Video first posted: October 17, 2026
Below is a machine-generated transcript of the Song of songs 3 v6-11 (Part 94) BitChute video, with a few minor manual edits. At the bottom, after the transcript, is a machine-generated summary of the transcript.
| Hello, in this video, we're going to continue meditating on the spirit of Solomon and its influence on the early church. And now we've been focusing on how it began to affect the apostle Paul. And we've been reading through Acts and we've been in Acts chapter 20 and we finished reading through Acts chapter 20 in the previous video. So we're going to continue | |
| from there and see the silent messages that God put in the book of Acts to show how Paul was being eroded by that spirit of Solomon. So before we continue with the next chapter, Acts 21, | |
| I would just like to say a few quick things related to what we said in the previous video, just to complete some ideas that we left incomplete, you could say. One is that we talked about the wolves that are mentioned by Paul here in Acts 20. | |
| Here in verse 29, Acts 20:29, when it says, for I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. And we mentioned that wolves are like dogs, obviously. And they're more than dogs. They are also very dominant creatures. | |
| And in other words, the connection to dog points to the Canaanite spirit, because as we've said many times on the Shamah-Elim website, the animal that's most directly related to the Canaanite spirit is the dog, because the Canaanite spirit is the spirit of pleasing and being pleased. And dogs are known for their quality of being people pleasers. | |
| And so the dog connection points to the canine spirit. And the other thing is that wolves have a dominating quality to them. They are conquerors in a way. They take over a territory. They are hunters, as we all know. And all of that points to the Amorite spirit. | |
| the Amorite spirit is the evangelist gone bad. So they are conquerors. And as we have also shared on the website, evangelists are hunters. So both good hunters and bad hunters are connected to the evangelistic endowment, either in a good way or a bad way. So wolves, because of their dominant quality, | |
| and their dog quality, then you could say are a combination of Canaanite and Amorite. And the other thing that I found interesting is when I was meditating upon it later, was that this word grievous that we saw in the previous video comes from a word, something like baros in Greek, which literally means heavy. | |
| This word points to the Jebusite spirit because it points to the spirit that puts burdens on people. The Jebusite spirit is the spirit of legalism, is the apostolic endowment gone bad. And it promotes all these extra laws and extra regulations and fussing over nothingness that people should not have to worry about. | |
| So it imposes all these extra weights on people. So you can see therefore that the wolves, we'll write it here in this notepad thing that we have here so that it's easier to see. So wolves point to dogs, which in turn points to the canine spirit. And wolves also point to dominant hunters. | |
| to a quality of being dominant hunters, which then points to the Amorite spirit. And then we just mentioned that the word grievous points to extra burdens or adding weights or heaviness to people. And that is pointing directly to the Jebusite spirit of legalism. So you could say therefore that grievous wolves | |
| is a combination of three spirits, the Canaanite, the Amorite, and the Jebusite. And I believe this is very significant, this combination, because if we go to the Shamah-Elim website, and if we go to newest articles, and if you scroll way down and look for something that says, Light of Sadness, | |
| um let's see if I can find it here it is Flight of Sadness this is an article from a long time ago um over 18 years ago from the time of this recording from 2008 this is Flight of Sadness if we click here um you will see if you scroll down um this is such a complicated uh when I when the Lord had us writing this uh my sense in | |
| was that a lot of the things here were going to be so ethereal or so nebulous that there would be a need to kind of highlight the things that needed focusing on to avoid kind of losing a sense of what was being said because things were so abstract you could say that it's like | |
| I felt this need to emphasize the things that were relevant to almost like to wake the reader up and prevent him or her falling asleep. So I and to this day, I still don't know if I went overboard with the highlighting. So this is highlighting that you can't take out. You're forced to have it burn your retinas with. So but if you | |
| survive the highlighting and scroll down, eventually you will find a table. Let's see if I can find it here. Yeah, here we go. So it kind of describes the nature of the enemy as well, this is a table of just three, but there's one that has like the complete list. These are the enemies that that | |
| that rise up within the church system, you could say, or the world, but in this case, in particular, the church system, as the seals are opened. The seals of Revelation are a spiritual process. They describe the degradation of the church and the process it has to go through to be restored. | |
| So the first seal of Revelation, in that seal, the enemy that is ruling is, as we describe here, we're just going to look at the results without going through all the process to get to this table. But as you meditate on Scripture and everything, you get to this list. And so God is saying that the enemy | |
| in the first seal has these three qualities, or if you can call it qualities or attributes. The Amorite spirit, so it's like a trio of spirits and each of the spirits affects an area of the soul. These three are the three areas of the soul. The soul has three parts, it has the heart, | |
| the emotions and the mind. The heart is where the will is. That's where you make your decisions. The mind is where you make your judgments. It's the judgment factory where you decide what is right and what is wrong. And then the emotions are, well, I guess where your emotions are. You could say that in many ways, this is the biggest part of the soul. We tend to connect soul with emotions more than with the mind or the heart. | |
| that's why if you somebody says that music is some music is very soulful then it's basically the equivalent of saying oh that music appeals to your emotions in a deep way so the thing is that the three parts of the soul are affect or are being | |
| influenced by three different spirits in each seal. And again, when people read Revelation and read the seals, they think of some future event when some catastrophic world events will take place and all that. But that's not what the seals of Revelation are about. They're talking about a spiritual process and the church has been going through this process all this time from the beginnings. | |
| and it goes in cycles but it's revealing a chain of spiritual events that can be unleashed at any moment and they have been going on in the church from the beginning and they can happen for example inside a congregation a congregation can go through these six stages and | |
| in a kind of a microcosm kind of way so it's been happening at a global scale within the church and it's also happened within like a local congregation or a period of time in a country and things like that these are spiritual processes so it all starts with the seal number one when the enemy that is exposed is the matriarchal beast as you can see | |
| Here we see that the emotions are controlled by the Amorite spirit. The mind is being controlled by the Canaanite spirit and the hearts being controlled by the Jebusite spirit. And notice the reason why we arrived here is just to show that what a coincidence. The three spirits that we just saw with the Grievous wolves are the three spirits of the matriarchal beast. | |
| So those wolves that are being described in Acts 20 is the rise of the matriarchal spirit that comes through the spirit of Solomon to corrupt the church. So it's the Amorite, Canaanite, and Jebusite. So that's what the grievous wolves of Acts 20 is pointing to, the rise of the matriarchal beast. And the enemy morphs as each seal is opened. When the first seal is opened, that's when we have our white horse epiphany. | |
| we recognize we have a new covenant relationship with God and that seal is opened when we are uh under the control of the matriarchal beast it's like within that matriarchal old covenant system somebody some somehow realizes oh I have a new covenant relationship with God the seal is open in that person's heart and then um then that person goes into the second stage seal number two um | |
| And, and, and when he goes into that second seal, then the enemy kind of morphs into a different, uh, type. He becomes Cain. And as you, as you, if you succeed successfully go through the second seal through the white horse, um, uh, phase, uh, sorry, the red horse phase, the second seal is the red horse, uh, phase. Then, uh, then the enemy morphs into Balaam and acquire certain qualities. And that's how the progression goes. | |
| But it all starts with this matriarchal beast that has these three spirits, the Amorite spirit controlling people's emotions through intimidation, you know, Amorite intimidation of people's emotions. And then the canine spirit corrupting the ability of the people of people to make judgments in their minds. And then the Jebusite spirit that is that burdens people's hearts with a whole bunch of rules. | |
| where their will is geared towards satisfying a whole bunch of human laws and regulations that are not of God, that may sound like they're of God, but they're coming from man. So that's what we wanted to point out with the wolves. And there were other things that we wanted to mention, but I'm feeling in my heart that we might need to say them later, like it's not the right moment. | |
| But, okay, so the other thing that we did want to mention before going to the next chapter, Acts 21, is something that we found that the Lord kind of led us to some weeks ago. We left the tab here somewhere. Oh, here it is right next to this tab we're on right now. | |
| This is an old tab that has been on this browser window for weeks. And as we were meditating on Acts 20 at one point, I just felt this need to ask this question. And I put this question here in Bing to see what came as a result. And so the question was, is Acts 20 the last time that Paul speaks to a church in person? | |
| Because I said, well, when is the last time in Acts where it talks about Paul talking to a congregation of people? And then the answer that came from the AI overview, in other words, Copilot renamed because the brand name has been tarnished, apparently. So Copilot answered this. Acts 20 contains Paul's final recorded in-person address to a church. | |
| delivered to the Ephesian elders at Miletus, and no later speech to a Christian congregation appears in Acts. So Acts 20 verses 17 through 38 records Paul summoning the elders of the church in Ephesus to Miletus and giving them an extended farewell speech. This is the only speech in Acts directed specifically to Christians and is presented as a final in-person exhortation. After this event, Acts narrates | |
| Acts narrates Paul's arrest, trials, and defenses before Jewish and Roman authorities. These later speeches are addressed to councils, governors, and kings, not to a church or Christian assembly. So why Acts 20 is considered the last? Paul himself says they will not see his face again. No subsequent church gathering or pastoral speech is recorded in Acts after Miletus. Notice the way they phrased it, pastoral speech. And Paul was an apostle. | |
| But isn't it interesting how the pastoral matriarchy spirit is so strong that even when these people, this AI stuff is producing an answer to this question, how they phrase it as pastoral speech. And as we saw, Acts 20, that speech from Paul to the Ephesians was a pastoral speech. He kept addressing them as sheep, talking about them as a flock. | |
| and telling the elders to be episkopos, bishops or overseers. And we saw the connection to the pastoral. So he kept saying treat, he kept talking to the elders as if exhorting them to be good pastors to the believers. So everything was pastoral. There was no apostolic, no prophetic, no evangelistic religion. | |
| anointing in that speech. It was very pastoral, very weak. So then it says here, all later speeches are legal defenses or evangelistic testimonies before non-Christian audiences. Thus, within the narrative of Acts, Paul's farewell at Miletus is the final time he's shown speaking in person to a church. And why are we talking about this? Because it just shows the significance of the decision that Paul made | |
| when he chose to stick to the Jews in his heart, not let them go fully. And look at the consequence of that. Because of that, he never, never spoke to a congregation of Gentiles, of believers ever again. He lost it. He lost the opportunity to continue... | |
| Ministering. The new covenant anointing. And the apostolic anointing. That was in him. Because he diverted his attention. To the Jews. In his heart. And that's why. Because all. This was his last. Speech or sermon. Or whatever in person. To a congregation of believers. Because. | |
| he chose to go to Jerusalem. And why did he choose to go? Because he wouldn't let go of the Jews in his heart. And then God said, okay, you really want to continue ministering to the Jews, even though I've told you not to do it anymore? Well, there you go. I'm going to send you to them and let's see what happens. And God allowed this to break something in his heart. | |
| to expose something in him. And I don't know if he ever really fully realized what was happening, but I do believe that God got the most mileage out of him that he could because of that. It's like, because Paul said, I'm sticking to this and I'm not moving from this. And God said, well, I'll have to work around you. But the important thing to point out here was that | |
| this is the last time Paul speaks to believers in person as a group and that's very significant that's how it ended this is | |
| his ministry to believers uh in a in a public massive way ended um because he wouldn't uh let go of the Jews in his heart um and um so in other words there was loss uh not just for Paul and his eternal reward there was loss for the church | |
| There was so much that God could have done through Paul. And yes, the pastoral matriarchy spirit was going to come in because the spirit of Solomon was very strong on the church. And Paul was probably the only one who was fighting it off in some way. But had Paul fully embraced what God had for him, had he seen himself as a Gentile, as we were saying in the previous video, as we saw with the thing when they, | |
| when they fell on here in verse 37 of Acts 20 when they fell on Paul's neck and kissed him and they wept and fell Paul's neck and kissed him that that was all related to as God pointed to the prodigal son because with the prodigal son those three things happened as well some the father fell on the prodigal son's neck and kissed him so Paul was a prodigal son the prodigal son | |
| in that context points to the Gentiles. So to God, Paul was a Gentile. But Paul didn't want to embrace that. And that's why he basically lost the opportunity to influence the church to prevent the damage of the pastoral spirit being stronger than it eventually was, if that makes sense. It was going to happen anyway. | |
| But the damage would have been would have been less. And then we would have been able to kind of reap the benefit through from 2000 for 2000 years of a better foundation and less corrupted foundation. And it would have been easier for things to break out here in the final days. But it didn't happen. So it didn't happen. It didn't happen. And it is what it is. So now we're going to go to. | |
| chapter 21 of Acts and keep reading here um and I'll be very frank uh my understanding of on these verses is very, very sparse so um and I've been asking the Lord uh for understanding so I'll we'll just share the few things that have been coming uh to my heart and I pray um in the name of the Lord that he will expand your understanding of what he's saying here but uh | |
| The thing is, as we go through the places that Paul went through on his way back to Jerusalem, it's like God is painting a story, like a sad story. I don't know how to explain it, but as I was looking at the meanings of the places, the names of the places, it's like I was just seeing this sad story being painted by God, like on a canvas, like portraying | |
| This is what's going on spiritually. And it's just one very sad scene after the other. So Acts 21 verse 1 says, And it came to pass that after we were gotten from them and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara. I'm not sure if I'm pronouncing these names right. So notice that God... | |
| Boom, boom, boom, mentions three names in a row. Coos, Rhodes, and Patara. So we're gonna go and write them down here in this notepad thingy. So Coos, Rhodes, and Patara. So after he left the Ephesians, this is what began to happen. Now Coos, if we go back here to Acts 21:1, and we check here, the Greek words, | |
| in this verse the original text uh if we go look for the for Coos it says here that it was translated uh from kos in in Greek k-o-s so if we go to that Greek strong number here in the blue letter bible we see that Coos it says here that Coos the name means a public prison um | |
| And as I think I've shared before, I'm always very kind of hesitant to believe the meanings of names when I see them here in these strong concordance entries for some reason, especially when | |
| When it says here, for example, in the etymology of the name of uncertain origin, when it says that it immediately raises flags in my mind, I become like a little skeptical. But it doesn't mean that this is not a right translation, but I just wanted to mention that. But for some reason, I feel that there is validity to this. I don't know where they got this from, but there is something about it that | |
| that feels like God allowed this to be seen as the meaning of the name to some people because he wanted to convey this message. I believe this message is in that name. So we'll take it at face value here and put that Coos means public prison. But because I was being skeptical about, okay, Lord, I'm not sure if this is the actual meaning of this name. | |
| So I started looking online to see if I could find some evidence of what the name meant. So let me see if I can find it here. Let's see. It's somewhere in one of these. Oh, here we go. So turns out that if you look for Coost, | |
| C-O-O-S, the way it's spelled in the King James, you're not going to find much or you're going to find other stuff that's not related to the actual place. Because as it turns out, the name, like in the modern spelling of the name, at least in the Latinized alphabet is K-O-S, kind of like how it is in Greek. In Greek, it's the Greek letters for K, Omega or O and Sigma or S. | |
| So this is Kos. So this is the Wikipedia entry for Kos. And it says Kos is a Greek island, part of the Dodecanese, I think that means 12, I'm not sure, island chain in the southern, southeastern Aegean Sea. So as you can see, this is where Kos is on the map, it's right | |
| So it's a Greek island, but it's off the coast of Turkey because Ephesus is somewhere around here where I'm moving the mouse, if you can see that. So Paul got on the ship and started sailing down the western coast of Turkey and arrived in the coast. | |
| And it says here, the name cause is first attested in the Iliad. It has been a continuous use since then. And I don't think they actually say what the word cause means. I don't think it does say anything here. So, okay, so it's interesting. There is no clarity on what the name means because even in the section here, | |
| that is titled name in the Wikipedia article, they don't say, they talk about the name, but they don't say what the name means, which is kind of peculiar. So I did another search, and I just typed meaning of name Kos in Bing, and then I got this answer. It says the name Kos has multiple origins and meanings depending on cultural and linguistic context. In Greek, Kos is the name of an island in the Dodecanese, | |
| Archipelago of the Aegean Sea. The name is first attested in the Iliad. So it's saying the same thing as the Wikipedia article. Oh, but here it is. Etymologically, it may be linked to the ancient Greek koas, meaning fleece, possibly referring to the island's historical wool production. | |
| And this is, uh, taken from the wisdom library. Um, I'm afraid to click here. I'm not sure what that will take us to, but the thing is that, um, so there's also a connection to fleece and because the Island was known for producing wool and wool makes you think of sheep. So again, the pastoral thing. So now it's like God saying, this is God saying the church, uh, | |
| turned into a place of wool production where believers are fleeced literally | |
| in other words taken advantage of they are just animals there to produce for the master the grievous wolves the matriarchal beast system its leaders and the system I hope it's making sense and then making the church a public prison that's what God is saying with Coos | |
| Um, I don't think coast is ever mentioned again in Scripture, but the fact that, that Paul had to go through coast and maybe he had gone through coast before, but God never bothered to mention it in the book of Acts. But now he mentions it because it's God emphasizing. This is what the church is turning into. Um, so, uh, and what, what, what do we mean by public prison? Um, | |
| Public, you know, when you're out in public, that means that you're out and about. And that gives the connotation that you are free, you know, because if you're in prison, you can't be outside. You can't be out in the public. So it's a place that looks free on the outside, but it's trapped on the inside. And that's the message of the phrase public prison. | |
| And that's what the church looks like. It looks like it's New Covenant. It looks like it has the freedom of the New Covenant, but it's trapped in all the frameworks, all the paradigms of the Old Covenant. It's a place where people are enslaved, even though they talk the language of freedom. And they have been turned into sheep that are just there to produce. | |
| Let me put the word sheep here. So the church is turned into a place of wool production where believers are fleeced sheep, making the church a public prison, a place that speaks of freedom on the outside, but on the inside is a place of bondage, the slavery, the bondage of the old covenant. | |
| Okay, then the next name Rhodes, if we go back to Acts 21:1. Okay, let's see. Let's look at Rhodes here. Rhodes was translated from Rhodos, and Rhodos literally means rosy. | |
| And it says here, probably from Rodon, meaning a rose. So Rhodes, let's put it here, means rosy. And you'd say, well, what does that mean? And I was asking the Lord, and this is what I got in my heart, and I pray it's of the Lord. It's as if the Lord is saying, | |
| see you're in this public prison where you're being fleeced where you're nothing but a sheep producing wool for the for the leaders for the grievous wolves and their system but in the midst of that um you will be shown a rosy picture of the world everything looks rosy I hope that's making sense. | |
| It looks like everything is OK. And but there's something amiss in that place that looks rosy on the outside. And for that, we have to go. I don't know if I let me see here. So, yeah, I had done a search on Rhodes, meaning name just to see just to confirm if it really is rosy. | |
| And the answer that came back is Rhodes most commonly means from the island of roses. And then it says clearing in the woods. The name Rhodes has two primary etymological origins, both well attested in historical and linguistic sources. Greek origin from the island of roses and the Greek island known for its roses. So apparently there's a lot of roses in Rhodes. | |
| Now I'm wondering if the word if the word rose in English actually comes from rotos because it kind of sounds similar. But it says here symbolizes beauty, strength and natural vibrancy. OK, so yes. All right. So it means rosy, but there's something darker about Rhodes. Let's see if I can click to it from here. I don't think I can. | |
| Let's see, I think I'll have to go. I wanted to go to the Wikipedia article directly from here, but they don't offer the link for that. So I'll just go ahead and type Rhodes Wikipedia. And we'll go to the Rhodes article and some of you may be aware of this when I think of Rhodes when I the few times I run across that name. | |
| Well, one thing I think of is the Rhodes Scholar thing. But if you take that aside, the second thing I think of is the Colossus of Rhodes. Actually, I think I would normally think of the Colossus of Rhodes before the Rhodes Scholar thing. And it says here, for example, historically Rhodes was famous for the Colossus of Rhodes, one of the seven wonders of the ancient world. | |
| And then that brings up the question, what is the Colossus of Rhodes? And I think if I scroll down, we might see an image of it. And it's a creepy image. Every time I see this image, I know this is like not a photograph. They didn't have cameras in those days. And so this is just some artist's depiction of what the Colossus of Rhodes looked like. But so it was some sort of statue. | |
| And of this like a big, big giant hovering over the harbor of the island. And let's click on it very quickly, Colossus of Rhodes. So the Colossus of Rhodes was a statue of the Greek sun god Helios, erected in the city of Rhodes on the Greek island of the same name by some fellow Chares of Lindos. And Chares, wow, interesting. | |
| If this is a Greek name, Chares, it says chares, but obviously the C-H would be a K, have a K sound, and the A would have an ah sound to it. So it'd be Chares. It's like Charles without the L. But Chares of Lindos, and Chares makes me think of charis. Charis means grace in Greek. So it's interesting that the guy who built this, his name was | |
| seems to be connected to grace. And this emphasizes what we're about to say. But so Cardus of Lindos, this fellow built this thing, or I don't know if he designed it or was the one who actually kind of led the building of it. Obviously, he was not the one who erected it by himself because that's like a big thing to do for just one person. But so Cardus of Lindos erected this statue. | |
| in 280 BC. One of the seven wonders of the ancient world, it was constructed to celebrate the successful defense of Rhodes against an attack by Demetrius, the first of Macedon who had besieged it for a year with a large army and navy. So there was a big victory over this Demetrius and as a result, they had nothing to do so they | |
| built this humongous statue to celebrate the victory. So it says here, according to the most contemporary descriptions, the Colossus stood approximately 70 cubits, or 33 meters high. So that'd be, it says here, approximately two-thirds of the height of the modern Statue of Liberty from feet to crown, making it the tallest statue in the ancient world. And 33 meters would be, I could be wrong on this, but | |
| When I see a height in meters of a structure, I always have this rule in my mind that might not be correct, but that it's three meters for every story. Kind of sounds like a reasonable height. Three meters would be like nine feet, a little over nine feet, almost 10 feet per story. So I just divide 33 by, you know, divided by three. And that's how I get a sense of how | |
| how tall it would be as a, as a building. So it'd be like a 10, 11 story building. Um, so, um, so it was, it was a high, it was a tall thing. Imagine the statue back in the day, they didn't have cranes and, and, and, and, uh, um, engines and stuff like that to, to, to build stuff the way we do now. So it was an impressive thing, but the thing is that, uh, but, | |
| this Colossus when I think of this Colossus of Rhodes I think of Amorite arrogance it's like this statue was built with a spirit of arrogance like oh we are this great and to celebrate our greatness we're gonna make a great statue that will make us famous all of that has very when it's | |
| It's in the soul and not the spirit. It all has a very Amorite quality to it. Someone who wants to exalt his name, have his name heard around the world. And they wanted to be known around the world for this rose. And even to this day, we're talking about that statue, which is interesting. So there was they wanted to achieve this greatness and be known for that. But when I think of that statue, I think of its fall because it's not with us today. | |
| Um, and, uh, here, if I can find the place where it talks about its collapse, here we go. So the thing was built in 280 BC. So, uh, and it collapsed in 226 BC. So that means that that humongous thing, uh, um, that took so much effort to build only stood, uh, for, um, 54. Yeah. Well, it actually says it here, uh, 54 years. | |
| So the statue stood for 54 years until 226 BC. What earthquake caused significant damage to large portions of Rhodes, including the harbor and commercial buildings? Because this was like an affront to God. I can just feel it in my being. There's something arrogant about this statue pretending to say, oh, we are great and no one can stop us. Kind of Titanic, you know, in Titanic mode. And God said, I will show you who is the great one. | |
| and God shook the earth 54 years after it had been erected and it significantly damaged this thing. So it says here, the statue snapped at the knees and fell over onto land. So can you imagine that? Boom, it fell to the ground. Ptolemy III offered to pay for the reconstruction of the statue, but the Oracle of Delphi made the Rhodians fear that they had offended Helios | |
| and they declined to rebuild it. And I feel that whoever the Oracle was, some lady, some prophet, she was feeling the spirit of God and whether she understood it or not, she knew that God was the one who had torn that thing down. And that's why she said she made the Rhodians fear that they had offended Helios and they declined to rebuild it. She didn't understand who Helios was, but in reality, | |
| The Helios, quote unquote, that was speaking to who was speaking to her. I'm assuming it's a woman. It obviously seems to be a woman when they talk about the oracle of something. So when she heard this, she thought it was Helios, but it was the God of Israel who had done that. And it remained fallen and they didn't allow it to be rebuilt. So the prophet acted correctly here. | |
| So it says here that the remains lay on the ground for over 800 years. So it stayed like that fallen. Can you imagine that? And even broken, they were so impressive that many traveled to see them. So it is a figure of greatness for 54 years and then 800 years fallen on the ground. And then it says here destruction of the remains. The ultimate fate of the remains of the statue is uncertain. Rhodes had | |
| has two serious earthquakes per century owing to its location in the seismically unstable Hellenic arc. Pausanias, Pausanias or Pausanias, whatever it mentions in the, I can't say this, so I'll just skip it, in the Greek description, but it says it in Latin. Writing around the year 174, how the city was so devastated by an earthquake | |
| that the Sybil oracle foretelling its destruction was considered fulfilled. This means the statue could not have survived for long if it had ever been repaired. By the fourth century, Rhodes was Christianized, so any further maintenance or rebuilding, if there ever was any before, on an ancient pagan statue is unlikely. The metal would probably have been used for coins and maybe also tools by the time of the Arab Wars | |
| especially during earlier conflicts, such as the Sasanian Wars. So the thing is it stayed fallen, but the whole point of what we want to share here is that, yes, Rhodes paints a rosy picture, but it's a rosy, rosy, and let's put here rosy and the Colossus. So this means that things look rosy and full of grace. | |
| And why do you bring up full of grace? The guy who built, who erected the Colossus was named Grace Karras of London, of London, of Linden, I'm sorry. I think that's what his name was. So things look rosy and full of grace, but with, | |
| An Amorite Colossus hovering over everyone. And that's what the church became. So a place that looks full of grace and rosy, but there's a monster hovering over everyone. And these are the pastors. | |
| the matriarchal pastors of the church hovering over everyone. Okay, and there's a pattern here that we'll see as we complete the list here. So Patara, the third one, let's go back to Acts 21:1 and let's go to Patara. Patara was translated from Patara, so that one kind of survived the | |
| translation from Greek to English, unchanged. So Patara literally means, it says here, but again, it says here, probably a foreign origin. So again, that causes me to wonder, I don't know. But I believe there must be a good reason why they said that it means scattering or cursing. There must be a good justification for it. | |
| So let's write it down here. Scattering or cursing. And just as a side note, if we go back to here, Patara, they mentioned here that Patara was a maritime city of Lycia, celebrated for an oracle of Apollo. But the thing is, it's a maritime city of a place called Lycia. And you say, well, | |
| Why is that relevant? Because Lycia, let me just write it here. Maritime city of Lycia, Lycia literally means, it comes from that word for wolf that we were seeing in Acts 20. Let's see if we can just, so as you can see here, the place, the area that Patara belonged to was called Lycia back in those days. | |
| And Lycia, it looks kind of, just quickly go to Acts 20:30, where was it? Where it talks about the wolves. Acts 20:29. If you look at the word wolf, it's lykos, L-Y-K-O-S. It's the same word. In other words, Lycia comes from this word. And if you don't believe it, we can look it up here. | |
| So I'll do a search, Lycia Wikipedia, and let's see if we can find it here. Lycia was a historical region in Anatolia in modern-day Turkey. Let's see if we can find the meaning of the name here. Let me just do a search on the word wolf. It should be here, but apparently it's making me out to be a liar. All right. | |
| Um, let's see, how do I, uh, how do I prove that this, uh, I, cause I saw it before. Um, if I go to Lycian language, um, let's see here. Um, not finding it. Um, okay. Uh, I guess Wikipedia is not going to help here, but we can do a search here. Lycia. | |
| meaning name and here we go uh the name lycia is of ancient Greek origin associated with the meanings wolf light or shining so um it says here that uh which may derive from lykos the word we just saw in Acts 20:29 meaning wolf um so and it could also be connected to uh the Lycian term | |
| that's how you pronounce this l-u-w-i-a and luwian term luca meaning land of light um so but I believe it's connected to wolf um uh so the name Patara means scattering or cursing and it's connected to the wolf uh and this is | |
| Not a coincidence because it's like the wolf is going to cause a scattering and a cursing amongst the sheep. The sheep are going to scatter because the wolf is coming after them. Okay. So let's go back to Patara. Let's see if I can. | |
| Let's go back here to Acts 21. We haven't gotten out of verse 1. Acts 21. But let's do a search on... We have a tab here somewhere that is related to Patara. Here we go. Meaning name Patara. Patara has multiple cultural and linguistic roots, most notably as the name of an ancient Lycian port | |
| a city in modern day Turkey. And in other traditions, it can mean basket. And that's very important. Basket in Lycian. It can mean to shine in some Native American languages. So I don't know. So by coincidence, the word Patara means something in some Native American languages, because obviously Patara is not a Native American name, at least the one, the Patara in Acts. | |
| or small, little in Georgian, among others. So this is not too important. But it's interesting that it talks about shining, and we saw that the place Lycia could be connected to shining, to something like a bright light. And I know that's not a coincidence, but let's keep going here for now. It says here, etymology, the Greek form, Patara, is a transliteration of the original Lycia name, | |
| Sorry, Patara. Patara, I'm not sure how to pronounce it. Likely from the Lycian word, patar, meaning basket. So for some reason, there's a connection to a basket. And I was asking the Lord about this. Lord, well, why basket and all that? And this morning, before this recording, I was... | |
| I was thinking about something and asking the Lord about something else. I was praying and I took the Bible, a Bible that I have, a physical Bible, and I opened it. And I just opened it almost on automatic without even thinking. I was just, because my mind at that moment was caught up in something else. I was talking to myself about something else as I was kind of like, | |
| trying to pray about something. And I just, I almost just by instinct, without even thinking, I just took the Bible and opened it. And when it opened, it opened to, let me see if I can find it here. So we'll go to the Blue Letter Bible website and go to Mark 4. And let's see if I can find it here. | |
| because I know where it was on the page, but obviously this is not the physical Bible I was looking at this morning. I'm pretty sure it was, yeah, I'm sure it was Mark 4. Okay, I think it's, yeah, the Bible that I opened was an ESV, English Standard Version Bible, so let's look at it here. | |
| um let's see if I can find it like this here we go yeah this is what caught my attention it's like I was just talking to myself and uh and trying to pray I opened the Bible on automatic and an autopilot kind of and then I looked to my left where the Bible was open to um and my eyes landed on the word basket this word basket just like it says here uh it landed on this one in Mark 4:21. | |
| And interesting, we are in Acts chapter 21. I hadn't noticed that until now. Acts chapter 21, verse 1. That's where we are. And in Mark 4:21, it says, And he said to them, It's a lamp brought in to be put under a basket, under a patara. If we take Patara to mean basket. Or under a bed and not on a stand. For nothing is hidden except to be made manifest, nor is anything secret except to come to light. Notice that Patara is connected to something shining, a light shining on something. | |
| So I know all of this is not a coincidence, but it's like sometimes a little bit too much for my natural mind to understand at the beginning. So it's kind of a little overwhelming. But it's like God is saying something here. If anyone has ears to hear, let him hear. So interesting, I just said that and didn't realize I was about to read this. So yes, God is saying something and I'm trying to understand what he's saying. | |
| And then in verse 24, he said to them, pay attention to what you hear with the measure you use. It will be measured to you and still more will be added to you for to the one who has more will be given. And from the one who has not even what he has will be taken away. So we just read Mark 4:21 through 25. And it's like God is saying to whom see to whom much is given. Um, | |
| For the one who has, more will be given. And for the one who has not, even what he has will be taken away. So in other words, if you don't appreciate what you have, the little you have will be taken away. And it's almost like a message to the Jewish people. The Jews were given so much and they just didn't want to hear God. And God says, the little you have, I will take away from you. And to those who have, who have received, to them I'll give more. | |
| And it's like God in a certain way kind of encapsulating what he was trying to get Paul to understand. But that Paul had to understand that Jews had been given so much and the little they had because they weren't willing to embrace it was taken away from them. But Paul kept trying to give it back to them. | |
| Like, no, no, no. Like God will take it away from them. And Paul will grab the thing and say, no, no. Hey, Jews, you drop this. You know, it's like someone dropping something and you going after them to tell them, hey, you drop this. And then they would take it and keep walking and drop it again. And Paul kept coming after them. Like saying, you drop this, you drop this. And they couldn't care less about what they were dropping. | |
| But Paul kept trying to give it back to them. And God was the one taking it away from them. And God wanted to give to the Gentiles because they were receiving. And so to the one who has, more will be given. And Paul just couldn't understand that. So this is, I think, what the Lord is saying in all of this. And God is saying, see, is a lamp brought in to be put under a basket? | |
| Um, and that's what happened. The light of the new covenant was put under a basket. Then that's what God is saying. And it won't be allowed to shine. So it's ironic that this name is also connected, um, uh, to shining, uh, in certain languages. Um, because, uh, Lithia, as we saw, uh, was connected to, um, | |
| I have so many tabs open here. I don't remember which one it was. But here, for example, Patara can mean to shine, but in Native American languages, not in the context of the place in the Middle East, not in the context of Turkey or Greece. But if you go to a completely different context, the word becomes shine. So Patara means basket. And Mark 4 is talking about hiding a light | |
| under a basket, like using a basket to cover up a light. But in a different context, in the context of the New World, you could say the Native Americans, you know, the Amerindians talking about the New World. In the New Covenant, it's supposed to be a place of shining, not a place of a basket that covers up a light. I hope it's making sense. And the same goes with Lycia, which we saw a moment ago here, | |
| Lycia can mean wolf, but in another context, if you if you change them, the origin a bit, it becomes light because. Like, for example, Luke, the name Luke in English comes from a word in Greek leukos. I think it is L-E-U-K-O-S. When you Latinize it, that's how they spell it. And leukos means white. | |
| And white in the connotation of something that has like a bright light to it. So this word lykos or lycia or lykia in Greek, you can take it to come from a wolf, lykos, or from lykos, which means light. I hope it's making sense. It's like something that can be taken both ways depending on the context and two things that are opposite to each other that are not compatible. | |
| So, | |
| So there's a connection to shining or light in both Patara and Lycia, the region that Patara belonged to. So what is God saying in all of this? The scattering, the cursing, the Lycia. So that means that it means multiple things. So there's so many that we'll have to put them like in a list here. So what does it all mean? It means | |
| The wolves scattering the sheep and their calling. And scattering, like separating them from God's calling. The wolves bringing a cursing to God's people. And people being cursed. And when you're cursed, | |
| You're separated from the calling of God. That's when God curses you. He's separating you from your calling. That means that you're condemned to perish. Without fulfilling your calling. And that's what happened to the church. Now the other thing. And the other thing it means is. The light of God's people. Of God's people. Being hidden. Under a basket. | |
| when it should be shining brightly. And this goes with what we just read, Mark 4:21 to 4:24. That's all the things that are embedded in that word Patara, in that word basket. And these three things I believe reveal a process. How do we explain this? | |
| saw the grievous wolves um point to um to three spirits we saw right above I'm just going to copy it here Canaanite Amorite and Jebusite these are the three spirits um that grievous wolves points to and we saw from the set in the Sad Flight or Flight of Sadness article on the Shamah-Elim website uh how when you meditate on it in Scripture this points to the matriarchal beast um | |
| And to seal number one, the first seal. The state, the enemy of God when the first seal is opened in a believer's heart. And it's like the enemy that the believer awakens to when the seal is opened in his heart. The first seal is when the white horse starts riding in your heart and you have the epiphany of the new covenant. You have a direct relationship with God when you awaken to that. | |
| It's like, wow, it's like a little baby being born in a place ruled by grievous wolves. The matriarchal beast system, if that makes any sense. And then it's like the other three names are continuations of the pattern. Because this place, the public prison where you're being fleeced, where you're nothing but an animal, that is being under the oppression of Cain. | |
| as we share in the red horse posting on the Shyamalan website. So this is during the red horse phase or seal number two. And let's just put here, this is the first seal, obviously. Sorry, let's write it like this. Seal number one, the first seal in, | |
| Revelation is the white horse riding. So let's put it like this here. Oops, sorry. Let's copy red horse and put it here in parentheses. So it's the red horse riding. As the red horse begins to ride in your heart, that's the horse of conflict. When you start confronting the system, you have the white horse epiphany and you start, you take that epiphany and you start teaching it. | |
| And telling others and confronting the system. That's when you start confronting Cain. That's when the enemy becomes Cain. And that's the second seal. And that's when you confront the system of this fleecing. Cain is an oppressor that believes, I am the elder brother. You are the little brother Abel. You are to submit to me. And if you don't, I will murder you. | |
| So it's this place of oppression. It's a public prison where you're being fleeced like a sheep. So that's what Coos represents. But then when Cain is exposed by the red horse riders, when his oppression, his fleecing and imprisonment of people becomes obvious, then he has to morph into a kinder, gentler leader. | |
| And that's when he becomes a Balaam. And the Balaam starts offering grace, as we share on the website. I hope you can see, if you've read the postings on the website related to the horses of the apocalypse, it all just fits in perfectly. And so Balaam, this points to Balaam and the abuse of grace, where grace is used for banal earthly purposes. | |
| So this, as you can see here, this all goes with Rhodes and its connection to grace and things being rosy, being happy, you know, just use the spiritual for earthly purposes. So the enemy of God in the church morphs from being this oppressor of Cain that is just beating down on you with legalistic stuff. Because he becomes exposed by Abel, he has to soften up. He can't be this tyrannical Cain anymore. So that's when he morphs into Balaam. | |
| And Balaam says, oh, I'm going to pivot. That's what Cain does. I'm going to pivot from being this denier of grace and freedom. Instead of the church being a public prison where everybody has no freedom, then even though we speak about freedom all the time, now I'm going to pivot and I'm going to promote freedom and promote grace, but for earthly purposes. | |
| And that's when the church turns into this rosy place that is ruled by this nasty, evil Colossus hovering over it, which is the spirit of Balaam. And so that's what the church turns into, Rhodes. And then it turns into Patara, if you follow the sequence here, if we go to the Flight of Sadness article, | |
| You'll see here, we list the six seals of Revelation and the spirits associated with them. And as you can see here, Balaam, Amorite, is hovering over the mind. And this is the Colossus. You can see with your mind the Colossus, the Amorite spirit, if that makes any sense. So the next enemy in the fourth seal, the next seal would be Korah. | |
| And, uh, so, so by, uh, by, uh, extrapolate extrapolation, you could say, uh, Patara would correspond to Kara and Kara and Kara is, uh, when the leader, um, when, when the black horse rider, uh, continues his or her attack on Balaam through these judgments from afar that we describe, uh, the God | |
| uh, kind of lays out spiritually in Scripture. And we describe, uh, based on Scripture in the black horse, uh, articles. Um, then as Balaam is weakened and his abuse of grace is exposed, then eventually he morphs into a Korah and the Korah and Korah is this kind of, um, uh, uh, kind of naked emperor, um, | |
| this type of person who's kind of been exposed for not being righteous. So he falls into this Karah state. But people continue to follow him in that state. And Karah has a lot of deception associated to him. That's why here in Karah, the heart, the Hittite spirit begins to hover over the hearts of people. | |
| and Korah is a deceiver. So you, Korah, that's where you start having this thing where a basket is sold to you as a lamp. I hope that's making sense. And if you want to think of Korah, just think of Barak Hussein obastard. | |
| he is like that he was offering this mess this messianic message of freedom and life and all these things and it was all just smoke and mirrors just deception um so that's what Korah becomes the leadership of the church becomes a Korah and it's offering uh light but the light is really a basket to cover up the | |
| light you know just like Patara. Patara means you know basket but in other contexts it means light but they try to portray it as light but it's really a basket to cover up the lamp the light um so it's uh I'm sorry let's go back here to Balaam and just mention this is seal number three the black horse of the apocalypse and then Korah | |
| uh points to seal number four which is when the green horse rider appears uh the green horse of the apocalypse you know obviously um it doesn't it doesn't say green in the translations it says pale horse but the word in Greek is chloros which literally means green that's why we always refer to it as the green horse um so the thing is that um that uh and this is when uh when Korah comes | |
| the green horse sacrifice must be done. And that's why when the Lord Jesus died, was arrested and then crucified and died, when that happened, what happened to the disciples? They were scattered. And that's why the tarot is connected to scattering. I hope that's making sense. So it's like these three names are saying because of the matriarchal spirit being allowed in, | |
| Then this is the fate of the church going through these phases, the cause phase, the Rhodes phase and the Patara phase. I hope that's making sense. God is painting a picture. This is what the church will go through because the Paul, because Paul, this is what Paul has exposed the church to because he's allowed the, the, the, the grievous wolves to come in. Oh yeah. But he was speaking against them. Yeah, I, I know. | |
| In his mind, he was aware of the wolves, but he didn't understand in his heart that he was opening a door for these wolves that he hated in his mind by embracing the Jews because the Jews had the spirit that was going to come into the church and do so much damage to it. The spirit of Solomon was going to come in and open the church to all of this. | |
| So God in that in those three names is saying this is what the church is going to go through because of the grievous wolves, the spirit of Solomon and that may charcoal be spirit is going to come in and turn the church into a public prison where believers are going to get fleeced. And when that gets exposed, it's going to morph into a Rhodes, a rosy place with this dark Colossus hovering over people, over people's minds. | |
| a place that speaks of grace, but is rising up as an enemy of God, even though it claims to be on behalf of God. And then as that gets exposed, it's going to turn into a patara, a place of scattering where callings are, where people are separated from their callings, a place of cursing, | |
| A place that claims to be a place of light, but is really a basket trying to permanently cover up the light of God. That's what all of this is portraying. That's what those three names, Koas, Rhodes, and Patara portray in the spirit. And I'll be frank, I didn't realize we were going to share on this for all the time that we have. | |
| I thought we were going to just say this very quickly. And move on to the next verses. But I hope that you perceive in the spirit. All that God is saying in these three names. And it's a very sad picture. Of what the church is. Because of the spirit of Solomon. That spirit of elitism. That was strong on the Jews. And that Paul infected the church with. | |
| By being in contact. With the Jews all the time. And not letting go of that contact. Even though he was. Obeying God and speaking to the Gentiles. But you know. He was kind of halfway. There. Instead of fully committing to. To God. To God's call for him. And then okay. So then Acts 21 verse 2. Let's keep reading here. So it says and finding a ship. | |
| Sailing over unto Phoenicia, we went aboard and set forth. So notice the word ship. And we mentioned that this word was going to be very relevant. So let's very quickly just go look at the word ship in Greek here. It's ploion. And we saw in a previous video how if we look at the appearances of ploion, it appears a great deal of times. Like it says here, 13 times in Matthew, 16 times in Mark, | |
| eight times in Luke and seven times in John, all the way up until the last chapter in John, if I remember correctly. So that's 13, 16, 29 plus 8, 37 plus 7, 44, 44 times. Uh, if this, if this numbering is correct, um, uh, that, you know, uh, that ship appears, uh, in the first, in the four gospels. And as you know, uh, the, the book that follows the four gospels is the book of Acts. Um, | |
| So here we see Ploion appearing twice in John 21, the last chapter of John. And then we don't see the word ship again until chapter 20, verse 13. Paul, when he's on his journey back towards Jerusalem. It's like God reserved the word ship to be connected to Paul's regression to Jerusalem. | |
| I hope that makes sense. Like he doesn't use the word ship. See how often the word ship is used in the first four chapter, the first four books of Scripture over and over and over again. From Matthew 4, the fourth chapter of the first gospel, all the way to the last chapter of the last gospel of John, the gospel of John. So God uses ship over and over and over again. And then suddenly he stops using it. And then he starts using it again | |
| in chapter 20, which is in the context of Paul returning to Jerusalem because he chose to. So it's like God saying, I'm reserving this word and connecting it to Paul's regression to Jerusalem. And for some reason, I was going to say journey back, but the word regression came to my heart. This was a regression. It's like God saying, I'm going to expose the regression in Paul's heart through this trip, this journey back to Jerusalem. | |
| OK, so but so in verse 13, Acts 20, that's when ship appears for the first time in the book of Acts 20 chapters in. Even though 20 chapters into Acts, there's been a lot of traveling going on, a lot of traveling. And God never uses the word ship until now. And then he uses it again in verse 38 at the end of Acts 20, which we saw when he was sorrowing, when everybody was crying and we're not going to see you again and this, that, the other. | |
| And he gets on the ship, on the ploion. And then God starts using the word ship. Notice, if I just scroll down here, Acts 21 to the verse where we just that we just read that has the word ship in it. And then in verse three and then verse six. And then you see it stops being used and then suddenly starts getting used over and over again in Acts 27. And so much so that it spills over into the next set of research results here. | |
| And as you can, I'm just scrolling down, notice over and over again, how ploion is used over and over again. And then one last time in Acts 28:11, and when we get there, we'll see why this is significant here. And then ploion is not used again until the book of James, when talking about something, and it's used kind of in a negative sense, | |
| semi-negative sense. And then you don't see the word ploion again until you get to Revelation. And in Revelation, it's used a few times, three times in a negative sense, all three times. Like here, Revelation 8-9, it says the third part of the ships were destroyed. Revelation 18-17, the company and ships trading by the sea and all that, the ones trading with the great whore, Babylon, | |
| So these are not good ships. And then Revelation 18:19, same thing. Alas, that great city wherein were made rich all that had ships in the sea by reason of her cost later. So God is not associating it with anything good here in Revelation. He just mentions ship in passing here in James 3:4. And before that, it's just in Revelation in the context of ship. | |
| And all of these are in the context of Paul's return to Jerusalem up until Acts 28:11, which is post his return to Jerusalem. But it's spiritually connected as well. So the important thing is we have to keep an eye out on this word ship spiritually because God connected it to something very negative. And all the appearances of ship here in Acts 27... | |
| or in the context of this big shipwreck that Paul had. And why was he on that ship? | |
| he had gone to Jerusalem. He would not be on that ship if he had never gone back to Jerusalem. He was like a prisoner. Speaking of prison, public prison, he was a prisoner because of the Jews when he went back to Jerusalem. And that led to the series of events that had him as a prisoner on that ship on his way back to Europe. So, okay. But we'll | |
| Go back to that later in some future video if the Lord allows it. Okay, so we are back to Acts 21:2. And finding a ship sailing over unto where? Phoenicia. We went aboard and set forth. And it's so peculiar because Phoenicia, it kind of means two things. At least that's what I get in my heart about this. Phoenicia, if you look here, it comes from Phoenice in Greek. | |
| And phoenike literally means land of palm trees, according to this. And it comes from phoenie, which literally means palm tree or phoenix. I'm sorry, phoenix. This is an X. It looks like an E, but it's really an X. I think it's the, I forget the name of this letter in Greek. I should know this. I studied in maths. You see these Greek letters every now and then, but | |
| Regardless, this word phoenix is used a couple of times in Scripture in John 12:13. Took branches of palm trees and went forth to meet him and cried, Hosanna, blessed is the King of Israel that cometh in the name of the Lord. And then it also appears in Revelation 7:9. And after this, I beheld in low a great multitude, which no man could number of all nations and kindreds and people and tongues that stood before the throne and before the Lamb. | |
| Clothed with white robes. And palms in their hands. This John 12. 13 makes me think. Like when the Lord Jesus. Entered into Jerusalem. To die. And you could say. Oh this is pointing. So Paul was kind of emulating what Jesus did. When he went into Jerusalem to die. No. It may look like it on the surface. But it's completely different. Because. | |
| Paul had already gone through this spiritually. And we'll see when we get back. See, as we go forward in Acts 21, we'll be forced to kind of go back in time and revisit some moments in Paul's life. And you will see that Paul already had this moment of green horse. This is green horse sacrifice, the Lord Jesus doing green horse sacrifice, going back to Jerusalem, but to die. He knew he had to die. | |
| But so Paul already had that moment. But he wanted to live. It's like he was so stubbornly clinging to the Jews that he was willing to go through it again. But it was unnecessary. See, the Lord Jesus went into Jerusalem because God told him to. He had to die like this to open the door for the Gentiles. But Paul was not doing it for that reason. | |
| Paul thought that for some reason he was going to open something for the Jews. He never says it out loud, but I can see it and I can perceive it in my heart. And you can ask the Lord for confirmation of that if you have doubts over that. But I feel very strongly in my being. Paul actually thought he was doing something on behalf of the Jews by going back to Jerusalem. God had already told him, get away from them. | |
| So him going to Jerusalem is not obeying the way Jesus did when he obeyed by going into Jerusalem to die. It's a different thing. God was not asking him for this sacrifice. He took it upon himself. Paul did to make the sacrifice that God did not ask him to do. And because of that, he kind of put through a wrench in all the plans that God had. And God had to kind of restructure things. | |
| because Paul was not willing to let go of that. So it looks like a positive thing, phoenix, like palm tree, green horse sacrifice and dying and all that. But there's a different side to phoenix. And to get that, we have to, let's see if I can find it here. Maybe it's not going to be here, | |
| I'm going to have to find, let's see, the tab. When I asked the Lord, Lord, what does Phoenicia mean? What does it really mean? It is here somewhere. Here we go. Phoenicia, I think this is it. Well, this is Phoenicia. I just did a search on Phoenicia Wikipedia, and this is what came up, the Wikipedia, the summary of the Wikipedia article. The Phoenicians were an ancient Semitic | |
| speaking people who inhabited city-states in Canaan along the Levantine coast of the eastern Mediterranean, primarily in present-day Lebanon. Their maritime civilization expanded and contracted over time with its culture, blah, blah, blah. So it was a maritime civilization. So it was a civilization that was dependent on what? On ships. And that's why the ship thing has, it's like God is giving relevance to that. I hope that's making sense. | |
| And notice these Phoenicians were Semitic people. In other words, they were connected to the Jewish people. The Jews were a Semitic people. You could say the Arabs were also a Semitic people. But the point is they were Jewish-like. But they were inhabiting Canaan. And so they were really Canaanites, even though they looked like Jews on the outside. It's like God emphasizing that's what the Jewish people have become to me. | |
| They look Semitic, but they're really Canaanite. They look Jewish. They look like God's chosen people, the sons of Abraham. But to me, they are the Gentiles. The unclean Canaanite Gentiles. I hope that's making sense. The tables have been turned. It all had been flipped. Um, | |
| The Jews were the Gentiles, and the Gentiles were the Jews. That's why Paul, to God, was really a Gentile. He was not a Jew. But Paul kept saying, no, I'm a Jew. No, you're a Gentile, my son, because now the Gentile is the clean one. And he couldn't see it. But just for greater emphasis, let's see if I can find it here in one of these. | |
| Yeah, I did a search also, as you can see here, Phoenicia, meaning of the name, because I wasn't sure just to confirm if it really meant palm tree and all that. But it says Phoenicia was called Canaan by its own inhabitants. So the Phoenicians identified themselves as Canaanites. Here it says the people we call Phoenicians refer to themselves as Canaanites and their land as Canaan. | |
| So it just emphasizes that Phoenicia represents the church going into matriarchal domination. Phoenicia, the Phoenicians called themselves Canaanites. And the Canaanite spirit is the spirit of the pastoral endowment gone bad. | |
| so Phoenicia literally points to uh to the pastoral matriarchy dominating the church the church turned into Phoenicia it sounds Jewish it sounds like it's the people of God but it's really Canaanites the land of Canaanites whose identity is Canaanite --- the church is --- the Christian church is a Canaanite institution | |
| It has the name of the Jewish God, like the people of God, but it really isn't the people of God. They are Canaanites. They identify with Canaanite values, pastoral Canaanite values. They call themselves Canaanites. The church is proud to be Canaanite. That's why they talk about the importance of community and community. | |
| and family values and this and that, the other, all this stuff, all this nonsense. And we'll talk about family values in a second because God brings it up in a moment, two verses later, if I'm not mistaken. The thing is, this is what the church is, Phoenicia, a place under the pastoral matriarch. And why? And why does God bring it up here? Because Paul opened the door for this. He contributed to this. Remember how he spoke to the Ephesian elders | |
| uh speaking to the church as if they were just a bunch of sheep so obviously it's going to turn into a pastoral place if that's if all you think of when you see believers is a whole bunch of sheep then it will become a place of sheep controlled by who? The pastors, the pastoral matriarchy, the Canaanite matriarchy, even though it has a uh even though they look like they are Semitic people in other words people uh who | |
| who are part of the chosen people, the chosen race. Okay, so that's what that name represents. But underneath the surface, it's a land of palm trees. And how I take it in my heart is that the remnant is acting in prophetic intercession and sacrifice and green horse sacrifice. | |
| And you say, where does that come from? Well, the thing is, it's kind of a long story, but I believe that somewhere we have talked about this. I don't remember if it's in writing or in some recordings, but we've talked about how the palm tree always makes me think of a lady. I can see her in my mind, but I don't remember her name. Oh, Tamar. | |
| Yes, Tamar, Genesis 38. If I remember correctly, Tamar was the famous lady that had to dress up, kind of pretend to be a prostitute to get Judah to sleep with her in order to give birth to Pharez. And it's all an act of righteousness, even though it seems evil on the outside, but it was an act of sacrifice. And Tamar, | |
| literally means palm tree, if I remember correctly. And when you study or meditate on Tamar, it's like God saying this is what prophetic intercession is about. The palm tree is prophetic intercession. I don't remember how I know this. I just remember one day I was walking down a street in Pasadena, California. I was walking there and I was going down the street. I think it was Pasadena, not Los Angeles. I think it was Pasadena. | |
| And the street, it was a two-way street. I had a median with palm trees, you know, in the median. And I was walking and I saw the palm tree and I felt the word, the Lord say prophetic intercession. And he made me think of Tamar and what she did. Because the Lord Jesus is... | |
| descended from Pharez that baby that was born because Tamar um got Judah Judah to sleep with her because uh and it was an act of righteousness because Tamar was the daughter-in-law of Judah and her husband died and she didn't have a son and then um uh the brothers of Tamar's husband the other sons of Judah | |
| slept or sleeping with her but they were taking advantage of her just wanting to sleep with her not to give their brother a descendant uh so then when two of them died uh Judah didn't want to give her any more of her sons because she was he was afraid that um he that she was going to end up killing them all somehow um so he just kept postponing it and acting like a pastor Judah became very pastoral um | |
| In that chapter, you can see him very pastoral. In fact, he has a shepherd's staff, if I remember correctly. So everything about him was very pastoral and he was afraid of the judgment. Instead of joining God in cursing his sons for having been so evil towards Tamar and trying to take advantage of her instead of allowing her to have a son for her | |
| dead husband. Instead of joining in judgment, he wanted to postpone judgment. He hated the judgment that God was bringing upon his children for being so evil. So the thing is, he was very pastoral, very anti-judgment, which is what pastors do. The canine spirit is anti-judgment. Canine pastors are anti-judgment. So the thing is that eventually she found a way to get Judah to get her pregnant so that she could have a son | |
| in honor of her husband. And then the Lord Jesus came through that. Pharez means someone who breaks through. It talks about the remnant breaking through despite not being wanted in this world. And the world did not want Pharez to be born. But God made it possible through the remnant in prophetic intercession, persisting. | |
| So the son would be born even if the matriarchy didn't want it to be born. And you see that also described by God in Isaiah 13. And we talk about that in the last posting, written posting at the time of this recording that's on the website. So if you go to newest articles here, you will find it in, I think it's in Joel part 12. We talk about that, the, the, | |
| Here it says, forced to allow the manifestation. Isaiah 13 prophesies that the pastoral ministry does not want the manifestation of God's remnant, but God will force that birth, whether it likes it or not. So the thing is that that's all that Fares and Tamar or Tamar or the palm trees represents, that prophetic intercession. And it points a lot to the fifth seal. | |
| to the silent fifth seal intercession in the dark. And all of this makes sense if you've read the postings on the website about the seals. That's why it's sometimes difficult to share these things quickly because it requires a lot of having understood these things. Then it becomes easy to | |
| to put together in your mind, like God can put these things together in your mind once he has built the building blocks. But if you haven't seen the building blocks, then it all becomes like, oh, where did this come from? Where did this come from? Like all these things up here, they look like very random, like what are you talking about kind of thing. But if you've been reading on the website how God opens these things up and builds them, | |
| to these building blocks, and then in your mind, it all becomes very clear, very obvious. So the thing is that this is the fifth seal here being described. Okay, so none of this has been good at all so far. So we are, well, this long into the video, we're just past verse two, I guess. | |
| But the interesting thing here, before we go into verse three, is the word at the end here, set forth, or the phrase. The phrase was translated from a word in Greek, I believe, which is anago. And anago comes from two words here, ana, which can mean among or between or through. | |
| As you can see, I hope you can see the tool tip that appears when you hover over ana here. It means among or through or between. And ago means to bring, to lead. Yeah, to bring. That's kind of whenever you see ago in a Greek word in the original text of Scripture, it has this connotation of something being brought or carried. | |
| So anago is like something carried around or carried through or carried from one place to another. That's kind of the connotation of these two things together, ana and ago. And anago, it says here to lead up, to lead or bring into a higher place of navigators to launch out, to set sail, to put to sea. But it's like being carried around. It's like, so if we go back to the verse, Acts 21:2, when it says, and set forth. | |
| It's like God saying, okay, so let's read verse two. And finding a ship sailing over unto Phoenicia, we went aboard and set forth. It's like God saying, I'm going to take you now through a journey and show you stuff. Imagine like, I don't know why it just came to my mind. I think it's kind of like that was the picture. Like when people go on Alaskan cruises, | |
| you know, I've never been to one, but at least from what I've seen, it's like they get on this ship and the ship starts, you know, sailing or kind of cruising around the Alaskan shores or whatever. And you see all these glaciers and all these mountains and all this and that. And you're shown this and you're shown that and you're shown the other. And that's kind of what God is doing here when he | |
| Anagos us. It's like he says, okay, you're on the ship. I'm showing you these things. I just showed you the phases that the church is going to go through. The degradation. Becoming a public prison. A Coos. Where believers. | |
| believers are just being fleeced by Cain and then they're going to turn into this rosy place of grace used for earthly purposes with this evil Colossus hovering over them where they click they think they're free and enjoying grace but they're under the control of this of this massive Colossus evil Colossus and then they're going to turn into a Patara | |
| a basket, a place that claims to show light, that has a name connected to light, but it is actually covering up the light with a basket. And then, so God showed us what we're going to turn into. And then Phoenicia is like the final state, the fifth seal, after the four seals. Coos is the second seal, Rose the third seal, Patara the fourth seal, | |
| And Phoenicia is the fifth seal of hibernation, that moment, that seal that we talk about on the website, where people are in this darkened state. And then underneath the surface, there are these Tamars doing prophetic intercession to bring forth the life of God against the will of the pastoral matriarchy. So... | |
| God says, I've described all of this. Now I'll put you on the ship and show you some scenes, some scenery. So verse three begins with the scenery. It says, now when we had discovered Cyprus, we left it on the left hand and sailed into Syria and landed at Tyre. For there the ship was to unlaid her burden. So God takes us to Cyprus. | |
| And I find it interesting when it says discovered. Discovered in Greek is anaphaino. And anaphaino means to bring to light, to shine, to bring to light. And ana, again, the same thing, amongst or through or between. So God is bringing to light Cyprus. So it's like God showing us here. Here is Cyprus. And why is God bringing up Cyprus? | |
| Why is God showing us Cyprus and exposing? This is Cyprus all over again. What Paul is going through on his trip back to Jerusalem is Cyprus all over again. And you say, well, what does that mean? So if we click here on the word for Cyprus, which is Kupros in Greek, Kupros means love a blossom. I've never been sure where this comes from, but | |
| As you can see here, it says of uncertain origin. So who knows where this comes from? But apparently it means love will blossom. But the thing is, let's look at the appearances of Cyprus before Acts 21. And notice it doesn't appear that often in Scripture. It only appears in the book of Acts. It doesn't appear outside of Acts in Scripture. And after Acts 21, it only appears one more time in Acts 27:4. And this is in the midst of Paul's | |
| of the consequences of Paul's journey to Jerusalem. This is on his way back, if I'm not mistaken. So notice God brings up Cyprus at the beginning and then in the latter part of this journey that Paul went through that he didn't need to go through. But before that, | |
| Cyprus was only used three times in Acts 11:19, Acts 13:4, and Acts 15:39. And if you looked here in Acts 15:39, the very last time Cyprus is used before Acts 21:3, the verse we were reading, it says, Acts 15:39, and the contention was so sharp between them that they departed asunder one from the other. And so Barnabas took Mark and sailed unto Cyprus. | |
| And God, when he's mentioning Cyprus in Acts 21:3, is saying, remember Acts 15:39, the last time I mentioned Cyprus, you're reliving this right now. And what was happening in Cyprus? The thing with Cyprus here is Barnabas and Paul, as you may recall, got into a big argument over Mark. Mark was a relative of Barnabas who had betrayed them earlier in | |
| And Barnabas wanted to take Mark again with them. And Paul said, no, he's no good. His soul is not right. But Barnabas didn't want to hear any of that because it was his relative, his cousin or nephew, I forget. The thing is, he wanted to take Mark again, and it got so heated that they separated. And Barnabas was never heard of again. You never hear of Barnabas again after this. So sad. It's the last time you hear of Barnabas in the middle of Cyprus. | |
| Cyprus is where Barnabas returned to because he was from Cyprus. He returned to Cyprus with Barnabas and he died there. That's where his ministry went to die. And you know who buried him? Mark. According to tradition or according to church history, from what we know, Mark, Cyprus was murdered by some Jews. Well, interesting coincidence. And the Jews murdered him. | |
| if I remember correctly, and then Mark had to bury his body. The very Mark that he fought for. All he did was make sure he had someone to bury him, to bury his, because he died, his calling died the day he sided with Mark. And Mark was the one who ended up burying him. So sad, it's so sad. But that's what God is pointing to again. And it's like God saying, now, | |
| Paul is the Barnabas of this story. And when I say that, I just feel so sad to say that. Paul was alive and well spiritually in Acts 15:39. And he said, what is getting into Barnabas is no good. It's no good. It's no good. Maybe it's no good. But Paul... | |
| And so Paul knew what, could discern what was going on with Barnabas. He said, no, I gotta, we gotta get this thing out of the way. But now the very thing that he had rejected, he had embraced. And it's interesting, in Acts 15:39, it's shortly before he ends up in Europe and goes to Philippi. In Acts 16, that's where he ends up in Philippi. So it's like, | |
| As Paul was being prepared to go to the Gentiles into Europe and to leave the Jews behind. He had to separate himself from whatever was in Cyprus that got into Barnabas. And hit and killed his calling. But it's so sad he returned to that spirit later on. That's why God brings up Cyprus. Here in Acts 21. That's what God is pointing us to. Um. | |
| Oh, and by the way, just as a side note, I find it very interesting that if we click here in Acts 15:39, okay, Acts 15:39, we just read, and then Acts 15:40, and Paul chose Silas and departed, being recommended by the brethren unto the grace of God, verse 41, and he went through Syria and Cilicia, confirming the churches. But | |
| The thing is, if we go to the next chapter, because this is where Acts 15 ends, so we have to go to Acts 16:1 to continue reading, it says, let's see if I can, nope, I'm sorry, I apologize. I thought I was going to find something here, but it's not there. I could have sworn it was here. I think I misread something here. I apologize. | |
| Um, let me just, maybe it isn't here. Maybe I had always imagined it, that it was here, but it's not. Um, okay. Yeah, it's not, it was never here, but it's almost like it was here because I kept connecting it in my mind. Um, I think I, let me see, Acts 27:4, I apologize here. Um, | |
| Wow, that is interesting. I could have sworn that Acts 15:39, or maybe it's Acts 13:4. Nope, not here. I was thinking, I thought that I was going to read the same phrase again in relation to Cyprus. This phrase, we left it on the left hand. | |
| kind of a very uh very odd expression and you could say well technically it's correct if you look at the map here because we are uh where is that um let's see where are we Cyprus is right here this big island here um so uh we were in Rhodes and Patara here's cause Rhodes and Patara and then uh they went all the way to Phoenicia which is right here you know back in you know what people call Palestine | |
| and the land of Canaan. And here, Cyprus. So they left, it says, | |
| Left Cyprus on the left hand side. So yeah technically. That's what happened. But why does God mention that. Why doesn't he just say. And the ship went past Cyprus. Why even mention Cyprus. If they were not going to stop at Cyprus. If that makes sense. God is bringing up Cyprus. Because he's saying. This is what's going on right now. Paul is becoming Barnabas. Because he's not letting go. | |
| of the Jews just like Barnabas could not let go of Mark Paul could not let go of the Jews so he was becoming a Barnabas and God was doing something right at this moment fighting to get him to not lose his calling the way Barnabas did I hope that makes sense because God saw what it was in Paul's heart God saw that God that Paul loved God but it just had this one area that he would not let go of so he gave him a chance | |
| And all the hell he went through. So that God could redeem his calling somehow. Not let all his entire calling die. The way it did with Barnabas. But Paul was going into a Barnabas phase. He was dying like Barnabas. Spiritually. | |
| uh, and that's why God, uh, but God had mercy on him and put him through this process. God didn't put Barnabas through the same process that Paul went through. That's why Barnabas was able to live out his life in Cyprus. But then at the end, it caught up to him and the Jews, uh, ended up murdering him. And, and then, uh, Mark had to bury him. Um, | |
| know just like that a prophet from Judges 13 the one that I think it's Judges 13 the one that God whom God told not to commune with anyone there and he didn't obey he communed with an old prophet and the old prophet withheld him from completing his journey and then God judged the prophet he died and the old prophet who withheld him was the one who buried him just like Mark | |
| who was the one who withheld Barnabas, was the one who buried him, which is kind of ironic. And that's why God says, let the dead bury the dead. And there's a lot there that I don't understand. I just realized that I was connected to let the dead bury the dead, but it's a little beyond my understanding right now what God is saying there beyond what is more or less evident to the natural mind. | |
| But the thing is that, um, God says he left them that they left Cyprus to the left. Um, he didn't have to mention Cyprus, but he says, but when we had discovered Cyprus, when, when we, when Cyprus was, was manifested on a final was the word in Greek was brought to light or exposed in front of us. We left it on the left hand side. Um, | |
| And why? So let's see the word, the words for left here. So we left kataleipo, which is kind of like leave behind kind of thing. I think I've seen this word before. We left it on the left hand side and it literally says on the left hand side. Let's see the word now that we're here. The word in Greek is euonimos or something, something to that effect. | |
| And let's see the usages of Euonimos before Acts 21. Notice how God uses that word, that phrase very little, the left-hand side. For example, the first time it's used. She saith unto him, Grant that these two sons may sit, the one on the right hand and the other on the left hand in thy kingdom. Okay. And then, oh, sorry. This is what I meant to read. | |
| I thought this was this. Matthew 25:33. This is the one. And he shall set the sheep on his right hand, but the goats on the left. So notice the separation. The left is the bad side. The left is the opposite of the right. And in a negative context, the left has a positive context. Obviously, as shown by the verse that I read at the beginning here, if I mistake, Matthew 20:21. | |
| know one son on the right hand the other on the left hand they have a purpose and when the Lord replies I think this is the mother of John and James uh and the Lord replies in verse 23 and he said unto them you shall drink indeed of my cup and be baptized with the baptism that I am baptized with but to sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my father so | |
| So there's nothing wrong with the left-hand side per se, otherwise the Lord would not have talked about someone being on his left-hand side. That's a good thing here. But in a negative context, the left is those who refuse the judgments of God. The right side is the side of judgments and law. The law gives you your rights. I mean, that's not a coincidence. That's the word we use in English for right. Right. | |
| We don't say our constitutional lefts. We say our constitutional rights. So the thing is, the right is connected to laws and judgments and things like that. So those on the left hand side are the ones who rejected God's laws and judgments. That's why it has a negative connotation here. And then Matthew 25:41, then shall he say unto them on the left hand side, depart from me, ye cursed into everlasting fire, prepare for the devil and the angels. | |
| That's the connotation of Cyprus. On the left hand side. I hope that makes sense. It's like God saying. I'm showing you Cyprus. This is what Paul is turning into. And I curse that. That's what God is saying there. I hope that makes sense. Okay. So. Alright. So that's what the left hand side. Is pointing to. Why God refers to it. In such a negative context. We left. | |
| Cyprus on the left hand side like that's cursed that we leave that behind and that's what God was trying to tell Paul to do leave the Jews behind curse them leave them on your left hand side and move on leave Cyprus behind leave Cyprus Barnabas and Mark and all that soul connection soul attachment that you have to the Jews leave all that behind see Barnabas could not Barnabas lost his calling because he could not let go of his soul connection | |
| to his relative or cousin or whatever it was that he was, Mark. He could not let go of that soul connection. And that's why he's calling to perish. And God said, leave that all behind, leave that behind. But Paul just could not do that. So on this cruise, Alaskan cruise, the first scenery that God shows us is Cyprus. And then they sailed into Syria. | |
| And we're running out of time. But I think we won't be able to finish here. But at least this verse 3. Wow. I thought we would be by verse 22 by now. Chapter 22, I mean. So they sailed into Syria. But why Syria? If you may recall from many videos ago, Syria, or Aram in Hebrew, Syria represents... | |
| the calling of the Jews to go out into the Gentiles. I hope you recall, we even talked about when the Lord Jesus said on the cross, when he said it in Aramaic, Aram is Syria. Aramaic is Syrian. I mean, if you take it literally, Aramaic is Syrian. So he said in Syrian, my father, sorry, my God, my God, why have you forsaken me? | |
| And that's what the Gentiles were doing. And that's the calling of the Macedonian in that vision that Paul had. When the Macedonian said, come and help us. It was the crying out of the Gentiles. I'm sorry. It's or something to that effect. | |
| But when that calling was, that was, my God, my God, why have you forsaken me? And Paul answered that calling of the Aramaic calling. And it's like when God shows him Syria, he's saying, hey, this is what I called you to. And you answered that calling. But what are you doing going back to Jerusalem? | |
| I was calling you out of Jerusalem into Syria and into the Gentiles. And you're going back. You're regressing, my son. It's like God showing Cyprus to Paul saying, remember what happened to Barnabas. And then showing him Syria. Remember the calling of the Macedonian in Acts 16. That is described in Acts 16. Remember the calling of the Macedonian. What are you doing going back to the Jews? | |
| And then he landed at Tyre. And we'll talk about that in the next video. May the Lord bless you. Amen. |
This study continues a meditation on the spirit of Solomon and its corrosive influence on the early church, specifically how it began to affect the Apostle Paul. By examining the book of Acts, particularly chapter 20, we can identify the silent messages God placed within the text to illustrate how Paul was being eroded by this spirit.
In Acts 20:29, Paul warns that "grievous wolves" would enter the flock. A deeper linguistic and spiritual analysis reveals that these wolves represent a combination of three specific spirits:
Consequently, the "grievous wolves" of Acts 20 represent a trio of spirits—Canaanite, Amorite, and Jebusite—that work together to corrupt the church.
This combination of spirits aligns with the "matriarchal beast" described in the spiritual process of the seals of Revelation. These seals are not merely future world events but describe the internal degradation of the church. Each spirit affects a specific part of the human soul:
As the seals open, the enemy morphs. The first seal brings the white horse epiphany (the new covenant realization), but it occurs within a system controlled by the matriarchal beast. This progresses through stages, such as the red horse phase, where the enemy morphs into the spirit of Cain.
A significant observation in Acts 20 is that this is Paul's last recorded in-person address to a Christian congregation. After this, his speeches are directed at legal authorities and non-Christians.
It is noted that his speech was deeply "pastoral," focusing on the flock and sheep. While this sounds positive, it reflects the encroaching pastoral matriarchy. More importantly, Paul’s decision to "stick to the Jews in his heart" had profound consequences. By not fully letting go of his connection to the Jewish people, Paul lost the opportunity to continue his unique apostolic and new covenant ministry to the Gentile believers. He regressed, and in doing so, he could not prevent the matriarchal spirit from gaining a stronger foothold in the church.
As Paul begins his journey in Acts 21, the names of the places he visits paint a "sad story" of spiritual decline:
The use of the word "ship" (ploion) in Acts is significant. While frequent in the Gospels, its resurgence in Acts 20-21 is tied specifically to Paul's regression toward Jerusalem.
Paul's journey through Phoenicia (the land of palm trees) mirrors the "green horse" sacrifice but lacks the true purpose of Jesus. While the palm tree can symbolize prophetic intercession (like Tamar), in this context, it represents a church that looks Semitic and "chosen" on the outside but is actually functioning under a Canaanite, matriarchal identity.
Finally, the mention of Cyprus serves as a warning. The last time Cyprus was significant was during the sharp contention between Paul and Barnabas. Paul is portrayed as becoming like Barnabas—someone who could not let go of a soul connection (Barnabas to Mark; Paul to the Jews), leading to a loss of calling.
As they sail into Syria, the message is clear: Syria represents the calling to the Gentiles. By heading to Jerusalem, Paul is moving away from his true calling and regressing into the very systems God had called him to leave behind.