Shamah-Elim Bible Studies

Home
Site overview
 
Random posting
 
Newest articles
Prophetic words
Pending interpretation
Questions & Answers
Trains of thought
Tweets
 
Latest postings
Videos
 
Search
 
Postings in other languages
Changes to articles
Copyright info
Contact info
 
Books
Offerings

 

 

Follow us on Twitter
Follow Shamah-Elim on Twitter

 

ClustrMaps Map Image

Lights out!!!

First posted: April 11, 2015

 

This article is the fifteenth in a series of articles dealing with the spiritual events --- as prophesied by the Lord in Matthew 24 --- that are already taking place prior to the coming of the Son of Man. This article will share on the words spoken by the Lord in Matthew 24:29.

 

Index

Straightaway

Darkened sun

5th-seal payback

The key

The fallen star

The lightless moon

Moonlight mercy

Discernment in the black night

The sun of Cain

Falling star

The falling stars of Korah

Shaking the shakers

 

 

 

Straightaway

In Matthew 24:29-31, the Lord declares the following:

 

" 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)

 

The word "immediately" at the start of verse 29 was translated from the Greek word eutheos, which literally means "straightaway", and is derived from the word euthys meaning "straight" and which can also mean "upright, true, sincere". The first time that euthys is used is in the following passage, translated as "straight":

 

"For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight." (Matthew 3:3)

 

Notice how euthys is used in the context of someone clearing the way for someone else. In the verse above, it is used in reference to John the Baptist preparing the way for the manifestation of Yeshua. Therefore, euthys has the connotation of preparation work that clears the way for the manifestation of a long-awaited promise.

 

The second time euthys is used is a few verses later, translated as "straightaway":

 

"And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:" (Matthew 3:16)

 

Notice, therefore, how euthys is used here in the context of a spiritual outpouring coming down unhindered, straight from above.

 

The third and fourth times euthys is used is a few chapters later, translated as "anon" in verse 20 and as "by and by" in verse 21:

 

"20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; 21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended." (Matthew 13:20-21)

 

Notice how the "straight" joy that the hearer experiences is eventually hindered and nullified by "stones" in the hearer's heart. The word "offended" was slightly mistranslated from the Greek word skandalizo, which literally means "to put a stumbling block or impediment in the way". This again speaks of "large stones" getting in the way of someone, causing him to fall. In the passage above, therefore, the hearer goes from "straight" joy to "straight" stumbling because of the stones in his heart that get in the way of God's word.

 

Now that we have considered euthys, we must reconsider the surrounding context in Matthew 24:29-31 to understand what eutheos points to. As we saw in the previous postings in this series, the 10 verses prior to Matthew 24:29-31 (verses 19 through 28) are all in the context of the 5th-seal tribulation that the remnant are to endure. As we have seen before, the 5th-seal period is one of apparent impasse, one during which the remnant are forced to wait and wait for the fulfilment of the promise. Even as all the necessary work seems to have been completed, the remnant are forced to groan and travail "in silence" for an additional period, going through suffering that would have been unnecessary had those around them been willing to submit to God's plans. All of this points to the following passage:

 

"1 Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee. 2 For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee. 3 And the Gentiles shall come to thy light, and kings to the brightness of thy rising." (Isaiah 60:1-3)

 

Notice how the above prophetic word speaks of darkness covering the Earth, which correlates with the darkened sun, lightless moon, and fallen stars of Matthew 24:29. Notice also, how that darkness is followed by the manifestation of God's Glory on Earth. The rest of Isaiah 60 and Isaiah 61 go on to speak about and describe that manifestation. Interestingly enough, Isaiah 62 seems to "go backwards", going from a description of the Lord's Glorious manifestation to an intercessory groaning for it:

 

"1 For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. 2 And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name." (Isaiah 62:1-2)

 

"6 I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence, 7 And give him no rest, till he establish, and till he make Jerusalem a praise in the earth." (Isaiah 62:6-7)

 

This apparent "regression" points to the additional intercession that is required to unleash the Spirit's manifestation on Earth, even after all the prophetic word that has been given out to describe its beauty and glory. Most of those who are prophetically inclined and who are willing to venture outside the conventional boundaries of the Church are stirred to joy when they hear about God's wonderful latter-day plans. But, just as the person described by the Lord in Matthew 13:20-21, they are quickly derailed from God's path when they are made aware of the judgement process required to bring God's wonderful plans about, and they are especially derailed when they are told of the (4th-seal and 5th-seal) tribulation that the righteous must first endure. When the myth of a "magical, pain-free escape by rapture" is challenged, they quickly shut their ears and pretend as if what they just heard is a "trick from the enemy". They then turn spiritually idle, lie down in the middle of the road, and become stumbling blocks for the next person walking down that path.

 

From the above, we can conclude that the "regression to wailing intercession" in Isaiah 62 reflects the need to intercede and perform spiritual work yet again during the 5th seal, even after all the spiritual work and evidence laid down during the first 4 seals. Therefore, it is no coincidence that Isaiah 62 goes on to say the following:

 

"8 The LORD hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: 9 But they that have gathered it shall eat it, and praise the LORD; and they that have brought it together shall drink it in the courts of my holiness. 10 Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people." (Isaiah 62:8-10)

 

Notice how verses 8 and 9 speak of the Lord ending the enemies' consumption of the fruits resulting from the remnant's work. Through their sacrifice during the red-horse (2nd-seal), black-horse (3rd-seal), and green-horse (4th-seal) stages, the remnant open many spiritual doors and bring to life many things that have remained dormant for centuries. When all that fruit is ignored and goes unused because of believers' insistence on staying "matriarchal", it is taken up by the enemy and used for vile ends. And, as this happens, the remnant suffer greatly, especially during the 5th-seal stage. The Lord, therefore, promises to the remnant in verses 8 and 9 above that the enemies' unrighteous opportunism (enabled by the half-hearted Church) will eventually end. This promise correlates with the promise in Revelation 10:5-7 about the 5th-seal delay being truncated by the Lord.

 

Notice also how verse 10 above speaks of "preparing the way" and "gathering out the stones". This certifies the spiritual meaning of the word eutheos used by the Spirit in Matthew 24:29: In the middle of our 5th-seal waiting, we are to identify the spiritual stones hindering the manifestation of the Lord's 6th-seal vindicating vengeance, and we must intercede to remove those stones. That will clear the way for the 6th seal being manifested. In America, at the time of this writing, there are 5 stones hindering the demise of the soul matriarchy and the rise of the Spirit. These stones must be removed, not only to end the terrible period of 5th-seal persecution and hiding that the remnant are enduring but to prevent these stones getting in the way of God's plans when the restoration cycle starts up again in 2018. As we have hinted before, the spiritual process that started in 1998, when Israel turned 50 (and was to comprise 3 7-year periods), was aborted by the current, stupid yet self-righteous American generation, the generation that enabled the "rise" of barack hussein obastard and the Kardashians. This forced a 20-year delay and the need to reinitiate the cycle in 2018. If the 5 tormenting stones are not removed before 2018, they will again get in the way of God's full-blown manifestation when the cycle is restarted by the Lord in 2018. A description of these 5 stones falls outside of the scope of this posting, but suffice it to say that it involves exposing and shaming America in 5 different areas; this involves shaming 5 different groups of people in America. If asked about what these stones might be about, most traditional Christians in America would rattle off a list of simplistic issues (school prayer, abortion, the 10 commandments, etc.) that are nowhere close to what the real stones are, especially since traditionalist Christians are part of one of the very stones that must be removed.

 

Darkened sun

The words "sun" and "darkened" in Matthew 24:29 were translated from the Greek words helios and skotizo respectively. These words appear together in only 5 verses of Scripture. The last time they appear together is in verse 2 of the following passage:

 

"1 And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. 2 And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. 3 And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. 4 And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. 5 And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man." (Revelation 9:1-5)

 

In their utter lack of prophetic perception, the Girgashite eschatological parrots that rule the Church's "understanding" of Revelation have convinced their followers that the locusts described above are satanic emissaries, evil daemons from hell itself. If this were the case, however, why would they only hurt the men without the seal of God on their foreheads? A stubborn matriarchal may argue that these were daemons forced to obey God. Yet, that would beg two questions, one of them being why God would unlock them from the pit they were trapped in. The fact that they were trapped means that they had not been released by man's actions; the more unrighteous man acts, the more freedom unrighteous spirits have to operate. Therefore, we would have to conclude that their entrapment meant that man had not acted unrighteously enough to give freedom to these spirits. Why would God, then, release these supposed "satanic daemons" into the atmosphere? Isn't God Yehovah Sabaoth? Isn't God the Lord of Hosts? Does He not have myriads of angels who will hear and obey His commands? Why would He need to hire satanic mercenaries that had already been locked up in order to do His "dirty" work (2 Peter 2:4, Hebrews 12:22)? The more one meditates on it, the more ludicrous it becomes to think that these locusts were unrighteous daemons.

 

The ludicrousness of the matriarchals' "daemons" interpretation is made even more evident by kapnos, the word that is used for "smoke" in the original Greek text in verses 2 and 3 above. This word is very different from the word typho meaning "to emit smoke", which is related to the word typhoo used 3 times in the New Testament, and all 3 times to refer to unrighteous pride (1 Timothy 3:6, 1 Timothy 6:4, 2 Timothy 3:4). Considering that the Spirit chose to use kapnos instead of the noun form of typhoo points to the righteousness of the smoke in Revelation 9. This righteousness is made more evident when one considers how kapnos is used immediately before Revelation 9, in verse 4 of the following passage:

 

"1 And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. 2 And I saw the seven angels which stood before God; and to them were given seven trumpets. 3 And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. 4 And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand. 5 And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. 6 And the seven angels which had the seven trumpets prepared themselves to sound." (Revelation 8:1-6)

 

Notice how kapnos (i.e. "smoke") is used to refer to the prayers of all the saints, prayers that are accumulated over time in order to be released "en masse" at a certain time, just like the smoke that was accumulating inside the pit of Revelation 9 before someone came and released it by opening the pit. If God's intention was to portray the kapnos of Revelation 9 as evil, why would He portray it as righteous intercession shortly before, in the preceding chapter? To add to the righteous nature of the smoke in Revelation 9, the Lord uses kapnos 6 chapters later, translated again as "smoke":

 

"And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled." (Revelation 15:8)

 

If the word kapnos has an unrighteous connotation, why would God use it to describe His Glory? The word kapnos is later used in Revelation to describe the burning of the matriarchal Babylon system, translated as "smoke" every time:

 

"And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning" (Revelation 18:9)

 

"And cried when they saw the smoke of her burning, saying, What city is like unto this great city!" (Revelation 18:18)

 

"And again they said, Alleluia. And her smoke rose up for ever and ever" (Revelation 19:3)

 

A stubborn matriarchal may want to argue that the above verses are proof that kapnos can refer to unrighteousness, since the smoke is coming from unrighteous Babylon. However, such an argument would ignore the fact that the smoke is not emanating from a Babylon in the apogee of its unrighteousness. Instead, it is the manifestation of its destruction, which is good and worthy of celebration. That smoke, therefore, speaks of judgements being carried out, which is lamented by the unrighteous (Revelation 18:9, 18) and celebrated by the righteous (Revelation 19:3). Thus, the kapnos smoke in the verses above is actually a manifestation of righteousness, not unrighteousness. This is also made evident in the only other verse in Revelation that includes the word kapnos:

 

"And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name." (Revelation 14:11)

 

Notice how kapnos smoke is associated to torment in the verse above. This reveals that the smoke accumulated in the pit in Revelation 9 points not only to intercessory prayer but to the torment experienced by the souls inside the pit, a torment that rises up as prophetic-intercession for apostolic judgement against those who have locked them there. This is the smoke that darkens the sun, as prophesied by the Lord in Matthew 24:29.

 

As a parenthesis, it is worth noting that the only other occurrence of kapnos in all of Scripture (and outside of Revelation) is in the following verse, translated yet again as "smoke":

 

"And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke" (Acts 2:19)

 

This once again points to the righteous nature of kapnos smoke, since it is listed as one of God's acts on Earth in the latter days, which reveals that absolutely all the uses of kapnos outside of Revelation 9 are in the context of righteousness manifested. Hence, we would have to conclude that the locusts and the smoke from the pit in Revelation 9 are indeed related to righteous saints whose unnecessary torment during their 5th-seal hibernation triggers intercessory judgement prayer that accumulates until it is finally manifested in the open, thereby shutting down the sun that keeps the matriarchal world believing it is in the light of "true reality".

 

5th-seal payback

It is worth noticing that the 5 verses of Revelation 9:1-5 studied above make an explicit reference to the number "5" twice: in verse 1 when referring to the "5th angel" and in verse 5 when referring to the "five months" of torment. This emphasises the spiritual connection between this passage and the 5th seal of the Apocalypse, meaning that the pit represents the "bubble" state that God's remnant are in after their 4th-seal green-horse death and as they await the vindicating vengeance of the 6th seal. The "5 months of torment" that God's locusts unleash on Earth are the righteous retribution for the torment they have endured. Just as the matriarchal system has caused them so much torment for standing in the Spirit, they shall torment the matriarchals and their system in return. And, just as the matriarchal system forced them into a state of limbo and indefinite uncertainty, they shall enforce an indefinite state of torment upon them by causing "5 months of torment" without death. The death the matriarchals shall wish will correspond to the remnant's desire for a conclusion to their drawn-out state of limbo, an inevitable conclusion that the matriarchal system makes every effort to delay and delay and delay.

 

The fact that the locusts were not to hurt "any green thing" (v4) means that those whose soul is welcoming to God's green-horse riders are exempt from any harm during this payback period.

 

The key

Despite all the evidence presented above, matriarchals may still stubbornly cling to their traditional, misguided understanding of Revelation 9, and they may want to focus on the "fallen star" mentioned in Revelation 9:1, claiming that it must surely symbolise the fall of satan from heaven, as described in Revelation 12:7-9. However, anyone who may claim this will inadvertently be calling the following angel "satan" as well:

 

"1 And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. 2 And he laid hold on the dragon, that old serpent, which is the devil, and satan, and bound him a thousand years, 3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season." (Revelation 20:1-3)

 

Notice that the angel who comes down from heaven has the "key of the bottomless pit", just like the star that "fell from heaven" in Revelation 9. Notice also that the angel in the passage above was clearly not satan, for he grabbed satan and cast him into the pit and bound him "a thousand years". Therefore, having the "key to the bottomless pit" (i.e. the kleis of the abyssos, in Greek, in both Revelation 9 and 20) cannot be taken as a sign of unrighteousness.

 

A stubborn matriarchal may take the above passage as an excuse to claim that the locusts inside the pit were indeed evil, since satan is described as being cast into that pit in Revelation 20. However, as shown by the rest of Revelation 20, the passage above speak of the time of the "first resurrection" (Revelation 20:5), after the Earth has been completely cleared and Christ begins to reign (Revelation 20:4), which contrasts with Revelation 9, where the unrighteous are "out and about" and are there to be tormented. Therefore, we can safely say that what is described in Revelation 20 happens after the righteous locusts of Revelation 9 have been released from the bottomless pit, leaving it vacant and "available" for satan to inhabit it in bondage for "1000 years". Notice also that satan's release after the "1000 years" is so that satan may deceive people, not so that satan may unleash torment on the unrighteous, as is the case with the locusts of Revelation 9.

 

It is also worth noting that kleis, the Greek word translated as "key" in Revelation 9:1 is never used in a negative context, as shown by all the other verses where the Holy Spirit uses it in Scripture:

 

"And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven." (Matthew 16:19)


"Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered." (Luke 11:52)


"I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death." (Revelation 1:18)


"And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;" (Revelation 3:7)


Notice that the "key" is always given to the righteous, as is the case in Revelation 9:1, and that Luke 11:52 is the only case where the unrighteous have the "key", but this is because they took it away from those who should have it, not because God "gave" it to them. Notice also that the Lord is the one who has the keys of Sheol and Death (Revelation 1:18), which correlates with having the key of the "bottomless pit". This means that having the keys to such a "ghastly" place does not make you "unrighteous". In fact, having such a key affirms your righteousness, for it means that you have been given authority regarding Death and Sheol because you have been willing to go through green-horse Death and Sheol yourself on behalf of others and on behalf of God's Kingdom on Earth.

 

The fallen star

Having said all of the above, the question then becomes: Why is the star with the key in Revelation 9 referred to as "fallen"? To answer this, we must consider that the star fell as the fifth angel sounded. Therefore, we must then consider other verses that speak of "angels" and of "falling". The words "angel" and "fall" in Revelation 9:1 were translated from the Greek words aggelos (pronounced "ang-el-os") and pipto respectively. These words only appear together in 5 verses in all of Scripture, all of them in the book of Revelation. The first verse is the following:

 

"And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God" (Revelation 7:11)

 

Notice how "falling" here speaks of worshipping God. Notice also that the angels stood around whilst the elders "fell". In this context, therefore, the angels remained "strong" (on their feet) whilst the "human" elders manifested weakness, falling to the ground.

 

The next time aggelos and pipto appear together is in the following verse:

 

"And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters" (Revelation 8:10)

 

Notice how the star's fall triggered a judgement from God on Earth, a judgement against the "inhabiters of the Earth" (Revelation 8:13) who are bent on abiding in the natural realm of the soul and who stand against the kingship of the Spirit over the affairs of men. Therefore, it would be foolish to think that the star's fall furthered the cause of God's enemies. It would also be foolish to think that the great star that fell somehow represents an enemy of God, especially because of how the Spirit describes it, saying that it burnt like a lamp (the phrase "as it were" is a mistranslation of the original Greek text). The words "burning" and "lamp" were translated from the Greek words kaio and lampas. The only other verse in all of Scripture where these two words appear together is the following:

 

"And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God." (Revelation 4:5)

 

Notice how the burning lamps represent the 7 Spirits of God. Hence, the fact that the star in Revelation 8:10 is described as a "burning lamp" means that, as it was falling, it was manifesting the very nature of God. From this, we can discern that, as the star of Revelation 9:1 was falling, it was also manifesting the nature of God. Its fall represents "death" (John 12:24), which means the willingness to die even in the midst of spiritual strength and ministerial grace, which in turns speaks of "strong angels" willing to die as "weak men". As we have studied before, the ability (and willingness) to do this is what allows God's nature to be multiplied amongst the sons of men. Hence, it makes sense that Revelation 8:10 and Revelation 4:5 combine to associate the words for "angel" and "falling" with the Spirits of God.

 

The lightless moon

Now that we have meditated on the "darkened sun", we must consider the "lightless moon" mentioned in Matthew 24:29. Understanding the "moon" will give us a more exact understanding of the sun as well.

 

To get a better sense of the moon in Matthew 24:29, we must consider verse 9 of the following passage:

 

"6 For at the window of my house I looked through my casement, 7 And beheld among the simple ones, I discerned among the youths, a young man void of understanding, 8 Passing through the street near her corner; and he went the way to her house, 9 In the twilight, in the evening, in the black and dark night: 10 And, behold, there met him a woman with the attire of an harlot, and subtil of heart. 11 (She is loud and stubborn; her feet abide not in her house: 12 Now is she without, now in the streets, and lieth in wait at every corner.) 13 So she caught him, and kissed him, and with an impudent face said unto him, 14 I have peace offerings with me; this day have I payed my vows. 15 Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee. 16 I have decked my bed with coverings of tapestry, with carved works, with fine linen of Egypt. 17 I have perfumed my bed with myrrh, aloes, and cinnamon. 18 Come, let us take our fill of love until the morning: let us solace ourselves with loves. 19 For the goodman is not at home, he is gone a long journey:" (Proverbs 7:6-19)

 

The passage above speaks of a naive man lured in by an adulteress. Notice how the night is associated with "blackness" (v9). Notice also that both the woman and the young man are out of their respective houses, and that the young man is wandering the streets (v8) while the woman is out and about, "lying in wait at every corner" (v12). The "blackness" and the wandering point to the black-horse stage and to the spirit of Balaam, for, as we have studied before, Balaam is a wanderer who walks in the "black-horse wilderness" after he has been spiritually driven off the safe, sturdy structures he lived under when he was a "Cain". In a literal sense, it is the black-horse remnant who wander in the spiritual wilderness while the followers of the matriarchy stay home, but, in a figurative sense, the followers of the matriarchy also wander around in the wilderness, weakened by all the damage inflicted on them by the work of red-horse Abel. Due to Abel, the matriarchal leaders can no longer return to the strict and direct ways that allowed them a tight, dictatorial control over God's flock. Red-horse Abel has exposed those traditions and paradigms way too much to be "usable" again, so the matriarchal leaders must become "wooers" rather than "enforcers". They must woo believers with "grace", with material prosperity ("barley") and emotional "highs" ("wheat") to maintain their following. Just like the literal Balaam, they send "Moabite women" to lure God's people into fornication (Numbers 25:1, Revelation 2:14). All of this correlates with the behaviour of the woman in Proverbs 7 above. The young man represents those who should have aligned themselves with younger brother Abel but who chose instead to remain in their spiritual immaturity, convinced that "following the recognised leader" was safer than the uncertainty of growth in the wilderness. Without realising it, however, these "better-stay-at-home" believers also end up wandering in the wilderness because the old world they were so accustomed to is gone forever, thanks to the irreparable destruction unleashed by the now-"dead" Abel.

 

The connection to Balaam and the black-horse stage is also evident in verse 16 of the passage above. The word "carved" in Proverbs 7:16 was translated from the Hebrew word chatubah, which can be translated as "coloured fabric". Therefore, it points to the prophetic endowment, since that is the most "colourful" and "variety-filled" of all the endowments (due to the liberating and "artistically-creative" nature of God's prophetic anointing). On the other hand, the word "decked" in Proverbs 7:16 was translated from the Hebrew word rabad, which better translated as "spread" and has the connotation of expansion, as shown by the almost equivalent word rabah meaning "to become great, to enlarge" (interestingly enough, Proverbs 7:16 is the only verse where rabad is ever used). Hence, rabad is spiritually related to the evangelistic endowment of spiritual conquest and expansion. Thus, we can see that the bed described in Proverbs 7:16 has two types of appeals, a prophetic appeal (chatubah) and an evangelistic appeal (rabad), which points to the two "grace" ministries. Proverbs 7:16 also declares that the bed had fine linen from Egypt. As we have shared before, Egypt is most directly related to the Girgashite spirit. Therefore, the bed of Proverbs 7:16 speaks of prophetic and evangelistic grace being used for Girgashite, temporal ends. As we have also studied before, this is exactly what the spirit of Balaam does, all of which reinforces the connection between the woman of Proverbs 7 and the spirit of Balaam during the black-horse stage.

 

Having said all of the above, we can now focus on the verse that sets the spiritual "timing" of the entire passage:

 

"In the twilight, in the evening, in the black and dark night" (Proverbs 7:9)

 

Notice the explicit reference to "blackness", which emphasises the spiritual connection between the passage and the black-horse stage. Notice also that it speaks of a "dark night", which clearly points to a moonless night, i.e. a night during which the moon is not giving out its light. This reveals that the moon mentioned in Matthew 24:29 is related to the black horse.

 

As we have shared before, judgements expose what is hidden, and, the greater the judgement, the more literal the exposing will be. Therefore, we can say that the "moon not giving its light" is a manifestation of what happens spiritually to the followers of Balaam. God's black-horse remnant make this evident in a spiritual way through their launching of invisible judgements, but the Lord is declaring that this reality shall be made even more evident as God vindicates His 5th-seal remnant and as they are released from their "bottomless pit".

 

In a sense, the black-horse remnant experience this judgement in the natural, as part of their Church-redeeming work. They are forced to wander in the wilderness as if walking on a moonless night. Stripped of human validation and covering, they are compelled to rely on the Lord's "invisible" prophetic light, but that is how their spiritual senses and discernment begin to grow and grow. Therefore, even though they may seem to be wandering aimlessly on a dark, moonless night, it is those who stayed behind to follow Balaam who are truly walking in the dark of night in the eyes of God Himself.

 

Moonlight mercy

The Lord also mentions the moon in the following passage:

 

"7 To him that made great lights: for his mercy endureth for ever: 8 The sun to rule by day: for his mercy endureth for ever: 9 The moon and stars to rule by night: for his mercy endureth for ever." (Psalm 136:7-9)

 

Notice from the passage above that the moon that God shines on His black-horse remnant in the wilderness is a manifestation of His mercy. This is a "subtle" mercy in the sense that it does not seem to alter your external circumstances. This is what differentiates "sunlight mercy" from "moonlight mercy". Whereas you appear "poor" in the natural realm, God makes you wealthier and wealthier in the spiritual realm. Whereas you appear to be "wandering" and "lost" in the natural realm, God gives you more and more direction and discernment in the Spirit. In the darkness of your black-horse night, God brings His moon to shine on you.

 

"But the LORD was with Joseph, and shewed him mercy, and gave him favour in the sight of the keeper of the prison." (Genesis 39:21)

 

"The LORD taketh pleasure in them that fear him, in those that hope in his mercy" (Psalm 147:11)

 

Discernment in the black night

Besides representing God's mercy in the middle of darkness, the moon also refers to the following:

 

"19 He appointed the moon for seasons: the sun knoweth his going down. 20 Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth. 21 The young lions roar after their prey, and seek their meat from God." (Psalm 104:19-21)

 

Notice how verse 19 declares that God "appointed the moon for seasons". The word "appointed" was mistranslated from the Hebrew verb asah, which literally means "to make, fashion". Therefore, verse 19 declares that God fashioned the moon so that we could discern the seasons. The word "seasons" in verse 19 above was translated from the Hebrew word mowed, which literally means "appointed place, meeting, appointed time". The word mowed is strongly related to the Hebrew word eth meaning "time, occurrence", which is derived from the word ad meaning "continuing future" and has the connotation of something that repeats itself continuously. The connection between mowed (meaning "season") and eth (meaning "time, continuing future") is made evident by the following verses where both words appear in the original Hebrew text:

 

"Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son." (Genesis 18:14)

[The phrase "time appointed" was translated from mowed; the word "time" in the phrase "time of life" was translated from eth]

 

"And he said, About this season, according to the time of life, thou shalt embrace a son. And she said, Nay, my lord, thou man of God, do not lie unto thine handmaid." (2 Kings 4:16)

[The word "season" was translated from mowed; the word "time" in the phrase "time of life" was translated from eth]

 

"Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come." (Psalm 102:13)

[The word "time" was translated from eth; the phrase "set time" was translated from mowed]

 

"Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the LORD." (Jeremiah 8:7)

[The phrase "appointed times" was translated from mowed; the word "time" in the phrase "observe the time" was translated from eth]

 

"And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed." (Daniel 11:35)

[The word "time" was translated from eth; the phrase "time appointed" was translated from mowed]

 

"Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness." (Hosea 2:9)

[The word "time" was translated from eth; the word "season" was translated from mowed]

 

Interestingly enough, the word eth is used by the Lord in the following verse, translated as "times":

 

"And of the children of Issachar, which were men that had understanding of the times, to know what Israel ought to do; the heads of them were two hundred; and all their brethren were at their commandment." (1 Chronicles 12:32)

 

The word "understanding" was translated from the Hebrew word biynah, which is better translated as "discernment". Therefore, the Lord is declaring that the sons of Issachar are endowed with the ability to "discern the eth's" (i.e. to "discern the times"). Due to the strong connection between eth and mowed shown above, we can say that the "discernment of eth's" is strongly related to the "discernment of mowed's", i.e. the discernment of seasons. As we have shared in detail on Twitter, each of the tribes of Israel is related to each of the 12 "racial groups" that humanity is divided into, and the tribe of Issachar is related to black people. Thus, the fact that the moon was fashioned to discern the seasons (Psalm 104:19) once again emphasises the connection between the moon and "blackness", and, thus, to the black-horse stage.

 

All of this reveals a spiritual reality: The black-horse stage is the stage where we most strongly develop the ability to discern the seasons. As we walk in the black-horse wilderness in the darkness of the black-horse night, guided by the light of the moon, we become spiritually sensitised to the seasons and "currents" appointed by the Lord, just like the ocean waters are sensitive to the pull of the moon. No longer under the covering of Cain and natural man, the black-horse believer becomes sensitive to God's plans and can therefore begin to discern the seasons appointed by God Himself.

 

The sun of Cain

Now that we have established the spiritual connection between the moon of Matthew 24:19 and the black-horse stage, we can infer that the sun of Matthew 24:19 that is mentioned right before the moon refers to the red-horse stage (the 2nd seal), the stage prior to the black-horse stage (the 3rd seal of the Apocalypse). As we have shared before, the sun, when used in a negative sense, is often related to the Girgashite spirit. This means that, in a negative sense, the sun speaks of an atmosphere dominated by Girgashite understanding, which correlates with Cain, since, as we have shared before, Cain is a Girgashite-Jebusite gone Amorite "king". When Cain is allowed to be king, the atmosphere becomes dominated by a Girgashite mindset that focuses on the visible and on abiding by legalistic, Jebusite rules. Red-horse Abel, however, comes like a thick cloud to temporarily cover the hot, burning sun of Cain, giving believers a chance to experience the coolness and freshness of God's prophetic presence, showing them that the dry and burdensome "gospel of Cain" is not what God has for them. When God avenges His 5th-seal remnant, however, the work done by red-horse Abel will be manifested at a more literal level, and it will become evident that living by the Girgashite sun of visible understanding is to actually abide in spiritual "Dark Ages".

 

Falling star

After speaking of a darkened sun and a lightless moon, Matthew 24:29 speaks of stars falling from heaven. The word "stars" in Matthew 24:29 was translated from the Greek word aster, and the word "fall" was translated from the verb pipto. Interestingly enough, these two words only appear together in 4 verses of Scripture. After their first joint appearance, in Matthew 24:29, they do not reappear together until the book of Revelation, where they are first used in verse 13 of the following passage:

 

"12 And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; 13 And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind." (Revelation 6:13)

 

The phrase "untimely figs" in verse 13 was translated from olynthos, which is only used once in Scripture, and it refers to an unripe fig that grows in the winter but does not come to maturity and falls off in the spring. A close study of Judges 9:7-15 reveals that the fig tree is most directly related to the "Lion" face and to the apostolic (the olive is related to the "Eagle" face and to the prophetic, and the vine to the "Ox" face and the evangelistic). Therefore, we can say that the "untimely figs" that refuse to mature refer to the matriarchal "leaders" within the Church who, in their Canaanite-pastor "zeal", abhor God's judgements. As we have shared before, God's judgements yield spiritual growth, which means that those who reject God's judgements simply stop growing, which is why these "untimely figs" fail to mature. They hang on to the tree, however, pretending to be fully connected to the Father even when, in reality, they are operating on their own, judging by their own, soulish paradigms, thereby stunting their own growth and the growth of all who follow them. As a result, God's judgements must come to expose their spiritual reality as souls detached from His judgements. This is why the work of the 5th-seal remnant releases judgements that come as a mighty wind to shake them off the tree.

 

The word "shaken" in Revelation 6:13 above was translated from the Greek verb seio, which is only used once in the book of Revelation, and only in 4 other verses besides Revelation 6:13. The first time it is used is in the following verse, mistranslated as "moved":

 

"And when he was come into Jerusalem, all the city was moved, saying, Who is this?" (Matthew 21:10)

 

The verse above is spoken in the context of Yeshua appearing in Jerusalem during the final stretch of His earthly ministry, which, as we have studied before, points to the green horse of the Apocalypse, since green-horse riders emerge from the black-horse wilderness to go through Death and Sheol in "Jerusalem".

 

The next time seio is used is in the following verse, translated as "quake":

 

"And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;" (Matthew 27:51)

 

What is described in the verse above happened in the aftermath of Yeshua's death at Golgotha, which once again points to the green horse of the Apocalypse and to Yeshua's 5th-seal isolation for 3 days and 3 nights.

 

The next time seio is used is in verse 4 of the following passage, translated as "shake":

 

"1 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. 2 And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. 3 His countenance was like lightning, and his raiment white as snow: 4 And for fear of him the keepers did shake, and became as dead men. 5 And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. 6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay." (Matthew 28:1-6)

 

Notice how seio is mentioned in the context of Yeshua's resurrection from Death and Sheol, which correlates with the emergence of God's remnant from 5th-seal isolation to unleash 6th-seal judgements on the soul's matriarchal system. Upon beholding Him, the "keepers", i.e. the guardians of the matriarchal system, shook (seio-ed) and became as "dead men", meaning that they received an impartation of the Death and Sheol that Yeshua had just gone through, only that, in their case, their Death and Sheol experience was unto judgement and not unto the redemption of others (as is the case with God's green-horse remnant). Notice also how the passage above establishes a contrast between the men guarding the tomb and the women disciples. Instead of being "strong" and "manly", the guards were exposed as weak and fearful women. By contrast, the weak women were strengthened by the angel (Luke 22:43) and made to be "strong" and "manly". This correlates with how the current leaders of the Church, who appear to be "male" (i.e. spiritual) and endowed with strength from above, are actually "female" (i.e. soulish) and spiritually weak in the eyes of God; by contrast, the remnant, who appear to be "female" (i.e. soulish) and powerless, are actually "male" (i.e. spiritual) and spiritually strong in the eyes of the Lord, like angels (i.e. like "soulless" spirit beings).

 

Interestingly enough, after the book of Matthew, seio is not used again until the book of Hebrews, in the following verse, translated as "shake":

 

"Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven" (Hebrews 12:26)

 

The word "shook" at the beginning of the verse was translated from a different verb, saleuo. The fact that the Spirit uses a different word for the second "shake" (seio) reveals that the second shaking is of a more fundamental and transformational nature. The first "shaking" was through His voice, which points to the anonymous voice of the black-horse remnant (Revelation 6:6) that prophetically launches apostolic judgements from a distance. The second "shaking" is through His very presence ("I shake not the earth only, but also heaven"), which points to a shaking triggered by green-horse resurrection, where God's true, eternal nature is made manifest.

 

From all of the above, we can safely conclude that the word seio is strongly connected to the green horse of the Apocalypse, meaning that the "mighty wind" of Revelation 6:13 that shakes down the immature figs is a manifestation of judgement released by the remnant's green-horse work.

 

To better understand how all of this fits in with the falling stars of Matthew 24:29, we must consider the other verses (besides Matthew 24:29 and Revelation 6:13) where both the words aster ("star") and pipto ("fall") appear. Their next joint appearance is in the following verse:

 

"And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters" (Revelation 8:10)

 

As we shared earlier, the word "lamp" reveals that the falling star in the verse above was manifesting the nature of God as he fell. We also saw that his fall refers to his willingness to die, which once again points to green-horse sacrifice.

 

Interestingly enough, the 4th and last verse that includes both the word aster ("star") and pipto ("fall") is another verse we have already studied in this posting:

 

"And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit." (Revelation 9:1)

 

As we already saw, the "falling star" in the verse above points to the green-horse remnant who die and go through 5th-seal hibernation. Therefore, we can yet again see a connection between a "falling star" and the green horse of the Apocalypse.

 

The falling stars of Korah

In the previous section, we considered the 4 verses where both aster ("star") and pipto ("fall") appear. In the first two verses, Matthew 24:29 and Revelation 6:13, falling stars are mentioned in the plural. In the next two verses, Revelation 8:10 and Revelation 9:1, a single falling star is mentioned. We saw that the falling stars from Revelation 6:13 clearly refer to unrighteous "leaders" and to the green-horse stage, and we saw that the single falling star of Revelation 8:10 and Revelation 9:1 represented the righteous green-horse remnant. Therefore, we can infer that the multiple falling stars of Matthew 24:29 refer to unrighteous "leaders" from the green-horse stage, meaning that they are a continuation of God's judgements against the unrighteous sun of Cain (in the red-horse stage) and the moon of Balaam (in the black-horse stage).

 

The fact that falling stars in the plural are portrayed as unrighteous (in 2 verses) and that falling stars in the singular are portrayed as righteous (in 2 verses) correlates with the following passage:

 

"24 Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. 25 He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal." (John 12:24-25)

 

Notice that the Lord speaks of a single grain falling to the ground and dying, not of multiple grains. This is because the green-horse experience is a lonely experience. It is not one that can be shared "en masse". When Yeshua died on the cross, He died alone, literally abandoned by those who had followed Him. He could not take comfort in soul communion with others as He died and descended to Sheol. This illustrates the "lonely" nature of voluntary death. Involuntary death, by contrast, is more "plural" in nature because it involves souls that cling to each other and are unwilling to surrender in death. The irony is that those who prefer the acceptance and privileges that come with matriarchal soul communion are actually "alone" spiritually, and shall remain alone for eternity unless they repent. It is the souls who are willing to go through the loneliness of green-horse death who can experience life in Oneness with God Himself for eternity. Let him who has ears discern what the Spirit is saying.

 

Earlier, we saw that the darkened sun of Matthew 24:29 is a reflection of what red-horse Abel does to the Cain leadership during the red-horse stage. We then saw that the lightless moon is a reflection of what the black-horse remnant do to the Balaam leadership during the black-horse stage. Based on all of the above, therefore, we can confidently say that the falling stars of Matthew 24:29i are a reflection of what the green-horse remnant do to the Korah leadership during the green-horse stage. God's green-horse riders expose the Korah leadership as mere souls pretending to be "great spirits", as naked emperors who are clearly fallen and are completely unaligned with God's plans. This means that, during the green-horse stage, the Church's leadership is made to fall from the high heavens to the earth, for they are exposed as being as matriarchal as (and no better than) the soul system of the world that they pretend to be fighting against.

 

Shaking the shakers

After saying that the stars shall fall from heaven, the Lord declares in Matthew 24:29 that "the powers of the heavens shall be shaken". The word "powers" was correctly translated from the Greek word dunamis, which has the connotation of having the ability to do something. Thus, dunamis speaks of having the resources that are necessary to accomplish something. Therefore, the fact that the "powers of the heavens shall be shaken" means that the matriarchal system will begin to lose its control of the physical and emotional resources in human affairs, and the Lord and His remnant shall begin to take over that control. This is why it is no coincidence that the words dunamis and the word ouranos (translated as "heavens" in Matthew 24:29) also appear in the following verses:

 

"And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven" (Mark 14:62)

[The word "power" was translated from dunamis, and the word "heaven" was translated from ouranos]


"And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels" (2 Thessalonians 1:7)

[The word "mighty" was translated from dunamis, and the word "heaven" was translated from ouranos]


"And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night." (Revelation 12:10)

[The word "heaven" was translated from ouranos, and the word "strength" (which should have been translated as "power") was mistranslated from dunamis. The word "power", on the other hand, was mistranslated from exousia, which, as we have studied before, speaks of jurisdictional authority.]


"And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God" (Revelation 19:1)

[The word "heaven" was translated from ouranos, and the word "power" was translated from dunamis]

 

From the above, we can conclude that there will be a "transfer of power" from the matriarchals to God's remnant, which also implies a transfer of "wealth" (since "wealth" speaks of having the resources to make something happen). Interestingly enough, the word "shake" in Hebrews 12:26 above was translated from the Greek word saleuo, which, as we saw earlier, is related to the black-horse stage. As we have studied before, Balaam, the enemy during the black-horse stage, uses the evangelistic endowment to claim and possess great material wealth. In a sense, it is as if Balaamites use the evangelistic endowment to do a "shakedown" on the spirit realm to extort natural wealth from it. In Girgashite, short-term fashion, Balaamites shake the spirit-realm tree to loosen fruit from it, even if the fruit is spiritually unripe. Balaamites are unwilling to wait a little longer because the eternal benefits of allowing the fruit to mature is of no interest to them. This is why God shall also come to shake them down, and all the material wealth and emotional power that they and the Korah-ites possess shall be drastically stripped from them.

 

{As a parenthesis, the "vows" and "peace offerings" mentioned by the woman in Proverbs 7:15 above point to the strategy that Balaamites use to extort blessings from God. They offer God a "seed" of material ("barley") or emotional ("wheat") resources so as to establish that they are "at peace" with God. They then expect the spirit realm to recompense their seed with a bountiful material or emotional blessing that certifies in their mind that they are "right" with God.}

 

{The next article is titled "Humanity-transforming wisdom"}