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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: 24 letters in Amos 3:3הילכו שנים יחדו בלתי אם נועדוCan two walk together, except they be agreed?
Longest verse: 104 letters in Amos 4:7וגם אנכי מנעתי מכם את הגשם בעוד שלשה חדשים לקציר והמטרתי על עיר אחת ועל עיר אחת לא אמטיר חלקה אחת תמטר וחלקה אשר לא תמטיר עליה תיבשAnd also I have withholden the rain from you, when [there were] yet three months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it rained not withered.
Amos, a Judaean prophet from the village of Tekoa, was active in the northern kingdom of Israel during the reign of Jeroboam II. According to 7:14, Amos was neither a prophet nor the son of a prophet; i.e., he was not a member of a professional prophetic guild. His only credential to prophesy to Israel was a summons by Yahweh.
Amos’ message is primarily one of doom. Although Israel’s neighbors do not escape his attention, his threats are directed primarily against Israel, which, he contends, has defected from the worship of Yahweh to the worship of Canaanite gods. This belief prompts his polemic against the feasts and solemn assemblies observed by Israel.
He also pronounces judgment on the rich for self-indulgence and oppression of the poor, on those who pervert justice, and on those who desire the day of Yahweh on which God will reveal his power, punish the wicked, and renew the righteous. That day, Amos warned, will be a day of darkness for Israel because of its defection from Yahweh.
The book ends unexpectedly (9:8–15) with a promise of restoration for Israel. These verses radically differ from the threatening nature of the rest of the book.
The little that is known about Amos’ life has been gleaned from the book that bears his name. A native of Tekoa, situated in the south of Jerusalem, Amos flourished during the reigns of King Uzziah of Judah (the southern kingdom) and King Jeroboam II of Israel.
By occupation, he was a shepherd; whether he was merely that or a man of some means is not certain. He actually preached for only a short time. He accurately foretold the destruction of the northern kingdom of Israel (although he did not specify Assyria as the cause) and, as a prophet of doom, anticipated later Bible prophets.
Under the impact of powerful visions of divine destruction of the people in such natural disasters as a swarm of locusts and fire, Amos traveled from Judah to the neighboring richer, more powerful kingdom of Israel, where he began to preach. The time is uncertain, but the Book of Amos puts the date as two years before an earthquake that may have occurred.
Amos fiercely castigated corruption and social injustice among Israel’s pagan neighbors, Israel itself, and Judah; he asserted God’s absolute sovereignty over man, and he predicted the imminent destruction of Israel and Judah. After preaching at Bethel, a famous shrine under the special protection of Jeroboam II, Amos was ordered to leave the country by Jeroboam’s priest Amaziah. Thereafter his fate is unknown.
From his book, Amos emerges as a thoughtful, probably well-traveled man of fierce integrity, who possessed a poet’s gift for homely but forceful imagery and rhythmic language.
Amos 1:7 – “But I will send a fire on the wall of Gaza, which shall devour the palaces thereof:”
Amos 2:4 – “This is what the LORD says: ‘For three sins of Judah, even for four, I will not turn back (my wrath). Because they have rejected the law of the LORD and have not kept his decrees, because they have been led astray by false gods, the gods their ancestors followed.'”
Amos 3:7 – “Surely the Sovereign LORD does nothing without revealing His plan to His servants the prophets.”
Amos 4:1 – “Hear this word, you cows of Bashan on Mount Samaria, you women who oppress the poor and crush the needy and say to your husbands, ‘Bring us some drinks!’”
Amos 7:17 – “Therefore this is what the LORD says: ‘Your wife will become a prostitute in the city, and your sons and daughters will fall by the sword. Your land will be measured and divided up, and you yourself will die in a pagan country. And Israel will surely go into exile, away from their native land.’”
Amos 8:11 – “‘The days are coming,’ declares the Sovereign LORD, ‘when I will send a famine through the land – not a famine of food or a thirst for water, but a famine of hearing the words of the LORD.’”
Amos 9:14 – “I will bring back my exiled people Israel; they will rebuild the ruined cities and live in them. They will plant vineyards and drink their wine; they will make gardens and eat their fruit.”
Two towns named Bethel appear in the Bible. The Bethel of lesser significance, a village in the Negev, is mentioned as one of the places where David sent spoils to his friends, the elders of Judah (1 Samuel 30:26–27).
Another Bethel, a city of foremost importance in the Bible, was located about 11 miles north of Jerusalem near Ai. A major trading center, Bethel stood at a crossroads, with its north-south road passing through the central hill country from Hebron in the south to Shechem in the north, and its main east-west route leading from Jericho to the Mediterranean Sea. Originally called Luz (Genesis 28:19; Judges 1:23), Bethel was important in the Bible and was frequently associated with Abraham and Jacob.
The city was renamed Bethel by Jacob after the patriarch experienced a remarkable dream there. While traveling from Beersheba to Haran to escape his brother Esau, Jacob stopped for the night in Luz. As he slept, he dreamed of a stairway or ladder that stretched up from earth to heaven. The angels of God were climbing up and down the ladder as God stood at the top (Genesis 28:10–13).
After the division of Israel, Jeroboam I made Bethel the chief sanctuary of the northern kingdom (Israel), and the city was later the centre for the prophetic ministry of Amos. The city apparently escaped destruction by the Assyrians at the time of the fall of Samaria, but it was occupied by Josiah of Judah.
Amos was a shepherd who lived in the region of Tekoa, not many miles from the city of Jerusalem. He made his living by raising sheep and taking care of sycamore trees. When his produce was ready for market, he went to the towns and villages of Israel. His journeys took him through the country districts, where he observed the hardships imposed on the working class of people by the wealthy landowners who lived in the towns or cities in the midst of comparative luxury.
While in the cities, Amos was deeply troubled not only by the contrast between the rich and the poor but by the way in which the political and religious leaders tried to justify this disparity. These leaders insisted that Yahweh materially rewards those who are faithful in the performance of their ritualistic obligations to him. Hence they interpreted their own prosperity and that of the nation as a whole, as evidence that the divine favor rests on them and will continue to do so for all time to come.
At the same time, they reasoned that poor people deserve their hard lot in life because they do not regularly participate in the sacrifices and other religious activities practiced at the established places of worship. Amos was not impressed by this kind of argument. He was raised in an environment where it was understood that loyalty to Yahweh involves fair dealings among people rather than observance of religious rites and ceremonies.
The main message in the book of Amos is that God puts his people on the same level as the surrounding nations – expecting the same purity of them all. As it is with all nations that rise up against the kingdom of God, even Israel and Judah will not be exempt from the judgment of God because of their idolatry and unjust ways. The nation that represents Yahweh must be made pure of anything or anyone that profane the name of God.
Amos is the first prophet to use the term “the Day of the Lord.” This phrase becomes important within future prophetic and apocalyptic literature. For the people of Israel, this phrase means the day when God will fight against his and their enemies, and it will be a day of victory for Israel. However, Amos and other prophets include Israel as an enemy of God, as it is guilty of injustice. To Amos, it will be a day of doom.
Other major ideas include justice and concern for the disadvantaged, and that Yahweh is God of all nations (not just Israel), and is likewise the judge of all nations, and is also a God of moral righteousness.
Also that Yahweh created all people, and the idea that Israel's covenant with God did not exempt them from accountability for sin; as well as that God elected and liberated Israel so that he would be known throughout the world. And that if God destroys the unjust, a remnant will remain, and that God is free to judge whether to redeem Israel.
Standards in Amos’ society had declined. Authority and the rule of law were despised (5:10, 12). National leadership, while reveling in the publicity and dignity of position (6:1) and quick to score debating points (6:2), was not facing the real issues but instead was contributing to the complete breakdown of law and order (6:3). Standards of public morality were at a low ebb: Amos could speak of sexual indulgence (2:7), transgressions and sins (5:12) and manipulative commercial practices (8:5-6).
Affluence, exploitation, and profit were the main motivators. The rich were affluent enough to have several houses apiece (3:15) and not to deny themselves any bodily satisfaction (4:1; 6:6). The women lived for excitement (4:1), the notable men lived for frivolity (6:1-6), while the poor and defenseless were shamelessly exploited (2:6-7; 5:10-12; 8:5) or simply ignored and left broken.
People at the time adored what was traditional but had shaken free from divine revelation. The religious centers were apparently packed (4:4; 5:5, 21-23; 8:3, 10), sacrifices were meticulously offered, and the musical side of worship was keenly studied but sacred observance had become a self-justifying enterprise. The shrines at Bethel and Gilgal were still in full operation (4:4; 5:5; 8:14) but, for Amos, they were self-pleasing activities (4:5) and abhorrent to God (5:21-23).
The book may be divided into three sections: (1) oracles against foreign nations and Israel (1–2); (2) oracles of indictment against Israel for her sins and injustices (3–6); and (3) visions and words of judgment (chapters 7–9).
His prophetic oracles begin with a resounding phrase: “The Lord roars from Zion.” He then goes on to indict various nations—Syria, Philistia, Tyre, Ammon, and Moab—for the crimes and atrocities they have committed in times of peace: “Because they sell the righteous for silver, and the needy for a pair of shoes—they…trample the head of the poor into the dust of the earth, and turn aside the way of the afflicted” (2, 6–7).
The second section (3–6) contains some of the most vehement and cogent invectives against the social injustices perpetrated in Israel. Though the Israelites have prided themselves on being the elect of God, they have misinterpreted this election as a privilege instead of a responsibility. In chapter 4, Amos attacked unnecessary indulgence and luxury.
After a series of warnings of punishment, Amos proclaimed the coming of the day of Yahweh, which is “darkness, and not light.” His attacks against superficial pretenses to worship have become proverbial (5, 21). Another verse (5, 24) has become a rallying cry for those searching for social justice.
The third section (7–9) contains visions of locusts as a sign of punishment, a summer drought as a sign of God’s wrath, and a plumb line as a sign to test the faithfulness of Israel. He ended his work with a prophecy that the Davidic monarchy would be restored.
Hosea and Amos were contemporaries who overlapped both in terms of historical context and theological content. Amos is the earliest prophet named in the Bible. He lived in southern Judea but spent his life prophesying about the apostasy of the northern kingdom during the reigns of Jeroboam II and Uzziah.
Hosea lived in northern Israel and prophesied to his own people during the reigns of Jeroboam II and the flurry of bad kings that followed him until Assyria finally swept away the northern kingdom.
The driving theme of these books is the description and indictment of Israel’s idolatry. These books frequently use “Yahweh,” as the name representing God’s special relationship between him and Israel. This is intentional—Israel hasn’t just rebelled, they’ve broken the covenant with their covenantal God. The God whose love they’ve rejected is the God who chose them for himself and brought them out of the land of Egypt into the promised land.
Because these books are focusing on the same basic period of Israel’s story, reading one right after another can feel redundant. But each of these prophets has a unique emphasis and a specific way they call Israel back to covenantal faithfulness.
The book of Amos is unique in the way it places an emphasis on prophets. Amos explained that God uses prophets to do His work (Amos 3:7). He warned of the judgments that were about to come upon the people of Israel because they had rejected the prophets.
Additionally, Amos emphasized “the moral character of Jehovah, the righteous ruler of all nations and men. He then showed that the offering the Lord most cares for is a righteous life—the sacrifices of animals lose their meaning if offered as substitutes for personal righteousness (Amos 5:21–27).”
Amos prophesied of a famine “of hearing the words of the Lord” (Amos 8:11). During this famine, people would “seek the word of the LORD” (the inspired and authoritative teachings of prophets) but would “not find it” (Amos 8:12). This prophecy was initially fulfilled following the apostasy of the kingdoms of Israel and Judah.
The book opens with a historical note about the prophet, then a short oracle announcing Yahweh‘s judgment (repeated in the Book of Joel). The prophet denounces the crimes committed by the gentile (non-Jewish) nations, and tells Israel that even they have sinned and are guilty of the same crimes, and reports five symbolic visions prophesying the destruction of Israel. Included in this, with no apparent order, are an oracle on the nature of prophecy, snippets of hymns, oracles of woe, a third-person prose narrative concerning the prophet, and an oracle promising restoration of the House of David, which had not yet fallen in the lifetime of Amos.
According to Michael D. Coogan, the structure of Amos is as follows: