It is time to take a review of several issues that arise from the notion of the seed of the woman.

Bere’shiyth (Genesis) 3:14-15 
And YAHUAH ELOHIYM said to the serpent, Because you have done this, you are cursed above all cattle, and above every beast of the field; upon your belly shall you go, and dust shall you eat all the days of your life: 15 And I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head, and you shall bruise his heel.

It is of critical importance that this phrase discusses “her seed” and the seed of the serpent. Let’s take a look at the underlying Hebrew:

The word for seed here is the Hebrew (Ivriyt) word zera (זֶרַע) (Strong’s 2233), which is interpreted generally as seed, although figuratively it can mean: fruit, plant, sowing-time, posterity: i.e., carnally, child, fruitful, seed(-time), or sowing-time. However, the word is derived from zâraʻ (זָרַע) (Strong’s H2232), the primitive root which is generally interpreted as meaning: to sow; figuratively: to disseminate, plant, fructify: i.e., to bear, to conceive seed, to set with sow(-er), or to yield.

NOTE: Let’s take a look at this root for a moment, because it yields interesting information concerning the children of Yashar’el. 

The word zâra (זָרַע) (Strong’s H2232) is reckoned to mean: to conceive seed. It is distinctively different than the word zârâ (זָרָא) (Stong’s H2214) which means: disgusting or loathsome; both of which come from the root zârar (זָרַר) (Strong’s H2237), which means: to diffuse; like sneezing.

Consider the word zêr (זֵר) (Strong’s 2213). Which is derived from the same root and is immediately recognizable in the Russian as Tsar (Czar), (pronounced zêr), which means: the spreading of the chaplet around the top, i.e.: the crown.

This allows us to consider the name Zerach (זֶרַח) (Strong’s 2226), the first-born son of Yahudah, whose name means a rising of light (Strong’s H2225) which is derived from the root (זָרַח) (Strong’s 2224) which means: to irradiate (or shoot forth beams) or to rise as the sun.

A little more on this subject, if you will.  The letter zayin (זֵ) means in its intrinsic sense: to plow.  The letter resh (ר) means in its intrinsic sense: the human head. (i.e., rosh).  So, the tedusha of the word zêr (זֵר) infers a meaning: to plow the mind. The tedusha of the word zâraʻ (זָרַע) infers a meaning: to plow the mind is nothing. The word zârâʼ (זָרָא) infers the meaning: ELOHIYM (signified by the א) regards plowing the mind as nothing.  The word zerach (זֶרַח) infers the meaning: to contain (or fence) the plowing of the mind, i.e., to discipline the mind.  Should one carry this further to join the word zerach with the word zâraʻ we see an impetus in all of scripture, which is: to discipline the conception of seed. From such discipline, there is: a rising of light.

Let us return to our discussion, however, on the seed of the woman. The reference to the word seed (zâraʻ) in the passage in Bere’shiyth, has to do directly with childbirth; that is, the discussion here is about that which is conceived of the seed in the woman.  

Why does this passage not discuss the seed of Adam, but instead the seed of the woman? There may be a reason. 

In the Eth CEPHER, Mattithyahu (Matthew) 1 is distinctly different from all other English texts, because it includes the following:

Mattithyahu (Matthew) 1:16 
And Ya`aqov begat את eth-Yoceph the father of Miryam, of whom was born YAHUSHA, who is called MASHIACH.

Consider that the lineage of the father of Miryam goes in a direct line all the way to Adam through Sheth.  But for some, this genealogy is problematic, because it runs through the lineage of Shalomah (Solomon) who was the child of David and Bath-Sheva, the child of a relationship born in adultery (although Shalomah was not born from adultery).

In addition, we find four other women identified in this genealogy: Tamar (1:3); Rachav (1:5); Ruth (1:5); and her that had been the woman of Uriyahu (i.e., Bath-Sheva) (1:6).

It is interesting that Tamar had become the woman of Ya`aqov by becoming a prostitute.  Rachav (Rahab) was of course a prostitute.  Ruth was a Mo’aviy (Ruth 2:2); and Bath-Sheva (daughter of seven – or daughter of Sheva) was an adulteress. 

Some would argue that this genealogy could not be that of Miryam, but of Yoceph, the husband of Miryam.  But, if you review Luqas (Luke) 3, you will see a continuous line of men and no women.  Luqas 3 is the genealogy of Yoceph, the husband of Miryam:

Luqas (Luke) 3:23 
And YAHUSHA himself began to be about thirty years of age, being (as was supposed) the son of Yoceph, which was the son of . . .

And so it goes.  Our beginning verse above is the evidence and the second witness of the proposition, because the passage indicates that it would be the seed of the woman who would come to crush the head of the serpent.  When your Bible says Joseph, the husband of Mary in Matthew 1:16, it removes from the Besorah (Gospel) the evidence that: the seed of YAHUSHA is in fact the seed of the woman.  The prophecy of Bere’shiyth (Genesis) 3:15 is realized no other passage.

According to these passages in Mattithyahu and Luqas, there is an indication of a divine fathering, but the impregnation was of Miryam’s seed – the seed of the woman.  The Ben Adam is therefore of the seed of the woman; but the Ben Elohiym is of divine origin.

Before we go on, let’s address what some may consider to be the antithesis: 

Ivriym (Hebrews) 7:1-3 
FOR this Malkiy-Tsadiyq (Melchizedek), king of Shalem, priest of EL ELYON, who met Avraham returning from the slaughter of the kings, and blessed him; 2 To whom also Avraham gave a tenth part of all; first being by interpretation King of Righteousness, and after that also King of Shalem, which is, King of Peace; 3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like the Son of ELOHIYM; abides a priest continually.

Does this passage make the claim that MASHIACH was without a mother (no seed of the woman)?  The answer is no, because this passage is talking about the spiritual seat of Malkiy-Tsadiyq (Melchizedek), the King of Righteousness. It is this spiritual seat that is without father and without mother, without descent, having no beginning of life – because it is of the essence of the BEN ELOHIYM – a priest which abides (a priest which is here) continually. 

Returning to our passage:

Bere’shiyth (Genesis) 3:15 
And I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head, and you shall bruise his heel.

Now consider this passage, from 1 Samuel:

Shemu’el Ri’shon (1 Samuel) 17:4 
And there went out a champion out of the camp of the Pelishtiym, named Golyath, of Gath, whose height was six cubits and a span.

The first question is: what is a cubit, and how big is it?  The answer is: the exact length of this cubit is unknown and cannot be determined from scripture. Further, is the ancient cubit different from the modern cubit?  Many people estimate the length of the cubit to be anywhere from 17 to 23.5 inches.  Let’s take a rough average and say the cubit was 20 inches.  This places Golyath at 120 inches plus maybe another 8 inches (a hand span).  So, if he was 128 inches tall, that would make him 10 feet, 8 inches, or likely double the height of David (say 5’4”).  His skull then would likely be double in size, meaning something like 16” tall and 16” wide.  Would that matter?

Shemu’el Ri’shon (1 Samuel) 17:48-54
And it came to pass, when the Pelishtiy arose, and came and drew near to meet David, that David hasted, and ran toward the army to meet the Pelishtiy. 49 And David put את eth-his hand in his bag, and took thence a stone, and slang it, and smote את eth-the Pelishtiy in his forehead, that the stone sunk into his forehead; and he fell upon his face to the earth. 50 So David prevailed over the Pelishtiy with a sling and with a stone, and smote את eth-the Pelishtiy, and slew him; but there was no sword in the hand of David. 51 Therefore David ran, and stood upon the Pelishtiy, and took את eth-his sword, and drew it out of the sheath thereof, and slew him, and cut off his head therewith. And when the Pelishtiym saw their champion was dead, they fled. 52 And the men of Yashar’el and of Yahudah arose, and shouted, and pursued את eth-the Pelishtiym, until you come to the valley, and to the gates of Eqron. And the wounded of the Pelishtiym fell down by the way to Sha`arayim, even to Gath, and to Eqron. 53 And the children of Yashar’el returned from chasing after the Pelishtiym, and they spoiled את eth-their tents. 54 And David took את eth-the head of the Pelishtiy, and brought it to Yerushalayim; but he put את eth-his armour in his tent.

Here we have information that David took the head of Golyath of Gath back to Yerushalayim.  So, after a period of time, what do you think happened to the head of Golyath?  Well, without getting maudlin, the flesh would be gone, and all that would remain would be the skull – and a large one at that (about twice the size of a human skull).  At some point, somebody would do something with this skull (maybe burying it) and identifying the place as the place where the skull of Golyath, calling it, the place of the skull of Golyath, for instance.

Mattithyahu (Matthew) 27:33 
And when they were come to a place called Gugoleth, that is to say, a place of a skull,

Marqus (Mark) 15: 22 
And they bring him to the place Gugoleth, which is, being interpreted: The place of a skull.

Yahuchanon (John) 19:17 
And he bearing his cross went forth into a place called the place of a skull, which is called in the Ivriyt Gugoleth:

Was the original name Gugolethgatha? Not just the place of the skull, but the place of the skull of Golyath of Gath (Goliath)?  If so, the finding of the skull will also reveal the place of the crucifixion.  Keep that in mind.  Equally true, the crucifixion above the skull of the giant (read: nephiliym or repha’iym) would place the cross at a place which would bruise the head of Golyath, and yet, where the skull would bruise the heel of MASHIACH.

Now we see that the prophecy set forth in Bere’shiyth 3:15 is realized only in the Besor’oth, by giving us an historical record about the genealogy of MASHIACH through the seed of the woman, and giving us an historical record about his death at the place of Golyath’s skull – a place where the head was bruised, and the heel was bruised.