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- 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 2 Chronicles 11:8ואת גת ואת מרשה ואת זיףAnd Gath, and Mareshah, and Ziph,
Longest verse: 160 letters in 2 Chronicles 22:11ותקח יהושבעת בת המלך את יואש בן אחזיהו ותגנב אתו מתוך בני המלך המומתים ותתן אתו ואת מינקתו בחדר המטות ותסתירהו יהושבעת בת המלך יהורם אשת יהוידע הכהן כי היא היתה אחות אחזיהו מפני עתליהו ולא המיתתהוBut Jehoshabeath, the daughter of the king, took Joash the son of Ahaziah, and stole him from among the king’s sons that were slain, and put him and his nurse in a bedchamber. So Jehoshabeath, the daughter of king Jehoram, the wife of Jehoiada the priest, (for she was the sister of Ahaziah,) hid him from Athaliah, so that she slew him not.
The book of Chronicles 2 picks up the story of kingship where 1 Chronicles leaves off (see the “Global Message of 1 Chronicles”). While 1 Chronicles focuses on David, Chronicles 2 covers the much longer period from David’s son Solomon until the last kings in the Davidic line.
But a description of these kings for history’s sake is not the aim of 2 Chronicles. Instead, the narrator draws our attention to episodes that show God’s desire for his kings to rule differently from those of the nations.
Since the nations recognized that the God of Israel was incomparable among the gods (e.g., Ex. 8:10; Josh. 2:10), Israel’s leaders also needed to embody this unique justice and righteousness among the nations.
Thus Chronicles 2 offers a thematic history of Israel that addresses two questions: How would the nations be drawn to God when they saw the splendor that he bestowed on Israel’s kings? And could God show himself sovereignty even when his people become no different from the world around them?
2 Chronicles 2:1 – “Solomon gave orders to build a temple for the Name of the LORD and a royal palace for himself.”
2 Chronicles 7:14 – “If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land.”
2 Chronicles 29:1-3 – “Hezekiah was twenty-five years old when he became king, and he reigned in Jerusalem twenty-nine years. His mother’s name was Abijah daughter of Zechariah.”
“He did what was right in the eyes of the LORD, just as his father David had done. In the first month of the first year of his reign, he opened the doors of the temple of the LORD and repaired them.”
2 Chronicles 36:14 – “Furthermore, all the leaders of the priests and the people became more and more unfaithful, following all the detestable practices of the nations and defiling the temple of the LORD, which he had consecrated in Jerusalem.”
2 Chronicles 36:23 – “This is what Cyrus king of Persia says: ‘The LORD, the God of heaven, has given me all the kingdoms of the earth and he has appointed me to build a temple for him at Jerusalem in Judah. Anyone of his people among you—may the LORD his God be with him, and let him go up.'”
Gibeon: David's son Solomon became king over Israel. He summoned the nation's leaders to a ceremony in Gibeon. Here God told Solomon to ask for whatever he desired. Solomon asked for wisdom and knowledge to rule Israel (2 Chronicles 1:1-12).
Jerusalem: After the ceremony in Gibeon, Solomon returned to the capital city, Jerusalem. His reign began a golden age for Israel. Solomon implemented the plans for the temple which had been drawn up by his father, David. It was a magnificent construction. It symbolized Solomon's wealth and wisdom, which became known worldwide (2 Chronicles 1:13-9:31).
Shechem: After Solomon's death, his son Rehoboam was ready to be crowned in Shechem. However, his promise of higher taxes and harder work for the people led to rebellion. Everyone but the tribes of Judah and Benjamin deserted Rehoboam and set up their own kingdom to the north called Israel.
Rehoboam returned to Jerusalem as ruler over the southern kingdom called Judah (2 Chronicles 10:1-12:16). The remainder of 2 Chronicles records the history of Judah.
In the book of Chronicles 2, Solomon son of David established himself firmly over his kingdom, for the Lord his God was with him and made him exceedingly great. Then he spoke to all Israel—to the commanders of thousands and commanders of hundreds, to the judges and to all the leaders in Israel, the heads of families— and Solomon and the whole assembly went to the high place at Gibeon, for God’s tent of meeting was there, which Moses the Lord’s servant had made in the wilderness.
Now David had brought up the ark of God from Kiriath Jearim to the place he had prepared for it because he had pitched a tent for it in Jerusalem. But the bronze altar that Bezalel son of Uri, the son of Hur, had made was in Gibeon in front of the tabernacle of the Lord; so Solomon and the assembly inquired of him there.
Solomon went up to the bronze altar before the Lord in the tent of meeting and offered a thousand burnt offerings on it. That night God appeared to Solomon and said to him, “Ask for whatever you want me to give you.”
Solomon answered God, “You have shown great kindness to David my father, and have made me king in his place. Now, Lord God, let your promise to my father David be confirmed, for you have made me king over a people who are as numerous as the dust of the earth.
Hill Country of Ephraim: Abijah became the next king of Judah, and soon war broke out between Israel and Judah. When the armies of the two nations arrived for battle in the hill country of Ephraim, Israel had twice as many troops as Judah. It looked like Judah's defeat was certain.
But they cried out to God, and God gave them victory over Israel. In their history as separate nations, Judah had a few godly kings who instituted reforms and brought the people back to God. Israel, however, had a succession of only evil kings (2 Chronicles 13:1-22).
Aram: Asa, a godly king, removed every trace of pagan worship from Judah and renewed the people's covenant with God in Jerusalem. But King Baasha of Israel built a fortress to control traffic into Judah.
Instead of looking to God for guidance, Asa took the silver and gold from the temple and sent them to the king of Aram requesting his help against King Baasha. As a result, God became angry with Judah (2 Chronicles 14:1-16:14).
Samaria: Although Jehoshaphat was a godly king, he allied himself with Israel's most evil king, Ahab. Ahab's capital was in Samaria. Ahab wanted help fighting against Ramoth Gilead. Jehoshaphat wanted advice, but rather than listening to God's prophet who had promised defeat, he joined Ahab in battle (2 Chronicles 17:1-18:27).
The book of Chronicles 2 offers only a preliminary answer to questions of redemption. The story of global redemption does not end here but continues in the books of Ezra and Nehemiah and further on in the Bible.
The last chapter of 2 Chronicles, however, hints that the nations will again assume a pivotal role in fulfilling God’s promises to Israel. Jeremiah the prophet predicts that after a foreign nation (Babylon) takes Israel into exile (2 Chron. 36:21), another foreign nation (Persia) will be moved by God’s mighty hand to reverse this exile (36:22).
The book then concludes with an imperial Persian decree for the Jews to go home and worship the only true God: “Thus says Cyrus king of Persia, ‘The Lord, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem, which is in Judah. Whoever is among you of all his people, may the Lord his God be with him. Let him go up” (36:23).
Much like Hiram and the Queen of Sheba before him, King Cyrus declares that the God of Israel is unique among the gods and worthy of honor. It is a great irony that 2 Chronicles ends with a Persian king’s acknowledgment of the true God of Israel, since Israel herself usually forgot these truths!
Ramoth Gilead: The alliance with Israel against Ramoth Gilead ended in defeat and Ahab's death. Although shaken by his defeat, Jehoshaphat returned to Jerusalem and to God.
But his son Jehoram was a wicked king, as was his son Ahaziah, and history repeated itself. Ahaziah formed an alliance with Israel's King Joram to do a battle with the Arameans at Ramoth Gilead. This led to the death of both kings (2 Chronicles 18:28-22:9).
Jerusalem: The rest of Judah's history recorded in 2 Chronicles centers on Jerusalem. Some kings caused Judah to sin by bringing idol worship into their midst. Others cleaned up the idol worship, reopened and restored the temple, and, in the case of Josiah, tried to follow God's laws as they were written by Moses.
In spite of the few good influences, a series of evil kings sent Judah into a downward spiral that ended with the Babylonian empire overrunning the country. The temple was burned, the walls of the city were broken down, and the people were deported to Babylon.
When God’s leaders dishonor him through their lives, however, God directs the nations of the world to assume a quite different role in restoring honor to his reputation. Second Chronicles repeatedly describes how the kings of Israel stopped reflecting the ways of their God by following the pagan ways of the nations (e.g., 2 Chron. 25:14–16; 33:2–9; 36:11–14).
These sins lead to a major shift in how the nations relate to Israel. Rather than being co-worshipers of God with Israel, they are now commissioned as his agents to punish Israel’s disobedience. God sends Shishak king of Egypt to defeat Rehoboam king of Judah (12:1–5). The Philistines and Arabians come to oppose King Jehoram for the same reason (21:16–17).
The Edomites, Philistines, Assyrians, and Syrians each humiliated King Ahaz in various ways (28:19–25). Even Hezekiah and Josiah, two of the most godly rulers of God’s people (chapters 29–32; 34–35), are punished by the hand of foreign nations for succumbing to pride later in life (32:25–31; 35:20–24).
Since the best of Israel’s kings are unable to stay faithful, what hope remains for God’s promise of an eternal throne for David (1 Chron. 17:10–14)?
The Edict of Cyrus is a proclamation by Achaemenid Empire founder Cyrus the Great attested by a cylinder seal of the time. The edict is mentioned in the Hebrew Bible, which claims that it authorized and encouraged the return of the exiled Judahites to the land of Judah and the rebuilding of the Temple in Jerusalem, although the Cyrus Cylinder does not refer directly to the inhabitants of Judah exiled by Nebuchadnezzar.
The Edict of Cyrus which both opens Ezra-Nehemiah (Ezra 1:1-4) and closes Chronicles (2 Chr 36:22-23) is a peculiar doublet that serves a different role within each book. In Ezra-Nehemiah the edict is a command resulting in a failed past restoration event while in Chronicles it is instead a command anticipating a successful future restoration event.
It is possible that, within the context of canon, these different uses of the edict are theologically significant, especially in regards to formulating ideas concerning hope for the future in Chronicles—a topic of immense discussion, though a dialog which has to date lacking a complete and comprehensive study of the edict and its relationship to the concept of restoration.
While Chronicles is consciously aware that a historical restoration event did in fact transpire sometime in the past (1 Chr 3:19-24; 9:2- 44), it shares sentiments with the idea of return present in Ezra-Nehemiah, namely, that of failure. It seems that the edict which closes Chronicles portrays the true, or rather complete, restoration as not a past event to be reflected upon but rather one that was anticipated.
The Mosaic Covenant is significant because in it God promises to make Israel “a kingdom of priests and a holy nation” (Exodus 19:6). The Mosaic refers to a conditional covenant between God and the Israelites at Mount Sinai (Exodus 19-24), including their proselytes, not limited to the ten commandments, nor the event when they were given, but including the entirety of laws that Moses delivered from God in the five books of Torah.
In the Hebrew Bible, God established the Mosaic Covenant with the Israelites after he saved them from slavery in Egypt in the story of the Exodus. Moses led the Israelites to the promised land known as Canaan after which Joshua led them to its possession.
The Mosaic Covenant played a role in defining the Kingdom of Israel, and subsequently the southern Kingdom of Judah and the northern Kingdom of Israel, Yehud Medinata, the Hasmonean Kingdom, the Bar Kokhba revolt, and Rabbinic Judaism.
The Mosaic Covenant is sometimes called the Sinai Covenant (after the biblical Mount Sinai). The pattern of the covenant is similar to other ancient covenants of that time because it is between a sovereign king (God) and his people or subjects (Israel). At the time of the covenant, God reminded the people of their obligation to be obedient to His law (Exodus 19:5), and the people agreed to the covenant when they said, “All that the Lord has spoken we will do!” (Exodus 19:8).
The crowning achievement of King Solomon’s reign was the erection of a magnificent temple in Jerusalem, often called Solomon’s temple or the first temple. Solomon’s father, King David, had wanted to build a great temple for God a generation earlier, as a permanent resting place for the Ark of the Covenant which contained the Ten Commandments.
However, God had forbidden him from doing so: “You will not build a house for my name for you are a man of battles and have shed blood” (1 Chronicles 28:3). Then Solomon began to build the house of the LORD in Jerusalem on Mount Moriah, where the Lord had appeared to his father David (2 Chronicles 3:1). This new, stationary temple would replace the portable tabernacle constructed during the wilderness wandering.
A very interesting fact concerning the building of the temple was there was no noise from the construction. The material was prepared before it was brought to the building site. The house, while it was being built, was built of stone prepared at the quarry, and there was neither a hammer nor axe nor any iron tool heard in the house while it was being built (1 Kings 6:7).
The Bible’s description of Solomon’s temple suggests that the inside ceiling was 180 feet long, 90 feet wide, and 50 feet high. The highest point of the temple that King Solomon built was actually 120 cubits tall (about 20 stories or about 207 feet). First Kings 6:1–38 and chapters 7—8 describe the construction and dedication of Solomon’s temple.
King Nebuchadnezzar of Babylon destroyed Solomon’s temple when he and his men attacked Jerusalem (read 2 Kings 25). During this time, the Jews were also taken away into Babylon. King Nebuchadnezzar’s captain of the guard set fire to the temple, the king’s houses, and all the houses of Jerusalem.
The temple stayed in ruin for years. Nebuchadnezzar’s men broke brass pillars, bases, and the bronze sea, taking the brass with them to Babylon. They also removed the temple’s treasures. They took pots, shovels, snuffers, spoons, firepans, bowls, and everything made of gold.
Cyrus II issued an order allowing exiled Jews to return to Jerusalem and rebuild the temple. The book of Ezra contains all the facts concerning the temple’s restoration.
Cyrus King of Persia gave a decree to free the children of Israel from Babylon after a word came to him from the prophet Jeremiah. God charged Jeremiah to rebuild the temple at Jerusalem (Ezra 1:2). The Jews were allowed to return to Judah and rebuild the temple.
When they returned, King Cyrus also returned items that Nebuchadnezzar took. The returned items included 30 gold chargers, 1,000 silver chargers, 20 knives, and 30 gold and silver basins. All told, there were 5,400 vessels returned.
The book of Chronicles 2 describes how God gives splendor to his kings in order for the nations to recognize his greatness. This is evident in the conversations between King Solomon and two foreign rulers: Hiram king of Tyre (2 Chronicles 3–4), and the Queen of Sheba (chapter 9).
Hiram of Tyre As Solomon prepares to build his palace and the temple in Jerusalem, he tells Hiram of his desire to exalt the God of Israel above all other gods: “The house that I am to build will be great, for our God is greater than all gods” (2 Chron. 2:5).
Hiram affirms the connection between God’s greatness and Solomon’s splendor: “Because the Lord loves his people, he has made you king over them. . . . Blessed be the Lord God of Israel, who made heaven and earth, who has given King David a wise son, who has discretion and understanding” (2:11–12).
Hiram’s acknowledgment of the true God is not unusual in the broader context of 2 Chronicles. Solomon later dedicates the temple as a welcoming place for any foreigner who hears of the Lord’s greatness and “comes from a far country for the sake of your great name and your mighty hand and your outstretched arm” (6:32). God is asked to answer the foreigner’s prayer “in order that all the peoples of the earth may know your name and fear you, as do your people Israel” (6:33).
In a similar way, the Queen of Sheba recognizes that the kingdom of Solomon is an earthly expression of the kingdom of God (2 Chron. 9:8).
Solomon’s temple is mentioned in 1 Kings 5 and 6. Solomon sent to King Hiram of Tyre, saying, “I purpose to build a house unto the name of the Lord my God, as the Lord spake unto David my father, saying, Thy son, whom I will set upon thy throne in thy room, he shall build a house unto my name” (1 Kings 5:5).
Solomon told King Hiram that he wanted his servants to partner with King Hiram’s servants to build the temple. This would require King Hiram to give him cedar trees out of Lebanon. King Solomon even said no one was as skilled as the Sidonians in sewing timber.
Cedar trees from Lebanon symbolize power and longevity. Solomon wanted to build the temple out of the best materials possible. His father, David, had also set aside materials for the building of the temple.
King Hiram rejoiced at this news and said, “Blessed be the Lord this great day, which hath given unto David a wise son over his great people” (1 Kings 5:7). Hiram sent to Solomon, saying he had considered what Solomon requested. Hiram confirmed that he would do all Solomon required concerning the cedar and fir timber.
Hiram said his servants would bring these supplies down from Lebanon to the sea. He would then send the timber by the sea in floats wherever King Solomon wanted them. In exchange, Solomon would provide food for Hiram’s household.
The book of Chronicles 2 records the reign of Solomon and the building of the Temple on Mount Moriah (3:1) in Jerusalem, as well as the several kings who broke the covenant with God until the deportation of the Israelites to Babylon. The book of Chronicles 2 ends with the decree of King Cyrus of Persia to allow the return of the people to Judah and Jerusalem (Second Chronicles 36:22-23).
2 Chronicles 1–9 – King Solomon is blessed by the Lord with great wisdom and wealth. He builds and dedicates the temple in Jerusalem. The Lord appears to Solomon and promises to bless the Israelites according to their obedience. After a 40-year reign, Solomon dies and his son Rehoboam reigns.
2 Chronicles 10–35 – Ten tribes of Israel rebel against Rehoboam, and the kingdom divides. The tribes of Judah and Benjamin remain in Judah. Many kings reigned in the Southern Kingdom of Judah.
2 Chronicles 36 – King Nebuchadnezzar of Babylon captures the Southern Kingdom and appoints Zedekiah to reign in Jerusalem. Zedekiah rebels and Babylon destroys Jerusalem and the temple, taking the remnant of the people captive. After the Persian Empire overruns Babylon, the Jews are permitted to return and rebuild the temple.