Prophetic word for today
Denmark (Part 1)
First posted: November 6, 2009
Word received by: Shamah-Elim Bible Studies
In recent weeks and months, the Lord has been speaking a great deal to us about Denmark and its spiritual significance. This "speaking" has come in a great variety of ways, all of which has confirmed that it is indeed the Lord who is trying to point our spiritual direction towards the meaning of Denmark.
As indicated on wikipedia.org, There are several theories surrounding the origin of the name "Denmark". One is that it is derived from the "Dani", a North Germanic tribe present in Scandinavia and other places in Europe. Another theory is that it is derived from "Dan", a legendary king of the Dani described in the "Chronicle of Lejre", a mythological account written around the year 1170 (as indicated on wikipedia.org). According to the Chronicle of Lejre, there was a king named "Yper" of Uppsala (in modern-day Sweden) who had 3 sons, "Dan" who went on to rule Denmark, "Nori", who went on to rule Norway, and "Østen", who went on to rule Sweden. Interestingly enough, after it mentions this, the Chronicle of Lejre focuses exclusively on Dan and his descendants (as indicated on wikipedia.org). It is also worth noting that the name "Denmark" is spelled "Danmark" in Danish, which emphasises its connection to the name "Dan". There is a spiritual reason for this connection.
As indicated in Scripture, Dan is the name of one of the twelve sons of Jacob. The Hebrew name "Dan" means "judge", and, as we have studied before, Dan prophetically points to the remnant of "lowly judging serpents" (prophesied in Genesis 49:16-18) who will judge the Church and the world into submission to God.
In order to understand the spiritual relevance of Dan and its relationship to Denmark, we must first meditate on Revelation chapter 7.
"1 And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. 2 And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, 3 Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. 4 And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. 5 Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand. 6 Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nepthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand. 7 Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand. 8 Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand. 9 After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; 10 And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. 11 And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, 12 Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen. 13 And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? 14 And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. 15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. 16 They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. 17 For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes." (Revelation 7:1-17)
The words above are said immediately after the Spirit describes the first 6 seals of the Apocalypse (in Revelation chapter 6). This passage's spiritual connection to the 5th and 6th seals is emphasised in verses 13 and 14; Revelation 6:11 declares that those in the 5th seal are given "white robes", and the multitude in the passage above are "arrayed in white robes" (v13). The 6th seal is evident in the fact that the multitude is described as having "come out of great tribulation". As we have studied before, the "great tribulation" that Scripture refers to is not what most believers think it is. In its truest sense, it refers to the tribulation that the remnant endure as they go through the 4th and 5th seals of the Apocalypse. Therefore, the exit from the great tribulation marks the start of God's 6th-seal vindicating vengeance (which releases great tribulation into the anti-remnant world).
The fact that the Spirit points out the remnant of 144,000 prior to mentioning the multitude means that the 144,000 are a spiritual representation, a "spiritual profile", shall we say, of the believers that comprise the multitude. This multitude includes not only believers of these latter days, but also believers who have come and gone throughout the generations, the great cloud of witnesses who have died without seeing the Promise fulfilled and who are waiting for the latter-day generation to finally complete the process and forge God's Kingdom manifestation on Earth.
We now list the tribes of Israel in the order in which they appear in Revelation 7 above, comparing this list side by side against the order in which each tribe's patriarch was born, according to Genesis 29-30 and 35:
Notice that the both lists are the same in the bottom third (positions 9-12). There seems, however, to be no logical sequence to the order of the tribes in positions 1 through 8 when compared to the order in which the tribes' patriarchs were born. Why, then, did the Lord list the tribes in this particular order? One night, as I asked the Lord this question, He said to me, "Transform the natural list of Genesis into the spiritual list of Revelation 7 performing as few permutations as possible". As I began to attempt various permutations, I came to understand that I was allowed to move contiguous names as a single block of 2, and that each permutation should consist of swapping 2 blocks (of 1 or 2 names each) at a time. Following these guidelines, these are the permutations that emerged:
* The green and yellow blocks in each column are swapped to produce the next column
*** The names in aqua remain in the same position throughout
These 4 swaps represent the transformation process required to go from a natural, chronological state to a spiritual, eternal state. Let us now consider the spiritual significance behind each swap.
The first swap has Judah "skipping" past Simeon and Levi, into position #2. In Scripture, the tribe of Levi points to priesthood (Deuteronomy 18:1), and Simeon, whose name means "heard", points to priestly intercession where one cries out to God, hoping to be heard (as evidenced by Luke 2:25-35). Interestingly enough, Scripture shows a strong bond between Simeon and Levi, as shown by passages such as Genesis 34:25-30 and Genesis 49:5. Out of the 46 verses in Scripture where the name "Simeon" appears, 8 verses also mention "Levi", and 6 other verses have the name "Levi" appearing in the next verse, meaning that Simeon and Levi are mentioned within 1 verse of each other in 14 of the 46 verses where Simeon appears. Therefore, it is safe to say that the "Simeon/Levi" pair represents the priesthood who stand between God and the people. As we have studied before, the problem in the Church is that those who have understood their own priesthood have turned it into a barrier separating the rest of the brethren from God. They have stood in the middle, hindering the progress of God's people, which has led to the potential of God's people remaining undeveloped. This is the spiritual reason why Judah, the tribe from which Jesus came in the natural, is blocked from its appointed #1 position by the Simeon and Levi pair in the Genesis list. As a result, the first swap required to transform the Genesis list into the list in Revelation 7 involves moving Judah past Simeon and Levi, into position #2. This is a figure of the Judah remnant skipping over the spiritual hurdle that divides the Church into "priests" and "laymen". When a believer finally understands that he or she is not living under the Old-Covenant priesthood and that he or she has been called a New-Covenant Melchizedek priest, "Judah" gets swapped with "Simeon and Levi" inside that believer's inner being. This leads to the believer becoming aware of the spiritual grace that he or she is endowed with, which points to the following passage:
"1And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. 2 And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer." (Revelation 6:1-2)
As we have said before, the two ministries most directly related to "grace" are the prophetic and evangelistic ministries. As we have also said before, the prophetic ministry is intimately related to "arrow shooting", and the evangelistic ministry is intimately related to kingship. Therefore, the bow in the passage above speaks of a believer becoming aware of his or her prophetic grace, whilst the crown speaks of the believer becoming aware of his or her evangelistic grace. In other words, the white-horse rider becomes aware that he or she has been endowed with grace, which breaks the sense of inherent inferiority that the Old-Covenant priestly system in the Church tries to impose upon God's people. As this happens, the believer becomes aware that the spiritual problem is not only outside the Church but inside the Church. The rest of believers who remain unaware of this "white-horse epiphany" remain under the simplistic notion that the problem with this world is due to the sinners outside the Church who need to be "saved". To them, the solution to the world's spiritual problems lies in getting everyone into the Church system, without realising that the spiritual roots of matriarchal unrighteousness are also omnipresent within the Church. As a result, these believers become convinced that the only enemy that must be conquered is outside the Church, without realising that the enemy lies within. By contrast, those who have the "white-horse epiphany" (i.e.- those in whose hearts the first seal has been opened) become aware of the unrighteous roots inside the Church that are impeding the growth of God's people. Because of this, they become aware that they must conquer the Church first before they can focus on conquering the outside world. This is why the white-horse rider above goes forth "conquering and to conquer". The fact that he "goes forth conquering" means that he goes out having conquered what is inside, and the fact that he "goes forth to conquer" means that he goes out to conquer the world outside.
Now that we have seen how the first swap points to the white horse, consider the second swap, which involves swapping Judah and Reuben so that Judah moves up to position #1 and Reuben is dropped to position #2. The spiritual meaning of this swap requires understanding the meaning behind Reuben.
Reuben was Jacob's firstborn in the natural, yet, as most believers know, Reuben's relevance in Scripture is strikingly low, especially if you consider how important firstborns are in Scripture and in Middle Eastern culture. Despite the fact that Reuben was Jacob's firstborn, Jesus did not descend from him, but, rather, from Jacob's 4th son, Judah. The reason for Reuben's fall from "firstborn" grace is given by Israel (i.e.- Jacob) in the following passage:
"3 Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power: 4 Unstable as water, thou shalt not excel; because thou wentest up to thy fatherís bed; then defiledst thou it: he went up to my couch." (Genesis 49:3-4)
As indicated in Genesis 35:21-22, it happened that, when Israel dwelt in a place beyond the "tower of Edar", Reuben went and lay with Bilhah, who was his father's concubine and Rachel's servant. The fact that Israel was dwelling past the "tower of Edar" when this happened has spiritual significance. The word "Edar" literally means "flock"; thus, the "tower of Edar" can be translated as "tower of the flock"; this tower was a shepherd's watchtower near Bethlehem. When Israel went beyond "the tower of Edar", he was going beyond the realm of the pastoral (i.e.- the realm of the natural shepherd), and he was operating in the realm of the "male" spirit. The fact that Reuben stayed behind is a figure of souls remaining within the realm of the pastoral matriarchy. Just like Reuben, the ministers whose souls remain within the pastoral-matriarchy paradigm see the visible absence of the Lord (represented by Israel) as an opportunity to take advantage of those who are supposed to be the Lord's bride. Instead of preparing their brethren's souls as a worthy bride for the Lord's return, they take the potential bride of the Lord for themselves, fornicating with her, lording it over her, suctioning as much temporal benefit from her as possible. They believe that the Spirit's invisibility means that He is not there, and, as a result, they believe that they are not subject to the judgements of the Spirit. The fact that Bilhah was Rachel's slave is no coincidence either. As we have shared before, Rachel's domination of Jacob's heart (as narrated in Genesis 29) is a figure of how the Church (and man in general) surrendered their "male" spirit authority to the matriarchal "female" soul (the name "Rachel" means "pastor", and she was a shepherd in the natural, which emphasises her connection to the pastoral matriarchy).
From the above, we can conclude that the swapping of Judah and Reuben whilst they are in contiguous positions #1 and #2 represents a direct spiritual confrontation between the visible heir and the invisible heir, between the visible ministers ruling the Church and the invisible ministers who do not have the visible title of "minister" but who are operating as such in the invisible Spirit realm. This points, therefore, to the 2nd seal, the red horse of the Apocalypse. As we have studied before, the gallop of the red horse involves a confrontation between the pestilent little brother Abel and the more eminent big brother Cain. Whereas Cain the priest focused on offering visible sacrifices, Abel the priest focused on giving God the invisible sacrifice: the sacrifice of life, to the point that he ended up paying with his own life for remaining obedient to God.
When the white-horse seal is opened in your heart, you become aware of the ministerial grace in you. When the red-horse seal is opened, you begin to exercise that grace, going up against those who claim a monopoly on that grace. When the white-horse seal is opened in your heart, the Judah in you moves past the Simeon-and-Levi mythological barrier and into position #2, setting you up for a conflict with the current "#1". When the red-horse seal is opened, the Judah in you overtakes fornicating Reuben and takes over position #1, even when Reuben continues to have the title of "firstborn" in the visible realm.
Even though it seems in the natural as if Cain defeated Abel when Abel dies at the hands of Cain, the conflict between the two makes it evident in the invisible realm who the true priest of God is. In the natural, Cain remains the firstborn and Abel remains son #2, but, in the Spirit, Abel becomes the firstborn and Cain is relegated to son #2. Thus, in swap #2, there is a direct confrontation between the visible and the invisible, with the invisible taking its rightful place over the visible.
In the third swap, the Simeon/Levi pair is swapped with the Gad/Asher pair, which causes Simeon and Levi to drop from positions #3 and 4 down to positions #7 and 8. In order to understand the spiritual meaning behind this swap, we must first consider the spiritual meaning of both "Gad" and "Asher".
The name "Gad" is often translated as "troop", and is derived from the Hebrew verb guwd meaning "to invade, attack". Therefore, a better translation for "Gad" would be "invader, raider", which speaks of people who come in sudden spurts to create chaos. This points to the prophetic ministry, given that the prophetic anointing causes people to operate in sudden and unexpected bursts of emotional overflow; these prophetic bursts create chaos that shatters the current paradigms of understanding. When the prophetic endowment "goes bad", it turns into a Hittite contamination that creates purposeless chaos and terror through sudden attacks that come "out of nowhere". Thus, we can conclude that the name "Gad" points to the prophetic anointing when used in a positive sense, and to the Hittite spirit when used in a negative sense. Since the third swap "promotes" Gad from position #7 to #3, we can safely say that "Gad" here represents the prophetic anointing that acts as a throng of "pirates", as a horde of "raiders" from God who come to wreak havoc on the structures of natural man.
To understand Gad's "promotion" even further, we must consider what Israel (i.e.- Jacob) prophesied about him:
"Gad, a troop shall overcome him: but he shall overcome at the last." (Genesis 49:19)
The word "troop" was translated from the Hebrew word geduwd meaning "marauding band", and the word "overcome" was translated from the Hebrew verb guwd mentioned above. Notice, therefore, how the verse above plays on variations of the word "Gad" (the phrase "Gad, a troop shall overcome him" reads "Gad, a geduwd shall guwd him"). The phrase "at the last" was mistranslated from the Hebrew word aqeb, which actually means "heel", and is derived from the verb aqab meaning "to supplant, circumvent, assail insidiously, overreach". Therefore, a more correct translation of Genesis 49:19 would read as follows:
"Gad, raiders shall raid him, but he shall raid at the heel"
Whereas God's "raiders" are prophetic, unrighteous "raiders" are Hittite in nature. Therefore, when Scripture declares that raiders shall raid Gad, it speaks of a Hittite-enabled attack that works to overwhelm and silence the prophetic Gad anointing. This pits the prophetic anointing of Gad against the Hittite spirit of deceit.
Interestingly enough, the words aqeb and aqab are the words from which the name Jacob is derived; as you may recall, Jacob took his twin brother Esau by the heel as they were being born, for he refused to accept that the unrighteous Esau should take the firstborn blessing (Genesis 25:24-26). Even though Esau was born first in the natural, it was Jacob who eventually received the firstborn blessing from God (in Genesis 32:26-28, not in Genesis 27:27-29, as is generally believed).
From the above, we can conclude that Genesis 49:19 means the following:
The difference between a true prophetic anointing and a distorted prophetic endowment lies in its focus on truth and righteousness. A true prophet does not see God's judgements as inconsistent with the prophetic endowment, and he or she is willing to abstain from using the prophetic endowment to solve a problem until the underlying roots of righteousness are dealt with first. As we have studied before, false prophets simply endeavour to "make the problem go away", without ever dealing with the root issues that prompted the problem to begin with. By contrast, God's true prophets believe in the judgement process, even if it is longer than the quick-fix approach that false prophets love. True prophets operate not only in the prophetic gift but also in apostolic judgements. By contrast, false prophets see the prophetic and the apostolic as incompatible. Whenever you hear a prophet say that a "New Testament prophet" does not judge, you are listening to a false prophet, regardless of how sincere that person may be or how talented his or her prophetic gift may be.
Where false prophets rule and where judgements are abhorred, Ammonites will eventually emerge. As we have studied before, "Ammonites" are born from circumstances where people seek quick fixes to expand God's kingdom. Ammonites are sons begotten by the Church, not sons begotten by God; they are illegitimately-conceived children that are brought into the Church when people do not have faith in God's judgement process and when people are quick to dismiss "little" elements of unrighteousness (little "Zoars") because dealing with them lengthens the process and creates inconveniences. All of this explains why the only reference to Gad in the prophetic books of the so-called "Old Testament" (outside of 3 brief references at the end of Ezekiel) is in verse 1 of the following passage:
"1 Concerning the Ammonites, thus saith the LORD; Hath Israel no sons? hath he no heir? why then doth their king inherit Gad, and his people dwell in his cities? 2 Therefore, behold, the days come, saith the LORD, that I will cause an alarm of war to be heard in Rabbah of the Ammonites; and it shall be a desolate heap, and her daughters shall be burned with fire: then shall Israel be heir unto them that were his heirs, saith the LORD." (Jeremiah 49:1-2)
Notice how verse 1 declares that the Ammonites have hijacked Gad and his cities; this points to "Gad being raided by the raiders". Notice, however, how verse 2 declares that God will cause "an alarm of war" to be heard in Rabbah of the Ammonites. The reference to an "alarm" speaks of a sudden and unexpected event; therefore, the Lord is declaring that Rabbah, the capital of the Ammonites, shall be raided by Gad, turning the Ammonite stronghold in Israel (i.e.- the Church) into a "desolate heap". The "daughters being burnt with fire" speaks of judgement fire that destroys the "female" matriarchal souls that are hindering the manifestation of God's righteous judgements in the Church and the world. When all of this happens, the Ammonites shall be flushed out of the Church, and believers will be free to grow in the true prophetic anointing of Gad.
It is worth noting that the only time in Scripture where the name "Gad" is used to refer to anyone other than Gad, the son of Jacob, or the tribe of Gad is in the following passage:
"11 For when David was up in the morning, the word of the LORD came unto the prophet Gad, David's seer, saying, 12 Go and say unto David, Thus saith the LORD, I offer thee three things; choose thee one of them, that I may do it unto thee. 13 So Gad came to David, and told him, and said unto him, Shall seven years of famine come unto thee in thy land? or wilt thou flee three months before thine enemies, while they pursue thee? or that there be three days' pestilence in thy land? now advise, and see what answer I shall return to him that sent me. 14 And David said unto Gad, I am in a great strait: let us fall now into the hand of the LORD; for his mercies are great: and let me not fall into the hand of man. 15 So the LORD sent a pestilence upon Israel from the morning even to the time appointed: and there died of the people from Dan even to Beersheba seventy thousand men." (2 Samuel 24:11-15)
Notice that Gad is a prophet, which emphasises the spiritual connection between the name "Gad" and the prophetic anointing. Notice also that Gad was "David's seer". Since David is often a figure of the latter-rain remnant in Scripture (in passages such as Ezekiel 34:23-24 and Ezekiel 37:24-28), the fact that Gad was "David's seer" is a figure of how the true prophetic anointing of Gad shall serve as the prophetic eyes of the latter-rain believers.
The prophet Gad is never mentioned again in Scripture, so it is interesting to consider that, the only time he is mentioned, he is not shown giving a pleasant word of comfort. Instead, he is shown releasing a word of judgement on David, which points to how those with the true prophetic anointing do not see any incompatibility between the prophetic gift and apostolic judgements.
In the passage above, Gad is pronouncing judgement on David for having conducted a census in Israel. Even though there are many issues behind the unrighteous census that are worth studying, one thing worth mentioning here is that David's desire for a census reflected his focus on raw numbers rather than quality. This points to the Church's modern-day pastors who are focused on growth in membership numbers, with little concern over whether "their" members are truly growing in the Lord. As a result, the Church's matriarchal pastors emphasise campaigns and strategies geared towards filling church pews, which leads to the infiltration of massive amounts of Ammonites who end up contaminating the spiritual atmosphere and hindering the true growth of God's people and His Kingdom.
Now that we have studied the name "Gad", let us consider the name "Asher", which is the name paired with Gad in the "third swap" of Revelation 7. "Asher" literally means "happy", and is derived from the verb ashar meaning "to go straight, advance, make progress". "Oddly" enough, this verb is strongly related to wisdom and judgements, as shown by the following verses where it appears:
"She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her." (Proverbs 3:18)
[The word "happy" was translated from ashar. The "she" referred to here is wisdom (Proverbs 3:13).]
"Hear thou, my son, and be wise, and guide thine heart in the way." (Proverbs 23:19)
[The word "guide" was mistranslated from ashar. Here, the word ashar is used in the context of "making progress" or "advancing". Therefore, this verse is certifying that our hearts develop and move forward through wisdom, which implies having a heart that is receptive to God's judgements. A heart that abhors God's judgements will not receive wisdom (2 Chronicles 1:10), and, as a result, it will not be able to grow spiritually.]
"Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow." (Isaiah 1:17)
[The word "relieve" was mistranslated from ashar. The word "oppressed" was translated from the Hebrew word chamowts; many translators believe that this word (which only appears once in Scripture) is better translated as "oppressor"; this is the reason why the New King James version changes the phrase "relieve the oppressed" to "rebuke the oppressor". If we take chamowts to mean "oppressor", then a valid translation for the phrase would be "straighten out the oppressor", given that ashar has the inherent connotation of setting something in such a way that it moves forward, up the right path, instead of having it swerving sideways or going downwards, in the opposite direction of progress. In order to straighten out an oppressor (such as liar babi obama, murderer mao tse dung, thug fidel castro, clown hugo chavez, or the harsh but clueless Iranian regime), you must pronounce harsh judgements against him. You cannot straighten out the oppressor through cuddly words of sweet and tender love.]
Now that we have seen the spiritual connection between Asher and apostolic judgement-making, let us consider how Asher is also related to another spiritual concept:
"13 Happy is the man who finds wisdom, And the man who gains understanding; 14 For her proceeds are better than the profits of silver, And her gain than fine gold. 15 She is more precious than rubies, And all the things you may desire cannot compare with her. 16 Length of days is in her right hand, In her left hand riches and honor. 17 Her ways are ways of pleasantness, And all her paths are peace." (Proverbs 3:13-17)
The word "happy" at the beginning of verse 13 was translated from the Hebrew word esher, which is a noun form of the verb ashar studied above, which once again emphasises the connection between Asher and wisdom and judgements. Notice also how this passage establishes a connection between wisdom and spiritual riches, contrasting the invisible riches of God against the visible riches of man. As you walk in Asher wisdom, you will become abundantly prosperous in the Spirit, even if you do not seem prosperous in the natural realm.
The accumulation of prosperity, whether it be natural or spiritual, leads to the enlargement of one's tent. As you become more and more prosperous, you are able to expand into new areas and conquer new territories. As we have studied before, the spirit of unrighteous conquest is the Amorite spirit. Therefore, when natural prosperity is accumulated by a heart that is not founded on God's righteousness, that heart will naturally lean towards Amorite pride. By contrast, when a heart focused on God's wisdom and judgements accumulates spiritual prosperity, that heart will lean towards the evangelistic conquest of the Earth unto God. This is the reason why the Lord says the following:
"But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. " (Matthew 6:33)
"For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. " (Romans 14:17)
"But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom." (Hebrews 1:8)
Notice how the passages above establish a strong connection between seeking His righteousness and the expansion of His kingdom. Notice also how these passages emphasise the need to look away from the raw pursuit of natural prosperity. In other words, the activation of the Asher anointing requires a sense of contentment regarding the natural. As you move your focus away from earthly prosperity and seek after His judgements (i.e.- His righteousness), you will be pruned and made lean in the desert of judgements, but you will begin to accumulate a wealth of spiritual prosperity that will enable you to expand God's kingdom in the spirit realm in ways that would be impossible without such prosperity (just as it is impossible to expand in the natural without natural prosperity).
This is why the Lord mentions Asher in the following "New-Testament" passage that describes the moment when the Messiah was made manifest in the temple as a young child:
"36 And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity; 37 And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. 38 And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem." (Luke 2:36-38)
Notice how this woman went through a life of desert scarcity and loneliness. After 7 years of marriage, her husband died, and she remained alone, even until the age of 84 years. Adding to the emotional and material scarcity of being a widow for so long, she also fasted continually. As she remained in apostolic endurance under God's purifying desert judgements, her wisdom grew, and her spiritual work was crucial in opening the spiritual portal that allowed the Lord Jesus to manifested in the flesh on Earth. This is the reason why she was allowed to see the Lord Jesus as a child and why she was able to recognise Him in the wisdom of the Lord, even when Jesus had yet to perform any miracles, appearing at the temple like nothing more than a "regular" child. Because of the crucial spiritual work that she performed, which enabled the manifestation and expansion of God's kingdom on Earth, the Lord chose to honour her, mentioning her explicitly by name in Scripture.
"And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." (Matthew 19:28)
"That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel." (Luke 22:30)
"And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb." (Revelation 21:14)
Therefore, the fact that the number "84" is mentioned in Luke 2:37 above emphasises the relevance of Anna's work in the expansion of God's kingdom ("12"). The factor of "7" in "12 times 7" points to an evangelistic expansion that battles against all 7 types of evil spirits. In other words, it is a comprehensive spiritual expansion that leaves no sector of the spiritual spectrum untouched. This differs from the spiritual work of most congregations, which are generally dominated by at least 5 of the 7 evil spirits. Being so internally weakened by these evil spirits, it is impossible for them to effect any true and transcendent change in the spiritual atmosphere around them; you cannot pull out the "mote" in your neighbour's eye unless you are willing to recognise and remove the "beam" in your own eye first (Matthew 7:4-6). You cannot kill the Amorite Goliaths in the spiritual atmosphere without an Asher anointing that seeks after God's judgements and grows in spiritual prosperity; as you do, God's judgements will cause the kingdom to grow from the inside out.
"9 The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether. 10 More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. " (Psalm 19:9-10)
The connection between Asher, prosperity, and the expansion of kingship is emphasised by Israel's (i.e.- Jacob's) prophecy to Asher:
"Out of Asher his bread shall be fat, and he shall yield royal dainties." (Genesis 49:21)
Now that we have considered Gad and Asher separately, we can now combine them to discern the spiritual meaning behind their "promotion" during the third swap. As we saw above, Gad points to the impartation of a prophetic anointing that does not swerve from apostolic judgements; as a result, it is able to counter the "raider onslaught" of Hittite deceit that has flooded the Church and the world. On the other hand, Asher points to the impartation of an apostolic anointing that produces spiritual prosperity that enables the expansion of God's Kingship in the spirit realm as Amorite giants who depend on natural prosperity begin to be felled. A simple summary of this is shown below:
Notice, therefore, how the combination of Gad and Asher creates a synergy of the apostolic and prophetic endowments, which runs contrary to the prevailing trend in the matriarchal Church. As we have studied before, the matriarchal Church endeavours to keep the apostolic and prophetic separated, but those who walk in the Gad and Asher anointing are able to overcome this separation, which releases a powerful spiritual wave against the spiritual strongholds of satan in the Church.
Notice also how Gad and Asher battle an eminently Hittite-Amorite combination. As we have studied before, the black-horse's main enemy is Balaam, a Hittite-Amorite gone Girgashite who diverts prophetic and evangelistic grace towards earthly, Girgashite ends. The spirit of Balaam promotes the use of God's grace endowments for the pursuit of natural prosperity. As we have also said before, the black-horse anointing is apostolic-prophetic in nature, and it involves the willingness to go out into the desert of black-horse scarcity where you begin to "move forward" and are enriched (ashar) spiritually. Therefore, we can safely conclude from all of the above that the Gad and Asher combination clearly points to the black-horse anointing.
As we have studied before, God's black-horse riders come to kill the "Goliath" giant of ministerial intimidation that stands in the midst of "Israel" (i.e.- the Church), hindering the "moving forward" (ashar) of God's people. Goliath was a Philistine, and a close study of the Philistines reveals that they were eminently Hittite-Amorite, which correlates with the fact that the black horse's enemy is Amorite-Hittite.
Now that we have seen how Gad and Asher come together to form the black-horse anointing that battles the Amorite-Hittite Balaam, we must consider why Gad and Asher were swapped with Simeon and Levi to begin with. As we said above, Simeon and Levi both point to "priesthood". However, since God is never unnecessarily redundant, we must endeavour to distinguish the difference between Simeon and Levi.
As we said above, the name "Simeon" literally means "heard". This points in a subtle way to the prophetic ministry, given that the prophetic endowment is the one most directly related to hearing God and being heard by Him (in other words, the prophetic endowment enables fluid communication or prayer between God and His people). Since both Simeon and Levi were demoted during the third swap, we must consider the prophetic endowment represented by Simeon in a negative way. As we have shared before, when prophets "go bad", they turn into Hittites, meaning that Simeon's ability to hear and be heard becomes Hittite when it goes bad.
"And, behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation." (Numbers 18:21)
"1 The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the LORD made by fire, and his inheritance. 2 Therefore shall they have no inheritance among their brethren: the LORD is their inheritance, as he hath said unto them. " (Deuteronomy 18:1-2)
Notice how the sons of Levi were appointed to live from the tithes contributed by the rest of Israel. In that sense, therefore, they had a secure level of natural prosperity that freed them up for the pursuit of spiritual endeavours. As opposed to the rest of the tribes, they had no land to claim as their own because the Lord Himself was their inheritance. From this, we can see that Levi is related both to natural prosperity and to the evangelistic possession of an inheritance. Therefore, when taken in a negative sense, Levi speaks of people who have turned Amorite as they have grown prosperous in the natural.
From the above, we can conclude that Simeon points to the Hittite component of Balaam and Levi to Balaam's Amorite component. In that sense, therefore, Gad the prophet becomes the righteous version of the unrighteous Simeon the Hittite, and Asher the spiritually prosperous apostle becomes the righteous version of Levi the Amorite, who is bent on the pursuit of natural prosperity. This is the reason why Simeon and Levi are demoted as Gad and Asher are promoted during the 3rd swap.
If you look carefully at the 4 name swaps illustrated above, you will notice that the third swap is the only one that does not swap adjacent blocks of names. In fact, there is a full separation of 2 names between the blocks swapped. This once again correlates with the black horse, due to the fact that black-horse riders launch their invisible apostolic-prophetic judgements into the matriarchal Church they left behind. Whereas the red-horse and the green-horse anointings involve a more direct face-to-face confrontation with their respective enemies (Cain and Korah), the black-horse anointing is a "war from afar" against Balaam. As you enter into the Gad and Asher anointings, you will, in a sense, "fade to black", for you will disappear from the view of those in the Church with natural vision, but you will begin to carry out mighty military operations in the invisible spirit realm that will prepare the way for the manifestation of God's Kingdom in the Church and in the entire Earth.
If you follow the 4 swaps above very carefully, you will notice that something happened in swap #4: the name "Dan" had to be changed to "Manasseh" before it was swapped with "Naphtali" in order to reach the list in Revelation 7. This is due to the fact that God did not include Dan in the list of Revelation 7, replacing him with Manasseh. The odd thing is that Manasseh is actually the son of Joseph, meaning that Joseph's descent is represented twice in the list. Why would the Lord replace Dan with a person (Manasseh) who was, in a sense, already represented in the list (inside Joseph)? Contrary to what many eschatologists may claim, Dan's absence from the list is not a sign of God's rejection of Dan. Instead, the Lord is trying to illustrate a much deeper principle. Since Manasseh and Joseph correspond to the same biological tribe, we can say that the list of 12 names in Revelation 7 only covers 11 biological tribes, not 12. As we have said before, the number "11" speaks of purifying judgements, and, as we said above, the name "Dan" literally means "judge". Therefore, we can say that the 12 names in Revelation 7 are permeated with the number "11" of "Dan judgements". In other words, the faithful remnant of "144,000" that shall forge (and are forging) the latter-rain revival are believers permeated with Dan's judgement anointing. As we said above, the number "12" speaks of "kingdom government". Thus, the Lord is saying that God's government (i.e.- His "12" Kingdom) cannot be manifested on Earth without a remnant completely focused on His judgements ("11"). Therefore, the fact that "Dan" is not visible in the list actually means that Dan is everywhere on the list. "Dan" is not just another name on the list. It is the foundation of the list. The reason why "Dan" is invisible but omnipresent in the list is because the true remnant's judgements are judgements in the Spirit, judgements based on principles and parameters that go beyond what the natural soul can see. The judgements of the remnant spirit cut beyond appearances and address the core, fundamental issues lying beneath the surface (Hebrews 4:12). Those in the remnant spirit make judgements based on the invisible words that they hear, as opposed to those in the soul, who judge based on what they can see (John 5:30, John 7:24).
In a spiritual sense, Dan's absence from the list serves to expose those who judge in the soul, not the Spirit. Unaware of the 11 biological tribes in the list, and unaware of how Scripture constantly associates judgement with God's government (Matthew 19:28, Luke 22:30, Revelation 21:14, 2 Chronicles 1:10, Psalm 98:8-9, Psalm 99:1-4), those who judge in the soul are quick to see Dan's absence from the list as "proof" that God abhors judgements. Just like the Pharisees who saw Jesus' death and disappearance as "proof" that He was not from God, those in the soul are quick to see anything in Scripture that may point away from judgements as proof that God's judgements are no longer necessary. Just as with Jesus who died on the cross and "disappeared", the "disappearance" of Dan from the list of Revelation 7 points to spiritual judgements that transcend the natural realm in order to be ever-reaching and expansive. God, who is Spirit, is Himself invisible, yet that does not mean that He is not there. In fact, God's invisibility enables His omnipresence, for, as a Spirit, He can transcend time and space, operating at a level deeper and higher than that of the natural realm.
The fact that the Lord replaced the name "Dan" with "Manasseh" has spiritual significance. The name "Manasseh" literally means "causing to forget", which points to the sense of vindication that Joseph felt when his first son was born after so many years of suffering and heartache:
"46 And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. 47 And in the seven plenteous years the earth brought forth by handfuls. 48 And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same. 49 And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number. 50 And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Potipherah priest of On bare unto him. 51 And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my fatherís house." (Genesis 41:46-51)
As we have shared before, the opening of the 6th seal of the Apocalypse releases God's vindicating vengeance against the enemies of God's green-horse riders. Therefore, we can say that the insertion of the name "Manasseh" in Revelation 7 speaks of God's judgements being manifested on Earth as His judging remnant emerge from their 5th seal and are vindicated before their enemies.
In a subtler sense, the name "Manasseh" also points to how the soulish Church has tossed God's judgements aside, dumping them in a pit just as Jacob's sons did with Joseph. By rejecting and forgetting the God of judgements, arrogantly relegating Him to a distant "Old Testament" past, the believers in the Church have rejected God Himself, and they have done nothing but delay and hinder the manifestation of God's Kingdom on Earth. In the meantime, those who are in concord with God's heart are left to languish, just as Joseph did in Egypt for many years. Those who refuse to compromise with and be contaminated by the "female" soul are forgotten and left to perish like Lazarus at the rich man's gate.
"1 And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Fatherís name written in their foreheads. 2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: 3 And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. 4 These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. 5 And in their mouth was found no guile: for they are without fault before the throne of God." (Revelation 14:1-5)
In the book of Genesis, the name "Manasseh" appears
11 times in 9 verses. This is no coincidence. As we have said before, the number
"11" speaks of judgements, which emphasises the spiritual connection between the
names "Manasseh" and "Dan" (given that "Dan" means "judge"). As we have also said
before, the number "9" represents dunamis
power. Therefore, the
11 appearances of "Manasseh" in 9 verses in the book of Genesis speaks of how the genesis of
man's problems lies in the fact that man relegated God's judgements to a
secondary plane, focusing instead on power and grace. Man's "female" soul was
not about to let God's "male" spirit pronounce judgements over her, so she
banished "male" judgements to the Land of Oblivion and
took power for herself.
The gist of the entire fight since Genesis lies in undoing this banishment.
Now that we have considered Dan and Manasseh, we must consider the tribe that Dan (or Manasseh) was swapped with in swap #4: the tribe of Naphtali. In order to understand the meaning behind Naphtali, we have to consider what Israel (i.e.- Jacob) prophesied regarding Naphtali:
"Naphtali is a hind let loose: he giveth goodly words." (Genesis 49:21)
The word "hind" was translated from the Hebrew word ayalah meaning "female deer". This word only appears 8 times in Scripture. Its first appearance is in Genesis 49:21 above. Its last appearance is in the last verse of the book of Habakkuk:
"15Thou didst walk through the sea with thine horses, through the heap of great waters. 16When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops. 17Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: 18Yet I will rejoice in the LORD, I will joy in the God of my salvation. 19The LORD God is my strength, and he will make my feet like hindsí feet, and he will make me to walk upon mine high places. To the chief singer on my stringed instruments." (Habakkuk 3:15-19)
The horses mentioned in verse 15 are a prophetic reference to the 4 horses of the Apocalypse. The "belly" mentioned in verse 16 is a prophetic reference to Sheol, given that Sheol is often portrayed in Scripture as a "belly" or "womb" (Jonah 2:2, Proverbs 30:16, Matthew 12:40). The "quivering" and "trembling" mentioned in verse 16 is a prophetic reference to earthquakes. From this, we can conclude that this passage is actually a prophetic reference to the green horse of the Apocalypse, since, as we have seen before, green-horse riders are driven to Death and Sheol, and they trigger spiritual earthquakes through their total self-sacrifice. Given that the green horse is the last of the 4 horses of the Apocalypse, it makes sense that verse 15 makes a reference to "thine horses", as if to say, "This is what follows once all your horses have galloped through". The reference to the "sea" in verse 15 emphasises the green horse even further since, as we have seen before, green-horse riders are God's spiritual "seafarers". The reference to the "fig tree" in verse 17 also points to the green horse, since figs are green, as emphasised by God in Song of Solomon 2:13.
As we have said before, green-horse riders are prophet-pastors. This is the reason why Habakkuk speaks of the "labour of olive failing" and the "flock being cut off from the fold" in verse 17. The olive points to oil, and oil points to anointing, and the ministry endowment most directly related to the impartation of anointings is the prophetic endowment. The words "flock" and the "fold" point directly to sheep, and sheep point to the ministerial endowment of "shepherding", which is the pastoral endowment.
When Habakkuk declares that the "labour of olive has failed", he is pointing to how, when the green-horse rider dies in prophetic sacrifice, it seems as if his sacrifice was for naught and changed nothing. This is what Jesus' disciples, including those who were on the road to Emmaus (Luke 24) felt after Jesus was crucified at Golgotha. The green-horse rider's prophetic sacrifice gives an initial impression of "failure", of "defeat", yet, as we have studied before, that is part of the Lord's plan. The Lord sends His green-horse riders on "failed expeditions" that are intended to trigger God's vindicating vengeance.
When Habakkuk declares that the "flock is cut off from the fold", he is referring to how the green-horse rider acts as a shepherd (i.e.- "pastor") who gives his life for the sheep (John 10:11), and, before he is slain, the green-horse shepherd is separated from the sheep He is dying for. When Jesus went to Golgotha, the "fold" that was with Him scattered away, and Jesus was left to die by Himself.
"26 And when they had sung an hymn, they went out into the mount of Olives. 27 And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered." (Mark 14:26-27)
[Notice the reference to the mount of Olives in verse 26. We can see, therefore, that this passage makes a spiritual reference to the "labour of olive failing" and to the "flock being cut off from the fold" mentioned by Habakkuk.]
The "flock" in the phrase "the flock shall be cut off from the fold" refers specifically to the very miniscule remnant of green-horse riders, and the "fold" refers to the believers who follow the remnant spirit but who fall short of the green-horse anointing because of areas in their souls that they are unwilling to let go of. This is why they fall away when the cloud of Death and Sheol begins to hover over the green-horse riders they are supposedly sympathetic with. As a result of this, the green-horse rider's gallop becomes a very lonely journey. Instead of a collective battle against "evil", the battle during the green-horse stage becomes very personal, very limited, confined within your own being, with no one else to help you or enable you (even as you seek the strength and support of others). This is the reason why Jesus was the only one left praying in the Garden of Gethsemane. Even when he sought the support of the disciples, they were unable to hold up in battle, and they fell asleep at the switch.
All of the above explains why Naphtali is referred to as a "female deer", an ayalah, in Genesis 49:21 and why Habakkuk uses this same word to refer to his green-horse struggle. The name "Naphtali" literally means "my fight", "my struggle", and, as you enter into the green-horse phase of your walk, the struggle becomes very lonely, very private, very internalised; it becomes your struggle, a struggle that no one else will seem to understand or even perceive. Even as the intensity of that struggle causes you to sweat "drops of blood", the people around you will only wonder why you are suffering so; and, just like Simon Peter did with Jesus (when he tried to rescue Him at Gethsemane using a physical sword), the people around you will do little more than offer practical and simplistic solutions to your "problems" because they will be unable to understand the spiritual underpinnings of your internal struggle, seeing your reaction more as an "emotional", "that-time-of-the-month" type of issue than as a reaction to real issues in the spirit realm.
The personal nature of this struggle explains why Habakkuk uses the word "my" or "mine" 8 times (and the word "I" or "myself" 6 times) in the last 5 verses of Habakkuk quoted above. As you proceed in your struggle, the only one who will strengthen you is the Lord God Himself. This is why Habakkuk declares that "the Lord God is my strength", and this is why God sent an angel to strengthen Jesus in the garden of Gethsemane as He proceeded in His personal struggle (and as the disciples slept unawares). As the Lord strengthens you, He will lift you above the torment of your current circumstances, causing you to "walk upon mine high places" (Habakkuk 3:19), places that are very personal to you. He will bring you joy in the intimacy of your being through "little" things and events that will be very special and important to you and that no one else will be aware of.
Notice how Habakkuk ends with the peculiar phrase "To the chief singer with my stringed instruments". The phrase "stringed instruments" was translated from the Hebrew word negena, which is used by the Holy Spirit in the following verse (translated as "song"):
"I call to remembrance my song in the night: I commune with mine own heart: and my spirit made diligent search." (Psalm 77:6)
Notice the personal nature of this verse; the words "my" or "mine" appear 3 times, and the word "I" appears twice. Notice also how the psalmist declares that "he communes with his own heart", which emphasises the "aloneness" and very personal nature of the experience being described.
From all of the above, we can safely say that the name "Naphtali" is intimately related to the green horse of the Apocalypse. Combining this with what we said regarding Dan and Manasseh above, we can conclude that swap #4, which involves the swapping of "Naphtali" and "Manasseh", points to the green horse of the Apocalypse. The fact that Manasseh was moved down (or "relegated") whilst Naphtali was moved up in the swap has spiritual relevance. As we said above, Manasseh means "causing to forget", which points to two different "forgettings". On the one hand, it points to how the matriarchal system relegates God's green-horse Josephs, leaving them to perish and be forgotten in the prison of "human irrelevance". This "matriarchal force of forgetfulness" is what caused the chief cupbearer to forget Joseph for 2 additional years, even after Joseph had shown the cupbearer the spiritual treasure that was inside of him (Genesis 40:23). On the other hand, the name "Manasseh" also points to how God shall cause His green-horse Josephs to forget all of their sorrows, especially those experienced during their 4th- and 5th-seal walks, as evidenced by Genesis 41:51; this "forgetting" happens as God's 6th-seal of vindicating vengeance is opened. Thus, the name "Manasseh" points both to the relegation of God's remnant by the matriarchal system and to God's vindicating promotion of that relegated remnant.
During swap #4, Manasseh (who represents Dan) is dropped from position #5 to #6, allowing Naphtali to move up ahead of Manasseh. This has spiritual significance. Before the green horse begins to gallop, the remnant spirit remains "forgotten", meaning that "Manasseh" remains in the foreground of the remnant's life on Earth. As the green-horse stage comes along, however, the remnant enter into the final phase of their ordeal. That is when they stand up and wage the final fight that will enable them to finally put their "relegation" behind them. That is the reason why Naphtali ("my fight") goes ahead of "Manasseh" and into the foreground. Without this "Naphtali" fight, God's purposes on Earth cannot be fulfilled. God's Kingdom on Earth will not come unless humanity enables the remnant so that they may be manifested on Earth. This is why the remnant's Naphtali fight is, in fact, God's fight on Earth.
Every believer in human history must go through the 7 seals of the Apocalypse in order to become complete in Christ. This means that, in the life of every believer, the first 4 seals, which are the 4 horses of the Apocalypse, must be opened. This implies that the 4 "swaps" represented in Revelation 7:5-8 must occur in each believer's life, since, as we have seen so far, each swap points to each of the horses. These 4 spiritual "permutations" must not only happen in each believer's life; they must also happen in the Church as a whole and in the world in general. As they do, the matriarchal soul's relegation of "Dan" must become all the more evident. As we saw above, the absence of Dan becomes fully evident during swap #4, which corresponds with the green horse. As we also saw above, the tribes involved in swap #4 also point to the seals that follow the green horse, in particular, the 5th and 6th seals. Therefore, it is no coincidence that the Lord is now pointing out the spiritual relevance of "Dan-mark" and how it relates to the 4th, 5th, and 6th seals. God willing, we will expand in future postings on the spiritual significance behind the land of "Danmark" and Scandinavia in general. Understanding the spiritual meaning of Denmark is relevant now, for the spiritual atmosphere of the Church and the world is currently in the latter part of the 5th seal, one crucial breakthrough short of the 6th. Will this breakthrough happen in this generation? It should, but it may still be short-circuited by a generation that remains slow to understand.
God willing, we will share more on Denmark in a future posting...