- Books 1-10
- Books 11-20
- Books 21-30
- 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 Psalm 83:1שיר מזמור לאסףA Song [or] Psalm of Asaph.
Longest verse: 77 letters in Psalm 18:1למנצח לעבד יהוה לדוד אשר דבר ליהוה את דברי השירה הזאת ביום הציל יהוה אותו מכף כל איביו ומיד שאולTo the chief Musician, [A Psalm] of David, the servant of the LORD, who spake unto the LORD the words of this song in the day [that] the LORD delivered him from the hand of all his enemies, and from the hand of Saul:And he said, I will love thee, O LORD, my strength.
The book of Psalms is from the Old Testament, composed of sacred songs, or sacred poems meant to be sung. In its present form, the book of Psalms consists of 150 poems divided into five books (1–41, 42–72, 73–89, 90–106, 107–150), the first four of which are marked off by concluding doxologies. Psalm 150 serves as a doxology for the entire collection.
This specific numbering follows the Hebrew Bible; slight variations, such as conjoined or subdivided psalms, occur in other versions. The fivefold division is perhaps meant to be an imitation of the Pentateuch (the first 5 books of the Old Testament), suggesting that the book reached its present form through liturgical use.
The psalms themselves range in mood and expression of faith from joyous celebration to solemn hymn and bitter protest. They are sometimes classified according to form or type; the major forms include the hymn (e.g., 104, 135), the lament (e.g., 13, 80), the song of confidence (e.g., 46, 121), and the song of thanksgiving (e.g., 9, 136).
They may also be classified according to the subject matter. Thus a number of psalms have been called “royal” psalms (2, 18, 20, 21, 28, 44, 45, 61, 63, 72, 89, 101, 110, 132) because they feature the king, portraying him as both the representative of Yahweh to the community and the representative of the community to Yahweh.
Psalm 1:1 – “Blessed are those who do not walk in step with the wicked or stand in the way that sinners take or sit in the company of mockers”
Psalm 12:1 – “Help, Lord; for the godly man ceaseth; for the faithful fail from among the children of men.”
Psalm 19:1 – “The heavens declare the glory of God; the skies proclaim the work of his hands.”
Psalm 22:16-19 – “Dogs have surrounded me; a band of evil men has encircled me, they have pierced my hands and my feet. I can count all my bones; people stare and gloat over me. They divide my garments among them and cast lots for my clothing.”
Psalm 23:1 – “The LORD is my shepherd, I shall not be in want.”
Psalm 29:1-2 – “Ascribe to the LORD, O mighty ones, ascribe to the LORD glory and strength. Ascribe to the LORD the glory due his name; worship the LORD in the splendor of his holiness.”
Psalm 51:10 – “Create in me a pure heart, O God, and renew a steadfast spirit within me.”
Psalm 119:1-2 – “Blessed are they whose ways are blameless, who walk according to the law of the LORD. Blessed are they who keep his statutes and seek him with all their heart.”
Psalm 119:105 – “Nun. Your word is a lamp to my feet and a light for my path.”
The Psalter is from first to last poetry, even though it contains many prayers and not all Old Testament prayers were poetic (see 1Ki 8:23-53; Ezr 9:6-15; Ne 9:5-37; Da 9:4-19) — nor, for that matter, was all praise poetic (see 1Ki 8:15-21). The Psalms are impassioned, vivid, and concrete; they are rich in images, similes, and metaphors. Assonance, alliteration, and wordplays abound in the Hebrew text. Effective use of repetition and the piling up of synonyms and complements to fill out the picture are characteristic.
Keywords frequently highlight major themes in prayer or song. Enclosure (repetition of a significant word or phrase at the end that occurs at the beginning) frequently wraps up a composition or a unit within it. The notes on the structure of the individual psalms often call attention to literary frames within which the psalm has been set.
Hebrew poetry lacks rhyme and regular meter. Its most distinctive and pervasive feature is parallelism. Most poetic lines are composed of two (sometimes three) balanced segments (the balance is often loose, with the second segment commonly somewhat shorter than the first). The second segment either echoes (synonymous parallelism), contrasts (antithetic parallelism), or syntactically completes (synthetic parallelism) the first.
These three types are generalizations and are not wholly adequate to describe the rich variety that the creativity of the poets has achieved within the basic two-segment line structure.
The book of Psalms is often divided into five sections, each closing with a doxology (i.e., a benediction).
Psalms 1–41: “The book of Psalms begins with a contrast between the godly and the ungodly. Some of these psalms put great emphasis on trusting God rather than earthly objects or people and remind us that we need not fear because God is with us. Another psalm reminds us that God will judge our hearts and that we should seek God’s mercy.”
Psalms 42–72: “These psalms could be summarized with the phrase “God is our refuge and strength” (Psalm 46:1). One psalm reminds us to cast our burdens upon the Lord in every challenge or trial. Another encourages us to wait patiently upon God in all things.”
Psalms 73–89: “These psalms encompass several themes and frequently describe God as a judge who can rebuke wicked earthly judges and destroy Israel’s enemies. In Psalm 86, King David records a plea that God teaches us His way so we can walk in truth.”
Psalms 90–106: “Many of these psalms encourage us to praise the Lord, remember that vengeance belongs to Him, declare His glory, and serve Him with gladness.”
Psalms 107–150: “These psalms recognize that “children are a heritage of the Lord” (Psalm 127:3) and that they are an eternal blessing for righteous parents. One psalm near the end of the book offers a heartfelt plea that the Lord will deliver us and keep us from the evil and violent practices of wicked men.”
Determining where the Hebrew poetic lines or line segments begin or end (scanning) is sometimes an uncertain matter. Even the Septuagint at times scans the lines differently from the way the Hebrew texts now available to us do. It is therefore not surprising that modern translations occasionally differ.
A related problem is the extremely concise, often elliptical writing style of the Hebrew poets. The syntactical connection of words must at times be inferred simply from context. Where more than one possibility presents itself, translators are confronted with ambiguity. They are not always sure with which line segment a border word or phrase is to be read.
The stanza structure of Hebrew poetry is also a matter of dispute. Occasionally, recurring refrains mark off stanzas, as in Ps. 42-43; 57. In Ps. 110, two balanced stanzas are divided by their introductory oracles (see also the introduction to Ps. 132), while Ps. 119 devotes eight lines to each letter of the Hebrew alphabet.
For the most part, however, no such obvious indicators are present. The Bible has used spaces to mark off poetic paragraphs (called “stanzas” in the notes). Usually, this could be done with some confidence, and the reader is advised to be guided by them.
According to the Bible, the Temple Mount was originally a threshing floor owned by Araunah, a Jebusite. The Bible narrates how David united the twelve Israelite tribes, conquered Jerusalem, and brought the Israelites‘ central artifact, the Ark of the Covenant, into the city. When a great plague struck Israel, a destroying angel appeared on Araunah's threshing floor.
The prophet Gad then suggested the area to David as a fitting place for the erection of an altar to Yahweh. David bought the property from Araunah, for fifty pieces of silver, and erected the altar. God answered his prayers and stopped the plague. David subsequently the site for a future temple to replace the Tabernacle and house the Ark of the Covenant; God forbade him from building it, however, because he had “shed much blood”.
The First Temple was instead constructed under David's son Solomon, who became an ambitious builder of public works in ancient Israel.
Solomon began to build the house of the LORD at Jerusalem in Mount Moriah, where (the LORD) appeared unto David his father; for which provision had been made in the Place of David, in the threshing floor of Ornan the Jebusite. (2 Chronicles 3:1)
Solomon placed the Ark in the Holy of Holies – the windowless innermost sanctuary and most sacred area of the temple in which God's presence rested; entry into the Holy of Holies was heavily restricted, and only the High Priest of Israel entered the sanctuary once per year carrying the blood of a sacrificial lamb and burning incense.
The book of Psalms is the only book of the Bible that does not have chapters. Most books of the Bible were divvied into chapters, but Psalms are (mostly) divided according to the original documents. It is the second book of poetry in the Bible. While the poetic books of Job, Ecclesiastes, and Song of Solomon read as whole pieces, Psalms is a collection of 150 small units in one book—somewhat like today’s hymnals.
Psalms is the Old Testament book most quoted in the New Testament, for “no book of the Old Testament is more Christian in its inner sense or more fully attested as such by the use made of it than the Psalms” (Bible Dictionary, “Psalms”). Many of the psalms contain prophetic references to the Savior and allude to events that would take place during the Savior’s life (see Psalms 22:1, 7–8, 16, 18; 34:20; 41:9; 69:20–21).
The book of Psalms is divided into five main sections (Psalms 1–41; 42–72; 73–89; 90–106; 107–150), each of which ends with an expression of praise (for example, “Blessed be the Lord God of Israel from everlasting, and to everlasting. Amen, and Amen” (Psalm 41:13).
Many of the psalms were originally used as hymns to be sung in religious services. These hymns were used for prayer, praises, and meditation, and some of the texts show similarities to Hebrew poetry. Some titles are “probably names of tunes, well known at the time, to which the psalms were appointed to be sung” (Bible Dictionary, “Psalms”).
The book of Psalms speaks of Christ in a variety of ways — but not as the prophets do. The Psalter was never numbered among the “prophetic” books. On the other hand, when the Psalter was being given its final form, what the psalms said about the Lord and his ways with his people, about the Lord and his ways with the nations, about the Lord and his ways with the righteous, and the wicked, and what the psalmists said about the Lord's anointed, his temple and his holy city — all this was understood in light of the prophetic literature (both Former and Latter Prophets).
Relative to these matters, the Psalter and the Prophets were mutually reinforcing and interpretive. When the Psalms speak of the king on David's throne, they speak of the king who is being crowned (as in Ps 2; 72; 110 — though some think 110 is an exception) or is reigning (as in Ps 45) at the time. They proclaim his status as the Lord's anointed and declare what the Lord will accomplish through him and his dynasty.
Thus they also speak of the sons of David to come — and in the exile and the postexilic era, when there was no reigning king, they spoke to Israel only of the great Son of David whom the prophets had announced as the one in whom God's covenant with David would yet be fulfilled. So the New Testament quotes these psalms as testimonies to Christ, which in their unique way they are. In him, they are truly fulfilled.
The Psalter is for the most part a book of prayer and praise. In it, faith speaks to God in prayer and of God in praise. But there are also psalms that are explicitly didactic (instructional) in form and purpose (teaching the way of godliness).
The manner in which the whole collection has been arranged suggests that one of its main purposes was instruction in the life of faith, a faith formed and nurtured by the Law, the Prophets, and the canonical wisdom literature. Accordingly, the Psalter is theologically rich. Its theology is, however, not abstract or systematic but doxological, confessional, and practical. So a summation of that “theology” impoverishes it by translating it into an objective mode.
Furthermore, any summation faces a still greater problem. The Psalter is a large collection of independent pieces of many kinds, serving different purposes. Not only must a brief summary of its “theology” be selective and incomplete; but it will also of necessity be somewhat artificial. It will suggest that each psalm reflects or at least presupposes the “theology” outlined, that there is no “theological” tension or progression within the Psalter. Manifestly this is not so.
Still, the final editors of the Psalter were obviously not eclectic in their selection. They knew that many voices from many times spoke here, but none that in their judgment was incompatible with the Law and the Prophets. No doubt they also assumed that each psalm was to be understood in the light of the collection as a whole. That assumption we may share.
The book of Psalms can be perceived as poems or as songs for singing. According to Bible, the Psalms were originally sung in the Temple precincts by the Levites, based on what was prescribed for each psalm (lineage of the singers, designated time and place, instruments used, manner of execution, etc.), but are permitted to be randomly read by anyone at any time and in any place.
More than a third of the psalms are addressed to the Director of Music. Some psalms exhort the worshipper to sing (e.g. Pss. 33:1-3; 92:1-3; 96:1-3; 98:1; 101:1; 150). Some headings denote the musical instruments on which the psalm should be played (Pss. 4, 5, 6, 8, 67).
Some refer to the Levites who sang one of eight melodies, one of which was known simply as “the eighth” (Pss. 6, 12). And others preserve the name for ancient eastern modes (hind of the dawn; Ps. 22 and Pss. 45; 60), said to be describing a certain melody (Pss. 9, 46), which, according to Saadia Gaon, is “a silent melody, nearly inaudible.”
Unquestionably, the supreme kingship of Yahweh (in which he displays his transcendent greatness and goodness) is the most basic metaphor and most pervasive theological concept in the Psalter – as in the Old Testament generally.
It provides the fundamental perspective in which people are to view themselves, the whole creation, events in “nature” and history, and the future. All creation is Yahweh's one kingdom. To be a creature in the world is to be a part of his kingdom and under his rule. To be a human being in the world is to be dependent on and responsible to him. To proudly deny that fact is the root of all wickedness — the wickedness that now pervades the world.
God's election of Israel and subsequently of David and Zion, together with the giving of his word, represent the renewed inbreaking of God's righteous kingdom into this world of rebellion and evil. It initiates the great divide between the righteous nation and the wicked nations, and on a deeper level between the righteous and the wicked, a more significant distinction that cuts even through Israel. In the end, this divine enterprise will triumph.
Human pride will be humbled, and wrongs will be redressed. The humble will be given the whole earth to possess, and the righteous and peaceable kingdom of God will come to full realization. These theological themes, of course, have profound religious and moral implications.
In the Bible, the word Sheol refers to the grave or the abode of the dead. Through much of the Old Testament period, it was believed that all went one place, whether human or animal, whether righteous or wicked. No one could avoid Sheol, which was thought to be down in the lowest parts of the earth.
Unlike this world, Sheol is devoid of love, hate, envy, work, thought, knowledge, and wisdom. Descriptions are bleak: There is no light, no remembrance, no praise of God — in fact, no sound at all. Its inhabitants are weak, trembling shades who can never hope to escape from its gates. Sheol is like a ravenous beast that swallows the living without being sated. Some thought the dead were cut off from God; while others believed that God's presence reached even to Sheol.