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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: 17 letters in Lamentations 3:31כי לא יזנח לעולם אדניFor the Lord will not cast off for ever:
Longest verse: 86 letters in Lamentations 1:7זכרה ירושלם ימי עניה ומרודיה כל מחמדיה אשר היו מימי קדם בנפל עמה ביד צר ואין עוזר לה ראוה צרים שחקו על משבתהJerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old, when her people fell into the hand of the enemy, and none did help her: the adversaries saw her, [and] did mock at her sabbaths.
The book of Lamentations is a collection of poetic laments for the destruction of Jerusalem. In the Hebrew Bible, it appears in the Ketuvim as one of the Five Megillot alongside the Song of Songs, Book of Lamentations, Ecclesiastes, and the Book of Esther although there is no set order. In the Old Testament, it follows the Book of Jeremiah.
Some motifs of a traditional Mesopotamian “city lament” are evident in this book, such as mourning the desertion of the city by God, its destruction, and the ultimate return of the divinity; others “parallel the funeral dirge in which the bereaved bewails… and… addresses the (dead)”.
The tone is bleak: God does not speak, the degree of suffering is presented as overwhelming, and expectations of future redemption are minimal. Nonetheless, the book repeatedly makes clear that the city (and even the narrator himself) had profusely sinned against God, to which God had strongly responded. In doing so the book does not blame God but rather presents him as righteous, just and sometimes even merciful.
The entire book of Lamentations is unique because of its carefully constructed poetry format. The first four chapters form acrostics. An acrostic is a poetic form in which the first letters of each line or verse form a meaningful sequence.
The book of Lamentations contains acrostic compositions that are based on the 22 letters of the Hebrew alphabet. Lamentations 1, 2, and 4 each contain 22 verses, each of which begins with a different letter of the Hebrew alphabet, in alphabetical order. Lamentations 3 contains 66 verses. In this chapter the first three verses each begin with the first letter of the Hebrew alphabet, the next three verses each begin with the second letter, and so on. Lamentations 5 contains 22 verses but is not acrostic.
Poetically, the use of acrostics gives structure and sequence to the expression of Judah’s overwhelming grief in circumstances that must have seemed chaotic, senseless, and devoid of any order. The use of this literary device also reflects the thoughtful use of language in crying out to God.
In its poetic expression of the people’s grief, shock, and suffering, Lamentations resembles other poetic books in the Old Testament, such as Job and Psalms (see Psalms 74; 79). However, unlike many books in the Old Testament, Lamentations does not contain any responses from the LORD; it captures only the suffering and longing that the people experienced before the LORD showed mercy to them.
Lamentations 1:1 – “How deserted lies the city, once so full of people! How like a widow is she, who once was great among the nations! She who was queen among the provinces has now become a slave.”
Lamentations 2:17 – “The LORD has done what he planned; he has fulfilled his word, which he decreed long ago. He has overthrown you without pity, he has let the enemy gloat over you, he has exalted the horn of your foes.”
Lamentations 3:4 – “He has made my skin and my flesh grow old and has broken my bones.”
Lamentations 3:22-23 – “Because of the LORD’s great love we are not consumed, for his compassions never fail. They are new every morning; great is your faithfulness.”
Lamentations 5:19-22 – “You, O LORD, reign forever; your throne endures from generation to generation. Why do you always forget us? Why do you forsake us so long? Restore us to yourself, O LORD, that we may return; renew our days as of old unless you have utterly rejected us and are angry with us beyond measure.”
The book of Lamentations combines elements of the qinah, a funeral dirge for the loss of the city, and the “communal lament” pleading for the restoration of its people. It reflects the view, traceable to Sumerian literature of a thousand years earlier, that the destruction of the holy city was a punishment by God for the communal sin of its people. However, while Lamentations is generically similar to the Sumerian laments (e.g., “Lamentation over the Destruction of Ur,” “Lament for Sumer and Ur,” “Nippur Lament“), the Sumerian laments were recited on the occasion of the rebuilding of a temple, so their story has a happy ending.
Beginning with the reality of disaster, Lamentations concludes with the bitter possibility that God may have finally rejected Israel (chapter 5:22). Sufferers in the face of grief are not urged to confidence in the goodness of God; in fact, God is accountable for the disaster.
The poet acknowledges that this suffering is a just punishment, still, God is held to have had a choice over whether to act in this way and at this time. Hope arises from a recollection of God's past goodness, but although this justifies a cry to God to act in deliverance, there is no guarantee that he will. Repentance will not persuade God to be gracious, since he is free to give or withhold grace as he chooses.
In the end, the possibility is that God has finally rejected his people and may not again deliver them. Nevertheless, it also affirms confidence that the mercies of Yahweh (the God of Israel) never end, but are new every morning (3:22–33).
To understand the book of Lamentations, one must come to know what it was like during the final days of Jerusalem before Nebuchadnezzar breached her walls. The days before her destruction marked the fulfillment of Jeremiah’s words about the coming famine, pestilence, and sword. They were dark days and full of terrors and horrors.
As the armies of Babylon advanced through the land of Judah, the word went out to enter the fortified cities. One of the early words in Jeremiah declared that this would happen, “Declare in Judah and proclaim in Jerusalem, and say, ‘Blow the trumpet in the land;’ Cry aloud and say, ‘Assemble yourselves, and let us go into the fortified cities’” (Jeremiah 4:5).
And so the population of the cities increased overnight. Among those streaming into the “safety” behind the walls were nomadic tribes such as the Rechabites (Jeremiah 35:11). Of course, it was the function of the city to provide such protection, but one must still imagine the impact of such drastically increased numbers during a long siege.
The book of Lamentations consists of five distinct (and non-chronological) poems, corresponding to its five chapters. Two of its defining characteristic features are the alphabetic acrostic and its qinah meter. However, few English translations capture either of these; even fewer attempt to capture both.
Acrostic: The first four chapters are written as acrostics. Chapters 1, 2, and 4 each have 22 verses, corresponding to the 22 letters of the Hebrew alphabet, the first lines beginning with the first letter of the alphabet, the second with the second letter, and so on. Chapter 3 has 66 verses, and each letter begins with three lines. Unlike standard alphabetical order, in the middle chapters of Lamentations, the letter pe (the 17th letter) comes before ayin (the 16th).
In the first chapter, the Masoretic text uses the standard / modern alphabetical order; however, in the dead sea scroll version of the text (4QLam/4Q111), even the first chapter uses the pe-ayin order found in chapters 2, 3, and 4. The fifth poem, corresponding to the fifth chapter, is not acrostic but still has 22 lines.
Qinah: The book's first four chapters have a well-defined qinah rhythm of three stresses followed by two, although the fifth chapter lacks this. Dobbs-Allsopp describes this meter as “the rhythmic dominance of unbalanced and enjambed lines”. Again, few English translations attempt to capture this.
The metaphor of Jerusalem as “Daughter Zion” has profound implications for the reading of gender and theology in the Hebrew Bible. Initially, Daughter Zion is positively likened to a daughter under the special regard of the father figure, God (2 Kings 19:21, Isaiah 37:22).
With the Babylonian siege and destruction of Jerusalem, the personification turns dark; she has brought this devastation upon herself by playing the harlot (as in Isaiah 1:8, 21). In Lamentations, she is given a voice and protests that she is punished far in excess of her sins. In the prophecies of consolation, dating to the return to Zion, Daughter Zion is forsaken no more and returns “home”—a joyful mother of children (as in Isaiah 54:1).
Jerusalem, the center of cultic worship and capital of the Judean people is personified throughout poetic and prophetic biblical passages as a woman—“Daughter Zion (Bat Tzion)” or “Fair Zion” (as in 2 Kings 19:21, Psalm 9:15, Isaiah 1:8, and so forth). As a conceptual metaphor, the term yields multiple meanings for God’s relationship to the people, the land, and the Temple at its sacred center.
The term “Daughter Zion” (like “Daughter Babylon/Chaldea,” in Psalms 137:8, Isaiah 47:1, 5, Jeremiah 50:42, 51:33, and Zechariah 2:7; “Daughter Edom,” in Lamentations 4:21, 22; or “Daughter Egypt” in Jeremiah 46:11, 19, and 24) is not to be understood in the sense of daughter of Zion, but rather in the sense of Zion as a ‘daughter’ (bat).
In Lamentations 1, the poem portrays God’s people as a grieving widow mourning her destruction. Hers is a clear fall from the place of renown and glory among other nations (verses 1,6,10). The nation of Israel has been betrayed by former allies (verses 2,12 19), her people enslaved (verses 1,3,5), the city’s deserted (verses 4, 17, 21) and there is no food for people.
There was no real help or salvation that they could get even from their allies (verses 13-15). Some nations ridiculed them and rejoiced upon hearing about their destruction. By the time Babylon was done with Israel, there was virtually nothing left that could for instance testify of Solomon’s glorious reign.
The people of Israel were carried off to Babylonian exile in three phases- during the times of Daniel, Ezekiel, and the final round when Jerusalem was totally destroyed. The book of Lamentations refers to a phase after the last one. Based on the summarised narrative of the fall of Jerusalem in Jeremiah 39, we learn that some of the poor Israelites were left behind in their homeland.
The prophet Jeremiah too was allowed to remain. Written from the perspective of those left behind, Lamentations is an intensely emotional book reflecting on the destruction of Israel and its people.
The descendants of Abraham are the ones that were miraculously rescued from slavery in Egypt. Now, the descendants of Israel are destroyed and carried off into captivity.
The book of Lamentations is not the only Old Testament book that contains individual or community laments. (A large number of the Psalms are lament poems, and every prophetic book except Haggai includes one or more examples of the lament genre.) Lamentations is the only book, however, that consists solely of laments.
As a series of laments over the destruction of Jerusalem, it stands in a tradition with such ancient non-Biblical writings as the Sumerian “Lamentation over the Destruction of Ur,” “Lamentation over the Destruction of Sumer and Ur,” and “Lamentation over the Destruction of Nippur.”
In addition, the book is important in traditional Roman Catholic liturgy, where it is customarily read during the last three days of Holy Week.
This Christian practice reminds us that the book of Lamentations not only bemoans Jerusalem's destruction but also contains profound theological insights. The horrors accompanying the Babylonian destruction of Judah are recited in some detail:
But this recital is integrally woven into the fabric of a poetic wrestling with the ways of God who, as the LORD of history, was dealing with his wayward people.
The book of Lamentations is divided into five chapters. Each chapter represents a separate poem. In the original Hebrew, the verses are acrostic, each verse starting with a succeeding letter of the Hebrew alphabet. In the Book of Lamentations, the Prophet Jeremiah understands that the Babylonians were God’s tool for bringing judgment on Jerusalem (Lamentations 1:12-15; 2:1-8; 4:11).
The book of Lamentations makes it clear that sin and rebellion were the causes of God’s wrath being poured out (1:8-9; 4:13; 5:16). Lamenting is appropriate in a time of distress, but it should quickly give way to contrition and repentance (Lamentations 3:40-42; 5:21-22).
Lamentations 1–2: Jeremiah laments the desolate state of Jerusalem following its destruction by the Babylonians. He acknowledges that Jerusalem was destroyed because the people rebelled against the commandments of the LORD.
Lamentations 3: Jeremiah prays for Judah’s deliverance and expresses hope in the LORD, whose mercy is upon those who trust in Him.
Lamentations 4: Jeremiah compares the conditions of the Jews before and after the destruction of Jerusalem. He sorrows as he considers the pitiful state of the people and acknowledges that these conditions are the result of sin.
Lamentations 5: Jeremiah prays for those who survived the destruction of Jerusalem, pleading for God to notice their desolation, forgive them, and allow them to return to the LORD and be restored as a people.