"And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way" (Genesis 14:11)

	The word "goods" was translated from rekuwsh rekuwsh has the connotation of all types of possessions, including livestock rekuwsh is used in Scripture to denote accumulated wealth 1st appearance: in Genesis 12:5 (translated as "substance" in the KJV) 2nd appearance: in Genesis 13:6 (translated as "substance") 1st appearance after Genesis 14: in Genesis 15:14 (translated as "substance") 2nd appearance after Genesis 14: in Genesis 31:18 (translated as "goods") Girgashites are obsessed with the accumulation of material prosperity, which correlates with the nature of rekuwsh in Scripture ∴ In a negative sense, rekuwsh points to material, Girgashite prosperity
	The word "victuals" was translated from okel okel is derived from the word akal, which literally means "to eat" 1st appearance of akal: Genesis 2:16 (eating freely from the trees in the garden) 2nd appearance: Genesis 2:17 (but without eating from the tree of the knowledge of good and evil) akal also appears in Genesis 27:4, describing a meal with spiritual significance and soul blessings The Hittite spirit offers a deceitful "prosperity" of emotional "blessings" that have a "spiritual" overtone, but which are really soul-centred, not spirit-centred ∴ In a negative sense, okel points to Hittite emotional "prosperity"
	After taking the rekuwsh and the okel, the 4 kings "went their way" This means that they did not care that the kings of Sodom and Gomorrah, the matriarchal ringleaders of the evil gang of 5, had fled ==> no green-horse extermination instinct ==> they were stuck in the black-horse stage ==> they became susceptible to the influence of Balaam (the enemy during the black-horse stage) ... when you remain at a given stage and do not move on, you become susceptible to the very enemy that you have been successfully overcoming at that stage ==> they became seekers of material, Girgashite prosperity ("barley", rekuwsh) and emotional, Hittite prosperity ("wheat", okel), and they no longer cared about the full manifestation of God's purposes

"And they took Lot, Abram's brother's son, who dwelt in Sodom, and his goods, and departed" (Genesis 14:12)

	Taking Lot "who dwelt in Sodom and his goods" Taking Lot "who dwelt in Sodom" Sodom points to the Canaanite spirit The Canaanite spirit is one of unrighteous possession ∴ Taking Lot "who dwelt in Sodom" speaks of someone engaging in Canaanite possession Taking his goods The word "goods" was translated from rekuwsh ∴ Taking Lot's goods speaks of someone engaging in Girgashite accumulation ∴ The 4 kings had succumbed to the influence of the 2 matriarchal spirits, the distorted-pastor Canaanite spirit, and the twisted-teacher Girgashite spirit
	Lot, "Abram's brother's son" As we have seen before, "uncles" in a negative context point to a matriarchal, soul-centred spirit of lazy expectations (i.e.- a soulish spirit that declares "OK" what is not quite "OK") ∴ The emphasis here on Abram being Lot's uncle means that, in the 4 kings' eyes, Abram was expected to react like a conformist uncle towards the snatching of his relative Lot; i.e.- they were expecting to say that it was "OK" for Lot to be taken away by them In a spiritual sense, the fact that the 4 kings snatched Lot, Abram's relative, means that they perceived the spiritual relevance of Lot; they wanted him as a "good luck charm", a person who could bring the blessings of "green" Abram on them without them needing to go through the green-horse sacrifices Abram had made  BHS (black-horse stagnation) believers have a tendency to see Yeshua's "green" sacrifice in terms of all the benefits it brings to them, not in terms of the sacrifice they are being called to share in
	The word "departed" at the end of verse 12 was translated from the Hebrew verb yalak, which is also the verb that appears at the end of verse 11, translated as "went their way" For some soulish reason, the KJV translators chose to translate the same Hebrew word in 2 different ways, even in consecutive verses! ∴ Verses 11 and 12 illustrate 2 angles of the egotistical implosion the 4 kings were going through (a Balaamite-implosion and a "female-soul" implosion)

"And there came one that had escaped, and told Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with Abram" (Genesis 14:13)

	"There came one that had escaped" The fact that someone was able to escape from the 4 kings emphasises the black-horse influence (as opposed to a green-horse influence) that these 4 kings were under (as we saw before) The fact that the one who escaped is not mentioned by name emphasises the black horse again, since black-horse riders are "anonymous" by nature
	"Told Abram the Hebrew" The word "Hebrew" was translated from the Hebrew word ibriy ibriy literally means "from beyond" This is the first time that ibriy is ever used in Scripture The next time it is used is all the way over in Genesis 39:14, when referring to the Hebrew slave Joseph in Egypt; it is used 5 times in the context of Joseph (Genesis 39:14, 39:17, 40:15, 41:12, 43:32), and is not used again in Genesis Joseph points to green-horse sacrifice Just as it always happens with green-horse riders, Joseph was a much misunderstood person, a person not "recognised" by those around him In a spiritual sense, ibriy speaks of someone from the other side of the Jordan, i.e.- someone who has gone past the 3rd seal and gone into the green-horse 4th seal and beyond People from the green-horse stage and beyond speak a language that is completely foreign to others, even to believers with much spiritual "experience" "From beyond" <== people from a different paradigm coming to forge a new culture where they are; this forging requires a spirit of "thanksgiving" that surrenders a nuclear "tithe"; this is why "Hebrew" ("from beyond") is tied to Joseph, who, in turn, is tied to thanksgiving and to India Abram being referred to as a "Hebrew" in Genesis 14:13 <== Abram had something that the 4 kings had failed to develop; Abram had gone "green" whilst the 4 kings had remained "black"
	"He dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner" The "plain" of Mamre the Amorite The word "plain" was translated from elown, which may better be translated as "oak" and has the connotation of a tall and strong tree ==> It speaks of the evangelistic endowment of spiritual tallness and strength The word "Mamre" literally means "strength", and is derived from the Hebrew verb mara, which has the connotation of "lifting up" or "exalting" (Job 39:18) <== the evangelistic endowment In a negative sense, "Amorites" speak of "evangelists gone bad"; since Mamre the Amorite was an ally of God, the word "Amorite" must be taken in a positive context here (just as the word "Hittite" points to the prophetic anointing in "Uriah the Hittite" -- 2 Samuel 11 and 12) ==> the word "Amorite" here points to the evangelistic endowment of God ∴ "Mamre the Amorite" points to the Evangelistic Ox Face Eshcol "Eshcol" literally means "cluster" ==> communal brotherhood ==> the prophetic endowment The first time the name "Eshcol" is used outside of Genesis 14 is in Numbers 13:23 and Numbers 13:24, in reference to the "brook of Eshcol" "Brooks" ==> flowing waters ==> the prophetic endowment The only other times the name "Eshcol" is used in Scripture is in reference to "the valley of Eshcol", from where the people of Israel "saw" (ra'ah in Hebrew) the Promised Land; ra'ah points to prophetic vision ==> the prophetic endowment ∴ "Eshcol" points to the Prophetic Eagle Face Aner "Aner" is derived from the Hebrew word na'ar meaning to "shake" na'ar appears 11 times in Scripture; "11" is a number of judgement Exodus 14:27: 1st appearance of na'ar, where it is used to describe how God "overthrew" the Egyptians in the midst of the sea ==> na'ar is used to describe God's judgements against the recalcitrant Egyptians Judges 16:20: 2nd appearance of na'ar, where it is used to describe how Samson thought that he would "shake" himself and defeat his enemies as before, only to realise that God's judgement against his indifference was upon him Nehemiah 5:13: 3rd, 4th, and 5th appearances of na'ar, where it is used to invoke God's judgements against those who do not fulfil the promise in order to expose them and shake them out from amongst God's people Job 38:13: 6th appearance of na'ar, where it is used to describe God "shaking the wicked" out of the Earth Isaiah 33:15: 10th appearance of na'ar, where it is used to describe how the righteous "shake their hands" to shake off the contamination of bribes ∴ na'ar clearly refers to the judgements of God that shake off uncleanness, as well as any meaningless clutter, in order to expose any spiritual emptiness hiding behind it The apostolic endowment is the one most directly related to judgements ∴ Aner points to the Apostolic Lion Face ∴ Mamre points to the Ox Face, Eshcol to the Eagle Face, and Aner to the Lion Face ==> Abram was working from a foundation with the 3 "male" endowments ==> Abram, the 4th man, who was protected and hosted by these 3 men, represents the Man Face operating under the covering of the "male" Spirit Person Spiritual face Ministry endowment Characteristic Mamre Ox Evangelist Oak tallness and strength Eschol Eagle Prophet Flowing like a brook in clusters of communal brotherhood Aner Lion Apostle Issuing "shaking" judgements that filter out unrighteousness and expose emptiness Abram Man Pastor/teacher A weak soul covered in the "male" strength of the Spirit
	"These were confederate with Abram" The phrase "these were confederate" is translated from 2 Hebrew words, baal meaning "lord" and beriyth meaning "covenant" This is the only time in Scripture that these words appear together "Oddly enough", baal is left out of the translation in most versions baal speaks of the Lordship of the "male" Spirit nature of God, which leads to ever-increasing growth and transformation (2 Corinthians 3:17-18) Hence, it is no coincidence that beriyth is derived from the word bara meaning "to create, shape, form" ∴ baal beriyth speaks of a Spirit-centric covenant in which there is freedom and growth ==> the "Old Covenant" (2 Corinthians 3:6-15) refers to an environment that is soul-centric   &   the "New Covenant" (2 Corinthians 3:16-17) refers to an environment that is spirit-centric ∴ The difference between the "Old Testament" (or "Old Covenant") and the "New Testament" (or "New Covenant") has nothing to do with how "nice" God is; it has to do with the difference between the soul and the spirit