Appreciate what that means: The Lord comes, the Lord and Savior, into the Egypt in which we live; the Lord comes into the land of darkness where Pharaoh is. But he does not come save riding on a swift cloud. Now what is this swift cloud? I think it is holy Mary with child of no human seed. This swift cloud has come into the world and brought with it the Creator of the world. What does Isaiah say? The Lord will enter into Egypt upon a swift cloud; and the idols of Egypt shall be shattered. The Lord has come, and the false gods of Egypt tremble violently, crash together and are destroyed.

We must think of that swift cloud as befitting either the body of the Savior, because his body was light, not weighted down by any sin; or certainly holy Mary, who was heavy with child by no human seed. Behold the Lord has entered the Egypt of this world on a swift cloud, the Virgin.

Egypt is sometimes understood to mean the whole world in [Isaiah], because of superstition and malediction.

It is relevant to recall that holy Isaiah uttered a particular prophecy concerning Egypt: And the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt within them and the rest.

In the same class with these prophets were those who rejoiced because they knew he had come whom they had been expecting. Such were Simeon and Anna, who recognized Jesus when he was born, and Elizabeth, who, in the Spirit, realized that he had been conceived, and Peter, who, by revelation of the Father, affirmed, You are the Christ, the son of the living God.^[1]

The psalmist spoke of this solemnity [when he said], God has ascended with a shout of jubilation, and the Lord with the sound of the trumpet.^[1] He ascended with a shout of jubilation, since he sought heaven as the disciples rejoiced in the glory of his being lifted up. He ascended with the sound of the trumpet, since he went up to the throne of his heavenly kingdom as the angels heralded his return to judge the living and the dead.

How God, who is present always and everywhere and does not change from place to place, ascended, the same [inspired writer] declares elsewhere, saying, He who makes a cloud his stairway and walks upon the wings of the winds.^[2] He calls the substance of human weakness with which the sun of righteousness^[3] clothed himself, that [the sight of him] might be borne by human beings, a cloud. Hence Isaiah says, Behold, the Lord will ascend upon a swift cloud and will enter Egypt, and the idols of Egypt will be shaken before his face. The Lord ascended upon a swift cloud so that when he entered Egypt he might overturn its idols when the Word was made flesh and dwelt among us.^[4] He took upon himself a body immune from all stains of iniquity and entered the world in it, so that he might destroy the cult of idolatry and make clear the true light of divinity to the shadowy and dark hearts of the Gentiles. He who is not enclosed in a place willed to go from place to place by means of this cloud, his human nature; in it he who always remains invisible in his divinity willed to suffer mockery, scourging and death; by means of it he who fills the heavens in the power of his divinity ascended into heaven, crowned with the power of his resurrection.

[At the Mount of Transfiguration] the Father uttered a voice out of the cloud. Why out of the cloud? Because this is how God appears. For a cloud and darkness are around him.^[1] He sits on a light cloud, and He makes clouds his chariot.^[2] A cloud received him out of their sight.^[3] As the Son of Man coming in the clouds.^[4]

His voice comes from a cloud so that they might believe that the voice proceeds from God.HOMILIES

That it was Jesus himself [at the ascension] they knew from the fact that he had been conversing with them (for had they seen only from a distance, they could not have recognized him by sight), but that he is taken up into heaven the angels themselves inform them. Observe how it is ordered, that not all is done by the Spirit, but the eyes also do their part. But why did a cloud receive him?^[1] This too was a sure sign that he went up to heaven. Not fire, as in the case of Elijah, nor fiery chariot,^[2] but a cloud received him; which was a symbol of heaven, as the prophet says, Who makes the clouds his chariot;^[3] it is of the Father himself that this is said. Therefore he says, on a cloud; in the symbol, he would say, of the divine power, for no other power is seen to appear on a cloud. For hear again what another prophet says: The Lord sits upon a light cloud.

This prophecy says that the one who is begotten after the God and Lord of all things, meaning the Word of God, will come into Egypt, and not undercover or invisibly or without a body but riding on a light cloud, or better on thick light. This is the meaning of the Hebrew word. Let the Hebrew children tell us when after the time of Isaiah the Lord visited Egypt, and which Lord it was. The God over all is one. Let them tell us how he is said to ride on thick light and to come to any particular place on the earth. Let them interpret thick light and explain why the Lord is not said to visit Egypt without it. Let them also say when the prophecy that the Egyptian idols made with hands would be shaken and Egyptians would fight Egyptians by the coming of the Lord is to have been fulfilled.

Now one can consider that the prophecy has not been fulfilled if the following are true: if the Egyptians in our own time cannot be seen to have abandoned the gods of their fathers and calling on the God of the prophets; throughout every town and city in the country of Egypt there are not altars built to the God that previously only the Hebrews acknowledged; the idols have not been shaken. . . . How can we deny that the prophecies of ages past have been fulfilled? They promised beforehand that the Lord would not come to Egypt in an incorporeal manner but on a light cloud, or better on a thick light, which is the meaning of the Hebrew word. This figuratively speaks of his incarnation. The prophecy continues by calling him a human being who is the Savior, saying, And he shall send to them a man who is a savior.^[1] The Hebrew here is, And he shall send to them a savior who will save them. This clear demonstration leads me to conclude that there is no doubt of the time of the promise of the appearing of the Lord.

I suppose that the reason why it is foretold that the Lord would come to Egypt is this: The Egyptians are said to have been the first to practice the errors of polytheism. . . . And Holy Scripture witnesses that they were the enemies of God’s people from the very beginning, for it is written that their ancient king confessed that he did not know the Lord, when he said, I do not know the Lord, and I will not let Israel go.^[1] So, then, it is because Scripture wishes to show the great marvel of the divine power of Christ that it foretells his going to Egypt, in predicting that the Egyptians will undergo an extraordinary conversion, when it goes on to say, And the Egyptians shall know the Lord, who before knew him not, and shall pray to the Lord,^[2] and so on. . . . Here it is predicted of Egypt and its people that they will not acknowledge idols any more but will acknowledge the Lord revealed by the Jewish prophets. Now if we cannot see this actually fulfilled before our eyes, we must not say that the Lord’s coming to Egypt has taken place. But if beyond all need of argument the truth is shown by facts and reveals clearly to the most unobservant the Egyptians rescued from hereditary superstition, and followers of the God of the prophets who foretold that this would take place, serving him only and greeting every form of death for their duty to him, to what else can we attribute it but to the Lord coming to Egypt, as the prophecy before us predicted?

Therefore all the human qualities of the Lord Christ, hunger, I mean, and thirst and wear-iness, sleep, fear, sweat, prayer, and ignorance, and the like, we affirm to belong to our nature which God the Word assumed and united to himself in effecting our salvation. But the restitution of motion to the maimed, the resurrection of the dead, the supply of loaves and all the other miracles we believe to be works of the divine power. In this sense I say that the same Lord Christ both suffers and destroys suffering; suffers, that is, as touching the visible, and destroys suffering as touching the ineffably indwelling Godhead. This is proved beyond question by the narrative of the holy Evangelists, from whom we learn that when lying in a manger and wrapped in swaddling clothes, he was announced by a star, worshiped by magi and hymned by angels. Thus we reverently discern that the swaddling bands and the lack of a bed and all the poverty belonged to the manhood; while the journey of the magi and the guiding of the star and the company of the angels proclaim the Godhead of the unseen. In like manner he makes his escape into Egypt and avoids the fury of Herod by flight, for he was man; but as the prophet says, He shakes the idols of Egypt, for he was by nature God. ^[1] THE SHADOW OF HIS BODY. AMBROSE. Hear that the flesh of the Lord was a shadow: Behold, the Lord is seated on a light cloud and will come to Egypt. David also said, Protect me under the shadow of your wings.^[1] The shadow was emptied, therefore, for us whom the sun of iniquity had consumed. For we saw Christ in a shadow when the faith was first arising. Now that he illuminates the entire world, we nevertheless still see him through the shadow of his body, which is the church, not yet face to face, for our bodily eyes are incapable of beholding the brilliance of his divinity. And this shadow daily protects all the earth. An imprisonment, therefore, was advantageous: God imprisoned all things in unbelief, that he might have mercy on all.^{[2] [3]}

But Isaiah announced the Lord’s future trip to Egypt^[1] some time ago when he said, Behold, the Lord will be seated upon a light cloud and will come to Egypt. By this saying, the mystery of the Lord’s incarnation is clearly shown. For because the Lord himself, dawning from on high,^[2] is called the sun of justice,^[3] it is not without merit that he was foretold to be coming upon a light cloud, that is, in a holy body which no sin was able to weigh down. It was under the veil of this corporeal cloud that he concealed the light of his majesty.

To make himself visible, the sun of justice^[1] assumed a human body like a cloud, according to which it was said, Behold, the Lord will come upon a light cloud. What is the cloud upon which the Lord, the sun of justice, was predicted to arrive if not the cloud of the human body, through which the appearance of his divine radiance was shielded? But just as the sun is less visible to us when covered by a cloud, even though its nature remains unchanged, so also the Son of God did not cease to retain the glory of his divinity when he covered his radiance with the cloud of a human body. The Gospel said that his face shone like the sun and his clothing was made as white as snow^[2] to show the power of his divine radiance, through which even his clothing was made white like snow. And behold, Moses and Elijah appeared and spoke with them, it continues.^[3] The Lord had already promised the glory of this vision long ago to the same Moses, saying, You will see my back [posteriora mea].^[4] He used posterior here to indicate that he would reveal himself to Moses at a posterior time, after his assumption of the body. But Peter responded and said to him, ‘Lord, it is good for us to be here. If you like, let’s pitch three tents here, one for you, one for Moses, and one for Elijah.’^[5]

Behold, the Lord has entered the Egypt of this world on a soft cloud, the Virgin. He led them with a cloud by day.^[1] Beautifully said, by day, for the cloud was never in darkness but always in light. And all night with a glow of fire.^[2] For you darkness itself is not dark, and night shines as the day.^[3] And all night with a glow of fire. The Lord our God is a consuming fire.^[4] A consuming fire. The psalmist did not say what the fire is consuming; he left that to our intelligence.

The Lord is riding on a swift cloud on his way to Egypt. Appreciate what that means: the Lord comes, the Lord and Savior, into the Egypt in which we live; the Lord comes into the land of darkness where Pharaoh is. But he does not come save riding on a swift cloud. Now what is this swift cloud? I think it is holy Mary with child of no human seed. This swift cloud has come into the world and brought with it the Creator of the world. What does Isaiah say? The Lord will enter into Egypt upon a swift cloud; and the idols of Egypt shall be shattered. The Lord has come, and the false gods of Egypt tremble violently, crash together and are destroyed. This is the cloud that in Alexandria destroyed Sarapis;^[1] no general did it, no mortal man, but this cloud that came into Alexandria.

Such brief downpours are rightly compared with the shallow, inflated boasting of secular teaching which often seems to pour forth an endless, deep river of eloquence and broad learning but soon dries up entirely, as though it had never existed at all, where the sun of justice and the summer of evangelical radiance shine. The Lord himself laments this state of affairs through the prophet: They abandoned me, the fountain of living water, and dug for themselves broken cisterns which cannot hold water.^[1] Isaiah also says, Behold, the Lord will ascend upon a light cloud and will come to Egypt, and again, The water of the sea will dry up and the river will be desolate and arid. A well of living waters, he said, which flows from Lebanon,^[2] that is, from the church, whose life is both clear and deep. For Lebanon, which means clarity, fills its camps with saving streams of wisdom for its subjects, as though they were an audience, like the Lord promises in the Gospel: Whoever believes in me, as Scripture teaches, ‘rivers of living water will flow from his heart.’^[3] Explaining this, the Gospel adds, He said this about the Spirit, whom those who believed in him would receive.^[4]

The blessed Virgin, being purely human, was unable to receive bodily all the plenitude of divinity.^[1] But the power of the Most High overshadowed her,^[2] that is, her body received the incorporeal light of divinity. The prophet comments on this beautifully: Behold, the Lord will ascend upon on a light cloud and will come to Egypt, which is to say, Behold, the coeternal Word of God the Father, the light from light who was born before the ages, will receive at the end of the age a flesh and soul not burdened with any sin, and he will enter the world from a virginal womb, like a bridegroom from his chamber.^[3] Therefore, what will be born will be called holy, the Son of God.^[4] In distinction from our holiness, Jesus alone is said to be born holy.

But if the entire world is divided against itself with respect to faith in Christ, each home contains both infidels and believers. A good war is waged, therefore, to disrupt an evil peace. Isaiah also announced prophetically under the figure of Egypt: Behold, the Lord will ascend upon a light cloud and will come to Egypt, and the idols of Egypt will tremble at his presence and the hearts of the Egyptians will melt within them, and I will cause Egyptians to attack Egyptians. Clearly this refers to a struggle between proponents of the faith and its enemies.

Daughters of Tyre, daughters of the nations, from species to genus. Through Tyre, neighbor to the land of prophecy, the psalmist signifies all the people who would come to believe in Christ. Rightly, therefore, does he continue: The wealthy of the earth will all seek your face.^[1] The Lord also threatens Assyria through the prophet Isaiah, saying, I will destroy the Assyrian in my land, and I will crush him on my mountains;^[2] and the Lord will destroy Babylon, glorious and famous among the kingdoms, as he destroyed Sodom and Gomorrah.^[3] It is possible that the Lord began to admonish only the city of Babylon at the beginning of Isaiah, but as he spoke against it, he crossed from species to genus and turned to address his word generally toward all the earth. Surely, if he were not speaking against the entire world, he would not have added later: I will destroy the whole earth, and I will visit evil upon the world,^[4] and other such statements that pertain to the eradication of the corrupted world. Consequently, he also adds, This is the decision that I have made concerning the whole earth and this is its hand extended over all the peoples.^[5] . . . He was addressing the entire world under the figure of Babylon, saying, I will destroy the whole earth, and I will visit evil upon the world, along with similar declarations pertaining to the world’s extermination. [But] he also turned his attention back toward Babylon, as though from genus to species, and made remarks that relate specifically to that city: Behold, I am raising Media up against them.^[6] For during Balthasar’s reign, Babylon was taken by Media. So also, the oracle of Egypt intends for Egypt to be understood as a personification of the entire world when it says, And I will cause Egyptians to fight against Egyptians, kingdom against kingdom, since it is written that Egypt possessed only one kingdom, not many.

The fifth rule of time is that the greater part can be implied through the lesser or the lesser through the greater. With regard to the three days of the Lord’s burial, for instance, the whole is taken from the part, since he lay in the tomb neither for three full days nor for three full nights. And the part can be taken from the whole, for after the Lord had established that the length of a man’s life will be one hundred and twenty years,^[7] only one hundred years passed before the great flood. Also, whereas God predicted that the children of Israel would be slaves in Egypt for four hundred years and would then depart,^[8] they were not enslaved for four hundred years, since they had escaped slavery under Joseph’s rule. Yet again, the whole is also here subjoined from the part, since they did not depart Egypt immediately after the four hundred years, as promised, but did so after four hundred and thirty years had transpired. Events that are still in the future but are narrated as though they have already occurred also belong to this rule of time. For example, They pierced my hands and feet and counted all of my bones,^[9] and they divided my clothing among themselves,^[10] and similar passages in which what has yet to occur is related as a historical event. Anything predicated of the future, however, is spoken from our perspective. But when the future is said to have happened, it must be understood from the perspective of God’s eternity, since what is still in the future for us has already been accomplished according to God’s predestination, for whom everything in the future has been accomplished.

The sixth rule of time is that of recapitulation, which consists in Scripture returning to what it had already narrated. For instance, when it discussed the sons of the sons of Noah, Scripture said that they had their own language among their own people. Afterwards, however, as though subsequent in time, we read, And all the earth was of one language, and everyone spoke with one voice.^[11] How, therefore, could the sons of Noah have had their own language if there were only one language for everyone, unless the narrative regressed in order to recapitulate what had already transpired?

For this reason the Father says to him, Return to me, calling forth from earth to heaven the one whom he had sent for our salvation. And so, raising up his only-begotten Son, he made empty the counsel of those who spoke evil—on this account Isaiah also says, Vain is the counsel of your spirit—and he abolished all the reproaches which they directed as if they were shooting arrows. He destroyed the power of those who were trusting in their own strength and not in God.

Like one body has five senses and five movements by which all of its works are performed, so also are five different personas typified in this Canticle, each through the image of a spouse, not counting the sixty queens and eighty concubines and adolescents without number, or daughters, and the only child of her mother, who calls herself a wall, and she who has no breasts.^[1]

These five personas, I believe, denote five languages. Hebrew, the first of all languages, was the language of those from among whom the church was first assembled at the coming of Christ and to whom the first Gospel was addressed in Hebrew through the apostle Matthew. Greek is the language of those collaborators of the apostles, the Evangelists Mark and Luke, who are shown to be the first after the Hebrews to have gone on their missions. Egyptian, with which Mark the disciple of the apostles was not unfamiliar, is the tongue of those to whom he was sent as a teacher; the example he left them flowers still today with holy piety. Latin, which the ancients called Auxonian after King Auxonius, is the language of the one who has Peter, prince of the apostles, as its teacher and patron; decorated with the jewels of his doctrine,^[2] it is united by participation in Christ. It is to it, we believe, that it was said, How beautiful are your feet in sandals, daughter of the prince!^[3] Fifthly, Assyrian, also called Syriac, is the tongue of the country to which the nation of ten tribes, the kingdom of Ephraim, was led away captive.^[4] By proclaiming the merit of its religion through this tongue, the people were made one body. Assyrian, then, represents the nation which was led by the Word of God out of the wilderness^[5] where Christ was not honored and out of the thorny conduct of humanity, to be settled in the delightful garden of sanctity.^[6]

After or apart from these languages, all the others under heaven, once converted to Christ, will be grafted into them like a limb onto a body. For everyone who believes in one omnipotent God and confesses one Redeemer, Christ, the Son of God, and receives the one Holy Spirit who proceeds from both, together constitutes the one body of the church, which is unified, as we have said, as though by the five senses. And it was prophesied quite clearly in mystery through the prophet Isaiah, I believe, that these five languages would become one language rejoicing in the praises of its one Creator by holding firm to the one faith. The coming of such a time was predicted when he said, There will be in that day, the day when the Lord will break the chains of his people, five cities in the land of Egypt speaking the language of Canaan, one of which will be called the city of the sun.

We know that Egypt means obscurity or darkness, which characterized the entire world before the incarnation of Christ, as blessed John the Evangelist taught when he said, The light shone in the darkness, and the darkness has not overtaken it.^[7] Zechariah also taught that Christ came to illuminate those who were sitting in darkness and the shadow of death.^[8] And the Savior himself declared, I am the light of the world.^[9] Canaan, on the other hand, means glowing chalice. Who else are we able to understand as a glowing chalice except the Holy Spirit, who, after the ascension of the Lord, was first sent by the Father and the Son to the apostles while their faith was still cold? Of him it is said in the Acts of the Apostles that he rested upon each one like a flame.^[10] He filled those who spoke the one praise of the one God in the tongue of every nation, such that they appeared intoxicated to the unaware.^[11] Having received from this chalice, the five prophesied cities now speak the marvels of the omnipotent God with one mouth or one tongue, that our Lord Jesus Christ, as Paul, teacher of the Gentiles, shows, is to the glory of God the Father,^[12] and that no one can say that Jesus Christ is Lord except in the Holy Spirit.^[13]

The name city of the sun designates the one Hebrew language itself, whose kingdom is seated in Jerusalem. There is the throne, there is the temple, the holy place of worship, and there is the kingdom of Judah, whence came Christ, the Sun of Justice.^[14] It is from Jerusalem, which was previously called Heliopolis, meaning city of the sun, that light is shed throughout the entire, darkened body of the world. From it, a healing balm is applied to every member of the church. And it was of this sun that the prophet predicted, For you who fear the Lord, the sun of justice will rise, and healing is in its rays; and you will leap like young bulls in the middle of the herd, and you will trample your enemies until they become like the dust under your feet.^[15]

The servant is faithful in very little^[1] who does not defile the word of God but speaks as though he were speaking from God and with God in Christ. For whatever gifts we receive at present are very little and very poor in comparison with those of the future, since now we know only partially and prophesy only partially, but when the perfect comes, the partial will pass away.^[2] The ten cities^[3] are souls coming to the grace of the gospel through the word of the law. And because he must be glorified, the one who will invest the money of the word worthily for God is placed over them. Hence one successful investor addressed the cities over whom he presided, that is, the souls whose governance he had accepted, asking, What is our hope or joy or crown of glory? Is it not you before the Lord Jesus?^[4]

And another came, saying, ‘Lord, your mina has made five minas.’^[5] This servant is representative of those who were sent to evangelize the uncircumcised. The Lord had given him one mina for preaching, which means one and the same faith which is also believed by the circumcised.^[6] He made five minas because people who had previously been enslaved to their bodily senses he converted to the grace of evangelical faith. And he said to him, ‘You will be over five cities,’^[7] that is, you will shine greatly and on high with the faith and conversion of those souls whom you imbued. Isaiah also spoke mystically about this: In that day there will be five cities in the land of Egypt who speak the language of Canaan. The five cities in the land of Egypt are the five senses of the body we use in this world, namely, vision, hearing, taste, smell and touch. He who looks at a woman with concupiscence, he who shuts his ears not to hear the poor, he who gets drunk with wine, which is dissipation, he who delights in crowning himself with fresh roses, whose hands are covered with blood and whose right hand is filled with bribes, represents the five cities that speak the language of Egypt, that is, that perform the works of darkness with all of their senses, for Egypt sings of the darkness. But he who blocks his ears not to hear of blood and closes his eyes not to see evil, he who tastes and sees how sweet is the Lord, who castigates his body and makes it his slave, who is able to say with the apostle we are the fragrance of Christ to God,^[8] represents the cities of those who speak the altered language of Canaan. And the one who delivered them from darkness by his teaching is rightly rewarded with the leadership of five cities because he is being honored not only for his own progress but also for that of those whom he called to the light.

During the conflict between Antiochus the Great and the generals of Ptolemy, Judea, which lay between them, was rent into contrary factions, the one group favoring Antiochus and the other favoring Ptolemy. Finally the high priest, Onias, fled to Egypt, taking a large number of Jews along with him, and he was given by Ptolemy an honorable reception. He then received the region known as Heliopolis, and by a grant of the king, he erected a temple in Egypt like the temple of the Jews, and it remained standing up until the reign of Vespasian, over a period of 250 years. But then the city itself, which was known as the City of Onias, was destroyed to the very ground because of the war which the Jews had subsequently waged against the Romans. There is consequently no trace of either city or temple now remaining. But as we were saying, countless multitudes of Jews fled to Egypt on the occasion of Onias’s pontificate, and the land was filled with a large number from Cyrene as well. For Onias affirmed that he was fulfilling the prophecy written by Isaiah: There shall be an altar of the Lord in Egypt, and the name [inscription] of the Lord shall be found in their territories. And so this is the matter referred to in this passage: The sons of the transgressors of your people,^[1] who forsook the law of the Lord and wished to offer blood sacrifices to God in another place than what he had commanded. They would be lifted up in pride and would boast that they were fulfilling the vision, that is, the thing that the Lord had enjoined. But they shall fall to ruin, for both temple and city shall be afterwards destroyed.

The prophet Isaiah says this about Egypt: In that day there will be an altar of the Lord in the land of the Egyptians and an inscription to the Lord at its border. It will be a sign forever to the Lord in the land of the Egyptians, for they will cry to the Lord against their assailants, and the Lord will send them a savior who will be determined to save them. And the Lord will be known to the Egyptians, and they will fear the Lord in that day and make sacrifices to him and promise vows to him and fulfill them. And the Lord will strike the Egyptians with plagues and heal them by his mercy, and they will turn to the Lord, and he will listen to them and heal them. What do they [i.e., members of the Donatist sect]^[1] say to this? Why do they not share with the church what was foretold of the Egyptians? Or, if Egypt signifies the world by prophetic prefiguration, why are they not in communion with the church of the world? Consequently, they search the Scriptures and, against so many sure and clear witnesses through which the church of Christ is shown to be diffused throughout the entire world, they offer just one witness in an attempt to demonstrate that the church of Christ perished from all other peoples and remained only in Africa, as though from another beginning, not from Jerusalem but from Carthage, where they first elevated one bishop against another.

If the waters bore a man, could not a virgin give birth to a man? What man? Him of whom we read: The Lord will send them a man, who will save them, and the Lord will be known in Egypt.

He was called Christ from the anointing. Then, that the same one was a human being Jeremiah shows, saying, And he is man, and who has known him?^[1] And Isaiah, And the Lord shall send them a man, who shall save them, and judging them he will heal them.

That he was both God and man was declared before by the prophets. That he was God, Isaiah thus declares, They shall fall down before you, they shall make supplication to you, since God is in you, and we knew it not, even the God of Israel. They shall be ashamed and confounded, all of them who oppose themselves to you, and shall go unto confusion.^[1] . . . Likewise that he was man . . . Isaiah also thus speaks, and the Lord shall send them a man who shall save them, and with judgment shall he heal them.