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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: 12 letters in Ezra 10:35בניה בדיה כלהיBenaiah, Bedeiah, Chelluh,
Longest verse: 159 letters in Ezra 3:8ובשנה השנית לבואם אל בית האלהים לירושלם בחדש השני החלו זרבבל בן שאלתיאל וישוע בן יוצדק ושאר אחיהם הכהנים והלוים וכל הבאים מהשבי ירושלם ויעמידו את הלוים מבן עשרים שנה ומעלה לנצח על מלאכת בית יהוהNow in the second year of their coming unto the house of God at Jerusalem, in the second month, began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the remnant of their brethren the priests and the Levites, and all they that were come out of the captivity unto Jerusalem; and appointed the Levites, from twenty years old and upward, to set forward the work of the house of the LORD.
The book of Ezra is a book of the Hebrew Bible; which formerly included the book of Nehemiah in a single book, commonly distinguished in scholarship as Ezra–Nehemiah. The two became separated with the first printed rabbinic bibles, following late medieval Latin Christian tradition.
Composed in Hebrew and Aramaic, its subject is the return to Zion following the close of the Babylonian captivity, and it is divided into two parts, the first telling the story of the first return of exiles in the first year of Cyrus the Great and the completion and dedication of the new temple in Jerusalem in the sixth year of Darius I, the second telling of the subsequent mission of Ezra to Jerusalem and his struggle to purify the Jews from marriage with non-Jews. Together with the book of Nehemiah, it represents the final chapter in the historical narrative of the Hebrew Bible.
Ezra is written to fit a schematic pattern in which the God of Israel inspires a king of Persia to commission a leader from the Jewish community to carry out a mission; three successive leaders carry out three such missions, the first rebuilding the Temple, the second purifying the Jewish community, and the third sealing the holy city itself behind a wall. (This last mission, that of Nehemiah, is not part of the book of Ezra.)
Ezra is a religious leader of the Jews who returned from exile in Babylon, a reformer who reconstituted the Jewish community on the basis of the Torah (Law, or the regulations of the first five books of the Old Testament). His work helped make Judaism a religion in which law was central, enabling the Jews to survive as a community when they were dispersed all over the world.
Since his efforts did much to give Jewish religion the form that was to characterize it for centuries after, Ezra has with some justice been called the father of Judaism; i.e., the specific form the Jewish religion took after the Babylonian Exile. So important was he in the eyes of his people that later tradition regarded him as no less than a second Moses.
He is introduced before Nehemiah, who was governor of the province of Judah. When Ezra arrived the situation in Judah was discouraging. Religious laxity was prevalent, the Law was widely disregarded, and public and private morality was at a low level. Moreover, intermarriage with foreigners posed the threat that the community would mingle with the pagan environment and lose its identity.
Ezra was a priest and “a scribe skilled in the law.” He represented the position of stricter Babylonian Jews who had been upset by reports of laxity in Judah and desired to see matters corrected.
Ezra 1:1 – “In the first year of Cyrus king of Persia, in order that the word of the LORD by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of King Cyrus of Persia so that he sent a herald throughout all his kingdom and also in a written edict declared…”
Ezra 1:4 – “And in any locality where survivors may now be living, the people are to provide them with silver and gold, with goods and livestock, and with freewill offerings for the temple of God in Jerusalem.”
Ezra 3:11 – “With praise and thanksgiving they sang to the LORD: ‘He is good; his love to Israel endures forever.’ And all the people gave a great shout of praise to the LORD, because the foundation of the house of the LORD was laid.”
Ezra 7:6 – “…this Ezra came up from Babylon. He was a teacher well versed in the Law of Moses, which the LORD, the God of Israel, had given. The king had granted him everything he asked, for the hand of the LORD his God was on him.”
Ezra 8:22 – “I was ashamed to ask the king for a band of soldiers and cavalry to protect us against the enemy on our way; since we had told the king that the hand of our God is gracious to all who seek him, but the power of his wrath is against all who forsake him.”
Megabyzus was one of the greatest generals of the ancient Achaemenid Empire of Persia. He was the son of Zopyrus and the brother-in-law of King Xerxes I. Sent to quell an uprising in Babylon, Megabyzus quickly seized and devastated the city, carrying off the huge gold statue of Bel-Marduk.
By melting down the statue, he thus prevented any future Babylonian ruler from legitimizing his position, which was done by grasping the hands of the god’s image at the Babylonian Akitu (New Year) festival. Megabyzus accompanied Xerxes on his invasion of Greece, but he later became one of the co-conspirators in the assassination of Xerxes.
Under the new king, Artaxerxes I, Megabyzus was appointed satrap (governor) of Syria and was sent with a large army to restore Achaemenid rule in Egypt. Successfully, he promised safety to Inaros, the leader of the Egyptian revolt, who thus surrendered.
But after his pledge to Inaros was broken through the intrigues of the Achaemenid queen mother, Amestris, Megabyzus returned to Syria and rebelled. Although he and Artaxerxes became reconciled, he later offended the king on a hunting trip and was exiled to Cyrtae on the Persian Gulf.
After five years he feigned leprosy and was allowed to return; through the intercession of the royal court, he and Artaxerxes became friends once more.
The main theme of Ezra is one of restoration: the restoration of the people to God and to their land, and the restoration of the Temple and proper worship of God. There is also a theme of faithfulness throughout the book. As God’s promise of return is being faithfully fulfilled, there are those among the people who quickly turn away, yet many more who are faithful through struggles.
The books of Ezra and Nehemiah are so closely related that for many years they were considered in the Hebrew Bible to be one book, as an extension of 1 and 2 Chronicles. This is because while Ezra works to re-establish the temple and the moral fabric of the people, Nehemiah arrives later to rebuild the city wall around Jerusalem.
Ezra calls the people back to covenant loyalty and obedience to the Mosaic Law. The book rejoices in God’s provision in returning His people to the promised land, rebuilding the temple, and calling His people back to themselves.
The book also warns against falling away again through sin and against serving other gods. The remnant of Israel should persevere in hope, repent in humility, and live in obedience.
In the book of Ezra, the international scope of the LORD’s plan becomes evident from the first verse. The book of Ezra begins with the word “and” (Ezra 1:1), indicating that exile to Babylon will not be the end of the story. Israel’s defeat hardly proved that Babylon’s gods were stronger than the God of Israel—quite the opposite!
Exile was just a forerunner to a new stage of history in which God would show his sovereignty over all nations. As God promised through the prophet Jeremiah (2 Chron. 36:22; Ezra 1:1), the exile of his people to Babylon (2 Chron. 36:17–21) would be followed seventy years later by a return to the land (Jer. 25:11; 29:10). The sojourn in Babylon would be God’s special way of preparing Israel to be a global blessing once again (Jer. 29:11–14).
The nation would fulfill its original commission to bless the other nations of the world “ For thus says the Lord: “Sing aloud with gladness for Jacob, and raise shouts for the chief of the nations; proclaim, give praise, and say, ‘O Lord, save your people, the remnant of Israel.’” (Jer. 31:7; 33:9).
The book of Ezra covers the events of the Jews returning from Babylonian captivity. After the takeover by Nebuchadnezzar, ultimately King Cyrus of Persia rose to power, and he decided to aid the Jews to return to Jerusalem. The Jews are counted and are permitted to return to Judah to rebuild the Temple.
Ezra is of particular significance since it contains nearly all of the direct information known of the post-Exile period of Hebrew history. The temple was rebuilt with a height of 90 feet and a width of 90 feet. Ezra, the high priest, is the one person who is notable in the Books of Ezra and Nehemiah.
Haggai was the leading prophet on the day of Ezra, and Zechariah was the prophet on the day of Nehemiah. Ezra dedicated the temple but was not happy with the Jews marrying pagan foreign wives. Despite the delays because of opposition and enemies of Jews, the Temple is completed and dedicated to God during this period.
Ezra 1 – In fulfillment of prophecy, King Cyrus of Persia allows the Jews living in Babylon to return to Jerusalem to rebuild the temple. The first group of Jews returns under the leadership of Sheshbazzar (who may also be known as Zerubbabel; see Bible Dictionary, “Zerubbabel”).
Ezra 2–4 – Returning exiles are listed. Under the leadership of Zerubbabel, the Jewish leader of the region, and Jeshua, the high priest, the Jews first rebuild the altar at the temple. They begin rebuilding the temple, but they are forced to stop because of the Samaritans’ complaints about them to the king of Persia.
Ezra 5–6 – After many years of not working on the temple, Zerubbabel, Jeshua, and the prophets Haggai and Zechariah led efforts to resume rebuilding the temple. Darius, the king of Persia at the time, reconfirms the Jews’ commission from King Cyrus to rebuild the temple. The temple is completed and dedicated.
Ezra 7–10 – Ezra is commissioned by King Artaxerxes to lead another group of Jews to Jerusalem. He discovers that many Jews, including leaders, have disobeyed the LORD by intermarrying with non-Israelites who practice idolatry. Those who are guilty confess their sin and separate from their foreign wives.
According to the Bible, Cyrus the Great, king of the Achaemenid Empire, was the monarch who ended Babylonian captivity. In the first year of his reign, he was prompted by God to decree that the Temple in Jerusalem should be rebuilt and that Jews who wished to could return to their homeland for this purpose.
Moreover, he showed his interest in the project by sending back with them the sacred vessels which had been taken from the First Temple and a considerable sum of money with which to buy building materials.
Cyrus the Great is unconditionally praised in Jewish sources. It is likely that, after the Persian conquest of Babylon, Cyrus commenced his relationship with the Jewish leaders in exile, and the book of Isaiah says that he was anointed by God.
The Hebrew Bible states that Cyrus issued the decree of liberation to the Jews. Cyrus's edict for the rebuilding of the temple in Jerusalem marked a great epoch in the history of the Jewish people.
According to Ezra 4:1–6 “the enemies of Judah and Benjamin” asked to help build the temple, and when this was denied hired counselors to frustrate the people of Judah from completing the rebuilding throughout the reign of Cyrus, Xerxes (‘Ahasuerus'), and Artaxerxes, until the reign of Darius II.
The work recommenced under the exhortations of the prophets, and when the authorities asked the Jews what right they had to build a temple, they referred to the decree of Cyrus.
Eliashib was the High Priest mentioned in Nehemiah 12:10,22 and 3:1, 20-21,13:28 and the book of Ezra of the Hebrew Bible as the (grand)father (Nehemiah 12:22) of the high priest Johanan (Ezra 10:6). Nehemiah 3:20-21 places his home between the area of two working groups constructing the walls of Jerusalem on the south side of the city.
He helped with the refortification of this wall (Neh 3:1). The size of his house indicated his wealth and high socio-economic status (Neh 3:23-21). This places him as someone who lived during the time of Nehemiah. Eliashib was the high priest when Nehemiah returned to Jerusalem in the 20th year of Artaxerxes I (Nehemiah 1:1, 2:1).
Josephus puts Eliashib as a contemporary of Ezra during the reign of Xerxes, in Ant. 11.5,6-8. He also dates his reign as high priest through the reign of Cyrus the Younger, who Josephus mentions is “also called by the Greeks, Artaxerxes”. Josephus outlines this story in Antiq. 11:185– Antiq 11:297. The last quotation of this story states, “When Eliashib the high priest was dead, his son Judas succeeded in the high priesthood.”(Antiq 11:297)
Eliashib's grandson was married to a relative of Sanballat the Horonite (Neh 13:28) and, while Nehemiah was absent in Babylon, Eliashib had leased the storerooms of the Second Temple to Sanballat's associate Tobiah the Ammonite.
According to the biblical narrative, Zerubbabel was a governor of the Achaemenid Empire‘s province Yehud Medinata and the grandson of Jeconiah, penultimate king of Judah. Zerubbabel led the first group of Jews, numbering 42,360, who returned from Babylonian captivity in the first year of Cyrus the Great, the king of the Achaemenid Empire. Zerubbabel also laid the foundation of the Second Temple in Jerusalem soon after.
In all of the accounts in the Hebrew Bible that mention Zerubbabel, he is always associated with the high priest who returned with him, Joshua (Jeshua) son of Jozadak (Jehozadak). Together, these two men led the first wave of Jewish returnees from exile and began to rebuild the Temple.
Appointed by Darius I, Zerubbabel was governor of Yehud province. It was after this appointment that Zerubbabel began to rebuild the Temple. The Davidic line from Jeconiah had been cursed by Jeremiah, saying that no offspring of “Coniah” would sit on the throne (Jeremiah 22:30). However, Zerubbabel was of the main Davidic line through Solomon and Jeconiah.
The prophets Zechariah and Haggai both give unclear statements regarding Zerubbabel's authority in their oracles, in which Zerubbabel was either the subject of a false prophecy or the receiver of a divine promotion to kingship. He was given the task of rebuilding the Temple in the second year of the reign of Darius I, along with the high priest Joshua son of Jehozadak.
The book of Ezra begins with a decree from King Cyrus of Persia, allowing the Jews to return to Jerusalem to rebuild the temple that had been destroyed by the Babylonians (Ezra 1:2-4).
The introduction to this decree specifies when it was proclaimed: “In the first year of King Cyrus”, shortly after the Persian defeat of Babylon. It also introduces us to one of the principal themes of Ezra-Nehemiah: the relationship between God’s work and human work.
Cyrus made his proclamation “that the word of the LORD by the mouth of Jeremiah might be accomplished,” and because “the LORD stirred up the spirit of King Cyrus” (Ezra 1:1). Cyrus was doing his work as king, seeking his personal and institutional ends.
Yet this was a result of God’s work within him, advancing God’s own purposes. We sense in the first verse of Ezra that God is in control, yet choosing to work through human beings, even Gentile kings, to accomplish his will.
We are introduced to Ezra at the beginning of chapter 7. There we read that he came from a long line of priests, going all the way back to Aaron himself, the first high priest. We also read that Ezra was living among the exiles in Babylon and that he “was a scribe skilled in the Law of Moses” (Ezra 7:6).
Ezra had gained knowledge of the Word of God. In fact, the rabbis considered him second only to Moses. Ezra was skilled in the Scriptures, which in his day referred to the Pentateuch. He was both called and equipped to serve as Israel’s priest.
In chapter 7, Ezra receives special permission to return to Jerusalem. By the authority of the king of Persia—Artaxerxes himself—Ezra was sent back to the holy city of God. Later we learn that he did not go back empty-handed, but bearing treasures of silver and gold—sacred items for worship supplied from the king’s own treasury.
Ezra was given everything he needed to re-establish temple worship in Jerusalem, including sacrifices of atonement. The covenant community would resume covenant worship of their covenant God in the covenant city.
Artaxerxes I was the Achaemenid king of Persia. He was surnamed in Greek Macrocheir and in Latin Longimanus. A younger son of Xerxes I and Amestris, he was raised to the throne by the commander of the guard, Artabanus, who had murdered Xerxes. A few months later, Artaxerxes slew Artabanus in a hand-to-hand fight.
His reign, though generally peaceful, was disturbed by several insurrections, the first of which was the revolt of his brother the satrap of Bactria. More dangerous was the rebellion of Egypt under Inaros, who received assistance from the Athenians. Achaemenid rule in Egypt was restored by Megabyzus, the satrap of Syria, after a prolonged struggle.
Later on, fighting between the Achaemenids and the Athenians ended, and in the Samian and Peloponnesian wars Artaxerxes remained neutral; toward the Jews, he pursued a tolerant policy. His building inscriptions at Persepolis record the completion of the throne hall of his father. The tomb of Artaxerxes is at Naqsh-e Rustam.
The promise of such a glorious restoration seems to fly in the face of reality. Much like Egypt in Exodus, Babylon was an arrogant superpower that would never liberate Israel willingly. But in the just providence of God, Babylon collapses under the weight of its own pride (see Daniel 5) and falls to Medo-Persia, a gentler empire with a rather different foreign policy.
The book of Ezra tells us that “the Lord stirred up the spirit of Cyrus king of Persia” (Ezra 1:1) to send Israel back to its homeland. Cyrus provides Israel with supplies to rebuild the temple in Jerusalem (1:2–4). Much as God once granted Israel favor with the Egyptians (Ex. 3:22; 12:36), Israel receives favor from the Persians, who give them precious metals (Ezra 1:4) and return the temple’s instruments of worship (1:6–11).
God also directs later Persian kings such as Darius and Artaxerxes to ensure that the Jews receive all that they need to revive their worship in Jerusalem (Ezra 6:6–12; 7:11–26). Each Persian king mentioned in the book of Ezra pays his respects to the “God of heaven” (1:2; 6:9, 10; 7:12, 21, 23). Ezra rightly praises God for touching the hearts of these kings (7:27–28).