The verb κηρυσσω (kerusso) means to proclaim, to publish verbally, but it needs to be remembered that prior to the invention of PA systems, newspapers and telegraphs and such, anything that had to be conveyed to multiple recipients rather than a specific one, had to be "proclaimed." In translations of the New Testament our verb is often translated with "to preach," but this is unfortunate since that English verb is reserved for the conveyance of moral criticism, and of course the verbal presentation performed in churches.

It's quite unclear where our verb κηρυσσω (kerusso) comes from. Here at Abarim Publications we don't know either, of course, but we can't help note the phonetic overlap between the closely related noun κηρυξ (kerux), meaning herald or messenger (see below), and the noun κερασ (keras), which means horn — and from horns were made the first trumpets, what later in Greek came to be known as σαλπιγξ (salpigx).

Quite contrary to our English verb "to preach", in the classics our verb κηρυσσω (kerusso) is used for any sort of verbal message that is loud and general, from official publications by rulers to the incentive jars of auctioneers and all sorts of summons, calls and invocations. Even the advertising of wares and services in market places was done by means of our verb, along with the delivery of pieces of journalism and other intel that trickled in on the caravans — see our discussion of the verb ευαγγελιζω (euaggelizo), meaning to deliver a pleasant message (a.k.a. to evangelize), which is part of the larger verb αγγελω (aggelo), meaning to message, which in turn derives from the noun αγγελος (aggelos), meaning messenger, from whence comes our English word "angel."

Our verb is used 61 times, see full concordance, and from it derive:

The noun κηρος (keros) means beeswax. Like the above, this word is also of unknown origin, but any relationship with the noun we mention above, namely κηρυξ (kerux), herald, is generally deemed accidental. Here at Abarim Publications, however, we deem differently.

The Hebrew word for bee is דברה (deborah), which is the feminine version of the masculine noun דבר (dabar), meaning word or message — the term "Word of God" uses this noun; in Greek this is Logos. The Hebrew word for honey is דבש (debash), the equivalent of the Greek μελι (meli), from which was made μεθυ (methu) a fermented sweet beverage, after which was named the αμεθυστος (amethustos), the amethyst, literally the sobriety stone, or in Hebrew אחלמה ('ahlama), dream stone, from חלם (halam) to dream (see οναρ, onar, dream).

The word for beeswax that is used in the Hebrew Bible is דונג (donag), which is of unclear origin, and used consistently in imagery involving melting wax, to which is compared the disappearance of one's courage (Psalm 22:14), of wicked people (Psalm 68:2), and of mountains (Psalm 97:5, Micah 1:4: see Isaiah 40:4). In the Aramaic age, however, the word for wax became שעוה (sha'ava), from the verb שעע (sha'a' I), to smear over (of eyes, to delude the person: Isaiah 6:10). Identical verb שעע (sha'a' II) means to sport or delight. Verb שעה (sha'a) means to gaze (which is done with one's eyes).

Strikingly similar is the verb ישע (yasha), to save or rescue: noun ישועה (yeshua) means savior (and helped to form the name Jesus). Noun תשע (tesha'), meaning nine (the number nine), closely resembles תושע (tohasha'), meaning he or it will cause to save. In our article on the Greek word for nine, namely εννεα (ennea), we discuss the importance of the number nine in Indo-European mythology.

Here at Abarim Publications we further surmise that our noun κηρος (keros) symbolizes the propaganda that is common to a regime that is based on domination — which is the polar opposite of the Hebrew Republic, which is the one in which every man has attained ελευθερια (eleutheria), or freedom-by-law, and partakes in the great senatorial conversation that governs the New World (2 Peter 1:4). Contrary to the Hebrew Republic, there are the armies of Gog and Magog, which are signified by ranks and masters, flags and symbols, uniforms and identities. In Christ (who embodies the aforementioned senatorial conversation; see John 17:21-23, Ephesians 4:3-6), there are no such divisions (Romans 10:12, Galatians 3:28, Colossians 3:11), and although the entire modern world seems to have succumbed to divisions and thus the idealized domination of one group over all others, this situation is inherently unstable and Christ ends it all and entirely (1 Corinthians 15:24).

The noun שעוה (sha'ava), beeswax, from the verb שעע (sha'a'), to smear over someone's eyes, symbolizes a deliberately impaired vision. It relates to blindness, which in turn traditionally associates to the Homeric tradition (hence the pun in Luke 4:18). Blindness is also half of the proverbial duo "the lame and the blind", of which the other half, namely lameness, relates to Pascha or Passover, the most Jewish of festivals: see this further explained in our article on the verb פסח (pasah), meaning to come up short.

The quintessential version of this duo appears as Japheth and Shem, the two sons of Noah, of which it was said that Japheth was to live in the tents of Shem. This Indo-European/Semitic duality would ultimately be cemented in the long lasting friction between Mesopotamia (Persia) and Israel (Judea). The same Indo-European/Semitic duality appears in the familiar juxtaposition of milk (γαλα, gala; hence the Galatians, who were famously bewitched; see βασκαινω, baskoino) or grasshoppers (ακρις, akris; hence the Acropolis), and honey. And it most spectacularly appears in the contrast between the broad road to destruction and the narrow gate to salvation (Matthew 7:13), in which the word for broad, namely πλατυς (platus), plays on the name Plato, and the image of the "narrow gate" plays on the Pillars of Hercules (the Gibraltar Strait south of Spain), which marked the outer limit of the militarily controlled commercial market, and the beginning of the free enterprise that once had rendered greatness to the Phoenicians, and allowed them to teach the alphabet and hence literacy to the world (see our article on YHWH).

The Pillars of Hercules became symbolized as the two vertical lines of the dollar symbol (and subsequently that of the Euro and BTC and so on), which of course makes an eleven. And this appears to be part of the reason why nine over eleven (9/11) has become the go-to symbol of the battle of Platonic control versus Hebrew freedom. The opposite of nine over eleven is not eleven over nine, but rather eleven plus nine, which makes twenty, which in Hebrew is עשרים ('esrim), the plural of עשר ('eser), ten, which is the amount of Commandments into which the whole of the 613 commandments of the Hebrew Bible can be compressed (in a reversed Big-Bang sort of way). These Big Ten consist of two sets of Five, which can be further compressed into the Big Two: (1) love YHWH your God with all your heart, soul and might, and (2) love your neighbor as yourself. These Big Two in turn can be compressed into the Big One: "In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets" (Matthew 7:12).

This Big One is the foundational principle of the New World. And it is also the Theory of Everything, as it describes the most fundamental process in both collective society (it speaks of supply and demand) and personal psychology (it speaks of identity and desire), as well as physics and chemistry. It sums up the whole Law or Logos, which is God-with-God before there is anything else (John 1:1), and describes the most fundamental nature of God, which is both perfect unity, and the wholly self-defining desire to treat someone else. When there is no someone else, and this Law that describes God's nature must be obeyed, creation is what happens next.

Our noun κηρος (keros), beeswax, isn't used in the New Testament but from it comes: