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- 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: 10 letters in Genesis 46:23ובני דן חשיםAnd the sons of Dan; Hushim.
Longest verse: 116 letters in Genesis 43:18וייראו האנשים כי הובאו בית יוסף ויאמרו על דבר הכסף השב באמתחתינו בתחלה אנחנו מובאים להתגלל עלינו ולהתנפל עלינו ולקחת אתנו לעבדים ואת חמרינוAnd the men were afraid, because they were brought into Joseph’s house; and they said, Because of the money that was returned in our sacks at the first time are we brought in; that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses.
Genesis, Hebrew Bereshit (“In the Beginning”), the first book of the Bible. Its name derives from the opening words: “In the beginning….” Genesis narrates the primeval history of the world (chapters 1–11) and the patriarchal history of the Israelite people (chapters 12–50). The primeval history includes the familiar stories of the Creation, the Garden of Eden, Cain and Abel, Noah and the Flood, and the Tower of Babel. The patriarchal history begins with the divine promise to Abraham that “I will make of you a great nation” (12:2) and tells the stories of Abraham (chapters 12–25) and his descendants: Isaac and his twin sons Jacob and Esau (chapters 26–36) and Jacob’s family, the principal figure being Joseph (chapters 37–50), whose story tells how the Israelites came to be in Egypt. Their deliverance is narrated in the following book of Exodus. Genesis must thus be seen as a part of a larger unit of material traditionally understood to comprise the first five books of the Bible, called the Torah or the Pentateuch.
Scholars have identified three literary traditions in Genesis, as in Deuteronomy, usually identified as the Yahwist, Elohist, and Priestly strains. The Yahwist strain, so called because it used the name Yahweh (Jehovah) for God, is a Judaean rendition of the sacred story, perhaps written as early as 950 BCE. The Elohist strain, which designates God as Elohim, is traceable to the northern kingdom of Israel and was written 900–700 BCE. The Priestly strain, so called because of its cultic interests and regulations for priests, is usually dated in the 5th century BCE and is regarded as the law upon which Ezra and Nehemiah based their reform. Because each of these strains preserves materials much older than the time of their incorporation into a written work, Genesis contains extremely old oral and written traditions.
Adam and Eve, in the Judeo-Christian and Islamic traditions, the original human couple, parents of the human race.
In the Bible, there are two accounts of their creation. According to the Priestly (P) history of the 5th or 6th century BCE (Genesis 1:1–2:4), God on the sixth day of Creation created all the living creatures and, “in his own image,” man both “male and female.” God then blessed the couple, told them to be “fruitful and multiply,” and gave them dominion over all other living things. According to the lengthier Yahwist (J) narrative of the 10th century BCE (Genesis 2:5–7, 2:15–4:1, 4:25), God, or Yahweh, created Adam at a time when the earth was still void, forming him from the earth’s dust and breathing “into his nostrils the breath of life.” God then gave Adam the primeval Garden of Eden to tend but, on penalty of death, commanded him not to eat the fruit of the “tree of knowledge of good and evil.”
Subsequently, so that Adam would not be alone, God created other animals but, finding these insufficient, put Adam to sleep, took from him a rib, and created a new companion, Eve. The two were persons of innocence until Eve yielded to the temptations of the evil serpent and Adam joined her in eating the forbidden fruit, whereupon they both recognized their nakedness and donned fig leaves as garments. Immediately God recognized their transgression and proclaimed their punishments—for the woman, pain in childbirth and subordination to man and, for the man, relegation to an accursed ground with which he must toil and sweat for his subsistence.
Their first children were Cain and Abel. Abel, the keeper of sheep, was highly regarded by God and was killed by Cain out of envy. Another son, Seth, was born to replace Abel, and the two human stems, the Cainites and the Sethites, descended from them. Adam and Eve had “other sons and daughters,” and death came to Adam at the age of 930.
The Hebrew Bible, or Christian Old Testament, does not elsewhere refer to the Adam and Eve story, except for the purely genealogical reference in I Chronicles 1:1. Allusions occur in the apocryphal books (i.e., highly regarded but noncanonical books for Jews and Protestants; deuterocanonical books for Roman Catholics and Orthodox). The story was more popular among the writers of the pseudepigrapha (i.e., noncanonical books for all traditions), which include the Life of Adam and Eve, told with much embellishment.
Garden of Eden, in the Hebrew Bible (Old Testament) book of Genesis, biblical earthly paradise inhabited by the first created man and woman, Adam and Eve, prior to their expulsion for disobeying the commands of God. It is also called in Genesis “the garden of the Lord” (the God of Israel) and in Ezekiel “the garden of God.” The term Eden probably is derived from the Akkadian word edinu, borrowed from the Sumerian eden, meaning “plain.”
According to the Genesis story of the Creation and the Fall of humanity, rivers flowed out of Eden to the four corners of the world. Similar stories in Sumerian records indicate that an earthly paradise theme belonged to the mythology of the ancient Middle East.
The story of the Garden of Eden is a theological use of mythological themes to explain human progression from a state of innocence and bliss to the present human condition of knowledge of sin, misery, and death. According to the Genesis account (2:4–3:24), God created Adam from the dust of the ground and then planted the Garden of Eden with the “tree of life” and the forbidden “tree of the knowledge of good and evil” at its center. God tasked Adam with tending the garden and naming the animals therein and gave him the single command to not eat the fruit of the tree of the knowledge of good and evil. Lacking a helper for his work, Adam was put into a deep sleep while God took from him a rib and created a companion, Eve. The two were persons of innocence and lived unashamedly without clothes as husband and wife.
However, an evil serpent in the garden deceived Eve, who ate the prohibited fruit and gave some to Adam. With newly opened eyes, they recognized their nakedness and donned fig leaves as garments. Immediately God saw their transgression and proclaimed their punishments—for the woman, pain in childbirth and subordination to man and, for the man, relegation to an accursed ground with which he must toil and sweat for his subsistence. God clothed them with animal skins and then cast them out of the paradise garden, posting an angel armed with a sword of fire there to prevent their return.
Cain, in the Bible (Hebrew Bible, or Old Testament), firstborn son of Adam and Eve who murdered his brother Abel (Genesis 4:1–16). Cain, a farmer, became enraged when the Lord accepted the offering of his brother, a shepherd, in preference to his own. He murdered Abel and was banished by the Lord from the settled country. Cain feared that in his exile he could be killed by anyone, so the Lord gave him a sign for his protection and a promise that if he were killed, he would be avenged sevenfold.
The biblical story may have intended to explain why a certain tribe, called Cain, had a special tattoo mark and why this tribe always severely avenged any murdered member. The story also may explain why that tribe lived a nomadic rather than settled life. Some biblical critics believe the tribe of Cain was the Kenites.
According to Irenaeus and other early Christian writers, a gnostic sect called Cainites existed in the 2nd century CE.
Abel, in the Old Testament, second son of Adam and Eve, who was slain by his older brother, Cain (Genesis 4:1–16). According to Genesis, Abel, a shepherd, offered the Lord the firstborn of his flock. The Lord respected Abel’s sacrifice but did not respect that offered by Cain. In a jealous rage, Cain murdered Abel. Cain then became a fugitive because his brother’s innocent blood put a curse on him.
The storyteller in Genesis assumes a world of conflicting values, and he makes the point that divine authority backs self-control and brotherhood but punishes jealousy and violence. Cain had not mastered sin (v. 7); he had let it master him. The narrator takes a somber look at the human condition, seeing a dangerous world of Cains and Abels. Nevertheless, God is on the side of the martyrs; he avenges their deaths in the ruin of the Cains. In the New Testament the blood of Abel is cited as an example of vengeance for violated innocence (Matthew 23:35; Luke 11:51).
According to Genesis Chapter 11 of the Bible, the Tower of Babel (Hebrew: מגדל בבל Migdal Bavel) was a tower built to reach the heavens by a united humanity. God, observing the arrogance of humanity, resolves to confuse the previously uniform language of humanity, thereby preventing any such future efforts. The tower's destruction is not described in Genesis, but is mentioned in the Book of Jubilees, and elsewhere. The normal interpretive account of the story, as found, for example, in Flavius Josephus, explains the tower's destruction in terms of humankind's deficiency in comparison to God: Within a religious framework, humankind is considered to be an inherently flawed creation dependent on a perfect being for its existence, and thus, the construction of the tower is a potentially hubristic act of defiance towards the God that created them. As a result, this story is often used within a religious context to explain the existence of many different languages.
The height of the tower is largely a matter of speculation, but since the tower symbolically can be considered a precursor to humankind's desire to build tall structures throughout history, its height is a significant aspect of it. The tower commissioned by Nebuchadnezzar in about 560 B.C.E., in the form of an eight-level ziggurat is believed by historians to have been about 100 meters (328 feet) in height.
Abraham, Hebrew Avraham, (flourished early 2nd millennium BCE), was the first of the Hebrew patriarchs and a figure revered by the three great monotheistic religions—Judaism, Christianity, and Islam. According to the biblical book of Genesis, Abraham left Ur, in Mesopotamia, because God called him to found a new nation in an undesignated land that he later learned was Canaan. He obeyed unquestioningly the commands of God, from whom he received repeated promises and a covenant that his “seed” would inherit the land. The promised offspring is understood to be the Jewish people descended from Abraham’s son, Isaac, born of his wife Sarah.
Abram, who is later named Abraham (“The Father of Many Nations”), a native of Ur in Mesopotamia, is called by God (Yahweh) to leave his own country and people and journey to an undesignated land, where he will become the founder of a new nation. He obeys the call unquestioningly and (at 75 years of age) proceeds with his barren wife, Sarai, later named Sarah (“Princess”), his nephew Lot, and other companions to the land of Canaan (between Syria and Egypt).
There the childless septuagenarian receives repeated promises and a covenant from God that his “seed” will inherit the land and become a numerous nation. Eventually, he not only has a son, Ishmael, by his wife’s maidservant Hagar but has, at 100 years of age, by Sarah, a legitimate son, Isaac, who is to be the heir of the promise. Yet Abraham is ready to obey God’s command to sacrifice Isaac, a test of his faith, which he is not required to consummate in the end because God substitutes a ram. At Sarah’s death, he purchases the cave of Machpelah near Hebron, together with the adjoining ground, as a family burying place. It is the first clear ownership of a piece of the promised land by Abraham and his posterity. Toward the end of his life, he sees to it that his son Isaac marries a girl from his own people back in Mesopotamia rather than a Canaanite woman. Abraham dies at the age of 175 and is buried next to Sarah in the cave of Machpelah.
Noah, the hero of the biblical Flood story in the Old Testament book of Genesis, the originator of vineyard cultivation, and, as the father of Shem, Ham, and Japheth, the representative head of a Semitic genealogical line. A synthesis of at least three biblical source traditions, Noah is the image of the righteous man-made party to a covenant with Yahweh, the God of Israel, in which nature’s future protection against catastrophe is assured.
Noah appears in Genesis 5:29 as the son of Lamech and ninth in descent from Adam. In the story of the Deluge (Genesis 6:11–9:19), he is represented as the patriarch who, because of his blameless piety, was chosen by God to perpetuate the human race after his wicked contemporaries had perished in the Flood. A righteous man, Noah “found favour in the eyes of the Lord” (Genesis 6:8). Thus, when God beheld the corruption of the earth and determined to destroy it, he gave Noah divine warning of the impending disaster and made a covenant with him, promising to save him and his family. Noah was instructed to build an ark, and in accordance with God’s instructions, he took into the ark male and female specimens of all the world’s species of animals, from which the stocks might be replenished. Consequently, according to this narrative, the entire surviving human race descended from Noah’s three sons. Such a genealogy sets a universal frame within which the subsequent role of Abraham, as the father of Israel’s faith, could assume its proper dimensions.
Angered by the violence of mankind, God selects Noah, “a righteous man, blameless in his generation,” (Genesis 6:9) and commands him to build an Ark, and to take on it his family and representatives of the animals (Genesis 6:19-20). After the Ark is built, God destroys the world with a Flood and enters into a Covenant with Noah and his descendants, the entire human race, promising never again to destroy mankind in this way (Genesis 8:21).
The details of the covenant are: God forbids the eating of flesh with blood, “that is, its life,” still in it (the origin of the Jewish practice of ritual slaughter), and forbids murder (and institutes the death penalty for murderers); in return, God promises never again to visit a deluge upon all the world, and places the first rainbow in the clouds as a sign of the covenant. Noah plants a vineyard, drinks wine, and falls into a drunken sleep. Ham, son of Noah, sees his father naked; in shame covers him, and when Noah awakes he places a curse on Ham's son Canaan, saying that he and all his descendants shall henceforth be slaves to Ham's brothers Shem and Japheth (Genesis 9:25).
The Genesis creation narrative comprises two different stories; the first two chapters roughly correspond to these. In the first, Elohim, the generic Hebrew word for GOD, creates the heavens and the earth including humankind, in six days, and rests on the seventh. In the second, GOD, now referred to as “Yahweh Elohim” (the LORD God), creates two individuals, Adam and Eve, as the first man and woman, and places them in the Garden of Eden.
In the third chapter, God instructs them not to eat the fruit of the tree of the knowledge of good and evil. They promise not to, but a talking serpent, portrayed as a deceptive creature or trickster, convinces Eve to eat the fruit against God's wishes, and she convinces Adam, whereupon God throws them out and curses both of them—Adam was cursed with getting what he needs only by sweat and work, and Eve to giving birth in pain. This is interpreted by Christians as the “fall of man” into sin. Eve bears two sons, Cain and Abel. Cain works in the garden, and Abel works with meat; they both offer offerings to God one day, and Cain kills Abel after God liked Abel's offering more than Cain's. God then curses Cain. Eve bears another son, Seth, to take Abel's place.
After many generations of Adam have passed from the lines of Cain and Seth, the world becomes corrupted by human sin and Nephilim, and God wants to wipe out humanity for their wickedness. However, Noah is the only good human; so first, he instructs the righteous Noah and his family to build an ark and put examples of all the animals on it, seven pairs of every clean animal and one pair of every unclean. Then God sends a great flood to wipe out the rest of the world. When the waters recede, God promises he will never destroy the world with water again, making a rainbow as a symbol of his promise. God sees mankind cooperating to build a great tower city, the Tower of Babel, and divides humanity with many languages and sets them apart with confusion. Then, a generation line from Shem to Abram is described.
Abram, a man descended from Noah, is instructed by God to travel from his home in Mesopotamia to the land of Canaan. There, God makes a promise to Abram, promising that his descendants shall be as numerous as the stars, but that people will suffer oppression in a foreign land for 400 years, after which they will inherit the land “from the river of Egypt to the great river, the river Euphrates“. Abram's name is changed to ‘Abraham' and that of his wife Sarai to Sarah (meaning “princess”), and God says that all males should be circumcised as a sign of his promise to Abraham. Due to her old age, Sarah tells Abraham to take her Egyptian handmaiden, Hagar, as a second wife (to bear a child). Through Hagar, Abraham fathers Ishmael.
God then plans to destroy the cities of Sodom and Gomorrah for the sins of their people. Abraham protests but fails to get God to agree not to destroy the cities (his reasoning being that everybody there is evil, except for Abraham's nephew Lot). Angels save Abraham's nephew Lot (who was living there at the same time) and his family, but his wife looks back on the destruction, (even though God commanded not to) and turns into a pillar of salt for going against his word. Lot's daughters, concerned that they are fugitives who will never find husbands, get Lot drunk so they can become pregnant by him, and give birth to the ancestors of the Moabites and Ammonites.
Abraham and Sarah go to the Philistine town of Gerar, pretending to be brother and sister (they are half-siblings). The King of Gerar takes Sarah for his wife, but God warns him to return her (as she is really Abraham's wife) and he obeys. God sends Sarah a son and tells her she should name him Isaac; through him will be the establishment of the covenant (promise). Sarah then drives Ishmael and his mother Hagar out into the wilderness (because Ishmael is not her real son and Hagar is a slave), but God saves them and promises to make Ishmael a great nation.
Then, God tests Abraham by demanding that he sacrifice Isaac. As Abraham is about to lay the knife upon his son, God restrains him, promising him again innumerable descendants. On the death of Sarah, Abraham purchases Machpelah (believed to be modern Hebron) for a family tomb and sends his servant to Mesopotamia to find among his relations a wife for Isaac; after proving herself worthy, Rebekah becomes Isaac's betrothed. Keturah, Abraham's other wife, births more children, among whose descendants are the Midianites. Abraham dies at a prosperous old age and his family lays him to rest in Hebron (Machpelah).
Isaac's wife Rebekah gives birth to the twins Esau (meaning “velvet”), father of the Edomites, and Jacob (meaning “supplanter” or “follower”). Esau was a couple of seconds older as he had come out of the womb first, and was going to become the heir; however, through carelessness, he sold his birthright to Jacob for a bowl of stew. His mother, Rebekah, ensures Jacob rightly gains his father's blessing as the firstborn son and inheritor. At 77 years of age, Jacob leaves his parents and later seeks a wife and meets Rachel at a well. He goes to her father, his uncle, where he works for a total of 14 years to earn his wives, Rachel and Leah. Jacob's name is changed to ‘Israel', and by his wives and their handmaidens, he has twelve sons, the ancestors of the twelve tribes of the children of Israel, and a daughter, Dinah.
Joseph, Jacob's favorite son of the twelve, makes his brothers jealous (especially because of special gifts Jacob gave him) and because of that jealousy, they sell Joseph into slavery in Egypt. Joseph endures many trials including being innocently sentenced to jail but he stays faithful to God. After several years, he prospers there after the pharaoh of Egypt asks him to interpret a dream he had about an upcoming famine, which Joseph does through God. He is then made second in command of Egypt by the grateful pharaoh, and later on, he is reunited with his father and brothers, who fail to recognize him and plead for food. After much manipulation to see if they still hate him, Joseph reveals himself, forgives them for their actions, and lets them and their households into Egypt, where Pharaoh assigns to them the land of Goshen. Jacob calls his sons to his bedside and reveals their future before he dies. Joseph lives to old age and tells his brothers that if God leads them out of the country, then they should take his bones with them.