As I contemplated who this prophetic message pertains to in Arabia—whether to the Moabites, Ammonites, Edomites, or other peoples identified as Arabs—the continuation of the revelation, stating that all the glory of Kidar will be taken away and the remaining courageous archers will be diminished, clearly indicates it refers to the descendants of Ishmael. The book of Genesis reveals that the Kidarites and the Hagarites emerged from Ishmael, often misidentified as Saracens. They inhabit the vast desert, and I believe the poet also refers to them, as the widely traveling Barcans. The great desert stretches from India to Mauritania and the Atlantic, where, as prophesied in Jeremiah, reference is made: ‘of Kidar and the kingdoms of Asor, which Nebuchadnezzar king of Babylon struck.' Therefore, it is commanded, Arise, venture to Kidar, and wreak havoc upon the children of the east. They shall take their tents and flocks, their coverings, utensils, and camels for themselves; for Nebuchadnezzar king of Babylon has devised plans against you, and he will act upon these designs. Go forth to the peaceful people who dwell without care, for they are without doors or locks, and they dwell alone. Their camels shall be plundered, and great herds of cattle shall be taken as booty. Those who follow the ways of the world, he declares, will be scattered like chaff in the winds, and destruction shall envelop them. Asor will become a place for dragons, a desolate wasteland where no man will dwell, nor will any son of man find habitation therein. The entirety of Jeremiah's message illustrates the state of Kidar. Notice how it portrays the offspring of Ishmael; they live in tents, have temporary residences, and during the night’s rest, they possess pack animals, sheep, and herds of camels. Their existence is marked by a lack of barriers, for they roam the wilderness rather than reside in cities. Thus, they suffered calamities by Babylon’s hand, as the principal city of Asor was destroyed, and while their livestock and resources were seized, it must be understood that not all of these people are represented here, for they are capable of traveling vast distances across the desert in a single day. The declaration emphasizes that the totality of Kidar’s glory will fade, yet the precise number of proficient warriors will be diminished, with only the less skilled remaining. As we comprehend what Kidar signifies, what Arabia represents, and what Asor embodies, let us turn to Isaiah's words: ‘In the forest by evening you will lay down on the paths of Dodanim.’ The term Arab, as has been frequently noted, is synonymous with evening, a starting point for night, ensnared in darkness, as one who embraces the beginning of sin finds themselves shrouded in twilight, and one steeped in wrongdoing finds themselves engulfed in a void of night. Hence, in Egypt, the firstborn suffered at midnight, and similarly, Peter denied the Lord three times before dawn, which symbolizes the height of darkness; but as the night receded and dawn broke, when the darkness lifted and the cock crowed—the herald of light—he wept bitterly, recognizing his shortcomings, stating, ‘Evening shall bring sorrow, but morning shall bring joy.’
In this context, the term Arabia denotes not only evening and west but carries varying interpretations throughout scripture. The message continues with ‘In the forest towards evening you shall find rest on the paths of Dedanim.’ For those whose lives diverge into ungodliness do not find refuge in fields ripe for harvest but stray into desolate forests, filled with thorns and brambles, where beasts roam. We are reminded of the account of Kings, where more fell in the oak forest during Absalom's rebellion than by the sword. The paths denote the beginning of calamity, and Dedan signifies judgment; and just as the sins multiply, so too do the judgments faced. The call to bring water to the thirsty and bread to those who flee is essential. As they escaped the swords of conflict and the challenges of battle, those in Theman—symbolizing both the south and completeness—are urged to provide sustenance to the weary. Rather than waiting passively, they should act like the father in the Gospel, who welcomed his son back with open arms. They must not only offer water but also bread, nurturing the tired and helping them reach safety. For they have fled predatory ideologies, the influence of nonbelievers, and the blasphemy of adversaries, and seek refuge owing to the peril they witnessed. Thus, this message admonishes idleness in concern for one’s salvation while neglecting those who repent and turn back to faith. The Lord speaks again, declaring that in just one more year, like the year of the hired servant, the glory of Kidar will fade, as the multitude of skilled archers who once wounded those caught in treacherous beliefs shall dwindle to naught, leading those who flee toward redemption, that they may receive the waters of baptism and partake in the bread of life.
This is the essence of the Lord God of Israel's promise, for those who have insight will truly perceive it.
THEOSIS