. Jerome maintains that the Hebrew verb has the meaning of 'crushing' or 'bruising' rather than of 'lying in wait', 'guarding'. (1) First, the Hebrew text employs the same verb for the two renderings 'she shall crush' and 'thou shalt lie in wait' the Septuagint renders the verb both times by terein, to lie in wait Aquila, Symmachus, the Syriac and the Samaritan translators, interpret the Hebrew verb by expressions which mean to crush, to bruise the Itala renders the terein employed in the Septuagint by the Latin 'servare', to guard St. The first prophecy referring to Mary is found in the very opening chapters of the Book of Genesis (3:15): 'I will put enmities between thee and the woman, and thy seed and her seed she shall crush thy head, and thou shalt lie in wait for her heel.' This rendering appears to differ in two respects from the original Hebrew text: The Old Testament refers to Our Blessed Lady both in its prophecies and its types or figures. the Old Testament, the New Testament, the early Christian and Jewish witnesses. In general, the theology and history of Mary the Mother of God follow the chronological order of their respective sources, i.e. The Blessed Virgin Mary is the mother of Jesus Christ, the mother of God. Includes the Catholic Encyclopedia, Church Fathers, Summa, Bible and more all for only $19.99.

#St carmel cemetery mary the bride full#

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