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Irrational fear


In the previous posting, we saw how the soul system uses the fear of the invisible to create a moat around it in order to prevent the infusion of the Spirit's dominion. In this article, we shall meditate on the fear of the visible and how it can be overcome to prevent it stunting our faith.



Crippling fear

The 2-sided mirage

Paralysing fear

Blurry-vision bet hedgers

Fear-destroying hunters

The ships of Kittim

Armoni palaces

The searchers and gatherers


The just-in-case spirit

The Hittites and the Perizzites

The Hittites, Perizzites, and Rephaims

Rephaims as Emims to Moab

Rephaims as Zamzummims to the Ammonites

Shiboleth to discern the runners

Fraudulent reinterpretations

Fraudulent healers

The Chedorlaomer angle

In the previous 2 postings, we meditated on the fear of the invisible and the fear of the visible. We shall now meditate on a fear that combines both: irrational fear.


Crippling fear

The Spirit of God provides a glimpse into the spiritual nature of irrational fear in the following passage:


"1 And when Saul's son heard that Abner was dead in Hebron, his hands were feeble, and all the Israelites were troubled. 2 And Saul's son had two men that were captains of bands: the name of the one was Baanah, and the name of the other Rechab, the sons of Rimmon a Beerothite, of the children of Benjamin: (for Beeroth also was reckoned to Benjamin: 3 And the Beerothites fled to Gittaim, and were sojourners there until this day.) 4 And Jonathan, Saul's son, had a son that was lame of his feet. He was five years old when the tidings came of Saul and Jonathan out of Jezreel, and his nurse took him up, and fled: and it came to pass, as she made haste to flee, that he fell, and became lame. And his name was Mephibosheth." (2 Samuel 4:1-4)


As you may know, Jonathan and David were the closest of friends, and any contemporary person vaguely aware of this and of David's nature would have had much trouble believing that David would do any harm to Jonathan's young son. However, Mephibosheth's nurse allowed herself to be overwhelmed by the appearance of events before her. So, instead of standing still for a moment to hear God's perspective on the matter, she allowed herself to be overcome with fear and "made haste to flee" (v4), thereby triggering an accident that permanently crippled Mephibosheth for the rest of his life. Thus, the passage above is a spiritual example of how a perceived threat with tangible elements of reality was blown out of proportion, causing an irrational fear that crippled people's lives.


Notice that the Spirit of God does not refer to Jonathan by name at the beginning of the passage above, referring to him instead as "Saul's son". This is because Jonathan had unfortunately become absorbed into Saul and his failed kingship. After having been David's closest friend and having had the possibility of a more intimate relationship with God similar to David's, Jonathan was now trapped in a role as Saul's servant soldier, fighting a battle that was contrary to God and was doomed to failure. As we have shared before, a great deal of the blame for this situation falls on David, who had 2 clear opportunities to kill Saul and end his illegitimate power but chose instead to abide by soulish standards of "human decency", sparing Saul's life on both occasions and allowing the charade of Saul's "kingship" to continue (as we have shared before, Saul was no longer the anointed king, David was; he became the one and only legitimate king in God's eyes the moment that Samuel anointed him, even if he was not yet recognised as "king" in the eyes of man). David's failure to nip the Saul disaster in the bud and spare the lives of Jonathan and many, many others stemmed from his Jebusite tendencies, meaning that we can always trace crippling fears to both a Jebusite influence and a refusal to deal with something that must be dealt with and that only grows and festers as it remains ignored.


An example of the above can be seen with the WuHan flu hysteria that is so prevalent at the time of this writing. Had Trump not chosen to follow Jebusite protocols of "decency" and traditional "respect" for the opinion of established medical bureaucrats, he could have stepped out in front of the problem and explained the medical realities of the situation to the American people and the world (with the help of non-bureaucratic medical people). This would have helped to not only save lives but minimise the unnecessary hysteria that ensued. Instead of this, however, Trump chose to heed "bureaucratic protocol" and allow bureaucratic "experts" to dictate the agenda and the "information" given to the public, all of which ended up crippling the American and world economies as well as killing thousands upon thousands of people (in America and around the world) who could have been successfully treated and saved. Because he succumbed to Jebusite tendencies, Trump did not nip the problem in the bud, and irrational fear was allowed to fester and grow and grow until billions of lives (including Trump's) were radically damaged.


The 2-sided mirage

Unbeknownst to many (and even to this writer until the writing of this word), Scripture mentions 2 people having the peculiar name of "Mephibosheth", as shown by the following passage:


"1 Then there was a famine in the days of David three years, year after year; and David enquired of the LORD. And the LORD answered, It is for Saul, and for his bloody house, because he slew the Gibeonites. 2 And the king called the Gibeonites, and said unto them; (now the Gibeonites were not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn unto them: and Saul sought to slay them in his zeal to the children of Israel and Judah.) 3 Wherefore David said unto the Gibeonites, What shall I do for you? and wherewith shall I make the atonement, that ye may bless the inheritance of the LORD? 4 And the Gibeonites said unto him, We will have no silver nor gold of Saul, nor of his house; neither for us shalt thou kill any man in Israel. And he said, What ye shall say, that will I do for you. 5 And they answered the king, The man that consumed us, and that devised against us that we should be destroyed from remaining in any of the coasts of Israel, 6 Let seven men of his sons be delivered unto us, and we will hang them up unto the LORD in Gibeah of Saul, whom the LORD did choose. And the king said, I will give them. 7 But the king spared Mephibosheth, the son of Jonathan the son of Saul, because of the LORD'S oath that was between them, between David and Jonathan the son of Saul. 8 But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite: 9 And he delivered them into the hands of the Gibeonites, and they hanged them in the hill before the LORD: and they fell all seven together, and were put to death in the days of harvest, in the first days, in the beginning of barley harvest." (2 Samuel 21:1-9)


Notice how the Spirit of God goes out of His way to mention the 2 Mephibosheths in consecutive verses (v7-8) so as to emphasise how 2 people with the same name and similar lineage could have such different realities. Whereas one Mephibosheth was covered and had nothing to fear, the other Mephibosheth had a death sentence from God hanging over his head and had every reason to be afraid. Since, as we saw above, Mephibosheth is spiritually related to crippling, irrational fears, we can conclude that irrational fears are always associated to a real threat or danger that is ascribed a scope much wider than it really has. The irrational fear takes advantage of the real threat to refute any effort to invalidate the irrational fear's exaggeration of it. In other words, when confronted, the irrational fear, speaking "on behalf" of the one harbouring it, responds, "Are you a flat-earther? Are you a truth-denier? Do you really believe that the threat is the product of someone's overactive imagination? Your dismissive attitude towards the threat proves that I should not listen to you at all and that this fear is real and should be fully embraced".


The irrational fear cannot distinguish between the 2 Mephibosheths, blurring the two into one. Focused on external appearances, the irrational fear is too disinterested in making the effort to dig beneath the surface and discern the nuances that reveal the real scope of the threat. For example, the nurse who crippled Mephibosheth, son of Jonathan, did not bother to investigate or consider Jonathan's special relationship with David. Had she known or given importance to that fact, she would have known that there was little reason to fear that David or his allies would want to do any harm to Jonathan's son, and she might even have worked to contact David and secure safe passage for Mephibosheth and herself out of the "Saul household". Instead, she chose in Perizzite simplicity to lump the entire house of Saul into one giant target of David's wrath, and, in doing so, she crippled Mephibosheth for life.


Paralysing fear

Scripture describes David's embracing of Mephibosheth in the following passage:


"1 And David said, Is there yet any that is left of the house of Saul, that I may shew him kindness for Jonathan's sake? 2 And there was of the house of Saul a servant whose name was Ziba. And when they had called him unto David, the king said unto him, Art thou Ziba? And he said, Thy servant is he. 3 And the king said, Is there not yet any of the house of Saul, that I may shew the kindness of God unto him? And Ziba said unto the king, Jonathan hath yet a son, which is lame on his feet. 4 And the king said unto him, Where is he? And Ziba said unto the king, Behold, he is in the house of Machir, the son of Ammiel, in Lodebar. 5 Then king David sent, and fetched him out of the house of Machir, the son of Ammiel, from Lodebar. 6 Now when Mephibosheth, the son of Jonathan, the son of Saul, was come unto David, he fell on his face, and did reverence. And David said, Mephibosheth. And he answered, Behold thy servant! 7 And David said unto him, Fear not: for I will surely shew thee kindness for Jonathan thy father's sake, and will restore thee all the land of Saul thy father; and thou shalt eat bread at my table continually. 8 And he bowed himself, and said, What is thy servant, that thou shouldest look upon such a dead dog as I am? 9 Then the king called to Ziba, Saul's servant, and said unto him, I have given unto thy master's son all that pertained to Saul and to all his house. 10 Thou therefore, and thy sons, and thy servants, shall till the land for him, and thou shalt bring in the fruits, that thy master's son may have food to eat: but Mephibosheth thy master's son shall eat bread alway at my table. Now Ziba had fifteen sons and twenty servants. 11 Then said Ziba unto the king, According to all that my lord the king hath commanded his servant, so shall thy servant do. As for Mephibosheth, said the king, he shall eat at my table, as one of the king's sons. 12 And Mephibosheth had a young son, whose name was Micha. And all that dwelt in the house of Ziba were servants unto Mephibosheth. 13 So Mephibosheth dwelt in Jerusalem: for he did eat continually at the king's table; and was lame on both his feet." (2 Samuel 9:1-13)


The name Ziba literally means "statue". Thus, the fact that his name is so strongly connected to Mephibosheth points to how irrational fear can paralyse you, turning you into a statue that does not move forward, remaining static in one place without growing, without inquiring and discovering new things. This correlates with what we shared above on the unwillingness to make an "extra" effort to dig beneath the surface and discern between the 2 Mephibosheths instead of letting them blend into one.


Blurry-vision bet hedgers

After 2 Samuel 9, Ziba is mentioned again in 2 Samuel 16, where he appears to David whilst he is fleeing with his soldiers and people from Absalom. Ziba appeared with a couple of donkeys and some provisions as a gift for David. When David asked him about "his master's son", i.e. Mephibosheth, Ziba said that Mephibosheth had chosen to stay back in Jerusalem, with the expectation that the house of Israel would restore to him the "kingdom of his father". Without questioning this, without inquiring further, David basically accepted Ziba's words as truth and blessed him, decreeing to him all of Mephibosheth's property. Immediately after that, the Spirit of God declares that a man from the house of Saul named Shimei appeared before David and his fleeing caravan and began to curse him out loud for "having the blood of the house of Saul on his hands". Shimei rejoiced at David's current sorrow, seeing it as God's vengeance on David for what he had done to the house of Saul. Shimei then followed David along the road, throwing stones at him and flinging dust, but David ordered his men not to stop or harm him in any way, so Shimei was allowed to continue his satanic harassment of David's men, and they arrived at their destination that day full of weariness.


Shimei means "renowned", which points directly to the Amorite spirit and indicates that Shimei had strong Amorite qualities about him (this writer believes that he must have been a physically tall and impressive man). This explains why David was so lenient towards him, for, as we have shared before, David had an Amorite-loving, Jebusite side to him, a side that produced a great deal of unnecessary suffering for him and those around him throughout much of his life, a side that was at the root of the Amorite Absalom's rise to power and his sorrowful flight from Jerusalem.


Interestingly, Ziba is mentioned one last time in 2 Samuel 19, which describes David's restoration to his rightful kingship after the rebellious Absalom had finally been killed. Shimei and Ziba appear before David as he is about to cross the Jordan on his way back to Jerusalem. Shimei begged David's forgiveness for what he had done to him earlier, and David forgave him without hesitation despite Abishai's advice, thus revealing that he had learnt little, if anything, from the entire experience with Absalom. Once restored, he continued making the same mistakes that had led to all his troubles.


Therefore, it is no coincidence that, immediately after mentioning Ziba and describing David's rationalisation of his forgiveness of Shimei (2 Samuel 19:15-23), the Spirit of God speaks of Mephibosheth appearing before David:


"23 Therefore the king said unto Shimei, Thou shalt not die. And the king sware unto him. 24 And Mephibosheth the son of Saul came down to meet the king, and had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came again in peace. 25 And it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me, Mephibosheth? 26 And he answered, My lord, O king, my servant deceived me: for thy servant said, I will saddle me an ass, that I may ride thereon, and go to the king; because thy servant is lame. 27 And he hath slandered thy servant unto my lord the king; but my lord the king is as an angel of God: do therefore what is good in thine eyes. 28 For all of my father's house were but dead men before my lord the king: yet didst thou set thy servant among them that did eat at thine own table. What right therefore have I yet to cry any more unto the king? 29 And the king said unto him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land. 30 And Mephibosheth said unto the king, Yea, let him take all, forasmuch as my lord the king is come again in peace unto his own house." (2 Samuel 19:23-30)


Notice that the Spirit of God declares in verse 24 that Mephibosheth had not shaved or washed his clothes since David had left Jerusalem. Does that sound like someone who was exultant over David's departure and was anticipating being made king over Israel? Thus, it is clear that, if David were attempting to hear the voice of the Spirit and judge in the Spirit and not in his Amorite-loving soul, he would have quickly discerned upon seeing Mephibosheth that Ziba had lied to him about Mephibosheth. It seems, however, that David was torn between what the Spirit was saying and what Ziba had said to him, so he decided to compromise and make both "half-right". This is why he declared that Ziba and Mephibosheth would split the land between them (v29). In other words, after he had guaranteed years earlier to Mephibosheth that he was the rightful owner of all of Saul's belongings and that Ziba was to serve him (2 Samuel 9:9-10), David went back on his word and gave half of Mephibosheth's belongings to his servant Ziba, even when Mephibosheth had done nothing wrong and when Ziba had clearly lied and tried to manipulate David with flattering gifts. The purity of Mephibosheth's intentions are clear in his response to David's betrayal. In verse 30 above, the Spirit of God declares that Mephibosheth basically said, "Let Ziba take it all, I don't care; I am just glad that you, David, have been restored to your own house". Again, does that sound like someone who was hungry for power and fortune? However, the Spirit of God does not record David's reaction to Mephibosheth (verse 31 moves on to describe David's encounter with Barzillai). This indicates, therefore, that David did not change his mind on his decision to steal half of Mephibosheth's belongings and gift them to Ziba.


From David's interactions with Shimei, Ziba, and Mephibosheth we can conclude the following: First, Ziba went after David with the idea of ingratiating himself with him in case David was able to make a comeback and undo Absalom's coup. Said another way, Ziba was "hedging his bets", getting some "insurance" for himself in case the situation changed. He lied to David about Mephibosheth hoping that, if David would make a comeback, he would benefit from it and take over Mephibosheth's possessions to give them to his 15 sons and 20 servants. David believed Ziba because Ziba had "Amorite-kingly" qualities about him, for he had a household with 35 people (the 15 sons and 20 servants) directly under him and following him. Ziba's Amorite qualities are certified by the appearance of Shimei immediately after Ziba in 2 Samuel 16, since, as we saw earlier, Shimei is spiritually connected with the Amorite spirit. God allowed Shimei to appear with all of his cursing immediately after Ziba to warn David about the evil in Ziba's heart and the evil in David's own heart for constantly being seduced by the Amorite spirit. Even so, David refused to recognise the evil in Shimei despite it being so blatantly obvious, and he refused to discern Ziba's evil intentions against Mephibosheth. And, even when Mephibosheth clearly proved the purity of his intentions, David chose, just like Ziba, to "hedge his bets", attributing 50% of truth to Mephibosheth and 50% to Ziba, despite the fact that it was impossible for both to be "right". If Ziba was telling the truth, then Mephibosheth had the heart of a traitor and deserved to be banished and stripped of his possessions. If Ziba was not telling the truth, then Mephibosheth should have been vindicated and Ziba should have been sentenced to death for being a false witness and for attempted grand theft. David was presented two versions of Mephibosheth, and, with his vision blurred by his love of Amorites, David was unable and unwilling to decide between the two. Therefore, he chose to buy some insurance, allowing Ziba to steal only half of Mephibosheth's possessions. That way, if Mephibosheth was innocent, he would still have some possessions to live on, and, if Ziba was right, he would have some new possessions to honour his loyalty and punish Mephibosheth's disloyalty.


Since all of the above is spiritually related to Mephibosheth, and Mephibosheth is spiritually related to crippling, irrational fear, we can conclude that irrational fear produces a blurry vision that makes it difficult to distinguish between who is telling the truth and who is lying. Instead of setting some time to dig more deeply and sort out what is what, those who lazily embrace the irrational fear prefer to hedge their bets and buy some form of "insurance" to guarantee that they will not suffer a "complete loss" regardless of who is telling the truth and who is not. This "just in case" attitude can be seen, for example, in the masquing hysteria that is prevalent at the time of this writing. Even the masquers who have an intuition or direct knowledge that masquing is ineffective and scientifically pointless against the WuHan flu virus prefer to "play it safe", saying to themselves, "Even if this thing on my face is relatively useless, it might just reduce contagion by 1% by deflecting a virus particle in the same way that a chain-link fence can deflect a bullet, so what do I have to lose? I am willing to endure the health risks of reduced oxygen intake just in case this thing will slightly lessen the chances of infection. Besides, I am not willing to endure the penalties of shame and ostracisation that society will impose on me if I don't wear this thing, so it seems the safest thing to do. What is the point of taking a stand? Why take the risk?"


In a sense, we can say that irrational fear accepts the validity of a blurred double vision where both images are accepted as true even when only one of them can be real, just as the "Copenhagen interpretation" in quantum physics accepts a blurred model of reality where "Schrödinger's cat" can be physically dead and alive at the same time. As explained on, the so-called "Copenhagen interpretation" of quantum mechanics, which arose in the late 1920s and early 1930s, hypothesised that a quantum system (such as a photon or a full atom) can simultaneously exist in multiple and mutually-exclusive states and only collapses into one of the states when "observed". As a result, the Austrian-Irish physicist Schrödinger proposed a thought experiment where a cat in a box would die if a subatomic event occurred, since the box was designed to trigger the release of a poison from a flask if the subatomic event occurred. Assuming the Copenhagen interpretation was correct, the cat would be both dead and alive at the same time until someone opened the box to observe the cat's condition. Thus, by linking a microscopic, quantum event to a macroscopic consequence, Schrödinger exposed the ludicrous nature of the Copenhagen interpretation, for it forced you to accept a blurred view of reality where two contradicting things could be true at the same time. The Copenhagen interpretation always claimed a moment of transition from this contradictory multi-state to a single concrete state, but Schrödinger's cat proved that having this moment of transition did not avoid contradicting realities in the tangible, macroscopic realm and chronologic time.


Hence, we can say that irrational fear prompts you to keep Schrödinger's cat inside the box, accepting the feline as being simultaneously dead and alive, never bothering to pry the box open and peek inside to ascertain the cat's true condition. Irrational fear prompts you to keep seeing a blurred image of the cat in your mind, an image that combines a standing cat and a lying, inanimate cat, and it prompts you to act as if both versions of the cat are real. And, as you do this, you will be constantly buying "insurance" to hedge your bets and be "OK" regardless of which version is real.


Fear-destroying hunters

As we shared earlier, Ziba, servant of Saul, is briefly mentioned in 3 different chapters of 2 Samuel (chapters 9, 16, and 19). Interestingly, the name "Ziba" is never attributed to any other person in Scripture and is never mentioned outside of the 3 chapters in 2 Samuel. Therefore, to gain a greater spiritual understanding of the name, we need to consider Hebrew words that are near to it in Strong's Concordance. Ziba's Hebrew Strong number is 6717, and the next number, 6718, corresponds to tsayid, which literally means "hunting, game, provision, food"; tsayid appears for the first time in the following verse, translated twice as "hunter":


"He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD" (Genesis 10:9)


As we have shared before, Nimrod is poorly understood by the matriarchal Church, which portrays him as a die-hard enemy of God. A close study of the verse above, however, reveals that he was, in fact, a mighty evangelist who could freely exercise his evangelistic anointing before God's Face, something that an enemy of God could never do. Thus, the double presence of tsayid in the verse above reveals its connection to a mighty evangelistic anointing that goes out to conquer and hunt down what its need to provide for a need. This spiritual connection is emphasised by the fact that the verse above is the only one in Scripture where tsayid appears more than once.


The last time that tsayid appears in Scripture (its 19th appearance in 18 verses) is in the following verse, translated as "hunting":


"The slothful man roasteth not that which he took in hunting: but the substance of a diligent man is precious." (Proverbs 12:27)


Notice how the verse above links tsayid with "diligence". Therefore, we can conclude that tsayid speaks of someone who does not remain passive but is instead willing to invest the time and energy needed to hunt for something until it can be caught (i.e. conquered), cooked, and eaten, even if that something is hiding and is elusive. Irrational fear relies on a disinterest in tsayid, a disinterest in the digging and searching needed to distinguish between the true Mephibosheth and the fabricated one and between the Mephibosheth that is safe and the one that has a legitimate reason to worry.


The ships of Kittim

As we shared above, Ziba's Hebrew Strong number is 6717. The previous Strong number, 6716, corresponds to tsi, which literally means "ship"; tsi only appears 4 times in Scripture, with the first and the last times both referring to the ships of Kittim:


"And ships shall come from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish for ever" (Numbers 24:24)


"For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant" (Daniel 11:30)


Ships once again convey the notion of movement, of not being static whilst the blurred double vision is still present, and they also convey the notion of going across great distances to reach or discover things that can be far, far away. The fact that the Spirit of God associates the word tsi to Kittim in both its first and last appearance means that it is directly related to the Kittim anointing. As we studied before, the Kittim anointing is proficient at "beating up" Hittite spirits of deceit, which is essential to distinguish the false Mephibosheth from the true one.


As we have also studied before, the ships of Kittim point to wall builders who tear down the safety walls that the unrighteous hide behind. In other words, when you embrace the Kittim anointing, you become aware of what safety walls need to be built and what safety walls need to be torn down, which again points to distinguishing between two similar things where one is true and the other is false. In the Kittim anointing, we can identify and attack the false safety walls that those with irrational fears hide behind, and we can prevent others erecting those walls around us under the guise of a threat that is not real. It must be emphasised that, when you operate in righteousness, you will act like white-horse riders, "going forth conquering and to conquer", meaning that you will conquer the walls being built around your inner realm, but you will not stop there but instead go out to conquer the walls being built around those outside your inner realm.


Armoni palaces

As we shared above, 2 Samuel 21:8 declares that the Mephibosheth who did have reason to fear had a brother named Armoni, who, along, with Mephibosheth, was one of the 7 descendants of Saul who were handed over to the Gibeonites to be hung. The name Armoni, which only appears once in Scripture, means "one of the palace" and is derived from the Hebrew word armon meaning "citadel, palace, fortress". The first appearance of armon is in verse 18 of the following passage, translated as "palace":


"15 In the twenty and seventh year of Asa king of Judah did Zimri reign seven days in Tirzah. And the people were encamped against Gibbethon, which belonged to the Philistines. 16 And the people that were encamped heard say, Zimri hath conspired, and hath also slain the king: wherefore all Israel made Omri, the captain of the host, king over Israel that day in the camp. 17 And Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah. 18 And it came to pass, when Zimri saw that the city was taken, that he went into the palace of the king's house, and burnt the king's house over him with fire, and died" (1 Kings 16:15-18)


Notice that the palace is not portrayed as a place where Zimri felt secure enough to take refuge and sequester himself. Instead, it became the place of his own (voluntary) death. This points to the futility of the palaces that people take refuge in when paralysed by irrational fears. In the case of Zimri, the threat he feared was legitimate, meaning that his fear was not irrational. As he analysed his situation, he knew that he could not prevail against captain Omri because the army had chosen to back Omri over him (even though Zimri had also been a high official in the army before his coup to kill king Elah and seize the throne). Without the army's support, he could not rule as king over Israel, which made the kingly palace useless, for a "palace" is only beneficial if you can exercise kingly authority from it. If you are in a position of spiritual weakness, paralysed by irrational fear, any palace you hunker down in will be useless, for, if what you fear is real, it will breach the walls, penetrate the palace, and destroy you. Knowing this, Zimri simply chose to accelerate the process, burning the king's palace over him with fire, taking that false place of refuge with him.


The searchers and gatherers

According to 2 Samuel 9:12 (quoted earlier), Mephibosheth (the one who had no reason to fear) had a young son named Micha, who is never mentioned again in Scripture. Why did the Spirit of God go out of His way to mention this "factoid" even when the surrounding passage seems focused on "other things"? The answer becomes clear as one meditates on other verses where the same name appears (even if they do not refer to Mephibosheth's son).


The hearing searchers

The name "Micha" (Strong number H4316) appears for the first time in 2 Samuel 9:12. Its second appearance is in verse 15 of the following passage (in a chapter where the people of Jerusalem are listed):


"14 And of the Levites; Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, of the sons of Merari; 15 And Bakbakkar, Heresh, and Galal, and Mattaniah the son of Micah, the son of Zichri, the son of Asaph;" (1 Chronicles 9:14-15)


The name "Bakbakkar" in 1 Chronicles 9:15 above, which only appears once in Scripture, means "searcher", which emphasises yet again the need to go out and hunt for the truth in order to break irrational fears. The next name, "Heresh", which also appears only once in Scripture, means "mute" and is derived from the Hebrew verb haras, which is often translated as both "hold your peace" and "plough". Thus, the name Heresh speaks of someone who refrains himself from knee-jerk reactions to the evidence he finds, allowing instead for the evidence to talk to him. Heresh's connection to ploughing again points to the need to dig behind the surface to break past superficial appearances and arguments. The name after Heresh, "Galal", is derived from the Hebrew verb galal meaning "to roll, roll away"; and, as we have shared before, galal speaks of going through a process of purifying judgements. Thus, the name Galal speaks of mulling over the evidence discovered, processing it and allowing the evidence to process you and remove the dross that may prevent you seeing clearly and distinguishing between the true Mephibosheths and the false ones.


The remembered conquering gifts

The name "Mattaniah" that comes after "Galal" in 1 Chronicles 9:15 above means "gift of God", meaning that, as you search and hunt for the truth (Bakbakkar), remaining silent to avoid knee-jerk reactions, letting the truth speak to you (Heresh) and process you as deceitful surface appearances are dug through and removed (Gilgal), God will gift you with an understanding that will keep you safe from any irrational fear (Mattaniah).


The name that appears after Mattaniah in 1 Chronicles 9:15 is the name of his son "Micah", which is the name that led us to the verse. The name "Micha" (spelled as "Micah" here) means "who is like God?", meaning that, as you are gifted with special understanding, you are lifted from the natural and soul realm and become aware of God in His supernatural, Spirit nature. As your perspective shifts, the things that bring fear to the natural souls of others will no longer have the same effect on you, for you will become aware of a higher reality where God can shield you even from the things that merit legitimate fear.


The name that appears after Micha in 1 Chronicles 9:15 above is the name of his son "Zichri", which means "memorable" and is derived from the Hebrew verb zakar meaning "to remember". The first 4 appearances of zakar are in the following verses, translated as "remembered" or "remember":


"And God remembered Noah, and every living thing, and all the cattle that was with him in the ark: and God made a wind to pass over the earth, and the waters asswaged" (Genesis 8:1)


"15 And I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. 16 And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth." (Genesis 9:15-16)


"And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt" (Genesis 19:29)


Notice how zakar is used in the context of people whom God remembers, and whom God therefore keeps from real danger. Once you can say in amazement, "who is like God?" (Micha) and walk in that awareness, you will know that God can and will remember you and protect you from damage, making the threat of an irrational "danger" all the more irrelevant.


It is also interesting to note that one of the "Zichri"s mentioned in Scripture is an Ephraimite who was part of the army from the northern kingdom of Israel that invaded and ravaged the southern kingdom of Judah as judgement from God for the sins of Judah:


"6 For Pekah the son of Remaliah slew in Judah an hundred and twenty thousand in one day, which were all valiant men; because they had forsaken the LORD God of their fathers. 7 And Zichri, a mighty man of Ephraim, slew Maaseiah the king's son, and Azrikam the governor of the house, and Elkanah that was next to the king." (2 Chronicles 28:6-7)

[The word "next" near the end of verse 7 was slightly mistranslated from the Hebrew word misne meaning "double, copy, second"]


Notice that Zichri slew the king of Judah's son, the ruler of the king's palace, and the king's second in command, all people of great human importance and "authority". Thus, we can conclude that the name Zichri speaks of someone who knows he is remembered by God and will not be forsaken by Him and who therefore has the boldness to go after "big men" who are normally feared. You become a hero fighting battles that others are either unwilling or too afraid to fight.


The dominion gatherers

The next name after Zichri in 1 Chronicles 9:15 above is the name of his son "Asaph", which literally means "gatherer". The question then becomes, "What do Zichris begin to gather as they go after big men and engage in battles that others are either too indifferent or too irrationally afraid to fight?" The subtle answer to this can be found in a few passages such as the following:


"44 As soon as they hear of me, they shall obey me: the strangers shall submit themselves unto me. 45 The strangers shall fade away, and be afraid out of their close places." (Psalm 18:44-45)


The word "strangers" in both verses was (under)translated from the Hebrew words ben and nakar meaning "son" and "foreigner" respectively. Thus, a more accurate translation would say "sons of foreigners" instead of just "strangers". This speaks of people who are not only foreigners but are followers of ideas and mindsets that are foreign to God and that were crafted by others and not by themselves. Irrational fear relies on the direct "inheritance" of ideas crafted by others and that are passively accepted without any independent "digging" or "searching" of your own. It must be noted that those "others" crafting those ideas are generally other people but can also be spirits "milling about" that are drawn in by certain people in the area.


The phrase "close places" at the end of verse 45 was mistranslated from the Hebrew word misgeret, which literally means "border, rim". Thus, it can have the connotation of a territory enclosed by a border. This is why translations such as the English Standard Version translate the word misgeret as "fortresses" in Psalm 18:45, for misgeret here has the connotation of enemies who have surrendered (v44) and are coming out of their "strong" places of refuge. Therefore, we can say that Psalm 18:44-45 is declaring that those who simplistically inherit ideas from others will finally submit to the remnant and obey, and they will be driven by fear to come out of their enclosed strongholds.


This means that fear will cause you to lose your "fortresses", your places of personal dominion. This principle of fear leading to loss of dominion applies whether the fear is good or bad. The fear described in Psalm 18:44-45 is a good fear, so the dominion that is being lost is an unrighteous dominion of defiance against the Truth and against His remnant, meaning that it is a good loss. On the other hand, if the fear in question is an irrational fear born out of unrighteousness, the loss of dominion will be a bad thing, meaning that it will be the loss of the true kingly dominion that man was designed to exercise (Genesis 1:26).


It is interesting to consider that, as the irrational fear of the WuHan virus has spread, people have become comfortable with being placed in circles designed to give them their own separate "safe space" away from "dangerous strangers". These "rims" or "circles" can be seen on pavements outside stores, telling people where they must stand as they queue to enter the store. These rims or circles were also used by the prostitute American press during some of their pathetic, kid-glove press conferences with the senile one during the 2020 elections. This would appear to contradict the principle in Psalm 18:44-45, since it seems to prove that fear actually drives you into misgeret rims rather than out of them. However, as we have seen above, irrational fear arises from the blurring of "Mephibosheths" that look similar but are actually quite different, meaning that, in anything related to irrational fear, we must be keen to distinguish subtle details that will help expose mirages that appear to be something that they are not. In the case of the virus circles, one must consider that these are circles crafted and drawn by someone else and then imposed on those entering those circles. In other words, those circles are not a sign of people establishing their own fortresses and "dominions of safety" but are instead a sign of compliance to the boundaries established by others. It is ironic, therefore, that, as people enter into these circles of "personal safety", they are actually giving away their ability to establish personal fortresses and kingly dominions where they can be truly secure.


This connection between fear and the loss of kingly dominion can also be seen in the following passage:


"1 The burden of the word of the LORD in the land of Hadrach, and Damascus shall be the rest thereof: when the eyes of man, as of all the tribes of Israel, shall be toward the LORD. 2 And Hamath also shall border thereby; Tyrus, and Zidon, though it be very wise. 3 And Tyrus did build herself a strong hold, and heaped up silver as the dust, and fine gold as the mire of the streets. 4 Behold, the Lord will cast her out, and he will smite her power in the sea; and she shall be devoured with fire. 5 Ashkelon shall see it, and fear; Gaza also shall see it, and be very sorrowful, and Ekron; for her expectation shall be ashamed; and the king shall perish from Gaza, and Ashkelon shall not be inhabited." (Zechariah 9:1-5)


Notice that the Spirit of God mentions "Hamath" and "border" in verse 2. Thus, it is no coincidence that Hamath literally means "fortress, citadel", meaning that the passage above speaks of people establishing fortresses and defining borders of personal dominion and safety. This is emphasised in verse 3, which speaks of "Tyre building herself a stronghold". Notice, however, how verse 5 speaks of Ashkelon "fearing" and Gaza's king perishing as God's judgement comes upon them. Therefore, we can see how fear yet again leads to the loss of kingly dominion.


From all of the above, we can conclude that, as the Zichris go after (and defeat) "big men" that are normally feared, they enable the gathering of the kingly dominion that has been surrendered to these "big men" by those who succumb to irrational fear. Thus, the battle waged by these Zichris is not a futile battle, for they are rescuing kingly dominion not only for themselves but for those around them who are willing to repent from their fear and for the sons of the fearful who will come in the future, giving these future sons the opportunity to easily retake the dominion that their fathers so easily relinquished.



God's consideration process

As we saw earlier, the first appearance of the name "Micha" is in 2 Samuel 9:12, when the Spirit of God declares the name of Mephibosheth's son. The second appearance of the name is in 1 Chronicles 9:15, which was studied in the section above. The third appearance of the name is in verse 11 of the following passage:


"9 And the Levites: both Jeshua the son of Azaniah, Binnui of the sons of Henadad, Kadmiel; 10 And their brethren, Shebaniah, Hodijah, Kelita, Pelaiah, Hanan, 11 Micha, Rehob, Hashabiah" (Nehemiah 10:9-11)


Interestingly, the name "Kelita" in verse 10 literally means "crippled", which subtly points to Mephibosheth. The names that follow after that illustrate a spiritual process that delivers one out of a crippled state and any irrational fear:

  1. The name "Pelaiah" means "Jehovah does wonders", which points to a willingness to believe that God can do wonders and free us even in the midst of a crippled state.
  2. The name "Hanan" means "he is gracious", which points to the grace that God will bestow upon you if you are willing to believe that He can do wonders.
  3. As we have seen already, the name "Micha" means "who is like God?", which points to a new awareness of God (and of yourself in Him) as He works wonders and pours His grace upon you.
  4. The name "Rehob" means "broad place", which points to the broad place of great possibilities and growth that will be before us as we become aware of God's Nature.
  5. The name "Hashabiah" means "Jehovah considers" or "Jehovah esteems", which points to how we will become aware of how much the Lord esteems and cares for us and how He is always considering us, ensuring our safety. This emphasises what was said above regarding the name "Zichri" and the verb zakar. It also points to what we shared earlier on how the breaking of irrational fear requires a willingness to dig and hunt for the truth in order to distinguish between the true Mephibosheth and the false one. Thus, the name "Hashabiah" in 1 Chronicles 9:14 reveals that, as we sow a thoughtful consideration of the Truth, we shall graciously reap a thoughtful consideration of us by the Truth Himself (i.e. the Lord God).

Hittite-defeating open spaces

The name "Rehob" also points to another important principle crucial in defeating the Hittite spirits of fear, including irrational fear. As we shared in 4 tweets several years ago, open spaces where the wind flows strongly and freely (and visualising such spaces) are important to drive away the Hittite spirits of deceit, fear, emptiness, and despair. As we saw above, irrational fear attempts to constrain us to misgeret rims and circles and to "Armoni palaces" where we are supposed to feel "safe" and "secure". The spirits of irrational fear and those who want to promote it know that they must keep people away from Rehob open spaces where they can breathe freely. They must prevent them seeing a wide open range of conquest possibilities before them, for irrational fear requires that you surrender your ability to exercise dominion.


Zobah: From circles of fear to fortresses of dominion

The name Rehob is mentioned 10 times in the Hebrew text of Scripture. Interestingly, it is used 7 times to refer to a place and only 3 times to refer to a person. One of those 3 times is in Nehemiah 10:11 above, which happens to be its 10th and last appearance. The other 2 times are in 2 Samuel 8, the first of which is in verse 3 of the following passage:


"3 David smote also Hadadezer, the son of Rehob, king of Zobah, as he went to recover his border at the river Euphrates. 4 And David took from him a thousand chariots, and seven hundred horsemen, and twenty thousand footmen: and David houghed all the chariot horses, but reserved of them for an hundred chariots. 5 And when the Syrians of Damascus came to succour Hadadezer king of Zobah, David slew of the Syrians two and twenty thousand men. 6 Then David put garrisons in Syria of Damascus: and the Syrians became servants to David, and brought gifts. And the LORD preserved David whithersoever he went." (2 Samuel 8:3-6)


The word "border" in verse 3 was mistranslated from the Hebrew word yad, which actually means "hand" (and is sometimes used to represent "power"). Therefore, we can say that either David or Hadadezer was endeavouring to restore a "hand" that he had lost, which once again points to someone who is in a "crippled" state and is working to come out of that state. It is also interesting to consider that David "houghed" Hadadezer's chariot horses, meaning that he cut the hamstring of these horses in order to cripple them (a practice common in ancient times when the victors of a battle could not take those horses with them). This reinforces the connection to Perizzite "crippling" and, hence, to Mephibosheth. It is as if David was, in a sense, returning the favour to the (matriarchal) enemy, crippling him after he had endeavoured to cripple David and the people of Israel. May this word of judgement be manifested on the bastard white and black liberals who have endeavoured to cripple God's remnant in America, the UK, and around the world. May you be crippled, just as you tried to cripple entire nations to serve your purposes, and may your crippled state be painful and clear to all in this life and for all of eternity.


It is interesting to consider that the Spirit of God chose to refer to Hadadezer, not as "Hadadezer, king of Zobah", but as "Hadadezer, the son of Rehob, king of Zobah" in 2 Samuel 8:3. The Spirit of God did this in order to establish the linkage between this passage and Mephibosheth (since Mephibosheth's son was Micha, and the name Micha is placed next to Rehob in Nehemiah 10:11). This linkage is confirmed by the explicit and implicit references to (Perizzite) crippling in 2 Samuel 8:3-4.


The fact that Hadadezer, son of Rehob, was king of Zobah is no coincidence either. The name "Zobah" literally means "station" and is, in fact, the word from which the name Ziba, studied earlier, is derived. This connection to Ziba (which means "statue") reinforces the connection between 2 Samuel 8:3-4 and everything we have been studying here regarding crippling, irrational fear. The fact that Zobah means "station" means that Zobah has the connotation of a place where one stays for an extended period of time. Thus, it can point in a negative sense to the "rims" and "circles" that irrational fear tries to turn into our permanent "stations of refuge". Notice, however, that Hadadezer was "king of Zobah", meaning that he had dominion over his station, which contrasts with the stations forged by irrational fear, stations that serve more as cages of submission where one's kingly dominion is non-existent. Therefore, when David defeated Hadadezer to "restore his hand" at the River of (perat) Fruitfulness (as the Euphrates is called in Hebrew), he was recovering the "dominion of one's station" that the enemy takes away through irrational fear. This is why, after he defeated Hadadezer, king of Zobah, he established garrisons in Syria of Damascus, meaning that he created "fortress stations" of his own in the very region from which the enemy had exercised a dominion of fear. The connection to the restoration of "fortress stations" is emphasised by what the Spirit of God says in the verses that follow in 2 Samuel 8:


"9 When Toi king of Hamath heard that David had smitten all the host of Hadadezer, 10 Then Toi sent Joram his son unto king David, to salute him, and to bless him, because he had fought against Hadadezer, and smitten him: for Hadadezer had wars with Toi. And Joram brought with him vessels of silver, and vessels of gold, and vessels of brass: 11 Which also king David did dedicate unto the LORD, with the silver and gold that he had dedicated of all nations which he subdued; 12 Of Syria, and of Moab, and of the children of Ammon, and of the Philistines, and of Amalek, and of the spoil of Hadadezer, son of Rehob, king of Zobah. 13 And David gat him a name when he returned from smiting of the Syrians in the valley of salt, being eighteen thousand men. 14 And he put garrisons in Edom; throughout all Edom put he garrisons, and all they of Edom became David's servants. And the LORD preserved David whithersoever he went." (2 Samuel 8:9-14)

[Notice how verse 14 once again speaks of David building garrisons from which dominion emanated, submitting his enemies under him]


Verse 12 above is the second time in 2 Samuel 8 (and third time over all) where the name Rehob is used in reference to a person and not a place. Notice that this reference to Rehob is preceded by a mention of Toi, king of Hamath, who had been the object of Hadadezer's attacks and who rejoiced over David's victory over his enemy. The name "Hamath" literally means "fortress", which points to how those who promote irrational fear endeavour to attack those who fight to maintain their "fortress" authority.


Toi: The gathering wanderers

The name "Toi" mentioned in 2 Samuel 8:9-10 above means "to wander", which points to those who refuse to cower in the "rims" or "circles" designated to them by those who want to instil irrational fear in them and who want them to surrender their authority to exercise dominion. As the irrational fear spreads, the places where the spiritual "Toi"s can settle and rest diminish, and they are increasingly forced to choose between their right to exercise kingly dominion and their personal convenience. This forces them to wander in open spaces that the irrational fear tries to convert into places of terror and discomfort. Just like Abraham, Isaac, and Jacob, these "Toi"s wander in apparent powerlessness in territories that are actually theirs and over which they have spiritual dominion. As they wander in those spaces, they gather the spiritual dominion that has been thrown away by those who have caved to the irrational fear, and they rescue the dreams and potential of those who will come in future and whose dreams and dominion potential would have been lost had these gatherers not collected them during their wanderings.


"8 By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. 9 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:" (Hebrews 11:8-9)


The word "sojourned" was translated from the Greek verb paroikeo, which is derived from the prefix para meaning "besides, next to" and the verb oikeo meaning "to dwell". Hence, paroikeo speaks of someone who lives "to the side" of others, not "amongst" them. Said another way, it speaks of people who live "outside the mainstream", people who seem to be "near" what is happening but are not a part of it. Ironically, these apparent outsiders were, in truth, the spiritual epicentres of everything happening around them. In other words, everything going on around them was intimately tied to them and to their presence there. They were the real owners of all that land, even if they seemed to be the "foreigners" and the insignificant "outsiders". As Abraham, Isaac, and Jacob wandered in that land, they not only affected everything that happened there, but they were keeping the promise alive for the generations that would come after them.


Interestingly, paroikeo only appears one more time in all of Scripture, in verse 18 of the following passage, translated as "stranger":


"13 And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. 14 And they talked together of all these things which had happened. 15 And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. 16 But their eyes were holden that they should not know him. 17 And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? 18 And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?" (Luke 24:13-18)


Notice how the (resurrected) Yeshua seemed like a sojourning "stranger" to the clueless disciples. To them, Yeshua was a poor little outsider who seemed to have no idea about what was going on in the heart of Jerusalem. However, that "poor little outsider" was actually the epicentre of everything happening in Jerusalem, not only at that point in history, but for all the decades and centuries that would come after that. So it is for those who bravely wander in Him.


"37 They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; 38 (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth. 39 And these all, having obtained a good report through faith, received not the promise: 40 God having provided some better thing for us, that they without us should not be made perfect." (Hebrews 11:37-40)

[Notice how it is implied that the spiritual fruits of these heroes' wandering is linked to the future of generations coming after them]


The just-in-case spirit

In the previous section, we meditated on the 2nd, 3rd, and 4th appearances of the name "Zobah" (in 2 Samuel 8:3, 5, and 12). The first appearance of "Zobah" is in the following verse:


"So Saul took the kingdom over Israel, and fought against all his enemies on every side, against Moab, and against the children of Ammon, and against Edom, and against the kings of Zobah, and against the Philistines: and whithersoever he turned himself, he vexed them." (1 Samuel 14:47)


Notice that Moab and the Ammonites, along with Edom, are mentioned before the reference to the "kings of Zobah". As you may recall, Moab and the sons of Ammon were descendants of Lot's incestuous relations with his two daughters. As described in Genesis 19:30-38, after Lot and his daughters escaped from the destruction of Sodom and hid in Zoar, his daughters were afraid that no man would want to take them as wives and produce offspring for them and their father. Driven by this fear, they inebriated their father and made him to lie with them. From this incest, Moab was born to the older daughter, and the father of the Ammonites was born to the younger one. Thus, we can see how Moab and the Ammonites emerged from a decision to "play it safe".


God had clearly shown to Lot and his daughters that He had consideration for them and was looking out for them, sending angels to warn them of the real destruction looming over Sodom so that they could escape. Even so, Lot's daughters did not believe that God could provide husbands for them so that they could have descendants. As we described in a previous posting, it can be inferred that the people of Zoar were afraid of Lot and his daughters because they were sorely afraid of the God of Lot who had just destroyed the mighty cities of Sodom and Gomorrah. The men of Zoar were surely unwilling to approach Lot's daughters for fear that they might do something that would incur God's wrath against them. This fear then prompted Lot's daughters to fear that they would die husbandless and childless. Instead of looking to God and trusting that He would continue to care for them, they decided to go for the "safest" option possible, the one that involved the least risk of "failure". Instead of waiting a few months for the men that God would surely send to them, they decided to "make use" of the one man that was available to them at that moment, even when that one man was their own father. In other words, practical visible safety overrode invisible spiritual principles, God's consideration of them was discarded, and the Moabites and Ammonites were incestuously born.


This spiritual connection between irrational fear, the name "Zobah", and Ammonites, established by the first appearance of "Zobah" in Scripture (in 1 Samuel 14:47 above), is reinforced by the last appearance of "Zobah" in Scripture, in verse 6 of the following passage:


"1 Now it came to pass after this, that Nahash the king of the children of Ammon died, and his son reigned in his stead. 2 And David said, I will shew kindness unto Hanun the son of Nahash, because his father shewed kindness to me. And David sent messengers to comfort him concerning his father. So the servants of David came into the land of the children of Ammon to Hanun, to comfort him. 3 But the princes of the children of Ammon said to Hanun, Thinkest thou that David doth honour thy father, that he hath sent comforters unto thee? are not his servants come unto thee for to search, and to overthrow, and to spy out the land? 4 Wherefore Hanun took David's servants, and shaved them, and cut off their garments in the midst hard by their buttocks, and sent them away. 5 Then there went certain, and told David how the men were served. And he sent to meet them: for the men were greatly ashamed. And the king said, Tarry at Jericho until your beards be grown, and then return. 6 And when the children of Ammon saw that they had made themselves odious to David, Hanun and the children of Ammon sent a thousand talents of silver to hire them chariots and horsemen out of Mesopotamia, and out of Syriamaachah, and out of Zobah. 7 So they hired thirty and two thousand chariots, and the king of Maachah and his people; who came and pitched before Medeba. And the children of Ammon gathered themselves together from their cities, and came to battle." (1 Chronicles 19:1-7)


Notice that, just as it happened with Mephibosheth's nurse, Hanun feared that David intended to harm him when he actually had nothing but goodwill towards him. Hanun allowed this irrational fear to creep into his heart due to what the "princes of the children of Ammon" --- i.e. the "experts" and "leaders" of Ammonite society --- whispered into his ear about David. Just as with David and Mephibosheth's father Jonathan, there was a clear precedent of friendship between David and Hanun's father Nahash. Even so, Hanun chose not to weigh this and other facts. He did not take time to consider and dig for the truth, choosing instead to quickly embrace the advice of the Ammonite "experts" and "leaders". Being new to the business of being king, Hanun thought it safest to heed the advice of these "experts" with greater "leadership" experience than he had, and he proceeded to abuse and shame the purported Israeli "spies" to not only thwart their "spying" but send a message that he would not be easily "fooled" by David.


When Hanun and his "experts" realised that they had made a mistake, turning an imaginary danger into a real one, they did not choose to correct the mistake by asking for David's forgiveness. That would have meant taking the risk of depending on David's response. Instead, they doubled down on the "reality" of David's evil intentions towards them, and they opted again for the "safest" option, spending 1,000 talents of silver to hire chariots and horsemen from Mesopotamia, Aram (i.e. Syria), and Zobah, acquiring 32,000 chariots and many soldiers to fight with them against David. Hanun and the Ammonites saw safety in numbers, but they were unable to see the intangible presence of the God of Israel. Therefore, as the rest of 1 Chronicles 19 describes, Joab and Abishai made the Syrians and Ammonites flee. And, when the Syrians brought in reinforcements, including Hadadezer himself (spelled as "Hadarezer" in 1 Chronicles 19), David defeated them soundly, forcing Hadadezer and the Syrians to withdraw their support of the Ammonites who had placed their trust in them.


It is no spiritual coincidence that the chapter number in the passage above (as well as the number of the chapter in Genesis describing Lot's incest) is 19, a number that has become intimately linked with the WuHan virus. As we shared earlier, the masquers gripped by irrational fear at the time of this writing, especially those with a measure of common sense, wear their medically-futile face nappies as a way to "hedge their bets" and "play it safe". In their mind, it "couldn't hurt" to wear a little "protection", especially when that protection is a passport required to shop for food, use public transport, enter a restaurant, etc. In their mind, the solution to the roadblocks imposed by fascist white politicians (known as "Democrats" in America) is "right there", in front of them, in the form of a medical mask. Yes, it is uncomfortable; yes, it limits your oxygen intake; and, yes, it may or may not work against the smaller virus particles, but it is an "instant" key to some of the normality that they long for. The invisible principles of individual freedom, the right to independent thinking, and the ability to debate ideas based on scientific facts and common sense become secondary. As long as they can have a quick fix that allows them to function within the framework that is being imposed on them, any sacrifice of invisible, "metaphysical" principles is little more than a "minor inconvenience". Just like Lot's daughters, they are willing to sacrifice higher principles and sleep with their father because that is the safest bet to get the children that they want. This is how strongly Japhethite nations are being destroyed; satan cannot override the blessing of Japheth and the curse of Ham, but he can corrode these nations from within by having enough Japhethites surrender to Ammonite tendencies (such as masquing), which in turn opens the spiritual door for full-blown Ammonites to overrun their borders and turn their Japhethite societies into Hamite hellholes. This is what is happening on a horrendous, wide scale at the time of this writing in America. It has been happening for the last 40 years in America and for the last 15 in Europe, and it has only been getting worse.


The Hittites and the Perizzites

As you may have noticed thus far, two spirits feature prominently in irrational fear: the Hittite spirit that instigates fear and the Perizzite spirit that cripples people. Interestingly enough, the Hebrew words for "Hittite" (H2850) and "Perizzite" (H6522) appear in the same verse 18 times in Scripture; and, in 7 of those 18 verses, they appear right next to each other, with the Hittites always appearing first. In fact, in all but 1 of the 18 verses, the Hittites are always mentioned before the Perizzites, showing the Hittites' preeminent role between the two.


The fact that the Hittites appear right before the Perizzites 7 out of the 18 times where they appear in lists that include other peoples defies "random coincidence". If you only take into account the 7 peoples of Deuteronomy 7:1 that correspond to the 7 types of evil spirits (i.e. the Jebusites, Hittites, Amorites, Canaanites, Girgashites, Perizzites, and Hivites) and ignore other nations in the 18 lists, you will find that all 7 peoples are mentioned in 3 of the lists, 6 of the 7 peoples are mentioned in 12 of the lists, and 5 of the 7 peoples are mentioned in the remaining 3 lists. It can be mathematically proved that the odds of the Hittites and the Perizzites appearing together in a list of n items, with the Hittites mentioned first, is ((n-1)*(n-2)!)/n!, which is equivalent to 1/n (assuming that n ≥ 2). This means that the number of expected occurrences of Hittites immediately followed by Perizzites in the 3 lists of 7 peoples would be 3*(1/7) = 3/7, the number of expected occurrences in the 12 lists of 6 peoples would be 12*(1/6) = 2, and the number of expected occurrences in the remaining 3 lists of 5 peoples would be 3*(1/5) = 3/5. This adds up to a total number of 3/7 + 2 + 3/5, which equals 3 and 1/35th. This means that the 7 actual occurrences in Scripture of Hittites immediately followed by Perizzites is 7/(3 + 1/35) = 245/106 ≅ 2.1331 times greater than the expected number of random occurrences. This convoluted mathematical exercise proves that the Hittites being immediately followed by the Perizzites in all those verses is more than a "random coincidence", thereby certifying the spiritual connection between the 2. The fact that both peoples are mentioned in 18 verses also points to the lethality of this connection, since, as we have shared before, the number "18" speaks of chaotic attacks that result in senseless carnage.


The above is intended to clarify a spiritual fact that must be kept in mind when dealing with irrational fear: There will be Hittite spirits fostering the fear and deception, and there will be Perizzite spirits paralysing and crippling people into a state of servile dependence on "experts" who will be worshipped and perceived as "guiding angels", even when they are teeming with Hittite deception and Amorite intents of unrighteous dominion.


The Hittites, Perizzites, and Rephaims

As indicated above, the 18 times that the Hittites and Perizzites are mentioned in the same list, they appear in a list that includes between 5 and 7 of the evil spirits listed in Deuteronomy 7:1 (along with other peoples, on occasions). Interestingly enough, there is only 1 time where the list of peoples is not contained within a single verse, and that time happens to be the first joint appearance of the Hittites and the Perizzites, in verse 20 of the following passage:


"18 In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: 19 The Kenites, and the Kenizzites, and the Kadmonites, 20 And the Hittites, and the Perizzites, and the Rephaims, 21 And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites." (Genesis 15:18-21)


Notice that, even though 10 peoples (including 6 from Deuteronomy 7:1) are listed above, the Hittites and Perizzites appear in a verse that only mentions 1 other peoples: the Rephaims. Even though the original text of Scripture was not written with chapter and verse separations, this writer believes that most (if not all) of the verse separations that we see today were indeed divinely inspired. Assuming this is correct, it is interesting that the Spirit of God would isolate the Hittites, Perizzites, and Rephaims from the rest of the list, as if to indicate that the Rephaims have a special "negative synergy" with the Hittites and Perizzites, meaning that they play a significant role in the spread of irrational fear.


Amorite Rephaims

The name "Rephaims" is often translated as "giants" in many passages of Scripture. The reason for this in many translations (including the KJV) seems to come from the reference in Deuteronomy 3:11 to Og, king of Bashan, who is identified as one of the surviving "Rephaims" (in the original Hebrew text) and is described as having a bed of iron that was 9 cubits long, which many estimate to be the equivalent of 13.5 feet (≈ 4.11 metres):


"11 For only Og king of Bashan remained of the remnant of giants; behold, his bedstead was a bedstead of iron; is it not in Rabbath of the children of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man. 12 And this land, which we possessed at that time, from Aroer, which is by the river Arnon, and half mount Gilead, and the cities thereof, gave I unto the Reubenites and to the Gadites. 13 And the rest of Gilead, and all Bashan, being the kingdom of Og, gave I unto the half tribe of Manasseh; all the region of Argob, with all Bashan, which was called the land of giants." (Deuteronomy 3:11-13)

[Notice the reference to the Ammonites, which yet again reinforces the spiritual connection between the Rephaims (translated as "giants" in verse 11 and 13) and the Ammonites, which are, in turn, connected to the "play-it-safe" spirit that strengthens the spirits of irrational fear]


As we have shared before, the evil spirit most directly related to "tallness" is the Amorite spirit, meaning that there is a strong connection between the Rephaims and the Amorite spirit. This connection is reinforced by the fact that the name "Rephaim" is derived from the Hebrew verb rapha meaning "to heal", given that the Amorite spirit comes from the distortion of the evangelistic endowment, and, as we have shared before, that is the endowment most directly related with healing. The connection between the Rephaims and the Amorites is reinforced even further by the fact that the "Rephaim" Og, king of Bashan, is indirectly described in Deuteronomy 3:8 as an Amorite king. It is also interesting to consider that the first peoples mentioned after the Rephaims in Genesis 15:18-21 above are the Amorites.


Hivite Rephaims

If the Rephaims are strongly related to the Amorites but are not the Amorites per se, the question becomes, Who exactly are they and what do they represent? The answer can be discerned from the name of the region over which Og was king, "Bashan", which literally means "fruitful" and refers to an area that was known for its fertile soil. Thus, there is a subtle connection between "Bashan" and "prosperity", a connection that is certified in the following passage, which, curiously enough, mentions Bashan (and no other place) by name as it describes the prosperity that God bestowed upon an ungrateful people:


"9 For the LORD'S portion is his people; Jacob is the lot of his inheritance. 10 He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye. 11 As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: 12 So the LORD alone did lead him, and there was no strange god with him. 13 He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock; 14 Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape. 15 But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation." (Deuteronomy 32:9-15)


Notice that, in verse 9 above, the Lord refers to Jacob as the "lot of His inheritance". Notice also that the passage above has the connotation of a loving father who bestows a great amount of wealth on his beloved but ungrateful son. Thus, we can see how Bashan is connected, in a negative sense, with the Hivite spirit, since, as we have shared before, that is the spirit most directly related to unrighteously managed wealth and to entitled, self-centred people who believe that their role in life is to live off of an inheritance and services handed down to them by others.


Interestingly enough, the word for "Perizzites" (H6522) and "Rephaims" (H7497) only appear in the same verse twice in all of Scripture. The first time is in Genesis 15:20 above, and the only other time is in verse 15 of the following passage, translated as "giants":


"14 And the children of Joseph spake unto Joshua, saying, Why hast thou given me but one lot and one portion to inherit, seeing I am a great people, forasmuch as the LORD hath blessed me hitherto? 15 And Joshua answered them, If thou be a great people, then get thee up to the wood country, and cut down for thyself there in the land of the Perizzites and of the giants, if mount Ephraim be too narrow for thee. 16 And the children of Joseph said, The hill is not enough for us: and all the Canaanites that dwell in the land of the valley have chariots of iron, both they who are of Bethshean and her towns, and they who are of the valley of Jezreel. 17 And Joshua spake unto the house of Joseph, even to Ephraim and to Manasseh, saying, Thou art a great people, and hast great power: thou shalt not have one lot only: 18 But the mountain shall be thine; for it is a wood, and thou shalt cut it down: and the outgoings of it shall be thine: for thou shalt drive out the Canaanites, though they have iron chariots, and though they be strong." (Joshua 17:14-18)


Notice how the sons of Joseph were dissatisfied with the land allotted to them and were asking Joshua for a larger "inheritance", so to speak, ecause they were a large number of people. Notice also how Joshua's response was, "Since you are a great number of people, you should be able to conquer any land that you need beyond what is being allotted to you". Their counter-response was to point out how difficult it would be to do that because of how strong the Canaanites were. Instead of agreeing with them on how difficult it would be to conquer new land, Joshua reiterated that they were to conquer from the Canaanites any land that they needed, and that they had the power to do so. The tribe of Joseph's spiritual involvement in fighting against the Rephaims and the spirits of irrational fear is subtly emphasised throughout Scripture, including in Deuteronomy 3:13 quoted earlier, given that the the half-tribe of Manasseh mentioned there is one half of the tribe of Joseph (the other half being Ephraim).


From the above, we can see once again how the Rephaims are spiritually related to the Hivites, since the sons of Joseph were acting with a spirit of Hivite "entitlement", basically demanding that the land that they needed be served up to them on a silver platter. They wanted to receive their Hivite inheritance and live out the rest of their lives in comfortable Hivite retirement. All of this points to what we shared earlier on how irrational fear requires people who are unwilling to dig for the truth and who would rather follow the deceitful dictates of Hittite spirits, dictates that could be easily dispelled if they were only willing to hunt for the truth.


Now that we have seen the subtle spiritual connection between Hittite-Perizzite irrational fear and the Hivite spirit, the question becomes, What is the exact role of the Hivite spirit in the dynamic of irrational fear? The answer is twofold. On the one hand, the Rephaims' alliance with the Hittite and Perizzite spirits, as revealed by Genesis 15:20, stems from the Hivites' desire to easily obtain something that they think they are entitled to. In other words, irrational fear is often induced by Hivites who believe that they must be handed something that they should actually earn through righteous effort, which prompts them to go into Hivite-scheming mode, using irrational fear as a mechanism to unrighteously obtain what they want (as was the case when the worthless white liberal Democrats in America used irrational fear over a flu with a 99.8% survival rate to destroy the economy that their political opponent had built up and to steal political power that they believed was "rightfully theirs"). This writer believes that this "Hivite scheming" element is present behind irrational fear even in cases where it is not so obvious. For example, a person who is prone to developing irrational phobias may have Hivite ancestors in his or her lineage who often used Hivite scheming to manipulate their children and have power over them. An example of such manipulation is when a mother tells her son that, if he does not perform a certain chore for her, a police officer will come and take him away forever. Such manipulations will eventually open spiritual doors that will expose that child to irrational fears later on in his life.


The other side of Hivite influence in irrational fears is the effect that it has on those affected by those fears. Perizzitely crippled and paralysed by the Hittite deception being imposed on them, those engulfed by irrational fears begin to expect that others will do for them what they have become unable to do for themselves. Because of the Hivite undercurrents in the irrational fears that they harbour, they will slowly start to show Hivite tendencies of entitlement, becoming convinced that they are owed what their irrational fears have stolen from them. They will also begin to engage in Hivite manipulation by using their irrational fears as a tool to get people to do things for them that they could very well be doing for themselves (fear or no fear).


The fact that the Rephaims are also related to the Amorites emphasises the fact that the Hivites lurking behind irrational fears are interested in Amorite conquest and domination. As we shared earlier, as one begins to surrender to irrational fears, one begins to lose the ability to exercise kingly dominion, as one who drops a wallet on the street. The Hivite spirits then come and pick those wallets up to bolster their dominion bank account, unless Asaph gatherers come and pick up those wallets first, putting them in a trust account so that those who lost their "dominion wallets", or their descendants, may have a chance to reclaim them down the road.


Rephaims as Emims to Moab

Genesis 15:20 above is the second appearance of the Hebrew word for "Rephaims" in Scripture. The third appearance is in verse 11 of the following passage, translated as "giants":


"8 And when we passed by from our brethren the children of Esau, which dwelt in Seir, through the way of the plain from Elath, and from Eziongaber, we turned and passed by the way of the wilderness of Moab. 9 And the LORD said unto me, Distress not the Moabites, neither contend with them in battle: for I will not give thee of their land for a possession; because I have given Ar unto the children of Lot for a possession. 10 The Emims dwelt therein in times past, a people great, and many, and tall, as the Anakims; 11 Which also were accounted giants, as the Anakims; but the Moabites call them Emims. 12 The Horims also dwelt in Seir beforetime; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which the LORD gave unto them." (Deuteronomy 2:8-12)


Notice that the Rephaims are associated to the Moabites, descendants of Lot through incest with his older daughter. This points to what we shared earlier on the Moabites and Ammonites and how they point to the connection between the "play-it-safe" spirit and irrational fear. Notice also that, according to verse 11, the Moabites called the Rephaims (translated as "giants") "Emims". The word "Emim" literally means "terror", which reinforces their connection to the Hittite spirit of terror and to irrational fear.


As we have shared before, the Moabite spirit is inherently Jebusite-Amorite, meaning that it likes to enforce orders in an angry, Jebusite, legalistic way and that it aspires to Amorite kingship and dominion. These are the people who go around shouting "Emims, Emims", i.e. "terrors, terrors", enforcing the idea that there are terrors "out there", all in an effort to establish dominion over other people and rise to some form of "kingship". Irrational fear requires these ambitious Moabites going about shouting "terrors, terrors" in order to take root in the minds of the Perizzitely naive. Because of their Jebusite characteristics, Moabites are "right-handed" in their nature, meaning that they work on the mind, breaking down all the possible reasonable objections and logical arguments against the irrational fear that they espouse. Using brutal Jebusite-police force, they intimidate the mind into accepting the idea that any objection to their claims of terror is "irrational" and "unscientific" when it is actually they who are promoting irrationality. This brutal mind readjustment is most effective in those who, under a Perizzite influence, are willing to naively embrace simplistic logic, especially because they are too lazy and uninterested to dig beneath superficial "truths" to find the real truth.


As a parenthesis, some of you may have noticed that all of this describes to perfection the ambitious little bastard boy tony fauxi that Trump gave a huge speaking platform to in child-like naiveté. Sadly enough, Trump now criticises and mocks the Moabite tony fauxi for all of his false predictions and misinformation, but he is yet to admit that he was the one who enabled him to spew all those falsehoods at a very crucial time (at the start of the hysteria). To this day, Trump refuses to "keep the Sabbath", i.e. he refuses to take some time off of his daily routine to reflect on his actions and their consequences. Just like the American Church, he refuses to admit that he did anything wrong, blaming all of the world's troubles on the "evil enemies" outside, all whilst turning a blind eye to all the enemies that he embraced into his inner realm. Just like the American Church, Trump thought that "more of the same" (or, at least, "more of what used to be done") was what was needed to fix America and the world, never admitting that things cannot change until a radical transformation takes place, a transformation that requires the obliteration of the pastoral matriarchy in the spirit realm (and the dismantling of the founding fathers' fundamentally-flawed Constitutional system in the American political realm).


Rephaims as Zamzummims to the Ammonites

The unified language of fear

The fourth appearance of the Hebrew word for "Rephaims" is also in Deuteronomy 2, in verse 20, again mistranslated as "giants":


"18 Thou art to pass over through Ar, the coast of Moab, this day: 19 And when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them: for I will not give thee of the land of the children of Ammon any possession; because I have given it unto the children of Lot for a possession. 20 (That also was accounted a land of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummims; 21 A people great, and many, and tall, as the Anakims; but the LORD destroyed them before them; and they succeeded them, and dwelt in their stead: 22 As he did to the children of Esau, which dwelt in Seir, when he destroyed the Horims from before them; and they succeeded them, and dwelt in their stead even unto this day:" (Deuteronomy 2:18-22)


Notice that the the Moabites' cousins, the Ammonites, called the Rephaims "Zamzummims", which literally means "plotters" and is derived from the Hebrew verb zamam meaning "to devise, plan, consider". Interestingly, the first appearance of zamam is in verse 6 of the following verse, translated as "imagined":


"5 And the LORD came down to see the city and the tower, which the children of men builded. 6 And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. 7 Go to, let us go down, and there confound their language, that they may not understand one another's speech." (Genesis 11:5-7)


The fact that Scripture leads us to this passage as one meditates on irrational fear reveals a subtle but important spiritual principle: the entrenchment of irrational fear requires a "unification of the language". The spirits and/or people who devise (zamam) or fabricate irrational fear need to get their target(s) to speak a single language, a language that constantly reinforces the fear. Individual "languages" are dangerous to the spirit of irrational fear, for individual "languages" promote the consideration (zamam) of different ideas that scrape past the deceitful surface and expose the difference between the "true Mephibosheths" and the "false Mephibosheths". This is what the worthless, hellbound liberals in America have done to maintain people's irrational fear of the WuHan flu virus. They have fabricated a language that obfuscates reality, as when they have fabricated a terminology that has subtly detached the word "flu" from this virus to make sure that people keep thinking of this virus as a "novel", exotic, never-before-seen biological plague that is so unique that the human population is utterly defenceless against it, having absolutely no built-in immunity against it, when in fact, this is version 2 of the flu virus that hit Asia in 2003 -- hence, its medical name "SARS-CoV-2" -- meaning that there was already partial immunity against it in the general population, and full herd immunity was achievable if the focus had been the containment of symptoms (through inexpensive medicines like Hydroxychloroquine and Ivermectrin) rather than the irrational and logistically impossible attempt to distance the population from this flu virus.


{As a parenthesis, it is worth noting that, even the American television show "The Dead Zone" aired an episode back in 2003 that describes a SARS virus outbreak, mentioning Hydroxychloroquine as the cure for it. When asked about this, the episode's writers mentioned that they based their show on the medical information provided by the CDC at the time, meaning that the CDC has known all along that SARS-like viruses can be treated with Hydroxychloroquine, a safe medicine used for decades to treat malaria. You may see eerily prophetic clips of that episode inside an article posted on}


Therefore, we can say from the above that, to defeat the spirit of irrational fear, one must break the monopoly of the language used by irrational fear. This means that one must make sure not to become chained to irrational fear's single "radio station", so to speak. Instead one must actively tune out that station and seek other "stations" on the dial, exposing your soul to other voices that speak a different language. This principle applies to any type of irrational fear such as claustrophobia, agoraphobia, cynophobia, or nyctophobia. One must force the mind to speak different "languages". Otherwise, the spirits of irrational fear will build a tower of Babel from which the soul will be unable to escape. All of this means that, in some way, the (pastoral) gift of tongues is important in breaking the designs of the spirits and people who try to devise irrational-fear schemes to gain unrighteous dominion over others. It is as if the "confusion" or "chaos" associated with the gift of tongues helps to break the "order" and "unity of purpose" that the spirits of irrational fear need to keep people enslaved. Once the natural mind loses control of the "conversation", one's inner being becomes free to gain an understanding beyond the oppressive control of irrational fear's order. Having said this, the fullness of the gift of tongues' role in breaking irrational fear remains beyond this writer's current understanding.


Considering in order to distinguish between fears

Interestingly enough, the second appearance of the verb zamam in Scripture is in Deuteronomy 19:19, translated as "thought" (this is interesting considering the connection between the number 19 and the irrational fear of the WuHan flu):


"15 One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. 16 If a false witness rise up against any man to testify against him that which is wrong; 17 Then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges, which shall be in those days; 18 And the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother; 19 Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you. 20 And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you. 21 And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot. 1 When thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the LORD thy God is with thee, which brought thee up out of the land of Egypt." (Deuteronomy 19:15-20:1)


Notice how zamam is used in the context of deciding between two versions of the "truth", "making diligent inquisition" to get to the actual truth, which once again points to how the breaking of irrational fear requires the disposition to dig beyond superficial "truths" to distinguish between the 2 "Mephibosheths". Notice also how the Spirit of God refers to fear twice immediately after using zamam in verse 19. The first fear is a good fear to have, a fear that saves you from God's inevitable, righteous judgements (v20). By contrast, the second fear is a bad fear, for it is a fear of enemies that can be overcome in God. Those gripped by irrational fear are unable to distinguish between these 2 fears, picking the latter because they are not willing to do the zamam required to recognise superficial fears with no substance underneath them (i.e. dogs with some bark but no bite).


As a parenthesis, it is worth noting that the second fear mentioned in Deuteronomy 20:1 above did have an element of "legitimacy". The enemies described there were not imaginary, and neither were the horses and chariots. However, the reason why the fear was not to be heeded was because the danger or judgement that would trigger it was not coming from God but from God's enemies. By contrast, the first fear described in Deuteronomy 19:20 stemmed from a judgement coming from God, meaning that it was a legitimate fear to heed. It is so sad that so much of the american Church was unable to make this distinction in 2020 when the danger of the WuHan flu appeared. As far as this writer could discern, the vast majority of Christians attributed the virus either to "happenstance" (as if it had been some random meteorological event) or to God, thinking that God had sent a 10-Commandments-type plague to punish the evil, unbelieving world. Very few realised immediately that the virus was Jezebel's attempt to pay the remnant back for their audacity to claim dominion over the Earth and decree the eviction of God's stubborn enemies from the land. This is why God's people had no reason to lend credence to the fear that this flu was causing in others. Even when this flu was meant to dethrone God's faithful and evict them from their own land, the faithful remnant had no reason to fear, for, as Deuteronomy 20:1 declares, God would be with them to help them overcome the world.


Devising to resist the unified language

The third appearance of zamam is in the following verse, translated as "purposed":


"Thou hast proved mine heart; thou hast visited me in the night; thou hast tried me, and shalt find nothing; I am purposed that my mouth shall not transgress." (Psalm 17:3)


Notice how this correlates with what we shared earlier on the irrational fear's need to create a "unified language" to cement its influence amogst its victims. As the enemy envelops you with people and thoughts that speak the "accepted, unified language", you must make a deliberate effort to keep your mouth from using that language's vocabulary. Just as the enemy will devise ways to trap people in irrational fear, you must devise ways to avoid the enemy's vocabulary and ensure that your mouth uses a deliberate terminology that constantly peels off superficial facts and exposes the truth that the irrational-fear spirit will want people to ignore. This is also why Psalm 17:3 above speaks of God proving our hearts and visiting us in the night, for that speaks of a heart and mind that are constantly probing under the visible surface that is hit by the natural sunlight, digging out truths that are apparently difficult to discern but become obvious and "plain as day" when one discovers them.


Protection from the devisers

The 4th appearance of zamam is in verse 13 of the following passage, translated as "devised":


"10 For my life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed. 11 I was a reproach among all mine enemies, but especially among my neighbours, and a fear to mine acquaintance: they that did see me without fled from me. 12 I am forgotten as a dead man out of mind: I am like a broken vessel. 13 For I have heard the slander of many: fear was on every side: while they took counsel together against me, they devised to take away my life. 14 But I trusted in thee, O LORD: I said, Thou art my God. 15 My times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me. 16 Make thy face to shine upon thy servant: save me for thy mercies' sake. 17 Let me not be ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave. 18 Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous. 19 Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men! 20 Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues." (Psalm 31:10-20)


Notice how the passage above speaks of an atmosphere engulfed in fear, one where people are so afraid that they flee from you when they see you outside (as when people, at the time of this writing, cross to the other side of the street when they see that you are approaching them without a face nappy on you). Notice also how verse 13 speaks of these fear-enveloped people devising plans "to take away your life", i.e. devising schemes to take away your freedom, killing you for not surrendering your individuality to the collective, unified thought. All of this reinforces the connection between irrational fear and Hivite devising, and it shows why the Ammonites called the (Hivite) Rephaims "Zamzummims", i.e. plotters or devisers, given how the Rephaims (and the Ammonites) are so intimately related to irrational fear.


Despite the devisers' multitudinous plots to submit you to their fear, however, verses 19 and 20 declare that God will have goodness laid out for you if you fear Him rather than the sons of men. He will hide you from the pride of men, and He will have a place of refuge in Him to protect you from the attack of their unified language. Just as men devise to attack you, the God of Israel shall devise to protect you from them and shelter you in Him. He will get you through the "19" of irrational fear and into the "20" of warfare and victory over those who plot against you.


Shiboleth to discern the runners

Prior to looking through the usages of the Hebrew word zamam in Scripture, we had been looking through the usages of the Hebrew word for "Rephaims". After being used in Deuteronomy, the Hebrew word for "Rephaims" (often translated as "giants" in the KJV) appears multiple times in Joshua (including Joshua 17:15 above), in 2 Samuel, and in 1 Chronicles. After that, it does not appear again until the book of Isaiah, where it appears, for the last time in Scripture, in verse 5 of the following passage, translated as "Rephaim":


"1 The burden of Damascus. Behold, Damascus is taken away from being a city, and it shall be a ruinous heap. 2 The cities of Aroer are forsaken: they shall be for flocks, which shall lie down, and none shall make them afraid. 3 The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel, saith the LORD of hosts. 4 And in that day it shall come to pass, that the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean. 5 And it shall be as when the harvestman gathereth the corn, and reapeth the ears with his arm; and it shall be as he that gathereth ears in the valley of Rephaim. 6 Yet gleaning grapes shall be left in it, as the shaking of an olive tree, two or three berries in the top of the uppermost bough, four or five in the outmost fruitful branches thereof, saith the LORD God of Israel. 7 At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel. 8 And he shall not look to the altars, the work of his hands, neither shall respect that which his fingers have made, either the groves, or the images." (Isaiah 17:1-8)


The word "ears" in verse 5 was translated from the Hebrew word shiboleth, which literally means "flowing stream" and is used to refer to ears of corn (i.e. "wheat") because of how the corn seed "flows" out from the ground and becomes a full-blown plant. As some of you may know, the word shiboleth is famous in Scripture because of the following passage:


"1 And the men of Ephraim gathered themselves together, and went northward, and said unto Jephthah, Wherefore passedst thou over to fight against the children of Ammon, and didst not call us to go with thee? we will burn thine house upon thee with fire. 2 And Jephthah said unto them, I and my people were at great strife with the children of Ammon; and when I called you, ye delivered me not out of their hands. 3 And when I saw that ye delivered me not, I put my life in my hands, and passed over against the children of Ammon, and the LORD delivered them into my hand: wherefore then are ye come up unto me this day, to fight against me? 4 Then Jephthah gathered together all the men of Gilead, and fought with Ephraim: and the men of Gilead smote Ephraim, because they said, Ye Gileadites are fugitives of Ephraim among the Ephraimites, and among the Manassites. 5 And the Gileadites took the passages of Jordan before the Ephraimites: and it was so, that when those Ephraimites which were escaped said, Let me go over; that the men of Gilead said unto him, Art thou an Ephraimite? If he said, Nay; 6 Then said they unto him, Say now Shibboleth: and he said Sibboleth: for he could not frame to pronounce it right. Then they took him, and slew him at the passages of Jordan: and there fell at that time of the Ephraimites forty and two thousand." (Judges 12:1-6)


Notice how the passage above speaks of Jephthah the judge fighting against the Ephraimites. This points to Joseph, since Ephraim was the name of Joseph's second son, and, as we saw earlier, the tribe of Joseph (which constituted the half-tribes of Ephraim and Manasseh) was the one influenced by the Hivite Rephaim spirit and was too fearful and lazy to fight for their inheritance. Notice also how the Ephraimites were unwilling to help Jephthah fight against the Ammonites, which confirms the Ephraimites' affiliation with the Ammonite spirit that disables the discernment of spirits and that results from "playing it safe". Ephraim did not expect Jephthah to defeat the Ammonites, so Ephraim believed it was safer to let Jephthah be destroyed by the Ammonites than to risk antagonising them. This shows how the "play-it-safe" spirit often prompts people to betray others and leave them to fend for themselves. Said another way, the "play-it-safe" attitude leads people to say "you are on your own" to others, especially to those who are fighting to destroy their true spiritual enemies.


Notice also how the word shiboleth was used to distinguish between those who were not Ephraimites and those who were. The Ephraimites who were trying to sneak across Jephthah's and the Gileadites' barrier would say "Siboleth" instead of "Shiboleth" because of their dialect, which would allow the Gileadites to identify them as enemy Ephraimites and kill them. Notice how this once again points to distinguishing between two similar things (two "Mephibosheth"s) that are, in truth, quite different once you dig past the surface. The Ephraimites were unable to see the difference between their "Siboleth" pronunciation and the correct "Shiboleth" pronunciation, which led them to death. By contrast, the Gileadites could make the distinction, which prevented them allowing their enemies to sneak past them and into their domain. It is a shame that undiscerning fools like Trump, seduced by the spirits behind jared and ivanka, never used the "Shiboleth" test to distinguish his enemies from his allies, thereby allowing countless numbers of Ammonite traitors to cross through his borders and undermine him from within.


The connection between shiboleth and spiritual discernment explains why Isaiah 17:5 speaks of "the harvester gathering (asaph in Hebrew) the corn and reaping the shiboleth with his arm, gathering shiboleth in the valley of Rephaim". This speaks of the Asaph gatherers who collect the dominion lost by those who could not distinguish between "Shiboleth" and "Siboleth" and would take Rephaim's "Siboleths" whilst dropping their "Shiboleths" to the ground. The fact that Ephraim is mentioned in Isaiah 17:3 is no coincidence, for it emphasises the tribe of Joseph and its connection (in a negative sense) to Hivite Rephaim and to the spirit of irrational fear.


Fraudulent reinterpretations

The fact that Isaiah 17:1-8 above speaks of Damascus is no coincidence either. As we have briefly shared in the past, Jeremiah chapters 46 through 51 list 9 enemies that work to hinder or distort the 9 gifts of the Spirit in 1 Corinthians 12:8-10. The Ammonites, spoken against in Jeremiah 49:1-6, hinder the discernment of spirits, and Damascus, spoken against in Jeremiah 49:23-27, hinders/distorts the interpretation of tongues. As we said earlier, the gift of tongues is important in breaking away from the unified language that irrational fear tries to create. Therefore, the enemy will try to use the spirit of Damascus to attempt to "interpret" the tongues that we speak, translating them into words that seem to agree with the accepted language of fear. In other words, the enemy will try to neutralise our "confusing" and diverging tongues by translating them back into their language.


A current example, at the time of this writing, of how this false Damascus spirit of "interpretation" works is the way that not wearing the masque, i.e. the face nappy, has been "re-interpreted" to fit the irrational-fear narrative. Instead of recognising it as a sign that you are the one "taking a risk" against a "lethal" flu virus with a 99.8% survival rate, the spirit of Damascus has re-interpreted it as you "risking" the lives of others, including those who are masqued. This means that the spirit of Damascus tries to make you believe that the chances of floating virus particles entering through the masque are higher than the chances of virus particles forcefully exhaled making it out through the masque. Said another way, the masque will not let the virus out, but it will let the virus in! Such an idiotic re-interpretation of reality is intended to turn the unmasqued person into the victimiser rather than a "willing victim". The language, i.e. tongue, of "respect for one's individual decisions" that is spoken by unmasqued persons is re-interpreted as "disrespect for the health of others", all in an effort to silence the tongue that is challenging the unified language promoted by irrational fear. This is why the Spirit of God must come against the false interpretation of tongues forged by Damascus in order to preserve the tongues that defy the irrational fear's language.


Fraudulent healers

As we mentioned earlier, the Hebrew word for "Rephaims" is used throughout 2 Samuel and 1 Chronicles before it is used for the last time in Isaiah 17:5 above in the context of God's judgements against Damascus. Interestingly enough, all of the usages of "Rephaims" in 2 Samuel and 1 Chronicles are directly or indirectly related to the Philistines. This is no spiritual coincidence.


As we shared in the previous section, Jeremiah chapters 46 through 51 pronounce judgements against the 9 enemies that work to hinder or distort the 9 gifts of the Spirit in 1 Corinthians 12:8-10. The Philistines are one of those 9 enemies, and a close meditation reveals that they work to hinder or distort the gift of healings. In the context of the WuHan flu hysteria prevalent at the time of this writing, this points to the fake medical "experts" such as bastard boy tony fauXi and whore debbie birx who offer fake advice and "guidelines" (i.e. arbitrary orders) to supposedly "heal" people from the "lethal" flu. These Philistines begin to loom large over the land, claiming to have a full monopoly on the right way to cure the irrationally-feared disease when, in truth, they are only interested in exercising dominion over the fearing populace and would rather have that populace die than expose them to the treatments that would truly heal them. Cursed are these Philistines and cursed are those who so naively yield to them and fear their threatening screams.


The Chedorlaomer angle

It is worth mentioning that the first appearance of the Hebrew word for "Rephaims" is in verse 5 of the following passage:


"1 And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations; 2 That these made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar. 3 All these were joined together in the vale of Siddim, which is the salt sea. 4 Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled. 5 And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim, 6 And the Horites in their mount Seir, unto Elparan, which is by the wilderness." (Genesis 14:1-6)


As some of you may recall, we posted some videos and Q&A postings close to 10 years ago on Genesis 14. In one of those postings and videos, the Lord had us share the following table summarising the spiritual meaning of the kings defeated by Chedorlaomer and the kings with him that are listed in verses 5 and 6:


People Distortion of Distorted face Summary
Rephaims in Ashteroth Karnaim Amraphel of Shinar Ox Dominated by the "female" ministries and exalting the "female" soul (Ashteroth)
Zuzims in Ham Arioch of Ellasar Lion Passing distorted paradigms down through genetically-sick generation
Emims in Shaveh Kiriathaim Chedorlaomer of Elam Eagle Forcing everyone into a simplistic equality that creates 2 castes, a caste of "elites" and a caste of powerless masses
Horites in Seir, unto Elparan, by the wilderness Tidal of Goim Man Turning people into backward cave dwellers with an elite class that rules through emotional distortions of the truth


Zuzims in Ham

Notice how, even 10 years ago, in the context of a list of peoples headed by the Rephaims, the Lord had us speaking of "genetically-sick generation". This correlates with the gene-therapy mRNA shots that are being forced on people at the time of this writing. This was spoken in the context of the "Zuzims in Ham", who represent a distortion of the apostolic endowment that embraces Hamite revenge. Since the Jebusite spirit results from the distortion of the apostolic endowment, we can say that, as the Rephaims abound and the spirits of irrational fear begin to rove about, people with Jebusite and Hamite tendencies will go about like flies, legalistically judging people with Canaanite zeal, imposing worthless rules intended to permanently entrench irrational fear in people's minds and solidify the false dominion of the Rephaims who seize the irrational fear "opportunity" to gain control over people.


You may have noticed that the name "Zuzims" is similar to "Zamzummims", the name that the Ammonites gave to the Rephaims. In fact, many Bible historians believe that they are indeed the same line of peoples (as indicated on Since, as we said earlier, the Ammonites represent a distortion of the gift of discernment of spirits, we can say that these roving Zuzim patrols will go around with a distorted "discernment-of-spirits radar", sensing out who is "complying" with the irrational fear and who is not. In other words, they will, in a daemonic way, be sensitive to whomever is refusing the unrighteous dominion, attacking them with Jebusite-police force and Hamite passion. Therefore, when we are in an atmosphere of irrational fear, we must use the gift of discernment of spirits ourselves to sense the presence of these roving "Zuzim-of-Ham" patrols in order to get around them and outmanoeuvre them.


"4 Wherefore gloriest thou in the valleys, thy flowing valley, O backsliding daughter? that trusted in her treasures, saying, Who shall come unto me? 5 Behold, I will bring a fear upon thee, saith the Lord GOD of hosts, from all those that be about thee; and ye shall be driven out every man right forth; and none shall gather up him that wandereth." (Jeremiah 49:4-5)



Notice also that, in the table above, the Lord had us relate the "Emims", and, hence, the Rephaims, to a simplistic equality system containing 2 castes, one of "elites" who impose arbitrary rules on others but are free to ignore those rules themselves, and one of "powerless masses" that comply with naive trust. As we shared earlier, Moab called the Rephaims "Emims", meaning that the spirit of Moab is heavily involved in the creation of these 2 castes. As we have shared before, the spirit of Moab is embedded in people who refuse to admit that they are wrong, even in the face of overwhelming evidence. This means that the Hittite (communistic) equality brought on by the Emim distortion of the prophetic endowment requires a Moabite "umbrella" that prevents people admitting that the present course of action is completely off. The caste of "elites" will refuse to acknowledge the stupidity of their actions, especially because they were, from the beginning, Hittitely dishonest about their motivations, meaning that they could not care less whether their actions actually produce the "officially intended" results, since their true intentions were to acquire power through irrational fear.


On the other hand, the caste of "powerless masses" will refuse to admit that they have been blindly following ridiculous and counter-productive rules from elites bent on deceiving and controlling them, even if a multitude of evidence is placed before them. "Is it really possible that we have been that dumb and gullible?", they will say to themselves, followed by, "No, we must be doing the right thing. Any evidence to the contrary can be dismissed. Can so many of us be wrong at the same time? Look at the communal unity and solidarity that our obeisance has forged!! This must be the right way to go!! Who cares what any evidence may imply!!".


The presence of these I-ain't-wrong "Moabite elites" and "Moabite masses" will always be found in some shape or form in every case of irrational fear, whether it be the fear of a flu virus or a fear of dogs. Therefore, one must be ready to recognise the Moabite "I-ain't-wrong" spirit when it surfaces and deal with it accordingly, not by debating with it but by ramming it down with judgements, like an unyielding gate that is smashed through with a massive, unyielding log.


"3 A voice of crying shall be from Horonaim, spoiling and great destruction. 4 Moab is destroyed; her little ones have caused a cry to be heard. 5 For in the going up of Luhith continual weeping shall go up; for in the going down of Horonaim the enemies have heard a cry of destruction. 6 Flee, save your lives, and be like the heath in the wilderness." (Jeremiah 48:3-6)


Horites in Seir, unto Elparan by the wilderness

Notice that the last peoples listed in the table above speak of people being turned into Horite cave dwellers, which correlates with how irrational fear pushes people to "hunker down" in their "safe bunkers" so as to avoid an imaginary danger. The name "Seir" means "hairy, shaggy", and, as we shared before, it speaks of Girgashite coverings that reduce you to a lower, animal-level existence. As we also shared before, the reference to Elparan and the "wilderness" points to a pastoral atmosphere dominated by the 2 "female" ministries of pastor and teacher, an atmosphere where these 2 ministries exercise dominion through twisted emotionalism and not truth.


Hence, the reference to the Horites in Genesis 14:5 speaks of an environment where people cower in fear in their caves, living like lower-level animals, like mindless sheep dominated through twisted emotionalism by a matriarchal elite. This is what man is reduced to when embracing an atmosphere of irrational fear.


A prophetic, long-term approach

As we have shared before, Chedorlaomer, king of Elam, is strongly connected to the prophetic endowment. Therefore, the fact that Chedorlaomer led the attack on the Rephaims and the other 3 peoples in the plain reveals that the counter-attack against the Rephaims behind irrational fear requires an eminently spiritual approach, since the prophetic endowment is the most overtly "spiritual" of all the ministerial endowments. The fact that the name "Elam" means "eternity" emphasises the need to maintain an approach focused on eternity in order to defeat all the forces that will try to get you to look at the current circumstances and the temporary sources of real and imaginary danger. You must take a long-term approach and perform many prophetic actions in the Spirit (actions that are baffling and ironically irrational to most) in order to neutralise the work of the enemy as it rages in rebellion against God's sovereign Dominion and Will.


The name "Chedorlaomer" means "handful of sheaves", which subtly points to the "Asaph gatherer" we shared on earlier. When you fight the rebellious Rephaims under a prophetic anointing, your prophetic actions will help to gather the dominion that is dropped to the ground by those who succumb to irrational fear, like handfuls of sheaves that are gathered and bundled together by the reaper so that they can in turn be gathered by children or those who cannot stand the harder work of reaping (as indicated on It is important to gather these sheaves of dominion to prevent the enemy "scooping them up" and permanently stealing the dominion surrendered by those who have succumbed to the spirits of irrational fear.