- 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: 11 letters in Exodus 22:17מכשפה לא תחיהThou shalt not suffer a witch to live.
Longest verse: 122 letters in Exodus 7:19ויאמר יהוה אל משה אמר אל אהרן קח מטך ונטה ידך על מימי מצרים על נהרתם על יאריהם ועל אגמיהם ועל כל מקוה מימיהם ויהיו דם והיה דם בכל ארץ מצרים ובעצים ובאבניםAnd the LORD spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and [that] there may be blood throughout all the land of Egypt, both in [vessels of] wood, and in [vessels of] stone.
Exodus, the liberation of the people of Israel from slavery in Egypt in the 13th century BCE, under the leadership of Moses; also, the Old Testament book of the same name.
The English name of the book derives from the Septuagint (Greek) use of “exodus” to designate the deliverance of the Israelites from Egyptian bondage and their safe passage through the Sea of Reeds (traditionally mislocated as the Red Sea). The Hebrew title of the work is Shemot (Names).
Exodus presents some of the Bible's most dramatic moments, from the rescue of the infant Moses from the Nile, to the scene of Moses meeting God in the burning bush, Moses and Aaron confronting Pharaoh, the miracles of the plagues visited by God upon Egypt, the Passover, the escape from Egypt, the parting of the sea, the episode of the golden calf, and finally the successful construction of the tabernacle with its Ark of the Covenant. Scholars debate the historicity of Exodus, seeing multiple sources and several authors with varying theological outlooks.
Scholars have identified three literary traditions in Exodus, designated by the letters J, E, and P. The J strand, so called because it uses the name Yahweh (Jahweh in German) for God, is a Judaean rendition of the sacred story, perhaps written as early as 950 BCE.
The E strand, which designates God as Elohim, is a version of the sacred story from the northern kingdom of Israel, written in about 900–750 BCE.
The P strand, so called because of its cultic interests and regulations for priests, is usually dated in the 5th century BC and is regarded as the law upon which Ezra and Nehemiah based their reform. Each of these strands preserves materials much older than the time of their incorporation into a written work. Exodus thus conserves extremely old oral and written history. (See also Torah.)
Chapters 1–18 narrate the history of the Egyptian bondage, the Exodus from Egypt, and the journey to Mount Sinai under the leadership of Moses. The second half of the book tells of the Covenant that was established between God and Israel at Sinai and promulgates laws for the ordering of Israel’s life.
Since Exodus continues the sacred story of the divine promise to Israel begun in Genesis, it must be seen as part of a larger literary unit that is variously understood to include the first four, five, or six books of the Bible.
Moses, Hebrew Moshe, (flourished 14th–13th century BCE), Hebrew prophet, teacher, and leader who, in the 13th century BCE (before the Common Era, or BC), delivered his people from Egyptian slavery. In the Covenant ceremony at Mt. Sinai, where the Ten Commandments were promulgated, he founded the religious community known as Israel.
As the interpreter of these Covenant stipulations, he was the organizer of the community’s religious and civil traditions. In the Judaic tradition, he is revered as the greatest prophet and teacher, and Judaism has sometimes loosely been called Mosaism, or the Mosaic faith, in Western Christendom.
His influence continues to be felt in the religious life, moral concerns, and social ethics of Western civilization, and therein lies his undying significance.
Few historical figures have engendered such disparate interpretations as has Moses. Early Jewish and Christian traditions considered him the author of the Torah (“Law,” or “Teaching”), also called the Pentateuch (“Five Books”), comprising the first 5 books of the Bible, and some conservative groups still believe in Mosaic authorship.
Opposing this is the theory of the German scholar Martin Noth, who, while granting that Moses may have had something to do with the preparations for the conquest of Canaan, was very skeptical of the roles attributed to him by tradition. Although recognizing a historical core beneath the Exodus and Sinai traditions, Noth believed that two different groups experienced these events and transmitted the stories independently of each other.
He contended that the biblical story tracing the Hebrews from Egypt to Canaan resulted from an editor’s weaving separate themes and traditions around a main character Moses, actually an obscure person from Moab.
Caleb, in the Hebrew Bible (Old Testament), one of the spies sent by Moses from Kadesh-barnea in southern Palestine to reconnoitre the land of Canaan. Only Caleb and Joshua advised the Hebrews to proceed immediately to take the land. For his faith, Caleb was rewarded with the promise that he and his descendants should possess it (Numbers 13–14).
Subsequently, Caleb settled in Hebron (Kiriatharba), after driving out the three sons of Anak. Caleb gave his daughter Achsah to Othniel, his nephew (or his younger brother, according to some readings of Joshua 15:17), who took nearby Debir (Joshua 15:13–19; cf. Joshua 14:6–15; Judges 1:10–20).
This article, following the lead of the biblical archaeologist and historian W.F. Albright, presents a point of view that falls somewhere between these two extremes. While the essence of the biblical story (narrated between Exodus 1:8 and Deuteronomy 34:12) is accepted, it is recognized that, during the centuries of oral and written transmission, the account acquired layers of accretions.
The reconstruction of the documentary sources of the Pentateuch by literary critics is considered valid, but the sources are viewed as varying versions of one series of events (see biblical literature: The Torah [Law, Pentateuch, or Five Books of Moses]). Other critical methods (studying the biblical text from the standpoint of literary form, oral tradition, style, redaction, and archaeology) are equally valid.
The most accurate answer to a critical problem is therefore likely to come from the convergence of various lines of evidence. The aid of critical scholarship notwithstanding, the sources are so sketchy that the man Moses can be portrayed only in broad outline.
According to the biblical account, Moses’ parents were from the tribe of Levi, one of the groups in Egypt called Hebrews. Originally the term Hebrew had nothing to do with race or ethnic origin. It derived from Habiru, a variant spelling of Ḫapiru (Apiru), a designation of a class of people who made their living by hiring themselves out for various services.
The biblical Hebrews had been in Egypt for generations, but apparently, they became a threat, so one of the pharaohs enslaved them. Unfortunately, the personal name of the king is not given, and scholars have disagreed as to his identity and, hence, as to the date of the events of the narrative of Moses.
One theory takes literally the statement in I Kings 6:1 that the Exodus from Egypt occurred 480 years before Solomon began building the Temple in Jerusalem. This occurred in the fourth year of his reign, about 960 BCE; therefore, the Exodus would date about 1440 BCE.
This conclusion, however, is at variance with most of the biblical and archaeological evidence. The storage cities Pitḥom and Rameses, built for the pharaoh by the Hebrews, were located in the northeastern part of the Egyptian delta, not far from Goshen, the district in which the Hebrews lived.
It is implicit in the whole story that the pharaoh’s palace and capital were in the area, but Thutmose III (the pharaoh in 1440) had his capital at Thebes, far to the south, and never conducted major building operations in the delta region.
Moreover, Edom and Moab, petty kingdoms in Transjordan that forced Moses to circle east of them, were not yet settled and organized. Finally, as excavations have shown, the destruction of the cities the Hebrews claimed to have captured occurred about 1250, not 1400.
Inasmuch as tradition figured about 12 generations from Moses to Solomon, the reference to 480 years is most likely an editorial comment allowing 40 years for each generation.
Since an actual generation was nearer 25 years, the most probable date for the Exodus is about 1290 BCE. If this is true, then the oppressive pharaoh noted in Exodus (1:2–2:23) was Seti I (reigned 1318–04), and the pharaoh during the Exodus was Ramses II (c. 1304–c. 1237). In short, Moses was probably born in the late 14th century BCE.