- Books 1-10
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- 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: 18 letters in Ezekiel 6:1ויהי דבר יהוה אלי לאמרAnd the word of the LORD came unto me, saying,
Longest verse: 145 letters in Ezekiel 48:21והנותר לנשיא מזה ומזה לתרומת הקדש ולאחזת העיר אל פני חמשה ועשרים אלף תרומה עד גבול קדימה וימה על פני חמשה ועשרים אלף על גבול ימה לעמת חלקים לנשיא והיתה תרומת הקדש ומקדש הבית בתוכהAnd the residue [shall be] for the prince, on the one side and on the other of the holy oblation, and of the possession of the city, over against the five and twenty thousand of the oblation toward the east border, and westward over against the five and twenty thousand toward the west border, over against the portions for the prince: and it shall be the holy oblation; and the sanctuary of the house [shall be] in the midst thereof.
The Book of Ezekiel is also called The Prophecy of Ezechiel. The form of the book exhibits a threefold theme: threats against Judah and Jerusalem (chapters 1–25), threats against foreign nations (chapters 25–32), and prophecies of restoration and hope (chapters 33–44). Throughout the book, it indicates that this arrangement of materials roughly corresponds to the development of Ezekiel’s ministry.
The threats that were against Judah and Jerusalem belong to the period from Ezekiel’s call to the fall of Jerusalem; the threats against the foreign nations belong to the period immediately after the fall, and the prophecies of restoration belong to the period thereafter. Most of the material is undoubtedly genuine, although a few later additions are discernible.
The book is valuable for understanding the life of the exiles of Babylon. Having been cut off from Jerusalem and its Temple where alone Yahweh dwelled and could be worshipped, the deportees were faced with a crisis of faith and practice. Ezekiel attempted to sustain his fellow exiles by striving to keep alive their traditional religious beliefs and by fostering a spirit of unity with one another.
His prophecies did much to dispel the notion that Yahweh dwelled exclusively in Jerusalem; he emphasized the importance of individual responsibility, and he urged that the sabbath be kept holy by cessation from work—for the holiness of the day was a special sign of Yahweh’s relationship with his people. By being faithful, the exiles were promised that Israel would be restored.
The main prophecy in the book of Ezekiel is that the exiles from both Judah and Israel would return to Palestine, leaving none in the Diaspora. In the imminent new age, a new covenant would be made with the restored house of Israel, to whom God would give a new spirit and a new heart. The restoration would be an act of divine grace, for the sake of God’s name.
Ezekiel’s prophecies conclude with a vision of a restored Temple in Jerusalem. The Temple’s form of worship would be reestablished in Israel, and each of the ancient tribes would receive appropriate allotments of land. In contrast to those hoping for national restoration under a Davidic king, Ezekiel envisaged a theocratic community revolving around the Temple and its cult.
Ezekiel was given to symbolic actions, strange visions, and even trances (“I fell upon my face” 1:28). He eats a scroll on which words of prophecy are written, in order to symbolize his appropriation of the message (3:1–3). He lies down for an extended time to symbolize Israel’s punishment (4:4ff).
He is apparently struck dumb on one occasion for an unspecified length of time (3:26). As other prophets have done before him, he sees the God-to-People relationship as analogous to that of husband to unfaithful wife and therefore understands the collapse of the life of Judah as a judgment for essential infidelity.
Ezekiel 2:3-6 – “He said: ‘son of man, I am sending you to the Israelites, to a rebellious nation that has rebelled against me; they and their fathers have been in revolt against me to this very day. The people to whom I am sending you are obstinate and stubborn. Say to them, “This is what the Sovereign LORD says.” And whether they listen or fail to listen—for they are a rebellious house—they will know that a prophet has been among them.'”
Ezekiel 18:4 – “For every living soul belongs to me, the father, as well as the son—both alike, belong to me. The soul who sins is the one who will die.”
Ezekiel 28:12-14 – “‘ You were the model of perfection, full of wisdom and perfect in beauty. You were in Eden, the garden of God; every precious stone adorned you: ruby, topaz and emerald, chrysolite, onyx and jasper, sapphire, turquoise, and beryl. Your settings and mountings were made of gold; on the day you were created they were prepared. You were anointed as a guardian cherub, for so I ordained you. You were on the holy mount of God; you walked among the fiery stones.”
Ezekiel 33:11 – “Say to them, ‘As surely as I live, declares the Sovereign LORD, I take no pleasure in the death of the wicked, but rather that they turn from their ways and live. Turn! Turn from your evil ways! Why will you die, O house of Israel?'”
Ezekiel 48:35 – “And the name of the city from that time on will be: THE LORD IS THERE.”
As a priest, Ezekiel is fundamentally concerned with the Kavod YHWH, a technical phrase meaning the presence (shekhinah) of YHWH (i.e., one of the Names of GOD) among the people, in the Tabernacle, and in the Temple. The vision in chapters 1:4–28 reflects common themes and imagery of the Temple:
God appears in a cloud from the north – the north being the usual home of God – with four living creatures corresponding to the two cherubim above the Mercy Seat of the Ark of the Covenant and the two in the Holy of Holies, the innermost chamber of the Temple; the burning coals of fire between the creatures perhaps represent the fire on the sacrificial altar, and the famous “wheel within a wheel” may represent the rings by which the Levites carried the Ark or the wheels of the cart.
Ezekiel depicts the destruction of Jerusalem as a purificatory sacrifice upon the altar, made necessary by the “abominations” in the Temple (the presence of idols and the worship of the god Tammuz) described in chapter 8. The process of purification begins, God prepares to leave, and a priest lights the sacrificial fire to the city.
Nevertheless, the prophet announces that a small remnant will remain true to Yahweh in exile, and will return to the purified city. The image of the valley of dry bones returning to life in chapter 37 signifies the restoration of purified Israel.
Jaazaniah or Jezaniah is a personal name that appears in the Bible for several different individuals and has been found on an onyx seal. Four distinct individuals named Jaazaniah are mentioned in the Bible:
Jaazaniah the son of Hoshaiah was an officer in the army of the kingdom of Judah. He joined the Babylonian-appointed ruler Gedaliah at Mizpah after the exile of Judah (2 Kings 25:23 and Jeremiah 40:8). He was also called Jezaniah.
Jaazaniah, son of a man called Jeremiah (not the prophet), and grandson of Habazziniah, was the leader of the clan of the Rechabites at the time of the prophet Jeremiah. The prophet Jeremiah brings Jaazaniah and other members of his clan to the Temple, where they refuse to drink wine offered to them, in commemoration of their ancestor, Jonadab son of Rechab who had forbidden his followers to drink wine. Jeremiah commends them to the people and shows them as an example of people who know how to keep their principles. (Jeremiah 35:3).
Jaazaniah son of Shaphan was one of the 70 elders of Israel whom the prophet Ezekiel sees in a vision committing idolatry because they believed that God had abandoned the world and was no longer watching them (Ezekiel 8:11).
Jaazaniah son of Azzur was a leader of Israel and a false prophet whom the prophet Ezekiel sees in a vision of iniquitous elders standing at a gate of the Temple, falsely telling the people that Jerusalem will not be destroyed (Ezekiel 11:1).
The Book of Ezekiel is notable for its contribution to the emerging notion of individual responsibility to God – each man would be held responsible only for his own sins. This is in marked contrast to the Deuteronomistic book, which held that the sins of the nation would be held against all, without regard for an individual's personal guilt.
Nonetheless, Ezekiel shared many ideas in common with the Deuteronomists, notably the notion that God works according to the principle of retributive justice and ambivalence towards kingship (although the Deuteronomists reserved their scorn for individual kings rather than for the office itself). As a priest, Ezekiel praises the Zadokites over the Levites (lower-level temple functionaries), whom he largely blames for the destruction and exile.
He is clearly connected with the Holiness Code and its vision of a future dependent on keeping the Laws of God and maintaining ritual purity. Notably, Ezekiel blames the Babylonian exile not on the people's failure to keep the Law, but on their worship of gods other than Yahweh and their injustice: these, says Ezekiel in chapters 8–11, are the reasons God's Shekhinah left his city and his people.
Previous prophets had used “Israel” to mean the northern kingdom and its tribes; when Ezekiel speaks of Israel he is addressing the deported remnant of Judah; at the same time, however, he can use this term to mean the glorious future destiny of a truly comprehensive “Israel.”
Ezekiel was both a prophet and a priest of ancient Israel. His early oracles in Jerusalem were pronouncements of violence and destruction; his later statements addressed the hopes of the Israelites exiled in Babylon.
The faith of Ezekiel in the ultimate establishment of a new covenant between God and the people of Israel has had a profound influence on the postexilic reconstruction and reorganization of Judaism.
Ezekiel’s ministry was conducted in Jerusalem and Babylon. For him and his people, these decades were bitter because the remnant of the Israelite domain, the little state of Judah, was eliminated by the rising Babylonian empire under Nebuchadrezzar. Jerusalem surrendered.
Israelite resistance was nevertheless renewed, and then later, the city was destroyed after a lengthy siege. In both debacles, and indeed again during that same period, large numbers from the best elements of the surviving population were forcibly deported to Babylonia.
Before the first surrender of Jerusalem, Ezekiel was a functioning priest probably attached to the Jerusalem Temple staff. He was among those deported to Babylonia, where he was located at Tel-Abib on the Kebar canal (near Nippur). It is evident that he was, among his fellow exiles, a person of uncommon stature. Ezekiel’s religious call came later on when he had a vision of the “throne-chariot” of God.
His earlier oracles in Palestine were pronouncements of God’s judgment on a sinful nation for its apostasy. Ezekiel said that Judah was guiltier than Israel had been and that Jerusalem would fall to Nebuchadrezzar and its inhabitants would be killed or exiled.
In Ezekiel 40–48, Ezekiel sees a detailed vision of a grand and glorious temple. In his vision of the temple, Ezekiel is taken to Israel where he sees a mountain and a city. He is met by “a man whose appearance was like bronze; he was standing in the gateway with a linen cord and a measuring rod in his hand” (Ezekiel 40:3).
The man tells Ezekiel to pay careful attention to everything he sees and hears and to relate all the details to God’s people (verse 4). The measuring of the layout of the temple complex fills the next three chapters of Ezekiel.
He then began his prophetic ministry before Jerusalem and the temple was destroyed by Babylon. Prior to the destruction, many false prophets assured the people that God was with them and that nothing would happen to them (Ezekiel 13:8–16). True prophets like Jeremiah and Ezekiel warned the people that God’s judgment was coming (Ezekiel 2:3–8). In Ezekiel 8–11, the prophet sees the glory of God leaving the temple.
Ezekiel was taken into exile to Babylon where he encouraged Israel that judgment would not last forever, but that God would restore Israel and once again. In Ezekiel 37 he relates the vision of “The Valley of Dry Bones,” in which he describes the reunification and reanimation of a dead Israel.
A son of Hananiah, of the family of David: “And the sons of Hananiah; Pelatiah, and Jesaiah: the sons of Rephaiah, the sons of Arnan, the sons of Obadiah, the sons of Shechaniah.” 1 Chronicles 3:21.
A Simeonite who was a captain in an expedition against the Amalekites: “And some of them, even of the sons of Simeon, five hundred men, went to mount Seir, having for their captains Pelatiah, and Neariah, and Rephaiah, and Uzziel, the sons of Ishi. 43 And they smote the rest of the Amalekites that were escaped, and dwelt there unto this day.” 1 Chronicles 4:42-43.
One of those who signed the covenant with Nehemiah: “Pelatiah, Hanan, Anaiah,” Nehemiah 10:22.
A prince against whom Ezekiel prophesied, and who fell dead at the close of the prophecy: “Moreover the spirit lifted me up, and brought me unto the east gate of the LORD'S house, which looketh eastward: and behold at the door of gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.” Ezekiel 11:1-13.
The restoration of Israel is explained by Ezekiel throughout the rest of his prophecies after, in Ezekiel 1-32, he foretold about the judgment of Jerusalem and other nations. Then in Chapter 33, a messenger came and gave the news that Jerusalem had been destroyed.
He is giving his messages to the people in exile where he is also among them. “Ezekiel was living among the exiles 700 miles from Jerusalem, and during the period of his preaching the temple was in ruins…Ezekiel was taken into exile as a captive after Nebuchadrezzar had seized Jerusalem and carried away Jehoiachin, the royal family, the leading citizens, and skilled artisans.” While he was in exile, Jerusalem was destroyed.
In trying to understand Ezekiel’s prophecies concerning the restoration of Israel, we must realize that he was giving hope to his immediate audience who were in exile. He was giving them a message from God that told them that all was not lost and that their nation would be restored in the future.
This restoration would take place beginning when many of the exiles returned to Palestine under Ezra, Nehemiah, and Zerubbabel, and the temple was rebuilt. However, we cannot say that Ezekiel’s prophecies concerning the restoration of Israel were fully fulfilled in this return of the people from exile.
Nebuchadnezzar II, also spelled Nebuchadrezzar II was the eldest son and successor of Nabopolassar, founder of the Chaldean empire. His strategic planning appeared in his attack on the Arab tribes of northwestern Arabia, in preparation for the occupation of Judah. He later attacked Judah and captured Jerusalem, deporting King Jehoiachin to Babylon.
After a further brief Syrian campaign, Nebuchadnezzar had to act in eastern Babylonia to repel a threatened invasion, probably from Elam. Tensions in Babylonia were revealed by a rebellion involving elements of the army, but he was able to put this down decisively enough to undertake two further campaigns in Syria.
Nebuchadnezzar’s further military activities are known for another attack on Jerusalem and a siege of Tyre and hints at an invasion of Egypt. The siege of Jerusalem ended in the deportation of prominent citizens. In this respect, he followed the methods of his Assyrian predecessors.
Much influenced by the Assyrian imperial tradition, Nebuchadnezzar consciously pursued a policy of expansion, claiming the grant of universal kingship by Marduk and praying to have “no opponent from horizon to sky.”
The Book of Ezekiel has the most logical arrangement of any of the prophetic books. It contains three sections, each of which addresses a different subject matter. Chapters 1–24 concern the fall of Jerusalem. Chapters 25–39 contain a series of oracles addressed to foreign nations, concluding with a section in which the future of Israel is contrasted with that of the foreign nations. The third section, Chapters 40–48, presents a plan for rebuilding the Temple and reorganizing the restored state of Israel.
Ezekiel was one of the younger men taken to Babylon in their first captivity. He served as a kind of religious counselor to the exiles who were allowed to live in a colony by themselves near the banks of the Kebar River.
The book opens with an account of the vision that summoned Ezekiel to his prophetic calling. Ezekiel describes his vision as an elaborate and complex image that symbolizes the majesty of Yahweh and proclaims Yahweh's sovereignty over all the nations of the earth.
The prophet is so overcome by the vision that he falls on his face. A voice calls to him, saying “Son of man, I am sending you to the Israelites, to a rebellious nation that has rebelled against me… And whether they listen or fail to listen — for they are a rebellious house — they will know that a prophet has been among them.” Ezekiel is then handed a scroll, on which is written “words of lament and mourning and woe.”