- Books 1-10
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- 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: 14 letters in Isaiah 3:21הטבעות ונזמי האףThe rings, and nose jewels,
Longest verse: 132 letters in Isaiah 39:2וישמח עליהם חזקיהו ויראם את בית נכתה את הכסף ואת הזהב ואת הבשמים ואת השמן הטוב ואת כל בית כליו ואת כל אשר נמצא באצרתיו לא היה דבר אשר לא הראם חזקיהו בביתו ובכל ממשלתוAnd Hezekiah was glad of them, and shewed them the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not.
The book of Isaiah is one of the major prophetical writings of the Bible. It identifies Isaiah as the son of Amoz and the book as “the vision of Isaiah . . . concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.”
According to 6:1, Isaiah received his call “in the year that King Uzziah died.” Chapters 40–66 are known as Deutero-Isaiah (Second Isaiah). Sometimes a further distinction is made between Deutero-Isaiah (chapters 40–55) and Trito-Isaiah (chapters 56–66).
Chapters 1–39 consist of numerous sayings and reports of Isaiah along with several narratives about the prophet that are attributed to his disciples. Isaiah’s message is clearly discernible. He was convinced that only an unshakable trust in Yahweh, rather than in political or military alliances, could protect Judah and Jerusalem from the advances of their enemies—specifically, in this period, the Assyrians.
He called for a recognition of the sovereignty of Yahweh and passionately denounced anything that worked against or obscured Yahweh’s purposes—from social injustices to meaningless cultic observances. Although Isaiah pronounced Yahweh’s judgment upon Judah and Jerusalem for their unfaithfulness, he also announced a new future for those who relied on Yahweh.
Deutero-Isaiah (40–55), consisting of a collection of oracles, songs, and discourses, dates from the Babylonian Exile. The anonymous prophet is in exile and looks forward to the deliverance of his people. The destruction of Babylon is prophesied and the return of the exiles to their homeland is promised.
Trito-Isaiah (56–66) reflects a Palestinian point of view, with the latter chapters, in particular, addressed to the cultic concerns of the restored community.
Isaiah is the prophet after whom the biblical Book of Isaiah is named (only some of the first 39 chapters are attributed to him), a significant contributor to Jewish and Christian traditions. His call to prophecy coincided with the beginnings of the westward expansion of the Assyrian empire, which threatened Israel and which Isaiah proclaimed to be a warning from God to a godless people.
The earliest recorded event in his life is his call to prophecy as now found in the sixth chapter of the Book of Isaiah. The vision (probably in the Jerusalem Temple) that made him a prophet is described in a first-person narrative.
According to the book, he “saw” God and was overwhelmed by his contact with the divine glory and holiness. He became agonizingly aware of God’s need for a messenger to the people of Israel, and, despite his sense of inadequacy, he offered himself for God’s service: “Here am I! Send me.” He was thus commissioned to give voice to the divine word.
It was no light undertaking; he was to condemn his people and watch the nation crumble and perish. As he tells it, he was only too aware that, coming with such a message, he would experience bitter opposition, willful disbelief, and ridicule, to withstand which he would have to be inwardly fortified. All this came to him in the form of a vision and ended as a sudden, firm, and lifelong resolve.
At times the prophet’s private life shows through the record as an aspect of his public message. Once when he went to confront a king, he took with him, to reinforce his prophetic word, a son with the symbolic name Shear-yashuv (“A Remnant Shall Return”).
Again, to memorialize a message, he sired a son of the “prophetess” (his wife) and saddled the child with his message as a name: Maher-shalal-hash-baz, referring to the imminent spoliations by the Assyrians. If the sons had not been wanted as walking witnesses to the prophet’s forebodings, posterity would not know of this wife or these sons.
Of Isaiah’s parental home it is known only that his father’s name was Amoz. Since he often spoke with kings, it is sometimes suggested that Isaiah was an aristocrat, possibly even of royal stock. The same reasoning, however, might apply to any number of prophets; from Nathan in David’s time onward, prophets had dealings with kings and were, like Isaiah, well-informed about public affairs.
Moreover, Isaiah’s sympathies were emphatic with the tormented poor, not with the courtiers and well-to-do. Also, it is occasion argued that he was of a priestly family, but his knowledge of cultic matters and the fact that his commissioning seemingly occurred in the Temple in Jerusalem are slender evidence for his priestly descent as against his unreserved condemnation of the priests and their domain: “I am fed up with roasting rams and the grease of fattened beasts,” he has God proclaim in a well-known passage in the first chapter.
Surprisingly, a prophet can be both raised and born, and Isaiah had both advantages. One could argue with equal force that Isaiah is descended from a family of prophets (though his father, the otherwise unknown Amoz, is not to be confused with the prophet Amos). He is thoroughly schooled in the traditional forms and language of prophetic speech. It is an educated speech—intense, vivid, and the finest of classical language.
Isaiah is particularly well acquainted with the prophetic tradition known to his slightly older contemporary, Amos. Four eminent prophets addressed themselves to the people of Israel and Judah: Amos, Hosea, Micah, and Isaiah. Strangely, no evidence suggests that any of these prophets knew in person any of the others.
Seemingly, they were apart and alone, yet Isaiah and Amos follow essentially the same lines of thought and differ significantly only in that Amos addressed the northern kingdom (Israel) while Isaiah would emphatically include Judah and Jerusalem. The basic similarities in style and substance strongly suggest the influence, direct or indirect, of one on the other.
Isaiah’s experience bridges the classes and occupations. Whatever his family circumstances, still in his youth he came to know the face of poverty—and the debauchery of the rich. He was at home with the unprotected, the widowed, and orphaned; with the dispossessed, homeless, landless; and with the resourceless victims of the moneyed man’s court.
He was also acquainted with the rapacious authors of the prevailing misery: promulgators of discriminatory laws, venal judges, greedy landgrabbers, fancy women, thieving and carousing men of means, and irresponsible leaders, both civil and religious. In other words, he was intimately aware of the inequities and evils of human society.
It is Isaiah’s theology that leans most heavily on Israelite tradition and shows an acquaintance with the thoughts of Amos. Isaiah shared with him and with the people the long-standing tradition that a special bond united Israel and its God. Since patriarchal times there had been an agreement, a solemn “Covenant” between them: Israel was to be God’s people.
He had chosen them and cared for them. His solicitude for their welfare had been established. Such was the traditional message. Isaiah knew and honored this ancient tradition, but, more significantly, he also shared the conviction of Amos that this arrangement was wholly conditional, contingent on the people’s conduct.
Behavior such as Amos saw about him in Samaria and Isaiah saw about him in Jerusalem could cancel that Covenant—had done so; that is the meaning of the vineyard parable in the fifth chapter of Isaiah. There God is compared to the careful and industrious cultivator of a vineyard—Israel—who, angry at the “wild grapes” of injustice and violence that is his crop, threatens to take away his care and protection.
Isaiah’s theology included the sometimes comforting view that God shapes history, traditionally entering the human scene to rescue his people from national peril. But, according to Isaiah’s discomfiting surmise, God could intervene quite as properly to chastise his aberrant nation, and he could employ a human agent (e.g., a conquering foe) to that end.
Holiness, righteousness, and God's plan. God's plan for the world is based on his choice of Jerusalem as the place where he will manifest himself, and of the line of David as his earthly representative – a theme that may have been created through Jerusalem's reprieve from the Assyrian attack.
God is “the holy one of Israel”; justice and righteousness are the qualities that mark the essence of God, and Israel has offended God through unrighteousness. Isaiah speaks out for the poor and the oppressed and against corrupt princes and judges, but unlike the prophets Amos and Micah he roots righteousness not in Israel's covenant with God but in God's holiness.
Monotheism. Isaiah 44:6 contains the first clear statement of monotheism: “I am the first and I am the last; besides me, there is no God”. In Isaiah 44:09–20, this is developed into a satire on the making and worship of idols, mocking the foolishness of the carpenter who worships the idol that he has carved.
While Yahweh had shown his superiority to other gods before, in Second Isaiah, he became the sole God of the world.
The book of Isaiah opens by setting out the themes of judgment and subsequent restoration for the righteous. God has a plan which will be realized on the “Day of Yahweh” when Jerusalem will become the center of his worldwide rule. On that day all the nations of the world will come to Zion (Jerusalem) for instruction, but first, the city must be punished and cleansed of evil. Israel is invited to join in this plan.
Chapters 5–12 explain the significance of the Assyrian judgment against Israel: righteous rule by the Davidic king will follow after the arrogant Assyrian monarch is brought down. Chapters 13–27 announce the preparation of the nations for Yahweh's world rule; chapters 28–33 announce that a royal savior (a Messiah) will emerge in the aftermath of Jerusalem's punishment and the destruction of her oppressor.
The oppressor (now identified as Babylon rather than Assyria) is about to fall. Chapters 34–35 tell how Yahweh will return the redeemed exiles to Jerusalem. Chapters 36–39 tell of the faithfulness of king Hezekiah to Yahweh during the Assyrian siege as a model for the restored community.
Chapters 40–54 state that the restoration of Zion is taking place because Yahweh, the creator of the universe, has designated the Persian king Cyrus the Great as the promised Messiah and temple-builder. Chapters 55–66 are an exhortation to Israel to keep the covenant. God's eternal promise to David is now made to the people of Israel/Judah at large. The book ends by enjoining righteousness as the final stages of God's plan come to pass, including the pilgrimage of the nations to Zion and the realization of Yahweh's kingship.
The most important chapter in the Book of Isaiah is Chapter 2 for its best-known passages that deal with the coming of a warless world. Looking into the distant future, the book envisions a time when the nations will “beat their swords into plowshares and their spears into pruning hooks. Nation will not take up swords against nation, nor will they train for war anymore.”
This prophecy, like the one recorded in Chapter 11, in which “The wolf will live with the lamb” and “They will neither harm nor destroy on all my holy mountain,” seems to be an admirable supplement to the idea of a coming Messiah, who will be known as the “Prince of Peace.” Although these passages have often been attributed to Isaiah, the evidence indicates very strongly that these prophecies come from a later period.
The same is true of several of the oracles concerning foreign nations, especially the ones having to do with the destruction of Babylon and the future regeneration of the Assyrian nation.
In Luke 1:32–33 Jesus was described as the promised Messiah, stating that the “Lord God will give Him the throne of His father David; and He will reign over the house of Jacob forever, and His kingdom will have no end.” The Messiah was also foretold in Isaiah to be from the root of Jesse (Isaiah 11:1-2, 10), also fulfilled in Christ by being from the line of David (Luke 1:32-33).
The spirit of the Lord was to rest on this ruler as ordained by God (Luke 3:21-22); in so much as the provision of the Spirit, coupled with the providential reign of Christ on the throne of David, proved true the promises of God given in the book of Isaiah.
God specified through Isaiah that a Messiah would come, but was very clear about how the Messiah would arrive. The words of Isaiah about His birth and His death are seemingly some of the clearest and most specific passages in Isaiah about the coming King. We were told that He would be the Son of God (Isaiah 9:6-7) and sinless (Isaiah 53:9, 1 Peter 2:22).
He was not of the seed of Adam but born from a virgin (Matthew 1:18-23, Luke 1:26-35), just as Isaiah prophesied (Isaiah 7:14). This is significant because Jesus is the only instance of an immaculate conception born to a virgin.
A central theme in Second Isaiah is that of a new Exodus – the return of the exiled people of Israel from Babylon to Jerusalem. The book depicts a ritualistic return to Zion (Judah) led by Yahweh. The importance of this theme is indicated by its placement at the beginning and end of Second Isaiah (40:3–5, 55:12–13). This new Exodus is repeatedly linked with Israel's Exodus from Egypt to Canaan under divine guidance, but with new elements. These links include the following:
In the first Exodus, water was provided by God, but scarcely. In the new Exodus, God will “make the wilderness a pool of water, and the dry land springs of water” (Isa 41:18).
Jerusalem’s importance in the book of Isaiah is the belief that it is central to God’s redemption of the nations and creation. This belief is a consistent theme throughout the book. One can speak of a Zion theology that originated in God’s covenant to David to grant David an eternal dynasty and kingdom in 2 Samuel 7:4–17. In addition to these promises, Yahweh appoints Jerusalem as a special place, where his people will be secure from their enemies (2 Samuel 7:10), and on this site, Solomon constructs the Temple and it is filled with the glory of the LORD (1 Kings 8:1–12).
In 2:1–5, we read of a vision regarding Jerusalem’s future that stands in stark contrast to the present Jerusalem described in Chapter 1. Whereas Jerusalem sits abandoned and threatened by foreigners in Chapter 1, in Chapter 2 Zion stands tall and secure among the nations. This vision of Jerusalem features prominently in Israel’s understanding of its future (see also Micah 4:1–3), so it is important to observe the features of this prophecy. Jerusalem’s future involves the following:
The Book of Isaiah has been immensely influential in the formation of Christianity, from the devotion to the Virgin Mary to anti-Jewish polemic, medieval passion iconography, and modern Christian feminism and liberation theology. The regard in which Isaiah was held was so high that the book was frequently called “the Fifth Gospel”: the prophet who spoke more clearly of Christ and the Church than any others.
The earliest Christians, building on the messianic interpretation of Enoch, interpreted Isaiah 52:13–53:12, the fourth of the songs, as a prophecy of the death and exaltation of Jesus, a role which Jesus himself accepted according to Luke 4:17–21. Its influence extends beyond the Church and Christianity to English literature and Western culture in general, from the libretto of Handel's Messiah to a host of such everyday phrases as “swords into plowshares” and “voice in the wilderness”.
Isaiah provides 27 of the 37 quotations from the prophets in the Pauline epistles and takes pride of place in the Gospels and in Acts of the Apostles. Isaiah 7:14, where the prophet is assuring king Ahaz that God will save Judah from the invading armies of Israel and Syria, forms the basis for Matthew 1:23‘s doctrine of virgin birth.
Isaiah seems always to have had a prominent place, and, probably, Jesus himself was deeply influenced by Isaiah. Thus many of the Isaiah passages that are familiar to Christians gained their popularity not directly from Isaiah but from the use of them by Jesus.
The “mountain of the LORD’s house” refers to the temple. In Isaiah 2:2–4, Isaiah reported a vision and made a prophecy that has been fulfilled in many ways. He said that when the time comes that the Lord’s people put Him and His house above all things, and when they actively seek counsel from Him by going to His house, then Zion will be established among them and they will have peace and the promise of eternal life.
Another fulfillment of this prophecy has to do with the Lord’s house being established at the “top of the mountains” (Isaiah 2:2). The prophecy has a symbolic reference to putting the temple in the highest place in our lives.
Although it would be natural for one to imagine that Isaiah would think of the physical temple in Jerusalem, it should be kept in mind that the prophets did not always understand the things they prophesied (1 Peter 1:10 & 11).