Before she was in labour, she brought forth; before her time came to be delivered, she brought forth a man child.

“"Before she was in labor, she gave birth; before her pains came, she escaped and delivered a male child." Who has heard such a thing? Who has seen such things? The most holy virgin mother, therefore, escaped entirely the manner of women even before she gave birth, doubtless in order that with the Holy Spirit betrothing her to himself and sanctifying her, she might conceive without intercourse with man. She has brought forth her firstborn Son, even the only-begotten Son of God … who on earth, in the Virgin's nuptial chamber, joined to himself the nature of Adam, like a bridegroom, by an inalienable union, and he preserved his mother's purity incorrupt and uninjured; him in short who in heaven was begotten without corruption and on earth birthed in a manner quite unspeakable.”

“Now when the fullness of time came, an angel of the Lord was sent to [Mary] with the good news of her conception of the Lord. And thus she conceived the Son of God, the subsistent power of the Father, "not of the will of the flesh or of the will of man"—that is to say, not of carnal conjunction and seed—but of the good pleasure of the Father and the cooperation of the Holy Spirit. To the Creator she gave that he might be created, to the Fashioner that he might be fashioned, and to the Son of God and God that he might from her innocent and undefiled flesh and blood put on flesh and become man. And thus she paid the debt for the first mother. For as Eve was formed from Adam without carnal conjunction, so did this one bring forth the new Adam in accordance with the law of gestation but surpassing the nature of generation. Thus, he who is without a mother begotten of a father was without a father born of a woman. And because it was of a woman it was in accordance with the law of gestation; while, because it was without father, it surpassed the nature of generation. And because it was at the normal time, for having completed the nine-month period he was born at the beginning of the tenth, it was in accordance with the law of gestation, while because it was without pain it surpassed the established order of birth—for where pleasure had not preceded, pain did not follow, as the prophet said, "Before she was in labor, she brought forth," and again, "before her time came to be delivered she brought forth a man child."And so the Son of God became incarnate and was born of her. It was not as God-bearing man that he was born of her but as God incarnate; not as a prophet anointed through the operation of the one anointing but as one anointed with the entire presence of the one anointing—so that the one anointing became man and the one anointed became God.”

“When she has not yet travailed When Zion has not yet travailed with birth pangs, she has borne her children; that is to say that her children will gather into her midst, which was desolate and bereft of them, and it is as though she bore them now without birth pangs, for all the nations will bring them into her midst. she has been delivered of a male child Heb. וְהִמְלִיטָה. Any emerging of an embedded thing is called הַמְלָטָה. And הַמְלָטָה is esmoucer, or eschamocier in O.F., to allow to escape.”

“תחיל She travailed. Comp. חיל trembling (Ps. 45:7). Before she travailed she brought forth. This is a figurative expression, indicating, that the Israelites will return to Zion, without any difficulty, like a woman, that bears children without troubles. והמליטה זכר She was delivered of a man child. Comp. תְּמַלֵּט she will lay eggs (34:15), though of a different conjugation.—The Israelites will suddenly come together, without much exertion, from all quarters; it will be as though Zion had conceived and born her children in one day, and that is wonderful.”

“Thus says the Lord. Here he determines the manner of the execution of the sentence already given: and first specifically as regards the Jews; second universally as regards all: but I, their works and thoughts. The first is divided into two: in the first he excludes false confidence; second he sets forth and determines the sentence given, as to the manner of its execution: Hear the word of the Lord. Concerning the first there are two parts. First he excludes false confidence in the holiness of the temple, showing that the temple is not the place of God: both from the greatness of God, who fills all things — whose seat heaven is called, because it shares abundantly in his goodness, just as a seat holds the greater part of the one sitting; while earth is his footstool, because the earth shares least in his goodness, just as the outermost part reaches only to the footstool — or by heaven the saints are meant, and by earth the earthly-minded. 3 Kings 8: if heaven and the heaven of heavens do not contain you. Jeremiah 23: I fill heaven and earth. Acts 17: not in the hand-made things of the temple. Then from rest: because each thing rests in the place that is its own place; but God does not rest in anything, rather all things rest in him, as made by him. And what is his place? Above, ch. 40: lift up on high. And he gives a useful remedy: but to whom — the poor one, that is, the humble man who considers himself small as to the present; the contrite, as to past sins; the trembling, as to his resolve concerning what is to be done in the future. Ecclesiasticus 15: his eyes are upon those who fear him. Second, he excludes the confidence they had conceived from the rite of sacrifices: and first he sets down their reprobation: he who sacrifices an ox — as if he were to say: their sacrifices are so abominable, as if they were doing something against the law, because they were offering the same things to idols. He who blesses — that is, praises and venerates. Above, ch. 1: do not offer sacrifice any more. Second, he shows the reason for the reprobation, first setting down their fault: they have chosen all these things — namely, the sacrifices — walking in their own ways, evil ones. Proverbs 2: they rejoice when they have done evil, and exult in the worst of things. Second, he threatens punishment: hence, and I — Proverbs 3: he himself will mock the mockers. Job 3: the fear that I feared has come upon me, and what I dreaded has happened to me. Third, he charges the sinners with hardness of heart: because I called — Proverbs 1: I called, and you refused. Hear the word of the Lord. Here he carries out the manner of executing the sentence already given: and first as to the rewards of the good; second as to the punishments of the wicked: and it shall be known. The first is in two parts. First he rouses attention: you who tremble, out of reverence for his words. Ecclesiasticus 2: you who fear the Lord, believe in him. Second, he pursues the promise: and first as to vengeance upon the mockers, setting down their mockery: your brothers have said. Let him be glorified — as if to say: let the glory of the Lord appear, which you expect — as if to say: it will never appear. Above, ch. 5: he will come quickly and swiftly, he will not fail nor grow weary in it. And foretelling their confusion: but they shall be confounded, in this way: a voice of the people, fearing; a voice of the Lord, as to the tumult of enemies. Zephaniah 1: the voice of the day of the Lord is bitter. Second, he carries out the promise as to the abundance of good things: and first as to the reuniting of the people, setting down the promise: before she was in labor — that is, suddenly, and at once, the children of Jerusalem shall be gathered to her, just as if a woman should suddenly bring forth a son, with no labor going before. Above, ch. 37: the children have come as far as the birth. Mystically it is expounded of the childbearing of the Blessed Virgin, and of the childbearing of the Church in the conversion of the faithful, and of the bringing-forth of the eternal generation. And he introduces a question of wonder: who has ever heard such things? Above, ch. 49: who has begotten for me? And he sets down the answer in the person of the Lord: shall not I myself bring forth? — gathering the Jews, or converting the faithful, or the Son from eternity. Similarly, Psalm 93: he who planted the ear, shall he not hear? Or he who formed the eye, does he not consider? And these arguments hold, if that which is of perfection in creatures is attributed to him, with everything that belongs to imperfection removed. Second, he promises immense consolation to those gathered. And first he invites others to rejoice with them: rejoice with Jerusalem — in her, as in the object of joy — setting down the condition of those who rejoice together, as to affection: you who love. Canticle of Canticles 5: eat, O friends, and drink, and be inebriated, dearest ones. As to the sign of affection: you who mourn. Matthew 5: blessed are they who mourn, for they shall be comforted. And the fruit of that shared rejoicing, as to the sharing of gladness, or of peace: that you may suck — Canticle of Canticles 1: your breasts are better than wine. As to the sharing of glory: that you may milk it out, as those who milk out milk. Job 22: then you shall abound in delights over the Almighty. Second, he promises a copious bestowal of peace: for thus says the Lord: I will turn — so that it may be called an overflow, like a river which, though it comes down with great force, does not overflow. And of glory, and as it were a torrent. Above, ch. 48: it would have been made like a river. Third, he promises the full reception of consolation. First as to the administering of the nations: which you shall suck — unto the glory of the nations, because the kings of the nations themselves shall comfort you, and shall sustain you. Hence there follows, at the breasts. Mystically he speaks of the apostles, who rejoiced in the glory of the nations swiftly converted, and carried them, as it were, to the breasts by gentle admonitions. Above, ch. 60: you shall suck milk. Second, as to the divine protection: as if to someone, a mother. Hebrews 12: you have forgotten the consolation. Third, as to the enjoyment of good things: you shall see — the good things given you by God; your bones — you who in adversity were like dry bones. Ezekiel 37: dry bones, hear the word of the Lord. Or, you shall see the divine essence. Ecclesiastes 11: light is sweet, and it is delightful for the eyes to see the sun. Bones, unto the resurrection. And it shall be known. Here he promises punishments to the wicked: and first he threatens punishment, setting down the indignation of the judge: the hand, afflicting the wicked among his servants. Or, the hand of consolation, among his servants, through its effect. Above, ch. 27: there is no indignation in me. He also sets down the greatness of the punishment: for behold, the Lord — in fire, by which the city was to be burned, or by which the world was to be purged. Chariots — the army of the Chaldeans, in which God comes, as it were; or the Angels who will come with him to judgment. Psalm 96: fire shall go before him. Amos 9: they shall perish by the sword of God. He also sets down the multitude of those punished: they shall be multiplied. Above, ch. 34: for the victim of the Lord is in Bosra, and a great slaughter in the land of Edom. Second, he reproaches their guilt: who were sanctifying themselves, thinking to cleanse themselves from uncleanness by waters, or even by the sacrifices of idols, in the gardens, in which they worshipped idols, or gave themselves over to pleasure, after one, coupling with women after the manner of beasts. Or, behind the door — literally, the mouse, the dormouse, against the law, Leviticus 11. Above, ch. 65: they eat swine's flesh, and unclean broth. But I. Here he pursues the manner of the discernment as regards all in common: and first he proclaims the universal judgment: their works and thoughts — judging, as it were, for both together; I come, on the day of judgment. Or, the various kingdoms of your enemies, and destroying the wicked among you. They shall come, to Jerusalem after your return, or to judgment, or to the faith. Joel 3: behold, I will raise them up out of the place in which you sold them. Second, he sets down the summons: and I will set among them — that is, among the Jews who shall be with Zerubbabel and the other leaders — a sign, the edict of Cyrus, to the nations, to which the Jews had been scattered; to Lydia, those who hold the arrow, because they are good archers; my glory, which shall appear in your deliverance. Above, ch. 11: he shall lift up a sign among the nations. Or, he sets the sign of the cross among the apostles, that all may be turned to God, as it were preparing them for judgment. Third, he sets down the preparation of those who are to be judged: and first as to the good; second as to the wicked: and they shall go forth, and shall see. The first is in two parts. First, as to the Jews, setting down their honorable return: they shall bring them on horses — by which are signified the aids which those returning had from the Gentiles. Baruch 5: the Lord shall bring these to you. Or there are signified the various conditions of those who are converted to the faith, as the Gloss expounds. Second, the exaltation of their return, first as to dignity: and I will take — which was fulfilled literally in the Jews, and also in the apostles. Above, ch. 61: you shall be called the priests of the Lord; it shall be said of you, ministers of our God. Second, as to the preservation of their offspring: for as the new heavens, as above, ch. 65 — so shall it stand, forever. Jeremiah 31: if these laws shall fail before me, says the Lord, then the seed of Israel also shall fail. Or, the saints shall stand forever, renewed like heaven and earth. Third, as to the duration of their glory: and it shall be month — as though month shall succeed month, and feast shall succeed feast, in your prosperity. Above, ch. 29: year has been added to year, and the solemnities have run their course. Mystically, the Church after the end; spiritual rest after carnal. Second, as to the Gentiles: and all shall come — because from the various nations they came to Jerusalem to worship the Lord. Psalm 85: all the nations shall come and shall adore before you, O Lord. Or, on the day of judgment: and they shall go forth. Here he sets down the second judgment, as regards the wicked: and first the outflow of the punishment: and they shall go forth, coming to Jerusalem, and they shall see, in the ancient tombs, and in the fields, the bones of their dead fathers. Above, ch. 34: their slain shall be cast out, and from their carcasses a stench shall rise. Or, the saints shall see the damned falling into damnation. Second, he sets down the duration of the punishment: their worm — of conscience, by which even the dead shall be tormented; and fire — of hell. Judith 16: he will give fire and worms into their flesh. Third, the delight taken in these punishments, as regards those who see them: and they shall be unto satiety to all flesh — that is, to the saints. Psalm 57: the just shall rejoice when he shall see the revenge. From these punishments may he free us, who has granted both to begin and to complete. And thus ends the sentence and the literal exposition on Isaiah according to Brother Thomas Aquinas, which Brother Iacobinus of Asti, of the province of Lombardy, at that time a student in the general house of studies at Naples, transcribed into legible letters, completing the authorities. He also arranged collations at certain places upon each of the lectures, and this he did for the benefit of the friars of our order, and that copies of the said writings might be had. Therefore, praise be to him who granted both to begin and to complete. Amen.”

“she--Zion. Before . . . travailed . . . brought forth--The accession of numbers, and of prosperity to her, shall be sudden beyond all expectation and unattended with painful effort (Isa 54:1, Isa 54:4-5). Contrast with this case of the future Jewish Church the travail-pains of the Christian Church in bringing forth "a man child" (Rev 12:2, Rev 12:5). A man child's birth is in the East a matter of special joy, while that of a female is not so; therefore, it here means the manly sons of the restored Jewish Church, the singular being used collectively for the plural: or the many sons being regarded as one under Messiah, who shall then be manifested as their one representative Head.”

“All of these fall victims to the judgment; and yet Zion is not left either childless or without population. "Before she travailed she brought forth; before pains came upon her, she was delivered of a boy. Who hath heard such a thing? Who hath seen anything like it? Are men delivered of a land in one day? or is a nation begotten at once? For Zion hath travailed, yea, hath brought forth her children. Should I bring to the birth, and not cause to bring forth? saith Jehovah: or should I, who cause to bring forth, shut it? saith thy God." Before Zion travaileth, before any labour pains come upon her (chēbhel with tzere), she has already given birth, or brought with ease into the world a male child (hı̄mlit like millēt, in Isa 34:15, to cause to glide out). This boy, of whom she is delivered with such marvellous rapidity, is a whole land full of men, an entire nation. The seer exclaims with amazement, like Zion herself in Isa 49:21, "who hath heard such a thing, or seen anything like it? is a land brought to the birth (hăyūchal followed by 'erets for hăthūchal, as in Gen 13:6; Isa 9:18; Ges. 147), i.e., the population of a whole land (as in Jdg 18:30), and that in one day, or a nation born all at once (yivvâlēd, with munach attached to the kametz, and metheg to the tzere)? This unheard-of event has taken place now, for Zion has travailed, yea, has also brought forth her children," - not one child, but her children, a whole people that calls her mother. (Note: There is a certain similarity in the saying, with which a talmudic teacher roused up the sleepy scholars of the Beth ha-Midrash: "There was once a woman, who was delivered of 600,000 children in one day," viz., Jochebed, who, when she gave birth to Moses, brought 600,000 to the light of freedom (Exo 12:37).) "For" (kı̄) presupposes the suppressed thought, that this unexampled event has now occurred: yâledâh follows châlâh with gam, because chı̄l signifies strictly parturire; yâl, parere. Zion, the mother, is no other than the woman of the sun in Rev 12; but the child born of her there is the shepherd of the nations, who proceeds from her at the end of the days, whereas here it is the new Israel of the last days; for the church, which is saved through all her tribulations, is both the mother of the Lord, by whom Babel is overthrown, and the mother of that Israel which inherits the promises, that the unbelieving mass have failed to obtain. Isa 66:9 follows with an emphatic confirmation of the things promised. Jehovah inquires: "Should I create the delivery (cause the child to break through the matrix) and not the birth (both hiphil, causative), so that although the child makes an effort to pass the opening of the womb, it never comes to the light of day? Or should I be one to bring it to the birth, and then to have closed, viz., the womb, so that the word of bringing forth should remain ineffectual, when all that is required is the last effort to bring to the light the fruit of the womb?" From the expression "thy God," we see that the questions are addressed to Zion, whose faith they are intended to strengthen. According to Hofmann (Schriftbeweis, ii. 1, 149, 150), the future יאמר affirms what Jehovah will say, when the time for bringing forth arrives, and the perfect אמר what He is saying now: "Should I who create the bringing forth have shut up?" And He comforts the now barren daughter Zion (Isa 54:1) with the assurance, that her barrenness is not meant to continue for ever. "The prediction," says Hofmann, "which is contained in ה יאמר, of the ultimate issue of the fate of Zion, is so far connected with the consolation administered for the time present, that she who is barren now is exhorted to anticipate the time when the former promise shall be fulfilled." But this change in the standpoint is artificial, and contrary to the general use of the expression ה יאמר elsewhere (see at Isa 40:1). Moreover, the meaning of the two clauses, which constitute here as elsewhere a disjunctive double question in form more than in sense, really runs into one. The first member affirms that Jehovah will complete the bringing to the birth; the second, that He will not ultimately frustrate what He has almost brought to completion: an ego sum is qui parere faciat et (uterum) occluserim (occludam)? There is no other difference between יאמר and אמר, than that the former signifies the word of God which is sounding at the present moment, the latter the word that has been uttered and is resounding still. The prophetic announcement of our prophet has advanced so far, that the promised future is before the door. The church of the future is already like the fruit of the body ripe for the birth, and about to separate itself from the womb of Zion, which has been barren until now. The God by whom everything has been already so far prepared, will suddenly cause Zion to become a mother - a boy, viz., a whole people after Jehovah's own heart, will suddenly lie in her lap, and this new-born Israel, not the corrupt mass, will build a temple for Jehovah.”