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- Books 1-10
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- 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: 10 letters in Nehemiah 10:16בני עזגד בביBunni, Azgad, Bebai,
Longest verse: 137 letters in Nehemiah 9:32ועתה אלהינו האל הגדול הגבור והנורא שומר הברית והחסד אל ימעט לפניך את כל התלאה אשר מצאתנו למלכינו לשרינו ולכהנינו ולנביאנו ולאבתינו ולכל עמך מימי מלכי אשור עד היום הזהNow therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy, let not all the trouble seem little before thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the time of the kings of Assyria unto this day.
The book of Nehemiah in the Hebrew Bible largely takes the form of a first-person memoir concerning the rebuilding of the walls of Jerusalem after the Babylonian exile by Nehemiah, a Jew who is a high official at the Persian court, and the dedication of the city and its people to God's laws (Torah).
It has generally been treated as a separate book within the Bible. Before, it had been included in the book of Ezra; but in Latin Christian Bibles, the Vulgate book of Ezra was divided into two texts, called respectively the First and Second books of Ezra; a separation which became canonized with the first printed bibles in Hebrew and Latin.
After 70 years in exile, the Jews returned home and rebuilt the temple in Jerusalem. They were able to worship God in their own land, but the city still lay in ruins. The once-great capital of the promised land was a depressing rubble heap exposed to her enemies.
When Nehemiah hears this, he sets out to restore the city walls. The book of Nehemiah is about reestablishing God’s people both physically and spiritually.
The book of Nehemiah is a personal memoir of a man used by God to protect and rebuild Jerusalem. It reads like a continuation of the book of Ezra. Like Ezra, Nehemiah is likely a child born in the diaspora whose fortunes were good and who also had great favor with the ruling King, like Mordecai.
With the blessings of King Artaxerxes, he travels to Jerusalem where he organizes the inhabitants and motivates them into rebuilding their city. Achieving so much in a short time despite the pressing opposition and threats.
Nehemiah, who serves as governor, initiates significant reforms that correct fiscal abuses, and runaway public expenditure, streamlines staffing in defense and the temple, and grows the population of the city with the descendants of the first returnees.
He also works closely with Ezra who guides the people through spiritual awakening and later in dedicating the newly built wall to joy and celebrations that could be heard far and wide. The book divides into two main sections covering the rebuilding of the walls of Jerusalem and the spiritual and spiritual reforms.
Rebuilding the walls 1:1-7:4: Nehemiah’s prayer for the remnants (1:1-11) – Request to King and Jerusalem reconnaissance (2:1-20) – Rebuilding the walls and gates (3:1-32) – Response to opposition (4:1-6:19) – Register of the people (7:1-73).
Reinforcement of the covenant 8:1-13:31: Reading the Scriptures and Response (8:1-10:39) – Social reforms (11:1-13:31).
The last line of Nehemiah 1 identifies him as “cupbearer to the king” (Neh. 1:11). This means not only that he had immediate access to the king as the one who tested and served his beverages, but also that Nehemiah was a trusted advisor and high-ranking Persian official. He would use his professional experience and position to great advantage as he embarked upon the work of rebuilding the wall of Jerusalem.
When the king granted him permission to oversee the rebuilding project, Nehemiah asked for letters to the governors through whose territory he would pass on his trip to Jerusalem (Neh. 2:7). In Nehemiah’s view, the king granted this request “for the gracious hand of my God was upon me” (Neh. 2:8). Apparently, Nehemiah did not believe that trusting God meant he should not seek the king’s protection for his journey. Moreover, he was pleased to have “officers of the army and cavalry” escort him safely to Jerusalem (Neh. 2:9).
The text of Nehemiah does not suggest there was anything wrong with Nehemiah’s decision to seek and accept the king’s protection. In fact, it claims that God’s blessing accounted for this bit of royal assistance.
It is striking to note how different Nehemiah’s approach to this issue was from Ezra’s. Whereas Ezra believed that trusting God meant he should not ask for royal protection, Nehemiah saw the offer of such protection as evidence of God’s gracious hand of blessing.
The book of Nehemiah shows the work of God through a godly leader, Nehemiah. This material aims at highlighting some essential themes one encounters upon reading Nehemiah. Among others, these themes include leadership, vision, prayer, resilience and spiritual warfare, and spiritual renewal. It is important to first examine these themes in the book of Nehemiah to gain a detailed perspective on the entire book.
Leadership: The first and most important theme to discover upon reading the book of Nehemiah. For Nehemiah demonstrated excellent leadership. He was ready to obey God’s call to lead.
Some successful leadership traits identified in the book of Nehemiah include careful planning, teamwork, problem-solving, and courage to get the work done (Nehemiah 2:11-21). Nehemiah, therefore, combined faith with the hard work needed for good leadership. He demonstrates what it means to be a godly leader.
Vision: The theme of developing a godly vision and thus accomplishing it comes out clearly as we read Nehemiah. Although the early Jewish returnees had completed the Temple, the city walls were broken. Among other things, these walls were significant in that they represented power, protection, and beauty to the city of Jerusalem.
The walls were also needed to protect the Temple from attack and thus for continuous worship. As Nehemiah heard about the condition of the wall, God put the desire to rebuild the walls in his heart, giving him a vision for the work (Nehemiah 2:17-21).
Prayer: Reading the book of Nehemiah reveals that as Nehemiah was called by God to rebuild the walls of Jerusalem, he prayed for forgiveness, favor, strength, wisdom, and for protection. Nehemiah presented everything to God in prayer as a way of responding to challenges (Nehemiah 4:4,9; 5:19; 6:14).
Resilience and strategic warfare: The book of Nehemiah reveals how leaders and for that matter, all seeking transformation are to resist oppositions and to behave in difficult times. Having begun the work, Nehemiah encountered opposition in the form of scorn, slander, and threats from enemies. He was also confronted by fear, conflict, and discouragement from his own workers. Yet these challenges did not stop Nehemiah from completing the work.
Spiritual renewal: To Nehemiah, rebuilding the wall was not complete until the spiritual lives of the people were rebuilt. For this reason, Ezra instructed the people in God’s Word so they could recognize the sin in their lives and thus took steps to deal with it (Nehemiah 8:1-12).
Throughout the book, God’s global purposes can still be seen in Nehemiah—in two major ways.
Strategic international influence: First, God reigns over the entire world as the “God of heaven” (Neh. 1:4, 5; 2:20; compare 9:5–6, 32). The book of Nehemiah begins, not in Jerusalem among God’s people, but with an account of Nehemiah fulfilling the role of a civil servant in the Persian royal court.
In God’s sovereignty, the vocation of this cupbearer in exile provides the catalyst for the people of God to receive all that they need to revive their city (1:1–2:8). Like Joseph, Daniel, and Esther, Nehemiah has been placed by God in a foreign palace to advocate with rulers and achieve breakthroughs for God’s people.
This repeated pattern in the Old Testament shows that exile played two complementary roles in God’s plan for the nations: God sent the nations to take Israel into exile, but he also used exile to move his children into positions of international influence. Thus God showed himself sovereign over the affairs of both his own people and the nations.
Blessing the nations: Second and related to this, the identity of God’s chosen people is closely bound up with his purposes for all peoples. The communal confession of the Levites (Neh. 9:5–37), for example, begins by linking God’s reign over creation with his special choice of Abraham and his descendants (Neh. 9:6–7).
The book of Nehemiah is the continuation of the account that begins in the book of Ezra. The books of Ezra and Nehemiah originally made up one book in the Hebrew scriptural canon.
The book of Nehemiah records an important time period in Jewish history, which included the rebuilding of the city of Jerusalem as well as the rebuilding of the spiritual lives of the Jews who had returned from captivity.
When the Israelites returned to Jerusalem after their long captivity in Babylon, they found their city in ruins. The protective wall around the city of Jerusalem had been reduced to rubble, which left the Israelites vulnerable to attacks by their enemies. Under the direction of Nehemiah, the Israelites began to rebuild the wall.
During the reconstruction of the wall, the Israelites faced opposition. When Nehemiah’s enemies tried to lure him away from the site, he responded, “I am doing a great work so that I cannot come down: why should the work cease, whilst I leave it, and come down to you?” (Nehemiah 6:3).
In so doing, Nehemiah demonstrated his commitment to fulfilling the pledge he had made to the LORD to rebuild Jerusalem (see Nehemiah 1:11; 2:4–5). Nehemiah can serve as an example to us of the importance of remaining faithful to the LORD even in the midst of opposition.
Nehemiah 1:3-4 – “They said to me, ‘Those who survived the exile and are back in the province are in great trouble and disgrace. The wall of Jerusalem is broken down, and its gates have been burned with fire.' As soon as I heard these words I sat down and wept and mourned for days, and I continued fasting and praying before the God of heaven.”
Nehemiah 1:11 – “O LORD, let your ear be attentive to the prayer of this your servant and to the prayer of your servants who delight in revering your name. Give your servant success today by granting him favor in the presence of this man.”
Nehemiah 6:15-16 – “So the wall was completed on the twenty-fifth of Elul, in fifty-two days. When all our enemies heard about this, all the surrounding nations were afraid and lost their self-confidence, because they realized that this work had been done with the help of our God.”
Nehemiah 8:10 – “Nehemiah said, ‘Go and enjoy choice food and sweet drinks, and send some to those who have nothing prepared. This day is holy to our LORD. Do not grieve, for the joy of the LORD is your strength.’”
Nehemiah 9:10 – “You sent signs and wonders against Pharaoh, against all his officials and all the people of his land, for you knew how arrogantly the Egyptians treated them. You made a name for yourself, which remains to this day.”
Nehemiah, also spelled Nehemias, was a Jewish leader who supervised the rebuilding of Jerusalem after his release from captivity by the Persian king Artaxerxes I. He also instituted extensive moral and liturgical reforms in rededicating the Jews to Yahweh.
Nehemiah was the cupbearer to King Artaxerxes I at a time when Judah in Palestine had been partly repopulated by Jews released from their exile in Babylonia. The Temple at Jerusalem had been rebuilt, but the Jewish community there was dispirited and defenseless against its non-Jewish neighbors.
Distressed at the news of the desolate condition of Jerusalem, Nehemiah obtained permission from Artaxerxes to journey to Palestine to help rebuild its ruined structures. He was provided with an escort and with documents that guaranteed the assistance of Judah’s Persian officials.
Nehemiah journeyed to Jerusalem and aroused the people there to the necessity of repopulating the city and rebuilding its walls. Nehemiah encountered hostility from the (non-Jewish) local officials in neighboring districts, but in the space of 52 days, the Jews under his direction succeeded in rebuilding Jerusalem’s walls.
Nehemiah then apparently served as governor of the small district of Judea, he undertook various religious and economic reforms before returning to Persia. On a second visit to Jerusalem, he strengthened his fellow Jews’ observance of the Sabbath and ended the custom of Jewish men marrying foreign-born wives.
This latter act helped to keep the Judaeans separate from their non-Jewish neighbors. Nehemiah’s reconstructive work in Palestine was subsequently continued by the religious leader Ezra (q.v.).
The first part of the book of Ezra records the experiences of the returning exiles (Ezra 1:1-6:22). King Cyrus commissioned Sheshbazzar to lead the first group of Jewish refugees back to their homeland and to serve as the first Persian governor of the Persian province of Judah.
The second half of the book records the experiences of Ezra, a priestly scribe commissioned by Persian King Artaxerxes to lead the second group of exiles back to their homeland and to re-establish obedience to the Law and right worship (Ezra 7:1-26). Nehemiah 12:1 and 13 identify Ezra as a priestly teacher of the Law, and Nehemiah 12:26, 33, and 36 also mention Ezra.
The book of Ezra also recounts the efforts of Judah's Samaritan neighbors to frustrate the attempts of the Jewish settlers to return to normality. The Assyrians conquered the Northern Kingdom of Israel and banished its twelve tribes into exile in the Assyrian-controlled territories. They then imported five different Gentile peoples to occupy what became the Assyrian Province of Samaria.
These groups adopted Yahweh as their local deity, established a separate non-Aaronic priesthood and form of worship, adopted only the first five books of Moses as their sacred texts, and built a temple on Mt. Gerizim.
They did not welcome the return of a central authority for the worship of Yahweh in Jerusalem and their efforts to undermine the reestablishment of civil and religious order in Judah and Jerusalem continues into the Book of Nehemiah.
Fourteen years after Ezra's return from the Babylonian exile, King Artaxerxes I of Persia sent another royal official to assist the people of Judah. Nehemiah held the important office of royal cupbearer to the king at the Persian capital of Susa.
However, when he heard that without a wall to protect the city of Jerusalem that its citizens were at the mercy of marauders, he requested permission to travel to Judah to rebuild the holy city's walls. Nehemiah arrived in Jerusalem with the king's authority to gather whatever supplies he needed and immediately organized the people to defend Jerusalem and rebuild its walls.
The events in the books of Ezra, Nehemiah, and Esther took place during the rule of the Medo-Persian Empire located in northeast Mesopotamia which is present-day Iran.
These Bible books return to the Biblical theme of the preservation of the faithful remnant of the covenant people of Israel who are the “holy seed” promised in Genesis 3:15 from which the Messiah was destined to come to redeem humanity.
There is a dark side to Nehemiah’s ambition, however. He is also portrayed as a leader whose task-oriented nature could lead him to lose sight of people (see his confession of guilt in Neh. 5:10). This trait became most evident when Nehemiah returned from a time in Persia to find that his ministry had failed despite its earlier success (chapter 13).
Though his frustration is understandable, Nehemiah seems to go too far by becoming rather abusive against those who have broken their promises to God (13:25, 28; compare Ezra 9:3–5; 10:1).
His career as a leader thus traces a familiar and troubling path: Nehemiah begins his ministry by confessing that he is a sinner like his people (Neh. 1:6) and he overcomes many obstacles through perseverance and prayer, but he concludes his ministry through confessing the sins of others with no mention of his own (13:29, 31).
In this regard, Nehemiah resembles other Old Testament leaders, such as David, Solomon, and Josiah, who started well but did not finish well. In light of this focus on Nehemiah, the book that bears his name may seem somewhat unrelated to God’s universal purposes.
The books of Ezra and Nehemiah in Hebrew Scripture are the key literary sources for the period of the Restoration, the formation of the Jewish religious community after the Babylonian Captivity.
The prophets Haggai and Zechariah also played important roles in encouraging the people of Judah to return to their homeland and rebuild the Jerusalem Temple following the Babylonian Exile. Eventually, Nehemiah served as Governor of Judah and during that time rebuilt the walls and gates of Jerusalem. Ezra restored the Mosaic Law and the liturgical practices of Judaism.
The book of Ezra was originally combined with the Book of Nehemiah and served as a continuation of the Israelite history in the First and Second Chronicles.
The Diaspora, or major dispersion of the Jewish people, occurred during the period known as the Babylonian Exile when the Jews were deported in three waves following the invasions of Jerusalem by King Nebuchadnezzar of Babylon.
Following the King's victory in the Battle of Carchemish over Egypt (Jeremiah 46:2), he laid siege to Jerusalem in the third year of King Jehoiakim of Judah. The first group of exiles included Daniel and his three companions Hananiah, Mishael, and Azariah (Daniel 1:1-7).
The second deportation occurred following the King's attack on Jerusalem (2 Kings 24:10-17), and the third major deportation to Babylon occurred following the destruction of the Jerusalem Temple (2 Kings 25:8-12).
The Babylonian Exile marks an epochal point in the history of Judah and Jerusalem, a period that serves as the point of division between the pre-exilic and post-exilic eras.