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
Ecclesiastes Book Explainer Video
Book of Ecclesiastes STATS
- Words: 2,987 (0.978% of Word Of God of total 305,490 words)
- Letters: 10,969 (0.916% of Word Of God of total 1,197,000 letters)
- Verses: 222 (0.957% of Word Of God of total 23,206 verses)
- code2GOD value: 723,791 of 78,091,262
Shortest verse: 22 letters in Ecclesiastes 2:25כי מי יאכל ומי יחוש חוץ ממניFor who can eat, or who else can hasten [hereunto], more than I?
Longest verse: 110 letters in Ecclesiastes 8:17וראיתי את כל מעשה האלהים כי לא יוכל האדם למצוא את המעשה אשר נעשה תחת השמש בשל אשר יעמל האדם לבקש ולא ימצא וגם אם יאמר החכם לדעת לא יוכל למצאThen I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek [it] out, yet he shall not find [it]; yea further; though a wise [man] think to know [it], yet shall he not be able to find [it].
- Start word: דברי
- Last word: רע
- Middle letter: In position 5485 is נEcclesiastes 6:10
- Middle word: In position 1494 is הבלEcclesiastes 6:9
- א816 ב582 ג113 ד268 ה980 ו987 ז80 ח330 ט102 י1178 כ523 ל926 מ1008 נ416 ס98 ע461 פ125 צ93 ק133 ר578 ש599 ת573
- 1,178 י1,008 מ987 ו980 ה926 ל816 א599 ש582 ב578 ר573 ת523 כ461 ע416 נ330 ח268 ד133 ק125 פ113 ג102 ט98 ס93 צ80 ז
- 10.74% י9.19% מ9.00% ו8.93% ה8.44% ל7.44% א5.46% ש5.31% ב5.27% ר5.22% ת4.77% כ4.20% ע3.79% נ3.01% ח2.44% ד1.21% ק1.14% פ1.03% ג0.93% ט0.89% ס0.85% צ0.73% ז
Ecclesiastes Book FAQ
The book of Ecclesiastes is an Old Testament book of wisdom literature that belongs to the third section of the biblical canon, known as the Ketuvim (Writings). In the Hebrew Bible, Ecclesiastes stands between the Song of Solomon and Lamentations and with them belongs to the Megillot, five scrolls that are read at various festivals of the Jewish religious year.
The book reflects the ideas of one who questioned the doctrine of retributive justice associated with wisdom theology. His observations on life convinced him that “the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches to the intelligent, nor favor to the men of skill; but time and chance happen to them all” (9:11).
Man’s fate, the author maintains, does not depend on righteous or wicked conduct but is an inscrutable mystery that remains hidden in God (9:1). All attempts to penetrate this mystery and thereby gain the wisdom necessary to secure one’s fate are “vanity,” or futile. In the face of such uncertainty, the author’s counsel is to enjoy the good things that God provides while one has them to enjoy.
In the book of Ecclesiastes, an unnamed narrator introduces “The words of Kohelet, son of David, king in Jerusalem” (1:1) and does not use his own voice again until the final verses (12:9–14), where he gives his own thoughts and summarises the statements of Kohelet; the main body of the text is ascribed to Kohelet himself.
Kohelet proclaims (1:2) “Vanity of vanities! All is futile!”; the next verse presents the basic existential question with which the rest of the book is concerned: “What profit hath a man for all his toil, in which he toils under the sun?”, expressing that the lives of both wise and foolish people all end in death. While Kohelet endorses wisdom as a means for a well-lived earthly life, he is unable to ascribe eternal meaning to it. In light of this perceived senselessness, he suggests that human beings should enjoy the simple pleasures of daily life, such as eating, drinking, and taking enjoyment in one’s work, which are gifts from the hand of God. The book concludes with the injunction to “Fear God and keep his commandments; for that is the duty of all of mankind. Since every deed will God bring to judgment, for every hidden act, be it good or evil.”
Ecclesiastes 1:2 – “’Vanity of vanities,’ says the Preacher, ‘vanity of vanities, all is vanity.’”
Ecclesiastes 1:11 – “There is no remembrance of people of old, and even those who are yet to come will not be remembered by those who follow them.”
Ecclesiastes 1:18 – “For with much wisdom comes much sorrow; the more knowledge, the more grief.”
Ecclesiastes 2:11 – “Yet when I surveyed all that my hands had done and what I had toiled to achieve, everything was meaningless, a chasing after the wind; nothing was gained under the sun.”
Ecclesiastes 3:1 – “There is a time for everything, and a season for every activity under the heavens:”
Ecclesiastes 4:9 – “Two are better than one, because they have a good return for their labor:”
Ecclesiastes 12:1 – “Remember your Creator in the days of your youth, before the days of trouble come and the years approach when you will say, ‘I find no pleasure in them.'”
Ecclesiastes 12:13 – “Now all has been heard; here is the conclusion of the matter: Fear God and keep his commandments, for this is the whole duty of man.”
The message of the book of Ecclesiastes is that all is meaningless. The ten-verse introduction in verses 1:2–11 are the words of the frame narrator; they set the mood for what is to follow.
After the introduction come the words of Kohelet. As king, he has experienced everything and done everything but concludes that nothing is ultimately reliable, as death levels all. Kohelet states that the only good is to partake of life in the present, for enjoyment is from the hand of God. Everything is ordered in time and people are subject to time in contrast to God’s eternal character.
The world is filled with injustice, which only God will adjudicate. God and humans do not belong in the same realm, and it is, therefore, necessary to have the right attitude before God. People should enjoy, but should not be greedy; no one knows what is good for humanity; righteousness and wisdom escape humanity.
Kohelet reflects on the limits of human power: all people face death, and death is better than life, but people should enjoy life when they can, for a time may come when no one can. The world is full of risk: he gives advice on living with risk, both political and economic.
Kohelet’s words finish with imagery of nature languishing and humanity marching to the grave. The frame narrator returns with an epilogue: the words of the wise are hard, but they are applied as the shepherd applies goads and pricks to his flock.
The book of Ecclesiastes is unique because although the preacher is a believer, he often poses questions and makes statements as if he were not. Everything that he says, therefore, must be taken in the context of his final conclusion in Ecclesiastes 12:13–14 that all of our works in this life will one day be judged by God.
The teachings of this book seem to be directed at individuals who do not believe in God or at least are not yet fully committed to Him. The Preacher presents questions and statements that many of these individuals may feel inclined to agree with, but then he helps them to see how much purpose and meaning can come into our lives when we seek to live in accordance with God’s will.
Ecclesiastes is also a book of perspective. The narrative of this book reveals the depression that inevitably results from seeking happiness in worldly things. This book gives Christians a chance to see the world through the eyes of a person who, though very wise, is trying to find meaning in temporary, human things. Most every form of worldly pleasure is explored by the Preacher, and none of it gives him a sense of meaning.
To understand the statement “All is vanity”, we need to look at what Kohelet says about God’s position in our lives and his purpose. Everyone seeks to know the purpose of life. Tension builds throughout Ecclesiastes as the “Preacher” considers all his ways and actions.
For all intents and purposes, this book is a biography of what Solomon considered a vain life. “For in much wisdom is much vexation, and he who increases knowledge increases sorrow” (Ecclesiastes 1:18).
He tested pleasure (Ecclesiastes 2:1). He did great works (Ecclesiastes 2:4). He acquired many possessions (Ecclesiastes 2:7-8) and considered them his reward for all his toil (Ecclesiastes 2:10). He questioned his wisdom, for a fool would come to the same end as a wise person (Ecclesiastes 2:15).
He said, “How the wise dies just like the fool” (Ecclesiastes 2:16), and he “hated life” (Ecclesiastes 2:17) and despaired (Ecclesiastes 2:20). His heart and thoughts started turning toward his creator when he said, “There is nothing better for a person than that he should eat and drink and find enjoyment in his toil. This also, I saw, is from the hand of God, for apart from Him who can eat or who can have enjoyment?” (Ecclesiastes 2:24-25)
Ecclesiastes is presented as the biography of “Kohelet” or “Qoheleth”; his story is framed by the voice of the narrator, who refers to Kohelet in the third person, praises his wisdom, but reminds the reader that wisdom has its limitations and is not man’s main concern.
Kohelet reports what he planned, did, experienced, and thought, but his journey to knowledge is, in the end, incomplete; the reader is not only to hear Kohelet’s wisdom but to observe his journey towards understanding and acceptance of life’s frustrations and uncertainties: the journey itself is important.
The book can be divided into two parts, part one comprising Ecclesiastes 1:4-6:12, and part two consisting of chapters 7 to 12, each commencing with a separate prologue.
Few of the many attempts to uncover an underlying structure to Ecclesiastes have met with widespread acceptance.; among them, the following is one of the more influential: Title (1:1) – Initial poem (1:2–11) – I: Kohelet’s investigation of life (1:12–6:9) – II: Kohelet’s conclusions (6:10–11:6), Introduction (6:10–12), A: Man cannot discover what is good for him to do (7:1–8:17), B: Man does not know what will come after him (9:1–11:6) – Concluding poem (11:7–12:8) – Epilogue (12:9–14).
Verse 1:1 is a superscription, the ancient equivalent of a title page: it introduces the book as “the words of Kohelet, son of David, king in Jerusalem.”
The book of Ecclesiastes is foremost a study of philosophy for the faithful—about the purpose of life, what it means to be wise versus foolish, why terrible things often happen to the best of people, how to achieve self-fulfillment, and whether it is permissible for God’s people to enjoy the simple pleasures in life.
The text starts out with a burst of gloom, rife with zingers such as, “‘Meaningless! Meaningless!’ says the Teacher. ‘Utterly meaningless! Everything is meaningless.’ What do people gain from all their labors at which they toil under the sun?” (Ecclesiastes 1:2-3 NIV), or “No one remembers the former generations, and even those yet to come will not be remembered by those who follow them” (1:11), concluding Chapter One with, “I have seen all the things that are done under the sun; all of them are meaningless, a chasing after the wind” (1:14).
Then it continues, in a meandering style, to point out what else is meaningless, everything from wisdom, folly, toil, and pleasure to riches, advancement, and ambition. Indeed, the narrator notes in 9:2, “All share a common destiny—the righteous and the wicked, the good and the bad, the clean and the unclean, those who offer sacrifices and those who do not. As it is with the good, so with the sinful; as it is with those who take oaths, so with those who are afraid to take them.”
In the end, the only point to anything is God: giving him glory and honor, obeying his commands, and accepting that his way is supreme and humans are limited creatures with finite power, capacity, and capability. Therefore, we can feel free to enjoy life’s good times, understand hardship happens to us all, and know that there is no meaning to be found in life apart from the Lord, who reigns supreme overall. It ends with the instruction to “Fear God and keep his commandments” (12:13).
The book of Ecclesiastes contains proverbs, maxims, and sayings, and is largely an autobiographical story. The narrator had become aware of the mistakes that he made throughout his life and began to document them. The purpose of Ecclesiastes is to spare future generations the suffering and misery of seeking after foolish, meaningless, materialistic emptiness, and to offer wisdom by discovering truth in seeking after God.
Two phrases are repeated often in Ecclesiastes. The word “vanity”, and “meaningless” appears often, and is used to emphasize the temporary nature of worldly things. In the end, even the most impressive human achievements will be left behind. The phrase “under the sun” occurs 28 times, and refers to the mortal world. When the narrator refers to “all things under the sun,” he is probably talking about earthly, temporary, human things.
Ecclesiastes 1–2 The preacher concludes that everything in this life is vanity or fleeting and will not last. In support of this conclusion, he shares various efforts he made to find meaning and purpose in life. He sought after frivolity and pleasure, built “great works” (2:4), and gained riches but found that none of it satisfied him.
Ecclesiastes 3: The preacher explains that good and bad things happen to everyone. The works of man do not last. The works of God, however, are eternal.
Ecclesiastes 4–8: The preacher teaches that although this life is temporary and all will one day die, there are things we can do to find contentment in this life. He also identifies things that will surely lead to an unfulfilled life, including oppressing others, accumulating wealth for no other purpose than to have more than another, and failing to seek wisdom.
Ecclesiastes 9–10: The preacher asserts that both the wicked and the righteous will experience tragedy. Everyone has a limited amount of time on this earth and will benefit much more from gaining wisdom than from gaining riches or power.
Ecclesiastes 11–12: The preacher concludes that unlike most things in life, obedience to God’s commandments is of lasting importance because one day we will die, our spirits will return to God, and he will judge us according to the way we lived during our mortal lives.