But he was pierced [sti] for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed. (Isaiah 53:5)
Simeon blessed them and said to Mary, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; Yes, a sword shall pierce [τρύπημα στο- puncture] your own soul also, that the thoughts of many hearts may be revealed. (Luke 2:34,35).
Alice C. Linsley
An exploration of the theme of being pierced reveals the spiritual and emotional connection between Mary and Jesus. On the cross, His side was pierced, and at His Presentation in the Temple the aged priest Simeon told Mary that her mother's heart would be pierced by sorrow.
The oldest Hebrew copy of the Psalms from the Dead Sea Scrolls, dating to the century before Christ reads the verb in this verse as ka’aru. The passage is a Messianic reference:
a pack of villains encircles me;
they pierce my hands and my feet.
All my bones are on display;
people stare and gloat over me.
They divide my clothes among them
and cast lots for my garment.
The Hebrew ka'aru suggests more than a superficial wound. It suggests boring a hole. The term relates to the leather workers (tahash) who bore holes in their materials. They are called karmaara, a word related to the Hindi lohakara, meaning copper smith. The term loha refers to copper in Sanskrit. It is derived from the word lohita, meaning red. (Copper was regarded as red metal and iron as black metal.)
There is a linguistic connection to the biblical word ka-aru. The word appears to be of Nilotic origin. Among the Luo of the Upper Nile ka-Aru means "the place of the one who pierces."
These craftsmen were sea-faring merchants and who moved out of the Nile Valley in a rather militant fashion and founded the maritime civilization of Southern India (Sarasvati civilization). What we seem to have here is language related to the tools of trade of the ancient Horite metal workers. These were the ancestors of Jesus and Mary.
|Egyptian boring a hole|
In Isaiah 1:6 the King James Version has the word "bruises" using chabbarah. Chabbarah is linguistically related to the Luo chaddho, meaning to cut out, to pluck out, or to bruise the skin. A wound of this type is called chaddhoreh in Luo.In Isaiah 53:5, "He was bruised [dakha'] for our iniquities" repeats the use of dakah/daqah in Isaiah 28:28. But the piercing of Mother and Son is a different word and the difference is significant.
In the ancient Egyptian the verb to pierce/kill is an interesting reduplication: bbbb, suggesting a set that is intimately related. (Reduplication serves to enhance the meaning.) There is an Egyptian story that treats this in the context of the struggle between Horus and Seth. Horus agreed to do battle, but his mother Hathor-Meri fell to the ground and wept, fearing that her son would be killed. In combat, both Horus and Seth fell into the depths of the Nile and the battle raged for days. The mother's heart suffered bitterly until she could no longer stand by without acting. She made a harpoon from twine and copper and threw the weapon into the water. The harpoon struck her son's side. He surfaced and roared, "Mother! Thy spear hath pierced me!"
Abraham's ancestors who mined copper at Timnah regarded Hathor as their patroness. A temple dedicated to Hathor was discovered at the southwestern edge of Mt. Timnah by Professor Beno Rothenberg of Hebrew University.
The relationship between Mary and her divine Son was and is intimate. The piercing correspondence expresses one aspect of that intimacy. Jesus wants us to honor his blessed mother. Mary wants us to honor and worship the Son of God.
Related reading: Who is Jesus?; The Virgin Mary's Horite Ancestry; The Urheimat of the Canaanite Y; The Ancient Afro-Asiatic Metal Workers; Is Hebrew an African Language?; The Afro-Asiatic Dominion