Chapter 7
Lecture 1
7:1 And it came to pass in the days of Achaz the son of Joathan, the son of Ozias, king of Judah, that Rasin king of Syria and Phacee the son of Romelia king of Israel, came up to Jerusalem, to fight against it: but they could not prevail over it.
7:2 And they told the house of David, saying: Syria has rested upon Ephraim, and his heart was moved, and the heart of his people, as the trees of the woods are moved with the wind.
7:3 And the Lord said to Isaiah: go forth to meet Achaz, you and Jasub your son that is left, to the end of the conduit of the upper pool in the way of the fuller’s field.
7:4 And you shall say to him: see you be quiet: fear not, and let not your heart be afraid of the two tails of these firebrands, smoking with the wrath of the fury of Rasin king of Syria, and of the son of Romelia.
7:5 Because Syria has taken counsel against you, unto the evil of Ephraim and the son of Romelia, saying:
7:6 Let us go up to Judah, and rouse it up, and draw it away to us, and make the son of Tabeel king in the midst thereof.
7:7 Thus says the Lord God: this shall not be, and it shall not stand.
7:8 But the head of Syria is Damascus, and the head of Damascus is Rasin: and within threescore and five years, Ephraim shall cease to be a people:
7:9 And the head of Ephraim is Samaria, and the head of Samaria is the son of Romelia. If you will not believe, you shall not continue.
233 . And it came to pass in the days of Achaz the son of Joathan . Here the threat against the enemies of the two tribes is set out. And it is divided into two parts:
in the first, the threat against the persecutors of the people is set out;
in the second, the threat against those who are contemptuous of the prophecies of the prophets: woe to the crown of pride (ch. 28).
The first of these is divided into two:
in the first, he threatens the overthrow of the enemies;
in the second, he sets out the exultation of thanksgiving: O Lord, you are my God (ch. 25).
The first of these is divided into two:
in the first, the overthrow of each enemy in particular;
in the second, of all of them in general: behold the Lord shall lay waste the earth (ch. 24).
The first of these is divided into three:
in the first, against enemies who persecute them bodily;
in the second, against enemies who furnish power: the burden of Damascus (ch. 17);
in the third, against enemies who oppress them in things: the burden of the desert of the sea (ch. 21).
The first of these is divided into two:
in the first, against persecutors of the same nation;
in the second, against foreign persecutors: woe to them that make wicked laws (ch. 10).
The first of these is divided into two:
in the first, he threatens the frustration of the impious through the liberation of the two tribes;
in the second, their destruction: and the Lord said to me (ch. 8).
The first part, which is contained in this chapter, is divided into three:
in the first, the imminent danger is described;
in the second, the benefit of liberation is promised: and the Lord said to Isaiah (Isa 7:3);
in the third, the sign of liberation is conferred, where it says, and the Lord spoke again to Achaz (Isa 7:10).
234 . To understand the first part, it should be known that Achaz was impious and an idolater, as we read in 2 Kings 16:2–4 and 2 Chronicles 27; and therefore, the Lord gave him into the hand of the kings of Syria and Samaria, who first came against him and, besieging Jerusalem and finally conquering it, captured the greater part of his army and the chief of his army. Confident from that victory, they came again to deprive him of the kingdom entirely, and substitute another in his place. And in this second coming, Isaiah consoled him.
235 . Three things, therefore, are set out in the first part.
First, the gathering of the enemies is described; hence he says: and it came to pass in the days of Achaz . And he takes the genealogy back to Ozias, perhaps because it was when Ozias was struck with leprosy by the Lord (2 Chr 26:19–23), though he had once been just, that they received the daring to invade as though disdaining divine help. Came up , this is said because of the position of the land, for Judah is in the mountains; Phacee , who killed Phaceia king of Israel, whose chief of military he was, and reigned in his place; but they could not prevail over it , the first time, although they conquered the king in the battlefield. Or this is said by anticipation, as to the second time they came up.
236 . Second, he sets out the declaration of this: and they , his scouts, told the house of David , that is, the royal house, saying: Syria has rested upon Ephraim , that is, the king of Syria with the king of the ten tribes, which are called Ephraim, because of their first king, who belonged to the tribe of Ephraim (1 Kings 13) or because of honor; they were joined in friendship although they were formerly enemies, as is read in 1 Kings 22. And he says, Syria has rested upon Ephraim , that it be noted that the kingdom of Syria held the first place in the alliance, because it was stronger.
237 . Third, the effect of the declaration is set out, namely disturbance of the king and his people: and his , namely, the king’s, heart was moved, and the heart of his people : so also a fearful heart in the thought of a fool (Sir 22:23); and dread to them that work iniquity (Prov 21:15); and king Herod hearing this, was troubled, and all Jerusalem with him (Matt 2:3).
238 . And the Lord said to Isaiah . Here liberation is promised.
And first, the manner of the promise is set out;
second, the promise itself: and you shall say to him (Isa 7:4).
And the manner is set out
first, as to the person announcing it: the Lord said to Isaiah , inspiring him inwardly, or speaking through a subordinate creature: go forth to meet Achaz , who perhaps because of fear of the enemy had gone to prepare himself to resist.
Second, as to the witness: and Jasub your son that is left , to you, the other brother, namely, Rabsaces, who was born from a more noble mother, having fled to the king of the Assyrians, because he was not received well by Achaz: about whom, see below (Isa 36:2); in the mouth of two or three witnesses every word shall stand (Deut 19:15).
Third, as to the place, to the end . To understand this, it should be known that because Jerusalem is in the mountains, it does not abound in flowing waters, and therefore, they had water in pools, collected either from the rain or from remote springs via aqueducts. Now there were three pools in Jerusalem: one which was for the use of the priests and sacrifices, which was called the Probatica pool, about which, see John 5:2; the second was lower in the city and was kept clean for the general use of the city; the third was outside the city and had unclean water; in it fullers would wash wool, and it was for this kind of use: and from that pool is named the whole fuller’s field . And thus is made clear what is said in the text.
239 . And you shall say to him . Here he sets out the promise:
and first, he sets out strengthening;
second, the reason for strengthening: of the two tails of these firebrands ;
third, the condemnation of the unbelieving, where it says, if you will not believe, you shall not continue (Isa 7:9).
And he strengthens them, prohibiting the sign of fear: see you be quiet , that is, beware lest you outwardly reveal the fear of your heart, below: in silence and in hope shall your strength be (Isa 30:15), and in the same place: and the work of justice shall be peace, and the service of justice quietness, and security for ever (Isa 32:17). And he also shows the passage of fear: fear not , the evils to come, and let not your heart be afraid , because of the memory of the evils which you have suffered, below: fear not, for I am with you: I will bring your seed from the east, and gather you from the west (Isa 43:5).
240 . Of the two tails . Here he sets out the reason for strengthening.
And first, he shows the vanity of the proposers, who propose great things, though they can sustain nothing or very little: the two tails , because the kingdom was ended in them. For Rasin was killed by Theglathphalasar (2 Kings 16:9), and led his people into captivity; but Phacee was made subject, and afterwards was killed by an enemy, who a little later was captured by Salmanasar, and the ten tribes were taken captive (2 Kings 17:3–6). Smoking : for they were then near to being extinguished. Rouse it up , like someone resting in sleep, and draw it away , that is, let us draw it into our power. The son of Tabeel , literally, a certain man, or an idol of our god; Tabeel means “God is good.”
241 . Second, as to the frustration of the proposal: thus says the Lord , who can do all things, this shall not be , because it will not be carried into effect, and it shall not stand , because they will not last long in such a proposal, with greater evils rushing in upon them, below: take counsel together, and it shall be defeated: speak a word, and it shall not be done: because God is with us (Isa 8:10).
242 . Third, as to the destruction of the enemies; and first, as to the Assyrians: but the head of Syria , as if to say: but in the meantime, and before they are destroyed, the head of Syria is Damascus, and the head of Damascus is Rasin , as if to say: the Damascenes and their king will be contained in their borders. And within threescore and five years, Ephraim shall cease to be a people , because they will be taken captive. These years should not be computed from the time of this prophecy, but from the time when Ozias was struck with leprosy, because it was then that they received the daring to invade, in the twenty-sixth year of his reign. And from that time Joathan his son reigned twenty-seven years, while his father still lived, and afterwards sixteen years; then Achaz reigned sixteen years, and then Ezechias, in the sixth year of whose reign, the people were taken captive (2 Kings 17:5). And these taken together are sixty-five years. And the head of Ephraim , as above.
243 . If you will not believe . Here he places the condemnation of the unbelieving. If you will not believe , namely in the promises of the Lord, you too shall not continue in your land, but you will be taken captive: behold, he that is unbelieving, his soul shall not be right in himself (Hab 2:4). And he says this because Achaz, not believing the prophecy, called upon the support of the king of Assyrians, Theglathphalasar, that he might help him; Theglathphalasar came at his petition and destroyed Damascus and killed its king; and though he had given him tribute, nevertheless it profited him nothing, as is said in 2 Chronicles 28:21.
Lecture 2
7:10 And the Lord spoke again to Achaz, saying:
7:11 Ask you a sign of the Lord your God, either unto the depth of hell, or unto the height above.
7:12 And Achaz said: I will not ask, and I will not tempt the Lord.
7:13 And he said: hear you therefore, O house of David: is it a small thing for you to be grievous to men, that you are grievous to my God also?
7:14 Therefore the Lord himself shall give you a sign. Behold a virgin shall conceive, and bear a son and shall call his name Emmanuel.
7:15 He shall eat butter and honey, that he may know to refuse the evil, and to choose the good.
7:16 For before the child know to refuse the evil and to choose the good, the land which you abhor shall be forsaken of the face of her two kings.
7:17 The Lord shall bring upon you, and upon your people, and upon the house of your father, days that have not come since the time of the separation of Ephraim from Judah with the king of the Assyrians.
7:18 And it shall come to pass in that day, that the Lord shall whistle for the fly, that is in the uttermost parts of the rivers of Egypt, and for the bee that is in the land of Assyria.
7:19 And they shall come, and shall all of them rest in the torrents of the valleys, and in the holes of the rocks, and upon all places set with shrubs, and in all hollow places.
7:20 In that day the Lord shall shave with a sharp razor by them that are beyond the river, by the king of the Assyrians, the head and the hairs of the feet, and the whole beard.
7:21 And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep.
7:22 And for the abundance of milk he shall eat butter: for butter and honey shall every one eat that shall be left in the midst of the land.
7:23 And it shall come to pass in that day, that every place where there were a thousand vines, at a thousand pieces of silver, shall become thorns and briers.
7:24 With arrows and with bows they shall go in thither: for briers and thorns shall be in all the land.
7:25 And as for the hills that shall be raked with a rake, the fear of thorns and briers shall not come thither, but they shall be for the ox to feed on, and the lesser cattle to tread upon.
244 . And the Lord spoke again to Achaz . Here the sign of liberation is set out.
And first, the liberty to choose a sign is given;
second, the sign for believing is conferred: therefore the Lord himself shall give (Isa 7:14).
Concerning the first, three things are set out.
First, the liberty of choosing a sign is conceded: and the Lord said to Achaz —because he disdained the prophets, the Lord himself spoke: because it seems hard that such powerful kings would be destroyed so quickly— ask you a sign , that you might believe, of the Lord your God . From this it seems that these may be the words of the prophet; and to this is to be said that it is a custom of Hebrew speech to use a noun for a pronoun: hence, of the Lord your God , that is, “of me.” Or they are the words of the Lord through inspiration, and of the prophet through declaration, below: should not the prophet seek of his God? (Isa 8:19). Unto the depth of hell , that the earth be opened and hell be exposed, as in the destruction of Dathan and Abiron (Num 16:31–33); or by hell is meant the lower elements, as Moses brought forth locusts and gnats from the earth (Exod 8:16–19, 10:1–20); or unto the height above , as Joshua, when the sun stood still (Josh 10:1–15): for the Jews seek signs (1 Cor 1:22).
245 . Second, the refusal of the offer: and Achaz said: I will not ask , either because he was trusting in idols or in the king of the Assyrians, or because he was jealous of the glory of God, or because, being placed in distress, he feared to offend God, below: Lord, they have sought after you in distress (Isa 26:16). Hence he says, I will not tempt , for he relied on what is said in Deuteronomy 6:16: you shall not tempt the Lord your God . But he understood badly, for by the authority of the Lord he was allowed to seek a sign, as Gideon with the fleece (Judg 6:36–40).
246 . Third, the rebuke of the one who refuses is set out: and he , namely, Isaiah, said : therefore, since you are so rebellious, hear you therefore, O house of David , because of its consent in the malice of the king, or because the promised Christ is given as a sign to David: of the fruit of your womb I will set upon your throne (Ps 131[132]:11). Is it a small thing for you , to merit divine wrath, to be grievous to men , whom you plunder, or to the prophets, in whom you do not believe; that you are grievous , through rebellion, to my God , not yours, whom you did not obey: why is this a burden to you? for I will cast you away, says the Lord (Jer 23:33).
247 . Therefore . Here the sign for belief is given.
And first, the sign of liberation is conferred;
second, he threatens the unbelieving with the punishment of destruction: the Lord shall bring upon you (Isa 7:17).
Now this is the sign of the Incarnation of Christ. But the Jews object against this in many ways.
First, that the Lord was giving a sign of the liberation of the Jews at that time, with which the Incarnation of Christ agrees in nothing.
To which is to be said that the Incarnation of Christ signifies that liberation by an argument from the greater: for if God will give his son for the salvation of the whole world, much more can he save you from these enemies? He that spared not even his own Son, but delivered him up for us all (Rom 8:32); or as a motive cause, for this moves the Lord, as it were, since many good things are conceded to this people, however unjust they were, because he had provided for his Son to be made incarnate from them.
248 . Likewise they object that the sign that follows is given to those who are present, but the Incarnation did not happen in their time, and so it would appear that no sign was given.
To which is to be said that, although the Incarnation did not happen in the presence of those men, it nevertheless did happen in the presence of the abiding house of David: hence he says, hear, O house of David (Isa 7:13), but not, “hear, Achaz.”
249 . Likewise they object that a sign ought to precede the thing signified; but the Incarnation happened long after this liberation; therefore it was not a sign of it.
To which is to be said that sometimes a sign follows the thing signified, as Deuteronomy 18:22: you shall have this sign: whatsoever that same prophet foretells in the name of the Lord, and it comes not to pass: that thing the Lord has not spoken ; sometimes it occurs at the same time: when you shall hear the sound of one going in the tops of the pear trees, then shall you join battle (2 Sam 5:24); sometimes the sign precedes the thing signified, as with Gideon in Judges 7:5–7, when the sign was given that he ought to conquer with those who had lapped up water with their hands. And it is necessary that this sign should follow the thing signified, even as they themselves explain: for if it preceded it, then the child was born before the death of Phacee, who reigned twenty years; in the seventeenth year of his reign, Achaz began to reign, and Achaz reigned sixteen years; therefore, Achaz reigned thirteen years after the death of Phacee. And in the twelfth year of Achaz, Osee began to reign. In the ninth year of his reign, Samaria was captured, which was six years after the death of Achaz. Therefore, at the capture of Samaria, the child would have been at least nineteen years old; and thus what is said below in 8:4, that the child did not know to call his father and mother, would be false.
250 . Likewise they object that in Hebrew it does not say virgin , but alma , which, according to them, signifies a marriageable young girl, as is found in Genesis 24:16 concerning Rebecca; where we have an exceeding comely maid , they also have alma . And even if it said bethula , which, according to them, signifies a virgin, this does not necessarily mean that she conceives while remaining a virgin, because it may be that she who was a virgin at the time of the prophecy, should conceive afterwards, having been corrupted by the seed of a man.
To which is to be said that it would be no sign at all if a young woman should conceive, and even a corrupted virgin. The Lord, however, wished to signify something great, when he said: unto the depth of hell, or unto the height above (Isa 7:11). Therefore, according to us, alma is used rather than young girl, because alma signifies a virgin, according to the origin of the word, and still more, it means one who is protected, about whom there can be no suspicion of evil. But bethula signifies virgin according to a later manner of speaking.
The Jews, however, explain this verse in two ways. Some say it concerns Ezechias; some say it concerns the son of Isaiah, whom they imagine to have been called Emmanuel.
But that the first cannot stand is thus shown, because Ezechias was twenty-five years old when he began to reign (2 Kgs 18:2), and Achaz reigned sixteen years (2 Kgs 16:2); therefore Ezechias was ten years old when his father began to reign; and thus he could not be promised to be born here. Moreover, how would he not know to call his father and mother, when, in the sixth year of his reign, Samaria was captured?
Likewise, that the second cannot stand is shown because this would be no sign at all. And moreover the son of Isaiah was not Lord of Judea, and yet, in Isaiah 8:8, the land of Judea is spoken of as a possession of Emmanuel. And therefore it is necessary to understand this to be speaking of the son of God.
252 . Following this, therefore, he does three things.
First, he promises the sign: therefore , because you do not wish to ask, the Lord himself shall give you a sign , of your liberation. This sign is also given to the shepherds in Luke 2:12: and this shall be a sign unto you. You shall find the infant wrapped in swaddling clothes .
253 . Second, the sign itself is set out, behold a virgin .
And first, the miraculous conception is set out: behold a virgin , remaining a virgin, shall conceive , in giving birth, bear a son .
Second, the naming of the miraculously begotten child; and first, as to his divinity: shall call , namely, the virgin shall call, or you yourself, Judah, shall call, in danger; his name Emmanuel , which is translated: “God with us.” You shall call his name Emmanuel (Matt 1:23). And this entire occurrence has nothing like it elsewhere, for it is a new thing: the Lord has created a new thing upon the earth: a woman—or a female—shall compass a man (Jer 31:22); hence, a man perfect in conception itself, although not according to perfection of quantity, as Augustine says on John 2:20: six and forty years was this temple in building ; and therefore, it is above man, for there is nothing new under the sun (Eccl 1:10). Hence there cannot be found another event that corresponds to this prophecy besides this story: behold you shall conceive and shall bring forth a son (Luke 1:31). This is signified in Ezekiel 44:2: this gate shall be shut, it shall not be opened, and no man shall pass through it: because the Lord the God of Israel has entered in by it .
254 . Second, as to his humanity: he shall eat butter and honey , literally, manly foods, because from infancy he held himself to the manner of other men: and being born, I drew in the common air, and fell upon the earth, that is made alike, and the first voice which I uttered was crying, as all others do (Wis 7:3).
Or from the part to the whole, according to the rules of Tyconius: for through these he understands all human foods. That he may know . The that is consecutive, for, feeding on such things, the child still knows to refuse the evil , without experience, and to choose the good , without counsel, having all perfect knowledge. The devil had promised this, but did not fulfill it (Gen 3:5); but God gave it freely: for he has given me the true knowledge of the things that are: to know the disposition of the whole world, and the virtues of the elements (Wis 7:17).
Or, that is causal: that he may know , that is, that he may show himself to know, because he is led through the foods to the perfect quantity of years, in which he shows himself to know. Augustine on Song of Songs 4:11, honey and milk , says that humanity is signified by butter, because it comes from the nourishment of the earth; divinity is signified by honey, because it is collected from the dew of heaven. He had, moreover, a nature without corruption, like butter without curd; and he carried consolation without judgment, like honey without the sting. Bernard: our little one chose to be newly conceived, because he took the nature of our flesh without corruption. Similarly, the bee brings us honey without mingling in the sting . He came not to judge the world, but that the world may be saved by him (John 3:17). And thus, that is also causal. And this is a sign from below on the part of the virgin giving birth, and from above on the part of God being born: the Lord will give goodness: and our earth shall yield her fruit (Ps 84:13[85:12]).
255 . Third, the adaptation of the sign is set out: for before the child know , that is, before he assumed created knowledge in being born; the land , of Samaria and Syria (2 Kgs 16:9, 17:3–5).
256 . The Lord shall bring upon you . Here he sets out the threat against those who do not believe the sign.
And first, he shows the gravity of the punishment:
second, the order of punishment: and it shall come to pass in that day (Isa 7:18);
third, the effect of the punishment: and it shall come to pass in that day, that a man shall nourish a young cow (Isa 7:21).
And he shows the gravity of the punishment from the authority of the one who commands: the Lord , who is powerful, shall bring : the Lord Almighty is his name (Exod 15:3); from the universality of the punishment: upon you , through Theglathphalasar, and upon your people, and upon the house of your father , as to your descendants, through his sons that are tyrants; from comparison with what preceded it: days , so evil, and the days are called evil because of their fault: sufficient for the day is the evil thereof (Matt 6:34); redeeming the time, because the days are evil (Eph 5:16); and because of the punishment: that have not come since the time of the separation of Ephraim from Judah (1 Kgs 12); the gravity of the punishment is shown further from of the power of those who execute it: with the king of the Assyrians , Nabuchodonosor, because the kingdoms of the Chaldeans and the Assyrians were one under him, and had been one from the beginning; for the Assyrians had come forth from the Chaldeans (Gen 10): I will take Nabuchodonosor the king of Babylon my servant (Jer 25:9).
257 . And it shall come to pass . Here he sets out the manner and order of punishment; and he sets out three things.
First, the calling together of their enemies: shall whistle , that is, blow upon, for the fly , that is, for the king of Egypt, who killed Josias (2 Kgs 23:29); and he is compared to a fly because of the uncleanness of idolatry and lust which thrives in Egypt; in the uttermost parts of the rivers , because they come even from the farthest parts of Egypt, and for the bee , namely, for the Chaldeans and the Assyrians, because from the former they had the honey of defense, and from the latter the sting of persecution, above: he will whistle to them from the ends of the earth (Isa 5:26).
258 . Second, the multitude of their enemies: and they shall come, and shall all of them rest in the torrents of the valleys , for the benefit of water, which usually runs in valleys, and in the holes of the rocks , for fortification, and upon all places set with shrubs , for wood, and in all hollow places , for locations of homes, below: and the stretching out of his wings shall fill the breadth of your land (Isa 8:8).
259 . Third, their captivity: in that day the Lord shall shave with a sharp razor , that is, through the king, by them , that is, through them, namely, the Assyrians; concerning a sharp razor , see Ezekiel 5:1: take you a sharp knife that shaves the hair: and cause it to pass over your head . The head , the king, the feet , craftsmen, the beard , soldiers who are for the adornment of the king (2 Kgs 25), above: every man of war, judge, and prophet (Isa 3:2). Or this is said against the Egyptians, who were their helpers: by them , that is, the Egyptians, that is hired . And he shall rifle the spoils thereof: and it shall be wages for his army. And for the service that he has done me against it (Ezek 29:19–20).
260 . And it shall come to pass in that day, that a man shall nourish a young cow . Here he sets out the effect of the punishment, or the sign of destruction.
First, in the scarcity of animals: a young cow, and two sheep , because the animals are few, above: and strangers shall eat the deserts turned into fruitfulness (Isa 5:17).
Second, from the slightness of provisions: butter and honey , because of the lack of bread: they that were fed delicately have died in the streets (Lam 4:5).
Third, from the scarcity of men.
First, in the worthlessness of their property: every place where there were a thousand vines : buy a field for money, and take witnesses, whereas the city is given into the hands of the Chaldeans (Jer 32:25); I passed by the field of the slothful man, and by the vineyard of the foolish man: and behold it was all filled with nettles, and thorns had covered the face thereof (Prov 24:30–31).
In the multitude of thieves: with arrows and with bows , namely, when you flee, they will enter, below: fear, and the pit, and the snare are upon you and upon the inhabitants of the earth (Isa 24:17).
Fourth, in the fear of their enemies, for they will tend the mountains and abandon the plains: and as for the hills : and all her cities shall be wastes (Jer 49:13), and: you endeavor to lay hold on the height of the hill (Jer 49:16).
261 . It is to be noted on the words, his name shall be called Emmanuel (Isa 7:14), that is, “God with us,” that Christ is with us in many ways.
First, as a brother, through fellowship of nature: who shall give you to me for my brother, sucking the breasts of my mother, that I may find you without, and kiss you? (Song 8:1).
Second, as a bridegroom, through the bond of love: if any one love me, he will keep my word (John 14:23).
Third, as a shepherd, through the solace of inner consolation: behold, I stand at the gate and knock. If any man shall hear my voice and open to me the door, I will come in to him and will sup with him (Rev 3:20).
Fourth, as a savior, through the help of defense: therefore fear you not, my servant Jacob, says the Lord, neither be dismayed, O Israel: for behold, I will save you from a country afar off (Jer 30:10).
Fifth, as a leader, through the example of his work: the Lord alone was his leader (Deut 32:12).
262 . It is to be noted on the words, behold a virgin (Isa 7:14), that behold is said because of her singular eminence:
first, because she is above women because of her virginity: hence he says, behold a virgin ;
second, she is above virgins because of her fruitfulness: hence he says, she shall conceive ;
third, she is above all angels because of the worthiness of her fruit: hence he says, she shall bear a son : never doth he take hold of the angels: but of the seed of Abraham he takes hold (Heb 2:16).