- 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: 12 letters in Leviticus 11:15את כל ערב למינוEvery raven after his kind;
Longest verse: 116 letters in Leviticus 10:6ויאמר משה אל אהרן ולאלעזר ולאיתמר בניו ראשיכם אל תפרעו ובגדיכם לא תפרמו ולא תמתו ועל כל העדה יקצף ואחיכם כל בית ישראל יבכו את השרפה אשר שרף יהוהAnd Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled.
The Leviticus nook is primarily concerned with priests (members of the priestly tribe of Levi) and their duties. Although Leviticus is basically a book of laws, it also contains some narrative text.
Leviticus, (Latin: “of the Levites”), Hebrew Wayiqra, third book of the Latin Vulgate Bible, the name of which designates its contents as a book (or manual) primarily concerned with priests (members of the priestly tribe of Levi) and their duties. Although Leviticus is basically a book of laws, it also contains some narrative text (chapters 8–9, 10:1–7, 10:16–20, and 24:10–14).
The book is usually divided into five parts: sacrificial laws (chapters 1–7); the inauguration of the priesthood and laws governing their office (chapters 8–10); laws for ceremonial purity (chapters 11–16); laws governing the people’s holiness (chapters 17–26); and a supplement concerning offerings to the sanctuary and religious vows (chapter 27).
Scholars agree that Leviticus belongs to the Priestly (P) source of the Pentateuchal traditions. This material is dated according to one theory to the 7th century BCE and is regarded as the law upon which Ezra and Nehemiah based their reform.
Older material, however, is preserved in P, particularly the “Holiness Code” (chapters 17–26), dating from ancient times.
Because the closing chapters of the preceding book (Exodus) and the opening chapters of the following book (Numbers) are also P materials, the existence of Leviticus as a separate book is presumably a secondary development.
The cultic and priestly laws presented in Exodus are expanded to take up virtually the whole of Leviticus, the Latin Vulgate title for the third of the Five Books of Moses, which may be translated the Book (or Manual) of Priests. With one exception (chapters 8–10), the narrative portions are brief connective or introductory devices to give an ostensibly narrative framework for the detailed lists of precepts that provide the book’s content.
The source of Leviticus, both for the legal and narrative passages, is definitely identified as P; it is the only book in the so-called Tetrateuch to which a single source is attributed. Apparently, the book consists of materials from various periods, some of them going back to the time of Moses, which were put together at a later date, possibly during or after the Babylonian Exile. Recent scholarship tends to emphasize the ancient origin of much of the material, as opposed to the previous tendency to ascribe a late, even post-exilic date.
Despite its content and its dry, repetitive style, many interpreters caution against taking Leviticus as merely a dull, spiritless manual of priestly ritual, holding that it is strictly inseparable from the ethical emphasis and spiritual fervour of the religion of ancient Israel. It is in Leviticus that the so-called law of love, “You shall love your neighbour as yourself,” first appears. The rituals set forth drily here probably presuppose an inward state in offering to God, as well as humanitarian and compassionate ethics.
Mount Sinai, also called Mountain of Moses or Mount Hareh, Hebrew Har Sinai, Arabic Jabal Mūsā, granitic peak of the south-central Sinai Peninsula, Janūb Sīnāʾ (South Sinai). Mount Sinai is renowned as the principal site of divine revelation in Jewish history, where God is purported to have appeared to Moses and given him the Ten Commandments (Exodus 20; Deuteronomy 5). According to Jewish tradition, not only the decalogue but also the entire corpus of biblical text and interpretation was revealed to Moses on Sinai.
The mountain is also sacred in both the Christian and Islamic traditions. Because scholars differ as to the route of the Israelite exodus from Egypt and the place-names in the scriptural account cannot be identified in terms of present sites, a positive identification of the biblical Mount Sinai cannot be made. Mount Sinai itself, however, has long been accepted as the site in the traditions of Judaism, Christianity, and Islam.
The word “Leviticus” means “concerning the Levites.”
Leviticus, (Latin: “of the Levites”), third book of the Latin Vulgate Bible, the name of which designates its contents as a book (or manual) primarily concerned with priests (members of the priestly tribe of Levi) and their duties
A Levite was a member of the clan of Levi, the group from which one family was selected by God to oversee the administration of all the religious laws.
Some of the laws in Leviticus were for the Levites in particular because the laws were instructions on how to conduct worship of God.
Aaron was a son of Amram and Jochebed of the tribe of Levi, three years older than his brother Moses. Aaron, (flourished 14th century BCE), the traditional founder and head of the Israelite priesthood, who, with his brother Moses, led the Israelites out of Egypt.
The figure of Aaron as it is now found in the Pentateuch, the first five books of the Bible, is built up from several sources of traditions. In the Talmud and Midrash (Jewish commentative and interpretive writings), he is seen as the leading personality at the side of Moses. He has appeared in different roles in Christian tradition.
Aaron was a son of Amram and Jochebed of the tribe of Levi, three years older than his brother Moses. He acted together with his brother in the desperate situation of the Israelites in Egypt and took an active part in the Exodus, their liberation from bondage there. Although Moses was the actual leader, Aaron acted as his “mouth.” The two brothers went to the pharaoh together, and it was Aaron who told him to let the people of Israel go, using his magic rod in order to show the might of YHWH (God).
When the pharaoh finally decided to release the people, YHWH gave the important ordinance of the Passover, the annual ritual remembrance of the Exodus, to Aaron and Moses. But Moses alone went up on Mount Sinai, and he alone was allowed to come near to YHWH. Moses later was ordered to “bring near” Aaron and his sons, and they were anointed and consecrated to be priests “by a perpetual statute.” Aaron’s sons were to take over the priestly garments after him. Aaron is not represented as wholly blameless. It was he who, when Moses was delayed on Mount Sinai, made the golden calf that was idolatrously worshiped by the people.
Levite, members of a group of clans of religious functionaries in ancient Israel who apparently were given a special religious status, conjecturally for slaughtering idolaters of the golden calf during the time of Moses (Ex. 32:25–29). They thus replaced the firstborn sons of Israel who were “dedicated to the service of the Lord” for having been preserved from death at the time of the first Passover (Ex. 12).
Inconclusive evidence has been presented to show that the Levites originally constituted a secular tribe that was named (some say only symbolically) after Levi, the third son born to Jacob and his first wife, Leah. If the Levites were a secular tribe, scholars generally believe it no longer existed when the Israelites took possession of the Promised Land; for the Levites, unlike the 12 tribes of Israel, were not assigned a specific territory of their own but rather 48 cities scattered throughout the entire country (Numbers 35:1–8).
Other scholars, however, argue that it would have been improper for the Levites to possess land, even if they were a secular tribe, for as priestly officials “the offerings by fire to the Lord God of Israel are their inheritance” (Joshua 13:14). The history of the Levites is further obscured by the possibility that their ranks may have included representatives of all the tribes.
Tabernacle, Hebrew Mishkan, (“dwelling”), in Jewish history, the portable sanctuary constructed by Moses as a place of worship for the Hebrew tribes during the period of wandering that preceded their arrival in the Promised Land. The Tabernacle no longer served a purpose after the erection of Solomon’s Temple in Jerusalem in 950 BC.
The entire Tabernacle complex—whose specifications were dictated by God, according to the biblical account—consisted of a large court surrounding a comparatively small building that was the Tabernacle proper. The court, enclosed by linen hangings, had the shape of two adjacent squares. In the centre of the eastern square stood the altar of sacrifice for burnt offerings; nearby stood a basin holding water used by the priests for ritual ablutions. The corresponding position in the western square was occupied by the ark of the Law situated in the inner sanctuary of the Tabernacle.