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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: 24 letters in Malachi 2:1ועתה אליכם המצוה הזאת הכהניםAnd now, O ye priests, this commandment [is] for you.
Longest verse: 105 letters in Malachi 3:5וקרבתי אליכם למשפט והייתי עד ממהר במכשפים ובמנאפים ובנשבעים לשקר ובעשקי שכר שכיר אלמנה ויתום ומטי גר ולא יראוני אמר יהוה צבאותAnd I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in [his] wages, the widow, and the fatherless, and that turn aside the stranger [from his right], and fear not me, saith the LORD of hosts.
The book of Malachi also called “The Prophecy of Malachias”, is the last of 12 books of the Hebrew Bible (Old Testament) that bears the name of the Minor Prophets, grouped together as the Twelve in the Jewish canon.
The book consists of 6 distinct sections, each in the form of a question-and-answer discussion. With the aid of this unusual discussion technique, the prophet defends the justice of God to a community that had begun to doubt that justice because its eschatological (end of the world) expectations was still unfulfilled.
The book calls for fidelity to Yahweh’s covenant. It emphasizes the necessity of proper worship, condemns divorce, and announces that the day of judgment is imminent. Faithfulness to these rituals and moral responsibilities will be rewarded; unfaithfulness will bring a curse. The book clearly presupposes the reconstructed Temple but does not reflect the reconstitution of the religious community that took place under Nehemiah and Ezra.
Malachi is the last book of the Old Testament, it finishes off the Minor Prophets, the last 12 books of the Old Testament. When God had a message for the people, He spoke through the prophets. His word came in visions, oracles, dreams, parables, and the like.
Most of the Minor Prophets were about the coming destruction of Judah, Israel, or the surrounding nations, but Malachi is different. Like Haggai and Zechariah, Malachi shows up on the scene long after the destruction took place—and warns against repeating the sins of the fathers (Mal 3:7).
The prophet Malachi isn’t mentioned anywhere else in the Bible, but he deals with some of the same issues that Ezra the scribe and Nehemiah the governor deal with when the Jews disregard God’s law in their times:
We can’t be sure, but it’s possible that Malachi ministered between the time that Nehemiah rebuilt the walls of Jerusalem and the time that he returned as governor (Neh 13:6).
The main theme and purpose of the Book of Malachi is God’s love for His people and His desire for renewing the relationship with Him. The words of love beckon all readers to accept God’s love. Malachi voices the need for the people to turn their hearts back to God and restore purity.
They lived with the consequences of their sins of divorce, neglecting to tithe, marriage to unbelievers, and improper sacrifices of the priests. Warnings from Malachi to the people reflect Nehemiah’s concerns about the people’s need to return their hearts to God (Nehemiah 5:1-13, 13:10-14, 23-27).
Since Abraham, the people could see how God responded to their obedience and disobedience. However, they ignored the past and turned away from God again. They needed God’s intervention and God’s words spoken through Malachi. The prophecies included details about the Day of the LORD and final judgment. God always wants to give people hope. Other prophetic messages included details about the coming birth of the Messiah and future blessings for God’s people.
The book of Malachi attempted to correct the lax religious and social behavior of the Israelites – particularly the priests – in post-exilic Jerusalem. Although the prophets urged the people of Judah and Israel to see their exile as punishment for failing to uphold their covenant with God, it was not long after they had been restored to the land and to Temple worship that the people's commitment to their God began, once again, to wane. It was in this context that the prophet commonly referred to as Malachi delivered his prophecy.
Malachi 1:2 – Malachi has the people of Israel question God's love for them. This introduction to the book illustrates the severity of the situation which Malachi addresses. The graveness of the situation is also indicated by the dialectical style with which Malachi confronts his audience. Malachi proceeds to accuse his audience of failing to respect God as God deserves.
One way in which this disrespect is made manifest is through the substandard sacrifices which Malachi claims are being offered by the priests. While God demands animals that are “without blemish” (Leviticus 1:3), the priests, who were “to determine whether the animal was acceptable” (Mason 143), were offering blind, lame, and sick animals for sacrifice because they thought nobody would notice.
Malachi 2:1 – Malachi states Yahweh Sabaoth is sending a curse on the priests who have not honored him with appropriate animal sacrifices: “Now, watch how I am going to paralyze your arm and throw dung in your face–the dung from your very solemnities–and sweep you away with it. Then you shall learn that it is I who have given you this warning of my intention to abolish my covenant with Levi, says Yahweh Sabaoth.”
Malachi 2:10 – Malachi addresses the issue of divorce. On this topic, Malachi deals with divorce both as a social problem (“Why then are we faithless to one another…?” 2:10) and as a religious problem (“Judah … has married the daughter of a foreign god” 2:11). In contrast to the book of Ezra, Malachi urges each to remain steadfast to the wife of his youth.
Malachi also criticizes his audience for questioning God's justice. He reminds them that God is just, exhorting them to be faithful as they await that justice. Malachi quickly goes on to point out that the people have not been faithful. In fact, the people are not giving God all that God deserves. Just as the priests have been offering unacceptable sacrifices, so the people have been neglecting to offer their full tithe to God. The result of these shortcomings is that the people come to believe that no good comes out of serving God.
Malachi assures the faithful among his audience that in the eschaton, the differences between those who served God faithfully and those who did not will become clear. The book concludes by calling upon the teachings of Moses and by promising that Elijah will return prior to the Day of Yahweh.
The book of Malachi is the last book of the Old Testament. In addition, Malachi is one of the most frequently quoted Old Testament prophets. He was quoted by New Testament books (Matthew 11:10; Mark 1:2; Luke 1:17; 7:27), and by Jesus Christ to the Nephites (3 Nephi 24–25).
Spurred on by the prophetic activity of Haggai and Zechariah, the returned exiles under the leadership of their governor Zerubbabel finished the temple. The community was strengthened by the coming of the priest Ezra and several thousand more Jews. Artaxerxes king of Persia encouraged Ezra to reconstitute the temple worship (Ezr 7:17) and to make sure the law of Moses was being obeyed (Ezr 7:25-26).
Later, the same Persian king permitted his cupbearer Nehemiah to return to Jerusalem and rebuild its walls (Ne 6:15). As newly appointed governor, Nehemiah also spearheaded reforms to help the poor (Ne 5:2-13), and he convinced the people to shun mixed marriages (Ne 10:30), to keep the Sabbath (Ne 10: 31) and to bring their tithes and offerings faithfully (Ne 10:37-39).
Nehemiah then returned to the service of the Persian king, during his absence the Jews fell into sin once more. Later, however, Nehemiah came back to Jerusalem to discover that the tithes were ignored, the Sabbath was broken, the people had intermarried with foreigners, and the priests had become corrupt (Ne 13:7-31). Several of these same sins are condemned by Malachi (1:6-14; 2:14-16; 3:8-11).
Malachi 1:11 – “‘My name will be great among the nations, from where the sun rises to where it sets. In every place incense and pure offerings will be brought to me because my name will be great among the nations,’ says the LORD Almighty.”
Malachi 2:17 – “You have wearied the LORD with your words. “How have we wearied him?” you ask. By saying, “All who do evil are good in the eyes of the LORD, and he is pleased with them” or “Where is the God of justice?”
Malachi 3:1 – “I will send my messenger, who will prepare the way before me. Then suddenly the LORD you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,” says the LORD Almighty.”
Malachi 3:6-8 – “I the LORD do not change. So you, the descendants of Jacob, are not destroyed.”
Malachi 3:10 – “Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this,” says the LORD Almighty, “and see if I will not throw open the floodgates of heaven and pour out so much blessing that there will not be room enough to store it.”
Malachi 4:5-6 – “See, I will send the prophet Elijah to you before that great and dreadful day of the LORD comes. He will turn the hearts of the parents to their children, and the hearts of the children to their parents; or else I will come and strike the land with total destruction.”
Malachi is called an “oracle” (1:1) and is written in what might be called lofty prose. The text features a series of questions asked by both God and the people. Frequently the LORD's statements are followed by sarcastic questions introduced by “(But) you ask” (1:2,6-7; 2:14,17; 3:7-8,13; cf. 1:13). In each case the LORD's response is given.
Repetition is a key element in the book. The name “LORD Almighty” occurs 20 times (see note on 1 Sa 1:3). The book begins with a description of the wasteland of Edom (1:3-4) and ends with a warning of Israel's destruction (4:6).
Several vivid figures are employed within the book of Malachi. The priests sniff contemptuously at the altar of the LORD (1:13), and the LORD spreads on their faces the offal from their sacrifices (see 2:3 and note). As Judge, “he will be like a refiner's fire or a launderer's soap” (3:2), but for the righteous “the sun of righteousness will rise with healing in its wings. And you will go out and leap like calves released from the stall” (4:2).
In the book of Malachi, we can learn that God is patient with His followers and gives us the opportunity to turn to Him and renew our relationship. No matter what we do, God is there and ready to respond when we are willing to repent. He wants us to give back to Him with tithes, live with purity, and be obedient to His Word. In response to our trust and faith in God, He will bless us in the ways that are best for each of us.
However, God’s Word is unchangeable, and God grows weary of people wanting to change His laws and justify their actions. There will be consequences when we choose to live according to man’s choices over God’s call for holiness or take advantage of other people. Hope is endless with God.
Jews cycled through from disobedience to turning back and being blessed again and restoring the covenant with God. God continues to forgive us and show mercy on us too. He wants us to learn from the past and make wiser choices. Prophecies still to be fulfilled on the Day of the LORD remind us that our choices have eternal consequences.
The name Horeb first occurs in Exodus 3:1, with the story of Moses and the burning bush. According to Exodus 3:5, the ground of the mountain was considered holy, and Moses was commanded by God to remove his sandals.
Exodus 17:6 – describes the incident when the Israelites were in the wilderness without water. When Moses was “upon the rock at Horeb”, he strikes the rock and obtains drinking water from the rock. Verse 7 goes on to say that Moses “called the name of the place Massah and Meribah, because of the contention of the children of Israel, and because they tempted the LORD, saying, ‘Is the LORD among us or not?'”
The only other use of the name in Exodus is in chapter 33, where Horeb is the location where the Israelites stripped off their ornaments. This passage (i.e., Exodus 33:1–6) suggests that Horeb was the location from which the Israelites set off towards Canaan as they resumed their Exodus journey.
In Deuteronomy, Horeb is mentioned several times in the account of the wanderings of the Israelites in the wilderness. Moses recalled in Deuteronomy 1:6 that God had said to the Israelites at Horeb, “You have dwelt long enough at this mountain: turn and take your journey”, confirming that Horeb was the location from which they set off towards Canaan.
Other mentions of Horeb in Deuteronomy are found in the account of the delivery to Moses of the Ten Commandments, and in references back to it. There are similar references in Psalm 106 and Malachi 4:4.