- Books 1-10
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- 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: 19 letters in Jonah 4:4ויאמר יהוה ההיטב חרה לךThen said the LORD, Doest thou well to be angry?
Longest verse: 113 letters in Jonah 4:2ויתפלל אל יהוה ויאמר אנה יהוה הלוא זה דברי עד היותי על אדמתי על כן קדמתי לברח תרשישה כי ידעתי כי אתה אל חנון ורחום ארך אפים ורב חסד ונחם על הרעהAnd he prayed unto the LORD, and said, I pray thee, O LORD, [was] not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou [art] a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil.
The book of Jonah is the 5th of 12 Bible books that bears the name of the Minor Prophets, embraced in a single book. Unlike other Bible prophetic books, Jonah is not a collection of the prophet’s oracles but primarily a narrative about the man.
Jonah is portrayed as a recalcitrant prophet who flees from God’s summons to prophesy against the wickedness of the city of Nineveh. According to the opening verse, Jonah is the son of Amittai. This lineage identifies him with the Jonah mentioned in II Kings 14:25 who prophesied during the reign of Jeroboam II.
The prophet Jonah, like the Jews of the day, abhors even the idea of salvation for the Gentiles. God chastises him for his attitude, and the book affirms that God’s mercy extends even to the inhabitants of a hated foreign city. The incident of the great fish, recalling Leviathan, the monster of the deep used elsewhere in the Bible as the embodiment of evil, symbolizes the nation’s exile and return.
As the story is related in the Book of Jonah, the prophet Jonah is called by God to go to Nineveh (a great Assyrian city) and prophesy disaster because of the city’s excessive wickedness. Jonah, in the story, feels about Nineveh, that it must inevitably fall because of God’s judgment against it. Thus Jonah does not want to prophesy, because Nineveh might repent and thereby be saved.
Jonah 1:3 – “But Jonah ran away from the LORD and headed for Tarshish…”
Jonah 1:7 – “Then the sailors said to each other, ‘Come, let us cast lots to find out who is responsible for this calamity.’ They cast lots and the lot fell on Jonah”
Jonah 1:11 – “The sea was getting rougher and rougher. So they asked him, ‘What should we do to you to make the sea calm down for us?’”
Jonah 1:17 – “But the LORD provided a great fish to swallow Jonah, and Jonah was inside the fish three days and three nights.”
Jonah 2:2 – “In my distress, I called to the LORD, and He answered me. From the depths of the grave I called for help, and you listened to my cry.”
Jonah 3:6 – “For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes.”
Jonah 3:10 – “When God saw what they did and how they turned from their evil ways, He had compassion and did not bring upon them the destruction he had threatened.”
The city of Nineveh is first mentioned in Genesis 10:11: “Ashur left that land, and built Nineveh.” It was the flourishing capital of the Assyrian Empire and was the home of King Sennacherib, King of Assyria, during the Biblical reign of King Hezekiah and the lifetime of Judean prophet Isaiah. It was also the place where Sennacherib died at the hands of his two sons, who then fled to the vassal land of `rrt (Urartu).
The book of the prophet Nahum is almost exclusively taken up with prophetic denunciations against Nineveh. Its ruin and utter desolation are foretold. Its end was strange, sudden, and tragic. According to the Bible, it was God's doing, his judgment on Assyria's pride. In fulfillment of the prophecy, God made “an utter end of the place.” It became a “desolation.” The prophet Zephaniah also predicts its destruction along with the fall of the empire of which it was the capital. Nineveh is also the setting of the Book of Tobit.
The book of Jonah, set in the days of the Assyrian Empire, describes it as an “exceedingly great city of three days' journey in breadth”, whose population at that time is given as “more than 120,000”. Genesis 10:11–12 lists four cities “Nineveh, Rehoboth, Calah, and Resen”, ambiguously stating that either Resen or Calah is “the great city”. The ruins of Kuyunjiq, Nimrud, Karamlesh, and Khorsabad form the four corners of an irregular quadrilateral.
When Jonah rushes down to Joppa and takes passage in a ship that will carry him in the opposite direction of Nineveh, thinking to escape God. A storm of unprecedented severity strikes the ship, and in spite of all that the master and crew can do, it shows signs of breaking up and foundering. Lots are cast, and Jonah confesses that it is his presence on board that is causing the storm. At his request, he is thrown overboard, and the storm subsides.
A “great fish,” appointed by God, swallows Jonah, and he stays within the fish’s maw for three days and nights. He prays for deliverance and is “vomited out” on dry land (ch. 2). Again the command is heard, “Arise, go to Nineveh.” Jonah goes to Nineveh and prophesies against the city, causing the King and all the inhabitants to repent.
Jonah then becomes angry. Hoping for disaster, he sits outside the city to await its destruction. A plant springs up overnight, providing him welcome shelter from the heat, but it is destroyed by a great worm.
Jonah is bitter at the destruction of the plant, but God speaks and thrusts home the final point of the story: “You pity the plant, for which you did not labor, nor did you make it grow, which came into being in a night, and perished in a night. And should not I pity Nineveh, that great city, in which there are more than a hundred and twenty thousand persons who do not know their right hand from their left, and also much cattle?” (ch. 4).
Jonah’s fear and pride cause him to run from God. He does not wish to go to Nineveh to preach repentance to the people, as God has commanded because he feels they are his enemies, and he is convinced that God will not carry out his threat to destroy the city. Instead, he boards a ship for Tarshish, which is in the opposite direction.
Soon a raging storm causes the crew to cast lots and determine that Jonah is the problem. They throw him overboard, and he is swallowed by a great fish. In its belly for 3 days and 3 nights, Jonah repents of his sin to God, and the fish vomits him up on dry land.
Jonah then makes the 500-mile trip to Nineveh and leads the city in a great revival. But the prophet is displeased (actually pouts) instead of being thankful when Nineveh repents. Jonah learns his lesson, however, when God uses the wind, a gourd, and a worm to teach him that He is merciful.
Nineveh is compared to Sodom because of its depiction in the book of Jonah. There, Nineveh is described as huge (taking three days to walk across) and thoroughly evil. But Jonah gives no specifics about the city’s evil beyond the king’s command that citizens turn away “from the violence that is in their hands” (Jonah 3:8).
Jonah’s Nineveh is thematically connected to Sodom, another biblical city of evil (Gen 18-19). God tells Abraham that the outcry against Sodom is such that he “must go down” to investigate (Gen 18:21). Similarly, God sends Jonah to Nineveh, “the great city,” telling him that its evil “has come up” before him (Jonah 1:2). Gen 19:25 describes God’s destruction of Sodom using the same term that Jonah uses in his prophetic preaching to Nineveh (Jonah 3:4).
The other biblical depiction of Nineveh is one of the most prominent foreign cities. Its portrayal is a complex blend of historical reality, symbolic force, and legendary embellishment. It was the capital of the neo-Assyrian empire. There was no love lost between the ancient Israelites and Nineveh. The city’s king, Sennacherib, laid siege to Jerusalem (2Kgs 18:13-19:37, Isa 36-37).
The prophetic book of Nahum is an Israelite taunt-song over Nineveh’s destruction by the Babylonians. For Nahum, Nineveh is a “city of bloodshed” (Nah 3:1). The Assyrians’ ruthless military tactics are also pictured in reliefs from the king’s palace in Nineveh.
In the Book of Jonah, God’s use of Jonah was showing that Jonah was faithful to worship God during his darkest time, a near-death experience. After Jonah told the captain and mariners who he was and that he had fled from God, he then told them to throw him into the sea to spare them from the storm.
As the storm became more tempestuous against them, they picked Jonah up and threw him into the sea, and the sea ceased its raging. The men on the ship then made vows and offered sacrifices to the LORD, fearing Him. Jonah apparently sank to the depth of the sea and God sovereignly appointed a great fish to keep him from dying.
When God appointed the fish to swallow Jonah, “he prayed to God from the belly of the fish” (Jonah 2:1). Verse 2 expresses his distress by saying “I called out to the Lord, out of my distress and he answered me; out of the belly of Sheol I cried, and you heard my voice”. Jonah spoke to the Fatherly care and deliverance of God.
Jonah here also acknowledged the sovereignty of God and God’s mercy on him. God is love and He expresses His Fatherly love to His children by not leaving them or forsaking them (Deuteronomy 31:6). This is something that all Christians need to be reminded of. God is our Heavenly Father who sees all things, is in control of all things, and hears our cries. Through our darkest times, God promises to not neglect us.
One of the overarching messages from the Book of Jonah is compassion. Jonah was a prophet, and even though he had let God down in numerous ways, he was still forgiven because God showed him unlimited love and compassion. God also modeled forgiveness and mercy for Jonah in how God dealt with other people. Compassion is important when you're part of a family or even a community of people with different personality types and life experiences.
God's mercy is extended to all One of the biggest lessons seniors can take from Jonah is that God's mercy is extended to all, despite how followers may feel about this. In fact, in this book, God expresses disappointment in Jonah for believing otherwise.
In chapters three and four of the book, Jonah is upset with God for offering mercy to the people of Nineveh. He gets downright angry because he has forgotten that the God he serves is a forgiving one willing to extend his mercy to all.
The lesson here is that all Christians should want God's mercy for others. It's the reason that you take the time to minister to others because by accepting God into their hearts, they can then receive the mercy they desire.
The Book of Jonah is one of the most infamous in the Bible because, during his journey of faith, he at one point finds himself in the belly of a “great fish.” This stems from Jonah's disobedience to God, which lands him on a ship in the middle of a stormy sea.
Jonah is thrown from the ship and is swallowed by the great fish, or possibly a whale. The fish that swallowed Jonah was sent from God. Jonah stays in the belly of the fish for three days and three nights, all while praying to God to deliver him.
Jonah only found himself in the middle of that churning sea because he tried to hide from God and avoid the task that God had given him. He thought that by getting on a ship to go the other way, he could circumvent the job he was meant to do.
The lesson here is that you can't hide from God. He is all-knowing, all-seeing, and everywhere. Jonah learned this lesson under the most challenging of circumstances, and those that read his story can learn that same lesson without such hardship.
One of the main themes in the book of Jonah is that Jonah wants God to operate on his desired timeline. Jonah is exemplified as an extremely impatient man. He wanted God to dole out punishment on his clock, on his own predicted timing, instead of according to God's plan the perfect timing that it always takes.
Yet God showed Jonah that in his infinite wisdom, he can't and will not be rushed. Because he sees further than any human ever could, God may seem to be moving slower than people want. Yet He knows what is to come. He sees the entire plan, so he takes action on his own time.
The lesson for seniors is that while you may pray for various outcomes, it's important to remember that God already has a plan and you already have a role in it. He can and does do miraculous things, but he does so in divine time.
Jonah displays a real issue with compassion throughout the first parts of this book. Jonah describes God as gracious and compassionate, slow to anger and abounding in love, a God who relents from sending calamity. However, he didn't want the Lord to show any compassion to those that fell short of his expectations. Even those who worship the Lord could not do so enough to please Jonah.
God disagreed, and then manifested perhaps the greatest lesson to come out of this particular book: Everyone deserves compassion, and by following God's word, they can receive it.
This is a good lesson for seniors on showing compassion for others, even if they don't seem to deserve it at the time. This is a good reflection of God's love for all people. God used Jonah’s reluctant compliance to save the souls of 120,000 people in Nineveh. God accomplishes his purpose of saving Nineveh through Jonah and in spite of Jonah.