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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: 15 letters in 1 Kings 4:18שמעי בן אלא בבנימןShimei the son of Elah, in Benjamin:
Longest verse: 138 letters in 1 Kings 2:5וגם אתה ידעת את אשר עשה לי יואב בן צרויה אשר עשה לשני שרי צבאות ישראל לאבנר בן נר ולעמשא בן יתר ויהרגם וישם דמי מלחמה בשלם ויתן דמי מלחמה בחגרתו אשר במתניו ובנעלו אשר ברגליוMoreover thou knowest also what Joab the son of Zeruiah did to me, [and] what he did to the two captains of the hosts of Israel, unto Abner the son of Ner, and unto Amasa the son of Jether, whom he slew, and shed the blood of war in peace, and put the blood of war upon his girdle that [was] about his loins, and in his shoes that [were] on his feet.
The two books of Kings recount the fate of the monarchy in Israel after the death of King David. Many old traditions have been preserved in the books, but they have been reworked by the historian. The first two chapters of 1 Kings complete the story of David, begun in the preceding books of Samuel, and tell of the accession of his son Solomon. The reign of Solomon is treated in 1 Kings 3–11, followed by the reigns of kings of Judah and Israel from the beginning of the divided monarchy (c. 930 BC) until the fall of the kingdom of Israel in 721 BC. The second book, 2 Kings, tells of the reigns of kings of the surviving southern kingdom of Judah until its eventual collapse in 586 BC.
In both books, the performance of each king is judged not on political accomplishments but on theological criteria. All of the kings of the northern kingdom are consequently presented in a bad light because they did not recognize the exclusive legitimacy of the cult in Jerusalem. By attending northern centres of worship established by Jeroboam I, they were all made to share in the sin of Jeroboam.
Elijah was a Hebrew prophet who ranks with Moses in saving the religion of Yahweh from being corrupted by the nature worship of Baal. Elijah’s name, also spelled Elias or Elia, Hebrew Eliyyahu, (flourished 9th century BCE), means “Yahweh is my God” and is spelled Elias in some versions of the Bible.
The story of his prophetic career in the northern kingdom of Israel during the reigns of Kings Ahab and Ahaziah is told in 1 Kings 17–19 and 2 Kings 1–2 in the Bible. Elijah claimed that there was no reality except the God of Israel, stressing monotheism to the people with possibly unprecedented emphasis. He is commemorated by Christians on July 20 and is recognized as a prophet in Islam.
The Israelite king Omri had allied himself with the Phoenician cities of the coast, and his son Ahab was married to Jezebel, daughter of Ethbaal, king of Tyre and Sidon. Jezebel, with her Tyrian courtiers and a large contingent of pagan priests and prophets, propagated her native religion in a sanctuary built for Baal in the royal city of Samaria.
This meant that the Israelites accepted Baal as well as Yahweh, putting Yahweh on a par with a nature-god whose supreme manifestations were the elements and biological fertility, celebrated often in an orgiastic cult. Jezebel’s policies intensified the gradual contamination of the religion of Yahweh by the Canaanite religion of Baal, a process made easier by the sapping of the Israelites’ faith in Yahweh.
In the book of Kings 1, Israel has a retrospective analysis of its history. The book explains the reasons both for the destruction of Samaria and Jerusalem and their respective kingdoms and for the bitter experience of being forced into exile. This does not mean, however, that there is no hope for the future. The writer consistently keeps the promise to David in view as a basis on which Israel in exile may look to the future with hope rather than with despair.
In this connection, the final four verses of the book, reporting Jehoiachin's release from prison in Babylon and his elevation to a place of honor in the court there (2Ki 25:27-30), take on added significance. The future remains open for a new work of the Lord in faithfulness to his promise to the house of David.
Although the northern kingdom had been dispersed for well over a century and a half at the time of his writing, the scope of his concern was all Israel — the whole covenant people. Neither he nor the prophets (see Isa 10:20-21; 11:11-13; Jer 31; Eze 48:1-29; Hos 11:8-11; Am 9:11-15; Zec 9:10-13) viewed the division of the Israelite kingdom as a divine rejection of the ten tribes, nor did they see the earlier exile of the northern kingdom as a final exclusion of the northern tribes from Israel's future.
Now King David was old and advanced in years; and although they covered him with clothes, he could not get warm. Therefore his servants said to him, “Let a young maiden be sought for my lord the king, and let her wait upon the king, and be his nurse; let her lie in your bosom, that my lord the king may be warm.”
So they sought for a beautiful maiden throughout all the territory of Israel, and found Ab′ishag the Shu′nammite, and brought her to the king. The maiden was very beautiful; and she became the king’s nurse and ministered to him; but the king knew her not.
Now Adoni′jah the son of Haggith exalted himself, saying, “I will be king”; and he prepared for himself chariots and horsemen, and fifty men to run before him. His father had never at any time displeased him by asking, “Why have you done thus and so?” He was also a very handsome man; and he was born next after Ab′salom.
He conferred with Jo′ab the son of Zeru′iah and with Abi′athar the priest; and they followed Adoni′jah and helped him. But Zadok the priest, and Benai′ah the son of Jehoi′ada, and Nathan the prophet, and Shim′e-i, and Re′i, and David’s mighty men were not with Adoni′jah.
Adoni′jah sacrificed sheep, oxen, and fatlings by the Serpent’s Stone, which is beside En-ro′gel, and he invited all his brothers, the king’s sons, and all the royal officials of Judah, but he did not invite Nathan the prophet or Benai′ah or the mighty men or Solomon his brother.
Solomon is known for being the king of Israel who built the first Temple in Jerusalem. He was also the second (after his father, David) and last king of a unified Israel, which was at the height of its power during his reign. He is known for stories told in the Bible about his wisdom.
Solomon, Hebrew Shlomo, biblical Israelite king who built the first Temple of Jerusalem and who is revered in Judaism and Christianity for his wisdom and in Islam as a prophet.
Nearly all evidence for Solomon’s life and reign comes from the Bible (especially the first 11 chapters of the First Book of Kings and the first nine chapters of the Second Book of Chronicles). According to those sources, his father was David (flourished c. 1000 BCE), the poet and king who, against great odds, founded the Judaean dynasty and united all the tribes of Israel under one monarch. Solomon’s mother was Bathsheba, formerly the wife of David’s Hittite general, Uriah.
She proved to be adept at court intrigue, and through her efforts, in concert with the prophet Nathan, Solomon was anointed king while David was still alive, despite the fact that he was younger than his brothers.
Solomon, David's son, brought Israel into its golden age. His wealth and wisdom were acclaimed worldwide. But he ignored God in his later years (1 Kings 1:1-11:25).
Shechem: After Solomon's death, Israel assembled at Shechem to inaugurate his son Rehoboam. However, Rehoboam foolishly angered the people by threatening even heavier burdens, causing a revolt (1 Kings 11:26-12:19).
Israel: Jeroboam, leader of the rebels, was made king of Israel, now called the northern kingdom. Jeroboam made Shechem his capital city (1 Kings 12:20,25).
Judah: Only the tribes of Judah and part of Benjamin remained loyal to Rehoboam. These two tribes became the southern kingdom. Rehoboam returned to Judah from Shechem and prepared to force the rebels into submission, but a prophet's message halted these plans (1 Kings 12:21-24).
Jerusalem: The capital city of Judah was Jerusalem. Its temple, built by Solomon, was the focal point of Jewish worship. This worried Jeroboam. How could he keep his people loyal if they were constantly going to Rehoboam's capital to worship (1 Kings 12:26,27)?
Elijah was from Tishbe in Gilead. The narrative in 1 Kings relates how he suddenly appears during Ahab’s reign to proclaim a drought in punishment of the cult of Baal that Jezebel was promoting in Israel at Yahweh’s expense. Later Elijah meets 450 prophets of Baal in a contest of strength on Mount Carmel to determine which deity is the true God of Israel. Sacrifices are placed on an altar to Baal and one to Yahweh.
The pagan prophets’ ecstatic appeals to Baal to kindle the wood on his altar are unsuccessful, but Elijah’s prayers to Yahweh are answered by a fire on his altar. This outcome is taken as decisive by the Israelites, who slay the priests and prophets of Baal under Elijah’s direction. The drought thereupon ends with the falling of rain.
Elijah flees the wrath of the vengeful Jezebel by undertaking a pilgrimage to Mount Horeb (Sinai), where he is at first disheartened in his struggle and then miraculously renewed. In a further narrative, King Ahab has a man named Naboth condemned to death in order to gain possession of his vineyard. Ahab’s judicial murder of Naboth and confiscation of his vineyard arouse Elijah as the upholder of the moral law, as before he had come forward as the champion of monotheism.
Elijah denounces Ahab for his crimes, asserting that all men are subject to the law of God and are therefore equals. Later Ahab’s son, King Ahaziah, appeals to Baal to heal him of an injury, and Elijah once more upholds the exclusive rights of Yahweh by bringing down “fire from heaven.” After bestowing his mantle on his successor, Elisha, the prophet Elijah is taken up to heaven in a whirlwind.
Dan: Jeroboam's solution was to set up his own worship centers. Two golden calves were made and proclaimed to be Israel's gods. One was placed in Dan, and the people were told that they could go there instead of Jerusalem to worship (1 Kings 12:28,29).
Bethel: The other golden calf was placed in Bethel. The people of the northern kingdom had two convenient locations for worship in their country, but their sin displeased God. In Jerusalem, meanwhile, Rehoboam was allowing idolatry to creep in. The two nations were constantly at war (1 Kings 12:29-15:26).
Samaria: Israel continued to gain and lose kings through plots, assassinations, and warfare. When Omri became king, he bought a hill on which he built a new capital city, Samaria. Omri's son, Ahab, became the most wicked king of Israel. His wife Jezebel worshiped Baal. Ahab erected a temple to Baal in Samaria (1 Kings 16:23-34).
David’s last advice to his son was on how to be a good king and to punish David's enemies. Adonijah comes to Bathsheba and asks to marry Abishag. Solomon suspects this request is to strengthen Adonijah's claim to the throne and has Benaiah put him to death. He then takes away Abiathar's priesthood as punishment for supporting Adonijah, thus fulfilling the prophecy made to Eli at the start of 1 Samuel.
Joab hears what is going on and himself claims sanctuary, but when he refuses to come out of the tabernacle, Solomon instructs Benaiah to kill him there. He then replaces Joab with Benaiah and Abiathar with Zadok. Solomon then instructs Shimei, the Benjaminite who cursed David as he was fleeing from Absalom and whom David has instructed Solomon to punish, to move to Jerusalem and not to leave.
One day, two of Shimei's slaves run away to Gath and Shimei pursues them. When he returns to Jerusalem, Solomon has him put to death for leaving Jerusalem and for earlier cursing David. Solomon is finally established as king.
Solomon makes an alliance with Egypt and marries Pharaoh's daughter. After this, he continues the ancient practice of traveling between the high places and offering sacrifices. When he is at Gibeon, God speaks to him in a dream and offers him anything he asks for.
Hiram I, king of Tyre, sends an embassy to Jerusalem, hoping to continue the good relationship he had with David. Solomon writes back stating his intention to fulfill David's vow of building a temple. Hiram agrees to supply him with wood in exchange for provisions for his palace, and the two sign a treaty. Solomon and Hiram put together groups of men to transport the logs and cut stone.
By this point it has been 480 years since the Exodus, and Solomon begins to build the Temple. It takes him seven years. He also builds himself a palace, which takes him thirteen years. Once the Temple building is finished, Solomon hires a Tyrian half-Naphtalite named Huram to create the furnishings of the Temple.
Once everything is finished, Solomon has the things which David prepared for the Temple brought in. He then organizes a ceremony during which the priests carry the Ark of the Covenant, containing the Tablets of the Law, into the Temple. A cloud fills the Temple, preventing the priests from continuing the ceremony.
Solomon explains that this is the presence of God, and takes the opportunity to make a dedication speech, in which he expresses thanksgiving that he could build the Temple, and sees it as the fulfillment of God's promise to Moses. He then begins to pray, emphasizing his humility in building the Temple and asking God to act as he has promised to in relation to various functions of the Temple.
Solomon’s first prayer to God as he became king was to ask for the wisdom to lead his people well. God is pleased he asks for this and grants him not only this, but also wealth, honor and, if Solomon keeps his commandments as well as David did, long life. Solomon returns to Jerusalem and holds a feast in front of the Ark of the Covenant.
Solomon's newfound wisdom soon gets put to the test when two prostitutes come to Solomon with an issue. During the night, it seems, one of them had rolled over in their shared bed onto her son, killing him, resulting in a situation where the son of one of them is alive and the other is dead, but they cannot agree which is which. Solomon calls for a sword and threatens to cut the living child in two and give a half to each woman.
While the mother of the dead child is happy to let the child die, saying that if she can't have him the other one can't either, the mother of the living child pleads that he be given to the other woman as long as he isn't killed. Solomon now knows who the child's true mother is and gives him to her alive. This judgment amazes the Israelites, and Solomon gains a reputation for his wisdom.
Solomon uses his wisdom to appoint a cabinet and reorganize the governance of Israel at a local level. In accordance with God's promises to both David and Solomon, the nation of Israel prospers and Solomon's provisions increase. Equally, Solomon's wisdom continues to increase in all areas.
Solomon gives 20 towns in Galilee to Hiram as thanks for his help in supplying the wood in exchange for provisions for his palace, but the towns are virtually worthless. He begins building and improvement works in various cities in addition to his major projects in Jerusalem and puts the remaining Canaanites into slavery. He also fulfills his religious duties and builds a navy.
The Queen of Sheba hears of Solomon's wisdom and travels to Jerusalem to meet him with her large and gold-laden caravan. Solomon satisfies her with his wisdom and wealth, and she praises him, saying she did not fully believe the stories about Solomon until she came to see him. The Queen gives Solomon 120 talents and a large amount of spices and precious stones.
To compete with this, Hiram sends a large amount of valuable wood and precious stones. Solomon also gives the Queen gifts and she returns to her country. Solomon by now has 666 talents of gold, and decides to make shields and cups out of gold. He also maintains trading relations with Hiram, from whose country he receives many exotic goods. Overall, Israel becomes a net exporter of golden goods.
Solomon amasses 700 wives and 300 concubines, many from foreign countries, including from countries God told the Israelites not to intermarry with. Solomon begins to adopt elements from their religions, including worship of the goddess Astarte and the evil Ammonite god Moloch, thus breaking the commandment ‘Thou shalt have no other gods before me‘.
He builds shrines in Jerusalem to Moloch and Chemosh, an evil Moabite god. God informs Solomon that because he has broken this commandment, the entire kingdom except one tribe will be taken away from his son.
At the same time, Solomon begins to amass enemies. When Joab committed genocide against the Edomites, a young prince named Hadad managed to escape Egypt, where he became a favourite at Pharaoh's court, with Pharaoh giving him his own sister-in-law's hand in marriage and incorporating him into palace life.
When Hadad hears Joab and David are dead, he returns to Edom. Another enemy is Rezon the Syrian, a survivor of the defeat of the Zobahite army during David's reign, who allies himself with Hadad and causes havoc for Israel from his base in Damascus.
Before Solomon can deal with these enemies, he must quash a revolt at home. He appoints one of his officers, Jeroboam, to supervise the building of the palace terraces and reconstruction of the city walls. When this turns out well, he puts him in charge of the workforce of the Tribe of Joseph.
Kings is “history-like” rather than history in the modern sense, mixing legends, folktales, miracle stories and “fictional constructions” in with the annals, and its primary explanation for all that happens is God's offended sense of what is right; it is therefore more fruitful to read it as theological literature in the form of history.
The theological bias is seen in the way it judges each king of Israel on the basis of whether he recognizes the authority of the Temple in Jerusalem (none do, and therefore all are “evil”), and each king of Judah on the basis of whether he destroys the “high places” (rivals to the Temple in Jerusalem); it gives only passing mention to important and successful kings like Omri and Jeroboam II and totally ignores one of the most significant events in ancient Israel's history, the battle of Qarqar.
The major themes of Kings are God's promise, the recurrent apostasy of the kings, and the judgment this brings on Israel:
Solomon consolidated his kingdom by liquidating his opponents ruthlessly as soon as he acceded to the throne. Once rid of his foes, he established his friends in the key posts of the military, governmental, and religious institutions. Solomon also reinforced his position through military strength.
In addition to infantry, he had at his disposal impressive chariotry and cavalry. The eighth chapter of 2 Chronicles recounts Solomon’s successful military operations in Syria. His aim was the control of a great overland trading route. To consolidate his interests in the province, he planted Israelite colonies to look after military, administrative, and commercial matters.
Such colonies, often including cities in which chariots and provisions were kept, were in the long tradition of combining mercantile and military personnel to take care of their sovereign’s trading interests far from home. Megiddo, a town located at the pass through the Carmel range connecting the coastal plain with the Plain of Esdraelon, is the best-preserved example of one of the cities that Solomon is said to have established.
Material evidence for Solomon’s reign, as for that of his father, is scant. Although some scholars claim to have discovered artifacts that corroborate the biblical account of his reign in the early 10th century BCE, others claim that the archaeological record strongly suggests that the fortified cities and even the Temple of Jerusalem actually emerged more than a century later. In the latter view, the kingdom of Solomon was far from the vast empire that the biblical narrative describes.
Tirzah: Jeroboam had moved the capital city to Tirzah (1 Kings 14:17). Next, Baasha became king of Israel after assassinating Nadab (1 Kings 15:27-16:22).
Mount Carmel: Great evil often brings great people to oppose it. Elijah challenged the prophets of Baal and Asherah at Mount Carmel, where he would prove that they were false prophets. There Elijah humiliated these prophets and then executed them (1 Kings 17:1-18:46).
Jezreel: Elijah returned to Jezreel. But Queen Jezebel, furious at the execution of her prophets, vowed to kill Elijah. He ran for his life, but God cared for and encouraged him. During his travels, he anointed the future kings of Aram and Israel as well as Elisha, his own replacement (1 Kings 19:1-21).
Ramoth Gilead: The king of Aram declared war on Israel and was defeated in two battles. But the Arameans occupied Ramoth Gilead. Ahab and Jehoshaphat joined forces to recover the city. In this battle, Ahab was killed. Jehoshaphat later died (1 Kings 20:1-22:53).