- Books 1-10
- Books 11-20
- Books 21-30
- Books 31-39
- Books 1-10
- Books 11-20
- Books 21-30
- Books 31-39
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.
While the original Bible was created by GOD and is encoded with messaging to humanity on four different levels, any human translation becomes merely a “story of the Bible” written based on a human understanding and interpretation of the complex, coded original Hebrew Bible. Since only the Hebrew letters, words, and parables are embedded with the code, any translation will lose any divine messaging and become merely a story, as understood by a mere human.
Can a human interpretation, or mistranslated book, like KJV, be really holy? Is that the Word Of GOD or the word of another man?
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:
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.
Letters: 1,197,000; Words: 305,490; Verses: 23,206; Chapters: 929; Books: 39
code2CODE value: 78,091,262
Shortest verse: 9 letters in 1 Chronicles 1:1
אדם שת אנוש Adam, Sheth, Enosh,
Longest verse: 193 letters in Esther 8:9
ויקראו ספרי המלך בעת ההיא בחדש השלישי הוא חדש סיון בשלושה ועשרים בו ויכתב ככל אשר צוה מרדכי אל היהודים ואל האחשדרפנים והפחות ושרי המדינות אשר מהדו ועד כוש שבע ועשרים ומאה מדינה מדינה ומדינה ככתבה ועם ועם כלשנו ואל היהודים ככתבם וכלשונם
Then were the king’s scribes called at that time in the third month, that [is], the month Sivan, on the three and twentieth [day] thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which [are] from India unto Ethiopia, an hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language.
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
Shortest verse: 24 letters in Micah 3:10בנה ציון בדמים וירושלם בעולהThey build up Zion with blood, and Jerusalem with iniquity.
Longest verse: 104 letters in Micah 4:3ושפט בין עמים רבים והוכיח לגוים עצמים עד רחוק וכתתו חרבתיהם לאתים וחניתתיהם למזמרות לא ישאו גוי אל גוי חרב ולא ילמדון עוד מלחמהAnd he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more.
The book of Micah is the sixth of the twelve minor prophets in the Hebrew Bible. It records the sayings of Micah, whose name is Mikayahu (Hebrew: מִיכָיָ֫הוּ), an 8th-century BCE prophet from the village of Moresheth in Judah (Hebrew name from the opening verse: מיכה המרשתי).
The book has three major divisions, chapters 1–2, 3–5 and 6–7, each introduced by the word “hear,” with a pattern of alternating announcements of doom and expressions of hope within each division. Micah reproaches unjust leaders, defends the rights of the poor against the rich and powerful; while looking forward to a world at peace centered on Zion under the leadership of a new Davidic monarch.
While the book is relatively short, it includes lament (1.8–16; 7.8–10), theophany (1.3–4), hymnic prayer of petition and confidence (7.14–20), and the “covenant lawsuit” (6.1–8), a distinct genre in which Yahweh (God) sues Israel for breach of contract of the Mosaic covenant.
The prophet Micah came from the small town of Moresheth, southwest of Jerusalem. His message is intended primarily for the southern kingdom of Judah (Judah was the name of Jacob's fourth son and one of the 12 tribes.), though he also makes reference to the northern kingdom of Israel (the nation had split into two kingdoms after the death of Solomon).
In his first oracle (1:2-7) Micah predicts the fall of the northern kingdom. That would date the beginning of his prophetic ministry when Samaria fell to the Assyrians. From that time on, only the southern kingdom of Judah remained, until it was destroyed by the Babylonians.
Micah expected that Judah would follow the fate of Israel and predicted that Jerusalem, the holy city that God had chosen for the temple, would be wiped off the face of the earth. For those holding to the assurance that God would never break promises to protect the king and the temple, these words would have been a great shock, probably thought to demonstrate a lack of faith on Micah’s part. Micah spoke harshly to prophets, seers, and priests who told people what they wanted to hear–the reassuring words of God’s promises–and not the reality that Judah’s fate could soon follow that of Israel.
Micah was wrong (or before his time) in his timing and exaggerated in his picture of the complete annihilation of Jerusalem–which, of course, like most Old Testament prophecies, is poetic in nature. Jerusalem was destroyed, but not until more than a century after Micah’s time. And it recovered and has continued to survive as a city, even to the present day.
Though much of Micah’s message warns about what is coming immediately, there are also passages of hope, probably directed later to the people who were in exile or returning from exile. Micah himself was more concerned about the immediate danger than the hope that would follow the catastrophe. But the book speaks to subsequent generations as well.
For those who were living through exile or later, Micah’s prophecies of doom could help make sense of the destruction. This was God’s justice after all. The words continued to serve as an ongoing warning that actions have consequences and that God’s people should not again invite such disaster through actions of disloyalty and injustice.
The book of Micah serves to alternate between oracles of destruction and hope. He tackles three separate cycles in this book:
Second: Judah’s leaders fall under a harsh penalty but hope still lasts for the Israelites. Rulers such as Ahaz and false prophets were rampant during his day, and lead the people astray (Micah 3), but God would judge them harshly for their actions.
We see the hope for God’s people in Micah 4-5, when the mountain of the house of the Lord is established. In other words, instead of pining after false gods, the Israelites will worship God. Hope also arises when God rescues his people (Micah 4:6-13), and Micah foreshadows Christ in Micah 5, telling the readers this Savior will be born in Bethlehem.
Third: Micah’s lawsuit against the people in Israel continues. God reminds Israel how many times he has rescued them before, and yet they do not remain loyal to him. This cycle is particularly interesting because he discusses hypocrisy that can arise from the law. People of Israel thought they could go through the motions and offer sacrifices to appease God, but God is saying, “That’s not the point. I want your love and loyalty, not burnt animals” (Micah 6).
At the broadest level, Micah can be divided into three roughly equal parts:
Within this broad three-part structure are a series of alternating oracles of judgment and promises of restoration:
Micah was particularly aware of the greed of the wealthy, and he speaks boldly against social injustice. He was also a firm opponent of Ahaz‘ soft policy toward idolatry, believing instead that Yahweh alone must be worshiped by His people. Micah's prophecies provide a dire warning that Judah will face destruction by the Assyrian menace if it does not repent. The Book of Micah—whether written in total by the prophet himself or added to by later writers—also provides a message of hope for redemption and the coming of a new ruler who would make Judah great among the nations.
After denouncing the northern kingdom of Israel for its toleration of idolatry at its high places, he asks: “What is Judah's high place? Is it not Jerusalem?” (1:5), possibly a denunciation of Ahaz' decision to remodel the Temple along Assyrian lines. Turning to issues of social justice, he curses those in power who “plot evil on their beds,” (2:1) while in verses 3:1-3, he indicts the leaders of Judah, declaring: “you ought to know what is right, but you hate good and love evil.”
Micah recognized power as a God-given responsibility but saw, instead of thanksgiving and acts of love and mercy, the powerful conniving to maintain their wealth and further subjugate those of lesser status. He aimed his criticism not only at the politically powerful but also at the religious establishment. At the time, certain other prophets urged Micah to keep silent on the issue of injustice, but Micah excoriated them for their hypocrisy. Neither prophet, nor priest, nor ruler was exempt from his criticism:
“Her leaders judge for a bribe,
her priests teach for a price,
and her prophets tell fortunes for money.
Yet they lean upon the Lord and say,
“Is not the Lord among us? No disaster will come upon us.”
Therefore because of you, Zion will be plowed like a field,
Jerusalem will become a heap of rubble,
the Temple hill a mound overgrown with thickets.” (3:11-12)
Micah condemned religious practice when it was not combined with ethical performance (3:9–10, 6:3–5, 6–8). The book's middle chapters provide the hope of redemption and the coming of a messianic king. Fervently, yet concisely, it speaks to the issues of the day in terms of the nation's covenant obligations with the God of Israel.
In the book of Micah, we first learn that hope exists even in the midst of tragedy. Although the Israelites had sinned and scattered because of their trust in foreign nations, God vows to restore them and bring them back home. Even if we have strayed far from God, and have reaped consequences from those actions, we can still have hope in Jesus. He will restore us, heal us, and bring us back to him.
Second, we have to keep a watchful eye on how our leaders affect us. Micah lived during a volatile time in terms of kings. Jotham and Hezekiah tried to lead the people back to God, but Ahaz didn’t. In both the Northern and Southern kingdoms, a bad king could send the whole nation spiraling out of control.
Third, hope comes through Christ. Micah foreshadows the coming of Christ in this book, much like several of the other prophets. Our ultimate restoration and hope come through and by him.
Fourth, work does not save us. The Old Testament has so many laws because it serves as a reminder of how much we need salvation. We mess up constantly and need a Savior to redeem us. Good work doesn’t cut it. Good works are like dirty rags apart from Christ (Isaiah 64:6).
Micah 1:2 – “Hear, O peoples, all of you, listen, O earth and all who are in it, that the Sovereign LORD may witness against you, the Lord from His holy temple.”
Micah 7:18-19 – “Who is a God like you, who pardons sin and forgives the transgression of the remnant of His inheritance? You do not stay angry forever but delight to show mercy. You will again have compassion on us; you will tread our sins underfoot and hurl all our iniquities into the depths of the sea.”
Micah 4:5 – “Though all the peoples walk each in the name of his god, as for us, we will walk in the name of the LORD our God forever and ever.”
Micah 5:2 – “But as for you, Bethlehem Ephrathah, too little to be among the clans of Judah, from you One will go forth for Me to be ruler in Israel. His goings forth are from long ago, from the days of eternity.”
Micah 6:8 – “He has shown all you people what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God.”
Micah 7:7 – “But as for me, I watch in hope for the Lord, I wait for God my Savior; my God will hear me.”
Micah 7:18 – “Who is a God like You, who pardons iniquity and passes over the rebellious act of the remnant of His possession? He does not retain His anger forever, because He delights in unchanging love.
Primarily, Micah proclaimed a message of judgment to a people persistently pursuing evil. Similar to other prophets (Hosea 4:1; Amos 3:1), Micah presented his message in lawsuit/courtroom terminology (1:2; 6:2). The prophecy is arranged in 3 oracles or cycles, each beginning with the admonition to “hear” (1:2; 3:1; 6:1). Within each oracle, he moves from doom to hope, doom because they have broken God’s law given at Sinai; hope because of God’s unchanging covenant with their forefathers (7:20). One third of the book targets the sins of his people; and another third looks at the punishment of God to come; and another third promises hope for the faithful after the judgment. Thus, the theme of the inevitability of divine judgment for sin is coupled together with God’s immutable commitment to His covenant promises. The combination of God’s:
(1) Absolute consistency in judging sin; and
(2) Unbending commitment to his covenant through the remnant of his people provides the hearers with a clear disclosure of the character of the Sovereign of the universe.
Through divine intervention, He will bring about both judgment on sinners and blessing on those who repent.
The theme of the prophecy is sin, judgment, and restoration. This can be seen by the fact that the book consists of three discourses, each of which sets forth:
(1) The people’s sin;
(2) God’s judgment; and
(3) God’s ultimate restoration of his sinning people.
Chapters 1–3: mainly consist of oracles of judgment. Judgment in Micah is seen in the destruction of Samaria—the capital of the northern kingdom of Israel—in the coming of an invader (probably Assyria) against Jerusalem, in the loss of the land of the greedy, in their being abandoned by Yahweh, in Judah's future shame over the false prophets, in the siege of Jerusalem, and the purging of the land from idolatry and war.
Chapters 4–5: consist of oracles of hope. The prophet indicates that those conditions which brought on God's anger would not prevail forever. Judgment would come, but a saved, chastened, and faithful remnant would survive. A new king, hailing from “Bethlehem Ephrathah” would replace the present weak king on the throne of Judah. He would reign in the majesty of the name of Yahweh. God's people would dwell securely in the face of the coming Assyrian threat and the “remnant of Jacob will be among the nations, in the midst of many peoples, like a lion among the beasts of the forest, like a young lion among flocks of sheep.” (5:8)
Chapters 6–7: begin with judgment and move to hope. God poignantly asks what He has done to offend His people and declares that He only asks of them: “To act justly and to love mercy and to walk humbly with your God.” (6:8) God specifies His indictment against the people in 6:9–16. Violence, deception, and crooked business practices were rampant. They would bring desolation and destruction to the land. The prophet accuses Judah of following the statutes of the northern kings Omri and Ahab whose alleged corruption and tolerance of Baal worship brought ruin to their nation. He despairs that “The godly have been swept from the land; not one upright man remains.” (7:2) Nevertheless, the book concludes with a prayer of hope for the nation's redemption and that God “will be true to Jacob, and show mercy to Abraham, as you pledged on oath to our fathers in days long ago.” (7:20)