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Questions & Answers

Grains of mustard

First posted: September 24, 2007

 

Question

When the Bible speaks of a "GRAIN" of a mustard seed, is that what is inside the seed? Where can i find out how small the grain is that is in a mustard seed?

 

 

Answer

7 grains

Whenever the King James version reads "grain of mustard seed", it is actually a translation of two Greek words: kokkos, meaning "grain", and sinapi, which literally means "mustard" and refers to the plant itself. Thus, the word "seed" was actually added by the translators and is not part of the original text. A better translation, therefore, would be "grain of mustard".

 

The word kokkos (meaning "grain") appears 7 times in the New Testament. It appears 5 times in reference to mustard (Matthew 13:31, Matthew 17:20; Mark 4:31; Luke 13:19, and Luke 17:6). The other 2 times, it is used to refer to death (and resurrection); in John 12:24, it refers to a "grain of wheat" falling into the ground and dying, and, in 1 Corinthians 15:37, it refers to death as the sowing of a grain (with the raising of the dead being the harvest).

 

As we have said before, there is a spiritual connexion between mustard and "stinging" prophetic death. People who are "human mustard grains" are believers willing to "die" and go through the torture by Hittite spirits in "Sheol" in order to unleash God's purposes on Earth. Therefore, we can say that "human mustard grains" are "green-horse riders". This is certified by the yellowness of mustard, since green-horse riders must expose themselves as "vulnerable yellow flowers" in order to lure Korah into killing them. Thus, it is no coincidence that, in the 2 verses where kokkos is not used to refer to mustard per se, it is used to refer to death and to descending into the ground, which points to the green-horse rider's descent to an "underground Sheol".

 

A close study of the 7 verses in which kokkos appear reveals that these 7 verses point to the 7 Spirits of God:

  1. Matthew 13:31

    As we said above, Jesus speaks of a "grain of mustard" in this verse, and He does so immediately after saying the parable of "the wheat and the tares" (Matthew 13:24-30), which is a parable that speaks of separating the "good" from the "bad"; thus, it is a parable about making judgements. This means that the "grain of mustard" in Matthew 13:31 is mentioned in a context of judgement-making. As we have said before, the ministry most directly related to the making of judgements is the apostolic ministry, and the apostolic ministry is in turn an endowment derived from God's Spirit of Ephesus, the Spirit of Judgements and Justice.

     

  2. Matthew 17:20

  3. As we said above, Jesus speaks of a "grain of mustard" in this verse, and He does so immediately after the incident in which He liberated the son of a man gripped with scepticism due to his focus on the natural and visible (Matthew 17:14-19). A close study of this story reveals that the son was suffering attacks of burning judgements from Jebusite spirits and drowning attacks from Girgashite spirits due to the Girgashite (and Jebusite) roots in the father's heart. As we have said before, the spiritual antithesis of the Girgashite spirit is the prophetic spirit. Therefore, we can say that Jesus spoke the words in Matthew 17:20 under a strong prophetic anointing, an anointing that broke the yoke of Girgashite doubt that had gripped the life of the father. In a sense, the son's physical condition was a reflection of the father's spiritual condition, and, since Jesus was not a false prophet, He was not about to heal the son without first dealing with the spiritual roots of unrighteousness in the father.

     

    Since Matthew 17:20 was spoken under a strong prophetic anointing, we can safely say that it was spoken under the anointing of God's Spirit of Smyrna, the Spirit of Sacrifice, since that is the Spirit from whom the prophetic endowment is derived.

     

  4. Mark 4:31

  5. As we said above, Jesus speaks of a "grain of mustard" in this verse, and He does so immediately after speaking of how a seed grows after being sown, even if the sower does not know how it grew (Mark 4:26-29). Even though the words in Mark 4:30-32 are very similar to the words in Matthew 13:31-32, a comparison of both passages reveals that Mark 4:32 and Matthew 13:32 have subtle differences. In Mark 4:32, the Lord speaks of the mustard plant "shooting out great branches" whereas, in Matthew 13:32, He speaks of the mustard plant "becoming a tree". In Mark 4:32, the Lord speaks of birds lodging under the shadow of the mustard tree whereas, in Matthew 13:32, He speaks of birds lodging in the tree's branches. Thus, we can say that Mark 4:32 emphasises the mustard tree's expansion (because of its great branches that shoot out) along with the mustard tree's height (since the birds lodge under its shadow), whereas Matthew 13:32 emphasises the mustard plant's inherent nature as a tree and as a lodging place for birds. Therefore, we can conclude that Mark 4:32 was speaking under an evangelistic anointing, since the evangelistic endowment is expansive and turns believers into tall giants. The evangelistic endowment is the endowment of expansive growth, which correlates with the fact that the Lord speaks of growth in the verses immediately prior to Mark 4:31.

     

    The evangelistic endowment is derived from God's Spirit of Pergamos, the Spirit of Conquest and Head Authority. Therefore, we can say that Mark 4:31 is spoken under this Spirit's anointing.

     

  6. Luke 13:19

  7. Again, Jesus speaks of a "grain of mustard" in this verse. Interestingly enough, this verse is surrounded by two passages directly involving "women". In Luke 13:10-17, the Lord liberates a woman, a "daughter of Abraham", from 18 years of "bowing" oppression, and, in Luke 13:20-21, He compares the Kingdom of God to leaven which a woman hid in 3 measures of flour until the whole mass is leavened. The fact that Luke 13:19 is mentioned in the context of "women" points to the "female" ministries of pastor and teacher. The "3 measures" refer to the 3 "male" ministries (apostle, prophet, and evangelist), and the leaven inserted by the woman is a figure of the "female" ministries allowing the 3 "male" ministry anointings to flourish in God's people. As we have said before, the 2 "female" ministries are designed to be "enablers" who "wash the feet" of those who are walking in the "male" anointings, providing spiritual rest and relaxation for them and enabling them to continue in their "male" walk. The 2 "female" ministries are designed to provide support for the 3 "male" ministry endowments; unfortunately, soul-dominated man has turned the 2 "female" ministries of pastor and teacher into the dominating ministries, thus establishing the "pastoral matriarchy" and hindering the kingdom of God (for, as the Lord said in Luke 13:20-21, the Kingdom of God is furthered when the woman allows the 3 measures of flour to flourish). When the 2 "female" ministries rule, the pastoral ministry tends to take pre-eminence, whilst the teaching ministry tends to take a more subdued role (as represented by the 2 horns in Daniel 8:3). The reason why the pastoral ministry tends to dominate is because it is more "soulish" and "emotional", whilst the teaching ministry tends to be more "mental" and "mundane".

     

    From all of the above, we can safely conclude that Jesus spoke Luke 13:19 under a pastoral endowment that was aligned with God's will and was not contaminated by the soul matriarchy. This is the reason why the woman in Luke 13:20-21 acts as an enabler of God's Kingdom rather than a hinderer. The pastoral endowment is derived from God's Spirit of Thyatira, the Spirit of Service, meaning that Luke 13:19 was spoken under that Spirit's anointing.

     

  8. Luke 17:6

  9. Again, Jesus speaks of a "grain of mustard" in this verse. Interestingly enough, the words "grain of mustard" are surrounded by words involving the "sea". In Luke 17:1-2, He speaks of how those with a religious spirit deserve to be drowned in the sea. In Luke 17:6 proper, the Lord speaks of mustard faith that can pluck up a "sycamine tree" and cast it in the sea. As we have said before, teachers are designed to act as "wisdom lakes" that organise and distribute God's apostolic wisdom. In that sense, therefore, they are like "seas of wisdom". When they stray from God's purposes, however, teachers turn into Girgashites who end up "drowning in the sea". Girgashite teachers are the "cornerstone" of stale religiosity due to their focus on religious "methods" and "procedures", and they are prone to tying these "methods and procedures" around the necks of believers, causing them to drown out their prophetic potential. As we have said before, Girgashite teachers are "religious drowners", so it is only fitting that God should sentence them to "death by drowning".

     

    As we have said before, Girgashites are complainers bent on demanding their rights. This is because of their aversion to sacrificing themselves for others. Girgashites are mean, and they have a hard time giving out their services "for free". This is the reason why the Lord speaks in Luke 17:7-10 about how a servant must think of himself last. He must remind himself of his role as a "servant" and work within that role's context, temporarily "oppressing" his own interests for the sake of others. Therefore, Luke 17:7-10 speaks of how a teacher must use his method-oriented teacher endowment to "methodically" sacrifice himself for others.

     

    In Luke 17:3-5, the Lord speaks of how a believer must be willing to forgive those who trespass against him "7 times in a day" (if they repent, of course). The phrase "7 times in a day" does not mean that we must keep a literal, daily count of the trespasses committed against us by a given person! Instead, the "7" speaks of the 7-fold spectrum of man's spiritual makeup. A human being is not "perfected" or "complete" until he or she is fully operating in all 7 Spirits of God, for we were made in His image and likeness, and we cannot consider ourselves "finished" until the same 7 Spirits that operate in God our Father are fully operational in us. As we have said before, the teacher endowment is tied to God's Spirit of Sardis, the Spirit of Perfection or "Completion". Therefore, teachers are the ones best designed to discern what areas other believers are "incomplete" in; they are the ones best designed to "grade" other believers' growth in each of the 7 areas of man's spiritual spectrum (whilst apostles are designed to judge what is "fundamentally wrong", teachers are designed to detect what is "fundamentally missing"). This is the reason why the church in Sardis is the only one of the 7 churches in Revelation 2-3 to whom God explicitly mentions the "7 Spirits of God" (Revelation 3:1).

     

    Since Girgashites tend to be self-centred, they tend not to care about other people's sins until those sins affect them in a personal way, and when they do, Girgashites become the greatest demanders of "compensation" for the damage they have suffered. This is the reason why Jesus says to them, "If thy brother trespass against thee ...". When a teacher suffers damage on account of another person's shortcomings, he or she must look beyond his or her loss and perceive the incompleteness in the other person; that way, he or she can begin to act in prophetic sacrifice so as to activate a "completion process" in the other person's life. That "sacrifice" can take many forms, but it usually involves exposing oneself to hurt, and it involves releasing "emotional cries of pain" that are derived, not from one's personal loss, but from frustration over the other person's incompleteness; therefore, that "sacrifice" involves a sincere concern for the other person's "failing grade". A teacher must be willing to carry out this sacrifice in order to deal with other people's shortcomings in all 7 areas of man's spiritual spectrum. That is what the "7 times in a day" phrase is all about.

     

    In Luke 17:3, the Lord says, "If thy brother trespass against thee, rebuke him". The word "rebuke" was translated from the Greek verb epitimao, which, as we have studied before, is intimately related to the teacher ministry. Teachers are "rebukers" by nature. Thus, Luke 17:3 is intricately related to the teacher dimension that we must all develop. As we rebuke, we must mix that rebuke with selfless frustration over the other person's incompleteness. Girgashite teachers are unable to express such frustration; since they only care about themselves, they become increasingly insensitive to other people's "failing grades". As long as it does not affect them, Girgashite teachers couldn't care less what happens to the spiritual future of others.

     

    Once the rebuke fulfils its goal of producing repentance in the other person, the teacher must forgive, meaning that he or she must forget about any personal loss suffered due to the other person's failing, for the teacher's interest must be in seeing the other person getting right with God. This is where the element of prophetic sacrifice comes in. If the teacher's rebuke was motivated by the damage done to him, he will continue demanding compensation even after the other person repents; if the teacher's rebuke was motivated by a selfless interest in the other person's "perfection", he will sacrificially "absorb" the damage and take it as a worthwhile personal investment that was sown into the other person's life.

     

    From all of the above, it can be clearly stated that Luke 17:6 is spoken under the anointing of God's Spirit of Sardis, the Spirit of Perfection, which is the Spirit from which the teacher endowment is derived.

     

  10. John 12:24

  11. Unlike the first 5 appearances of kokkos in the New Testament, this verse does not refer to a "grain of mustard"; instead, it refers to a "grain of wheat" that must fall into the ground and die in order to yield much fruit. These words are Jesus's response to Philip and Andrew's "announcement" that some Greeks wanted to see Him (John 12:20-23). The Greeks first approached Philip, who then went to Andrew, who then went with Philip to tell Jesus. This immediately sounds like the sort of "red tape" that you must normally go through before you can see an "important" person such as a president or a king. As shown by passages such as Matthew 19:13-14, Jesus was not about surrounding Himself with a protective "entourage" and becoming "inaccessible" to the "simple folks". Therefore, Jesus's "inaccessibility" was more in the hearts and minds of the Greeks, Philip, and Andrew than in Jesus Himself. The Greeks, whilst in Jerusalem, were treated by the religious Jews like second-class citizens, like "heathens" unworthy of direct access to God. The Greeks chose to accept this as the "normal state of things" and developed a sense of low self-esteem which is reflected in the way they addressed Philip. In the King James version, John 12:21 says that the Greeks said to Philip, "Sir, we would see Jesus"; the word "Sir", however, was mistranslated from the Greek word kurios, which literally means "Lord", and is derived from the word kuros meaning "supremacy"; kurios is the same word used throughout the entire New Testament to refer to the Lord Jesus Himself. In other words, the Greeks really said to Philip, "Lord, we desire to see Jesus", which shows how "far above them" they saw Philip, with Jesus standing "even higher up" above Philip. This reveals that the Greeks were gripped by a Perizzite spirit of low self-esteem and felt like a "Mephibosheth" unworthy of direct access to the king. Even so, something inside of them yearned to see Jesus, and they were willing to go through the necessary "red tape" required to see the "Great Lord", even at the risk of suffering a shameful rejection, either by "Jesus's staff" or by the "Great Jesus" himself. As we have said before, the name "Philip" literally means "horse lover", and, when used in a negative sense, the name "Philip" is a figure of those who revere the "great ministers". Therefore, it is no spiritual coincidence that the Greeks chose to approach Philip (out of all the disciples) first. They were struck by a spirit of "ministerial reverence", a spirit of "angel worship" that is typical in Perizzites.

     

    A close study of the passages that feature Philip (John 1:43-48, John 6:5-7, and John 14:8-9) reveal that Philip was a teacher with a tendency to focus on the visible, meaning that Philip had a strong Girgashite influence on his life. On the other hand, a close study of the 12 New Testament verses that mention Andrew reveals that he was generally mentioned as "Simon Peter's brother". In fact, John 12:22 is the only verse in the New Testament where Andrew is mentioned without Simon Peter being mentioned as well. Simon Peter was an evangelist, and evangelists turn into Amorites when they "go bad". Thus, Andrew can be taken, in a negative sense, to represent the Jebusite spirit, since Jebusites are "relatively important" in the triangle of evil but are always under the shadow of the Amorite's name; the Jebusite is, in a sense, the Amorite's "right-hand man". The name "Andrew" literally means "manly", which emphasises its connexion to the Jebusite spirit (when used in a negative sense), since Jebusites pretend to be "manly" imposers of spiritual law but are, in truth, "spiritual females" controlled by soulish impulses beyond their own understanding. As we have studied before, Perizzites are trapped in a "system of shame" controlled by the Girgashite, Jebusite, and Amorite spirits. In this system, the Perizzites are under the Girgashite, the Girgashites are under the Jebusites, and the Jebusites are under the Amorite (as shown in the triangle of evil). Therefore, we can say that, in John 12:21-22, the "trapped Perizzites" are represented by the Greeks, with Philip acting as the Girgashites, and Andrew as the Jebusites; the Amorite would in this case have to be the image that all of these people had of Jesus. The "Jesus" in their heads was an Amorite, but not the real Jesus, for an Amorite would never fall into the ground and die on behalf of his "subjects".

     

    Therefore, Jesus's reply in John 12:24 is addressed at the disciples' Amorite-centred mentality. Notice that Jesus's comments about the grain of wheat falling into the ground are His reply when the disciples told Him that the Greeks wanted to see Him. The Gospel of John, in fact, does not indicate what was Jesus's reply to the specific issue of whether the Greeks could see Him or not. If you read through John 12:20-26, it will seem to the natural mind as if Jesus's reply had nothing to do with the original question. It is as if you approached somebody to ask him what time it was and the other person replied "It is going to rain later in the day". If you consider all of the above, however, Jesus's replies makes all the (spiritual) sense in the world. Jesus was confronting the disciples' willingness to live within an Amorite system in which Jesus was the Amorite king. Through His reply, Jesus was saying that Amorites establish their kingdoms on the premise of their "inherent superiority" over others, and, because of this, they "stand alone", way above their servile subjects. God's Kingdom, however, is not based on such a premise. He does not desire to "stand alone", way above the "less-worthy" human beings. Instead, He wants to multiply Himself amongst His people. He wants His people to be exactly like Him and to be One with Him for Eternity. Because of this, He is willing to make Himself just like the lowly humans (Philippians 2:1-11, Psalm 8:1-9), and He is even willing to descend to Sheol so that we may ascend unto Him (Ephesians 4:8-15).

     

    We can then conclude that in His reply, Jesus was saying to the disciples that they should see God as approachable and that, even in their lowly human condition, they should aspire, they should dream, to be One with God. In His reply, the Lord was also saying that, in order to be One with Him, you are not called to climb up a "hierarchical" spiritual ladder; instead, you are called to descend to the innermost parts of the Earth. If we are to be One with Him, we must follow Him down the same path He took (Philippians 2:5), for God cannot make Himself One with someone who is not like Him in words and deeds (Isaiah 33:14-17, Psalm 24:3-6, Psalm 15).

     

    Thus, Jesus's reply in John 12:24 is telling us to "dream" of Oneness with God, even in the midst of our human smallness. This, therefore, points to God's Spirit of Philadelphia, the Spirit of Dreams and Visions. As we have said before, those with the Philadelphia endowment will degrade into the Perizzite spirit if they choose not to dream anymore. In a sense, those with the Philadelphia endowment are well aware of their "smallness" and "apparent insignificance"; yet, in the middle of that, God endows them with a vision, a grand vision that engulfs them and envelops their whole inner being. If they allow the "greater" men to cripple them, however, they will lose that vision and turn into Perizzite villagers, into Tiny Tims who abort the grand dream inside of them.

     

  12. 1 Corinthians 15:37

  13. This verse speaks of "grain" in the context of death and resurrection. In order to understand the Spirit of God that this verse points two, we must focus on two words in the passage. The first word is "bare", which is the adjective attached to the word "grain" in this verse ("... thou sowest not that body that shall be, but bare grain"). This is the only time that the word "grain" (kokkos) ever appears alongside the word "bare" in the New Testament. The reference to "bare grain" in verse 37 is made right after a reference to the grain needing to die first (in verse 36). Therefore, we can say that a "bare grain" speaks of a believer who makes him or herself vulnerable, exposing him or herself to the attacks of Hivite Korah and allowing him or herself to be killed by Korah, just as Jesus exposed Himself in vulnerability and allowed Korah to kill Him. Jesus calls us to take up our cross and follow Him, meaning that, if we are truly walking in the anointing of Christ, we will inevitably suffer "death" at the hands of the self-deceived enemies of God. Thus. the "bare grain" referred to in verse 37 points to a vulnerability that exposes you to being "killed" by external agents that are enemies of that which is inside of you. It is not a reference to a "peaceful death" in harmony with the surrounding environment.

     

    As we have studied before, the spirit of Hivite Korah is a bare spirit, but it is a spirit that is unwilling to admit its bareness. Instead of admitting defeat, it continues to stand "strong and proud", even when it has been exposed in the spirit realm as "pathetic and weak". And, when it sees the sons of God exposed in wilful vulnerability, it can't help but attack them and murder them in a pathetic effort to prove that they really are strong.

     

    The word "bare" in verse 37 was translated from the Greek word gymnos (from which we get the word "gymnasium" in English). Interestingly enough, this word appears in Revelation 3:17, in God's message to the church in Laodicea. It is the last of the 5 words of condemnation that God speaks against Laodicea, and it is the only time that the word gymnos is used in any of the 7 messages to the 7 churches of Revelation 2-3. This reveals the spiritual connexion between the "bare grain" of 1 Corinthians 15:37 and Laodicea.

     

    A second word in the 1 Corinthians 15 passage that is worth considering is the word "fool" used by Paul in verse 36 ("... fool, that which thou sowest is not quickened, except it die"). The word "fool" was translated from the Greek word aphron, which is derived from the prefix a meaning "without" and the word phren meaning "the faculty of perceiving and judging". Therefore, it applies to a madman who goes about naked without realising his nakedness. Before 1 Corinthians 15:37, the word aphron only appears 3 times, 2 of those times being in Luke. In Luke 12:20, it is used to refer to the "fool" who has amassed a great wealth only to die without enjoying it, which, as we have seen before, points to the Girgashites who turn Hivite towards the end of their lives. In Luke 11:40, it is used by the Lord to condemn those who worry about being clothed in external religiosity but who are naked on the inside; after that, the Lord speaks of "giving alms of such things as ye have" (Luke 11:41), which speaks of shedding yourself in sacrifice in order to enable others. To make yourself "poor" is to make yourself vulnerable to the powers-that-be that control the resources and can, in a sense, "do with you as they please" (Matthew 16:21-22). By making yourself "poor" and "vulnerably naked", however, you are actually buying yellow "gold tried in the fire", and you are acquiring eternal clothes that will never be taken away (Revelation 3:18).

     

    As we have said before, those with the Laodicea endowment will degrade into the Hivite spirit if they begin focusing on temporal peace and prosperity rather than on God's Gold Glory. Therefore, from all of the above, we can conclude that the reference to "grain" in 1 Corinthians 15:37 points to God's Spirit of Laodicea, the Spirit of Peace and Prosperity. Under the anointing of the Spirit of Philadelphia, you become pregnant with the vision of being One with God and of bringing others into Oneness with God. You become pregnant with the vision of God's Glory filling the Earth, and you become willing to suffer apostolic persecution in the midst of your "smallness". Then, under the anointing of the Spirit of Laodicea, you begin to long for "rest from all your works"; you begin to long for "eternal peace" and "eternal prosperity" in God, and you are made to understand that the path to that peace and prosperity requires that you bare yourself in yellow vulnerability in order to die at the hands of God's Hivite enemies. That is when you surrender to prophetic death and activate the time bomb of God's vindicating vengeance against the enemies who tried to obliterate you, a vengeance that unleashes God's evangelistic conquest of the Earth. If you choose temporal peace and prosperity instead, you become a Hivite that eventually ends up baring him or herself anyway, only this time it is the baring of a "fool", not the baring of a "sacrificial volunteer".

     

From the above, we can see that the first 5 references to "grain" (kokkos) in the New Testament point to the 5 Spirits of God from which the 5 ministry endowments of Ephesians 4:11 are derived. "Coincidentally", these are precisely the 5 references in which the Lord specifically speaks of a grain of mustard. This emphasises the spiritual connexion between "mustard grain" and the birth of the 5 ministry anointings in all believers. As we saw above, "mustard" points to the green horse of the Apocalypse. This reveals a spiritual connexion between the rise of the ("mustard") green horse and God's judgement against the ministerial hierarchy that has used its ministerial grace to cripple and feast off of God's people for ages.

 

The last 2 references to "grain" (kokkos) in the New Testament point to the 2 Spirits of God that are not specifically related to any of the 5 ministries of Ephesians 4:11. Instead, these 2 Spirits are related to the spiritual concept of "village"; because of this, the degradation of these 2 Spirits' endowment leads to the appearance of the Perizzite and Hivite spirits, which are the "poor villager" and "rich villager" evil spirits respectively. When God's Spirit of Philadelphia and God's Spirit of Laodicea are allowed to operate in a believer's life, he or she will be willing to suffer apostolic persecution and prophetic death at the hands of Korah. This is what unleashes God's green-horse purposes on Earth.

 

Crimson and pulver

Interestingly enough, the Greek word kokkos is the word from which kokkinos is derived; kokkinos appears 6 times in the New Testament and literally means "crimson, scarlet-coloured", and is related to the insect that was used in ancient times to produce crimson dye. The dye would be produced by collecting the insect and then pulverising it. As we have shared before, this points to the green-horse riders who perform an "earth-shaking underground work" by allowing themselves to be "killed" and "pulverised into ashes". This once again certifies the spiritual connexion between "mustard grains" and "green-horse believers". The word kokkinos speaks of a tireless, underground intercession, an intercession steeped in suffering and travail that takes place outside the view of the religious crowd. Interestingly enough, kokkinos is used in Hebrews 9:19 to refer to the priestly ritual of using a scarlet robe and hyssop to sprinkle sacrificial blood; this ritual is described in Leviticus 14:4-6, and the word "scarlet" that appears there (in the King James Version) was translated from the Hebrew words shaniy and towla. As you may recall, "Tola" (i.e.- towla in Hebrew) is the name of the "earthworm" judge whom we studied when speaking of the "underground" work performed by green-horse believers. You must be willing to allow the "Tola" scarlet robe to be placed on you in order to fulfil your calling as a Melchizedek priest.

 

In Matthew 27:28-29, the Spirit declares that Jesus was first "stripped" before a "scarlet robe" was placed on Him by a gang of mocking soldiers. After that, a crown of thorns was placed on his head. The word "scarlet" was translated from kokkinos. Therefore, kokkinos speaks of exposing oneself to Sheol suffering at the hands of stinging Hittite torturers. These torturers will work to mock everything that you are and will cause you to put into question everything that you stand for. They will point to your current circumstances and say, "Didn't you say that God was with you?" Why does it seem, then, that God is not backing up your words. In Jesus's case, the soldiers kept hounding Jesus with the question, "If you really are the king of kings, why in the world are you here, stripped before us? Why can we have our way with you? Where is your God, and where is your kingdom?" Fellow believer, if you follow Jesus's footsteps, they will do the same to you.

 

{By the way, "pulver" is the German word for "powder"}

 

Infra-expressions

In her email, the visitor who sent us this question on "mustard grain" asked us where she could get information on the actual size of a mustard grain. This prompted us to browse through two articles posted on wikipedia.org; one was titled "Mustard seed" and the other was titled "Mustard plant". As I quickly read through them, a few things drew my attention. For one, it turns out that the UK is one of the major producers of mustard in the world; this was strange to me, since the UK is not an eminently "agricultural" producer; I therefore would not expect the UK to feature in the production of such an "unusual" plant. This certifies the spiritual connexion between the UK and God's green-horse visitation of Europe. Another thing that drew my attention is the fact that mustard seed contains a chemical component that seems to inhibit the growth of cancerous cells in animal studies. This confirms what the Lord had us say in the recent "Cancer" post: that green-horse sacrifice is the greatest antidote to spiritual (and literal) cancer.

The third thing that drew my attention in the Wikipedia articles is the statement that mustard seeds have been suggested as a possible source of bio-diesel in Australia (i.e.- a source of "green" energy). As we have said before, there is a spiritual connexion between "Australia" and the power of "green-horse rumblings" emanating from the interceding weak. The fact that mustard seeds can be used as bio-diesel points to something that Kim Clement has repeatedly prophesied since 2005: the emergence of a new energy source "under our feet", an energy source he came to call the "Big E". Even though Kim Clement's mind may be thinking about a source of literal energy, his Spirit-inspired words are speaking of something much, much deeper. They are speaking of a spiritual, a "nuclear" energy being unleashed by the green-horse believers who have been willing to go down to the very depths of Sheol. Kim Clement has been speaking of this new energy source since May 22, 2005, whilst prophesying in the "Big D" (i.e.- Dallas, Texas), as indicated on a PDF file posted on www.kimclement.com. That is no spiritual coincidence, since God's Apocalyptic-horse operations for America reached a major turning point in May 2005; the Lord had us post two words on this "turning point" on the very day when Kim Clement began to speak about "Big E", on May 22, 2005; another word regarding this turning point was posted 7 days earlier.

 

On November 14, 2005, Kim Clement prophesied again about this energy source, the "Big E", saying that it would "come from the ground, from the bugs" (this prophecy is posted on www.kimclement.com). It is no coincidence that Kim Clement specifically spoke of this energy source "coming from the ground" and from "bugs" for the first time in November 2005, since that was the month when God's green-horse operations for America reached a climax stage. Kim Clement's reference to "bugs" points to the "Tola" earthworm mentioned above. Kim Clement's words are being fulfilled in the spirit realm, yet, neither Kim Clement nor the American Church have been aware of it. This is because the events described by Kim Clement's words are taking place in the infrasonic wave range.

 

The fact that Kim Clement began speaking about the "Big E" whilst in the "Big D" (i.e.- Dallas) has deep prophetic significance. The letter "D" is the 4th letter in the alphabet, whilst letter "E" is the 5th. This points to the spiritual transition from "3" to "5" that America failed to complete. America became comfortably stuck at "4", without realising that "4" is a mere transition point and that anyone who tries to "stay" at "4" will inevitably slide back to "3". Using letters of the alphabet instead of numbers, we can say that America was called to make a transition from "C" to "E", but she became stuck at "D", meaning that she is inevitably sliding back to "C". New York was designed to be the epicentre of America's transition into "E" beginning in 2005, meaning that New York was to become the "Big E". Unfortunately, as we have shared before, New York turned into a "Dallas", a "Big D" rather than a "Big E", at the end of 2005, which means that the American Church had failed to enter into God's green visitation due to her "Big D" spirit of ministerial reverence.

 

Since stage "D" is merely a transition point, America is sliding back to "Big C". I then asked the Lord, "What does 'Big C' mean?". I then felt the need to do an Internet search on the phrase "the Big C", and I was surprised to see that the term "Big C" is often used to refer to "cancer". Now I understand why the Lord prompted us to post the "cancer" word a week ago. The American Church is suffering from "spiritual cancer" because she rejected the green "p53" agents sent to her in 2005.

 

On October 28, 2006, Kim Clement spoke of "lots of secrets" being "revealed" (the word is posted on kimclement.com). A great "energy source" was presented to America in 2005, a giant "well of secrets revealed", but that source was largely ignored by the American Church. That led to the 4-year delay and to the period of "spiritual civil war" that America is going through. That civil war is being expressed in the political and social realms. The recent "Jena 6" incident is another manifestation of that "civil war" in America. During this period of "internal rift" that God has declared, America has been pounded with various harsh judgements, and more are to come until this period of delay ends on May 11, 2009.

 

The date "October 28, 2006" mentioned in the paragraph above has prophetic significance. As we have detailed before, the 3rd of 6 judgement periods began exactly 1 year earlier, on October 28, 2005. It was during that period that America's affinity for God's greenness was put to a final test, with America receiving a failing grade by the end of that period (December 22, 2005, exactly 7 months after the date May 22, 2005 mentioned above).