Joel - Part 12
First posted: September 9, 2026
In this series of articles, we are meditating on the book of Joel and what God is shouting to today's deaf generation through Joel's prophecy. In this article, we shall focus on Joel 1:15.
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Reaching for the Day of the Lord
In Joel 1:15, the Spirit of God declares the following:
"Alas for the day! for the day of the LORD is at hand, and as a destruction from the Almighty shall it come." (Joel 1:15)
The phrase "at hand" was subtly mistranslated from the Hebrew word qarob, which literally means "near". Some might argue that "at hand" and "near" are basically identical, but "at hand" has more of a connotation of inevitable imminence as opposed to proximity. To get a truer sense of qarob and why its translation as "near" would be more exact and spiritually meaningful, we must consider its first appearance in Scripture, where it was actually translated as "near":
"Behold now, this city is near to flee unto, and it is a little one: Oh, let me escape thither, (is it not a little one?) and my soul shall live" (Genesis 19:20)
In the verse above, Lot is asking God to allow him to escape from Sodom to the nearby city of Zoar. Notice how Lot's presence in Zoar was not "inevitable" but actually required Lot's willingness to go there, as well as God's willingness to let him go there.
The word qarob also appears (for the 12th time) in the following verse, translated as "nigh":
"For what nation is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon him for?" (Deuteronomy 4:7)
Notice how qarob is used in the context of God being near, which allows us to call on Him. Hence, we can see from the 2 appearances of qarob above that qarob speaks of someone or something that is near and that, therefore, one has the option to go towards it or reach out for it. In other words, qarob does not convey the idea that that which is near to you is approaching you. This fact is emphasised by the 10 other appearances of qarob in between Genesis 19:20 and Deuteronomy 4:7 (Genesis 45:10, Exodus 12:4, 13:17, 32:27, Leviticus 10:3, 21:2-3, 25:25, Numbers 24:17, and 27:11). All of this points to Romans 13:11:
"And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed." (Romans 13:11)
As we shared before, a meditation on Romans 13:11 above reveals that we are not called to passively wait for what is near. Instead, we must use our faith, i.e.- our "believing", to draw the already near rhema of God nearer.
Hence, we can conclude from all of the above that, when the Spirit of God declares in Joel 1:12 that the day of the Lord is qarob, i.e.- near, He is declaring that we are to reach for it by faith to make it materialise on Earth. This is different from the passive and negligent matriarchal Church's attitude of simply waiting for that day to arrive. In truth, the matriarchal Church is not even interested in the day of the Lord, for that day comes with the judgements that it so deeply hates. In fact, it can be said that, if anything, the matriarchal Church has actually worked tirelessly to delay the manifestation of that day rather than accelerate it.
A day of idled pastors too teacherly weak to conquer
Now that we understand that we must pray for the Day of the Lord, reaching out for it in faith in order to accelerate its materialisation, the question becomes, "What is the Day of the Lord?". To get a better sense of this, we must consider Isaiah 13, which, interestingly enough, has a verse that is almost identical in Hebrew to Joel 1:15:
"Howl ye; for the day of the LORD is at hand; it shall come as a destruction from the Almighty." (Isaiah 13:6)
The phrase "destruction from the Almighty" in both Isaiah 13:6 and Joel 1:15 was translated from the Hebrew words shod ("destruction, devastation") and shadai ("Almighty"). Interestingly, both words are related to the word shadad meaning "to devastate", which, as we have shared before, is related to the prophetic endowment in a positive sense (and to the Hittite spirit in a negative sense). Hence, the phrase "destruction from the Almighty" speaks of a powerful prophetic flow from God that comes to bring devastation and expose the emptiness of the soul system. As we activate our faith to draw the day of the Lord ever nearer, this is what we trigger from the Lord God into the Earth.
After verse 6 above, the Lord says the following about the day of the Lord in Isaiah 13:
"Therefore shall all hands be faint, and every man's heart shall melt" (Isaiah 13:7)
The word "hands" was translated from the Hebrew word yad, which often speaks of "service" and "helping", which, in turn, points to the pastoral endowment, the endowment most related to serving and helping others. The word "faint", on the other hand, was translated from the Hebrew word rapha, which can be translated as "idle" and is translated as such in Exodus 5:8 and 5:17 when the Egyptians accused the Israelites of being idle in their brick-making and then gave the Israelites more work to do. Hence, when God says that all hands shall be "faint", He is declaring that He will neutralise the work of the pastoral ministry and render it idle so that it will not be able to continue its Canaanite operations on God's people.
The word "man" in the phrase "every man's heart shall melt" was translated from the Hebrew word enosh, which is derived from the word anash meaning "to be weak, sick, frail". Hence, enosh speaks of man in his mortality and weakness. Thus, it points to the teacher endowment, the endowment most directly related to weakness and earthliness. Hence, we can see how Isaiah 13:7 is a judgement against the 2 "female" ministries of pastor and teacher. Therefore, it is not surprising to consider that, according to the first verse of Isaiah chapter 13, the entire chapter is a word of judgement against Babylon, which, as we have shared before, is a figure of the pastoral matriarchy.
The phrase "heart shall melt" at the end of Isaiah 13:7 was translated from the Hebrew words lebab meaning "heart" and masas meaning "to dissolve, melt, vanish". These 2 words appear together in 7 verses of Scripture, twice in Deuteronomy, 3 times in Joshua, and twice in Isaiah. As we have shared before, the book of Deuteronomy points once again to the teacher endowment. Joshua, on the other hand, points to the evangelistic endowment, since Joshua was an evangelistic conqueror and warrior. And, as we have also shared before, Isaiah is the "major prophetic book" that is written from the evangelistic Ox Face. Hence, the words lebab ("heart") and masas ("dissolve") point to both the teacher and the evangelistic endowments. This is further reinforced by the fact that the heart is the part of the soul that is most directly related to the evangelist, along with the fact that the teacher endowment is the one most directly to "weakness" and to "earth" or "dust", all of which correlates with something that is feeble and "dissolves" into dust. Since evangelists turn into Amorite kings and conquerors when they go bad and teachers turn into Girgashites when they go bad, we can also say that the phrase "every man's heart shall melt" points to the Amorite and Girgashite spirits.
From the above, we can conclude that, in the Day of the Lord, the hands of the Canaanite pastors will be rendered idle and their ability to engage in Amorite conquest shall be reduced to the weakness of Girgashite teachers that dissolve like dust. The Lord will target both "female" ministries and dismantle their pastoral matriarchy over the Church and the world. This is what we are to visualise and long for in order to draw the Day of the Lord nearer and nearer. That is what the Spirit of the Lord is declaring in Isaiah 13:7.
A day of paralysing and dissolving fear
In Isaiah 13:8, the Lord declares the following:
"And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces shall be as flames" (Isaiah 13:8)
Based on what we saw earlier in Isaiah 13:7, we can say that the "they" at the start of verse 8 above are the pastors with idled hands and the teachers dissolving like dust that are no longer able to maintain their earthly kingdom. The Lord declares that these pastors and teachers shall be "afraid". The word "afraid" was translated from the Hebrew word bahal, which is used for the first time in the following verse, translated as "troubled":
"And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were troubled at his presence" (Genesis 45:3)
Interestingly, the last appearance of bahal right before Isaiah 13:8 is in verse 3 of the following passage, translated as "hasty" for some reason:
"2 I counsel thee to keep the king's commandment, and that in regard of the oath of God. 3 Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatsoever pleaseth him" (Ecclesiastes 8:2-3)
[The word "evil" was translated from the Hebrew word ra, which, as we have shared before, does not refer to "moral evil" but rather to things that cause troubles, difficulties, or affliction, which is what the Girgashite (teacher) brings upon himself because of his obsession with earthly things]
Notice how Genesis 45:3 and Ecclesiastes 8:3 use bahal in the context of someone standing in the fearsome presence of a kingly authority. In the case of Genesis 45:3, the bahal fear paralysed Joseph's pastoral brothers (Genesis 47:3), leaving them incapable of answering him, and, in Ecclesiastes 8:3, the bahal fear comes upon those who usually stand firm in Girgashite-teacher methods of affliction, dissolving their resolve. Therefore, we can say that, in the Day of the Lord, God's Kingly Presence shall descend upon the Earth through His remnant, instilling fear that paralyses the matriarchal pastors and teachers of the Earth. This is what Isaiah 13:8 is declaring that we draw nearer and nearer as we long for the Day of the Lord in faith.
Forced to allow the manifestation
In Isaiah 13:8, quoted above, the Lord declares that "pangs and sorrows shall take hold of" the matriarchal pastors and teachers of the Earth. The word "pangs" was translated from the Hebrew word tseer, which, interestingly enough, is used for the first time in Scripture in verse 19 of the following passage, translated as "pains":
"12 And there ran a man of Benjamin out of the army, and came to Shiloh the same day with his clothes rent, and with earth upon his head. 13 And when he came, lo, Eli sat upon a seat by the wayside watching: for his heart trembled for the ark of God. And when the man came into the city, and told it, all the city cried out. 14 And when Eli heard the noise of the crying, he said, What meaneth the noise of this tumult? And the man came in hastily, and told Eli. 15 Now Eli was ninety and eight years old; and his eyes were dim, that he could not see. 16 And the man said unto Eli, I am he that came out of the army, and I fled to day out of the army. And he said, What is there done, my son? 17 And the messenger answered and said, Israel is fled before the Philistines, and there hath been also a great slaughter among the people, and thy two sons also, Hophni and Phinehas, are dead, and the ark of God is taken. 18 And it came to pass, when he made mention of the ark of God, that he fell from off the seat backward by the side of the gate, and his neck brake, and he died: for he was an old man, and heavy. And he had judged Israel forty years. 19 And his daughter in law, Phinehas' wife, was with child, near to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself and travailed; for her pains came upon her. 20 And about the time of her death the women that stood by her said unto her, Fear not; for thou hast born a son. But she answered not, neither did she regard it. 21 And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband. 22 And she said, The glory is departed from Israel: for the ark of God is taken." (1 Samuel 4:12-22)
Notice how tseer is spoken in the context of a woman who gives birth to a child that she does not rejoice over. As verse 19 describes, the pains of childbirth came over her at a moment where she was "more interested" in other troubling things. At that moment, her child was little more than an annoying inconvenience that came at the most inopportune time possible. Hence, we can say that, when the Lord uses the word tseer in Isaiah 13:8, He is declaring that the pastors and teachers of the pastoral matriarchy shall be forced to give birth to a manifestation that they do not care for, a manifestation that they would just as well permanently postpone and suppress because it comes to destroy the "perfect world" they have lived in, just as Phinehas' wife saw her world crumbling when her influential father-in-law and her provider husband died and as a child was born to her that no one would support for her.
On the other hand, the word "sorrows" in the phrase "pains and sorrows" of Isaiah 13:8 was translated from the Hebrew word hebel, which, interestingly enough, never appears in the same verse as tseer outside of Isaiah 13:8. It is also interesting to consider that the word hebel is actually translated as "region", "country", "lot", or "cord" in other places, as in its very first appearance in Scripture (translated as "region"):
"And we took all his cities at that time, there was not a city which we took not from them, threescore cities, all the region of Argob, the kingdom of Og in Bashan." (Deuteronomy 3:4)
The reason for hebel's peculiar connection to both "sorrow" and "region" is that it is derived from the verb habal, which literally means "to bind" and has the connotation of a cord or rope that is used to bind someone. Because of this, hebel is tied (no pun intended) to the idea of cords or ropes used to define the boundaries of an area or region (as when you "cordon off" an area). On the other hand, hebel's connection to sorrow stems from the idea of how a soul feels sorrow when it is "in a bind", i.e.- tied with a rope to a burden that is pressing upon it.
Hence, we can conclude from the above that the word hebel (or "sorrow") in Isaiah 13:8 speaks of God binding up the pastors and teachers of the matriarchal system and oppressing their souls with a burden or "obligation" that they cannot avoid. Whereas the tseer "pangs" of Isaiah 13:8 are an unpleasant judgement on the soul-pleasing Canaanite pastors, the hebel "sorrows" are a burdensome curse of binding oppression on Girgashite teachers who are hellbent on imposing methods of cursed oppression on others. These inconvenient "pangs" on Canaanite pastors and binding "sorrows" on Girgashite teachers is what we reach out for and draw nearer to the Earth as we long for the Day of the Lord in faith.
"16 And they journeyed from Bethel; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labour. 17 And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also. 18 And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin. 19 And Rachel died, and was buried in the way to Ephrath, which is Bethlehem." (Genesis 35:16-19)
[It is no coincidence that the Lord Jesus was born in Bethlehem, the place where Rachel the pastor (Genesis 29:9, see the ESV) gave forcible birth to the son of the right hand, i.e.- "Benjamin", a birth that killed her]
As the soul turns
The word "pain" in the phrase "pain as a woman that travaileth" of Isaiah 13:8 above was translated from the Hebrew word hul, which literally means "to twist, whirl" and is often used to refer to someone writhing in pain. However, in verses such as Judges 21:21 and Judges 21:23, hul is used to speak of dancing. The irony here is that pastors often "dance" and promote "dancing" (figuratively speaking) to avoid pain, given that "dancing" for others, i.e.- pleasing others, is the Canaanite's way of preventing themselves and others facing truth and judgements that will cause pain. Said another way, the Canaanites' "dancing" is their way of getting around the need to go through the judgement growth process. Instead of turning in the potter's wheel of God's judgements, Canaanites prefer to twist and turn in a people-pleasing dance that brings short-term soul happiness but long-term soul decay and spiritual death. Thus, the word hul ("pain") in Isaiah 13:8 is declaring that, in the Day of the Lord, the Church's pastors shall be made to "dance" a dance that will bring pain rather than repel it. This is what we draw nearer to the Earth as we long for the Day of the Lord.
Curiously enough, the Spirit of the Lord uses the word hul in the following verse, translated as "wait patiently":
"Rest in the LORD, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass" (Psalm 37:7)
The above verse prompted this writer to ask, Why does the Lord use a word that refers to "twisting and writhing in pain" after telling us to rest in Him? It is clear that the translation of hul as "wait patiently" does not truly convey what the Lord is telling us in the verse above. Whereas "wait patiently" conveys passivity and stillness, hul conveys someone who is twisting and turning on the inside, suffering whilst waiting for Him. That, however, seems to be the very opposite of "resting in the Lord", but only until we realise that "resting in the Lord" is the foundation and "twisting and turning in pain" for Him is what we do on top of that foundation.
Imagine, for example, a football team that is about to play a championship game against a very powerful opponent, an opponent so strong that most people expect it to crush them and win by a wide margin. Let us now say that one of the players in the weaker team has a prophetic dream where he is told by God that, despite the odds, they will shock the world and defeat their powerful opponent. He then shares that dream with his teammates, all of whom embrace the dream and become convinced that they will win the game. They then turn from their previous lack of motivation and sense of doom, and they start to practise with great intensity and to analyse their opponent's strategies, with some of them engaging in intense prayer to ask God for revelations on how they can exploit the other team's hidden weaknesses. Strange as it may seem, this team would be manifesting both parts of the phrase "Rest in the Lord, and hul for Him" in Psalm 37:7. They would be resting in the Lord in the sense of having a quiet assurance that the victory is theirs because God has declared it, and they would be hul-ing for Him, i.e.- turning and twisting, as if writhing in agony, as they practise and ask God for strategies on how to defeat the opponent, all in the confidence that God will provide them with the spiritual and literal resources that they need to defeat the enemy.
Said another way, the Lord is saying in Psalm 37:7 that we are to rest in our spirit, fully trusting in what God has declared about the unrighteous, and then we are to be restless in our souls, longing for the fulfilment of what we are trusting for. Why the restlessness? Because, as we twist and turn in restlessness, we are helping to give birth to what we are longing for, enabling it to be materialised. It is important to rest in the Spirit first because that will mean that we shall not be putting our trust in human effort, i.e.- in material and emotional effort. When we rest in the Spirit, our souls will know that the battle is won in the realm of the intangible Spirit first and that victory is impossible without God's intervention.
Our souls have always needed to be "restless" and to "strain" in order to materialise things from God's Spirit realm. However, that need was greatly increased when man fell and allowed his soul to have dominion over his spirit. Since it was the soul of man that "broke humanity" when it took unrighteous dominion over the spirit, the soul's responsibility to fix what it broke is magnified. This is the meaning behind why God increased the labour pains of woman:
"Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee" (Genesis 3:16)
It is no coincidence, therefore, that the phrase "bring forth" in Genesis 3:16 above was translated from the Hebrew word yalad, which happens to be the word translated as "as a woman that travaileth" in Isaiah 13:8.
Amazed at being dominated by the Spirit
The word "amazed" in the phrase "they shall be amazed" of Isaiah 13:8 above was translated from the Hebrew verb tamah, which appears for the first time in verse 33 of the following passage, translated as "marvelled":
"28 And they answered, Thy servant our father is in good health, he is yet alive. And they bowed down their heads, and made obeisance. 29 And he lifted up his eyes, and saw his brother Benjamin, his mother's son, and said, Is this your younger brother, of whom ye spake unto me? And he said, God be gracious unto thee, my son. 30 And Joseph made haste; for his bowels did yearn upon his brother: and he sought where to weep; and he entered into his chamber, and wept there. 31 And he washed his face, and went out, and refrained himself, and said, Set on bread. 32 And they set on for him by himself, and for them by themselves, and for the Egyptians, which did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians. 33 And they sat before him, the firstborn according to his birthright, and the youngest according to his youth: and the men marvelled one at another. 34 And he took and sent messes unto them from before him: but Benjamin's mess was five times so much as any of theirs. And they drank, and were merry with him." (Genesis 43:28-34)
Notice how the Egyptians found it an "abomination" to eat with the Hebrews (v32). The word "abomination" was translated from the Hebrew word to'eba, whose first appearance in Scripture is in the passage above. Its second appearance is in the following verse, also translated as "abomination":
"That ye shall say, Thy servants' trade hath been about cattle from our youth even until now, both we, and also our fathers: that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians" (Genesis 46:34)
Hence, we can see that the to'eba abomination referred to in Genesis 43:32 points to the Egyptians' abomination of shepherds, i.e.- the pastoral ministry. In other words, the Lord God is identifying Joseph's brothers in Genesis 43 as people imbued in the pastoral, people who did not see themselves as living beyond the pastoral lifestyle, which is why they had hated Joseph's spirit nature so much and had sold him into slavery. Therefore, when the Spirit of God speaks of the matriarchal pastors and teachers being tamah "amazed" at one another, He is declaring that they shall experience what Joseph's brothers experienced. They shall stand before God's Spirit-centric remnant and be amazed that the Spirit has prevailed and is King and that they are now helpless before Him. When that moment comes, only those who are compatible with the Spirit-centric remnant shall be exalted and imparted ministerial grace. This is represented by the fact that Benjamin (who was Joseph's full brother and whose birth killed Rachel) was given 5 times the portion that was given to the others (since the number "5" points to ministerial grace).
Faces on fire
In Isaiah 13:8, quoted above, the Lord declares that, as the pastors and teachers are amazed at being ruled by the one they used to dominate, "their faces shall be as flames". The words "faces" and "flames" were translated from the Hebrew words panim and lahab respectively. Interestingly enough, the only other verse in Scripture containing these two Hebrew words is verse 20 of the following passage, in reference to Samson's parents right before Samson was manifested on Earth:
"18 And the angel of the LORD said unto him, Why askest thou thus after my name, seeing it is secret? 19 So Manoah took a kid with a meat offering, and offered it upon a rock unto the LORD: and the angel did wondrously; and Manoah and his wife looked on. 20 For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the LORD ascended in the flame of the altar. And Manoah and his wife looked on it, and fell on their faces to the ground. 21 But the angel of the LORD did no more appear to Manoah and to his wife. Then Manoah knew that he was an angel of the LORD." (Judges 13:18-21)
Notice how the passage above speaks of Manoah and his wife's face-to-face encounter with the angel of the Lord. As indicated in Judges 13:2, Manoah and his wife were from the tribe of Dan, where the name "Dan" means "judge". Hence, through the phrase "their faces shall be flames" in Isaiah 13:8, the Spirit of God is pointing to the rise of a "strong man" manifestation of God through His remnant that will evangelistically strong-arm the pastoral matriarchy into submission, just as Samson did with the Philistines, raining apostolic "Danite" judgement upon it to force it to enable the manifestation of God's remnant and His Glory on Earth. Said another way, the pastors and teachers of the current Church system shall be forced to behold the angelic, apostle-evangelist, "male" nature of God, which is why their faces shall be as flames as they are strong-armed into allowing God's latter-rain manifestation.
A cruel manifestation
In Isaiah 13:9, the Lord declares the following:
"Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it." (Isaiah 13:9)
Notice how the Lord characterises His Day as "cruel", meaning that He will manifest Himself with no mercy. Notice also that He characterises His Day as one "with wrath and fierce anger". The words "wrath", "fierce", and "anger" were translated from the Hebrew words ebra, haron, and af respectively. Interestingly enough, these 3 words appear together in only 3 other verses of Scripture, one of those being Isaiah 13:13 (4 verses after verse 9 above). The other 2 verses are both in the book of Psalms, the first one in Psalm 78:49 when speaking of the plagues that He sent upon Egypt on behalf of His people. Therefore, we can say that, in the Day of the Lord, He is coming upon those who have stubbornly decided to oppose God and keep His remnant enslaved, just as Pharaoh did when God commanded him to let His people go.
The other verse that includes ebra, haron, and af at the same time is Psalm 85:3:
"1 [[To the chief Musician, A Psalm for the sons of Korah.]] LORD, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob. 2 Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. 3 Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. 4 Turn us, O God of our salvation, and cause thine anger toward us to cease. 5 Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations? 6 Wilt thou not revive us again: that thy people may rejoice in thee? 7 Shew us thy mercy, O LORD, and grant us thy salvation." (Psalm 85:1-7)
Notice how the Spirit of God speaks of taking away (or "gathering", in the Hebrew) all His wrath and fierce anger from the "captivity of Jacob" (v1). The word "captivity" was translated from the Hebrew word shebut, which is derived from the verb shaba meaning "to take captive". Interestingly, shaba and the name "Jacob" only appear together in 1 verse of Scripture:
"And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives taken with the sword?" (Genesis 31:26)
The verse above is in the context of Jacob finally leaving the house of Laban where he had allowed himself to be a slave, a captive, for some 20 years (Genesis 31:41). Notice how Laban claimed Jacob's wives as his daughters, unwilling to recognise Jacob's authority as a husband over them and always demanding that Jacob's interactions with them be only under his covering. It is thus ironic that Laban referred to Rachel and Leah as "captives" taken by Jacob when, in fact, he was the one who had been keeping Jacob and his wives captive for 20 years. That is a figure of how the pastoral matriarchy demands a level of loyalty and submission that keeps God's people in spiritual captivity.
Therefore, we can conclude from all of the above that the Day of the Lord comes with cruelty and with ebra wrath and haron af fierce anger to unleash vengeance on the Laban pastors who have mercilessly kept His people in spiritual captivity. In the Day of the Lord, He shall manifest cruelty with wrath and fierce anger to defend the "captivity of Jacob" that are willing to break away from the covering of the Church's Labans to finally realise the spiritual calling that God has had for them since the beginning of time.
Just like Laban, the slimy pastors in the Church are constantly guilting anyone who tries to escape from their grip, acting "hurt" and "offended" as if they were the ones being "wronged" instead of the ones doing the wronging. They have no shame or remorse over their attitude because they have deceived themselves and others into believing that God is a harmless, grandfatherly figure out to do nothing but pleasant and enjoyable things for those who claim to know Him. They constantly deny that there can be "cruelty" in God or that He could manifest any form of "wrath", yet the Lord Himself is declaring in Isaiah 13:9 that, on the Day that He shall manifest Himself to humanity in a significant way, He shall show cruelty and wrath with fierce anger. The manifestation of God's Nature that the pastors and teachers have been so fiercely withholding will finally be birthed into the world, and they shall be astounded at facing a God that they do not truly know and whose Holy Name they used to aggrandise their soul queendoms on Earth.
Cruel to the soul
The word "cruel" in Isaiah 13:9 above was translated from the Hebrew word akzari, which only appears 8 times in Scripture: 4 times in Proverbs, once in Isaiah, and 3 times in Jeremiah. Its second appearance is in the following verse, translated as "cruel":
"The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh." (Proverbs 11:17)
The word "man" was translated from the Hebrew word iysh, which literally means "male", and the phrase "doeth good" was mistranslated from the Hebrew verb gamal, which literally means "to recompense, reward". The word "soul" was correctly translated from the Hebrew word nephesh, but the word "flesh" was slightly mistranslated from the Hebrew word sheayr, which is different from basar, the actual word for flesh in Hebrew. To better understand the word sheayr, we must consider how it is used in Leviticus, the book where it appears the most, 6 times out of a total of 16 verses in all of Scripture. In all 6 appearances in Leviticus, the surrounding context makes it clear that the only valid translation for it is "relative", which is why the King James Version translates it as "near (of kin)", "near kinswoman", "near kin", "kin", or "nigh (of kin)" in those 6 verses. An example is verse 2 of the following passage, where it is translated as "kin":
"1 And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be defiled for the dead among his people: 2 But for his kin, that is near unto him, that is, for his mother, and for his father, and for his son, and for his daughter, and for his brother, 3 And for his sister a virgin, that is nigh unto him, which hath had no husband; for her may he be defiled. 4 But he shall not defile himself, being a chief man among his people, to profane himself." (Leviticus 21:1-4)
Notice how sheayr is used in the context of close family members, which points to strong relationships at the soul level. Notice also how sheayr is used in the context of avoiding contact with "dead" people in order to avoid defiling someone in priestly consecration unto the Lord.
Interestingly enough, sheayr and the actual word for "flesh", basar appear together in 4 verses of Scripture, one of them being verse 6 of the following passage, where sheayr was translated as "near" and basar was translated as "of kin to him":
"6 None of you shall approach to any that is near of kin to him, to uncover their nakedness: I am the LORD. 7 The nakedness of thy father, or the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness. 8 The nakedness of thy father's wife shalt thou not uncover: it is thy father's nakedness. 9 The nakedness of thy sister, the daughter of thy father, or daughter of thy mother, whether she be born at home, or born abroad, even their nakedness thou shalt not uncover." (Leviticus 18:6-9)
The fact that sheayr and basar are used next to each other reveals that they convey slightly different meanings. As shown by Leviticus 21:1-4 quoted earlier, the word sheayr by itself would have been enough to denote relatives such as a father, a mother, a brother, or a sister. However, the fact that the Spirit of God added the word basar before referring to the physical nakedness of those relatives reveals the spiritual difference between sheayr and basar. If basar conveys a more physical, body-level connection, then sheayr conveys a more emotional, soul-level connection.
Now that we have a better sense of sheayr, we can return to Proverbs 11:17 and meditate on what it says about akzari cruelty:
"The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh." (Proverbs 11:17)
[As you may recall, the word "flesh" here was translated from sheayr, the word that most directly refers to relatives, not the word basar, the actual word for "flesh" in Hebrew]
In the verse above, the Spirit of God is clearly portraying akzari cruelty as the opposite of mercy, indicating what both (cruelty and mercy) produce. A male manifesting mercy will produce gamal recompense or benefit for his (nephesh) soul, but one manifesting cruelty will bring trouble to his sheayr, meaning that akzari cruelty will bring trouble to one's relatives, i.e.- to the physical manifestations of people with whom he would be inclined to have a strong soul connection. In other words, the sheayr cruelty with which the Lord shall come in His Day will be a cruelty that is not swayed by potential soul ties, a cruelty that is willing to bring trouble and turmoil to those with whom you would be inclined to have strong soul affinity. Said another way, it is the type of cruelty that is willing to bring turmoil upon one's own family as if they were total strangers unrelated to you. It is the type of cruelty that is willing to bring pain upon one's own rebellious and hardened family, even if that cruelty pains one's own soul. This is the cruelty with which the Lord will come against the souls in the matriarchal Church who seem, on the surface, to be His "relatives" and part of His "family". This is the cruelty that the Day of the Lord shall come with, the cruelty that we are to pray for and draw near to the Earth as we long for His Day, for it is this cruelty that will put an end to the matriarchal soul system that has done so much damage to the Church and to humanity in general.
Cruel to the unrepentant "female"
As we shared earlier, the word "man" in the phrase "the merciful man doeth good to his own soul" of Proverbs 11:17 was translated from the Hebrew word iysh, which literally means "male". Notice that the Spirit of God did not use the word "soul" or the more generic Hebrew word for man, adam when referring to the one exercising mercy. This is to emphasise that Proverbs 11:17 is speaking of mercy being exercised by a spirit-centric person and not a soul-centric person (since, as we have said before, the spirit is "male" in nature and the soul "female"). When you exercise mercy in the Spirit, you will do it on a foundation of justice, meaning that you will not exercise mercy on behalf of someone entrenched in unrighteousness, i.e.- someone unrepentantly practising unrighteousness. The moment an unrighteous soul becomes truly repentant (and not merely remorseful), mercy can be extended to it because that sincere repentance provides a foundation of righteousness on which one can give of oneself (i.e.- practise mercy). Some might argue that God showed us mercy, sending His Son to die for us even before we repented. However, that only means that God prepared a "reservoir" of mercy ahead of time, but we do not have access to that mercy until we truly repent in our hearts. This is why no mercy, and only cruelty from God, is reserved for the pastoral system on His Day, for it is a system that has dug its soulish heels and determined never to give the Spirit of God the opportunity to rule over the Church and the world. Cursed is she, and cursed are all those who uphold her, for she is the great harlot that must be stricken down and destroyed (Revelation 17-19).
Desolating the Girgashite teachers
In Isaiah 13:9 above, the Lord declares that, in the Day of the Lord, He will unleash cruelty with wrath and fierce anger to "lay the land desolate" and to "destroy the sinners thereof out of it". The phrase "lay the land desolate" points to the Girgashite spirit, since "land" points to earthliness, and the Girgashite spirit is the one most directly related to earthliness. The word "desolate" was translated from the Hebrew word shama meaning "waste, horror, appalment". Therefore, the Lord is declaring that, on His Day, He will devastate the Girgashite spirit, the spirit that stems from the corruption of the "female" teacher ministry. The Girgashite-teacher spirit prompts the soul to focus on the temporal and what it can see, which is what the soul often takes refuge in to avoid recognising the things of the Spirit. The Lord will devastate that refuge, making the traditions that the Girgashite teachers promote feel empty and appalling. No longer will the soul find deceptive refuge in Girgashite temporality and empty traditions, for the Girgashite teacher will be exposed for the worthless fool that he is.
Destroying the Canaanite pastors
The word "sinners" in the phrase "destroy the sinners" of Isaiah 13:9 was translated from the Hebrew word hatta, which appears for the first time in Scripture in the following verse, translated as "sinners":
"But the men of Sodom were wicked and sinners before the LORD exceedingly." (Genesis 13:13)
Notice how the Lord associates "sinners" with Sodom, which points to the Canaanite spirit, given that Sodom was a Canaanite city immersed in perverse Canaanite practices. This correlates with what we have shared before (mostly in videos and recordings) about "sin", i.e.- that "sin", is, in its very essence, the soul exercising dominion over the Spirit, and the Canaanite spirit is the main instigator of the soul rebelling against the Spirit and His judgements. This is illustrated by the first reference to Canaan in Scripture, in Genesis 9:18-27, where the spirit that was in Canaan prompted Ham, his father, to try to shame Noah, a man of judgements (Hebrews 11:7), a man whose "male" spirit so covered his "female" soul that his wife's name is not mentioned in Scripture because her soul had no problems remaining under the covering of the righteous spirit in her husband. Ham resented his father Noah's judgement nature, and he saw the "wine incident" as the perfect opportunity to bring down Noah and elevate his mother to a matriarchal position of leadership in the Noah household (this writer cannot point to a direct passage to certify this, but this writer has a strong sense from the Spirit of God that this is precisely what was going on beneath the surface of the Genesis 9 passage, and we exhort you to confirm it with the Lord).
The word "destroy" in the phrase "destroy the sinners thereof" of Isaiah 13:9 was translated from the Hebrew word shamad, which literally means "to exterminate" and is very similar to the word shama that appears earlier in Isaiah 13:9 (mentioned above). Therefore, shama points to a curse unto destruction, which, as we have shared before, is what God does to the Canaanite spirit and to those who uphold it. Since the Canaanite spirit stems from the corruption of the "female" pastor endowment, we can say that the phrase "destroy the sinners thereof" of Isaiah 13:9 points to how, in the Day of the Lord, God shall come against the Canaanite pastors to unleash the extermination that He and His remnant have cursed them with.
Shama and shamad cruelty on the dominant "female"
As we pray for the Day of the Lord, we are drawing towards the Earth the manifestation of God's cruelty with fierce anger against the "female" soul's arrogant domination of the "male" Spirit. The worthless Girgashite teachers of the Church system will be shama-ed, "laid desolate", i.e.- flattened to the ground that they cling to and left in a state of horror and appalment at the tangible fury of the invisible Spirit that shall come against them. And the despicable Canaanite pastors of the Church system will be shamad-ed, "sinners destroyed", meaning that they will experience the merciless wrath of God's painful extermination for defiantly promoting the sin system that demands that the Spirit submit to the soul. The spiritual "female" that rules the Church shall be no more. The more we pray and long for the Day of the Lord, the faster we draw near the manifestation of God's cruelty against her.
Lights out
After Isaiah 13:9, the Spirit of God says the following about the Day of the Lord:
"For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine" (Isaiah 13:10)
These words are very similar to what the Lord says in Matthew 24:
"29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: 30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. 31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other." (Matthew 24:29-31)
As we have shared in detail in a previous posting, this passage points to the work of God's red-, black-, and green-horse riders being manifested in full as the Lord's Kingship is fully established on Earth. The darkening of the sun points to the red-horse judgement on the Cain leaders in the matriarchal Church and on their followers who seek the natural covering that Cain provides, a covering that they can see with their Girgashite eyes. The moon not giving her light points to the black-horse judgement on the Balaam leaders in the matriarchal Church and on their followers as they all wander aimlessly in the dark of night, chasing after a harlot that they call "grace". The stars falling from heaven point to the green-horse judgement on the Korah leaders in the matriarchal Church and on their followers who continue to uphold them even as the remnant's judgement exposes these pathetic leaders as nothing more than naked emperors, animals that claimed to be spiritual stars but have been proved to be mere souls bound to the natural ground.
Even though it is valid to say that what we said above regarding Matthew 24:29-31 also applies to Isaiah 13:10, this writer believes that there is an additional layer in Isaiah 13:10 that is not explicitly covered by what we said above. This is because Isaiah 13:10 lists the 3 "blackouts" in a different order, with the stars going first, followed by the sun and then the moon (as opposed to the sun-moon-stars order of Matthew 24:29-31). Also, Isaiah 13:10 speaks of the stars not giving their light, whereas Matthew 24:29 speaks of the stars falling. Therefore, it is as if the Lord is emphasising in Isaiah 13:10 the "darkening" effect that God will have on the matriarchal souls as the Day of the Lord comes upon them (whereas the Lord's emphasis in Matthew 24:29-31 is on what will happen to those souls' leaders).
As we have shared in the "Darkness" videos posted on BitChute, the matriarchal pastors and their followers resent the "darkness of God", i.e.- the things of the Spirit such as apostolic judgements, prophetic sacrifice and defiance of earthly structures, and brutal evangelistic conquest, because such things are too "dark" and "sinister" to their souls. Yet, the Lord God has declared that He has made darkness His secret place and that His pavilion round about Him are dark waters and thick clouds in the skies (Psalm 18:11), meaning that anyone who truly wants to access Him must go through His darkness first in order to enter into His light. Because those who live by the soul, especially those in the Church system, refuse to accept this, the Lord will, on His Day, force them to go through the darkness that they constantly avoid and arrogantly fight against.
The darkness that the Spirit of God describes in Isaiah 13:10 refers to the stripping of hope from those who depend on the soul system. In that sense, the stars of heaven and the constellations refer to the personalities and distant celebrities whose light brightens the souls' existence. A literal example of this would be the stars of the film, music, and sport industries that provide entertainment and distraction to many souls, helping to mask the emptiness of their existence and, in some cases, providing them with a sense of meaning and purpose. As the Lord's Day approaches, those in the soul system will look up towards these stars and find that their light is dimmer and dimmer. The films that once provided nourishment to the soul will feel trite and unimaginative. The music that once had substance and lifted souls above the banality of life will feel repetitive, artificial, and unoriginal. The sports that once stoked the competitive fire and drive in souls will feel bland, mundane, and meaningless. This writer would dare say that this has already begun in a significant way, but, as the Lord's Day sets in, it will become overwhelmingly evident. The souls will have no stars to look up to that will brighten their night and allow them to pretend that the soul system that they have embraced actually has any life or substance in it.
The sun in Isaiah 13:10 refers to how souls take refuge in the natural realm to pretend that they are complete and that their spiritual emptiness is of no consequence. In His Day, the Lord shall turn off this "sun", meaning that those in the soul system shall no longer be able to enjoy this sun energising their natural, "reptilian" bodies, and they will no longer be able to pretend as if they are mere biological animals with no spirit nature. The enjoyment of the natural realm that the Lord Himself has baked into our natural bodies shall be turned off, for the Lord will expose the spirits of emptiness that those in the soul system have allowed into their realm by denying the spirit realm and pretending that abiding in the natural is more than enough.
The moon in Isaiah 13:10 refers to how souls take refuge in emotional things, such as relationships, to fill the void that the light of the "natural sun" cannot fill. When that sun goes down every night and those in the soul system are forced to look inward, they realise that they cannot think of themselves as mere biological beings, so they look towards friendships and relationships to grapple with the invisible side of themselves that they avoid during the day. God has created us with the ability to enjoy soul communion and to even crave it, as shown by when He said that it is not good for man to be alone. However, when our souls give that communion pre-eminence over His truth, it becomes an entry point for Canaanite spirits, and the emptiness that we try to fill with soul communion actually grows, even as we try to mask it with more and more soul communion. In His Day, therefore, the Lord will turn off the light of the soul-communion moon, exposing it for the true darkness that it really becomes when it denies the Lordship of the Spirit.
With no stars to look up to to get a sense of hope about our future destination, without the sun of the natural realm giving us enjoyment over our natural existence, and without the moon of soul communion to make us feel that we have transcended the natural realm, those in the soul system, especially all the Church's "Christians", will be forced to recognise and lament their spiritual condition and the utter stupidity of a system where the matriarchal soul is allowed to have pre-eminence over the Spirit, a system where the "Christian God" is used as a supporting cast member that makes cameo appearances and whose Name is often mentioned, but only to give a false impression that we are fulfilling our calling to be Spirit beings. This "blackout" of the soul, which darkens Solomon's cursed "day of gladness" (Song of Songs 3:11), is what you reach out for and draw towards humanity as you long and pray for the Day of the Lord of Joel 1:15 and Isaiah 13 to be manifested.
God willing, in the next posting, we will continue meditating on Joel.