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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: 20 letters in Habakkuk 1:1המשא אשר חזה חבקוק הנביאThe burden which Habakkuk the prophet did see.
Longest verse: 91 letters in Habakkuk 2:5ואף כי היין בוגד גבר יהיר ולא ינוה אשר הרחיב כשאול נפשו והוא כמות ולא ישבע ויאסף אליו כל הגוים ויקבץ אליו כל העמיםYea also, because he transgresseth by wine, [he is] a proud man, neither keepeth at home, who enlargeth his desire as hell, and [is] as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people:
The Book of Habakkuk, also called “The Prophecy Of Habacuc”, is the 8th of 12 Old Testament books that bear the names of the Minor Prophets. The book betrays the influence of liturgical forms, suggesting that either Habakkuk was a cult prophet or that those responsible for the final form of the book were cult personnel.
Of the three chapters in the book, the first two are a dialogue between Yahweh and the prophet. The message that “the just shall live by his faith” plays an important role in Christian thought. It is used in the Epistle to the Romans, Epistle to the Galatians, and Epistle to the Hebrews as the starting point of the concept of faith.
Almost all information about Habakkuk is drawn from the book of the Bible bearing his name, or those inferences that may be drawn from that book. No biographical details are provided other than his title, “the prophet”.
His name appears in the Bible only in Habakkuk 1:1 and 3:1 For almost every other prophet, more information is given, such as the name of the prophet's hometown, his occupation, or information concerning his parentage or tribe. For Habakkuk, however, there is no reliable account of any of these.
The book of Habakkuk consists of five oracles about the Chaldeans (Babylonians) and a song of praise to God. The entire book follows the structure of a chiasmus in which parallelism of thought is used to bracket sections of the text.
Habakkuk is unusual among the prophets in that he openly questions the working of God. In the first part of the first chapter, the prophet sees the injustice among his people and asks why God does not take action: “O LORD, how long shall I cry for help, and you will not hear? Or cry to you “Violence!” and you will not save?”
The major theme of Habakkuk is trying to grow from a faith of perplexity and doubt to the height of absolute trust in God. Habakkuk addresses his concerns over the fact that God will use the Babylonian empire to execute judgment on Judah for their sins.
Habakkuk opens by protesting God’s inaction in the face of injustice and violence: the wicked thrive at the expense of the righteous. God responds by announcing the invasion of the Babylonians to exact punishment. Habakkuk protests that God’s use of the Babylonians is an injustice worse than the injustice they are to punish.
God responds by announcing a future judgment of the Babylonians for their own unrighteous acts. Habakkuk, while poised to wait for the eventual judgment of Babylon, receives a vision that evokes memories of past deliverance, both historic and cosmic. The vision engenders a resolve to endure based on God’s past and promised character.
The book asserts that oppressive violence is not enduring in the face of God’s opposition to it. God is involved in the ebb and flow of history to provide refuge, even from God’s own wrath. The book is conscious that God’s action on behalf of the righteous is often not immediate or apparent. The disruptiveness of God’s acting is frightful when it is anticipated in vision and occurs in history. That same disruptiveness is the source of life that will endure. Thus, frightfulness is paralleled by even stronger confidence and exultation.
Habakkuk 1:2 – “How long, Lord, must I call for help, but you do not listen? Or cry out to you, ‘Violence!’ but you do not save?”
Habakkuk 1:5 – “Look at the nations and watch—and be utterly amazed. For I am going to do something in your days that you would not believe, even if you were told.”
Habakkuk 1:12 – “Are you not from everlasting, O Lord my God, my Holy One? We shall not die.”
Habakkuk 2:2–4 – “Then the Lord answered me and said: ‘Write the vision And make it plain on tablets, That he may run who reads it. For the vision is yet for an appointed time; But at the end it will speak, and it will not lie. Though it tarries, wait for it; Because it will surely come, It will not tarry. Behold the proud, His soul is not upright in him; But the just shall live by his faith.’”
Habakkuk 2:20 – “The Lord is in his holy temple; let all the earth be silent before him.”
Habakkuk 3:2 – “Lord, I have heard of your fame; I stand in awe of your deeds, Lord. Repeat them in our day, in our time make them known; in wrath remember mercy.”
Habakkuk 3:19 – “The Sovereign Lord is my strength; he makes my feet like the feet of a deer, he enables me to tread on the heights.”
The uniqueness of the book of Habakkuk resides in the prophet’s dialogue with God and the alternating speeches form it took in Habakkuk 1–2. Some of Habakkuk’s petitions take the form of a grievance, such as “O Lord, how long shall I cry, and thou wilt not hear!” (Habakkuk 1:2).
These reflect the deep emotion and desperation the righteous may feel in times of great suffering (see Psalms 6:3; 13:1; 35:17; 74:10; 79:5; D&C 121:1–6) and can remind us that even in our anguish, we may turn to Heavenly Father and pour out our troubles in honest, heartfelt prayer.
In response to Habakkuk’s prayer, God counseled him to be patient and faithful and reassured him of God’s justice, concern, and plans. The poetic prayer in Habakkuk 3 contains Habakkuk’s praises to the Lord for the miraculous ways He has protected and delivered His people.
The book of Habakkuk contains an exchange between Habakkuk and the Lord that is “similar to those in Jeremiah 12 and D&C 121”. Like Jeremiah, Habakkuk asked God sincere and bold questions that reflected concern for his people and for the Lord’s plans for them.
Jehoiakim was one of the last kings of Judah. The son of King Josiah, Jehoiakim succeeded his younger brother Jehoahaz on the throne of Judah as a result of Jehoahaz's being deposed by Pharaoh Necho II of Egypt. The prophet Habakkuk apparently ministered during his reign (2 Chron. 36:1–4). Originally named Eliakim, he became king at the age of 25. His name is also sometimes spelled Jehoikim or Joachim.
During Jehoiakim's reign as a vassal of Egypt, Nebuchadnezzar II invaded Judah and forced Jehoiakim to shift his allegiance to Babylon. Jehoiakim was bitterly opposed by the prophet Jeremiah for his apparently liberal religious policy and his misplaced hope in Egypt. As a result, Jehoiakim burned a manuscript of Jeremiah's prophecies, ordered his arrest, and executed one of the prophet's colleagues.
Jehoiakim eventually refused to continue paying tribute to Nebuchadrezzar II, which resulted in a subsequent siege of Jerusalem, just prior to which Jehoiakim died, probably of natural causes. He was succeeded by his son Jehoiachin, who soon surrendered to the Babylonians, resulting in the deportation of many of Jerusalem's nobles, craftsmen, and other leading citizens.
Habakkuk’s prophecy is one of the briefest in the Old Testament, Habakkuk gives essential revelation regarding our righteous standing before God. Habakkuk 2:4—”the righteous shall live by his faith”—is key to the Apostolic view of justification by faith alone (Rom. 1:16–17; Gal. 3:11).
Habakkuk spoke about justification in a historical context that must be understood if he is to be interpreted rightly. During the period Habakkuk prophesize, control of the city of Babylon alternated between the Assyrians and tribes that lived near the metropolis. However, the Chaldean prince Nabopolasser became ruler of Babylon and broke from Assyria.
We know little about Habakkuk, though his use of the title prophet may indicate he was a professional prophet who served in Jerusalem's temple (v. 1; see 2 Chron. 18). Yet unlike many of the professional “prophets,” Habakkuk served God, noting clearly when His law was broken and His justice perverted (Hab. 1:2–4).
He apparently ministered during the reign of King Jehoiakim, King Josiah's son, whom the Egyptians had established in Jerusalem (2 Chron. 36:1–4). Jehoiakim was wicked, and Jerusalem suffered the incursions of Babylon during his reign (vv. 5–8). Jeremiah also prophesied at this time, and he records Jehoiakim's bloodthirstiness and dishonesty (Jer. 22:11–30; 26).
Habakkuk complains about Jehoiakim's evil and the complicity of Judah's ruling class in today's passage. His complaints are heart-wrenching, flowing from the lips of one who saw the wicked prospering and wondered if perhaps the Lord had forgotten His righteous servants (Hab. 1:2–4).
The Chaldeans have first been mentioned in the Bible as the origin of Abraham: “Ur of the Chaldeans” (Genesis 11:31). Babylon had been under the control of the Assyrians. There were multiple failed uprisings throughout their history. One of its kings, Merodach-Baladan, visited King Hezekiah (2 Kings 20:12-15).
The Chaldeans conquered Babylon and gained their independence. From there, they began to grow, gobbling up chunks of Assyria’s holdings. With the fall of Nineveh (Assyria’s capital), their fate was sealed. When the Chaldeans defeated Egypt and the remnant of Assyria at the city of Carchemish (see Jeremiah 46:2 and note), they became the new masters of the Middle East.
The Chaldeans rose quickly to dominance but only held it for a couple of generations before the Persians “liberated” Babylon from them. The Chaldeans quickly rose to power and fell even faster.
Babylon represents the city with its own agenda, fighting against God and oppressing his people. The city is first introduced by the Tower of Babel (Genesis 11:1-9;).
The New Testament uses similar allusions, using the name Babylon to refer to Rome. We see this in one of Peter’s epistles (1 Peter 5:13) and, most prominently, in Revelation: “Fallen, fallen is Babylon the great” (Revelation 14:8, 18:2, quoting Isaiah 21:9).
Nabopolassar was the founder and first king of the Neo-Babylonian Empire, ruling from his coronation as king of Babylon. Though initially only aimed at restoring and securing the independence of Babylonia, Nabopolassar's uprising against the Neo-Assyrian Empire, which had ruled Babylonia for more than a century, eventually led to the complete destruction of the Assyrian Empire and the rise of the Neo-Babylonian Empire in its place.
Of unclear, possibly Chaldean, origin and potentially connected to a powerful political family in the southern city of Uruk, Nabopolassar revolted against the Neo-Assyrian king Sinsharishkun at an opportune moment when Babylonia was already plagued by political instability.
Though the advantage shifted back and forth dramatically several times, Nabopolassar managed to decisively push the Assyrians out of Babylonia after nearly ten years of fighting. Subsequent campaigns were intended to hinder the possibility of an Assyrian campaign directed at Babylonia by securing the border, but the intervention of the eastern Median Empire under Cyaxares in Nabopolassar's favor shifted the goals and the possibilities of the war.
Later on, the Medes brutally sacked the city of Assur, the religious and ceremonial heart of Assyria, and then the Medes and Babylonians assaulted Nineveh, Assyria's capital. As with Assur before it, Nineveh was brutally sacked, with its inhabitants, including children, slaughtered en masse and the entire city being burned to the ground. Sinsharishkun probably died in its defense. Other Assyrian cities, such as Nimrud, were also assaulted and sacked much in the same way.
Habakkuk openly questions the wisdom of God. In the first part of the first chapter, the Prophet sees the injustice among his people and asks why God does not take action. “Yahweh, how long will I cry, and you will not hear? I cry out to you “Violence!” and will you not save?” – (Habakkuk 1:2)
In the middle part of Chapter 1, God explains that he will send the Chaldeans (also known as the Babylonians) to punish his people. In 1:5: “Look among the nations, watch, and wonder marvelously; for I am working a work in your days, which you will not believe though it is told you.” In 1:6: “For, behold, I raise up the Chaldeans, that bitter and hasty nation, that march through the breadth of the earth, to possess dwelling places that are not theirs.”
In the final part of the first chapter, the prophet expresses shock at God's choice of instrument for judgment. in 1:13: “You who have purer eyes than to see evil, and who cannot look on perversity, why do you tolerate those who deal treacherously, and keep silent when the wicked swallows up the man who is more righteous than he”
Chapter 2: Habakkuk awaits the response of God to his challenge. God explains that He will also judge the Chaldeans, and much more harshly. “Because you have plundered many nations, all the remnant of the peoples will plunder you, because of men’s blood, and for the violence done to the land, to the city, and to all who dwell in it. Woe to him who gets an evil gain for his house.” (Habakkuk 2:8-9)
Chapter 3: Finally, Habakkuk expresses his ultimate faith in God, even if he does not fully understand. “For though the fig tree doesn’t flourish, nor fruit be in the vines; the labor of the olive fails, the fields yield no food; the flocks are cut off from the fold, and there is no herd in the stalls: 3:18 yet I will rejoice in Yahweh. I will be joyful in the God of my salvation!”