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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: 22 letters in Ruth 1:10ותאמרנה לה כי אתך נשוב לעמךAnd they said unto her, Surely we will return with thee unto thy people.
Longest verse: 111 letters in Ruth 4:4ואני אמרתי אגלה אזנך לאמר קנה נגד הישבים ונגד זקני עמי אם תגאל גאל ואם לא יגאל הגידה לי ואדע כי אין זולתך לגאול ואנכי אחריך ויאמר אנכי אגאלAnd I thought to advertise thee, saying, Buy [it] before the inhabitants, and before the elders of my people. If thou wilt redeem [it], redeem [it]: but if thou wilt not redeem [it, then] tell me, that I may know: for [there is] none to redeem [it] beside thee; and I [am] after thee. And he said, I will redeem [it].
The book of Ruth is an Old Testament book belonging to the third section of the biblical canon, known as the Ketuvim, or Writings. In the Hebrew Bible, Ruth stands with the Song of Solomon, Lamentations, Ecclesiastes, and Esther; together they make up the Megillot, five scrolls that are read at prescribed times on Jewish religious festivals. Ruth is the festal scroll for Shavuot, the Feast of Weeks, 50 days after Passover.
The book is named for its central character, a Moabite woman who married the son of a Judaean couple living in Moab. After the death of her husband, Ruth moved to Judah with her mother-in-law, Naomi, instead of remaining with her own people.
Ruth then became the wife of Boaz, a wealthy kinsman of her former husband, and bore Obed, who, according to the final verses of the book, was the grandfather of David. Its author apparently wrote the story to correct the particularism that characterized Judaism after the Babylonian Exile and the rebuilding of the Temple of Jerusalem.
Ruth is the person after whom the book of Ruth is named. She was a Moabite woman who married an Israelite. After the death of all the male members of her family (her husband, her father-in-law, and her brother-in-law), she stays with her mother-in-law, Naomi, and moves to Judah with her, where Ruth wins the love and protection of a wealthy relative, Boaz, through her kindness.
She is one of five women mentioned in the genealogy of Jesus found in the Gospel of Matthew, alongside Tamar, Rahab, the “wife of Uriah” (Bathsheba), and Mary.
In the days when the judges were leading the tribes of Israel, there was a famine. Because of this crisis, Elimelech, a man from Bethlehem in Judah, moved to Moab with his wife, Naomi, and his two sons, Mahlon and Chilion. There Elimelech died, and the two sons married Moabite women, Orpah and Ruth. They lived for about ten years in Moab, before Mahlon and Chilion died, too.
Naomi heard that the famine in Judah had passed and decided to return home. She told her daughters-in-law to return to their mothers' houses and marry again. At first, both Orpah and Ruth refused to leave her, but Naomi told them that she was unlikely to have more sons than Orpah and Ruth could marry. They all wept, and Orpah decided to leave Naomi and return to her people.
Moab was a land, a character, and a kingdom located east of the Dead Sea in what is now the kingdom of Jordan. Moab as land is first mentioned in the reign of the Egyptian pharaoh Ramses II.
How similar were Israel and Moab? In the Hebrew Bible, the relationship between Israel and Moab is an enigma. On one hand, Moab is the enemy. Moabite history begins with an ethnic joke that goes back to Lot’s incestuous relations with his daughters (Gen 19:37).
Moabite women lead the men of Israel into sin during the exodus (Num 25:1-2) and Solomon into sin as king (1Kgs 11:1, 1Kgs 11:7). The offspring of such unions are barred from entering the assembly of Yahweh even after ten generations, according to Deut 23:3. The Moabite king Balak hires Balaam to curse the Israelites but is foiled by a talking donkey (Num 22-24), and a later Moabite monarch, Eglon, oppresses Israel until he is assassinated by the clever Ehud from the tribe of Benjamin (Judg 3:12-30).
The victorious King David is said to have systematically executed two out of every three Moabite captives (2Sam 8:2). Elisha prophesies water in the desert and victory over Moab, but when the king of Moab sacrifices his first-born son, great wrath is unleashed against the armies of Israel and Judah (2Kgs 3:27). The prophets Amos (Amos 2:1-2), Isaiah (Isa 15-16, Isa 25:10-12), Jeremiah (Jer 48), and Ezekiel (Ezek 25:8-11) all prophesy the destruction of Moab.
Ruth 1:1 – “In the days when the judges ruled, there was a famine in the land. So a man from Bethlehem in Judah, together with his wife and two sons, went to live for a while in the country of Moab.”
Ruth 1:6 – “When Naomi heard in Moab that the LORD had come to the aid of his people by providing food for them, she and her daughters-in-law prepared to return home from there.”
Ruth 1:16 – “But Ruth replied, ‘don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God.'”
Ruth 3:9 – “‘Who are you?' he asked. ‘I am your servant Ruth,' she said. ’spread the corner of your garment over me, since you are a kinsman-redeemer.'”
Ruth 4:13-14 – “So Boaz took Ruth, and she became his wife. And he went in to her, and the Lord gave her conception, and she bore a son. Then the women said to Naomi, ‘Blessed be the Lord, who has not left you this day without a redeemer, and may his name be renowned in Israel!’”
Ruth 4:17 – “The women living there said, ‘Naomi has a son.' And they named him Obed. He was the father of Jesse, the father of David.”
According to the biblical account, Moab and Ammon were born to Lot and Lot's elder and younger daughters, respectively, in the aftermath of the destruction of Sodom and Gomorrah. The Bible refers to both the Moabites and Ammonites as Lot's sons, born of incest with his daughters (Genesis 19:37–38).
The Moabites first inhabited the rich highlands at the eastern side of the chasm of the Dead Sea, extending as far as Wadi Mujib to Wadi Hasa, from which country they expelled the Emim, the original inhabitants (Deuteronomy 2:11), but they themselves were afterward driven southward by warlike tribes of Amorites, who had crossed the river Jordan.
These Amorites, described in the Bible as being ruled by King Sihon, confined the Moabites to the country south of the river Arnon, which formed their northern boundary (Numbers 21:13; Judges 11:18).
God renewed his covenant with the Israelites at Moab before the Israelites entered the Promised Land” (Deuteronomy 29:1). Moses died there (Deut 34:5), prevented by God from entering the Promised Land. He was buried in an unknown location in Moab and the Israelites spent a period of thirty days there in mourning (Deuteronomy 34:6–8).
According to the Book of Judges, the Israelites did not pass through the land of the Moabites (Judges 11:18) but conquered Sihon's kingdom and his capital at Heshbon. After the conquest of Canaan, the relations of Moab with Israel were of a mixed character, sometimes warlike and sometimes peaceable.
The main theme of Ruth’s book and her life is integrity, kindness, and believing God blesses obedience. Ruth had great integrity. Although she was a Moabite she came under the covering of God when she married into Elimelech's family. She came to worship the One True God, and she did not abandon God when she was widowed. She took her commitment beyond “until death do us part” in choosing to kindly stay with Naomi.
When Naomi encouraged her to return to her father’s home she showed great compassion and courage remarking, “Where you go, I will go, and where you stay, I will stay. Your people will be my people and your God my God.” (Ruth 1:16).
Ruth’s true stance of integrity and kindness followed her to Bethlehem where she and Naomi moved. In fact, her story reached the wealthy landowner, Boaz, and it touched his heart. In their first conversation face to face, he remarked, “may you be richly rewarded by the Lord, the God of Israel, under whose wings you have come to take refuge” (Ruth 2:12). Boaz recognized and praised her great compassion and he looked for a way to help her.
God's faithfulness and the believer's obedience are clear themes in the Book of Ruth. Despite being a Moabite, Ruth came to know and worship the Lord, and she was greatly accepted under His wings. God set things in place so that favor follows her, and she trusts and obeys without knowing the outcome.
In the book of Ruth, the character of Boaz represents the culmination of God’s providence for the two destitute widows at the center of the story. The son of Salmon and his wife Rahab, Boaz was a wealthy landowner of Bethlehem in Judea, and a relative of Elimelech, Naomi‘s late husband. He notices Ruth, the widowed Moabite daughter-in-law of Naomi, a relative of his (see family tree), gleaning grain in his fields.
He soon learns of the difficult circumstances her family is in and Ruth's loyalty to Naomi. In response, Boaz invites her to eat with him and his workers, as well as deliberately leaving grain for her to claim while keeping a protective eye on her.
Ruth approaches Boaz and asks him to exercise his right of kinship and marry her. Boaz accepts, provided that another with a superior claim declines. Since the first son of Ruth and a kinsman of her late husband would be deemed the legal offspring of the decedent and heir to Elimelech, the other kinsman defers to Boaz.
In marrying Ruth, Boaz revives Elimelech's lineage, and the patrimony is secured to Naomi's family. Their son was Obed the father of Jesse and grandfather of David. According to Josephus, he lived at the time of Eli.
The book of Ruth illustrates the difficulty of trying to use laws given in books such as Deuteronomy as evidence of actual practice. Naomi planned to provide security for herself and Ruth by arranging a levirate marriage with Boaz. She instructed Ruth to uncover Boaz's feet after he had gone to sleep and to lie down. When Boaz woke up, surprised to see a woman at his feet, Ruth explained that she wanted him to redeem (marry) her.
Since there was no heir to inherit Elimelech's land, custom required a close relative (usually the dead man's brother) to marry the widow of the deceased in order to continue his family line (Deuteronomy 25:5–10). This relative was called the goel, the “kinsman-redeemer”. Boaz was not Elimelech's brother, nor was Ruth his widow.
A complication arises in the story: another man was a closer relative to Elimelech than Boaz and had the first claim on Ruth. This conflict was resolved through the custom that required land to stay in the family: a family could mortgage land to ward off poverty, but the law required a kinsman to purchase it back into the family (Leviticus 25:25ff).
Boaz met the near kinsman at the city gate (the place where contracts were settled); the kinsman first said he would purchase Elimelech's (now Naomi's) land, but, upon hearing he must also take Ruth as his wife, withdrew his offer. Boaz thus became Ruth and Naomi's “kinsman-redeemer.”
The redemption of Ruth and Naomi through Boaz was God’s providence in action and was wholly sufficient for their need. Yet, it wasn’t immediately obvious that Boaz would be the redeemer in their story, despite his noble manner toward Ruth. In Hebrew culture, it was understood that if a man died leaving a widow without a son (to be his heir and provide for his mother) the man’s nearest male relative (usually a brother) would marry the widow to provide for her and produce an heir for his deceased relative.
When Ruth approached Boaz, he revealed to her that another held precedence before him according to the law. Waiting to hear whether it would be Boaz or another man who would redeem her and Naomi must have been a time of agonizing suspense for Ruth. After all, these matters did not always end well. Ruth had probably heard the story of Tamar in Genesis 38.
But God’s provision for Ruth through Boaz was not misplaced. The other man declined to step forward as a redeemer when he realized he would have to marry Ruth and eventually divide his estate between two heirs. Boaz did not hesitate. He would become perhaps the best biblical example of a redeemer short of Jesus Christ himself, the Redeemer.
He recognized his responsibility and did what he knew was right. After showing her great consideration as she gleaned from his field, he married Ruth, and in so doing provided for Naomi. Ruth and Boaz would have a son named Obed, who would be the grandfather of King David, the forefather of Jesus.
During the time of the judges, an Israelite family from Bethlehem (who are Ephrathites) – Elimelech, his wife Naomi, and their sons Mahlon and Chilion – emigrated to the nearby country of Moab. Elimelech died, and the sons married two Moabite women: Mahlon married Ruth and Chilion married Orpah.
After about ten years, the two sons of Naomi also died in Moab (1:4). Naomi decided to return to Bethlehem. She told her daughters-in-law to return to their own mothers and remarry. Orpah reluctantly left. However, Ruth said, “Do not urge me to leave you, to turn back and not follow you. For wherever you go, I will go; wherever you lodge, I will lodge; your people shall be my people, and your God my God. Where you die, I will die, and there I will be buried. Thus and more may the Lord do to me if anything but death parts me from you.” (Ruth 1:16–17 NJPS).
Naomi and Ruth returned to Bethlehem at the beginning of the barley harvest and, in order to support her mother-in-law and herself, Ruth went to the fields to glean. As it happened, the field she went to belonged to a man named Boaz, who was kind to her because he had heard of her loyalty to her mother-in-law. Ruth told Naomi of Boaz's kindness, and Ruth continued to glean in his field through the remainder of the barley and wheat harvest.