Mekorah is Revelation recovered from mythology, philosophy, and later doctrinal layers that have obscured it. The word itself is a Melekist neologism, deliberately shaped to evoke the idea of source and origin. I use it for the revealed truth that emerges when the ancient texts that reached us are examined as historical documents and the layers accumulated within them are identified, separated, and understood according to their own origin.
MEKORAH grew directly out of my interpretation of Daniel 8. In 2024, I came to identify the Little Horn of that prophecy as Philosophy. I understand Daniel’s language as an accusation against an intellectual power that rose from the Greek world, entered the sacred domain of Revelation, and eventually gained authority over the way divine truth was transmitted, interpreted, and preserved. Daniel says that this power cast truth to the ground. For me, that statement describes the tragedy at the heart of the biblical tradition: Revelation itself was brought down, mixed with other material, and eventually handed to later generations inside a body of texts that religion learned to defend as a whole.
That creates a remarkable irony. For centuries, believers have seen themselves as defenders of the Bible and of Revelation, protecting sacred truth from anyone who might question the inherited text. What later generations came to defend as an indivisible sacred inheritance therefore included both the Revelation and the layers that had obscured it.
The very act of separating Revelation from the material that accumulated around it can therefore appear, to traditional religion, as an attack on Scripture. In reality, from the perspective opened by Daniel 8, that separation is the beginning of restoration.
That understanding led me directly to Alexandria and the Septuagint. In my reconstruction, the LXX marks the decisive textual intervention of the power described in Daniel 8. Alexandria brought Greek Philosophy, royal authority, scholarship, translation, religion, and Jewish sacred traditions into the same intellectual center. There, syncretism transformed the transmission of Revelation. Through the Septuagint, the resulting mixture entered the textual inheritance from which later Judaism and Christianity developed much of their theology.
From that point, I began to read the ancient texts differently. The originals have disappeared, and the documents that survived carry the history of everything that happened afterward. I therefore treat them as historical witnesses. Their value lies precisely in the fact that they preserve both the truth and the evidence of its alteration.
Genesis makes this visible with unusual clarity. Genesis 1 presents a coherent Revelation of Creation: one God creates by His Word, Creation is good, humanity bears the image of God, and human beings receive dignity, conscience, responsibility, and authority within the created world. Genesis 2–11 enters a different theological world, shaped by Eden, the serpent, the Fall, the Flood, Babel, lost immortality, inherited guilt, and narrative structures closely related to ancient mythology. I understand this contrast as evidence that material of different origins was eventually joined within the same sacred collection.
Once that mixture acquired sacred authority, its consequences spread throughout religion. Mythology began to define humanity, evil, guilt, judgment, and salvation. Philosophy supplied the categories through which God and Revelation were explained. Theology inherited both and built systems from them. Centuries of repetition then gave the synthesis the appearance of a single, ancient, coherent Revelation.
MEKORAH separates what history joined together.
The surviving texts provide the evidence for that separation. Contradictions become historically meaningful. Changes in the character of God or in the understanding of humanity expose theological discontinuities. Mythological parallels reveal older narrative sources, while textual differences show where meanings were redirected or expanded. Read in this way, the texts begin to reveal their own history.
This is what I mean by cleansing the text. Cleansing identifies what became attached to Revelation and separates it from the revealed material preserved alongside it. Every layer remains valuable as historical evidence. Revelation emerges from the same documents with its own voice, character, and coherence restored.
Daniel 8 gives this work its prophetic meaning. The vision that describes truth being cast to the ground also speaks of the Sanctuary being set right. I understand these as two movements within the same history. Philosophy brought Revelation into a syncretic intellectual and religious system; the setting right of the Sanctuary reverses that process by restoring Revelation as the standard by which inherited texts, doctrines, myths, and traditions are examined.
MEKORAH is the result of that restoration.