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Questions & Answers

The Genesis 14 kings (Part 2)

First posted: December 19, 2011

 

Question

 

This is a continuation of the word on the Genesis 14 kings posted earlier...

 

 

Answer

 

Unlike with other questions, the answer to this question is being given as a combination of a video and a basic outline. If you wish, you may scroll down the outline as you are watching the video. You may show or hide the video by clicking on the button below:

 

 

 

 

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Genesis 14:1 vs. Genesis 14:2
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Structural differences

  1. 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

     

  2. 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)

     

  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)

     

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"Male" ministry differences

  1. 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")

     

  2. 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)
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    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)

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    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)

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    The word "strife" was translated from eritheia, meaning "electioneering or intriguing for office, partisanship that does not disdain low arts"

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    eritheia is only used 7 times in 7 verses in the New Testament

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    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

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    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)

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    Its 5th appearance is in Philippians 2:3 ==> those with eritheia strive for self-glorification and are not interested in giving themselves for others

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    The disdain for truth in eritheia is emphasised by the phrase "lie not against the truth" in James 3:14

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    James 3:15

    "This wisdom descendeth not from above, but is earthly, sensual, devilish" (James 3:15)

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    The word "above" was translated from anothen

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    anothen is derived from ano, which also means "above"

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    ano appears 9 times in 9 verses in the New Testament

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    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)

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    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

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    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

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    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"

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     ano is derived from anti, which means "over against, opposite to"

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    Its first appearance is in Matthew 2:22, translated as "in the room of"

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    Its 2nd appearance is in Matthew 5:38, when speaking of an eye "for" an eye and a tooth "for" a tooth

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    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)

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    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)

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    The "confrontational" nature of the "wisdom from above" is emphasised in James 5:19-20 and Matthew 18:15-18)

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    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)

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    anothen speaks of contrast against the earthly, exposing it, striving against it, and endeavouring to replace it, which implies conflict

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    "Earthly, sensual, devilish"

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    The word "earthly" points to Girgashite earthliness and to what is visible with the natural mind, which then makes Jebusite judgements based on earthly laws and parameters

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    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 Hittite deception

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    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 proud Amorite heart, a proud will bent on exalting itself over others

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    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

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    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)

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    The word "first" was translated from proton

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    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

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    The word "pure" was translated from agnos

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    A better translation of agnos is "holy"

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    agnos appears 8 times in 8 verses in the New Testament

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    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

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    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

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    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

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    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

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    The word "then" after "first pure" in James 3:17 was translated from the Greek word epeita

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    epeita is derived from the words epi and eita; epi means "above" and eita means "then, next"

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    eita's 2nd appearance is in Mark 4:28 ==> eita speaks of a process with clearly defined sequential stages

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    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

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    The word "peaceable" was translated from eirenikos

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    eirenikos only has 2 appearances in the New Testament

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    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

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    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

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    The word "gentle" was translated from epieikes

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    epieikes only appears 5 times in the New Testament

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    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

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    Philippians 4:5 <== "evangelistic" gentleness that spreads God's reputation to all men

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    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

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    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

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    James 3:17 <== an "apostolic" gentleness that does not compromise God's agnos nature and His chastening judgements

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    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"

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    The phrase "easy to be intreated" was translated from eupeithes

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    eupeithes only appears once in the New Testament

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    eupeithes is derived from the prefix eu meaning "good" and the word peithes meaning "persuasion"; hence, eupeithes actually means "of good persuasion"

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    What is "good" points to what God judges to be right (Genesis 1:12)

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    The word peithes is the word from which the Greek word for "faith" (pistis) is derived

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     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

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    The phrase "without partiality" was translated from adiakritos

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    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"

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     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

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    The phrase "without hypocrisy" was translated from anypokritos

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    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"

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     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)

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    ∴ 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

  3. In v1, the king representing the prophetic anointing points towards eternity (Elam); in v2, the king representing the prophetic ministry points towards insignificance (Zoar)

     

  4. 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

     

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Result differences

  1. 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

     

  2. 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 ...