- Books 1-10
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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: 18 letters in Zechariah 4:8ויהי דבר יהוה אלי לאמרMoreover the word of the LORD came unto me, saying,
Longest verse: 123 letters in Zechariah 2:4ואמר מה אלה באים לעשות ויאמר לאמר אלה הקרנות אשר זרו את יהודה כפי איש לא נשא ראשו ויבאו אלה להחריד אתם לידות את קרנות הגוים הנשאים קרן אל ארץ יהודה לזרותהThen said I, What come these to do? And he spake, saying, These [are] the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up [their] horn over the land of Judah to scatter it.
The book of Zechariah also spelled Zacharias, is the 11th of 12 Old Testament books that bear the names of the Minor Prophets. Only chapters 1–8 contain the prophecies of Zechariah.
A contemporary of the prophet Haggai in the early years of the Persian period, Zechariah shared Haggai’s concern that the Temple of Jerusalem be rebuilt. Unlike Haggai, however, Zechariah thought that the rebuilding of the Temple was the necessary prelude to the eschatological age, the arrival of which was imminent.
Accordingly, Zechariah’s book, and in particular his eight-night visions (1:7–6:8), depict the arrival of the eschatological age (the end of the world) and the organization of life in the eschatological community. Among Zechariah’s visions was one that described four apocalyptic horsemen who presaged God’s revival of Jerusalem after its desolation during the Babylonian Exile. Other visions announced the rebuilding of the Temple and the world’s recognition of Yahweh, Israel’s God.
Deutero- and Trito-Zechariah, each of which has an introduction setting it apart from the rest (9:1 and 12:1), are separate collections of sayings. They further develop Zechariah’s eschatological themes and provide many images of a messianic figure that were also used in New Testament books and applied to the figure of Jesus (e.g., Matthew 21:5 and 13:7, Mark 14:27, and Matthew 26:31).
Many of the messages Zechariah received from the Lord were in the form of visions (see Zechariah 1–6). Possibly because of the difficulty of conveying heavenly visions in earthly terms, most of the messages in the book of Zechariah are couched in symbolic imagery and descriptions.
The book is generally divided by its readers into two divisions: “Zech. 1–8, a series of visions sketching the future of the people of God, and Zech. 9–14, prophecies about the Messiah and events preceding His Second Coming” (Bible Dictionary, “Zechariah”). Of particular significance are the vivid prophecies of Christ’s earthly ministry (see Zechariah 9:9; 11:10–13) and of such latter-day events as the gathering of Israel, the final great battle, and the Second Coming (see Zechariah 10:6–12; 12:2–14; 14:1–9).
The book contains descriptions of visions concerning the rebuilding of Jerusalem and the temple, the gathering of scattered Israel, and the triumph of Israel over its enemies. The book culminates in prophecies of the Savior’s mortal ministry and final return in glory.
Zechariah 1–6: In a series of visions, Zechariah sees the restoration of Jerusalem and the temple; the gathering of Israel; and Joshua, the high priest, crowned in the similitude of Christ.
Zechariah 7–8: Because of the Israelites’ hypocrisy and oppression of the poor, the Lord scattered them among the nations. In the latter days, He will restore Jerusalem and gather Judah; many Gentiles will gather with them to worship the Lord.
Zechariah 9–11: Zechariah prophesies Christ’s ministry: He will enter Jerusalem riding upon an ass; the spirits in prison will be redeemed by the blood of the covenant. Scattered Israel will be gathered, redeemed, and strengthened. Christ will be betrayed for 30 pieces of silver.
Zechariah 12–14: In the final battle before the Second Coming of Jesus Christ, many people will gather to fight against Jerusalem, and the Lord will destroy them. The Jews will recognize their Messiah, whom they crucified, and see the wounds in His hands. Christ will reign as King of the whole earth.
Chapters 9–14 of the book of Zechariah are an early example of apocalyptic literature. Although not as fully developed as the apocalyptic visions described in the book of Daniel, the “oracles“, as they are titled in Zechariah 9–14, contain apocalyptic elements. One theme these oracles contain is descriptions of the Day of the Lord, when “the Lord will go forth and fight against those nations as when he fights on a day of battle.”
These chapters also contain “pessimism about the present, but optimism for the future based on the expectation of an ultimate divine victory and the subsequent transformation of the cosmos”.
The final word in Zechariah proclaims that on the Day of the Lord “in that day there shall be no more the Canaanite in the house of the LORD of hosts,” proclaiming the need for purity in the Temple, which would come when God judges at the end of time.
Babylonian Captivity, also called Babylonian Exile, was the forced detention of Jews in Babylonia following the latter’s conquest of the kingdom of Judah. The captivity formally ended when the Persian conqueror of Babylonia, Cyrus the Great, gave the Jews permission to return to Palestine.
Historians agree that several deportations took place (each the result of uprisings in Palestine), that not all Jews were forced to leave their homeland, that returning Jews left Babylonia at various times, and that some Jews chose to remain in Babylonia—thus constituting the first of numerous Jewish communities living permanently in the Diaspora.
Although the Jews suffered greatly and faced powerful cultural pressures in a foreign land, they maintained their national spirit and religious identity. Elders supervised the Jewish communities, and Ezekiel was one of several prophets who kept alive the hope of one day returning home.
This was possibly also the period when synagogues were first established, for the Jews observed the Sabbath and religious holidays, practiced circumcision, and substituted prayers for former ritual sacrifices in the Temple. The degree to which the Jews looked upon Cyrus the Great as their benefactor and a servant of their God is reflected at several points in the Hebrew Bible—e.g., in Isaiah 45:1–3, where he is actually called God’s anointed.
There were a couple of prominent men in the Bible named Zechariah (alternate spelling Zacharias or Zachariah). One was an Old Testament prophet who prophesied in the days of Haggai and who wrote the book of Zechariah (Ezra 5:1; Zechariah 1:1). This prophet is also mentioned by Jesus as having been murdered by the rebellious and disobedient Jews of his day (Matthew 23:35). The other prominent Zechariah was a priest, the father of John the Baptist (Luke 1:5).
Zechariah is actually the first person mentioned in connection with the Christmas story. The book of Luke records that Zechariah and his wife, Elizabeth, were righteous, God-honoring people who had no children and were well past childbearing years (Luke 1:6–7). Zechariah, as part of his priestly duties in the temple, was chosen to enter the Holy Place to burn incense before the Lord (verse 8).
While he was ministering in the temple to the Lord, the angel Gabriel appeared to him and told him that he and Elizabeth had been chosen by God to have a son who would be the forerunner of the Messiah (verse 17). They were to consecrate their son as a servant of God and were to name him John.
Although this was great news, Zechariah did not initially believe the angel. He objected that this could not be possible, since he and his wife were too old (Luke 1:18). Because of Zechariah’s unbelief, Gabriel told him that he would be rendered mute until the baby was born (verse 20).
The purpose of this book is not strictly historical but theological and pastoral. The main emphasis is that God is at work and all His good deeds, including the construction of the Second Temple, are accomplished “not by might nor by power, but by My Spirit.” Ultimately, YHWH plans to live again with His people in Jerusalem. He will save them from their enemies and cleanse them from sin. However, God requires repentance, a turning away from sin towards faith in Him.
Zechariah's concern for purity is apparent in the temple, priesthood, and all areas of life as the prophecy gradually eliminates the influence of the governor in favor of the high priest, and the sanctuary becomes ever more clearly the center of messianic fulfillment.
The prominence of prophecy is quite apparent in Zechariah, but it is also true that Zechariah (along with Haggai) allows prophecy to yield to the priesthood; this is particularly apparent in comparing Zechariah to “Third Isaiah”, whose author was active sometime after the first return from exile.
The series of predictions in chapters 7 to 14 can be seen as Messianic prophecies, either directly or indirectly. These chapters helped the Gospels understand Jesus’ suffering, death, and resurrection, which they referred to as Jesus' final days. Much of the Book of Revelation, which narrates the denouement of history, is also colored by images in Zechariah.
Zechariah 1:3 – “Therefore tell the people: This is what the LORD Almighty says: ‘Return to me,' declares the LORD Almighty, ‘and I will return to you,' says the LORD Almighty.”
Zechariah 4:6 – So he said to me, “This is the word of the LORD to Zerubbabel: ‘Not by might nor by power, but by my Spirit,' says the LORD Almighty.”
Zechariah 7:13 – “‘When I called, they did not listen; so when they called, I would not listen,' says the LORD Almighty.”
Zechariah 9:9 – “Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey.”
Zechariah 12:10 – “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son.”
Zechariah 13:9 – “This third I will bring into the fire; I will refine them like silver and test them like gold. They will call on my name and I will answer them; I will say, ‘They are my people,' and they will say, ‘The LORD is our God.'”
Of the Minor Prophets, Zechariah is easily the hardest to understand. This is partially due to the dense symbolic nature of his writings. Whereas Hosea, Micah, and others give direct instructions and warnings of what is to come, Zechariah “lifts up his eyes” to see scenes, characters, and strange objects.
Zechariah is one of only two Minor Prophets who records his visions in this way; the other one is Amos (Am 7:8; 8:2; 9:1). He uses a few different ways to communicate God’s word to the people in this book:
Visions: Zechariah has vivid visions, similar to those that you see in the books of Ezekiel, Daniel, and Revelation. He sees lampstands (Zech 4:2), horses(Zech 6:2), flying scrolls (Zech 5:2), and other images that symbolize the spiritual landscape. Lucky for Zechariah—and us!—an angel interprets many of these symbols (Zech 4:4–6).
The word of the Lord: This is your typical prophetic discourse, which you’ll find in almost every book of the Minor Prophets (except Jonah). This is God using Zechariah as His mouthpiece to the people through word alone.
Symbolic demonstrations: Sometimes, Zechariah will do something in the physical world that represents the spiritual side of things. In one example, Zechariah forges a crown for the high priest Joshua (not the one who fought at Jericho) to remind Him that one day, there will be a Man who is both king and high priest in Jerusalem.
In the book of Zechariah, the return from exile is the theological premise of the prophet's visions (in chapters 1–6). Chapters 7–8 address the quality of life God wants his renewed people to enjoy, containing many encouraging promises to them. Chapters 9–14 comprise two “oracles” of the future.
Chapters 1 to 6: The book begins with a preface, which recalls the nation's history, for the purpose of presenting a solemn warning to the present generation. Then follows a series of eight visions, succeeding one another in one night, which may be regarded as a symbolical history of Israel, intended to furnish consolation to the returned exiles and stir up hope in their minds.
The symbolic action, the crowning of Joshua, describes how the kingdoms of the world become the kingdom of God's Messiah.
Chapters 7 and 8: Chapters Zechariah 7 and Zechariah 8, delivered two years later, are an answer to the question of whether the days of mourning for the destruction of the city should be kept any longer, and an encouraging address to the people, assuring them of God's presence and blessing.
Chapters 9 to 14: This section consists of two “oracles” or “burdens”:
The second oracle (Zechariah 12–14) points out the glories that await Israel in “the latter day”, the final conflict and triumph of God's kingdom.