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The completeness of the victory is emphasized by the contextual phrase "earth shall thou eat", which is according to Winckler [4] a common old-oriental expression denoting the deepest humiliation [5].

The second prophecy referring to Mary is found in Isaias 7:1-17.

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(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" () which refers to the seed of the woman.

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.

Since our indefinite article serves this purpose, we may translate: "I will put enmities between you and a woman".

Hence the prophecy promises a woman, Our Blessed Lady, who will be the enemy of the serpent to a marked degree; besides, the same woman will be victorious over the Devil, at least through her offspring.

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.Critics have endeavoured to represent this passage as a combination of occurrences and sayings from the life of the prophet written down by an unknown hand [6].The credibility of the contents is not necessarily affected by this theory, since prophetic traditions may be recorded by any writer without losing their credibility.Still in his own work, which became the Latin Vulgate, the saint employs the verb "to crush" () in the second.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.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.

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