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Prophetic word for today


First posted: May 1, 2005

E-mailed: January 13, 2005

Word received by: Rhonda Breit


{This dream is a spiritual complement to the following prophetic words: "Combs of judgment", "The wolves are back in town", and "Out with the old, in with the True"}




I (the prophetic) was in a large, old church building. The carpet was a brownish-red color. The pews were the old wood style. I was leading a group of many people in intercession. People were laid out under prayer shawls all over the building. As I prayed, I made my way from the back of the building to the pulpit. There were two steps that led to the pulpit. I moved from the back to the front, interceding on behalf of those who were there and the service that was to take place. I was walking back and forth on the pulpit when the Apostle arrived.


As she took her place in the pulpit, I made my way down to where I was going to sit in a pew. As I came off the platform and took a few steps toward the pews, I noticed a rat to my left. I remember just thinking as normal at first that I just needed to move away from it. But as I tried to move away from it, I noticed it was purposely following me. When I looked at it, it showed its teeth and let me know that it was after me. I began to move quickly to the pew. It pursued me. As I reached the pew and the rat jumped up on it, I reached down with my left hand first to try to pick it up and throw it away from me.....after all, it is a small creature, and I thought I could get rid of it easily enough. As I reached for it, the rat sunk its teeth into the middle of my left hand. I tried to shake it, and it would not shake, so I reached for it with my right hand. It then sunk its teeth into my right hand and would not let go. It was chewing through my hand, but its teeth were not separating as it chewed. Because I could not get it off my hand, I began to beat the rat's body, while it's teeth were still in my hand, against the wooden pew. I remember beating it repeatedly until I saw no more movement and believed it to be dead. To confirm it was dead, I reached with my left hand to pull whiskers. I remember that when I saw the whiskers come out, they actually came out through the rat's left eye.

As all of this was occurring, I remember looking to the pulpit expecting some consolation from the Apostle. She did not move but remained in the pulpit simply observing.

I began to cry out because of the pain in my hands. Someone called 911 and emergency help came. They began to check me out and tested the rat for rabies. Someone came to the doorway and alerted the paramedic who was working on me that the rat did in fact have rabies. The paramedic immediately pulled out a long needle, seated me, and began to administer the shot to my stomach.

Again, as the shot was about to be administered, I looked to the pulpit for consolation from the Apostle. She still did not move but remained in the pulpit observing.

The dream ended, and I awoke. The clock by my side of the bed is 2 hours ahead of the clock in my room that shows the correct time. The clock on my side of the bed showed the time as 3:22. The actual time of the dream then would have been 1:22.

Rhonda Breit


Our comments

The old Girgashite Church

The large, old church represents a Church bound by Girgashite traditions, since the Girgashite spirit causes people to be bound by time.


As we have shared before, the color "brown" can be obtained through a combination of the colors "red" and "green". The color "red" in Scripture speaks of our earthly, Adamic exterior, and, in a negative sense, it can refer to the Girgashite spirit that focuses on external things that are visible to the natural mind. On the other hand, the color "green" speaks of life, vision, and hope, all of which points to the prophetic ministry. Therefore, the fact that the floor carpet was a brownish-red color speaks of an atmosphere where the prophetic (i.e.- the "green") is beginning to flow, but where the "red" Girgashite spirit of earthliness still predominates. A touch of prophetic "green" in the middle of "red" Girgashite clay gives the ground a "brownish-red" tone.


In Scripture, "wood" is many times a figure of temporality because of its flammability (1 Corinthians 3:12-15). "Pews", on the other hand, speak of structures on which people rest the weight of their bodies. Therefore, the "old wood style pews" speak of human methodologies and traditions on which believers have placed their faith. This points once again to a Church dominated by the Girgashite spirit of human methods and traditions.


Leading from the back

In the dream, sister Rhonda was leading the prophetic intercession, and she was initially standing in the back of the building. This has spiritual significance. Notice what the Lord said to David:


"Now therefore thus shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, even from following the sheep, that thou shouldest be ruler over my people Israel" (1 Chronicles 17:7)


The Lord declares that He made David king of Israel after David had been a shepherd who "followed the sheep". In other words, David found grace in the eyes of the Lord because he was a shepherd who led the sheep from behind. When most people think about "leadership", they think about someone who is out in front of everyone else and who is admired by those whom he or she leads. However, God's concept of leadership points to a person who stands behind all the others and who supports them and pushes them forward so that they may grow and be great in Christ. A leader is a person who gives of him or herself so that others may grow; in today's Church, however, most "leaders" have it the other way around. They believe that the people who are led are supposed to give of themselves so that the "leader" may grow. In Christ, to lead is "to bear a burden for others" instead of "being a burden to others":


"1Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. 2Bear ye one anotherís burdens, and so fulfil the law of Christ. 3For if a man think himself to be something, when he is nothing, he deceiveth himself." (Galatians 6:1-3)

[Notice that this passage speaks about leadership, since it begins by declaring the burden that those who are spiritually stronger must bear for those who are spiritually weaker. The "restoring" of verse 1 implies giving of oneself so that the other person may grow out of his or her weakness. The "spirit of meekness" in verse 1 speaks of a willingness to be led of the Spirit to do what we have to do for the sake of others, even if what He asks of us is painful and unpleasant, just as Christ did for us when He meekly submitted to the Father and allowed Himself to be nailed to the cross for us. In other words, the "meekness" of verse 1 is towards the Spirit of God.


According to verses 2 and 3, we must always remember our own weakness even as we suffer to restore others from their weakness. This means that leadership cannot be a tool for self-aggrandizement. Your spiritual strength is seen by God as an opportunity to help others, not as an opportunity to be admired by them.]


"For as many as are led by the Spirit of God, they are the sons of God" (Romans 8:14)

[This verse confirms the fact that the "meekness" of Galatians 6:1 refers to meekness to the leading of the Spirit]


"18Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, 19And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God" (Colossians 2:18-19)


Notice how the verse above emphasizes the fact the Head (i.e.- Christ) causes the Body to grow. This "growth" or "increase" is achieved through the nourishment that is ministered by the Head via the "joints and bands". The word "ministered" in verse 19 was translated from the Greek word epichoregeo, which is derived from the word choregeo meaning "to be a chorus leader" or "to furnish the chorus at one's own expense" (these "choruses" were bands of dancers and singers). Notice, therefore, how a "leader" in Scripture is a person who gives of him or herself so that others may grow (not the other way around). Those who see "leadership" as a "prize" are thinking about the "salary". Those who see "leadership" as a "burden" are thinking about the people being led.


"11I am the good shepherd: the good shepherd giveth his life for the sheep. 12But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 13 The hireling fleeth, because he is an hireling, and careth not for the sheep." (John 10:11-13)


The anti-Girgashite intercession

Throughout the globe, there are churches that organize periodical gatherings for the specific purpose of interceding. However, when one listens to what is being prayed in these meetings, a terrible spiritual problem becomes evident. Generally, the prayers at these intercessory meetings turn into nothing more than laundry lists of needs in the congregation. They pray for Mrs. So-and-so's cancer, for Mr. So-and-so's debt, for success in Mr. So-and-so's new business venture, for success in the upcoming church activity, for protection for the church leaders, etc. The problem with this is twofold:

  1. It focuses on visible needs related to our temporal existence

  2. It focuses on internal issues, i.e.- issues dealing with the congregation and its members


As we have said before, Girgashites focus their lives on temporal issues that are visible to the natural mind, and they are very self-centered. Therefore, the two items listed above are manifestations of a Girgashite influence, meaning that most intercessory meetings turn into Girgashite activities. Instead of becoming moments where the congregation forgets about itself and unites to launch attacks against principalities and powers in the spirit realm, these meetings become moments where the congregation thinks only about itself and its temporal needs. This Girgashite influence on the Church's intercession is confirmed by the Girgashite elements in the dream such as the brownish-red carpet, the old wood style pews, and the old church building.


When the prophet was leading from the back, however, she was breaking the Girgashite influence in the dream's congregation in two ways:

  1. By leading from the back, she became "invisible" to the people praying there, which forced them to follow the guidance of a person that they could not see with their natural eyes. This is a figure of people who are learning to follow the guidance of the invisible Holy Spirit instead of the guidance of natural, visible men.


  2. As they began to follow an "invisible" lead, the people there began to look beyond themselves, and they began to look outwardly instead of inwardly. As they were all laid out under their prayer shawls, they had their faces on the brownish-red carpet, which meant that they were recognizing their earthliness before God. Their laying out on the ground speaks of them dying to themselves, which is something that Girgashites refuse to do. Their laying out on the floor also shows a rejection of the pews, which, as we saw above, are a figure of reliance on Girgashite methodologies.


The prophetic movements revisited

In order to understand the rest of the dream, we must revisit the "prophetic intercession movements" of recent years.


As we have shared before, there have been 3 prophetic intercession movements in the last 40+ years, and each of these movements has failed. Each movement has corresponded with each of the 3 times the U.S. has had human casualties on space-related missions:

  1. In the 1960s, the prophetic movement that God released into the Earth was aborted by the Girgashite traditions of men. Organized religion was unable to discern the prophetic spirit altogether, which meant that the movement never got a chance to get off the ground inside the Church. This led to the prophetic movement's energy being channeled away into the hippie movement of the 1960s, where it was unfortunately wasted and misused.


    This failed movement corresponds with the first U.S. incident of space-related casualties. In this incident, 3 men died before the rocket could take off into outer space in the mid-1960s. This movement also corresponds with the seed that fell "by the way side" in the parable of the sower (Luke 8:12).


  2. In the 1980s, a second prophetic movement began, but this movement tried to work within (instead of against) the Girgashite structures of the Church. During this movement, there was an upsurge of "Pentecostalism" throughout the world that gave a certain degree of freedom to the prophetic flow throughout the Church. However, this flow was contained in such a way that it would not endanger the Church's cursed Girgashite structures. Therefore, this second prophetic movement was eventually drowned out by the Girgashite thorns (Genesis 3:18).


    This failed movement corresponds with the second U.S. incident of space-related casualties. In 1986, the space shuttle Challenger was able to take off, but it exploded shortly after takeoff. The name "Challenger" obviously refers to someone who challenges predefined concepts and paradigms, which (as we have seen before) is what prophets are called to do. However, as many of you may know, the Challenger was transporting the first civilian teacher into space. This had spiritual significance. As we have said before, teachers turn into Girgashites when they stray from the Spirit, meaning that the civilian teacher's presence inside the Challenger was a figure of a prophetic movement that had the name of a "Challenger" but which had actually agreed not to challenge all the Girgashite structures inside the Church. Since you can't have your cake and eat it too, the prophetic movement and the space shuttle Challenger were both doomed from the get-go. Both got off the ground, but both tragically died out shortly after that.


    This second movement also corresponds with the seed that fell "among thorns" in the parable of the sower (Luke 8:14). If you look at the second movement carefully, you will notice that the preaching that emphasizes material prosperity became strong during these years. Just as the Lord declares in Luke 8:14, this second movement was choked by Girgashite "cares, riches, and pleasures of life".


  3. In the late 1990s and early 2000s, a third prophetic movement began. Unlike the second movement, this prophetic intercession movement was not trying to work within the Girgashite structures but, instead, was willing to go all out against them. Unfortunately, this movement became so focused on "emotional experiences" and "emotional encounters with God" that it became blessings-oriented rather than righteousness-oriented. As we share in two previous words, this led to the prophetic movement going "Canaanite". Even though it was able to overcome the Girgashite influence inside the Church, it was unwilling to overcome the Canaanite influence, which led to the "wolves coming back to town". Since Canaanites are anti-judgment, the prophetic movement was unable to judge the wolves inside the Church unto destruction, and they were able to return with a vengeance.


    This failed movement corresponds with the third U.S. incident of space-related casualties. In February 2003, the space shuttle Columbia disintegrated upon reentry into the earth's atmosphere. A close study of the 7 passengers inside Columbia reveals that the Columbia trip represented a prophetic movement that is submissive to pastoral authority. This is why Columbia was destroyed and why the third prophetic movement eventually failed, despite all of its early successes.


    This third movement also corresponds with the seed that fell "on the rock" in the parable of the sower (Luke 8:13).


As we have said before, the "pastoral matriarchy" consists of the domination of the "female" ministries (pastors and teachers) over the "male" ministries (apostles, prophets, and evangelists). Since pastors turn into Canaanites and teachers turn into Girgashites when they stray from God's will and purposes, the pastoral matriarchy has led to a Church dominated at the soul level by Girgashite and Canaanite spirits. God has prophesied that, in these latter days, He would come against the pastoral matriarchy in order to destroy it (Zechariah chapter 11, Ezekiel chapter 34, Jeremiah chapter 23, etc.), and He raised the 3 previous prophetic movements for that specific purpose. God's latter-rain Glory cannot be seen while the Church continues to be dominated by the "female" soul and not the "male" Spirit.


The first prophetic movement died before it could be launched. The second movement tried to work with the Girgashites instead of against them and died after takeoff. The third movement overcame the Girgashites but did not attack the Canaanites; this third movement was unwilling to work within man's stale Girgashite structures, but it was willing to leave the pastoral ministry in control of the Church. Both enemies -- the Girgashites and the Canaanites -- have to be defeated in order for the pastoral matriarchy to be destroyed and for God's purposes to be fulfilled in these latter days.


The two steps

When the prophet moved from the back to the front, she went up to the pulpit. In the dream, there were "two steps that led to the pulpit". The first step is to overcome the Girgashites, and the second step is to overcome the Canaanites. In other words, the Lord was illustrating the fact that a true prophetic movement --- represented by the pulpit --- can only come after both enemies are overcome.


The two steps in the dream also points to the following passage:


"17Pray without ceasing. 18In every thing give thanks: for this is the will of God in Christ Jesus concerning you. 19Quench not the Spirit. 20Despise not prophesyings. 21Prove all things; hold fast that which is good. 22Abstain from all appearance of evil. 23And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." (1 Thessalonians 5:17-23)


Notice that verse 17 speaks about constant prayer, which means that this passage is related to prayer and prophetic intercession. Verse 18 then speaks of giving thanks in all things, which speaks of contentment, and, when we combine it with Ephesians 6:18-20, it becomes evident that the contentment is with regard to temporal needs:


"18Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; 19And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, 20For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak." (Ephesians 6:18-20)

[Notice that Paul tells believers to pray so that he may speak with prophetic boldness, instead of asking that they pray for his release from prison]


As we have shared before, the Lord calls us to have a sense of contentment (i.e.- non-ambition) when it comes to temporal things (1 Timothy 6:6-9, Matthew 6:31-33). Therefore, when the Lord follows up an exhortation to pray in verse 17 (of 1 Thessalonians chapter 5) with a call to thanksgiving in verse 18, the Lord is saying that our prayer should be based on a spirit of contentment over temporal things, focusing our lives on God's will rather than on our own earthly satisfaction. 1 Thessalonians 5:18, therefore, is an attack on the Girgashite spirit.


1 Thessalonians 5:19 then speaks of not "quenching" or "suppressing" the Spirit. This again is an attack on the Girgashite spirit, since Girgashites work to suppress the free flow of the Spirit under the "cart" of Girgashite methodologies (Amos 2:9-13). 1 Thessalonians 5:20 then speaks of not despising the prophetic, which again attacks the Girgashites' skepticism against the prophetic. Girgashites are literally so "grounded" in natural-mind thinking and methods that they are generally quick to dismiss God's prophetic manifestations.


1 Thessalonians 5:21 then speaks about examining all and retaining what is "good". The word "good" here was translated from the Greek word kalos, which speaks of "goodness" in terms of "usefulness" or "purpose". Therefore, verse 21 points to the making of judgments in order to discern the things that have prophetic purpose from the things that look prophetic but are actually full of Hittite purposelessness. Since verse 21 calls us to make judgments, it is an attack on the Canaanite spirit because the Canaanite spirit abhors judgments.


1 Thessalonians 5:22 then speaks of abstaining from all "appearance of evil". The word "appearance" was translated from the Greek word eidos, which is derived from the word eido; eido means "to see", and has the connotation of "seeing" with the "eyes of the mind". Therefore, eidos speaks of external appearances that are visible to the natural mind. On the other hand, the word "evil" in the phrase "appearance of evil" was translated from the Greek word poneros, which does not necessarily have the connotation of moral evil. Instead, the word poneros is used in Greek to refer to things that create unnecessary hardships and burdens, which points to the burdens that Girgashites place on people through bureaucratic religious procedures that look pious on the outside but are spiritually empty on the inside.


Therefore, the call to "abstain from all appearance of evil" in 1 Thessalonians 5:22 speaks of recognizing all manifestations of the Girgashite spirit, and it speaks of separating ourselves from them. Again, this points to the making of judgments. When the prophetic goes "Canaanite", it becomes incapable of recognizing Girgashite earthliness, since the Canaanite spirit is anti-judgment. 1 Thessalonians 5:22, therefore, is an attack against the Canaanite spirit.


From all of the above, we can say that 1 Thessalonians 5:17-22 (quoted above) points to the "two steps" of the dream. In order to move into true prophetic intercession (v17), you must 

  1. Overcome the Girgashite spirit (v18, 19, 20), and 

  2. Overcome the Canaanite tendency not to make judgments (v21, 22)

If you do so, you will reach level-3 intercession, represented by the pulpit itself in the dream. This is why verse 23 speaks of praying for the "body, soul, and spirit":


Those who do not overcome the Girgashite spirit allow their prophetic intercession to become a mere means to obtain material prosperity. This is what happened to the 2nd prophetic movement described above. Such intercession stays at the "body" level.



Those who do overcome the Girgashite spirit -- but who refuse to overcome the Canaanite spirit out of a reluctance to make judgments -- allow their prophetic intercession to become a mere means to obtain "emotional blessings" and "religious experiences". This is what happened to the 3rd prophetic movement described above. Such intercession stays at the "soul" level.



Those who overcome both the Girgashite and the Canaanite spirits allow their prophetic intercession to become a vessel for the manifestation of God's Glory on Earth. This is the type of intercession that will be manifested throughout the 4th and final prophetic movement. Such intercession reaches the "spirit" level.


"You missed a spot"

In order to reach step-2 prophetic intercession, freedom must be given to the prophetic anointing so that the Girgashite spirit may be overcome. In order to reach "pulpit-level" prophetic intercession, you must be willing to move in judgments, which means moving in the apostolic, since the apostolic ministry is the one most related to the making of judgments.


When the prophet in the dream went up to the pulpit to continue the prophetic intercession, she had to go up the 2 steps. When she did so, it is as if she was saying, "We have fulfilled all the necessary spiritual requirements for level-3, 'pulpit' intercession". This is what the leaders of the 3rd prophetic movement thought. However, the appearance of the apostle (and apostolic judgments) in the dream revealed that the second step (overcoming the Canaanites) had not been properly completed.


After the apostle arrived, the prophet came down from the platform, and went to sit in a pew. As she did so, she noticed a rat to her left. As we have said before, the left side in Scripture is the side of "grace", "life", and "freedom", and, when those concepts take precedence over right-handed "justice" and "judgments", Hittite spirits come swarming in.


One night in August 2001, I was walking home from a meeting, and, along the way, the Lord began to speak to my heart about Sheol and about the Hittite spirits of terror. When I got home, I opened the door, turned on the light, and to my terrified surprise, there was a huge rat on top of a couch in the living room. I must admit that I have always been a coward where rats and other such critters are concerned, but, when I saw the rat, my inner thinking was the following: "I can't pretend like the rat is not home; if I simply ignore it and allow it to hide, I am setting myself up for a dangerous situation. I must be brave and confront this rat."


The rat remained motionless when I turned on the light. I then approached the couch, and, when I was standing in front of it, I simply began to scream. Mind you, I was not screaming out of fear (well, maybe I was), but my intention was to scare the rat away (that's the official version). The rat was facing towards the inside of the house, but, amazingly, when I began to scream, it turned around and headed in the opposite direction. It then leaped up and out through a window that led to the garden outside. The window was made up of multiple square panes, and one of the panes was missing (I had broken it before). I had never paid much attention to the importance of replacing the missing pane, and it was precisely through the missing pane that the rat had gotten into (and out) of the house. After the rat left, I quickly found something to temporarily close the square hole in the window.


As I stood there thinking about the meaning of the incident, I realized why the Lord had been talking to me about Hittite spirits of terror on the way home. Due to the incident, I learned that rats are a figure of Hittite spirits. About a month later, the 9/11 terrorist attack took place. I then understood that the rat incident was a foreshadowing of 9/11.


In the dream, the prophet noticed the rat to her left, but she simply dismissed it as something "normal". Her initial reaction was to simply "move away from it". In other words, she took the "Out of sight, out of mind" approach. In the dream, the rat was a figure of left-handed unrighteousness, and, as we shared in the previous word, Scripture declares that unrighteousness is like "leaven" (1 Corinthians 5:3-7). You cannot simply ignore it. If you do, it will just grow and grow until it infests the entire mass. Any unrighteousness requires the prompt application of spiritual judgments. Just as with Gedaliah in Jeremiah chapters 40 and 41, you must promptly deal with the "Ishmaels". Otherwise, those Ishmaels will come back to bite you.


To simply ignore the rat implies a lack of apostolic zeal. This is precisely what happened to the 3rd prophetic intercession movement described above, and this is the reason why that movement did not bring the latter-rain revival. Fellow believer, when you have a zeal for God's judgments and justice, you will go after any unrighteousness around you. Why? Because you will never be comfortable with unrighteousness, and you will always attack it with spiritual judgments once you identify it in the Spirit. As long as you do not lose your "first love", you will be unleashing these spiritual judgments for the sake of God's Eternal purposes in other people's lives, and not merely for the sake of the "destruction" they cause.


Those with apostolic zeal cannot stand idly when they see a spiritual "spot" of unrighteousness. Any time they see one, they go after it to clean it up.


Guided missiles

As we shared in a previous word, Proverbs 26:2 declares that there are two ways in which curses may be drawn towards us:


As a fluttering bird drawn in by Girgashite remnants in our life


As a flying swallow drawn in by Canaanite remnants in our life


Since Canaanites hate judgments, they produce a lack of apostolic judgment zeal. Therefore, the ignoring of the rat was a manifestation of a Canaanite influence in the prophet's heart, which, according to the above, means that she exposed herself to a "flying swallow" attack. As we shared before, "flying-swallow attacks" are attacks that come directly at us, like a guided missile that is locked in on its target, even when the target is moving. This is the reason why the prophet saw that the rat was "purposely following" her.


As the rat continued after her, the prophet "moved quickly to the pew". This means that, somehow, the prophet felt as if she would be safe once she reached the pew, like a baseball player who is trying to reach the next base before he is tagged out. As we said above, the old pews in the dream are a figure of reliance on human, Girgashite structures. Therefore, the prophet was trying to shield herself from the "flying swallow" that was coming towards her by taking refuge under a Girgashite covering.


However, when she reached the pew, the rat did not stop pursuing her. On the contrary, it jumped up on the pew, meaning that it was completely unafraid of the pew. When the Girgashite covering (represented by the pew) failed, the prophet's first reaction was to then use her left hand to pick up the rat and throw it away from her. Since the prophetic ministry is a left-handed ministry, this means that the prophet was trying to rely on prophetic power to repeal the guided missile that was coming against her. This is a figure of how people in the 3rd prophetic movement (described above) sincerely believed that all problems can be solved through the infusion of prophetic power. This is similar to how politicians try to solve social problems by simply pouring more money into the problem. Without the plucking out of the roots, however, all the money (and all the power) in the world will not make the problem disappear.


The fact that the prophet simply wanted to throw the rat away from her reveals that she was only interested in removing the rat's inconvenience. This is exactly what happened to the 3rd prophetic movement of the late 1990s and early 2000s. Since it lacked a zeal for righteousness, it focused on unrighteousness only from the perspective of the temporal inconveniences it caused. Instead of going after unrighteousness simply because it was the right thing to do, the prophetic movement grudgingly dealt with unrighteousness only when it caused some sort of physical or emotional "inconvenience".



In the dream, the prophet chose to grab the rat with her hand because, "after all, it is a small creature", and she thought that she could get rid of it easily. On the one hand, this reveals the prophet's boldness (as we have said before, prophets are endowed with a certain fearlessness and boldness that prevents them from being intimidated by the threat of death). On the other hand, this also reveals the underestimation of unrighteousness.


As we saw in the previous word, Lot convinced God not to destroy the city of Zoar so that he could take refuge there instead of the mountain, as God had originally told him to. Lot's argument was that "Zoar is a small city" (Genesis 19:20), as if to say, "It's no big deal, God, if you don't destroy the unrighteousness in Zoar; after all, it is just a small place". The preserving of "little" Zoar, however, eventually led to Lot having two children born out of incest (Genesis 19:30-38).


Fellow believer, never underestimate unrighteousness. Once you positively identify it, attack it proactively, no matter where it is! Go after it in the Spirit! Constantly apply spiritual judgments against it! Otherwise, it will inevitably grow and destroy you.


Switch hitting

Since the rat was a manifestation of left-handed unrighteousness, it could not be dealt with using the left hand. Just as we shared in a previous word, the 3rd prophetic movement (described above) was unable to defeat the wolves in the Church because the prophetic arrows that it threw against them lacked the "zing" of right-handed judgments. This is why the prophet's left hand was useless against the rat in the dream. She was then forced to switch to the right hand of judgments.


At first, her right hand was ineffective against the rat. The rat sank its teeth into her right hand, and it began to chew through it, without separating its teeth as it chewed. There is a spiritual reason for this. When you make spiritual judgments, you automatically separate the good from the bad (Hebrews 5:13-14, Matthew 13:24-30). Therefore, the chewing without separating the teeth is a figure of how the prophet's right hand was not separating the good from the bad, which allowed the bad to eat away on the inside, like unseen bacteria underneath the skin. When unrighteousness is not dealt with, it corrodes on the inside, and its effects become visible only until it's too late.


At first, the prophet's intention in using the right hand was to separate the rat from her, not to separate the good from the bad. This is why the right hand was ineffective at first. Since the rat would not "separate" itself from her, the prophet then proceeded to repeatedly hit the rat's body against the wooden pew. When she did this, the prophet was not only punishing the rat, she was also punishing the wooden pew. At first, she had rushed to the pew as a place of refuge in the same way that Lot had run to Zoar -- that "little" city -- as a place of refuge (Genesis 19:17-23). By punishing the wooden pew, therefore, the prophet was figuratively judging "Zoar", which means that she was judging the "little" unrighteousness that she had originally neglected. By punishing the pew, she was also judging the Girgashite structures represented by the wooden pew. Therefore, the prophet's beating of the pew means that she was finally attacking both the Girgashite spirit of human structures and the Canaanite spirit that condones Zoar unrighteousness. This is why the rat finally died when it was being beaten against the pew.


Sensitive whiskers

To confirm the rat's death, the prophet pulled the rat's whiskers with her left hand. I'm no rat expert, but I am certain that the rat's whiskers act like "sensory antennas" that allow the rat to "feel" the presence of objects or walls that may be near it when it's crawling in the dark. Therefore, the whiskers are a figure of the emotions. As we have said before, emotions act as prophetic "antennas" that allow us to hear or discern things in the spirit realm. Therefore, we can say that the whiskers speak of "prophetic intuitiveness". This explains why the prophet pulled the whiskers with her left hand, since the prophetic ministry is a "left-handed" ministry.


The fact that the whiskers came out through the left eye also has spiritual significance. As we have said before, the "eyes" in Scripture are related to the making of judgments, and "judgments" are right-handed by nature. Therefore, the whiskers coming out through the left eye are a figure of prophetic intuitiveness that was not being complemented with right-handed apostolic judgments. This coincides with what was said above regarding the 3rd prophetic movement of the late 1990s and early 2000s.


The rabies

As we have said before, "rabies" is a figure of Canaanite lunacy. Therefore, the rat's rabies means that the rat was a carrier of Canaanite unrighteousness that was fostered by a lack of apostolic judgments, which correlates with all that we have shared so far.


The rabies also correlates with what we shared on the number "911" in a previous word, where we share that pastors generally like to stay at the number "9" that represents "soul fullness" and "spiritual power", but have a hard time making the transition to the number "10" because it represents "soul emptiness", sacrifice, and pain. They also dislike the number "11" because it represents purifying judgments and regeneration. When pastors get contaminated by the Canaanite spirit, they stay at the number "9" and never move to the number "11" where God is calling them to be.


All of this explains why the prophet was suffering so much pain and why they called "911". This is a figure of how God will drive His Church to go through the painful transition from "9" to "11" so that this 4th prophetic movement may usher in God's latter rain.


The fact that the rat was tested for rabies speaks of apostolic judgments. Here, the judgments that had been avoided were finally being executed.


The rabies shot with the long needle that was administered to the prophet's stomach speaks of God's deep judgment and regeneration of the Church's prophetic belly. Hallelujah!!! God's Glory shall definitely be seen in these latter days.


Apostolic consolation?

During the dream's narration, the prophet speaks twice about looking towards the pulpit, expecting some sort of consolation from the apostle there. Both times, the apostle did nothing but observe. In order to understand why, we have to consider the following passage:


"But he that prophesieth speaketh unto men to edification, and exhortation, and comfort" (1 Corinthians 14:3)

[The word "comfort" was translated from the Greek word paramuthia, which can also be translated as "consolation"]


As we have said before, Scripture shows that the act of "exhorting" others is a prophetic task. In other words, when you are exhorting a brother or sister in Christ, you are acting prophetically. The word "exhortation" that appears in the verse above was translated from the Greek word paraklesis. Notice that both the Greek words paraklesis ("exhortation") and paramuthia ("consolation") begin with the prefix para, which literally means "besides, near" (the word "paramedic" is related to para). In other words, the task of standing besides another person in order to "exhort" or "console" that person is a prophetic task.


The prophet in the dream was expecting the apostle to exhibit prophetic consolation, yet the apostle was not there to console but to make apostolic judgments. Her silent presence there created an atmosphere of judgments that led to the whole rat incident. This does not mean that a believer with an apostolic calling can never console others. Remember, your spiritual ministry, fellow believer, is not a description of who you are but of what you do. Ministries are roles. Sometimes, God will call you to behave like a judgment-making apostle. Other times, He will call you to behave like an exhorting prophet. Other times, He will call you to behave like a warrior evangelist. During the dream, however, the apostle had an apostolic role to play, and, as such, she was not supposed to console; she was there to judge. The apostle provided the judgment element that was missing at the beginning of the dream.


Judgments cannot be tainted by emotionalism. Judgments can at times seem cold and heartless to those who operate mostly on emotion. Imagine what would happen if a paramedic got all "fidgety" about sticking a long needle into the stomach of a patient who was just bitten by an animal with rabies! Imagine what would happen if a doctor refused to operate on the victim of a car crash because he looked all bloody and gruesome! Doing the right and just thing sometimes requires "emotional coldness". There are no two ways about it!


Just as the apostle was sent into the dream, God is sending His apostolic anointing into the Church in these latter days in order to regenerate prophetic intercession so that this 4th and final prophetic movement may usher in the Shekinah Glory of God.


Why did the prophet make two references to the apostle's "non-consolation"? Because it refers to the "two steps" mentioned earlier in the dream. In order for prophetic intercession to be in the Spirit, it must go against both the Girgashites and the Canaanites. Without the total destruction of the pastoral matriarchy, God's Glory cannot be seen in His Church.


3:22 and 1:22

The time of the dream was 1:22, but sister Rhonda's clock read 3:22 because it is 2 hours ahead. There are multiple messages hidden in these two times:


The number of minutes into the hour, 22, equals 2 times 11. Since the number "11" speaks of purifying judgments, the number 22 ("2 times 11") speaks of the two "tests" that prophetic intercession must pass in order to be acceptable in the eyes of God: First, it must be anti-Girgashite, and, second, it must be anti-Canaanite.



The time 1:22am is minute #82 (=60+22) of the day. The number 82 equals "2 times 41", which points to everything we studied in Jeremiah chapter 41 in the previous word. As we saw then, this chapter speaks of the death of Gedaliah that was caused by his underestimation of Ishmael's unrighteousness. The 3rd prophetic movement of the late 1990s and early 2000s failed because it failed to address the Church's unrighteousness through apostolic judgments.



The time 3:22am is minute #202 (=180+22) of the day. The number 202 equals "2 times 101", which points to Psalm 101. If you read this psalm, you will notice that it is a psalm that speaks about making judgments and about separation from the bad in order to destroy the bad (Psalm 101:8). Once again, this points to the apostolic element that God is injecting into the prophetic movement in these latter days (just like the needle was injected into the prophet's belly in the dream).



As we have said before, Scripture speaks of 4 spiritual faces which we all must develop: the lion-face, the eagle-face, the bull-face, and the man-face (Ezekiel 1:10). The lion face refers to apostolic judgments, the eagle-face to the prophetic anointing, the bull-face to the evangelistic spirit, and the man-face to our pastoral and teaching roles. The actual time of the dream was 1:22am but the time "projected" by the clock was 3:22am. Therefore, the Lord is saying that the Church's prophetic intercession has been ruled by 1 face, the man-face (the pastoral and teaching roles) because it has not fully broken from the pastoral matriarchy of the "female" ministries. In these latter days, however, God is projecting the Church's prophetic intercession towards the manifestation of the 3 "male" ministry faces (apostle, prophet, and evangelist). This will happen as God's people continue to unleash His spiritual judgments into the Church's and the world's atmosphere.


We had been wanting to post this dream for some time now, but the Lord allowed us to begin writing this word only until a few days ago, and (without planning it) we were able to finish typing it until today (May 1, 2005), which happens to be day #121 of year 2005. The number 121 equals "11 times 11", meaning that it speaks of multiplied judgment, which correlates with all that has been said above. This is not a coincidence.