The Word reaches mankind in two ways :
First, it reaches men the way the prophet, that is its ear witness or depository, got and transcribed it, the way any man reads it therefore.
Next, it reaches men the way the prophet, that is the first exigete, teaches it (Rev ofArès 28/10, 32/8, 35/4, 36/20, 39/1).
The prophet does not harp on and on; he knows.

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Sin (Rev of Arès 2/1-5) has shrunk human beings to the extent that a vastness of mental breaches have pulled them off from the Creator. The thread that still joins the short anthropic life with eternal Life (Rev of Arès 24/3-5) is dim and flimsy.
From time immemorial Life has ceased to open his heart to its Children (Rev of Arès 13/5) in heavenly language, which they cannot understand anymore.  Now Life speaks in man's unfit language to express  Calls, Exordia, Prolegomena, but never developed rhetorics. Even Life (24/3-5, 25/3, 38/5, 39/5, xix/26) has turned into a Mystery (33/19) reduced to a Name (3/6, 28/4, 28/10, 31/1-2, 39/9, xv/5, xviii/2-4) among the uncountable inexpressible Names given to Sanctity, Power and Light (12/4). Life is all One in itself along with the Universe and everything available in it. Human beings cannot get to Him anymore. Nowadays we cannot help but listening to the pure Logos as to an imperceptible aria. Only a blurred transcoding reaches the world.
Reading the Word has become inadequate. Believers should be taught by the prophet.

Life, the Father, the Eternal, God, the Creator, the Most High, and so forth —  whatever you call Him, He is the Source of Life — donates two fundamentals to the prophet : His Word and the charisma for revealing His Word's profound meaning. It takes some time to read the Word or Scripture, but it takes a whole lifetime to teach (Rev of Arès 39/1) its sense, because the prophet lives within time — only Life has instant full knowledge, because it is out of time (12/6) —. Moreover, even if the prophet is gifted with a charisma for teaching the Word, he stays in his self as an individual dependent on earthly hazards: Jesus is crucified before having the time to teach whatever he has to teach; Muhammad is the subject of political problems, and has to make war, and dies before having enough time to be a complete teacher. It seems that Man Michel (1/1, 2/20, 3/9, etc.) is the first one who has the decades needed. In any case all the prophets are given the masterful authority.

The Revelation of Arès' one Source is Life (Rev of Arès 24/3-5), but it has flowed into me in two separate floods:
First flood, 1974: The Gospel Given in Arès came in through the lips of Messenger (32/2) Jesus,  who took on a human body. The natural noise of human language came out of it. Like any human sound it was a so-called literal language, that is, inescapably an incomplete, partial, restricted one;
Second flood, 1977: The Book came to me  through the Voice that is not the noise (Rev of Arès vii/4). I was complex semiotics, which entered me (vii/5) in the most simultaneous fullest sense of the word enter: the sound through my ears and waves through the total surface of my flesh. The Book as sounds and waves came out of a stick, I could call an antenna as well,  of Light, and which was no higher than a cane. I have tried to make people understand it by writing in brackets all that entered me trough my whole self and writing without brackets all that entered me through my ears, although it was not always easy to draw a distinction between both of them. The poverty of typographical resources has prevented me from sharing the implex experience of that "listening". I anyway claim that I was instantly well aware of all that the Father told me in some way or other.

In my unfailing perception of The Revelation of Arès whether sensory or extra-sensory I have correctly found the distinction between the plenary sense and the typical (typical meaning symbolic) sense of the Word made by exegetes a long time ago. I have added the metaphysical sense to them.

The Word, when seen as a string of words on some paper is just a frail footbridge between Life and the Child (Rév of Arès 13/5), in the middle of which the Child is sitting. The Word is not completed in Itself; It is a crude footbridge, a sequence of  boards on a wire over a chasm, or a simple bread: flour, water, salt, yeast  mixed and baked. Plain in itself, difficult to handle perfectly. The kingdom of Heaven may be compared to the yeast a woman has mixed in three measures of flour until it works all through the dough" (Matthew 13/33, Luke 13/20-21). The Word encompasses the Creation as a whole, but the reader is just a light thread within one of the strands of the mooring that links up Truth or the Universe with the sinful world, which we have to change (28/7). The prophet is the footbridge-pontoneer and the baker.
Exegetes have referred to plenary sense  as less rough comprehension of the literal sense, wich is always slight. The plenary sense brings some order into the scraps of Truth in the literal sense; scraps because readers remain in the domain of words. They have referred to typical sense in order to understand more, leave the word domain. Beyond that, the metaphysical sense is found.
Is Abraham going to sacrifice Isaac? A lot of readers get no further than the literal sense: Abraham, Isaac, the knife, the angel that tells Abraham not to do it, the ram sacrificed instead (Genesis 22) and ethically they commend Abraham's obedience to God, full stop. As for the plenary sense, it does not leave the word field; Abraham, Isaac, the knife, the angel and so on are still leading, but they ask an important question, no trace of which appears in the text, just an underlying question, "which is only Abraham, Isaac, the knife, etc.: "Why not trust the Eternal under all conditions?" The typical sense is much deeper: The reader leaves the literary field, the historic stage outright, he or she gets to the Bottom: There is no limit to penitence efforts, because there starts the only possible combination with Life (Rev of Arès 24/5). Finally the metaphysical escape occurs, as the reader will anyway die sooner or later and what he or she will live through then is physically unknown, indescribable and yet is not unreal,  because whatever will be lived through is not less True than whatever is imagined. Abraham is going to kill Isaac, so death is already potential; metaphysics is reasonable anticipation of a final end which outright escapes the current substance. Will the soul be on an upward trajectory throughout the sky up to the stars or spread out over the whole Universe? Is it going to meet all other souls and form a whole along with them, a one soul, the polone (Rev of Arès xxxix/12-13? Will it become one (xxiv/1) with Life ? Anything is conceivable
when there are no eyes, ears, conscience any more left, but it is true nonetheless. The parentheses or brackets in The Book are filled with métaphysics, undescribable Truth. Abraham on the verge of killing Isaac is just a story in parentheses or brackets in the Bible.