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Genesis 14:1 vs. Genesis 14:2
Structural
differences
In v1, the king representing the "female"
ministries is listed last; in v2, they are listed first, with the pastor
listed ahead of the teacher ==> v1 speaks of a "male",
spirit-centred operation, and v2 speaks of a "female", soul-centred
operation
In v1, the 2 "female" ministries are
integrated into 1 king; in v2, they are split in two ==> In v1, the 2
"female" ministries work in unison in the context of the
4 spiritual
faces; in v2, the 2 "female" ministries are not seamlessly
integrated, with one of them (the "pastoral horn") trying to exalt
itself over the other (the "teacher horn") (Daniel 8:1-3)
In v1, the number of kings, 4, focuses
on spiritual facets; in v2, the number of kings, 5, focuses on
ministries (5 is the number of ministries)
"Male" ministry
differences
In v1, the king representing the
evangelistic anointing, Amraphel, points to multiplied healing (am
ropha) for others; in v2, the king representing the evangelistic
ministry, Shemeber, emphasises the evangelist's greatness ("lofty
flight")
In v1, the king representing the
apostolic
anointing emphasises the
lion-like nature of God (Ellasar = "God
is chastener"); in v2, the king representing the apostolic ministry
focuses judgements towards submission to an earthly father (Shinab="splendour
of the father" of Admah="red earth") ==> the environment of v1 fosters
judgements from above; the environment of v2 fosters judgements from
below (James 3:13-18, a mistranslated passage that can only be
understood when you look at the words used in the original Greek,
especially those in verse 17)
James 3:14-18
"14
But if ye have bitter envying and strife in your hearts, glory
not, and lie not against the truth. 15
This wisdom descendeth not from above, but is earthly, sensual,
devilish. 16
For where envying and strife is, there is confusion and every
evil work. 17
But the wisdom that is from above is first pure, then peaceable,
gentle, and easy to be intreated, full of mercy and good fruits,
without partiality, and without hypocrisy.
18
And the fruit of righteousness is sown in peace of them that
make peace." (James 3:14-18)
James 3:14
"But
if ye have bitter envying and strife in your hearts, glory
not, and lie not against the truth"
(James 3:14)
The word
"strife" was translated from
eritheia,
meaning "electioneering or intriguing for office,
partisanship that does not disdain low arts"
eritheia is only used 7 times in 7 verses in the
New Testament
Its
first appearance is in Romans 2:8, translated as
"contentious" ==> eritheia speaks of someone
who has chosen not to obey the truth, obeying
unrighteousness instead
Its
2nd appearance is in 2 Corinthians 12:20 ==> those
with eritheia have a "backbiting" spirit willing to
do "whatever it takes" to get ahead of others, with
no regard for the truth (<== barack hussein obama)
Its 5th appearance is in
Philippians 2:3 ==> those with eritheia
strive for self-glorification and are not interested
in giving themselves for others
The
disdain for truth in eritheia is emphasised
by the phrase "lie not against the truth" in James
3:14
James 3:15
"This wisdom descendeth not from above, but
is earthly, sensual, devilish"
(James 3:15)
The word
"above" was translated from
anothen
anothen is derived from
ano,
which also means "above"
ano appears 9 times in 9 verses in the
New Testament
Its 2nd appearance is in John 8:23 ==> speaks of
contrast (contrasting what is from above versus
what is from earthly, i.e.- from below)
Its 5th appearance is in Galatians 4:26, translated as
"above", when speaking of the Jerusalem from
"above" as it is being contrasted with the
earthly Jerusalem; the contrast is emphasised by the word "but" at
the beginning of the verse
Its 6th appearance is in Philippians 3:14, translated
as "high" ==> that which is "above" requires
struggle, strife against the gravity of the
earthly in order to be attained
Its 7th and 8th appearances
are in Colossians 3:1-2 <== call to strive to
seek the things "above" and not the things "on
the earth"
ano
is derived from anti,
which means "over against, opposite to"
Its first
appearance is in Matthew 2:22, translated as
"in the room of"
Its 2nd
appearance is in Matthew 5:38, when speaking
of an eye "for" an eye and a tooth "for" a
tooth
∴
anti has the connotation of replacement
==> that which is from above comes to
contrast itself against that which is from
the earth and to replace it ==>
uncompromising conflict or "strife" between
that which is from above and that which is
from below (Galatians 5:15-17)
We are supposed to be
the "light of the world", meaning that
we are to expose unrighteousness,
reproving it; that immediately leads to
conflict and strife because those in
unrighteousness dislike the light of
righteous judgements (Ephesians 5:11-13)
The "confrontational"
nature of the "wisdom from above" is
emphasised in James 5:19-20 and Matthew
18:15-18)
anothen appears in John 3:31, translated as
"above" ==> anothen emphasises the contrast
between that which is from above and that which is
from below and how that whosoever is from above has
inherent authority over that which is from below,
with the right to judge it and replace it (1
Corinthians 2:14-16)
∴anothen speaks of contrast against the
earthly, exposing it, striving against it, and
endeavouring to replace it, which implies conflict
"Earthly,
sensual, devilish"
The word
"earthly" points to
Girgashite earthliness and to what is
visible with the natural
mind,
which then makes Jebusitejudgements based on earthly laws and parameters
The word "sensual"
was mistranslated from psychikos,
which is the adjective form of the noun psyche
meaning "soul"; hence, a better translation means
"soulish"; since the emotions
are the most dominant part of the soul, psychikos
points to strong
Canaanite emotionalism, which, in turn, makes it very
susceptible to Hittitedeception
The word "devilish"
was mistranslated from daimoniodes,
which is an adjective form of the word daimonion
meaning "demon" or "a deity inferior to God but superior
to men", i.e.- a demi-god ==> daimoniodes speaks
of a
proudAmoriteheart,
a proud will bent on
exalting itself over others
∴
the earthly wisdom of
Shinab of Admah proceeds from a distorted Jebusite-Girgashite mind, from distorted Hittite-Canaanite emotions, and from
a distorted-by-pride, Amorite heart ==> it proceeds from
a distorted soul, not the Spirit
James 3:17
"But
the wisdom that is from above is first pure, then peaceable,
gentle, and easy to be intreated, full of mercy and good
fruits, without partiality, and without hypocrisy" (James
3:17)
The word "first" was translated
from proton
It is no coincidence that
"protons" are the charged particles in atoms' nuclei
that give atoms their element identity ==> proton
speaks of core principles or characteristics that
cannot be removed from something without changing its basic identity
The word "pure" was translated
from agnos
A
better translation of agnos is "holy"
agnos appears 8 times in 8 verses in the New
Testament
Its
first appearance is towards the end of 2
Corinthians 7:11, translated as "clear" <==
Here, God congratulates believers for having
shown "zeal", "indignation", and "vengeance"
against unrighteousness, which allowed them to
be "clear" or "holy" in the matter ==> agnos
holiness implies strong emotions and conflict as
judgements are applied, which emphasises that
the "wisdom from above" is not "peaceable" and
"harmonious" in a lovey-dovey, hippie way
Its
2nd appearance is towards the end of 2
Corinthians 11:2, translated as "chaste" <==
Here, it is used in the context of "godly jealousy"
or "zeal" ==> agnos implies strong
emotions that flow out of a zeal for
righteousness
Its
3rd appearance is in Philippians 4:8, translated
as "pure" <== Here, the Lord speaks of a
concerted and deliberate effort to seek the
things that are true, honourable, full of
justice, holy, promoting of brotherly love (à la
Hebrews 13:1-3), and of good report ==> a
deliberate effort that strives towards truth and
justice, not a passive acceptance of the
"natural" state ==> strife against those who
want to remain inert, in the "natural" state
Its
4th appearance is in 1 Timothy 5:22, translated
as "pure" ==> agnos speaks of an unwillingness to
have
soul communion/contact with unrighteousness ==> the
word agnos does not point to simplistic harmony
and peace; it can imply separation, division, which will
inevitably lead to strife and conflict with those in
unrighteousness
The word
"then" after "first pure" in
James 3:17 was translated from the
Greek word epeita
epeita is derived from the words epi and
eita; epi means "above" and eita
means "then, next"
eita's 2nd appearance is in Mark 4:28 ==>
eita speaks of a process with clearly defined
sequential stages
∴
Whatever follows after epeita is valid
only after agnos purity has been clearly
established; you cannot seek the qualities that
follow after epeita in James 3:17
("peaceable" and "gentle") if agnos purity
has to be compromised
The word
"peaceable" was translated from eirenikos
eirenikos
only has 2 appearances in the New Testament
Considering
how much emphasis the pastoral matriarchy places on
"peace and harmony", it is interesting that the Lord
only uses eirenikos 2 times in the New Testament
Its only
appearance outside of James 3:17 is in Hebrews 12:11,
which speaks of the "peaceable fruit of righteousness"
being yielded after God's chastening ==>
God's peace is
forged after judgements have been applied; it is not a
peace that sweeps unrighteousness under the carpet;
instead, it is a true, lasting peace that comes after a
period of conflict caused by the application of God's
judgements
The word
"gentle" was translated from epieikes
epieikes
only appears 5 times in the New Testament
Considering
how much emphasis the pastoral matriarchy places on
Christians being "kind and gentle", it is interesting
that epieikes only appears 5 times in Scripture
Philippians
4:5 <== "evangelistic"
gentleness that spreads God's reputation to all men
1 Timothy
3:3 <== a "teacher"
gentleness that does not yield to
Girgashite covetousness, i.e.- a gentleness that
avoids the rudeness caused by a Girgashite lust for
earthly things
Titus 3:2
<== a "pastoral"
gentleness that does not yield to
Canaanite misuse of the tongue, i.e.- a gentleness
that does not yield to nastiness stirred by Canaanite
emotionalism
James 3:17
<== an "apostolic"
gentleness that does not compromise God's agnos
nature and His chastening judgements
1 Peter 2:18
<== a "prophetic"
gentleness that is willing to yield in prophetic
sacrifice for the sake of others; i.e.- a gentleness
with the attitude of a "prophetic
slave"
The phrase
"easy to be intreated" was translated from eupeithes
eupeithes
only appears once in the New Testament
eupeithes
is derived from the prefix eu meaning "good" and
the word peithes meaning "persuasion"; hence,
eupeithes actually means "of good persuasion"
What is
"good" points to what God judges to be right (Genesis
1:12)
The word
peithes is the word from which the Greek word for
"faith" (pistis) is derived
∴eupeithes
speaks of attitudes that persuade people towards doing
what is good, attitudes that instil faith in and
submission to a God of righteous judgements
The phrase
"without partiality" was translated from adiakritos
adiakritos is derived from the prefix a
meaning "without", the prefix dia meaning
"through", and krino meaning "to judge"; hence,
adiakritos means "without judging-through"
∴adiakritos
speaks of someone who does not pick and choose according
to external, visible parameters, i.e.- someone who does
not make judgements according to external, visible
parameters, someone who does not discriminate based on
parameters of human importance
The phrase
"without hypocrisy" was translated from anypokritos
anypokritos is derived from the prefix a
meaning "without", the prefix hypo meaning
"below", and krino meaning "to judge"; hence,
anypokritos means "without under-judging"
∴anypokritos
speaks of someone who does not
lower the bar of judgements to "justify" those who
are pleasant to their souls, i.e.- someone who does not
make judgements according to soulish, emotional
parameters, condemning those who cause them "unpleasant"
emotions and justifying those who make them "feel good"
(sweeping their unrighteousness under the carpet)
∴ Despite
its references against (eritheia) "strife" and its
use of the words "peaceable" and "gentle", James 3:14-18
does not invalidate the "Arioch", lion-like nature of the
chastening ("Ellasar") wisdom that flows from God above;
instead, it establishes it as the core nature of that wisdom
In v1, the king representing the prophetic
anointing points towards eternity (Elam); in v2, the king representing
the prophetic ministry points towards insignificance (Zoar)
In v1, the king representing the prophetic
anointing points towards producing a harvest (Chedorlaomer = a
handful of "sheaves"); in v2, the king representing the prophetic
ministry points towards destruction (Bela) and empty-handedness
Result
differences
In v1, the king encapsulating the pastoral
ministry, Tidal, speaks of a "great son"; in v2, the king representing
the pastoral ministry speaks of a "son of a female dog" ==> the
environment of v1 begets great sons who find grace in the eyes of God;
the environment of v2 begets
bastards
In v1, the kings start with an
evangelistic
calling to conquer (Amraphel), and they end in a great son (Tidal) and
many nations (Goim); in v2, the kings have no focus on evangelistic
expansion (the "evangelist" king is 4th in the list), and they end in
insignificance (Zoar) and nothingness (Bela)
God willing, we will continue with the next verses
of Genesis 14 in the following posting ...