- 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: 21 letters in Esther 4:15ותאמר אסתר להשיב אל מרדכיThen Esther bade [them] return Mordecai [this answer],
Longest verse: 193 letters in Esther 8:9ויקראו 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 וכלשונםThen 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 book of Esther is one of the five scrolls (megillot) in the Hebrew Bible and a part of the Christian Old Testament. The book relates the story of a Hebrew woman in Persia, born Hadassah but known as Esther, who becomes queen of Persia and with her cousin, Mordecai persuades the king Ahasuerus (Xerxes I) to retract an order for the general annihilation of Jews throughout the empire.
The story forms the core of the Jewish festival of Purim, during which it is read aloud twice: once in the evening and again the following morning. The books of Esther and Song of Songs are the only books in the Bible that do not mention God.
The massacre had been plotted by the king’s chief minister, Haman, and the date was decided by casting lots (Purim). Instead, Haman was hanged on the gallows he built for Mordecai, and, on the day planned for their annihilation, the Jews destroyed their enemies. According to the book of Esther, the feast of Purim was established to celebrate that day.
Esther 1:3-4 – “And in the third year of his reign, he gave a banquet for all his nobles and officials. The military leaders of Persia and Media, the princes, and the nobles of the provinces were present. For a full 180 days he displayed the vast wealth of his kingdom and the splendor and glory of his majesty.”
Esther 2:15 – “Now when the time came for Esther to go to the king, she asked for nothing other than what Hegai, the king’s eunuch who was in charge of the harem, suggested.”
Esther 3:4 – “Day after day they spoke to him but he refused to comply. Therefore they told Haman about it to see whether Mordecai's behavior would be tolerated, for he had told them he was a Jew.”
Esther 4:14 – For if you remain silent at this time, relief and deliverance will arise from another place, but you and your father’s family will perish. And who knows but that you have come to the royal position for such a time as this.
Esther 6:13 – Since Mordecai, before whom your downfall has begun, is of Jewish origin, you cannot stand against him – you will surely come to ruin!
Esther 7:3 – If I have found favor with you, O king, and if it pleases your majesty, grant me my life – this is my petition, and the life of my people – this is my request.
Esther first appears in the story as one of the young virgins collected into the king’s harem as possible replacements for Vashti, the banished wife of King Ahasuerus (Xerxes I). She is identified as the daughter of Avihail (Esth 2:15) and the cousin and adopted daughter of Mordecai, from the tribe of Benjamin (Esth 2:5–7).
Not much is revealed about her character, but she is described as beautiful (2:7) and obedient (2:10), and she appears to be pliant and cooperative. She quickly wins the favor of the chief eunuch, Hegai, and, when her turn comes to spend the night with the king, Ahasuerus falls in love with her and makes her his queen. All this takes place while Esther keeps her Jewish identity secret (Esth 2:10, 20).
After Esther becomes queen, her cousin Mordecai becomes involved in a power struggle with the grand vizier Haman the Agagite, a descendant of an Amalekite king who was an enemy of Israel during the time of King Saul (1 Sam 15:32). Mordecai refuses to bow before Haman, and this so infuriates Haman that he resolves not only to put Mordecai to death but also to slaughter his entire people.
He secures the king’s permission to do this, and a date is set, Adar 13 (this episode determines the date of the festival of Purim, a popular Jewish festival). When Mordecai learns of Haman’s plot, he rushes to the palace to inform Esther, weeping and clothed in sackcloth (Esth 4:1–3).
The book of Esther's central purpose was to record the institution of the annual festival of Purim and to keep alive for later generations the memory of the great deliverance of the Jewish people during the reign of Xerxes. The book accounts for both the initiation of that observance and the obligation for its perpetual commemoration (3:7; 9:26-32).
Throughout much of the story, the narrator calls to mind the ongoing conflict between Israel and the Amalekites (2:5; 3:1-6; 9:5-10), a conflict that began during the exodus (Ex 17:8-16; Dt 25:17-19) and continued through Israel's history (1Sa 15; 1Ch 4:43; and, of course, Esther). As the first to attack Israel after their deliverance from Egypt, the Amalekites were viewed — and the book of Esther views them — as the epitome of all the powers of the world arrayed against God's people (Nu 24:20; 1Sa 15:2-3; 28:18). Now that Israel has been released from captivity, Haman's edict is the final major effort in the Old Testament period to destroy them.
Closely associated with the conflict with the Amalekites is the rest that is promised to the people of God (Dt 25:19). With Haman's defeat, the Jews enjoy rest from their enemies (9:16,22).
The book also draws upon the remnant motif that recurs throughout the Bible (natural disasters, disease, warfare or other calamities threaten God's people; those who survive to constitute a remnant).
At this point in the story, Esther’s character comes to the fore. When she first learns of Haman’s plot and the threat to the Jews, her reaction is one of helplessness. On pain of death, she cannot approach the king without being summoned, and the king has not summoned her in thirty days, implying that she has fallen out of favor (Esth 4:11).
However, following Mordecai’s insistent prodding, she resolves to do what she can to save her people, ending with the ringing declaration “After that I will go to the king, though it is against the law; and if I perish, I perish” (Esth 4:16). The pliant and obedient Esther has become a woman of action.
Esther appears unsummoned before King Ahasuerus, who not only does not kill her but promises to grant her as-yet unarticulated request. In a superb moment of understatement, Esther asks the king to a dinner party (Esth 5:4).
The king, accompanied by Haman, attends Esther’s banquet and again seeks to discover her request, which she once more deflects with an invitation to another dinner party. Only at the second dinner party, when the king is sufficiently beguiled by her charms, does she reveal her true purpose: the unmasking of Haman and his plot. She reveals, for the first time, her identity as a Jew and accuses Haman of the plot to destroy her and her people. The volatile king springs to the defense of the woman to whom he was indifferent three days earlier and Haman is executed.
Like the books of Daniel or Tobit, the book of Esther raises questions about how to live as a Jew in the diaspora. However, the Book of Esther is unique in two important respects. First, although Mordecai has an important role and finishes the story at a very high rank, it is ultimately Esther, a woman, who saves her people.
This choice of a female hero serves an important function in the story. Women were, in the world of the Persian diaspora as in many other cultures, essentially powerless and marginalized members of society. Even if they belonged to the dominant culture, they could not simply reach out and grasp power, as a man could; whatever power they could obtain was earned through the manipulation of the public holders of power, men.
In this sense the Jew living in a foreign land could identify with the woman: he or she too was essentially powerless and marginalized, and power could be obtained only through one’s wits and talents. But, as the actions of Esther demonstrate, this can be done. By astutely using her beauty, charm, and political intelligence, and by taking one well-placed risk, Esther saves her people, brings about the downfall of their enemy, and elevates her kinsman to the highest position in the kingdom. Esther becomes the model for the Jew living in diaspora or exile.
Second, the Book of Esther differs from other biblical diaspora stories by the marked absence of God or any overt religious elements. Fasting is observed, though not accompanied by prayer.
Mordecai resided in Susa (Shushan or Shoushan), the metropolis of Persia. He adopted his orphaned cousin (Esther 2:7), Hadassah (Esther), whom he brought up as if she were his own daughter. When “young virgins” were sought, she was taken into the presence of King Ahasuerus and was made queen in the place of the exiled queen Vashti. Subsequently, Mordecai discovered a plot of the king's chamberlains Bigthan and Teresh to assassinate the king. Because of Mordecai's vigilance, the plot was foiled.
Haman the Agagite had been raised to the highest position at court. In spite of the king's decree that all should prostrate themselves before Haman, Mordecai refused to do so. Haman, stung by Mordecai's refusal, resolved to kill not only Mordecai but all Jewish exiles throughout the Persian empire, and won the king's permission to carry out his plan.
Mordecai communicated Haman's scheme to Queen Esther, who used her favor with the king to reverse the scheme, leading the king to authorize Jews to kill their enemies, which they did.
During all this, the king had happened to remember Mordecai's service in foiling the assassination plot and had asked Haman how a person who did a great service to the king should be honored.
Haman answered, thinking the question was about him; and the king followed this advice, honored Mordecai, and eventually made Mordecai his chief advisor. Haman was executed on gallows that he had set for Mordecai. The feast of Purim celebrates these reversals.
In the book of Esther, Vashti is the first wife of King Ahasuerus. While the king holds a magnificent banquet for his princes, nobles, and servants, she holds a separate banquet for the women. On the seventh day of the banquet, when the king's heart was “merry with wine”, the king orders his seven chamberlains to summon Vashti to come before him and his guests wearing her royal crown, in order to display her beauty.
Vashti refuses to come, and the king becomes angry. He asks his advisers how Vashti should be punished for her disobedience. His adviser Memucan tells him that Vashti has wronged not only the king but also all of the husbands of Persia, whose wives may be encouraged by Vashti's actions to disobey.
Memucan encourages Ahasuerus to dismiss Vashti and find another queen. Ahasuerus takes Memucan's advice and sends letters to all of the provinces that men should dominate their households. Ahasuerus subsequently chooses Esther as his queen to replace Vashti.
Vashti's refusal to obey the summons of her drunken husband has been admired as heroic in many feminist interpretations of the Book of Esther. Early feminists admired Vashti's principles and courage. Harriet Beecher Stowe called Vashti's disobedience the “first stand for woman's rights.” Elizabeth Cady Stanton wrote that Vashti “added new glory to (her) day and generation…by her disobedience; for ‘Resistance to tyrants is obedience to God.'”
Some more recent feminist interpreters of the Book of Esther compare Vashti's character and actions favorably to those of her successor, Esther, who is traditionally viewed as the heroine of the Purim story.
Michele Landsberg, a Canadian Jewish feminist, writes: “Saving the Jewish people was important, but at the same time (Esther's) whole submissive, secretive way of being was the absolute archetype of 1950s womanhood. It repelled me. I thought, ‘Hey, what's wrong with Vashti? She had dignity. She had self-respect. She said: ‘I'm not going to dance for you and your pals.'”
Esther, born Hadassah, became Queen when she finds favor in the King's eyes (2:8–20). King Ahasuerus had made arrangements to choose a new queen from a selection of beautiful young women from throughout the empire (2:1–4). Among these women is a Jewish orphan named Esther.
King Ahasuerus, the ruler of the Persian Empire, holds a lavish 180-day banquet, initially for his court and dignitaries and afterward a seven-day banquet for all inhabitants of the capital city, Shushan (Esther 1:1–9).
On the seventh day of the latter banquet, Ahasuerus orders the queen, Vashti, to display her beauty before the guests by coming before them wearing her crown (1:10–11). She refuses, infuriating Ahasuerus, who on the advice of his counselors removes her from her position as an example to other women who might be emboldened to disobey their husbands (1:12–19). A decree follows that “every man should bear rule in his own house” (1:20–22).
Susa, also called Shushan was an ancient city in the lower Zagros Mountains about 250 km (160 mi) east of the Tigris, between the Karkheh and Dez Rivers in Iran. One of the most important cities of the Ancient Near East, Susa served as the capital of Elam and the Achaemenid Empire and remained a strategic centre during the Parthian and Sasanian periods.
Shushan is first mentioned chronologically in Daniel 8:2 “And I saw in a vision; and it came to pass when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai.” (Daniel 8:2).
Objections have been raised as to Daniel being at Shushan in the reign of Belshazzar, but the prophecy does not say definitely that he was there. It reads, “I saw in a vision; and it came to pass when I saw, that I was at Shushan.” He may have been there in a vision, or he may have gone there on the business of the king.
Esther was the queen of Ahasuerus (Xerxes), king of Persia, and resided at Shushan, and the various descriptions given in the book of Esther show that it was a place of wealth and luxury, and was of large extent. At a later date, Nehemiah was cupbearer to the king at Shushan (Nehemiah 1:1).
The Book of Esther: “Ahasuerus” is given as the name of a king, the husband of Esther, in the Book of Esther. He is said to have ruled “from India even unto Nubia, over a hundred and seven and twenty provinces” – that is, over the Achaemenid Empire.
There is no reference to known historical events in the story; the narrative of Esther was to provide an etiology for Purim, and the name Ahasuerus is usually understood to refer to a fictionalized Xerxes I, who ruled the Achaemenid Empire.
The Book of Erza: Ahasuerus is also given as the name of the King of Persia in the Book of Ezra. Modern commentators associate him with Xerxes I. Other identifications have been made for Cambyses II or with Bardiya (Greek Smerdis) who reigned (perhaps as an imposter) for seven months between Cambyses II and Darius I.
The Book of Daniel: Ahasuerus is given as the name of the father of Darius the Mede in the Book of Daniel. Josephus names Astyages as the father of Darius the Mede, and the description of the latter as uncle and father-in-law of Cyrus matches that of Cyaxares II, who is said to be the son of Astyages by Xenophon. Thus this Ahasuerus is commonly identified with Astyages.
The Book of Tobit: In some versions of the deuterocanonical Book of Tobit, Ahasuerus is given as the name of an associate of Nebuchadnezzar, who together destroyed Nineveh just before Tobit's death.
Xerxes I, was a Persian king of the Achaemenid dynasty. In the Bible, he is known as Ahasuerus. A son of Darius I and Atossa, the daughter of Cyrus the Great, he was appointed successor to his father in preference to his eldest half-brothers, who were born before Darius had become king. After his accession, he suppressed the revolt in Egypt and appointed his brother Achaemenes as a henchman (or khshathrapavan, satrap ) bringing Egypt under a very strict rule.
His predecessors, especially Darius, had not been successful in their attempts to conciliate the ancient civilizations. This probably was the reason why Xerxes abolished the Kingdom of Babel and took away the golden statue of Bel ( Marduk, Merodach), the hands of which the legitimate king of Babel had to seize on the first day of each year, and killed the priest who tried to hinder him.
Therefore Xerxes does not bear the title of King of Babel in the Babylonian documents dated from his reign, but King of Persia and Media or simply King of countries (i.e. of the world). This proceeding led to two rebellions.
Darius had left to his son the task of punishing the Greeks for their interference in the Ionian rebellion and the victory of Marathon. Xerxes prepared his expedition with great care. He concluded an alliance with Carthage, and thus deprived Greece of the support of the powerful monarchs of Syracuse and Agrigentum. Many smaller Greek states, moreover, took the side of the Persians, especially Thessaly, Thebes, and Argos.
Ahasuerus, the all-powerful king of Persia, banishes his queen Vashti for failing to appear before him when bidden. The newly chosen queen is Esther, cousin and adopted daughter of Mordecai, the Jew. Mordecai’s bitter enemy at court is the wicked Haman, the king’s right-hand man. Because Mordecai fails to bow before him, Haman plots not only Mordecai’s death but also the extermination of all the Jews. Mordecai calls on Queen Esther to save her people.
Esther heroically risks the king’s wrath by appearing unbidden before him. She invites King Ahasuerus and Haman to two banquets where she persuades the king both to save her people and also to hang Haman on the very gallows he had constructed for Mordecai. The king’s edict to kill the Jews is reversed, and the Jews instead get revenge on their would-be persecutors and celebrate, initiating the festival of Purim.
Esther 1–2 – King Ahasuerus is displeased by the conduct of Queen Vashti and deposes her. Many of the beautiful young virgins in the empire are presented to the king so he can choose a new queen. Ahasuerus selects Esther as his new queen.
Esther 3–5 – Mordecai, Esther’s cousin, and adoptive father refuses to bow down to Haman. In response, Haman crafts a plan to destroy all of the Jews in the kingdom. The Jews mourn, weep and fast for deliverance. Then Esther risked her life by going to see the king uninvited. The king has received her kindly and agrees to attend a banquet with Haman.
Esther 6–8 – On the second day of the banquet, Esther tells the king about Haman’s plot to kill the Jews. The king has Haman hanged on the gallows Haman had intended to use for Mordecai. The king honors Mordecai and allows him and Esther to reverse the edict to kill the Jews.
Esther 9–10 – The Jews receive authority from the king to kill their enemies in the kingdom. They institute the Feast of Purim to commemorate their miraculous deliverance from Haman’s plan.