- 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: 9 letters in 1 Chronicles 1:1אדם שת אנושAdam, Sheth, Enosh,
Longest verse: 134 letters in 1 Chronicles 28:1ויקהל דויד את כל שרי ישראל שרי השבטים ושרי המחלקות המשרתים את המלך ושרי האלפים ושרי המאות ושרי כל רכוש ומקנה למלך ולבניו עם הסריסים והגבורים ולכל גבור חיל אל ירושלםAnd David assembled all the princes of Israel, the princes of the tribes, and the captains of the companies that ministered to the king by course, and the captains over the thousands, and captains over the hundreds, and the stewards over all the substance and possession of the king, and of his sons, with the officers, and with the mighty men, and with all the valiant men, unto Jerusalem.
The book of Chronicles is a book in the Hebrew Bible, found as two books (1–2 Chronicles) in the Christian Old Testament. The book is the final book of the Hebrew Bible, concluding the third section of the Jewish Tanakh, the Ketuvim. It contains a genealogy starting with Adam and a history of ancient Judah and Israel up to the Edict of Cyrus.
The book was divided into two books in the Septuagint and in Christian contexts Chronicles is referred to in the plural as the books of Chronicles. In Christian Bibles, they usually follow the two books of Kings and precede Ezra–Nehemiah, the last history-oriented book of the Protestant Old Testament.
Much of the content of Chronicles is a repetition of material from other books of the Bible, from Genesis to Kings. It is, however, possible that books such as Genesis and Samuel should be regarded as contemporary with Chronicles, drawing on much of the same material, rather than a source for it. Despite much discussion of this issue, no agreement has been reached.
A particularly interesting case in point is the differing attitudes of Chronicles and Kings regarding Hezekiah‘s son, Manasseh. In Kings, Manasseh is an absolutely evil ruler, but in Chronicles, he repents in his later years and returns to God.
Kings declares Manasseh to be the cause of the ultimate destruction of the Kingdom of Judah by the Babylonian Empire, saying: “Surely these things happened to Judah according to the Lord's command, in order to remove them from his presence because of the sins of Manasseh and all he had done” (2 Kings 24:2-3).
Chronicles, on the other hand, takes the view that when Manasseh repented for his sins, God was moved to forgiveness and mercy; and that Manasseh instituted a monotheistic reform as a result:
“In his distress, he sought the favor of the Lord his God and humbled himself greatly before the God of his fathers. And when he prayed to him, the Lord was moved by his entreaty and listened to his plea; so he brought him back to Jerusalem and to his kingdom. Then Manasseh knew that the Lord is God…
He got rid of the foreign gods and removed the image from the temple of the Lord, as well as all the altars he had built on the temple hill and in Jerusalem; and he threw them out of the city.
Then he restored the altar of the Lord and sacrificed fellowship offerings and thank offerings on it, and told Judah to serve the Lord, the God of Israel” (2 Chronicles 33:12-15).
The book of Chronicles written soon after Israel’s devastating exile from the Promised Land, 1 Chronicles emphasizes that God still has a plan for his people and his king in Jerusalem. The exile to Babylon had shattered Israel’s faith in God’s covenantal promises.
How could the deported descendants of Abraham ever bless the nations (Genesis 12:1–3) as special people (Exodus 19:5–6)? What happened to God’s assurance to King David that his throne over Israel would be established forever? “And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.” 2 Sam. 7:16
Though many of the Jews had already returned from exile, they remained slaves in their own land without a king to call their own (Neh. 9:32–37).
1 Chronicles 2:3 – “The sons of Judah: Er, Onan and Shelah. These three were born to him by a Canaanite woman, the daughter of Shua. Er, Judah's firstborn, was wicked in the LORD's sight; so the LORD put him to death.”
1 Chronicles 4:10 – “Jabez cried out to the God of Israel, ‘Oh, that you would bless me and enlarge my territory! Let your hand be with me, and keep me from harm so that I will be free from pain.’ And God granted his request.”
1 Chronicles 11:1-2 – “All Israel came together to David at Hebron and said, ‘We are your own flesh and blood. In the past, even while Saul was king, you were the one who led Israel on their military campaigns. And the Lord said to you, “You will shepherd my people Israel, and you will become their ruler.”‘”
1 Chronicles 16:34 – “Give thanks to the Lord, for he is good; his love endures forever.”
1 Chronicles 21:13 – “David said to Gad, ‘I am in deep distress. Let me fall into the hands of the LORD, for his mercy is very great; but do not let me fall into the hands of men.'”
1 Chronicles 29:11 – “Yours, O LORD, is the greatness and the power and the glory and the majesty and the splendor, for everything in heaven and earth is yours. Yours, O LORD, is the kingdom; you are exalted as head over all.”
God is active in history, and especially the history of Israel: The faithfulness or sins of individual kings are immediately rewarded or punished by God. (This is in contrast to the theology of the Books of Kings, where the faithlessness of kings was punished in later generations through the Babylonian exile).
God calls Israel to a special relationship: The call begins with the genealogies, gradually narrowing the focus from all mankind to a single family, the Israelites, the descendants of Jacob. “True” Israel is those who continue to worship Yahweh at the Temple in Jerusalem (in the southern Kingdom of Judah), with the result that the history of the historical Kingdom of Israel is almost completely ignored.
God chose David and his dynasty as the agents of his will: According to the Book of Chronicles, the three great events of David's reign were his bringing the Ark of the Covenant to Jerusalem, his founding of an eternal royal dynasty, and his preparations for the construction of the Temple.
God chose a site in Jerusalem as the location for the Temple, the place where God should be worshiped. More time and space are spent on the construction of the Temple and its rituals of worship than on any other subject. By stressing the central role of the Temple in pre-exilic Judah, the book also stresses the importance of the newly rebuilt Persian-era Second Temple.
The Davidic Covenant refers to God’s promises to David through Nathan the prophet and is found in 2 Samuel 7 and later summarized in 1 Chronicles 17:11–14 and 2 Chronicles 6:16. This is an unconditional covenant made between God and David through which God promises David and Israel that the Messiah would come from the lineage of David and the tribe of Judah and would establish a kingdom that would endure forever.
The Davidic Covenant is unconditional because God does not place any conditions of obedience upon its fulfillment. The surety of the promises made rests solely on God’s faithfulness and does not depend at all on David or Israel’s obedience.
The Davidic Covenant centers on several key promises that are made to David. First, God reaffirms the promise of the land that He made in the first two covenants with Israel (the Abrahamic and Mosaic Covenants). This promise is seen in 2 Samuel 7:10, “I will provide a place for my people Israel and will plant them so that they can have a home of their own and no longer be disturbed. Wicked people will not oppress them anymore.”
God then promises that David’s son will succeed him as king of Israel and that this son (Solomon) would build the temple. This promise is seen in 2 Samuel 7:12–13, ” I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom. He is the one who will build a house for my Name.”
The theme of universal redemption might seem subdued in 1 Chronicles, a book which sandwiches various stories about Israel’s King David (1 Chronicles 10–21) in between genealogies (chs. 1–9) and various lists regarding Israel’s army and temple furnishings (chs. 22–29).
It is undoubtedly true that 1 Chronicles mainly concerns David and the city of Jerusalem. But this book also highlights three ways in which God’s history with Israel occurs on a bigger stage and for a broader purpose. King David has been placed in a position of authority in order to embody the reign of God over his entire creation.
The blessing of God for the nations. First, the genealogies of 1 Chronicles 1–9 stress the special place of David in God’s global plan of salvation. First Chronicles begins with Adam just as Genesis does (Gen. 5:1; 1 Chron. 1:1), yet 1 Chronicles passes over many generations in focusing attention on the clan of David (2:15; 3:1–24).
It is worth noting that the pivotal figure standing between the genealogies of Adam and David is Abraham the patriarch (1:28). The rebellious descendants of Adam had once sought to “make a name for ourselves, lest we be dispersed over the face of the whole earth” (Gen. 11:4). In response, God promised Abraham to “bless you and make your name great, . . . and in you, all the families of the earth shall be blessed” (Gen. 12:2–3).
The story of Saul, Israel’s first king, took up twenty-four chapters in earlier history (1 Samuel 8-31). Chronicles, while assuming the reader is aware of the whole story, is only interested in the last scene, Saul’s death at the hands of the Philistines. This is because Saul functions as a foil for the Chronicler’s portrayal of David and Solomon.
In 1 Samuel, Saul dies along with “all his men” (1 Samuel 31:6); but in Chronicles, “all his men” is changed to “all his house” (1 Chronicles 10:6), despite the long genealogy of Saul’s house presented in 1 Chronicles 8:29-40. The Chronicler intends to show that this is the end of Saul’s kingship and line.
The reason for this judgment is found in 10:13-14 where it is clearly stated that ultimately it was the Lord who put Saul to death and turned the kingdom over to David because of Saul’s “unfaithfulness.” Two crucial aspects of the Chronicler’s theology are introduced here:
Thus, the Chronicler begins his narrative of David’s reign with a portrayal of Saul, Israel’s first king, who embodies the danger of losing the land and exile because of unfaithfulness. David, and Solomon after him, will embody the possibility of retaining the land due to their faithfulness to God and especially to proper worship in the temple.
Hebron: Although David had been anointed king years earlier, his reign began when the leaders of Israel accepted him as king at Hebron (1 Chronicles 11:1-3).
Jerusalem: David set out to complete the conquest of the land begun by Joshua. He attacked Jerusalem, captured it, and made it his capital (1 Chronicles 11:4-12:40).
Kiriath Jearim: The ark of the covenant, which had been captured by the Philistines in battle and returned (1 Samuel 4-6), was in safekeeping in Kiriath Jearim. David summoned all of Israel to this city to join in bringing the ark to Jerusalem.
Unfortunately, it was not moved according to God's instructions, and as a result, one man died. David left the ark in the home of Obed-Edom until he could discover how to transport it correctly (1 Chronicles 13:1-14).
Tyre: David did much building in Jerusalem. King Hiram of Tyre sent workers and supplies to help build David's palace. Cedar, abundant in the mountains north of Israel, was a valuable and hardy wood for the beautiful buildings in Jerusalem (1 Chronicles 14:1-17:27).
Baal Perazim: David was not very popular with the Philistines because he had slain Goliath, one of their greatest warriors (1 Samuel 17). When David began to rule over a united Israel, the Philistines set out to capture him. But David and his army attacked the Philistines at Baal Perazim as they approached Jerusalem.
The story begins on page one of the Bible: the first word of 1 Chronicles is “Adam.” From there, the Chronicler has woven the entire story of Abraham’s family leading up to David and beyond into a series of elaborately arranged genealogies.
For ancient Israelite readers, these genealogies weren’t just a matter of family lines but a shorthand way of retelling the stories of all these characters in an annotated form. These names would have provoked whole memories of earlier scriptural stories.
The genealogies were meant to activate all kinds of mental links and collective stories deeply ingrained in Hebrew culture. After reading through the genealogies, readers come to the very brief story of Saul’s reign and failure as a king (1 Chron. 10). Then we quickly move on to King David (1 Chron. 11-29), which retells the stories from 2 Samuel.
You might even come to appreciate these genealogies. They are the introduction to a retelling of Israel’s entire story, focusing on the future hope of a messianic king like David, who will restore the temple and God’s kingdom over the nations.
In the book of Chronicles 1 David calls on the nations to worship God just as Israel does. When the ark is brought to Jerusalem, David appoints the family of Asaph to declare the power of the God of Israel to the whole world: “Make known his deeds among the peoples! . . . Sing to the Lord, all the earth! Tell of his salvation from day to day. Declare his glory among the nations, his marvelous works among all the peoples! . . . Tremble before him, all the earth” (1 Chron. 16:8, 23–24, 30).
The dedication of the ark must not be a private religious affair for Israelites only. All nations are invited to celebrate the abundant blessings of God upon his chosen people. Such a worldwide audience for Israel’s worship is also envisioned in psalms about Zion and, later, its temple (e.g., Psalms 46–48; 67; 84).
The supremacy of God among the nations. Third and finally, the God who fulfills his promises to David has no equal among the gods. David had desired to build God a physical “house” (i.e., a temple; 1 Chron. 17:1) as other ancient peoples did for their deities.
This remarkable promise leads David to proclaim the greatness of the God of Israel: “There is none like you, O Lord, and there is no God besides you, according to all that we have heard with our ears” (17:20). The God of the Bible cannot be limited to the puny categories and limitations of pagan deities.
The two books of chronicles were originally one. They are referring to the period after the return from exile. Unlike the books of kings, they tell the history of Israel from a different perspective. They tell the story of Israel from Adam to the exiles.
After the division of the kingdom, they only narrate the story of Judah. It is a story of how obedience and disobedience affected the fortunes of Israel. The chronicler shows that the strength of a kingdom is hinged on her spirituality, not her kings. This is shown in the value attached to her priests and temple.
God’s presence in a kingdom matters more than that of a king. In doing this the chronicler shows that there is hope in God’s plan hence encouraging the returnee to live out God’s plans in the present. As they understand their heritage, they can begin to shape their legacy.
The book omits the mistakes of David and Solomon. It uses the history of Israel selectively to tell a story of how these kings were used to prepare and build the temple and its worship, a subject he gives prominence to.
The literary structure of the Book of Chronicles can be described as follows: Caretakes of the kingdom of God (1 Chron. 1:1-9), David, military and religious leadership (1 Chron. 10:1-29), Solomon, construction of the Temple (2 Chron. 1:1-9), and Kings of Judah, reformers like Hezekiah and Josiah (2 Chron. 10:1-36)
The first book of Chronicles initially traces the history of the people of God from Adam in the Genealogy of Chapters 1-10. The narrator of Chronicles places the genealogy of the tribe of Judah first among the twelve tribes of Israel.
Chapter 3 gives the Genealogy of Kings David and Solomon, the Kings of Judah, and the descendants of the Babylonian captive King Jeconiah (Jehoiachin) up to the time of the Chronicler.
This is to show that the people of Israel who have returned from the Babylonian Exile have the same heritage as Adam and Abraham and thus are assured of the promise of God's salvation in return for their fidelity to their Covenant with God through the Law of Moses.
Chapters 11-24 of the books of Chronicles 1 relate an idealized history of King David. David was successful because of his continuous communion, repentance, and gratitude to God his Creator.
These chapters relate how David was chosen King of Israel while in Hebron, his capture of Jerusalem, the transfer of the Ark of the Covenant to the City of David, and the reception of the Messianic prophecy of Nathan. The hymn in Chapter 16 is an ensemble from Psalms 105:1-15 (verses 8-22), 96:1-13 (verses 23-33), and 106:1, 47-48 (verses 34-36). First Chronicles 17:11-14 serves as a Messianic Prophecy.
Chapters 21-22 record the purchase of the place of Ornan the Jebusite on Mount Moriah, where David built an altar to the LORD (21:26) and God answered his prayers. David planned to build a Temple there for God to house the Ark of the Covenant but that was to be left to his son Solomon.
Chapters 23-27 continue the enumeration of names in the planning for the Temple. Chapters 28-29 provide a summary of David's life, Temple preparations, a beautiful prayer, the anointing of Solomon as King, and the death of David.
David reigned as King for forty years, seven years and six months in Hebron as King of Judah, and 33 years as King of the United Kingdom of Israel in Jerusalem, as noted in Second Samuel 5:5. The name Yeshua is recorded as a name for one of the priests of the House of Aaron in First Chronicles 24:11.