In 1999 a Woman said to a Law Government Clerk when asked who is your Father and she said GOD: I have word of knowledge to Address the Religious Belief the Church Shall Address the Fact

The Blessed Virgin Mary is the mother of Jesus Christ, the mother of God.

In general, the theology and history of Mary the Mother of God follow the chronological order of their respective sources, i.e. the Old Testament, the New Testament, the earlyChristian and Jewishwitnesses.

Mary prophesied in the Old Testament

The Old Testament refers to Our Blessed Lady both in itsprophecies and its types or figures.

Genesis 3:15

The first prophecy referring to Mary is found in the very opening chapters of theBook 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:

(1) First, the Hebrew textemploys 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. Jerome [1] maintains that the Hebrew verb has the meaning of "crushing" or "bruising" rather than of "lying in wait", "guarding". 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. Hence the punishment inflicted on the serpent and the serpent's retaliation are expressed by the same verb: but the wound of the serpentis mortal, since it affects his head, while the wound inflicted by the serpent is not mortal, being inflicted on the heel.

(2) The second point of difference between theHebrew text and our version concerns the agent who is to inflict the mortal wound on the serpent: our version agrees with the presentVulgate text in reading "she" (ipsa) which refers to thewoman, while the Hebrew text reads hu' (autos, ipse) which refers to the seed of the woman. According to our version, and the Vulgatereading, the woman herself will win the victory; according to the Hebrew text, she will be victorious through her seed. In this sense does the Bull"Ineffabilis" ascribe the victory to Our Blessed Lady. The reading "she" (ipsa) is neither an intentional corruption of the original text, nor is it an accidentalerror; 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. The strength of the Christian tradition as to Mary's share in this victory may be inferred from the retention of "she" in St. Jerome's version in spite of his acquaintance with the original text and with the reading "he" (ipse) in the old Latin version.

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 serpentdenotes the followers of theserpent, the "brood of vipers", the "generation of vipers", those whose father is the Devil, the children ofevil, imitando, non nascendo(Augustine). [2] One may be tempted to understand the seed of the woman in a similar collective sense, embracing all who are born of God. But seed not only may denote a particularperson, but has such a meaning usually, if the context allows it. St. Paul(Galatians 3:16) gives this explanation of the word "seed" as it occurs in thepatriarchal promises: "ToAbraham were the promises made and to his seed. He saith not, and to his seeds, as of many; but as of one, and to his seed, which isChrist". Finally the expression "the woman" in the clause "I will put enmities between thee and thewoman" is a literal version of the Hebrew text. The Hebrew Grammar of Gesenius-Kautzsch [3] establishes the rule: Peculiar to the Hebrewis the use of the article in order to indicate a person or thing, not yet known and not yet to be more clearly described, either as present or as to be taken into account under the contextual conditions. Since our indefinite article serves this purpose, we may translate: "I will put enmities between you and a woman". Hence the prophecypromises 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. 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].

Isaias 7:1-17

The second prophecyreferring to Mary is found inIsaias 7:1-17. 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 prophetictraditions may be recorded by any writer without losing their credibility. 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 offaith.

According to 2 Kings 16:1-4, and 2 Chronicles 27:1-8,Achaz, who began his reign 736 B.C., openly professedidolatry, 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 Assyrianaggressions. Achaz, who cherished Assyrianproclivities, did not join the coalition; the allies invaded his territory, intending to substitute for Achaz a more subservient ruler, a certain son of Tabeel. While Rasin was occupied in reconquering the maritime city Elath, Phacee alone proceeded against Juda, "but they could not prevail". 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, andAchaz is busily engaged near the upper pool from which the city received the greater part of its water supply. Hence the Lord says to Isaias: "Go forth to meetAchaz. . .at the end of the conduit of the upper pool". 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". The scheme of the enemies shall not succeed: "it shall not stand, and this shall not be." What is to be the particular fate of the enemies?

Syria will gain nothing, it will remain as it has been in the past: "the head ofSyria is Damascus, and the head of Damascus is Rasin".Ephraim too will remain in the immediate future as it has been hitherto: "the head of Ephraim isSamaria, and the head ofSamaria the son of Romelia"; but after sixty-five years it will be destroyed, "within threescore and five years Ephraim shall cease to be a people".