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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: 13 letters in Job 3:2ויען איוב ויאמרAnd Job spake, and said,
Longest verse: 131 letters in Job 42:8ועתה קחו לכם שבעה פרים ושבעה אילים ולכו אל עבדי איוב והעליתם עולה בעדכם ואיוב עבדי יתפלל עליכם כי אם פניו אשא לבלתי עשות עמכם נבלה כי לא דברתם אלי נכונה כעבדי איובTherefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you: for him will I accept: lest I deal with you [after your] folly, in that ye have not spoken of me [the thing which is] right, like my servant Job.
The book of Job is a book of Hebrew scripture that is often counted among the masterpieces of world literature. It is found in the third section of the biblical canon known as the Ketuvim. The book’s theme is the eternal problem of unmerited suffering, and it is named after its central character, Job, who attempts to understand the sufferings that engulf him.
The book of Job may be divided into two sections of prose narrative, consisting of a prologue (chapters 1–2) and an epilogue (chapter 42:7–17), and intervening poetic disputation (chapters 3–42:6).
The book of Job’s artful construction accounts for much of its impact. The poetic disputations are set within the prose framework of an ancient legend that originated outside Israel. This legend concerns Job, a prosperous man of outstanding piety.
Satan acts as an agent provocateur to test whether or not Job’s piety is rooted merely in his prosperity. But faced with the appalling loss of his possessions, his children, and finally his own health, Job still refuses to curse God. Three of his friends then arrive to comfort him, and at this point, the poetic dialogue begins.
The poetic discourses—which probe the meaning of Job’s sufferings and the manner in which he should respond—consist of three cycles of speeches that contain Job’s disputes with his three friends and his conversations with God. Job proclaims his innocence and the injustice of his suffering, while his “comforters” argue that Job is being punished for his sins.
Like some other ancient compositions, the book of Job has a sandwich literary structure: prologue (prose), main body (poetry), and epilogue (prose), revealing a creative composition, not an arbitrary compilation. Some of Job's words are lament (cf. chapter 3 and many shorter poems in his speeches), but the form of lament is unique to Job and often unlike the regular format of most lament psalms (except Ps 88).
Much of the book takes the form of legal disputation. Although the friends come to console him, they end up arguing over the reason for Job's suffering. The argument breaks down in chapter 27, and Job then proceeds to make his final appeal to God for vindication (chapters. 29 – 31).
The wisdom poem in chapter 28 appears to be the words of a person, who sees the failure of the dispute as evidence of a lack of wisdom. So in praise of true wisdom, he centers his structural apex between the three cycles of dialogue-dispute (chapters 3 – 27) and the three monologues: Job's (chapters 29 – 31), Elihu's (chapters 32 – 37) and God's (38:1 — 42:6).
Job's monologue turns directly to God for a legal decision: that he is innocent of the charges his counselors have leveled against him. Elihu's monologue — another human perspective on why people suffer — rebukes Job but moves beyond the punishment theme to the value of divine chastening and God's redemptive purpose in it.
Job 1:1 – “In the land of Uz there lived a man whose name was Job. This man was blameless and upright; he feared God and shunned evil.”
Job 1:6 – “One day the angels came to present themselves before the LORD, and Satan also came with them.”
Job 19:25 – “I know that my redeemer lives, and that in the end he will stand on the earth.”
Job 1:21 – “Naked I came from my mother’s womb, and naked I will depart. The LORD gave and the LORD has taken away; may the name of the LORD be praised.”
Job 38:1-2 – “Then the LORD answered Job out of the storm. He said, ‘Who is this that darkens my counsel with words without knowledge?'”
Job 42:5-6 – “My ears had heard of you but now my eyes have seen you. Therefore I despise myself and repent in dust and ashes.”
Elihu, also spelled Eliu, in the Hebrew Bible, was a comforter of Job, the biblical prototype of undeserved suffering. Because Elihu’s speech, which appears in the book of Job (chapters 32–37), differs in style from the rest of the work and because he is not mentioned elsewhere in it as the other three comforters are.
Elihu’s insights diverge from those of Zophar, Eliphaz, and Bildad, the three main comforters of Job. Rather than stressing the idea that suffering is a punishment for sinful actions, Elihu concentrates on Job’s sinful reaction to his undeserved suffering.
Job, he says, reacts by questioning the justice of God’s ways and, indeed, takes a perverse pride in so doing. Instead, Job should recognize his suffering as a charitable discipline leading to reconciliation with God. In a statement that is unique for the comforters, Elihu also refers to a superhuman intermediary who will help restore Job to God. Elihu ends his arguments by stressing God’s omnipotence and justice.
Bildad, also spelled Baldad, in the Old Testament, was one of the three principal comforters of Job. Bildad is introduced (Job 2:11) as a Shuhite. Bildad’s arguments with Job reveal him to be a sage who looks to the authority of tradition. His wounded orthodoxy provokes a lack of courtesy in his initial reply. In his first speech (chapter 8), he begins abruptly by asking Job how long he will make speeches full of wind.
He then implies that Job’s children died deservedly because of transgressions. He states that the wisdom of the patriarchs teaches that wicked men will perish as surely as reeds without water, but that it is not too late for Job to repent and be returned to God’s favor.
In his second speech, Bildad, rankled by Job’s denunciation of the three comforters as being more stupid than beasts, compares Job to a beast in his angry tearing of himself. He then describes the terrifying fate of the wicked man, who, although he may enjoy what appears to be happiness and prosperity for a time, must in the end face “the king of terrors.” His memory will vanish from the earth and he will have neither “offspring or descendant.”
In his third speech, Bildad does not answer Job directly but instead praises the transcendence of God, before whom a man is infinitely imperfect, “a maggot, and the son of man, who is a worm.”
In Job 42:7 God reprimands Bildad and the two other comforters for not having spoken rightly of him and requires them to make a sacrifice to appease his anger.
The book of Job is written almost entirely in poetic language, with a prologue and an epilogue in prose, and is often classified as wisdom literature. One of the book’s most unique qualities is that it asks two difficult questions—“Why do righteous people choose righteousness?” and “Why do the righteous suffer?”—but offers no simple answers.
Instead, the book of Job invites faithful readers to exercise faith in God, as when Job said of the Lord, “Though he slays me, yet will I trust in him” (Job 13:15). The book also urges the faithful to look beyond the trials of this life to the glorious Resurrection, made possible by the Savior, for Job boldly testified, “I know that my redeemer liveth, and … in my flesh shall I see God” (Job 19:25–26).
The book of Job is also distinctive for a passage confirming the reality of the premortal life, in which “the morning stars sang together, and all the sons of God shouted for joy” at the Creation of the earth (Job 38:7).
The book of Job is an investigation of the problem of divine justice. This problem, known in theology as the problem of evil or theodicy, can be rephrased as a question: “Why do the righteous suffer?” The conventional answer in ancient Israel was that God rewards virtue and punishes sin (the principle known as “retributive justice“). This assumes a world in which human choices and actions are morally significant, but experience demonstrates that suffering is frequently unmerited.
The biblical concept of righteousness was rooted in the covenant-making God who had ordered creation for communal well-being, and the righteous were those who invested in the community, showing special concern for the poor and needy (chapter 31).
Their antithesis was that the wicked were selfish and greedy. Satan raises the question of whether there is such a thing as disinterested righteousness: if God rewards righteousness with prosperity, will men not act righteously from selfish motives? He asks God to test this by removing the prosperity of Job, the most righteous of all God's servants.
The book begins with the frame narrative, giving the reader an omniscient “God's eye perspective” which introduces Job as a man of exemplary faith and piety, “blameless and upright”, who “fears God” and “shuns evil”. The contrast between the frame and the poetic dialogues and monologues, in which Job never learns of the opening scenes in heaven or of the reason for his suffering, creates a sense of dramatic irony between the divine view of the Adversary's wager, and the human view of Job's suffering “without any reason” (2:3).
When good people (those who “fear God and shun evil,” 1:1) suffer, the human spirit struggles to understand. Throughout recorded history, people have asked: How can this be? If God is almighty and “holds the whole world in his hands” and if he is truly good, how can he allow such an outrage?
The way this question has often been put leaves open three possibilities: (1) God is not almighty after all; (2) God is not just (is not wholly good but has a demonic streak in him); (3) humans may be innocent. In ancient Israel, however, it was indisputable that God is almighty, that he is perfectly just, and that no human is pure in his sight.
These three assumptions were also fundamental to the theology of Job and his friends. Simple logic then dictated the conclusion: Every person's suffering is indicative of the measure of their guilt in the eyes of God. In the abstract, this conclusion appeared inescapable, logically imperative, and theologically satisfying.
But what thus appeared to be theologically self-evident and unassailable in the abstract was often in radical tension with actual human experience. There were those whose godliness was genuine, whose moral character was upright, and who had kept themselves from great transgression, but who nonetheless were made to suffer bitterly (see, e.g., Ps 73). For these, the self-evident theology brought no consolation and offered no guidance. It only gave rise to a great enigma. And the God to whom the sufferer was accustomed to turn in moments of need himself became the overwhelming enigma.
Zophar, also spelled Sophar, in the Book of Job (2:11, 11:1, 20:1, 42:9), was one of the three comforters of Job, a biblical archetype of the good man whose misfortunes are undeserved. Like the other two comforters, Bildad and Eliphaz, Zophar emphasizes an old Hebrew concept—suffering is the inevitable lot of the evil man; therefore, Job’s protests of innocence are deceptive, even sinful. Zophar is portrayed as more hotheaded than his two friends. In 2:11 he is identified as a Naamathite or one who dwells in Naamah.
His first speech to Job (11:1) stresses three ideas: God’s infinite transcendence; the need for Job to repent of the sins he denies having committed, so that God will restore his good fortune; and the ineluctable destruction of the wicked.
Zophar’s second reply to Job (20:1) begins with an admission of agitation. Job’s cries for his friends’ mercy and the force of some of his arguments have upset Zophar. Controlling his disturbance, he then harangues Job about the evanescence of the evil man’s pleasure. Such a man may prosper temporarily but then will inevitably “suck the poison of asps” (20:16) and find that “the earth will rise up against him” (20:27).
Unlike the other two comforters, Zophar does not have a third speech, and some come to the conclusion that parts of Job’s speeches constitute this third reply.
Job 1–2: In a prologue that begins the poetic narrative, the Lord and Satan are imagined to discuss Job’s faithfulness and prosperity. Satan suggests that Job is righteous only because he is blessed. The Lord gives Satan permission to afflict Job but not kill him. Job perseveres and remains faithful through the loss of his personal wealth, his children, and finally his own health.
Job 3–37: Job laments his afflictions and wonders if it would have been better to never have been born. Three of Job’s friends, Eliphaz, Bildad, and Zophar, come to offer comfort to Job but begin to question his claims that he does not deserve his suffering.
The four then discuss the nature of suffering in this life. Job’s friends say that God’s justice does not punish the righteous; therefore, Job’s suffering must be linked to some sin he has committed. Job avows his innocence and maintains his trust in God, even though he does not know why these trials have come upon him. A younger man named Elihu then offers his insights on the reasons for Job’s suffering.
Job 38:1–42:6: The Lord appears and asks Job many questions, leading Job to consider the ultimate power and superiority of God. The Lord explains to Job that it is difficult for a mortal to see things from His perspective. Job humbly submits to the Lord and His judgments.
Job 42:7–16: In a brief epilogue, the Lord blesses Job for his faithfulness by granting him double the possessions he lost, allowing him to have the same number of children once more, and restoring him to his former status. Job lives a long and full life.