- Books 1-10
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- Books 1-10
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- Books 21-30
- Books 31-39
We have scientifically determined that words and verses in the original Bible are coded with social and scientific information that are more advanced than today’s science. As such, it can't be a document created by a mere human in a cave. Therefore, the original Bible was created by a super-intelligent entity named in the original Bible as “GOD אלהים” and “YHWH יהוה” (known as Lord). Only the “GOD” entity can describe the genesis period with the encoded mathematical formulas.
Logically, believers who think that the original Bible was created by humans, assembled over time, are praying on a history book and guiding their lives based on an archeology book. Logically, if you believe that GOD created the universe, GOD can also make the Bible appear without the need for “inspiring human writers” to write it.
While the original Bible was created by GOD and is encoded with messaging to humanity on four different levels, any human translation becomes merely a “story of the Bible” written based on a human understanding and interpretation of the complex, coded original Hebrew Bible. Since only the Hebrew letters, words, and parables are embedded with the code, any translation will lose any divine messaging and become merely a story, as understood by a mere human.
Can a human interpretation, or mistranslated book, like KJV, be really holy? Is that the Word Of GOD or the word of another man?
GOD (Elohim אלהים coded 86) is not necessarily the same as Lord (YHWH יהוה coded 26). While GOD is a classification (like saying human, animal, or plant), YHWH is the name of the entity. The YHWH name is the combination of the words: past (היה), present (הווה), and future (יהיה).
We can scientifically determine, with the highest certainty, that YHWH is the creator of:
It is highly likely that YHWH brought into existence earth and life forms. It is likely that YHWH was brought the universe into existence. There is also a high probability that GOD is directly or indirectly, responsible for our daily lives, events, and what humans consider to be random, unknown, uncertain, or simply, luck.
We are researching the scientific difference between GOD and YHWH. For now, we assume the term “GOD,” which can be anything and everything, from a particle to the entire nature, or the universe.
Letters: 1,197,000; Words: 305,490; Verses: 23,206; Chapters: 929; Books: 39
code2CODE value: 78,091,262
Shortest verse: 9 letters in 1 Chronicles 1:1
אדם שת אנוש Adam, Sheth, Enosh,
Longest verse: 193 letters in Esther 8:9
ויקראו ספרי המלך בעת ההיא בחדש השלישי הוא חדש סיון בשלושה ועשרים בו ויכתב ככל אשר צוה מרדכי אל היהודים ואל האחשדרפנים והפחות ושרי המדינות אשר מהדו ועד כוש שבע ועשרים ומאה מדינה מדינה ומדינה ככתבה ועם ועם כלשנו ואל היהודים ככתבם וכלשונם
Then were the king’s scribes called at that time in the third month, that [is], the month Sivan, on the three and twentieth [day] thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which [are] from India unto Ethiopia, an hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language.
The 305,490 Biblical letter distribution:
א95,683 • ב65,215 • ג10,080 • ד32,370 • ה101,964 • ו129,592 • ז9,099 • ח27,598 • ט6,310 • י137,842 • כ47,469 • ל88,302 • מ98,929 • נ55,093 • ס7,635 • ע44,811 • פ18,284 • צ14,977 • ק16,278 • ר68,065 • ש58,198 • ת63,206
א7.99% • ב5.45% • ג0.84% • ד2.70% • ה8.52% • ו10.83% • ז0.76% • ח2.31% • ט0.53% • י11.52% • כ3.97% • ל7.38% • מ8.26% • נ4.60% • ס0.64% • ע3.74% • פ1.53% • צ1.25% • ק1.36% • ר5.69% • ש4.86% • ת5.28%
1 Genesis בראשית Bereshit • 2 Exodus שמות Shmot • 3 Leviticus ויקרא VaYekra • 4 Numbers במדבר BaMidbar • 5 Deuteronomy דברים Dvarim • 6 Joshua יהושע Yehoshua• 7 Judges שופטים Shoftim • 8 Samuel 1 שמואל Shmuel • 9 Samuel 2 שמואל Shmuel • 10 Kings 1 מלכים Melachim • 11 Kings 2 מלכים Melachim • 12 Isaiah ישעיהו Ishahaiah • 13 Jeremiah ירמיהו Yermiyahu • 14 Ezekiel יחזקאל Yechezkel • 15 Hosea הושע Hoshe-ah • 16 Joel יואל Yoel • 17 Amos עמוס Amos • 18 Obadiah עובדיה Ovadiah • 19 Jonah יונה Yona • 20 Micah מיכה Michah • 21 Nahum נחום Nachum • 22 Habakkuk חבקוק Chavakuk • 23 Zephaniah צפניה Zephaniah • 24 Haggai חגי Haggai • 25 Zechariah זכריה Zechariah • 26 Malachi מלאכי Malachi • 27 Psalms תהלים Tehilim • 28 Proverbs משלי Mishlei • 29 Job איוב Eyov • 30 Song of Songs שיר השירים Shir a-shirim • 31 Ruth רות Rut • 32 Lamentations איכה Eicha •33 Ecclesiastes קהלת Kahelet • 34 Esther אסתר Ester • 35 Daniel דניאל Daniel • 36 Ezra עזרא Ezra • 37 Nehemiah נחמיה Nehemiah • 38 Chronicles 1 דברי הימים Divrei HaYamim • 39 Chronicles 2 דברי הימים Divrei HaYamim
Shortest verse: 18 letters in Hosea 13:9שחתך ישראל כי בי בעזרךO Israel, thou hast destroyed thyself; but in me [is] thine help.
Longest verse: 90 letters in Hosea 9:10כענבים במדבר מצאתי ישראל כבכורה בתאנה בראשיתה ראיתי אבותיכם המה באו בעל פעור וינזרו לבשת ויהיו שקוצים כאהבםI found Israel like grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first time: [but] they went to Baalpeor, and separated themselves unto [that] shame; and [their] abominations were according as they loved.
The Book of Hosea is the first book that bears the names of the Minor Prophets, considered as one book. According to the superscription, Hosea began his prophetic activity during the reign of Jeroboam II. His prophetic announcements indicate that he was active until near the fall of the northern kingdom of Israel, the scene of his entire ministry.
The text is quite corrupt and contains difficult problems of interpretation. Yahweh’s compassion for Israel, however, is generally the dominant theme. Having “played the harlot” with Canaanite rites and practices, Israel will surely experience Yahweh’s wrath, but not forever. Yahweh will welcome Israel like a husband who takes back an unfaithful wife.
The first chapter of Hosea is a biographical report of the prophet’s marriage to Gomer, a woman of harlotry; the third chapter is an autobiographical account of a marriage to an adulterous woman. Whether the second account is Hosea’s own account of the marriage reported in chapter 1 or whether it refers to a second marriage (remarriage to Gomer?) is much discussed.
Whatever the answer, these two accounts are symbolic of Yahweh’s love for Israel, portraying Yahweh’s willingness to renew his covenantal relationship with his people despite their adulterous participation in the Canaanite religion.
In the Book of Hosea, this passage is one of the most beautiful in the Bible, a love song par excellence. God, the wronged husband, announces his plan to court his wayward wife. She has forgotten him (2:13), but he has not. “Therefore” (chapter 14), it is his purpose to woo her, to win her again.
In order to do so, he will “allure her”, or “persuade her irresistibly” to return with him to “the desert.” The desert recalls the early years of their relationship after he brought the nation from Egyptian bondage into the wilderness. That was their honeymoon experience. God is now offering Israel a second honeymoon in which he will “speak tenderly to her”, and literally “speak to her heart.”
To his reconciled wife, God makes promises of love. First, he will remove the names of the Baal gods from her vocabulary (chapters 16-17). In other words, in their renewed, future relationship, Israel’s loyalty will be to God and to God alone. Second, he will make a covenant that will return the creation to its pre-fall harmony (chapter 18). Third, he will make their relationship a “forever” marriage (chapters 19-20). Fourth, he will restore her land agriculturally, calling her by the new name Jezreel (chapter 21-22).
That name had negative connotations, but now its positive meaning, “God sows,” will prevail as a word of promise. Fifth, he will reverse the symbolic meanings of the names of Gomer’s children (chapter 23); they had been symbols of judgment, but now they will symbolize the new marriage relationship of God and Israel.
Hosea 1:2 – “When the LORD began to speak through Hosea, the LORD said to him, ‘Go, take to yourself an adulterous wife and children of unfaithfulness, because the land is guilty of the vilest adultery in departing from the LORD.’”
Hosea 2:23 – “I will plant her for myself in the land; I will show my love to the one I called ‘Not my loved one.' I will say to those called ‘Not my people,' ‘You are my people'; and they will say, ‘You are my God.'”
Hosea 4:6 – “My people are destroyed from lack of knowledge. ‘Because you have rejected knowledge, I also reject you as my priests; because you have ignored the law of your God, I also will ignore your children.’”
Hosea 6:6 – “For I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings.”
Hosea 11:1 – “When Israel was a child, I loved him, and out of Egypt I called my son.”
Hosea 14:2-4 – “Take words with you and return to the LORD. Say to him: ‘Forgive all our sins and receive us graciously, that we may offer the fruit of our lips. Assyria cannot save us; we will not mount war-horses. We will never again say “Our gods” to what our own hands have made, for in you the fatherless find compassion.' I will heal their waywardness and love them freely, for my anger has turned away from them.”
In the Bible, Hosea’s life or social status was barely known. According to the Book of Hosea, he married Gomer, the daughter of Diblaim, but she proved to be unfaithful.
Hosea knew she would be unfaithful, as God says this to him immediately in the opening statements of the book. This marriage was arranged in order to serve the prophet as a symbol of Israel's unfaithfulness to the Lord.
His marriage will dramatize the breakdown in the relationship between God and His people Israel. Hosea's family life reflected the “adulterous” relationship that Israel had built with other gods.
Similarly, his children's names represent God's estrangement from Israel. They are prophetic of the fall of the ruling dynasty and the severed covenant with God – much like the prophet Isaiah a generation later.
The name of Hosea's daughter, Lo-Ruhamah, is chosen as a sign of displeasure with the people of Israel for following false gods. The name of Hosea's son, Lo-Ammi, is chosen as a sign of the Lord's displeasure with the people of Israel for following those false gods.
The opening verse of Hosea gives us an important clue as to where our prophet ministered when it notes that Hosea served during the reign of Jeroboam II. The mention of Jeroboam II reveals two factors about Hosea's location. On the one side, it indicates that Hosea's ministry began in the kingdom of Israel, rather than in Judah.
Second, it's especially telling that the majority of prophecies in the book of Hosea focus on Israel rather than on Judah. The book explicitly refers to the northern kingdom around 81 times, using terms like “Israel,” “the Israelites,” — literally “sons of Israel” — and “Ephraim,” a name Hosea often used to refer to the kingdom of Israel. By contrast, the book mentions Judah by name only 15 times. Hosea was especially concerned with events that took place in the northern kingdom.
We can learn another feature of the location of Hosea's ministry when we note that 1:1 only mentions Jeroboam II and omits six other kings of northern Israel who reigned within Hosea's lifetime.
Following Jeroboam II, kings Zechariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea reigned in rapid succession until Israel's capital city of Samaria fell to Assyria. It's likely that these kings were omitted from the opening verse of the book because Hosea migrated to Judah near the end of Jeroboam II's reign.
While God used prophets like Hosea to minister to the people of Israel in the north, the people of the Southern Kingdom were not immune to idolatry and betrayal either. However, where Judah was known to go through seasons of revival, the Northern Kingdom’s spiritual sickness had spread far quicker than their southern neighbor’s.
For this reason, God spoke through Hosea to warn Israel to repent, lest their sin destroys them and grow to infect their brothers to the south, which it inevitably did (Hosea 4:15, Hosea 8:14).
So what is the takeaway from Hosea’s warning regarding Judah? Hosea repeats it throughout his book. Hidden sin does not stay hidden forever, and the sin we think we can cover up will eventually be exposed (Hosea 2:10).
Sin that festers on the inside, smells on the outside. It’s a spiritual fact. And while it’s true that Israel was accountable for its sin while Judah would be accountable before God for its own disobedience, however, the things we do in secret often hurt those closest to us, including God. Hosea’s marriage was an illustration of this. Gomer’s adultery hurt more than just Gomer. It broke Hosea’s heart as well. The same is true of God, who sees and feels the things we do in secret (Hosea 7:2).
Hosea was one of the few prophets of the Northern Kingdom of Israel who left written prophecies. The book uses extensive metaphors and symbolism that illustrate the depths of God’s love for His people.
One metaphor central to Hosea’s message is marriage. Underlying this metaphor is Hosea’s personal experience of marriage to an unfaithful wife (see Hosea 1:2–3; 3:1–3).
From his wife’s adultery and his later efforts to reconcile with her and restore their relationship, Hosea likely gained profound insight into the Lord’s relationship with Israel, whose sins were like the infidelity of a spouse. Using this metaphor, the book of Hosea testifies to the Lord’s love for Israel as He waits for His unfaithful bride to return to Him.
In addition to describing the Lord as a devoted and forgiving husband, Hosea also taught that the Lord is like a physician who heals (see Hosea 7:1; 11:3; 14:4), a gardener who nurtures his vineyard (Hosea 9:10; 10:1), and a shepherd who cares for his flock (Hosea 10:11; 13:5).
Hosea taught about the role of prophets, visions, and similitudes in guiding the Lord’s people (see Hosea 12:10–13). Additionally, the book references the Lord’s role as the Redeemer from death and the grave (see Hosea 13:14).
Gomer was the wife of the prophet Hosea. She is labeled a prostitute, but the more accurate description is that she was simply promiscuous and had extramarital relations.
Gomer and Hosea’s relationship, and ancient Israelite marriage, show how women were ostracized for extramarital sex while such behavior was tolerated if not encouraged in men, paralleling the relationship between Israel and God. Gomer is also never given the ability to speak for herself but is rather shown as the victim of abuse from both Hosea and God as punishment for her promiscuity.
The prophet Hosea’s famous metaphor of God as a faithful husband to Israel as his adulterous wife (Hosea 2) is juxtaposed with the story of Hosea’s own disastrous marriage to Gomer, Diblaim’s daughter (Hosea 1; 3).
For Hosea, Gomer is a “wife of whoredom,” not because she is a prostitute, but because, according to the mores of Israel, she is blatantly licentious and wanton. In her sexual activity, Gomer is condemned as being “like a whore,” although she is not a prostitute by profession. As a promiscuous wife, Gomer is much more threatening to the social order than a prostitute—a woman marginalized but still tolerated in Israel.
An adulterous woman could never be permitted in a patrilineal society based on the principle of male descent and inheritance through legitimate sons. Through prostitution, men were allowed socially condoned sexual access to “other” women who were not their wives. Women, on the contrary, were permitted no other men besides their husbands.
The story of God’s marriage to Israel interrupts that of Hosea’s marriage to Gomer and becomes a paradigm for Hosea’s treatment of Gomer in Hosea 3. Highlighted in Hosea 2 is the forgiving love of God, who renews covenantal vows with his wayward but repentant Israel.
However, the metaphorical vehicles, describing God’s punishment of “his wife” to make her repent, become dangerously similar to acts of domestic violence. God the husband will “strip her naked,” “make her like a wilderness,” “kill her with thirst” (2:3), isolate her (2:6), refuse to provide for her well-being (2:9), humiliate her before her lovers (2:10), and so forth.
Like God the husband, Hosea is commanded to “love” the adulterous wife (Hos 3:1), whom he was bidden to marry (Hos 1:2–3). As God does for Israel, Hosea restores provisions for Gomer’s livelihood that he had withdrawn silver for clothes, barley for food, and wine for a drink (3:2; compare 2:14). Just as God isolates Israel from her lovers (2:6–7), so does Hosea segregate Gomer from her paramours and even refrains from sexual intercourse with her himself.
Whereas Hosea 2 clearly describes the physical and emotional violence God inflicts upon his wife to punish her, Hosea 3 is selective in portraying the prophet’s chastisement of Gomer: no descriptions of Hosea stripping and humiliating her, no reports of his withholding her food and clothing, and no accounts of his physical mistreatment of her. Yet if Hosea models God to the fullest extent, these acts of “love” are certainly implied in Hosea 3.
First, Hosea was ushered by God to marry a promiscuous woman of ill repute, and he did so. Marriage here is symbolic of the covenantal relationship between God and Israel. However, Israel has been unfaithful to God by following other gods and breaking the commandments which are the terms of the covenant, hence Israel is symbolized by a harlot who violates the obligations of marriage to her husband.
Second, Hosea and his wife, Gomer, have a son. God commands that the son be named Jezreel. This name refers to a valley in which much blood had been shed in Israel's history, especially by the kings of the Northern Kingdom. The naming of this son was to stand as a prophecy against the reigning house of the Northern Kingdom, that they would pay for that bloodshed.
Third, the couple has a daughter. God commands that she be named Lo-Ruhamah to show Israel that, although God will still have pity on the Southern Kingdom, God will no longer have pity on the Northern Kingdom; its destruction is imminent.
Fourth, a son is born to Gomer. It is questionable whether this child was Hosea's, for God commands that his name be Lo-Ammi. The child bore this name of shame to show that the Northern Kingdom would also be shamed, for its people would no longer be known as God's People. In other words, the Northern Kingdom had been rejected by God.
Hosea’s calling was not for the faint of heart, but then again, no calling in service of the King of Kings is. Jesus made the cost of discipleship quite clear, warning His disciples and would-be followers, “if anyone wants to come after Me, he must deny himself, take up his cross, and follow Me” (Matthew 16:24). And yet, as the apostle, Paul later wrote, “and we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Romans 8:28).
Israel would learn, through years of trial, failure, and eventual captivity and exile, that there is no satisfaction separate from God and no love that can compare to the unshakeable love God has for His people (Romans 8:38-39).
Hosea was loyal to his God, as he was to his wife because he understood something about the heart of God. God is faithful, God is good, God is loving, and God is just; and if God is faithful, good, loving, and just, His plans for us are the same, even when they don’t make sense, aren’t fun, or aren’t easy.
“Whoever is wise, let him understand these things; whoever is discerning, let him know them. For the ways of the Lord are right, and the righteous will walk in them, but transgressors will stumble in them.” (Hosea 14:9)
Among Hosea’s many themes, the prophet warned for nearly forty years that the people of Israel were in a state of spiritual decline that would only lead to destruction. Sadly, the people had become blind to the reality of their own demise (Hosea 4:1).
Hosea writes, “my people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being My priest. Since you have forgotten the law of your God, I also will forget your children.” (Hosea 4:6)
“Harlotry, wine, and new wine take away the understanding.” (Hosea 4:11)
“So the people without understanding are ruined.” (Hosea 4:14)
Not only had the people walked away from God, but they had also forgotten Him entirely. They had forgotten His faithfulness. They had forgotten His many miracles and how good He had been to them throughout their relationship (Hosea 1:8).
They had forgotten His law and instructions. And once separated from God and the knowledge of their first love, they quickly turned to their own ways, other gods, and other nations (Hosea 8:4), which, they soon discovered, could not satisfy or save them (Hosea 7:16).
Israel’s sin had left them blind and confused, trapped in a cycle of sin. Worst of all, sin had caused them to forget their God and the knowledge of His love. As Hosea writes, “their deeds will not allow them to return to their God; for a spirit of harlotry is within them, and they do not know their God.” (Hosea 5:4).
The Book of Hosea contains a number of YHWH prophecies and messages for both Judah and Northern Israel (Samaria). These are delivered by the prophet Hosea. A brief outline of the concepts presented in the Book exists below:
No further breakdown of ideas is clear in 4–14:9/14:10. Following this, the prophecy is made that someday this will all be changed, that God will indeed have pity on Israel.
Hosea chapter 2 describes a divorce. This divorce seems to be the end of the covenant between God and the Northern Kingdom. However, it is probable that this was again a symbolic act, in which Hosea divorced Gomer for infidelity.
Hosea then used the occasion to preach the message of God's rejection of the Northern Kingdom. He ends this prophecy with the declaration that God will one day renew the covenant, and will take Israel back in love.
In Hosea chapter 3, at God's command, Hosea seeks out Gomer once more. Either she has sold herself into slavery for debt, or she is with a lover who demands money in order to give her up because Hosea has to buy her back.
He takes her home, but refrains from sexual intimacy with her for many days, to symbolize the fact that Israel will be without a king for many years, but that God will take Israel back, even at a cost to Himself.
Hosea chapters 4–14: spell out the allegory at length. Chapters 1–3 speak of Hosea's family, and the issues with Gomer. Chapters 4–10 contain a series of oracles, or prophetic sermons, showing exactly why God is rejecting the Northern Kingdom (what the grounds are for the divorce).
Hosea chapter 11: is God's lament over the necessity of giving up the Northern Kingdom, which is a large part of the people of Israel, whom God loves. God promises not to give them up entirely. Then, in Chapter 12, the prophet pleads for Israel's repentance.
Hosea chapter 13: foretells the destruction of the kingdom at the hands of Assyria because there has been no repentance. In Chapter 14, the prophet urges Israel to seek forgiveness and promises its restoration, while urging the utmost fidelity to God.