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In Sumerian, speech was e-me, and clay was i-mi-like Adam and Eve before the fall. When God bent down and shaped Adam from the dust, he didn’t just pack mud; he pressed in the word first. Sumerians knew this: you can’t write until you’ve got a tongue, and you can’t have a tongue until something divine whispers it there. Adam’s breath-ruach-landed with the same click as cuneiform on wet tablet. That’s why the Egyptians put writing on the ceiling of tombs: every letter fell straight from heaven. Neanderthals could grunt, Denisovans could hum, but only Adam got the upgrade-eme wired in before the clay even cooled. So when you read formed from the ground in Genesis, think i-mi: clay plus the exact same sound God used to say Let there be. You’re not just reading dust; you’re hearing the first syllable spoken into flesh.

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I mostly dove into the Biblical and classical Greek to find the materials that supported my proposed theory on “the archer of intent” and “his/her” linguistic anatomy. Only later in my search for truths did I find my archery maxim to be fully substantiated in the Tanach (Hebrew Old Testament).

I found it very necessary to place this short treatment of the Hebrew’s notions of the archer’s “shot to the directive” in order to prime you for reading this book. I will cover the Hebrew significance of the arrow and its shot within the Hebrew roots Y-R-H, D-A-T, and T-R-H (Torah), M-R-H, and Y-D-A. I will show their interplay and significance in biblical wisdom literature in order to suture archery and archery’s  metaphors to the concept of intentional guidance towards divine understanding.

Words that compliment the Aimed Arrow of Wisdom: Y-R-H, D-A-T, T-R-H (Torah), M-R-H, Y-D-A in Biblical Hebrew:

Such an exemplary case is to be found in the Hebrew root Y-R-H (יָרָה, pronounced yah-RAH), meaning “to shoot” or“to teach,” embodying an imagery of an arrow aimed at a target—whether it be a physical bullseye or the path of divine wisdom offering solitude for the body and mind.

Similarly, D-A-T (דַּעַת, pronounced dah-AHT), comes from the root Y-D-‘A (יָדַע), signifies a deep and intimate and relational knowing of God’s Will, not just an intellectual awareness God.

At the heart of these concepts lies T-R-H, or Torah (תּוֹרָה, pronounced toh-RAH), which is a feminine noun derived from Y-R-H. Torah encapsulates “divine instruction”, “guidance”, and “law”.

Together, these terms (Y-R-H, D-A-T, and T-R-H) weave a theme of purposeful direction and covenantal understanding akin to an archer’s disciplined aim.

Below are some scriptural references to these directional words:

  1. Y-R-H – The Arrow of Teaching

The Hebrew root Y-R-H (יָרָה) is a multifaceted term, often translated as “law” but carrying a broader sense of teaching, instruction, or guidance. Its literal meaning, “to shoot (as in shooting an arrow)”, and is imbued with a sense of direction and intentionality. In the Hebrew Bible, Y-R-H can refer to the entire Pentateuch, a specific rule, or wise counsel, as seen in its varied applications. For instance, in Genesis 46:28, Y-R-H is used in the context of “showing the way,” where Jacob directs Judah to Joseph, employing the root to mean“to point or direct” (le-ho-w-rot, from Strong’s H3384: yarah, “to point, direct, cast”). This directional quality aligns with the metaphor of an arrow, guiding one along a path.

Similarly, Torah (תּוֹרָה) is derived from Y-R-H. T-R-H is not merely a set of rules but divine instruction. T-R-H is as a lamp guiding one’s steps “straight and true like a well-aimed shot” (Proverbs 6:13). Grammatically, Y-R-H in verbal forms like the past narrative vayyareh (וַיָּרֶה, “and he taught”), present action such as horeh (הוֹרֶה, “he teaches”), etc. Another example might be found in the imperfect hiphil yar’eh (יַרְאֶה) –”he will cause to teach/ shoot”.  To me, it is amazing that the abstract sense of the ancient Hebrew conveyed archery shooting with teaching. In Proverbs4:4, a father says, “I was taught (horeni, הוֹרֵנִי, from Y-R-H) by my father,” emphasizing guidance toward wisdom. The root’s archery imagery underscores its role as an intentional act of aiming someone toward God’s will.

  1. D-A-T – The Intimacy of Knowing

The noun D-A-T (דַּעַת, pronounced dah-AHT), from the root Y-D-‘A (יָדַע), signifies a knowledge that transcends intellectual understanding. It implies experiential, relational, or intimate insight. In Genesis 4:1, when Adam “knew (yada, יָדַע)” Eve, the term Y-D-’A denotes an intimate connection, not mere awareness. This depth makes D-A-T central to biblical thought, where knowing God or His ways is personal and covenantal. In wisdom literature, D-A-T is a prized outcome of following divine guidance. Proverbs 1:7 pairs D-A-T with yirah (יִרְאָה, “fear” or reverence) stating, “The fear of the Lord is the beginning of D-A-T (דַּעַת),” where yirah—a feminine form related to Y-R-H—implies a reverent focus that leads to practical, intelligible living. This “fear” is not terror but an awe-filled acknowledgment of God’s sovereignty (ribonoto shel Elohim), guiding one to “know (yada)” and obey Him. Proverbs 9:10 reinforces this: “The fear of the Lord is the beginning of wisdom, and D-A-T of the Holy One (D-A-T qedoshim, דַּעַת קְדֹשִׁים) is understanding”. This highlights the relational grasp of God’s nature. D-A-T also appears in legal and practical contexts. In Exodus 35:31, artisans are “filled with D-A-T” for skillful work, indicating expertise or know-how. The root Y-D-‘A produces derivatives like yodea (יוֹדֵעַ, “one who knows”) or moda’a(מוֹדַע, “acquaintance”). In the causative stem, hodi’a (הוֹדִיעַ, “to make known”) appears in Psalms 98:2, meaning to inform or reveal. Grammatically, D-A-T is feminine, often paired with prepositions like l’ (לְ, “to/for”) in phrases like l’da’at (לְדַעַת, “to know” or “for knowledge”), as in Proverbs 2:10, where “D-A-T is pleasant to your soul(l’nafshekha, לְנַפְשְׁךָ),” showing internalized understanding.

  1. T-R-H (Torah) – The Path of Divine Instruction

Torah (תּוֹרָה, pronounced toh-RAH), derived from Y-R-H, is more than law; it is divine guidance, an arrow pointing the way. In Exodus 24:12, God gives Moses the Torah and commandments, encapsulating divine instruction. In Proverbs 3:1, a teacher urges, “My son, do not forget my Torah (torati, תּוֹרָתִי), but let your heart keep my commandments (mitzvot, מִצְוֹת),” where Torah extends beyond the Pentateuch to parental or wise teaching rooted in Y-R-H’s directional sense. Proverbs13:14 calls the Torah of the wise “a fountain of life,” guiding like an arrow to a well-lived life.

Grammatically, Torah is a feminine noun, often paired with verbs like SH-M-R (שָׁמַר, “to keep”) or L-M-D (לָמַד, “to learn”), as in “keep the Torah” (shamor et ha-torah, שְׁמוֹר אֶת הַתּוֹרָה). It frequently takes possessive suffixes like toratkha (תּוֹרָתְךָ, “your law”) or the definite article ha-torah (הַתּוֹרָה). In Psalm 119, Torah appears 25 times, as in verse 18: “Open my eyes that I may see wonders from your Torah,” emphasizing its role as a source of divine insight.

The Interplay of Y-R-H, D-A-T, and T-R-H:

The roots Y-R-H, D-A-T, and Torah converge in wisdom literature, creating a tapestry of guidance and understanding. Proverbs is a goldmine for these concepts. Proverbs 1:2 states, “To know (ladat, לָדַעַת) wisdom and instruction (musar, מוּסָר),” linking Y-D-‘A to the goal of D-A-T. In Proverbs 2:1-5, accepting Torah and commandments leads to “D-A-T elohim (דַּעַת אֱלֹהִים, knowledge of God),” where Torah (from Y-R-H) is the aimed path and D-A-T is the bullseye of divine understanding. Proverbs 4:2-6 ties them further: “I give you good instruction (leqach, לֶקַח); do not forsake my Torah,” implying that Torah leads to D-A-T, the understanding gained by following guidance.

Psalm 119 reinforces this connection. Verse 66 prays, “Teach me (lammad, לַמֵּד) good judgment and D-A-T, for I believe in your commandments,” where D-A-T is the outcome of following Torah. Verse 104 adds, “Through your precepts (piqqudekha, פִּקּוּדֶיךָ, a Torah synonym), I gain understanding (etbonan, אֶתְבּוֹנָן, related to D-A-T),” and verse 125 uses Y-D-‘A: “I know (yadati, יָדַעְתִּי) your judgments.” Isaiah 28:9-10 further illustrates this interplay: “To whom will He teach (yoreh, יָרָה) D-A-T?” uses Y-R-H in the hiphil stem (causative), showing teaching produces knowing, layered like “precept upon precept,” reminiscent of Torah’s guidance.

In Jeremiah 3:15, God promises shepherds who will feed with D-A-T and insight, implying they teach (Y-R-H) Torah. Job6:24 uses Y-R-H in the hiphil form (horeh, הוֹרֵנִי, “teach me”), and Ecclesiastes 7:12 uses D-A-T with suffixes like da’ati(דַּעְתִּי, “my knowledge”). The metaphor crystallizes: Torah is the arrow, Y-R-H the act of shooting, and D-A-T the bullseye of understanding.

Other Hebrew terms concerning instruction:

M-S-R (Musar) – The Discipline of Instruction. The term musar (מוּסָר, pronounced moo-SAR), meaning “instruction” or“discipline,” complements Y-R-H and D-A-T. In Proverbs 8:10-12, Wisdom declares, “Take my musar instead of silver, and D-A-T rather than prized gold”.  Therefore, it is D-A-T that is the prize of heeding to musar’s guidance. In Proverbs1:7, musar is paired with D-A-T: “Fools despise wisdom and musar,” contrasting with those who pursue D-A-T through reverence. Musar aligns with Torah’s directional quality, guiding one toward a life well-lived.

Hebrew Grammar and Morphology – Steering the Arrow:

Hebrew words are dynamic, shaped by prefixes, suffixes, and infixes that steer meaning like an archer adjusts aim. The root Y-R-H (יָרָה) flexes with prefixes like le- (“to”), as in le-yareh (directing the shot), or hi- (intensifying), as in hi-yareh (strong guidance). Te-yareh points to specific teaching with purpose, reflecting Y-R-H’s intentional trajectory. Similarly, D-A-T pairs with prepositions like b’ (בְּ, “with”), as in b’da’at (בְּדַעַת, “with knowledge”) in Proverbs 24:4, or l’ in l’da’at. Torah takes suffixes like torati (תּוֹרָתִי, “my teaching”) or toratkha (תּוֹרָתְךָ, “your law”), personalizing guidance.

Prefixes like b- (“in, with”) turn bayit (בַּיִת, “house”) into babayit (בַּבַּיִת, “in the house”), and l- (“to, for”) shifts shomer (שׁוֹמֵר, “guard”) to lashomer (לַשּׁוֹמֵר, “to the guard”). M- (“from”) yields mitoch (מִתּוֹךְ, “from within”), and k- (“like”) makes kyad(כְּיָד, “like a hand”). Suffixes include -a for feminine forms (shomera, שׁוֹמֵרָה, “she guards”), -im for plural (batim, בָּתִּים, “houses”), and -v for “and” (v’hu, וְהוּא, “and he”). Infixes, like the hitpa’el pattern with -ta-, create reflexive forms, as in hiktatav (הִכְתַּתֵּב, “self-writing”) from katav (כָּתַב, “to write”).

Roots like shamar (שָׁמַר, “to guard”), katav (כָּתַב, “to write”), and yalak (יָלַךְ, “to walk”) illustrate this. For example, b’shmeret (בִּשְׁמֶרֶת, “in custody”) in Numbers 18:8 or yiktov (יִכְתֹּב, “he will write”) in Joshua 24:27 show how prefixes and vowel shifts reorient meaning. Every letter in Hebrew pulls the reader somewhere, guiding like an arrow.

Cultural and Linguistic Archery Connections:

The archery metaphor extends to cultural terms. The Hebrew and Syriac name for Sagittarius, Kesith (קֶשֶׁת), means“the Archer,” while the Arabic Al Kans means “The Arrow,” and the Coptic Pimaere signifies“the graciousness/beauty of the coming forth.” These terms echo Y-R-H’s imagery of aiming with purpose. The Talmud(T-L-M-D, תָּלַמַּד) further aligns with Y-R-H, emphasizing teaching as pointing truth directly at the learner, not just imparting facts. It is an interesting word that the Hebrew holds for a ‘misdirected shooter’: Kesil, meaning a“far darter without intent”, “shooting amiss”, and the euphemistic notion of “spreading your seed without thought”. This Hebrew word is the equivalent to the “aboulia” in Greek. Aboulia meaning “ill-advised”, “fail”, “missing the instruction”, ignorant to the math that takes one to the shot’s bullseye. 

Conclusion:

Hitting the Bullseye of Divine Wisdom

In biblical Hebrew, Y-R-H, D-A-T, and Torah form a constellation of meaning, each reinforcing the others. Y-R-H is the act of shooting the arrow—teaching with intention, Torah is the arrow itself – the divine guidance pointing the way, and D-A-Tis the bullseye, the deep, covenantal knowing that results from following the path, the prize. As Proverbs 2:5 and Psalm 119:66 illustrate, accepting Torah’s guidance leads to D-A-T elohim, the intimate knowledge of God. Like an archer aiming at a target.

These concepts direct the heart toward wisdom, aligning human life with divine purpose. Within this interplay of these mentioned directive verbs, the Hebrew sings, guiding us to live rightly through reverence, instruction, and understanding.

ft. note*

Y-R-H’s breadth is evident in its derivatives. Moreh (מוֹרֶה), meaning “teacher” or “guide,” stems from Y-R-H and appears in contexts like Genesis 46:28, where guidance is paramount.

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 In Sumerian myth, the garden wasn’t called Eden. It was Edin (flat plain). In Sumerian Legend, the steppe was where the gods walked the plains. 

In Sumerian, speech was e-me, and clay was i-mi-like Adam and Eve before the fall. When God bent down and shaped Adama from the dust, he didn’t just pack mud; he pressed in the word first. Sumerians knew this: you can’t write until you’ve got a tongue, and you can’t have a tongue until something divine whispers it there. Adam’s breath-ruach-landed with the same click as cuneiform on a wet tablet. That’s why the Egyptians put writing on the ceiling of tombs: every letter fell straight from heaven. Neanderthals could grunt, Denisovans could hum, but only Adam got the upgrade-eme wired in before the clay even cooled. So when you read formed from the ground in Genesis, think i-mi: clay plus the exact same sound God used to say Let there be. You’re not just reading dust; you’re hearing the first syllable spoken into flesh. 

A central theme of meaning by which humanity found its border was around the huluppu tree. This tree was never good and evil. It was CALLED gish-bar in Sumerian meaning: “wood-of-seeing-clearly”, i.e., a branch of wit, not wisdom. 

Now, the Sumerian igi (eye) shares its root with the Sumerian gid (to know/ “to see”) which is the same idea that we find in the Hebrew da’at. Both mean “a sharp sight”, but not a grace-lit insight. Is this not what Adam and Eve acquired after partaking of the fruit of this “ets1” or “igi” tree. 

Adam’s first genius was naming things which was a seamless, effortless, mirrored gift shared in Elohim. 

The border crossed: 

After the bite of the forbidden fruit came “wit” meaning duality, comparison, defense, bifurcation, dichotomy, etc. The state of “wit” is likened to going left-right, left-right, forever (if the curse of wit is not ended). That’s the fall—-though it is not sin—rather, it is a split. This is our state of being. From this state, however, we sin because it is our nature. 

The Hebrew serpent in Genesis (the nachash) doesn’t slither to tempt-he simply is motion, the weave itself, making the pattern unto the necessary Grace of universal salvation that all of us will ultimately know we need. 

Therefore, the Sanskrit nag means knot and the Sumerian Ninazu, the serpent-god, bites to heal, not damn. Same figure: tension, not treason. Satan isn’t rogue-he’s the cookie cutter. God folds that back-and-forth into pattern: judge, prosecutor, ha-shatan, the one who goes to and fro. Without the knot, no garment. Without wit, no world to mend. So hell isn’t forever-it’s Theo-physics. A locked loop until its teleology and then its eschatology. Universal salvation? 

1 The Hebrew word ets is a pictogram initially implying a reclined man with an all seeing eye. 

That’s the hedge burning: wit quieting back to genius, duality folding into one breath. Redemption isn’t defeating the snake, rather, it’s outgrowing the need to blame him. The story stays honest: Eden and Edin, Elohim and An, Adamu and Lullu-same arc, older tongue first. No forgery. Just listen past the noise. 

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A Hebrew treatment for the Archer of God’s Intent

A correlative study to the Greek toxophilus


1. Y-R-H (יָרָה): Root meaning “to shoot” (like an arrow) or “to teach/direct.” Y-R-H conveys intentional guidance and is much broader than just the “law”. Y-R-H encompasses teaching, instruction, and/ or a path such as the Pentateuch, specific rules, or wisdom. Related words Y-R-H include Moreh/ M-R-H (teacher/guide) and Torah/ T-R-H (instruction). The archery imagery suggests aiming within the boundary of God’s desire, law, heart, etc. while maintaining an understanding that His Will brings about events (sometimes destructive) that though we might not understand – we can believe by faith that God does not contradict Himself in His goodness when evil is employed but He uses destruction to ‘bring about’ His good intention within a straight line to His intention.

2. D-A’-T(th) (דַּעַת): From the root Y-D-’A (יָדַע, to know), means a deep, relational, or experiential knowledge— not just intellectual awareness. Seen in Genesis 4:1 (Adam “knew” Eve) and Proverbs 1:7, where D-A’-T(th) pairs with Y-R-H to signify wisdom rooted in knowing God’s sovereignty.

3. Y-R-A and D-A’-T(th) Paired: In Proverbs 1:7, yirah (fear/awe, feminine form of Y-R-A) and da’at connect, showing that reverent “fear” of God leads to practical, intelligible wisdom. Da’at also appears in legal and artisanal contexts (e.g., Exodus 35:31) implying expertise or intimate understanding.

4. T-R-H (תּוֹרָה): Derived from Y-R-H, it means divine teaching or guidance, not just law. It’s the arrow pointing the way (e.g., Exodus 24:12). Often paired with verbs like shamor (to keep) or lamad (to learn), Torah or T-R-H is a feminine noun symbolizing a straight path to wisdom, as in “The Torah”—”The Law’.

5. MuSaR (מוּסָר, Instruction): Found in Proverbs 8:10-12, it represents discipline or instruction leading to da’at/ D-A’-T(th). M-S-R echoes Torah’s guiding role, aiming the learner toward a deep understanding, like an arrow hitting the target.

6. Interplay in Wisdom Literature: Proverbs 1:7, 9:10 and Psalm 119 tie da’at/ D-A’-T(th) – “deep knowing” – together with T-R-H/ torah (guidance), and Y-R-H (teaching/shooting) together. Torah/ T-R-H is the path, yarah/ Y-R-H the act of aiming, and da’at/ D-A’’T(th) is more or less the bullseye of understanding within God’s will. Jeremiah 3:15 and Isaiah 28:9-10 reinforce this with Y-R-H in the hiphil (causative) form meaning “to cause to know.”

Endcap:

The archery metaphor ties it all together. Yarah is shooting with intention, Torah is the arrow, and da’at is hitting the bullseye.

Further studies on Hebrew prefixes like le-, hi-, or te- will show that they steer the verb yarah/ Y-R-H to emphasize direction, intensity, or purpose.

Key Themes
• Archery Imagery: The terms reflect a trajectory of intentionality, like an archer aiming at a target, paralleling the Greek toxiphilus (lover of archery).
• Wisdom as Relational: Da’at emphasizes intimate, covenantal knowledge of God, gained through Torah’s guidance (Y-R-H).
• Guidance and Will: Torah and Y-R-H direct the will toward God’s purpose, with MuSaR reinforcing disciplined learning.

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Hebrew Primer

Hebrew Prefixes, Infixes, Suffixes: Navigating Word Shifts.

Section one:

The Hebrew Prefix ba or B- sticks to the front of the basic shuresh or root form of each Hebrew word creating a prepositional ‘in’ or ‘with’ stance with the word that it is modifying.

Examples:

B- Baiyt or bayit (house) becomes babayit (in the house), pointing inward.

B’zman (in time)

L- means ‘to’ or ‘for’, so, shomer (guard) turns into lashomer (to the guard), directing action outward.

M- (or, “min”-) which means ‘from.’ Mitoch (“min”/ “mi-“ + “toch [‘middle/interior’]) means ‘from within,’ i.e., pulling things back to the origination point.

Me’zman (from time)

Lastly, The prefix m- (from) makes mikhtav, a written thing from somewhere (Jeremiah 32:11’s letters).

K- means “like”. Yad (hand) hits kyad (like a hand), mimicking.

Section two:

Suffixes:

-A assigns to the feminine direction.

Example:

Shomer (he guards) to shomera (she guards).

-Im pluralizes, scattering focus.

Eloah- God—-> Elohim = gods, God (with plural emphasis).

Bayit becomes batim (houses), no longer one spot.

-V adds ‘and’ for coordination, like ve in v’hu (and he), linking directions.

Section three:

Infixes.

Hebrew roots (the Shuresh of the Hebrew words) morph or change slightly their meanings through these “infix” vowel tweaks or hitpa’el patterns.

Example:

(Yi- + -ov)

Vowel shifts-like katav (he wrote) to yiktov (he will write) reorient the tense forward (i.e,, to be in the future).

Hitpa’el adds -ta-, flipping reflexive or to act upon one’s self

Root one: shamar (Strong’s H8104), to guard or watch. Prefix b- (in, with) makes bishmeret, meaning in custody (like Numbers 18:8, guarding offerings). L- (to, for) gives lashmor, implying to guard for someone (think guarding a promise).

Suffix -im pluralizes to shomrim, like guards collectively (Nehemiah 4:23, city watchmen).

Root two: katav (H3789), to write.

Example:

Y-  vowel shifts katav (to write)  to yiktov (he will write, future tense). Joshua 24:27’s covenant.

In the Hitpa’el infix, the -ta- flips to the reflexive (self affecting). Therefore, the hiktatav (hi + kt + ta + tav) implies self-writing (like the introspection found in Psalms).

Root three: yalak (H1980), to walk or go. B- gives b’yalak, walking in a state (Isaiah 38:3, walked faithfully). L- shifts to l’halok, toward a purpose (Exodus 33:15, go with God’s presence). Suffix -u (they) makes hal’chu, they went (Genesis 19:23, Lot’s escape).

-Shamar, guard the gate; bishmeret, hold it tight!-followed by a table: Root

In Hebrew, every letter pulls you somewhere-

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One.

Practical is sustainable

Thirty-two hundred years before Christ, southern Iraq smelled of mud and barley. Wet clay pressed against reed tips made the first pictures-three lines for grain, a goat’s head for goats. They weren’t pretty; they were practical. Priests counted offerings, traders measured debts. Every wedge was a calorie, every calorie a life. By thirty hundred, the pictures stopped being pictures. A fish, ku, meant enter too, because mouth-shaped gaps let things in. Sound piggy-backed on shape; grammar began to breathe.

Two.

Verbs ruled

Sumer didn’t mess around: dug (do), gen (go), ku (enter). Nouns followed like porters-munus (woman), lugal (king), dingir (god)-tagged by suffixes such as: -e/ who, -a/ what, -ta/ from. No prepositions, no articles, no wasting stylus-time. One verb could yank the whole sentence: mu-un-dug-ga, whoever did it-perfect for kings who wanted history quickly.

Three.

Culture soaked the clay

Dingir for god came from older wind-spirits; an (sky) from Uralic äinä, Parpola says. Finnish taivas and Sumerian an both lift eyes upward. Ku (eat) matches Finnish kulu, chewed mammoth to chewed bread. Kartvelian uro (mallet) births Sumerian urudu (bronze)-the same swing that shaped copper shaped writing. Egyptian hrw (metal) grinds the same root.

Four.

Grammar is architecture

Agglutinative-stack endings like bricks: lugal-e-a (to-the-king), bad-i-ta (from-the-wall). Finnish piles suffixes, Georgian tacks them, Egyptian slaps them sideways-same DNA, different accents. Cases do the steering: -ta means out of, -ši means into, -e means here now. Want past? duged. Future? dug-e. Mood? dug-en. Lean, metallic, ancient.

Five.

Echoes everywhere

Let’s dig into how Sumerian might echo older roots, hinting at a pre-Sumerian culture. First, take dingir, meaning god or deity. It shows up everywhere-on temples, tablets-but why this word? Scholars see parallels in Akkadian, Babylon’s later tongue, where ilu means divine. Could dingir borrow from a deeper, proto-language? Picture a pre-Sumerian people, maybe hunter-gatherers around the Persian Gulf, who whispered ding or dng for spirits in stars or storms. Sumerians, arriving around thirty-five hundred BCE, molded it into dingir, adding their flair. The grammar clue? Sumerian pronouns like nga (I) or za (you) are stark, almost primal. Compare them to later Semitic tongues, like Akkadian’s anaku for I-wordier, layered. Sumerian’s brevity suggests a raw, pre-urban code, maybe from nomads who needed quick talk by campfires. Their verb dug (to do) also raises eyebrows. It’s simple, universal, but Akkadian’s epēšu (to make/do) feels more ornate. Maybe Sumerians grabbed dug from a proto-culture-say, pastoralists in the Zagros Mountains-whose one-word verbs fit oral chants, not clay tablets. Another gem: ki (earth, place). It’s short, punchy, but shows up in place names like Uruk (unug-ki). Could it trace to a pre-Sumerian k sound for land, like proto-Elamite’s kik? Elamites lived nearby, trading lapis lazuli. Sumerian’s case endings, like -ta (from), might echo their system too-both use suffixes to point direction, no prepositions needed. Why? Pre-Sumerians likely navigated rivers, using place-markers for trade routes. Their grammar, like Sumerian’s, was lean-survival first, poetry later. One last link: munus (woman). It’s basic, but its shape-curved, open-mimics pictographs for fertility or wombs. Pre-Sumerians, maybe early farmers, revered women as life-givers. Their myths, hinted in later Sumerian tales like Inanna’s, carry that echo: women as power, not just roles. Sumerian grammar tags munus with cases, like -e (nominative), keeping her central. Compare to Akkadian’s sinništu-clunkier, less primal. Sumerians kept the old word, but sharpened its grammar for city life. These aren’t just words-they’re fossils. Sumerian, built on clay, might hold whispers of a proto-culture: nomads, farmers, traders who spoke in stars and dirt, their grammar stripped to the bone.

Sumerian ki (earth) meets Georgian k‘ari (land), Armenian ge (earth)-three tongues tasting the same dirt. Verbs lead like drums: King entered temple is lugal-e é-a ku, Georgian mepe-s da-a kidev, Egyptian nsw hr é. Same heartbeat: actor, space, action. The metal, the wall, the sky-words travel routes older than borders.

Six.

Old Syunik/ Sionak

Old Armenian’s roots twist with Sumerian and Kartvelian like vines on a ziggurat. Take an again-Sumerian for sky, Armenian an for mine, but wait: it’s ane in old forms, echoing Sumerian’s heavenly vibe. Parpola might nod-Uralic an for breath, but here’s the Kartvelian kicker: Georgian an means brother, family ties. Why? Sumerians saw sky as kin, gods as siblings-Inanna calls Anu father, but clan-like. Grammar links: Sumerian’s -ta (from) mirrors Armenian -t ablative and Kartvelian -tan (from place). Pre-Sumerians, maybe proto-Caucasus folk, used ta for leaving rivers-Sumer borrows it for trade routes, Armenian for highland paths. Another: Sumerian ku (enter) versus Kartvelian Georgian kidev (enter), Armenian gnal (enter). Spot the k/g shift? Cognate theory-proto-Sianok, a mixed bag, swaps sounds. Culture? Caves, migrations-Kartvelians in hills, Armenians in mountains, Sumerians from plains. They all needed verbs for moving in. Ki (earth)-Sumerian place, Armenian ge (earth), Kartvelian k‘ari (land). Parpola links ki to Uralic maa (land), but Caucasian roots run deep: proto-Kartvelian k‘ aspirates, like Sumerian’s abrupt stops. Why? Volcanic soil, sacred dirt-earth words carry weight. Grammar’s the glue: Sumerian cases -e (nominative), Armenian -s (possessive), Kartvelian -i (genitive)-all tack endings like tags. Imagine pre-Sumerians-call ‘em Sianok-huddled in Anatolia, whispering ki for fertile ground, ku for homecoming. They scatter: some hit Mesopotamia, polish clay; others climb Caucasus, build stone forts. Sumerian verbs lead, nouns follow-Armenian does too, Kartvelian stacks suffixes. It’s not isolate; it’s a web-sky, earth, entry-all from one old tongue, sung under stars. Tablets whisper it: An-ki (heaven-earth), Armenian hymns echo, Georgian tales hum. Want examples in sentences?

So picture them: pre-Sumerian herders from the Urals, proto-Kartvelians in copper hills, proto-Armenians by volcanic lakes. They swap words at fords, in markets, under star-flooded skies. One says sky with an, another enter with ku, a third hammer with uro. Centuries later, a scribe in Uruk presses the sounds into clay; a priest in Gori carves them on stone; a scribe in Thebes paints them on tomb walls. The grammar holds: subject oblique, object tagged, verb last-because doing is what lasts. Seven. Final sentence. An-ki-ta lugal-e urudu bad-a da-dug-ge. From heaven-earth, to the king, the bronze wall was built. Listen: the sky opens, the king steps forward, bronze rings the city, and the verb lands like a hammer on an anvil. That’s Sumerian-verb, clay, copper, and sky, all in one breath. Sumerian: An-ki-ta ku-a-e. Means: From heaven and earth, entering. An sky, ki earth, -ta from, ku enter, -a present, -e nominative. Punchy-sky leads, earth grounds, verb slams it home. Now Armenian, old style: Anunn-t gnal-s. Roughly: From sky-earth, entering is. Anunn blends sky-god Anu with earth, -t ablative like Sumerian -ta, gnal enter, -s possessive twist. Less clay, more echo-gods mingle. Georgian: An-k‘ari-tan kidev-i. Translation: From sky-land, entering. An brother-sky, k‘ari land, -tan from, kidev enter, -i genitive. Suffixes stack-family feel, motion clear. Notice the rhythm? Sumerian verbs first, Armenian fuses gods, Georgian tags places. Grammar’s cousinly: cases do the work, no fluff. Picture Sianok/ Syunik folk, millennia back, saying from the big place, we go in-same bones, different skins. Tablets, stones, tongues-all singing.

Seven

The Familiar Links

Ok, let’s take “the king built the bronze wall” in Sumerian, Georgian, Egyptian.

Sumerian: Lugal-e urudu bad-a dug. Lugal-e: to the king. Urudu: bronze. Bad-a: wall. Dug: built. Classic verb last, no filler-perfect for a clay tablet.

Georgian, old style: Mepe-s uro-t badi daaklavi. Mepe-s: of the king. Uro-t: with the mallet, bronze. Badi: wall. Daaklavi: “I built”.

Old Egyptian: Nsw hrw bd hr. Nsw: king. Hrw: copper/bronze. Bd: wall. Hr: build. No vowels written, but sounds like nesoo heh-roo bed heh-ra. Hieroglyphs: falcon head for king, metal bar for bronze, stacked bricks for wall. All cultures shove the noun first (i.e.king) then what he touched (bronze wall) then the verb. Why? It’s simple: Authority. The king swings first. And every time, that locative ending-t, a-pins the bronze to the wall, wall to king. Dr Anna Meskhi says this isn’t an accident; it’s grammar memory-from the same mountain forge. Feel the echo?

Eight

The importance of Dr Anna Meskhi:

Meskhi’s work flips the script concerning the  Sumerian-Kartvelian-Egyptian connection.

Kartvelian isn’t just a footnote; it’s the blueprint. Start with uro, Sumerian for copper or bronze. In Georgian, uro means mallet, that hammer striking metal.

It’s not random, Meskhi says, that Kartvelians shaped the word first given that there were proto-metalworkers hammering ingots by the Black Sea, before Sumerians dragged it south for urudu. But why the linguistic-cultural link? There were trade routes of lapis from Afghanistan, tin from Anatolia, and the Georgian hills supplied ore while the Sumerian tablets counted it.

Grammar seals it: Sumerian urudu-a (with bronze), Georgian uro-t (by mallet)-both use locative cases, no articles.

The Egyptian echoes it: hrdw for metal, but listen for the hoard in hurdu in the old forms, we receive the ancient meaning trapped in the guttural like uro. Dr. Meskhi traced h/k shifts found in the Mother culture: the Proto-Caucasus lived their language and their language echoed their lifestyle, that is: melting ore, as this function whispered ur.

Nine

Further linguistic-cultural links that Dr Anna Meskhi discovered:

Egyptian scribes borrow and add hieroglyphs for a mallet pic for build. Culture? Ziggurats, pyramids-both stone on metal frames. Another: kakkala, Sumerian plant, Georgian kakali walnut tree. Meskhi spots it-walnuts from Caucasus forests, traded to Mesopotamia. Kak root means grow in Kartvelian, Sumerians stretch it to all greens. Egyptian k3k3 grain? Same buzz-agriculture’s heartbeat. Grammar: Sumerian kakkala-e (the plant), Georgian kakali-s (of walnut)-possessive twist. Pre-Sumerian? Farmers, and not nomads planting, hammering, writing. Last one: bad – Sumerian wall, Georgian badi wall, Egyptian bdw enclosure.

Dr. Meskhi calls it “the fortress triad-defenses against raiders”. Again, the Pictographs carry the culture such as in the pictographs for wall lines and stacked bricks since flood-defending-walls meant life.

Ten

Terse Comparative analysis:

Sumerian sentences: bad-a dug (built wall), Georgian badi daaklavi (I built wall)-verbs dominate. Egyptian: bdw hr (make enclosure)—- all carry the same action pulse.

Eleven

Dr. Meskhi’s big idea:

The Kartvelian’s grammar is agglutinative, suffix heavy, and is Sumerian’s mom, and Egyptian’s aunt.

Twelve

An ode to Dr Meshki’s findings:

Lugal-e bad-a (to king, wall) and the Georgian mepe-s badi (to king, wall) flow like water as shown in her Linguo-culturology work.

Imagine proto-people called Kartvelo-Sumerians (around twenty-five hundred BCE), mixing clay and clay, words and walls. Georgian hills to Nile, Tigris-they carried uro hammers, kakali nuts, bad barriers. Not borrowed-shared blood.

Her books nail it: Sumerian verbs from Kartvelian verbs, Egyptian nouns from Georgian roots. It’s a chain, not a tree.

Thirteen

The Parpola-Weave

Let’s weave that in with Dr. Simo Parpola’s work! Parpola flips the script on Sumerian as an isolate. He argues it’s Uralic, a cousin to Finnish and Hungarian. Take an (sky) in Sumerian. In Finnish, taivas means sky, but dig deeper: än or äinä echoes old Uralic roots for heaven, starry and sacred. Why? Sumerians and Finns both gazed up-Sumer at ziggurats, Finns at northern lights-same awe, different tongues.

Parpola spots ku (eat) in Sumerian matching Chinese chi (eat), Finnish kulu (consume), Hebrew echol (eat), Arabic yakul (eat), etc. Coincidence? Nope, proto-Uralics, roaming Siberia, might’ve carried ku for chewing mammoth. Sumerians, migrating south, kept it, adding grammar flair: ku-a (eating). Verbs rule both-Finnish slaps suffixes like Sumerian, no word order fuss. Dingir (god) links to Finnish henki (spirit), twisting through ding- sounds.

Parpola says Uralic’s breathy consonants match Sumerian’s clicks. Picture pre-Sumerians, maybe herders, whispering hen for divine wind for the Sumerian molds it to dingir for sky gods like Anu.

Fourteen

Grammar is key 

Sumerian’s verb chains, like mu-un-dug (did), mirror Finnish’s teke-e (makes), both stacking morphemes like Lego. So, why is this a cognate?

Uralic’s vowel harmony-words flow smooth-pops in Sumerian hymns, sung aloud. Finnish käsi (hand) and Sumerian šu (hand) share a guttural k/š shift. Parpola traces this to proto-Uralic nomads, maybe around the Urals, swapping goods with early farmers. Sumerians borrow šu which is a pictograph of a palm while the grammar tags it with -ta (by hand).

Culture binds it: hands mean craft in both-Sumerian potters, Finnish weavers. One more: Sumerian ur (dog) versus Finnish koira (dog). Parpola links ur to Uralic kor or kur, a barky root. Dogs were packmates-hunting in Finland, guarding in Ur.

Fifteen

Grammar’s lean: 

Sumerian ur-e (the dog), Finnish koira-n (of dog)-cases do the heavy lifting. Parpola’s big claim: Sumerian’s agglutinative grammar-words are like beads on a string is the very DNA of Uralic!

Finnish piles suffixes as does Sumerian (as in lugal-e-a [to the king]).

Sixteen

Proto-culture? 

Imagine steppe folk, thirty thousand years back, stringing sounds. They scatter as some hit Mesopotamia and become Sumerian while others freeze in Finland. These are of the same roots just a different clay. Tablets from Nippur show this: verbs first, nouns tagged, echoing Finnish tales around fires. It’s not just words but a shared pulse, from dog howls to sky gods.

Only Dr. Anna Meshki has given me a scope to look into a world that could have echoed 100,000 years of linguistic and cosmological formations (and maybe more).

I take away with all of this as a ‘collective narrative’ teaching us that ORDER will have its way, including its message to us.

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Once, when seas were younger and stars still argued over their places, there was a circle of light hovering above the Atlantic-a ring of twelve knights in a blazing celestial plate, each crowned by his own sun. They weren’t men, they were the zodiac itself, wearing flesh only because mortals needed mirrors they could touch.

Uther Pendragon, taught of Merlin, the Druid,  read them as riding out from Avalon in their heavenly signages, as their spears tipped with the dawn.

In his vision, Uther thought they were questionable omens until one appeared before him as he lowered his visor. Behold, it was the solar god, Galahad, flesh received. Galahad’s face, older than language, saying to Uther the same thing every version of the story forgets to make obvious: “we’re echoes, your legend’s just a noise we haven’t shaken off yet.

Pendragon didn’t flinch. He bowed instead, the way you’d greet lightning after it promised to stay polite. Then, came the other incarnations acknowledging Uther as they dismounted.

Lancelot’s horse was still sweating plasma. Bors, one of Arthur’s faithful knights, had frost on his beard; while Arthur’s knight Kay smelled like iron filings.

They sat in Pendragon’s hall, told him how they’d started elsewhere-how Marduk once split a dragon named Tiamat and scattered her scales into constellations, how each scale grew teeth, how those teeth became spears, how the spears forgot they were once scales and thought they were gods.

Persia heard the crash first-Ahura Mazda watching firebirds turn into armored men who guarded orchards of gold apples. Greece tried to rename them: Apollo for Gawain, Aries for Percival, Hermes for Merlin who’d always been older than the rest.

Rome stamped coins with their profiles, forgetting the solar god’s origins continued to mint more. Babylon burned the coins, built ziggurats out of the ash, and waited for eagles. Eagles never came; the knights rode west instead, chasing a rumor that a child would be born who wouldn’t need armor.

Christ arrived anyway, quiet as snowfall on a battlefield. The knights were drunk in a stable-Tristan teaching shepherds to sing in seven languages they’d invent centuries later. They watched the manger from shadows, arguing whether redemption was just another quest. Lancelot said yes. Mordred, who hadn’t drawn breath since Troy but still counted as family, said no. No one asked Mary her opinion; mortals rarely get that luxury in myths. They left Bethlehem before dawn, leaving behind only hoofprints that glowed for three days. Then centuries blurred: Rome fell, fell again, kept falling like a drunk who thinks gravity’s optional. The knights followed the dark, armor dimming to candle-flame.

Somewhere between Lindisfarne and Camelot, they shrank back into human size, edges softening, suns cooling to hearths. Still, every dawn carried their fingerprints-Gawain’s red hair streaking the horizon, Percival’s silence in the frost, Galahad’s brief smile when fog again lifts just enough to see Avalon.

Arthur inherited the leftovers: a round table cracked where Mordred once stabbed it, Excalibur humming faintly like a radio between stations. He didn’t know the blade was Tiamat’s last tooth, and didn’t need to.

Myths work best when the listeners finish the story themselves. So when the final battle comes-because it always does-Arthur mortally dies holding a spear older than his kingdom, only to return to the land of apples.

The knights ride out one last time, not as gods but as afterimages, scattering across oceans they’ll never own, finding their identities circumferencing the Solar King’s image.

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Jesus says in Matthew 16, what you bind on earth is bound in heaven. The Pharisees twist law into chains.  They make Sabbath rules so tight a man can’t heal, tithing taken while widows starve.  
 
Concerning the Binding of many world serpent mythologies:  the dragon’s coil everything’s motion making all things halted — including mercy which is now dammed. Yahweh’s loosing or releasing of the binding: it is the opposite: Exodus 2:24, God heard their groaning and snapped Pharaoh’s yoke; Isaiah 58, loosen ( loosed/ released) the chains of injustice. 
 
A comparative analysis:
 
Freedom isn’t permission-it’s blood-flow. Jesus flips the script: Pharisees hoard commandments like Vritra hoards rivers-legal waters stagnant, life choked. They bind (Hebrew , same root as curse) and loose ( patar , release) by vote in council-human votes pretending divine stamp. But only Yahweh binds chaos (Leviathan, Job 41, I bind his tongue) while the Pharisees bind people. 
 
Wordplay seals it: their fence around Torah is literally , boundary-dragon-wall. Jesus calls them whitewashed tombs (white scales, bone under)-looks holy, reeks inside.
 
 
Final conclusion: 
 
Norse dragons blocks the road; Pharisees block repentance. Yahweh looses sin like Indra splitting up the dam; Pharisees re-dam it with handwashing. 
 
Pharisees are dragons: not cosmic, just petty. Jesus doesn’t kill them-he unmasks: You nullify God’s word by tradition (Mark 7) yet Jesus slayed the Pharisees by exposing their hypocrisy. So, the Dragon shrinks when the  Verb, YHVH, courses through our “soul highway”.
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A glossary of terms supporting the anatomy of the Will from the Hebrew perspective.

A compliment to the Greek toxiphilus/ lover of archery.

(1) Y-R-H

Y-R-H is often translated as law, but that’s too narrow of a translation, for the Biblical Hebrew carries a much broader sense. Y-R-H means teaching, instruction, or way.

In the Hebrew Bible, Y-R-H (“to shoot” as in shooting an arrow) can refer to the whole Pentateuch, a specific law, or just wise guidance.

When one keeps in mind what I have said earlier in my book concerning the “Boule” of God, or the “ intentfully trajected Will of the shot of the arrow”, one can see the implications within the Hebrew root “Y-R-H” , meaning to teach intentfully or to shoot (like an arrow), which gives it a sense of direction.

Y-R-H is one of those loaded terms in biblical Hebrew. Its common translation is law but that’s a bit misleading as it is much broader, especially when Y-R-H are applied to teaching, instruction, or guidance.

Think of Y-R-H, “the arrow”, as the way or a path that you’ve been directed to follow. Whether it’s the whole of the Pentateuch, a specific rule, or even wisdom passed down.

The root Y-R-H also spins off other words, like (teacher or guide) or (instruction). You see this in Genesis 46:28 in the context of someone showing the way.

(2) D-’A-T(th) – “To Know”

Let’s start with da’at (דַּעַת, pronounced dah-AHT). This noun comes from the root y-d-‘a , which means to know, but it’s not just head knowledge-it’s deep, experiential, or relational in its knowing.

So, think of D-A’-T(th) as understanding with intimacy or insight. In Genesis 4:1, when it says Adam “knew” Y-D-’A (יָדַע) his wife, Eve, an intimate connection, not just awareness, was made.

(3) D-A’-T(th) and Y-R-A paired

In Proverbs 1:7, da’at is paired with “fear” or “yir-at” –which is the very feminine form of Y-R-A!  The “fear” of the Lord is the start of wisdom”– “yeret (y-r-a) h’hi roshyt hachochema”. So, “y-r-a” does not mean to “be scared out of your wits”, rather, contextually, y-r-a, or “fear”, as in the subject of “knowing”, is in conjunction with God’s Sovereignty (ribonoto shel Elohim)– and in that, we “know (yada)” Him and obey. “Fear”, therefore, is practical and intelligible, not blind and unintelligible; i.e., fear is knowing how to live rightly.

You also see da’at in legal texts as mentioned in Exodus 35:31where artisans are “filled with da’at” for their skillful work-think expertise or know-how. The root y-d-‘a also gives us (יוֹדֵעַ, one who knows, a knower) or M-’-D-’A/ moda-’a (מוֹדַע, acquaintance). The verb forms shift by stem: in the causative stem, hodi’a (הוֹדִיעַ) means to make known or inform, like in Psalms 98:2. Da’at is feminine in grammar, often taking feminine verb endings, and it’s used with prepositions like l’ (לְ, to/for) in phrases like l’da’at (לְדַעַת, to know or for knowledge). Its depth makes it central to biblical thought-knowing God or His ways isn’t just intellectual; it’s personal, even covenantal.

(4) Torah

“Torah (תּוֹרָה, pronounced toh-RAH)”, meaning teaching, instruction, or law, isn’t just rules; it’s divine guidance like an arrow pointing the way. You see it in Exodus 24:12 where God gives Moses the Torah (תּוֹרָה) andcommandments.

(5) Branches from Y-R-A and T-R-H (תּוֹרָה)

Other words from y-r-a/ t-r-h include Moreh (מוֹרֶה, teacher or guide), like in Genesis 46:28 where Jacob directs Judah to Joseph by using the “R-H” root of Y-R-A meaning “to point to/ direct to the face” = “le-ho-w-rot” [Strong’s 3384: “yarah” or “yara”: to “point, direct, cast”]. Such a root as we have in Torah (T-R-H/ הוֹרָה  “instruction”). The grammar of Hebrew here concerning the word, Torah, is a straightforward feminine noun which is often paired with verbs like SH-M-R (שָׁמַר, to keep) or L-M-D (לָמַד, to learn), as in “keep the torah ( shamor et ha-torah , שְׁמוֹר אֶת הַתּוֹרָה)”.

The consecutive can flip yarah‘s tense in that Y-R-H *(וַיָּרֶה) could mean:  “and he taught” in past narratives. The arrow metaphor shines in Proverbs 6:13, where the “Torah is a lamp guiding your steps-straight and true like a well-aimed shot”.

D-’A-T(th) (דַּעַת, pronounced dah-AHT), Y-D-’A (יָדַע, yod-dalet-ayin), Y-R-A (יָרָה, pronounced yah-RAH) and T-R-H (תּוֹרָה, toh-RAH) connect, weaving a theme of knowing deeply and being guided like an arrow to the target of God’s will.

Starting with Proverbs, it’s a goldmine for both da’at (דַּעַת) and (תּוֹרָה), since the book of Proverbs in Hebrew is all about wisdom and living right. In Proverbs 1:7, you get The fear of the Lord is the beginning of da’at (דַּעַת), but fools despise wisdom and instruction M-’-S-R ( musar , מוּסָר). Here, da’at is the knowledge that starts with reverence for God, setting the stage for wise living. It’s not just book smarts but knowing how to act justly, tied to God’s guidance. Now, Torah/ T-’-R-H (תּוֹרָה) shows up in Proverbs 3:1, where the teacher says, “My son, do not forget my torah (תּוֹרָה), but let your heart keep my commandments M-TS-V-TH ( mitzvot , מִצְוֹת). So, this kind of T-R-H (תּוֹרָה) isn’t just the Pentateuch, it’s also known as a parent’s teaching for it is rooted within the same Y-R-H (יָרָה) idea of aiming straight, like an arrow pointing to a life well-lived. The root, Y-D-’A (יָדַע) pops up too, like in Proverbs 1:2, “To know ( ladat –  לָדַעַת) is wisdom and instruction” which carries the same root, da’at (דַּעַת), as the goal of learning.

These verses link up: D-’A-T (דַּעַת) is the deep knowing you gain by following the Torah (תּוֹרָה), the aimed guidance. In Proverbs 4:2-6, the connection gets tighter. The teacher says, I give you good instruction L-Q-CH ( leqach , לֶקַח); do not forsake my torah (תּוֹרָה), and later, “Get wisdom, get understanding; do not forget my words or turn from them”. Here, torah (תּוֹרָה) is the teaching that leads to da’at (דַּעַת), though da’at itself isn’t named, rather, it’s implied in the call to understand. 

The grammar of torah (תּוֹרָה) here is typical: feminine noun, often with possessive suffixes like the Hebrew “torati (תּוֹרָתִי, my teaching)”, as in Proverbs 3:1, showing personal guidance. The verb y-d-‘a (יָדַע) appears in Proverbs 4:1, “Hear, sons, a father’s instruction, and be attentive to know ( ladat , לָדַעַת) understanding”. It’s like the teacher is aiming, as an arrow, (יָרָה, guiding) you to da’at (דַּעַת), i.e., aiming you like an arrow toward wisdom.

“Instruction”: MuSaR: מוּסָר 

Proverbs 8:10-12. “Wisdom herself speaks: Take my instruction ( musar , מוּסָר) instead of silver, and da’at (דַּעַת) rather than choice gold. I, wisdom, dwell with prudence, and I find da’at (דַּעַת) of insight”. Here, da’at is the prize, the deep knowledge that comes from heeding wisdom’s or torah’s-like (תּוֹרָה-like) guidance. The root Y-R-H “arrow (יָרָה)” doesn’t appear directly, but the idea of instruction echoes its teaching sense, like aiming at a target. Here, I offer you a little grammar note: da’at (דַּעַת) often pairs with prepositions. Such is this case found in the example of Proverbs 2:10, “When wisdom enters your heart and da’at (דַּעַת) is pleasant to your soul ( l’nafshekha , לְנַפְשְׁךָ)”. This shows da’at as something internalized, almost felt. Outside Proverbs, the interplay of da’at (דַּעַת) and (יָרָה) or (תּוֹרָה) shines in places like Isaiah 28:9-10, where God asks, “To whom will He teach (יָרָה, yoreh) da’at (דַּעַת), and to whom will He explain the message?”.  The text disqualifies, not damns, those who can’t grasp God’s teaching, using Y-R-H (יָרָה) for the teaching and da’at (דַּעַת) for the knowledge they’re missing (much like “aboulia” in the Greek as “unwilling” or “ignorant”/ “those who miss the mark”—”harmateia”). Y-R-H and D-’A-T are followed by precept upon precept, which feels like Torah (תּוֹרָה) in spirit-guidance layered to aim people right. The verb Y-R-H (יָרָה) used in the context here is in the hiphil stem or causative stem, meaning to cause to know, and it’s paired with D-’A-T (דַּעַת), showing how teaching Y-R-H ( y-r-h , יָרָה) produces knowing (da’at , דַּעַת). Grammar-wise, Y-R-H (יָרָה) takes the consecutive in narratives, like wa-YA-Re-H (וַיָּרֶה, “and he taught”), but in Isaiah is in the imperfect suggesting ongoing action. In Psalm 119, the Torah (תּוֹרָה) is mentioned 25 times, like in verse 18, “Open my eyes that I may see wonders from your Torah (תּוֹרָה)”. Da’at (דַּעַת) shows up in verse 66, “Teach me ( lammad , לַמֵּד from another root, but teaching is the kernel of meaning found here) good judgment and da’at (דַּעַת), for I believe in your commandments”. Here, da’at is the outcome of following, i.e., the Torah (תּוֹרָה) – the arrow-straight path of God’s law. The verb y-d-‘a (יָדַע) appears in verse 152, “I know ( yadati , יָדַעְתִּי) your statutes”, linking back to da’at . Grammatically, Torah (תּוֹרָה) often takes suffixes like toratkha (תּוֹרָתְךָ, your law), and da’at which pairs with verbs like natan/ N-T-N (נָתַן, to give), as in God gives da’at (דַּעַת).

Let’s keep exploring these words-da’at (דַּעַת, pronounced dah-AHT) from the root y-d-‘a (יָדַע, yod-dalet-ayin) and (יָרָה, pronounced yah-RAH) with its key word (תּוֹרָה, toh-RAH)-focusing on their interplay, especially in wisdom texts like Proverbs and Psalms. Diving back into Proverbs, da’at (דַּעַת) is a key word exemplifying the pursuit of wisdom. As we have quoted before, Proverbs 9:10 says, “The fear of the Lord is the beginning of wisdom, and da’at (דַּעַת) of the Holy One is understanding”. Here, da’at qedoshim (דַּעַת קְדֹשִׁים, knowledge of the Holy One) is the intimate grasp of God’s nature, not just facts but a relational knowing that shapes your life. The root y-d-‘a (יָדַע) drives this. In Proverbs 10:14, “The wise store up da’at (דַּעַת)”, meaning they treasure understanding like wealth, while fools speak ruin. The verb form, Y-D-’A (יָדַע), shows up in Proverbs 12:1, “Whoever loves discipline loves ladat (לָדַעַת, to know)”. It’s like da’at (דַּעַת) is the reward for heeding guidance, and that guidance often comes from (תּוֹרָה). In Proverbs 6:20 we have: “Guard, my son, your father’s commandment, and do not forsake your mother’s torah (תּוֹרָה)”. This Torah (תּוֹרָה) is parental teaching, rooted in y-r-h/ Y-R-H (יָרָה), meaning to aim or instruct. Again, it’s like an arrow pointing to da’at (דַּעַת), the understanding you gain by following the path. Grammatically, da’at (דַּעַת) is feminine, often with prepositions like b’da’at (בְּדַעַת, with knowledge), as in Proverbs 24:4, where rooms are filled b’da’at (בְּדַעַת) with riches. The verb y-d-‘a (יָדַע) flexes into forms like hodi’a/ H-’-D-Y-’A (הוֹדִיעַ, to make known), seen in Proverbs 22:19, “I have made known (הוֹדַעְתִּי) to you today”.

Now, let’s lean into Y-R-H (יָרָה) and Torah (תּוֹרָה) as used in conjuntion. The root Y-R-H (יָרָה) is about shooting straight-literally an arrow, metaphorically teaching. In Proverbs 4:4, a father says, “I was taught (horeni , הוֹרֵנִי, from y-r-h (יָרָה)) by my father, let your heart hold my words”. It’s the act of aiming someone toward wisdom, and H-’-R-H/ horah (תּוֹרָה) is the tool. Proverbs 13:14 says, “The torah (תּוֹרָה) of the wise is a fountain of life”. Here, Torah (תּוֹרָה) isn’t just Mosaic law but wise instruction, guiding like an arrow to life’s target. The grammar of Torah (תּוֹרָה) is consistent: feminine noun, often with the article ha-torah (הַתּוֹרָה) or suffixes like torati (תּוֹרָתִי, my teaching), as in Proverbs 7:2. The verb (יָרָה) appears in hiphil forms like horeh (הוֹרֶה, he teaches), and with a vav-consecutive, it’s vayyareh (וַיָּרֶה, and he taught), though that’s rarer in Proverbs. In Psalm 32:8, God says, “I will instruct you OhR-aR (אוֹרְךָ, from ‘A-R-A’) and teach you in the way you should go-pure arrow imagery, aiming you right”. The connection between da’at (דַּעַת) and Torah (תּוֹרָה) is tight in wisdom literature. Proverbs 2:1-5 ties them explicitly: “If you accept my words and store my commandments, turning your ear to wisdom, then you will understand the fear of the Lord and find da’at elohim (דַּעַת אֱלֹהִים, knowledge of God)”. The path starts with Torah (תּוֹרָה)-the teaching you follow, rooted in Y-R-H (יָרָה)-and ends with da’at/ D-’A-T (דַּעַת), the deep knowing of God. Psalm 119 hammers this home. Verse 99 says, “I have more insight than my teachers, for your testimonies ( edotekha , עֵדֹתֶיךָ, a synonym for (תּוֹרָה/ Torah) are my meditation”, and verse 104 adds, “Through your precepts ( piqqudekha , פִּקּוּדֶיךָ, which is another Torah synonym), I gain understanding ( etbonan , אֶתְבּוֹנָן, related to da’at )”. The verb y-d-‘a/ Y-D-’A (יָדַע) shows up in Psalm 119:125, “I know ( yadati , יָדַעְתִּי) your judgments”.

Jeremiah 3:15, God promises the shepherds who are after God’s heart, that God will feed them with da’at (דַּעַת) and insight, implying they teach Y-R-H (יָרָה) God’s Torah (תּוֹרָה) as well as God teaching them. The grammar of Y-R-H (יָרָה) in the hiphil (causative) is key here: horeh (הוֹרֶה, he causes to know), as in Job 6:24, “Teach me ( horeh , הוֹרֵנִי)”. For da’at (דַּעַת), suffixes like da’ati (דַּעְתִּי, my knowledge) appear, as in Ecclesiastes 7:12. Da’at/ D-’A-T (TH) (דַּעַת), y-r-‘a/ Y-R-H (יָרָה), and Torah (תּוֹרָה) – with Hebrew script, keep it clear that these words make Biblical Hebrew sing-da’at (דַּעַת) as the heart’s knowing, and that the Torah (תּוֹרָה) is indeed from the Y-R-H (יָרָה), the aimed path to it!

As I see it, it’s as the Torah (תּוֹרָה) is the arrow,  the y-r-h/ Y-R-H (יָרָה) is the act of shooting it, and the da’at (דַּעַת) is hitting the bullseye of understanding.

ENDCAP

In Hebrew, the root Y-R-H ( י-ר-ה ) means to shoot with intention as in aiming at the bullseye. Y-R-H shoots out to teach, learn, or direct as in guiding someone’s mind. The Talmud/ T—L-M-D isn’t just facts, it’s pointing, aiming truth right at you. Yirah adds fear or awe, so yirah elohim is a holy aimed and reverent focus upward.

Prefixes steer all Hebrew words. Such an example of a Hebrew prefix might go as follows:

Le- means “to”, turning yarah into le-yarèh, directing the shot.

“Hi-“ intensifies, like hi-yarèh, for strong guidance.

“Te-yarèh” points you somewhere specific.  Therefore, te-yareh is teaching with purpose. It’s all about trajectory: shoot an idea, learn by aiming back, fear as laser-focus on God. Direction’s baked in-roots don’t wander, they hit their mark.

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Prophecy, Methodology, Fulfillment, Proof

“The world was not created but only for the Messiah” – Sanhedrin 98 b

“All the prophets prophesied not but of the days of the Messiah” -Sanhedrin 99[1]

Before we commence, there are two important terms to know:

  1. Stacking: I interchange this term with “sandwiching”. Stacking means to place one or more of the 5 Noble Truths[2] on top of each other.
  2. Layering: to place one or more examples of just one of the 5NTs on top of itself. I used  layering (in contrast to stacking) since it was for only one of the 5NTs.

This particular example of the prophetic view[3] consists of only layering three prophets. One of the prophets is considered ‘pagan’, which I refer to in the ‘a-moral’ sense. The other two prophets are ‘Messianic Jews’ in the truest sense of that title. All three prophets share a portion of Jesus’ character sketch[4]. As I see it, the two Messianic prophets[5] that lived before Jesus the

[1] Edersheim, Alfred, The Life and Times of Jesus the Messiah pg.1 (Edersheim 1910)

[2] The Five Noble Truths or 5NTs: The Prophetic, Predeterminate, Apocalyptic, Universal Salvific, and Teleological views.

[3] I.e., 4 of the 5 noble truths. The other 4 are: the teleological view, pre-determinative view, apocalyptic view, and universal restorative view (i.e.apokatastasis/ apokatakaleo).

[4] It is claimed by the Oxford Doyen, Dr. Alfred Edersheim, that there are at least 456 prophecies from the Old Testament that were fulfilled in Christ Jesus alone. If this is true then the collage’ sketch of Christ’s life would be more than ample evidence to claim Jesus as the Messiah: Book II: chapter 5, page 163: ‘’Their (the ancient synagogue) number amounts to upwards of 456 (75 from the Pentateuch, 243 from the Prophets, and 138 from the Hagiographa), and their Messianic application is supported by more than 558 references to the most ancient Rabbinic writings”. Edersheim; “The Life And Times Of Jesus The Messiah (Edersheim 1910)”.

[5] There are, of course, so many prophetic visions that I did not pick. So many of these prophecies bear precision with calendrical accuracy: Dr. Alva J. McClain’s “Daniel’s Prophecy of the 70 Weeks or Shavua (McClain 1969), esp. graph on pages 68 and 69; Dr. J. Gresham Machen, “The Virgin Birth Of Christ” (Machen 1930); Dr. David Hughes’ “The Star Of Bethlehem” —an astronomer’s confirmation, pgs 50 – 84 (Hughes 1979); Dr. Michael R. Molnar’s “The Star of Bethlehem” —the legacy of the Magi (Molnar 1999); Dr. Harold W. Hoehner’s “Chronological Aspects Of The Life Of Christ” (Hoehner 1977); Dr. George Eldon Ladd’s “The Blessed Hope” (Ladd 1956); Kyle Jones’s audio Lectures on “The Fullness Of Meaning Christian Ministries (https://fomcm.com./christ-of-the-zodiac)” audio category, “The Vanderbilt Lectures”, Lectures 5-10.

Messiah had a specific role. Unlike the Sybil of Cumae (Virgil 70 B.C.), the Messianic prophets were to thread prophecy with the law using  prophetic-poetics[1] as the suture. 

Example of layering the prophetic view:

First Prophecy

King David was not just a warrior king but a prophetic voice/ medium through which Jesus spoke ca.1,100 years before Jesus walked the earth. Let’s take a look at this poetic prophecy in the book of Psalms.

Psalm 22: 13-21 (ca. 1,100 B.C.)

“They gaped upon me with their mouths, as a ravening and roaring lion. (14) I am poured out like water, and all my bones are out of joint; my heart is like wax; it is melted in the midst of my bowels. (15) My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death. (16) For dogs have compassed me; the assembly of the wicked have enclosed me; they pierced my hands and my feet. (17) I may tell (Hebrew: “a-sap-per” – “I can count”) all my bones; they look and stare upon me. (18) They part my garments among them, and cast lots upon my vesture. (19) But be not thou far from me, O LORD; O my strength haste thee to help me. (20) Deliver my soul from the sword; my darling from the power of the dog. (21) Save me from the lion’s mouth; for thou hast heard me from the horns of the unicorns (Hebrew: “qeren”; sharp tooth/ teeth within the jaws of a strong beast or horn(s) of a wild beast).

Second Prophecy

[6] The Book of Revelation is a “Gospel culmination” of law, prophecy, allusion, allegory, poetics, etc. (Koester 2014); “Revelation”, esp. pg. 73: “the glass sea” as the motif within the Canaanite sea god & its religion – “Yam” – “sea” which plays an important role in Ugaritic Epic poetry (Ford 1975). The possible sharing of symbolism might come into play without insult to the validity of Jewish to Christian symbolism. Such is the case as the Bronze Sea in Solomon’s temple: 1 Kings 7: 23-26. Dr. Albright, in his “Archaeology And The Religion Of Israel, pgs. 148-50 (Albright 1946) shows the Brazen Sea as a cosmic significance. The word yam is similar to the Mesopotamian word “”apsu” in meaning which refers to both the fresh water and/ or ocean from which all life and all fertility were derived: and to a basin of holy water in the temple. The author of this part of Revelation, because of his interest in liturgy, may have been thinking not only of Solomon’s temple but also of the significance of blue in the priestly vestments (Thavapalan 2019); The fresh blue ocean waters are relatable to the Sumerian word GIN, the Akkadian ZAGINNU, Hittite KU(wa)NNASH, Ugaritic ‘IQNU, Greek KUANEOS —which all relate to the *color* of Lapis Lazuli — as we see ‘the pavement’ as Lapis Lazuli under God’s feet in Heaven – cf. Exodus 24: 9-11

The second ‘prophet[1]’ or ‘prophetess’ was amongst the oracles of the Roman Sibyls of Cumae ( Virgil 1999) in the early sixth century B.C. She has been mentioned as the particular crone[2] of notoriety amidst a Greek colonial assembly near Naples, Italy. It was to her that most give credit to 9 initial oracles. There was a particular oracle amongst the remaining three (6 having been burnt by king Tarqin until his belief in her as a true ‘seer’) that Virgil recounts in his work, Georgics (Virgil [original date ca. 70 – 60 B.C.] 1999). This heathen prophecy (I use in the a-moral sense) shares with Deutero-Isaiah within a similar time frame in which the Jew’s had their three deportations into Babylon (ca. 586 B.C.). It seems that there were other Messianic allusions already in existence at this time but the Sibylline accuracy of the oracle that was loaned into Virgil’s hope mentioned in his Georgics supported the prophetic  foresight of Deutero Isaiah’s prophecy in Isaiah 53:1-12. Such pagan and believing voices rang in exaltation, a harmony which arrested my attention, intellect, and heart. With high precision from three very distinct personages, religions, and locations, one can see that Jesus the Messiah’s life, crucifixion, and resurrection were on prophetic point as the Gospels exhibited their fulfillments.

Virgil, the pagan poet  (ca. 70 – 60 B.C.)

”Now is come the last age of Cumaean song; the great line of the centuries begins anew. Now the VIRGIN returns, the reign of Saturn (Saturn meaning: renewal, dissolution, abundance, liberation) returns; now a new generation descends from heaven on high. Only do you, pure Lucina (the moon and her gestation period to birth) , smile on the BIRTH OF THE CHILD under Whom the Iron Brood (Rome’s use of iron smithing for weapons) shall at last cease and a golden race spring up throughout the world! Your own Apollo (Son of Zeus) now is King!” (cf. footnote [3])

Third Prophecy

Deutero Isaiah 53 (ca 538 B.C.)[4]

[7] The root of Nabi (Ne’evi) is Naba, meaning, “to bubble forth” like a fountain; Strong’s Concordance #1301 – NB “flourish, fruit, prophecy, seed inside”; NBB = “hollow” as a container to hold something; NBA = “prophecy [ as inside a man not being known of the 5 senses ]; N-BYA = “one who brings forth the inner fruit “ —-cf. to Strong’s Concordance # 5029 and  #5030  (Strongs 1980) and The Brown-Driver-Briggs Hebrew and English Lexicon“, pages 611 and 612 –  #5030 (Brown, Driver, Briggs 1906). The emphasis of this word and its variants starts with the earliest forms of pictographic Hebrew which phonemes were represented by pictures. Such evidenced inscriptions can be found at Wadi El-Hhol and Serabit El-Khadim in the Sinai Peninsula, dating back to around 2,000 B.C. Confer to  Marc-Alain Quaknin’s “Mysteries Of The Alphabet (Quaknin 1999)”.

[8] Crone: Anglo-French: carogne – ‘an insult’; French: charogne – ‘a disagreeable woman’

[9] Virgil. “Eclogue 4.” In Virgil: Eclogues, Georgics, Aeneid I-VI, translated by H. Rushton Fairclough, revised by G. P. Goold, page 49. Cambridge, MA: Harvard University Press, 1999. Also confer to Isodore, Etymologiae viii.8.5’; Servius, In Aeneida vi.72, 321;Lactantius, Divinae Institutiones i.6.10-11; Solinus, Collectanea rerum memorabilium ii.16, 17, 18

[10]Still debated in certain circles, many scholars suggest a later date than what they would consider the “second prophet and evangelist known as “Deutero-Isaiah ( secundus propheta et evangelista Esaias)”. This beloved prophet, distinguished from the first Isaiah,  was to be set in the Babylonian exile, ca. 538 B.C. These ‘argued’ dates still give us at least ca. 560 years before Jesus fulfilled Deutero-Isaiah’s “Christ-Character” sketch. My argument stands that the proto Isaiah was a different prophet than the second Isaiah and not a historical blunder of Scripture but a validation of two different authoritative prophets who bore the same *shem* or ‘authoritative title-name’. I conclude that two distinct prophets under one Salvific God bearing the *shem* “Isaiah (Hebrew)”:‘Yeshayahu’ → ‘Salvation of the Lord’. A treasure trove for this topic can be found in Keil & Delitzsch’ “Commentary On The Old Testament”, pages 38-42, volume 7, first printing: T.T. Clark, Edinburgh, 1866-91, U.S.A. first printing 1996

מִ֥י הֶאֱמִ֖ין לִשְׁמֻעָתֵ֑נוּ וּזְר֥וֹעַ יְהֹוָ֖ה עַל־מִ֥י נִגְלָֽתָה׃

“Who can believe what we have heard?

Upon whom has the arm of GOD been revealed?

וַיַּ֨עַל כַּיּוֹנֵ֜ק לְפָנָ֗יו וְכַשֹּׁ֙רֶשׁ֙ מֵאֶ֣רֶץ צִיָּ֔ה לֹא־תֹ֥אַר ל֖וֹ וְלֹ֣א הָדָ֑ר וְנִרְאֵ֥הוּ וְלֹֽא־מַרְאֶ֖ה וְנֶחְמְדֵֽהוּ׃

For He has grown, by God’s favor, like a tree crown,

Like a tree trunk out of arid ground.

He had no form or beauty, that we should look at Him:

No charm, that we should find Him pleasing.

נִבְזֶה֙ וַחֲדַ֣ל אִישִׁ֔ים אִ֥ישׁ מַכְאֹב֖וֹת וִיד֣וּעַ חֹ֑לִי וּכְמַסְתֵּ֤ר פָּנִים֙ מִמֶּ֔נּוּ נִבְזֶ֖ה וְלֹ֥א חֲשַׁבְנֻֽהוּ׃

He was despised, shunned by others,

A man of suffering, familiar with disease.

As one who hid His face from us,

He was despised, we held Him of no account.

אָכֵ֤ן חֳלָיֵ֙נוּ֙ ה֣וּא נָשָׂ֔א וּמַכְאֹבֵ֖ינוּ סְבָלָ֑ם וַאֲנַ֣חְנוּ חֲשַׁבְנֻ֔הוּ נָג֛וּעַ מֻכֵּ֥ה אֱלֹהִ֖ים וּמְעֻנֶּֽה׃

Yet it was our sickness that He was bearing,

Our suffering that He endured.

We accounted Him plagued,

Smitten and afflicted by God;

וְהוּא֙ מְחֹלָ֣ל מִפְּשָׁעֵ֔נוּ מְדֻכָּ֖א מֵעֲוֺנֹתֵ֑ינוּ מוּסַ֤ר שְׁלוֹמֵ֙נוּ֙ עָלָ֔יו וּבַחֲבֻרָת֖וֹ נִרְפָּא־לָֽנוּ׃

But He was wounded because of our sins,

Crushed because of our iniquities.

Isaiah,  was to be set in the Babylonian exile, ca. 538 B.C. These ‘argued’ dates still give us at least ca. 560 years before Jesus fulfilled Deutero-Isaiah’s “Christ-Character” sketch. My argument stands that the proto Isaiah was a different prophet than the second Isaiah and not a historical blunder of Scripture but a validation of two different authoritative prophets who bore the same *shem* or ‘authoritative title-name’. I conclude that two distinct prophets under one Salvific God bearing the *shem* “Isaiah (Hebrew)”:‘Yeshayahu’ → ‘Salvation of the Lord’. A treasure trove for this topic can be found in Keil & Delitzsch’ “Commentary On The Old Testament”, pages 38-42, volume 7, first printing: T.T. Clark, Edinburgh, 1866-91, U.S.A. first printing 1996

He bore the chastisement that made us whole,

And by His bruises we were healed.

כֻּלָּ֙נוּ֙ כַּצֹּ֣אן תָּעִ֔ינוּ אִ֥ישׁ לְדַרְכּ֖וֹ פָּנִ֑ינוּ וַיהֹוָה֙ הִפְגִּ֣יעַ בּ֔וֹ אֵ֖ת עֲוֺ֥ן כֻּלָּֽנוּ׃

We all went astray like sheep,

Each of us going our own way;

And GOD put upon Him

The guilt of all of us.”

נִגַּ֨שׂ וְה֣וּא נַעֲנֶה֮ וְלֹ֣א יִפְתַּח־פִּיו֒ כַּשֶּׂה֙ לַטֶּ֣בַח יוּבָ֔ל וּכְרָחֵ֕ל לִפְנֵ֥י גֹזְזֶ֖יהָ נֶאֱלָ֑מָה וְלֹ֥א יִפְתַּ֖ח פִּֽיו׃

He was maltreated, yet He was submissive,

He did not open His mouth;

Like a sheep being led to slaughter,

Like a ewe, dumb before those who shear her,

He did not open His mouth.

מֵעֹ֤צֶר וּמִמִּשְׁפָּט֙ לֻקָּ֔ח וְאֶת־דּוֹר֖וֹ מִ֣י יְשׂוֹחֵ֑חַ כִּ֤י נִגְזַר֙ מֵאֶ֣רֶץ חַיִּ֔ים מִפֶּ֥שַׁע עַמִּ֖י נֶ֥גַע לָֽמוֹ׃

By oppressive judgment He was taken away,

Who could describe His abode?

For He was cut off from the land of the living

Through the sin of my people, who deserved the punishment.

וַיִּתֵּ֤ן אֶת־רְשָׁעִים֙ קִבְר֔וֹ וְאֶת־עָשִׁ֖יר בְּמֹתָ֑יו עַ֚ל לֹא־חָמָ֣ס עָשָׂ֔ה וְלֹ֥א מִרְמָ֖ה בְּפִֽיו׃

And His grave was set among the wicked,

And with the rich, in His death—

Though He had done no injustice

And had spoken no falsehood.

יהֹוָ֞ה חָפֵ֤ץ דַּכְּאוֹ֙ הֶחֱלִ֔י אִם־תָּשִׂ֤ים אָשָׁם֙ נַפְשׁ֔וֹ יִרְאֶ֥ה זֶ֖רַע יַאֲרִ֣יךְ יָמִ֑ים וְחֵ֥פֶץ יְהֹוָ֖ה בְּיָד֥וֹ יִצְלָֽח׃

But GOD chose to crush Him,

That, if He made Himself an offering for guilt,

He might see offspring and have long life,

And that through Him GOD’s purpose might prosper.

מֵעֲמַ֤ל נַפְשׁוֹ֙ יִרְאֶ֣ה יִשְׂבָּ֔ע בְּדַעְתּ֗וֹ יַצְדִּ֥יק צַדִּ֛יק עַבְדִּ֖י לָרַבִּ֑ים וַעֲוֺנֹתָ֖ם ה֥וּא יִסְבֹּֽל׃

Out of his anguish He shall see it;

He shall enjoy it to the full through his devotion.

“My righteous servant makes the many righteous,

It is their punishment that He bears;

לָכֵ֞ן אֲחַלֶּק־ל֣וֹ בָרַבִּ֗ים וְאֶת־עֲצוּמִים֮ יְחַלֵּ֣ק שָׁלָל֒ תַּ֗חַת אֲשֶׁ֨ר הֶעֱרָ֤ה לַמָּ֙וֶת֙ נַפְשׁ֔וֹ וְאֶת־פֹּשְׁעִ֖ים נִמְנָ֑ה וְהוּא֙ חֵטְא־רַבִּ֣ים נָשָׂ֔א וְלַפֹּשְׁעִ֖ים יַפְגִּֽיעַ׃ {פ}

Assuredly, I will give Him the many as His portion,

He shall receive the multitude as His spoil.

For He exposed Himself to death

And was numbered among the sinners,

Whereas He bore the guilt of the many

And made intercession for sinners.”

Why did I list these three prophets?

God does not discriminate against His own voice, a.k.a., His own prophets

I picked three distinct prophets (seen above) who were removed by time, and for one, their culture. I presented these distinct characters to show that God is not limited by who we think someone is,

especially the pagan prophetess at Cumae. As we arrive at chapter 22 in this book concerning prophets, professing, prophesying, seeing, visions, etc., we will come to understand that there are many kinds of ‘prophecies’ and many kinds of ‘’prophets”. Some are simply bold sayings of someone who sees sin to be repented of, whether it be their own sin or the sins of a select group. However, isn’t it possible that God was behind these ‘’simple bold sayings” all along?

As we shall see in this book nothing is outside the ‘fullness of meaning’ which is orchestrated by God. Other prophecies are poetical visions ladened with ordained judgments holding both warning and recompense. Many times higher prophecies of this nature call upon prophetic literary devices such as prophetic poetics that deal with events seen as forms and shapes of time, i.e., correlations of ‘sin unto repentance’ as one shape containing many moving pictures. Through the medium of intentional anachronism we can feel in the high prophetic style a sense of euphony–the musicality of poetical flow with all of its blissful sentiments.

Some of the prophets, such as King David and his Son, Solomon, brought us a euphoric musical style (euphony) which was reality based, yet above reality at the same time. Such euphony can be experienced in the prophetic cantos of David’s Psalms. David’s poetical peaks are laden with a combination of supreme agony and supra-a-sexual dispositions which are found in David’s words paralleling what Jesus spoke to His Father in Psalms 22:20: Deliver my soul from the sword; my darling from the power of the dog.

Poetics, without the need for calling them ‘prophetic (for they simply are prophetic)’, can be found in David’s son, Solomon.

Let’s read Solomon’s Song of Songs 1:1

 “Let Him kiss me with His mouth’s kisses! Truly, sweeter is your love than wine, Than the smell of your precious oil. Turaq oil is your name. Therefore the girls love You. Draw me after You, let us run! The King brought me to His chambers. We will exalt You and joy in You. We will savor your love above wine. Rightly do they love You”.