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The first prophecy referring to Mary is found in the very opening chapters of the Book of Genesis (): "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: (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 employed in the Septuagint by the Latin "servare", to guard; St.Jerome  maintains that the Hebrew verb has the meaning of "crushing" or "bruising" rather than of "lying in wait", "guarding".In this sense does the Bull "Ineffabilis" ascribe the victory to Our Blessed Lady.The reading "she" () 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.After Elath had fallen, Rasin joined his forces with those of Phacee; "Syria hath rested upon Ephraim", whereupon "his (Achaz') heart was moved, and the heart of his people, as the trees of the woods are moved with the wind".Immediate preparations must be made for a protracted siege, and Achaz is busily engaged near the upper pool from which the city received the greater part of its water supply. The prophet's commission is of an extremely consoling nature: "See thou be quiet; hear not, and let not thy heart be afraid of the two tails of these firebrands".As 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, (Augustine).
In general, the theology and history of Mary the Mother of God follow the chronological order of their respective sources, i.e.But even Duhm considers the theory as an apparent attempt on the part of the critics to find out what the readers are willing to bear patiently; he believes it is a real misfortune for criticism itself that it has found a mere compilation in a passage which so graphically describes the birth-hour of faith.According to 2 Kings 16:1-4, and 2 Chronicles 27:1-8, Achaz, who began his reign 736 B.C., openly professed idolatry, so that God gave him into the hands of the kings of Syria and Israel.It appears that an alliance had been concluded between Phacee, King of Israel, and Rasin, King of Damascus, for the purpose of opposing a barrier to the Assyrian aggressions.