- Books 1-10
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- 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: 18 letters in Jeremiah 1:4ויהי דבר יהוה אלי לאמרThen the word of the LORD came unto me, saying,
Longest verse: 160 letters in Jeremiah 21:7ואחרי כן נאם יהוה אתן את צדקיהו מלך יהודה ואת עבדיו ואת העם ואת הנשארים בעיר הזאת מן הדבר מן החרב ומן הרעב ביד נבוכדראצר מלך בבל וביד איביהם וביד מבקשי נפשם והכם לפי חרב לא יחוס עליהם ולא יחמל ולא ירחםAnd afterward, saith the LORD, I will deliver Zedekiah king of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life: and he shall smite them with the edge of the sword; he shall not spare them, neither have pity, nor have mercy.
The Book of Jeremiah is also called The Prophecy Of Jeremias. The superscription in chapter Jeremiah 1:1–3 identifies the book as “the words of Jeremiah, son of Hilkiah.” Of all the prophets, Jeremiah comes through most clearly as a person, ruminating to his scribe Baruch about his role as a servant of God with little good news for his audience.
His book is intended as a message to the Jews in exile in Babylon, explaining the disaster of exile as God's response to Israel's pagan worship: the people say, Jeremiah, is like an unfaithful wife and rebellious children, their infidelity and rebelliousness made judgment inevitable, although restoration and a new covenant are foreshadowed. The authentic oracles of Jeremiah are probably to be found in the poetic sections of chapters 1–25.
The major parts of the book are usually delineated as follows: prophecies against Judah and Jerusalem (chapters 1–25), narratives about Jeremiah (chapters 26–45), prophecies against foreign nations (chapters 46–51), and a historical appendix (chapter 52).
An unusual feature of this book is the “confessions” of Jeremiah, a group of individual laments reflecting the personal struggles precipitated by the prophet’s role as the spokesman of a message so unpopular that it evoked imprisonments and threats to his life.
Covenant: Much of Jeremiah's prophetic preaching are based on the theme of the covenant between God and Israel (God would protect the people in return for their exclusive worship of him): Jeremiah insists that the covenant is conditional, and can be broken by Israel's apostasy (worship of gods other than Yahweh, the God of Israel).
The people, says Jeremiah, are like an unfaithful wife and rebellious children: their infidelity and rebelliousness make judgment inevitable. Interspersed with this are references to repentance and renewal, although it is unclear whether Jeremiah thought that repentance could ward off a judgment or whether it would have to follow judgment.
The theme of restoration is strongest in chapter 31:32, which looks to a future in which a new covenant is made with Israel and Judah, one which will not be broken. This is the theme of the “new covenant” passage in chapter 31:31–34, drawing on Israel's past relationship with God through the covenant at Sinai to foresee a new future in which Israel will be obedient to God.
Prophetic gestures also known as sign acts or symbolic actions were a form of communication in which a message was delivered by performing symbolic actions. Not unique to the book of Jeremiah, these were often bizarre and violated the cultural norms of the time.
They served the purposes of both drawing an audience and causing that audience to ask questions, giving the prophet an opportunity to explain the meaning of the behavior.
According to its opening verses, the book records the prophetic utterances of the priest Jeremiah son of Hilkiah, “to whom the word of YHWH came in the days of king Josiah” and after. Jeremiah lived during a turbulent period, the final years of the kingdom of Judah, from the death of king Josiah and the loss of independence that followed, through the destruction of Jerusalem by the Babylonians and the exile of much of its population.
The book depicts a remarkably introspective prophet, impetuous and often angered by the role into which he has been thrust, alternating efforts to warn the people with pleas to God for mercy until he is ordered to “pray no more for this people.” He engages in extensive performance art, walking about in the streets with a yoke about his neck and engaging in other efforts to attract attention. He is taunted and retaliates, is thrown in jail as the result, and at one point is thrown into a pit to die.
Jeremiah and the Deuteronomists: From the Deuteronomistic perspective the prophetic role implied, more than anything else, concern with law and covenant after the manner of Moses. In this reading Jeremiah was the last of a long line of prophets sent to warn Israel of the consequences of infidelity to God; unlike the Deuteronomists, for whom the call for repentance was always central, Jeremiah seems at some point in his career to have decided that further intercession was pointless and that Israel's fate was sealed.
The Book of Jeremiah goes into detail regarding the prophet's private life, his experiences, and his imprisonment. The book also proclaims many prophecies of Yahweh, the God of Israel. Jeremiah, also called the “weeping prophet,” was closely involved in the political and religious events of a crucial era.
His spiritual leadership helped his fellow countrymen survive disasters that included the capture of Jerusalem by the Babylonians and the exile of many Judaeans to Babylonia.
Jeremiah was born and grew up in the village of Anathoth, a few miles northeast of Jerusalem, in a priestly family. In his childhood, he must have learned some of the traditions of his people, particularly the prophecies of Hosea, whose influence can be seen in his early messages.
The era in which Jeremiah lived was one of transition for the ancient Near East. The Assyrian empire, which had been dominant for two centuries, declined and fell. Its capital, Nineveh, was captured by the Babylonians and Medes. Egypt had a brief period of resurgence but did not prove strong enough to establish an empire.
The new world power was the Neo-Babylonian empire, ruled by a Chaldean dynasty whose best-known king was Nebuchadrezzar. The small and comparatively insignificant state of Judah had been a vassal of Assyria and, when Assyria declined, asserted its independence for a short time. Subsequently, Judah vacillated its allegiance between Babylonia and Egypt and ultimately became a province of the Neo-Babylonian empire.
Jeremiah began his prophetic career during King Josiah’s reign. It is told there that he responded to Yahweh’s (God’s) call to prophesy by protesting “I do not know how to speak, for I am only a youth,” but he received Yahweh’s assurance that he would put his own words into Jeremiah’s mouth and make him a “prophet to the nations.”
Jeremiah’s early messages to the people were condemnations of them for their false worship and social injustice, with a summons to repentance. He proclaimed the coming of a foe from the north, symbolized by a boiling pot facing from the north in one of his visions, that would cause great destruction.
One year, King Josiah instituted far-reaching reforms based upon a book discovered in the Temple of Jerusalem in the course of building repairs, which was probably Deuteronomy or some part of it.
Josiah’s reforms included the purification of worship from pagan practices, the centralization of all sacrificial rites in the Temple of Jerusalem, and perhaps an effort to establish social justice following principles of earlier prophets (this program constituted what has been called “the Deuteronomic reforms”).
Jeremiah 1:5 – “Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations.”
Jeremiah 2:4 – “Hear the word of the Lord, O house of Jacob, and all the families of the house of Israel.”
Jeremiah 17:9 – “The heart is deceitful above all things and beyond cure. Who can understand it?”
Jeremiah 29:10-11 – “This is what the LORD says: ‘When seventy years are completed for Babylon, I will come to you and fulfill my gracious promise to bring you back to this place. For I know the plans I have for you,’ declares the LORD, ‘plans to prosper you and not to harm you, plans to give you hope and a future.’”
Jeremiah 31:31 – “‘Behold, days are coming,’ declares the Lord, ‘when I will make a new covenant with the house of Israel and with the house of Judah,’”
Jeremiah 33:3 – “Call to me and I will answer you and tell you great and unsearchable things you do not know.”
Jeremiah 52:12-13 – “On the tenth day of the fifth month, in the nineteenth year of Nebuchadnezzar king of Babylon, Nebuzaradan commander of the imperial guard, who served the king of Babylon, came to Jerusalem. He set fire to the temple of the LORD, the royal palace, and all the houses of Jerusalem. Every important building he burned down.”
Several passages in Jeremiah can be understood as “confessions”: they occur in the first section of the book (chapters 1–25) and are generally identified as Jeremiah 11:18–12.6, 15:10–21, 17:14–18, 18:18–23, and 20:7–18. In these five passages, Jeremiah expresses his discontent with the message he is to deliver, but also his steadfast commitment to the divine call despite the fact that he had not sought it out. Additionally, in several of these “confessions,” Jeremiah prays that the Lord will take revenge on his persecutors (for example, Jeremiah 12:3).
Jeremiah's “confessions” are a type of individual lament. Such laments are found elsewhere in the psalms and the Book of Job. Like Job, Jeremiah curses the day of his birth (Jeremiah 20:14–18 and Job 3:3–10). Likewise, Jeremiah's exclamation “For I hear the whispering of many: Terror is all around!” matches Psalm 31:13 exactly.
However, Jeremiah's laments are made unique by his insistence that he has been called by Yahweh to deliver his messages. These laments “provide a unique look at the prophet's inner struggle with faith, persecution, and human suffering.”
Jeremiah’s most important prophecy is that Yahweh would make a covenant with Israel, superseding the old Mosaic Covenant; Yahweh would write his law upon the hearts of men (rather than on tables of stone), and all would know God directly and receive his forgiveness (Jeremiah 31:31–34).
According to Jeremiah 1:2–3, the LORD called Jeremiah to prophesy about five years before Josiah king of Judah turned the nation toward repentance from idolatrous practices.
According to the Books of Kings and Jeremiah, Josiah's reforms were insufficient to save Judah and Jerusalem from destruction, because of the sins of Manasseh, Josiah's grandfather, and Judah's lustful return to the idolatry of foreign gods after Josiah's death. Jeremiah was said to have been appointed to reveal the sins of the people and the punishment to come.
Jeremiah resisted the call by complaining that he was only a child and did not know how to speak, but the Lord placed the word in Jeremiah's mouth, commanding “Get yourself ready!” The qualities of a prophet listed in Jeremiah 1 include not being afraid, standing up to speak, speaking as told, and going where sent.
Since Jeremiah is described as emerging, well-trained, and fully literate from his earliest preaching, his relationship with the Shaphan family has been used to suggest that he may have trained at the scribal school in Jerusalem over which Shaphan presided.
Jeremiah was thrown into prison on a charge of desertion. Because when the siege of Jerusalem was temporarily lifted at the approach of an Egyptian force, Jeremiah started to leave Jerusalem to go to the land of the tribe of Benjamin.
Subsequently, he was placed in an abandoned cistern, where he would have died had it not been for the prompt action of an Ethiopian eunuch, Ebed-Melech, who rescued the prophet with the king’s permission and put him in a less confining place. King Zedekiah summoned him from prison twice for secret interviews, and both times Jeremiah advised him to surrender to Babylonia.
When Jerusalem finally fell, Jeremiah was released from prison by the Babylonians and offered safe conduct to Babylonia, but he preferred to remain with his own people.
So he was entrusted to Gedaliah, a Judaean from a prominent family whom the Babylonians appointed as governor of the province of Judah. The prophet continued to oppose those who wanted to rebel against Babylonia and promised the people a bright and joyful future.
After Gedaliah was assassinated, Jeremiah was taken against his will to Egypt by some of the Jews who feared reprisal from the Babylonians. Even in Egypt, he continued to rebuke his fellow exiles.
Zedekiah, the last king of Judah before the Babylonians reduce the country to rubble. His refusal to heed the repeated and we mean repeated and repeated, warnings God gives him—through Jeremiah and a few other prophets—ends up being his undoing.
We might describe him as being in deep denial. In fact, he actively works against Jeremiah, imprisoning him in court. He allows some of his lackeys to throw Jeremiah into a mud pit to slowly starve to death. But we have to give him some credit for also rescuing him from the same bit at the behest of Ebed-Melech, Jeremiah's friend.
He secretly seems to believe in Jeremiah's prophecies. Though he can't bring himself to publicly admit it, he still consults Jeremiah for advice. But the fact that Zedekiah won't really listen to Jeremiah is probably because of the natural human tendency toward hopefulness: Zedekiah wants to believe that things will still work out okay.
And Jeremiah has no good news to offer him—except for the promise of release from exile in future generations, too late for him. So viewed in this light, Zedekiah's position might actually seem understandable.
Anyway, whether you find him sympathetic or not, Zedekiah ends up seeing his sons murdered in front of him just before the Babylonians put both of his eyes out and drag him away into a lifetime imprisonment. We're not sure, but he probably should have listened to Jeremiah.
The Temple Sermon consists of oracles that God commands Jeremiah to give at the entrance of the temple precincts (Jeremiah does not actually speak them). The people are called upon to amend their “ways and doings,” if they wish God to remain with them.
Verses 5-7 specify what it means for Israel to amend its ways and doings. Most fundamentally, they are to act justly with one another and worship God alone. But their trust has been misplaced, focused on the temple itself and its worship, rather than on the God of the temple and the divine expectations for the shape of their lives.
Israel has persistently violated the ways of God, and so God proceeds to specify the indictment (7:8-12). God will have nothing to do with the deceptive excuse that the temple protects them, making them secure from any disaster, regardless of whether they take up their responsibilities to their neighbors. Indeed, the temple has become a “den of robbers.”
That is, the temple is made analogous to a hideout for robbers, where they could escape from the authorities and not be threatened with arrest. Then, when the coast was clear, they could sally forth to do as they have always done. But God will not allow this disjunction between worship and daily life. As it once was regarding Shiloh, which was destroyed earlier, so that judgment could fall again.
Because of what the people have persistently done, God proceeds to announce the judgment (“therefore”; 7:14-15). The temple will be destroyed, and the people will be cast out of the land, indeed out of God’s sight.