Original Bible FAQ
We discovered that the original Bible (Hebrew) was created by GOD, since it is encoded with messaging to humanity on 4 different levels. The original Bible has remained unaltered: 1,197,000 million Hebrew letters, 305,490 words, 23,206 verses, 929 chapters, in 39 books. Each of the 22 Hebrew letters is coded with two unique numbers between 1 and 510. As a result, each word or verse, is coded with meaning. The original Bible is the global source for 724 human-mistranslated books that lack the code, such as KJV.
Each of the 22 Biblical Hebrew letters is coded with two unique numbers between 1 to 510. Hence, each word in the original Bible is coded with a numerical value and a meaning. The patented code2GOD system comprises 32 mathematical methods that decode GOD’s messaging to humanity from the original Bible. It was invented by Don Karl Juravin. The findings provide answers to life’s most sought-after questions such as: “What is our purpose in life?”, “What is after death?” or, “How to maximize life?”
We have scientifically determined that words and verses in the original Bible are coded with social and scientific information that are more advanced than today’s science. As such, it can’t be a document created by a mere human in a cave. Therefore, the original Bible was created by a super-intelligent entity named in the original Bible as “GOD אלהים” and “YHWH יהוה” (known as Lord). Only the “GOD” entity can describe the genesis period with the encoded mathematical formulas.
Logically, believers who think that the original Bible was created by humans, assembled over time, are praying on a history book and guiding their lives based on an archeology book. Logically, if you believe that GOD created the universe, GOD can also make the Bible appear without the need for “inspiring human writers” to write it.
GOD (Elohim אלהים coded 86) is not necessarily the same as Lord (YHWH יהוה coded 26). While GOD is a classification (like saying human, animal, or plant), YHWH is the name of the entity. The YHWH name is the combination of the words: past (היה), present (הווה), and future (יהיה).
We can scientifically determine, with the highest certainty, that YHWH is the creator of:
- The 22 Hebrew letters
- The Hebrew language, and
- The original Bible
It is highly likely that YHWH brought into existence earth and life forms. It is likely that YHWH was brought the universe into existence. There is also a high probability that GOD is directly or indirectly, responsible for our daily lives, events, and what humans consider to be random, unknown, uncertain, or simply, luck.
We are researching the scientific difference between GOD and YHWH. For now, we assume the term “GOD,” which can be anything and everything, from a particle to the entire nature, or the universe.
The 305,490 Biblical letter distribution:
א95,683 • ב65,215 • ג10,080 • ד32,370 • ה101,964 • ו129,592 • ז9,099 • ח27,598 • ט6,310 • י137,842 • כ47,469 • ל88,302 • מ98,929 • נ55,093 • ס7,635 • ע44,811 • פ18,284 • צ14,977 • ק16,278 • ר68,065 • ש58,198 • ת63,206
א7.99% • ב5.45% • ג0.84% • ד2.70% • ה8.52% • ו10.83% • ז0.76% • ח2.31% • ט0.53% • י11.52% • כ3.97% • ל7.38% • מ8.26% • נ4.60% • ס0.64% • ע3.74% • פ1.53% • צ1.25% • ק1.36% • ר5.69% • ש4.86% • ת5.28%
1 Genesis בראשית Bereshit • 2 Exodus שמות Shmot • 3 Leviticus ויקרא VaYekra • 4 Numbers במדבר BaMidbar • 5 Deuteronomy דברים Dvarim • 6 Joshua יהושע Yehoshua• 7 Judges שופטים Shoftim • 8 Samuel 1 שמואל Shmuel • 9 Samuel 2 שמואל Shmuel • 10 Kings 1 מלכים Melachim • 11 Kings 2 מלכים Melachim • 12 Isaiah ישעיהו Ishahaiah • 13 Jeremiah ירמיהו Yermiyahu • 14 Ezekiel יחזקאל Yechezkel • 15 Hosea הושע Hoshe-ah • 16 Joel יואל Yoel • 17 Amos עמוס Amos • 18 Obadiah עובדיה Ovadiah • 19 Jonah יונה Yona • 20 Micah מיכה Michah • 21 Nahum נחום Nachum • 22 Habakkuk חבקוק Chavakuk • 23 Zephaniah צפניה Zephaniah • 24 Haggai חגי Haggai • 25 Zechariah זכריה Zechariah • 26 Malachi מלאכי Malachi • 27 Psalms תהלים Tehilim • 28 Proverbs משלי Mishlei • 29 Job איוב Eyov • 30 Song of Songs שיר השירים Shir a-shirim • 31 Ruth רות Rut • 32 Lamentations איכה Eicha •33 Ecclesiastes קהלת Kahelet • 34 Esther אסתר Ester • 35 Daniel דניאל Daniel • 36 Ezra עזרא Ezra • 37 Nehemiah נחמיה Nehemiah • 38 Chronicles 1 דברי הימים Divrei HaYamim • 39 Chronicles 2 דברי הימים Divrei HaYamim
Zephaniah Book Explainer Video
Book of Zephaniah STATS
- Words: 767 (0.251% of Word Of God of total 305,490 words)
- Letters: 2,996 (0.250% of Word Of God of total 1,197,000 letters)
- Verses: 53 (0.228% of Word Of God of total 23,206 verses)
- code2GOD value: 183,027 of 78,091,262
Shortest verse: 21 letters in Zephaniah 2:12גם אתם כושים חללי חרבי המהYe Ethiopians also, ye [shall be] slain by my sword.
Longest verse: 109 letters in Zephaniah 2:9לכן חי אני נאם יהוה צבאות אלהי ישראל כי מואב כסדם תהיה ובני עמון כעמרה ממשק חרול ומכרה מלח ושממה עד עולם שארית עמי יבזום ויתר גוי ינחלוםTherefore [as] I live, saith the LORD of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, [even] the breeding of nettles, and saltpits, and a perpetual desolation: the residue of my people shall spoil them, and the remnant of my people shall possess them.
- Start word: דבר
- Last word: יהוה
- Middle letter: In position 1498 is ב, in position 1499 is אZephaniah 2:9
- Middle word: In position 384 is ישראלZephaniah 2:9
- א197 ב172 ג41 ד65 ה306 ו330 ז21 ח54 ט16 י373 כ120 ל211 מ250 נ108 ס24 ע121 פ60 צ40 ק58 ר163 ש131 ת135
- 373 י330 ו306 ה250 מ211 ל197 א172 ב163 ר135 ת131 ש121 ע120 כ108 נ65 ד60 פ58 ק54 ח41 ג40 צ24 ס21 ז16 ט
- 12.45% י11.01% ו10.21% ה8.34% מ7.04% ל6.58% א5.74% ב5.44% ר4.51% ת4.37% ש4.04% ע4.01% כ3.60% נ2.17% ד2.00% פ1.94% ק1.80% ח1.37% ג1.34% צ0.80% ס0.70% ז0.53% ט
Zephaniah Book FAQ
The book of Zephaniah is the 9th of 12 Old Testament books that bear the names of the Minor Prophets. It is notable for developing a particularly war-like depiction of YHWH, characterizing him as a being who will take vengeance upon all nations for their offenses against the Israelites.
This being said, it is not nearly so blatantly nationalistic a text as the book of Nahum, as it acknowledges the moral failings of the Chosen People and urges them to change their ways, lest they incur God’s wrath as well.
Zephaniah had the courage to speak bluntly because he knew he was proclaiming the Word of the LORD. His book begins with “The word of the LORD” and ends with “says the LORD.” He knew that neither the many gods the people worshiped nor even the might of the Assyrian army could save them.
God is gracious and compassionate, but when all his warnings are ignored, judgment is to be expected. God’s day of judgment is frequently mentioned in the Scriptures. The prophets called it the “Day of the LORD.” They referred to various events such as the fall of Jerusalem as manifestations of God’s Day, each of which pointed toward the ultimate Day of the LORD.
The best-known Biblical figure bearing the name Zephaniah is the son of Cushi, and great-great-grandson of King Hezekiah, ninth in the literary order of the Twelve Minor Prophets. He prophesied in the days of Josiah, ruler of the Kingdom of Judah, but before Josiah’s reform. He was contemporary with Jeremiah, with whom he had much in common.
The unique source containing the minimal knowledge of his personality and rhetorical and literary qualities is the short, three-chapter book of the Old Testament which bears his name. The scene of his activity was the city of Jerusalem, which he seems to know well. The existence of two Zephaniahs linked to the book is considered purely hypothetical.
Under the two preceding kings of Judah, Amon of Judah, and Manasseh of Judah, the cult of other deities, especially Baal and Astarte, had developed in Jerusalem, bringing with it elements of alien culture and morals. Josiah, a dedicated reformer, wished to put an end to the perceived misuse of the holy places. One of the most zealous champions and advisers of this reform was Zephaniah, and the book of Zephaniah remains one of the most important documents for the understanding of the era of Josiah.
Boldly predicting the destruction of Judah for the evil committed by its occupants, the prophet spoke against the religious and moral corruption, when, in view of the idolatry which had penetrated even into the sanctuary, he warned that God would “destroy out of this place the remnant of Baal, and the names of the idolatrous priests” (Zeph 1:4).
Zephaniah is the 9th of the Minor Prophets, the last 12 books of the Old Testament. When God had a message for the people, He spoke through the prophets. His word came in visions, oracles, dreams, parables, and the like.
The prophet Zephaniah has an interesting pedigree: he traces his lineage back to a man named Hezekiah. King Hezekiah initiated reform, mentioned in the Proverbs, and was remembered long afterward for following God (2 Ki 19:5). Zephaniah was probably a contemporary of Habakkuk, Nahum, and Jeremiah.
Zephaniah preached his message during the rule of King Josiah, who had initiated religious reform in all of Judah and some surrounding territories. At this time, the nation as a whole was obeying God’s laws and turning from idols (2 Chr 34:33). Since the land was obeying God, one might ask, “Who was Zephaniah warning, then?”
His warnings seem to better resonate with the next generation of Judah. After Josiah dies in battle, his sons took the throne. They disobey the LORD, they stir up trouble with Babylon, and they disregard the prophet Jeremiah (Jer 36:27–29; 37:1–2). Plus, the priests and citizens defile God’s temple (2 Chr 36:14).
In light of this, Zephaniah’s message makes sense. The punishment that he foretells plays out in the books of Kings, Chronicles, and Jeremiah.
In the book of Zephaniah, God’s vengeance is described in terms that seem to reverse the creation account described in the Book of Genesis. For instance, the opening verses of the book of Zephaniah are reminiscent of both of the creation and of Noah’s flood.
Chapter 1:2-3 declare that “I will sweep away everything / from the face of the earth says the LORD. / I will sweep away humans and animals; I will sweep away the birds of the air / and the fish of the sea.” The order of the creatures to be destroyed in Zephaniah is the opposite of the order in which they are created in Genesis 1:20-27. It is worth noting that in both Noah’s flood and Zephaniah’s Day of the LORD, a ‘remnant’ survives God’s wrath.
It is also not surprising that the book of Zephaniah bears marked similarities to the book of Deuteronomy and the Deuteronomistic history. Similarities might be expected between these works because the Deuteronomistic history covers an overlapping period of time and because the issues that are dealt with in the book of Zephaniah (namely the apostasy of the Israelites) go straight to the heart of the covenant Mosaic (and Deuteronomic) covenants.
In brief, the first 3-4 of the Ten Commandments contained in Exodus 20:1-17 and Deuteronomy 5:1-22 directly concern Israel’s relationship with its God. It is this integral component of the covenant between Yahweh and Israel that is threatened by the practices that are bemoaned in the first chapter. (Zephaniah 1:4-6)
All the announcement of judgment in chapter one is understood as a warning and as an invitation to repentance. The often-unwritten theme behind most every prophecy of judgment is, “This is what will happen if you do not repent.” Here the prophet pleads with the nation to repent before it is too late.
Before the day passes like chaff. Here the prophet called for a sense of urgency in repentance. Each day passes like chaff, and there is nothing to show for the day if we neglect what is most important: getting right and staying right with God.
Seek the LORD, all you meek. Even the righteous must take heed to the warning of the coming judgment. It would do them no good to say, “The LORD speaks to my wicked neighbor and not to me.” At a critical moment of national danger, even the righteous must seek the LORD.
Zephaniah 1:18: “Neither their silver nor their gold will be able to save them on the day of the LORD’s wrath. In the fire of his jealousy, the whole world will be consumed, for he will make a sudden end of all who live on the earth.”
Zephaniah 1:2-2:3: Warnings about the “day of the LORD.” The judgment of the LORD will descend on Judah and Jerusalem as a punishment for the awful degeneracy in religious life (1:4-7a); it will extend to all classes of the people (1:7b-13), and will be attended with all the horrors of a frightful catastrophe (1:14-18); therefore, repent and seek the LORD (2:1-3).
Zephaniah 2:3: “Seek the LORD, all you humble of the land, you who do what he commands. Seek righteousness, seek humility; perhaps you will be sheltered on the day of the LORD’s anger.”
Zephaniah 2:4-15: Not only Jerusalem, but the entire world is subject to judgment, including the Philistines, (4-7) Moabites, Ammonites, (8-11) Ethiopians, (12) Assyrians and Ninevites (13-15).
Zephaniah 3:1-8: The Prophet focuses once again on Jerusalem: “Woe to the provoking, and redeemed city … She hath not hearkened to the voice, neither hath she received discipline.” The severest reckoning will be required of the leading classes of the civil community, and of the Prophets and priests as the directors of public worship.
Zephaniah 3:9-20: With a prophetic glance at the Kingdom of God of the future, in which all the world unites and turns to God, the prosperity of the Messianic Kingdom will be enjoyed.
Zephaniah 3:9-20: The last message of Zephaniah also has a Messianic coloring, although not to an extent comparable with that which may be found in the Book of Isaiah.
Zephaniah 3:17: “The LORD your God is with you, he is mighty to save. He will take great delight in you, he will quiet you with his love, he will rejoice over you with singing.”
Despite its relatively short length, the book of Zephaniah incorporates a number of common prophetic themes, most particularly in its vivid description of God’s wrath (as encapsulated in the ‘Day of the LORD’) and its proclamation of restoration for those who survive this “Great Day.” This ‘Day of the LORD’, which depends on a particularly war-like characterization of God, is described in detail in the first chapter of the book. (Zephaniah 1:14-17).
Though this notion was commensurate with the eschatological vision of later prophets, it was not itself eschatological, in that the events that it describes were not seen to represent the terminus ad quo of human history. Instead, it represents the religious aspirations of a society that is utterly convinced of its deity’s power (and inclination) to take a direct role in historical reality.
In Christian theology, this ‘day’ became the Last Judgment. For the prophets, however, the Day of Yahweh does not mean any exact forensic investigation; it is a day of war, on which God will come in a rushing theophany accompanied by cosmic phenomena, such as storms and lightning.
In developing this notion, Zephaniah also draws upon the emerging idea that Yahweh is more mystically potent than the regional or tribal gods of the surrounding nations. Specifically, the book sees the beginnings of a more expansive theology, which situates Yahweh as the only God and the God who rules over all nations—an apparently unique belief in the ancient Middle East.
The prophecy of Zephaniah in the Bible is the pronouncement of the LORD’s judgment on the whole earth, on Judah, on the surrounding nations, on Jerusalem, and on all nations. It is followed by proclamations of the LORD’s blessing on all nations and especially on the faithful remnant of His people in Judah.
Zephaniah had the courage to speak bluntly because he knew he was proclaiming the Word of the LORD. His book begins with “The word of the LORD” and ends with “says the LORD.” He knew that neither the many gods the people worshiped nor even the might of the Assyrian army could save them.
God is gracious and compassionate, but when all His warnings are ignored, judgment is to be expected. God’s day of judgment is frequently mentioned in the Scriptures. The prophets called it the “Day of the LORD.” They referred to various events such as the fall of Jerusalem as manifestations of God’s Day, each of which pointed toward the ultimate Day of the LORD.
The great day of the LORD is near: The term day of the LORD (used more than 25 times in the Bible) does not necessarily refer to one specific day; it speaks of “God’s time.” The idea is that now is the day of man, but the day of man will not last forever. One day, the Messiah will end the day of a man and bring forth the day of the LORD.
That day is a day of wrath: It is a day of wrath because man will not give up without a fight and because mankind will receive the just penalty for his rebellion against the LORD. Zephaniah paints the picture powerfully with the repeated description, “a day of…” That day is a day of wrath.
The certainty of the judgment “I will… I shall” God wants to make it plain and certain that He will judge a rebellious Judah. If they do not repent, there will be no holding back from the completion of His judgment. Neither their silver nor their gold shall be able to deliver them: Men trust in silver and gold, but it will do them no good on the day of God’s judgment.
The word of the LORD which came to Zephaniah. This first verse of the prophecy of Zephaniah sets it apart from most other prophets, in that he told us both his time and his lineage. Zephaniah was an unusual prophet, in that he was of royal lineage, descending from the godly King Hezekiah.
The two major themes in the Book of Zephaniah are, judgment in the Day of the LORD (1:1-3:8), and salvation in the Day of the LORD (3:9-3:20). Although the majority of Zephaniah deals with judgment, there is, as always, a light of hope for those who persevere and trust in God.
Zephaniah wrote that the day of the LORD was near (1:14), that it would be a time of wrath (1:15), that it would come as a judgment on sin (1:17), and that ultimately it would result in the blessing of God’s presence among His people (3:17).
Judgment in the Day of the LORD: The first words of the LORD spoken through the prophet are “’I will sweep away everything from the face of the earth,’ declares the LORD” (1:2). This proclamation sets the tone for the rest of the book.
Zephaniah, as a whole, is unashamedly dark and calls us to immediate action in light of God’s impending wrath. In 2:4-2:15, Zephaniah pronounces God’s coming judgment upon the nations that surround Judah by looking in all four directions. Finally, he focuses on Jerusalem, the center of God’s dealings.
Salvation in the Day of the LORD: Zephaniah makes it clear that Judah would indeed fall because they chose to serve idols and turn their hearts away from the LORD, yet the prophecy ends with the bright hope of future restoration and the promise of a remnant.