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The word `bruise' used in Gen. 3: 15 is the translation of the Hebrew shuph which is
by no means so simple a word. Authorities differ as to the primary meaning of the word.
Gesenius derives the word from a root which means first to gape upon, then to lie in wait,
to fall upon. Davidson gives the meaning `to cover with darkness', which is very similar
to Parkhurst's `to cover, overwhelm, as with a tempest'. This word is found in Job 9: 17
"He breaketh me with a tempest", and again in Psa. 139: 11 "Surely the darkness
shall cover me". That some of the ancients understood this to be the meaning of the word
shuph is clear, Symmachus uses episkepasei `will hide', and a Hexaplar version kalupsei
`cover' or `veil'. Shuph in a reduplicated form is used of a species of serpent so called
from its concealing itself in the sand or in holes, and occurs in Gen. 49: 17 "Dan shall
be a serpent by the way, an adder that biteth the horses heels'. Here it will be observed,
two words occur that are also found in Gen. 3: 15, shuph `bruise', shephiphon `adder'
and aqeb `heel', and this fact must be kept in mind when translating Gen. 3: 15.
Paul in Rom. 16: 20 employs the word suntribo to translate shuph `bruise'. In
Rom. 3: 16 he uses the word in slightly different form, suntrimma, "Destruction
and misery are in their ways". Suntribo is translated elsewhere in the N.T. "bruise"
(Matt. 12: 20); break or break in pieces (Mark 5: 4; 14: 3; Luke 4: 18; John 19: 36;
and Rev. 2: 27). The English word triturate `to reduce to fine powder by rubbing', trite
`worn out by constant use or repetition', tribulation from the wearing down effect of a
threshing instrument, and diatribe `a discourse which wears away time' will no doubt
occur to the reader.
Taking all things therefore into consideration, the `bruising' of Gen. 3: 15 and of
Rom. 16: 20 indicate an agonizing and protracted process, wearing in its effect, and
associated with concealment, darkness and attack. That it is a protracted struggle, the
record of the ages bear witness. That it was agonizing the cry both of Gethsemane and of
Calvary reveal.
"All Thy waves and Thy billows have gone over Me" (Psa. 42: 7).
"My God, My God, why hast Thou forsaken Me" (Psa. 22: 1).
"This is your hour, and the power of darkness" (Luke 22: 53).
"From the sixth hour there was darkness over all the land unto the ninth hour"
(Matt. 27: 45).
The glorious outcome of this dreadful conflict is given in Isa. 53::
"He shall see His seed . . . . . He shall see of the travail of His soul, and shall be
satisfied" (Isa. 53: 10, 11).
The redemptive work of Christ permits of no collaboration. He alone could be the
sin bearer, He alone could be the ransom. Yet the primeval prophecy of Gen. 3: 15
speaks not only of enmity between Satan and Christ, but between the woman's seed and
the serpent's seed.
Inasmuch as all the seed are found in Christ (Gal. 3: 16, 29), they, like the Apostle
himself `fill up that which is behind of the afflictions of Christ' (Col. 1: 24). Like the