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- 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: 19 letters in 2 Kings 11:21בן שבע שנים יהואש במלכוSeven years old [was] Jehoash when he began to reign.
Longest verse: 159 letters in 2 Kings 6:32ואלישע ישב בביתו והזקנים ישבים אתו וישלח איש מלפניו בטרם יבא המלאך אליו והוא אמר אל הזקנים הראיתם כי שלח בן המרצח הזה להסיר את ראשי ראו כבא המלאך סגרו הדלת ולחצתם אתו בדלת הלוא קול רגלי אדניו אחריוBut Elisha sat in his house, and the elders sat with him; and [the king] sent a man from before him: but ere the messenger came to him, he said to the elders, See ye how this son of a murderer hath sent to take away mine head? look, when the messenger cometh, shut the door, and hold him fast at the door: [is] not the sound of his master’s feet behind him?
1 and 2 Kings (like 1 and 2 Samuel and 1 and 2 Chronicles) are actually one literary work, called in Hebrew tradition simply “Kings.” The division of this work into two books was introduced by the translators of the Septuagint (the pre-Christian Greek translation of the OT) and subsequently followed in the Latin Vulgate (c. a.d. 400) and most modern versions. In 1448 the division into two sections also appeared in a Hebrew manuscript and was perpetuated in later printed editions of the Hebrew text.
Both the Septuagint and the Latin Vulgate further designated Samuel and Kings in a way that emphasized the relationship of these two works (Septuagint: First, Second, Third and Fourth Book of Kingdoms; Latin Vulgate: First, Second, Third and Fourth Kings). Together Samuel and Kings relate the whole history of the monarchy, from its rise under the ministry of Samuel to its fall at the hands of the Babylonians.
The division between 1 and 2 Kings has been made at a somewhat arbitrary and yet appropriate place, shortly after the deaths of Ahab of the northern kingdom (22:37) and Jehoshaphat of the southern kingdom (22:50). Placing the division at this point causes the account of the reign of Ahaziah of Israel to overlap the end of 1 Kings (22:51-53) and the beginning of 2 Kings (ch. 1).
The same is true of the narration of the ministry of Elijah, which for the most part appears in 1 Kings (chs. 17 – 19). However, his final act of judgment and the passing of his cloak to Elisha at the moment of his ascension to heaven in a whirlwind are contained in 2 Kings 1:1 — 2:17.
The Temple: There is too much written regarding the temple in 1 & 2 Kings not to take note of it. 1 Kings 5-9 provide details about its elaborate design and dedication. It is not too hard to imagine the joy and vibrancy of the people as they worshiped there.
The ensuing chapters make consistent reference to its plundering both by enemies of Israel (1 Kings 14:25-28) and even their own leaders (2 Kings 12:17-18). It seems that the state of the temple closely paralleled the people’s spiritual state.
The Prophets: There are two leadership roles in Kings: prophets and kings. Bad kings delivered bad leadership, taking the nation farther from God. It was the role of the prophet to deliver God’s word of warning and judgment.
On occasion, a good king, like Hezekiah, would seek the advice and intercession of a prophet, as he did with Isaiah (2 Kings 19). Prophets like Elijah and Elisha demonstrated the power, and thus the superiority, of God through miracles.
God and the Nations: God moves the hearts of individuals, but He also moves nations to accomplish His will. Most notably, he used Assyria (2 Kings 17) and Babylon (2 Kings 25) to bring judgment upon the peoples of Israel and Judah.
But we also see His sovereign hand in the division of Israel and Judah (1 Kings 12:15), the raising up of Solomon’s enemies (1 Kings 11:14-25), and the defeat of the Assyrians against Hezekiah (2 Kings 19:35).
The Cost of Compromise: Solomon strayed away from the word of God. In fact, he completely ignored God’s commands. He let his heart be influenced by his ungodly wives which led to his horrible downfall. It is likely that he reasoned that he was just being like all the other kings around him, or that God would approve of his behavior since He had appeared to him. But his compromise came at a high price, not just for himself and his subjects, but for future generations.
The Impact of Leadership: David’s leadership impacted the generations after him. God tore the kingdom apart, partially because He wanted one tribe to remain in David’s line (1 Kings 11:13). But the greater example here is that each of Judah’s and Israel’s kings were responsible before the Lord for the direction of their respective kingdoms. If any of them would seek the Lord with all their heart, He would be faithful to protect and bless them.
Of the southern kings, only two respected the Covenant, Hezekiah and Josiah, hence they received unqualified approval. By instituting cultic reforms that upheld the requirements of the Covenant as set down in Deuteronomy, they earned the historian’s high praise.
The book uses traditional materials freely to construct a unified presentation reflecting his personal views, interweaving materials from north and south to emphasize the unity of the people, elaborating prophetic oracles with his own words, and at times offering his own reflections on the course of events.
The books of Kings are thus very much the work of an individual. The book’s concern in part is to explain the fate of the Israelite people. Though their fall is directly related to their apostasy, the book is hopeful that his people will be restored to the glory of the days when David ruled over all the Israelite people.
Hezekiah reigned at a time when the Assyrian empire was consolidating its control of Palestine and Syria. Hezekiah, Hebrew Ḥizqiyya, Greek Ezekias, (flourished late 8th and early 7th centuries BC), son of Ahaz, and the 13th successor of David as king of Judah at Jerusalem. The dates of his reign are often given as about 715 to about 686 BC, but inconsistencies in biblical and Assyrian cuneiform records have yielded a wide range of possible dates.
His father had placed Judah under Assyrian suzerainty in 735 BC. Hezekiah may have taken part in a rebellion against King Sargon II of Assyria (reigned 721–705 BC), which the Assyrians apparently crushed in the year 710. At the accession of Sennacherib (705–681 BC), further rebellions broke out all over the Assyrian empire. Hezekiah may have been the leader of the rebellion in Palestine, which included the city-states of Ascalon, and Ekron and gained the support of Egypt. In preparing for the inevitable Assyrian campaign to retake Palestine, Hezekiah strengthened the defenses of his capital, Jerusalem, and dug out the famous Siloam tunnel (2 Kings 20:20, 2 Chronicles 32:30), which brought the water of the Gihon springs to a reservoir inside the city wall.
Sennacherib finally put down the rebellion in 701 BC, overrunning Judah, taking 46 of its walled cities, and placing much conquered Judaean territory under the control of neighboring states. While Sennacherib was besieging the city of Lachish, Hezekiah sought to spare Jerusalem itself from capture by paying a heavy tribute of gold and silver to the Assyrian king, who nevertheless demanded the city’s unconditional surrender. At this point, Jerusalem was saved by a miraculous plague that decimated the Assyrian army.
Josiah also spelled Josias, (born c. 648 BCE—died 609), king of Judah (c. 640–609 BCE), who set in motion a reformation that bears his name and that left an indelible mark on Israel’s religious traditions (2 Kings 22–23:30).
Josiah was the grandson of Manasseh, king of Judah, and ascended the throne at age eight after the assassination of his father, Amon, in 641. For a century, ever since Ahaz, Judah had been a vassal of the Assyrian empire. Imperial policy imposed alien cults on Judah that suppressed or obscured the Israelite religious identity. After the death of King Ashurbanipal, the Assyrian empire fell into chaos; it could no longer assert its authority in Jerusalem.
Egypt also was weak, and Judah thus obtained an unusual degree of independence from foreign powers. About 621 Josiah launched a program of national renewal, centered on the Temple in Jerusalem. A book believed to have contained provisions relating to covenantal traditions of premonarchic times deeply impressed him and gave a decisive turn to his reforms. The Temple was purged of all foreign cults and dedicated wholly to the worship of Yahweh, and all local sanctuaries were abolished, sacrifice being concentrated at Jerusalem.
In Assyria, the kingdom of northern Mesopotamia that became the centre of one of the great empires of the ancient Middle East, Babylonia, which had long been a restive province, led a coalition that sacked Nineveh. The empire was in desperate straits; the Babylonians seemed about to displace it. Hoping to keep Mesopotamia divided, Necho II, the Egyptian pharaoh, set out to aid the hard-pressed Assyrians.
Sennacherib finally put down the rebellion in 701 BC, overrunning Judah, taking 46 of its walled cities, and placing much conquered Judaean territory under the control of neighbouring states. While Sennacherib was besieging the city of Lachish, Hezekiah sought to spare Jerusalem itself from capture by paying a heavy tribute of gold and silver to the Assyrian king, who nevertheless demanded the city’s unconditional surrender.
At this point Jerusalem was saved by a miraculous plague that decimated the Assyrian army. This event gave rise to the belief in Judah that Jerusalem was inviolable, a belief that lasted until the city fell to the Babylonians a century later. Contradictory dates for Sennacherib’s invasion are given in the Book of Kings, and he may possibly have invaded Judah a second time near the close of Hezekiah’s reign.
In his religious reforms, Hezekiah asserted Judah’s inherited Hebrew traditions and practices against imported cults of the Assyrian gods. He thus tried to achieve both political and religious independence for Judah, but the catastrophe of 701 BC left among his people an unmistakable yearning for an ideal king who would restore the golden age of David.
Elisha, also spelled Elisaios, or Eliseus, in the Old Testament, Israelite prophet, the pupil of Elijah, and also his successor (c. 851 BC). He instigated and directed Jehu’s revolt against the house of Omri, which was marked by a bloodbath at Jezreel in which King Ahab of Israel and his family were slaughtered.
The popular traditions about Elisha (2 Kings 2–13) sketch a charismatic, quasi-ecstatic figure, very similar to Elijah. Like his mentor, Elisha was a passionate exponent of the ancient religious and cultural traditions of Israel, which both felt to be threatened by the ruling dynasty of Omri, which was in alliance with Phoenicia. (King Ahab’s wife, the Tyrian princess Jezebel, was then trying to introduce the worship of Baal into Israel.)
As a prophet, Elisha was a political activist and revolutionary. He led a “holy war” that extinguished the house of Omri in Jerusalem as well as in Samaria (2 Kings 9–10).
Though Elisha recruited Jehu to revolt against and succeed Ahab, it was Elijah who was instructed to anoint Jehu as Israel’s king (1 Kings 19:16). This is characteristic of the relationship between the two prophets; in popular estimation Elisha always remains partly in the shadow of his master. The story of the beginning of his apprenticeship (1 Kings 19:19–21) and the account in which he becomes Elijah’s heir and successor (2 Kings 2:8–18) both feature the prophetic “mantle.”
In the first, Elijah casts it upon his pupil; in the second, Elisha picks it up. The mantle, a cultic garment of the prophet, carries connotations of power and authority.
The mission that the prophet Elisha, Elijah’s successor, gave to Jehu was to lead a coup to overthrow the dynasty of Omri (II Kings 9–10), which he accepted. The prophetic party, headed by Elisha, was an old adversary of the royal house, as shown by the stories of Ahab and Elijah (I Kings 17–19).
King Omri had built Samaria, and, thanks to an alliance with the Phoenicians, he and Ahab had brought the northern kingdom to the peak of its economic, political, and military strength. These advances came, however, at a price of religious syncretism and socioeconomic polarization the prophets considered fatal for the community’s religious and human future.
Jehu, Hebrew Yehu, king (c. 842–815 BC) of Israel. He was a commander of chariots for the king of Israel, Ahab, and his son Jehoram, on Israel’s frontier facing Damascus and Assyria. Ahab, son of King Omri, was eventually killed in a war with Assyria.
Jehu’s revolt, which extinguished the dynasty of Omri (including Jehoram and Ahab’s wife, Jezebel), took place at a time when the dynasty was already in decline. The narrator in II Kings is clearly in favour of Jehu; his enthusiastic recital of the gruesome details of Jezebel’s death (9:30–37) mirror the élan of a holy war. Within a century the prophet Hosea would cite the bloodbath in Jezreel, capital of the northern kingdom of Israel, as reason for the imminent end of the kingdom (1:4–5). Jehu’s success ended the Phoenician alliance, and the spirit of fanaticism made its renewal impossible.
The most righteous king in the book of Kings 2 was Hezekiah. He reigned at a time when the Assyrian empire was consolidating its control of Palestine and Syria. His father had placed Judah under Assyrian suzerainty in 735 BC. Hezekiah may have taken part in a rebellion against King Sargon II of Assyria (reigned 721–705 BC), which the Assyrians apparently crushed in the year 710.
Hezekiah, Hebrew Ḥizqiyya, Greek Ezekias, (flourished late 8th and early 7th centuries BC), son of Ahaz, and the 13th successor of David as king of Judah at Jerusalem. The dates of his reign are often given as about 715 to about 686 BC, but inconsistencies in biblical and Assyrian cuneiform records have yielded a wide range of possible dates.
At the accession of Sennacherib (705–681 BC), further rebellions broke out all over the Assyrian empire. Hezekiah may have been the leader of the rebellion in Palestine, which included the city-states of Ascalon and Ekron and gained the support of Egypt. In preparing for the inevitable Assyrian campaign to retake Palestine, Hezekiah strengthened the defenses of his capital, Jerusalem, and dug out the famous Siloam tunnel (2 Kings 20:20, 2 Chronicles 32:30), which brought the water of the Gihon springs to a reservoir inside the city wall.
Manasseh, also spelled Manasses, king of Judah (reigned c. 686 to 642 BCE). During his long and peaceful reign, Judah was a submissive ally of Assyria. In the course of his reign there occurred a revival of pagan rites, including astral cults in the very forecourts of the temple of Yahweh, child sacrifice, and temple prostitution; hence, he is usually portrayed as the most wicked of the kings of Judah.
If he had any tendencies toward independence from Assyrian domination, they apparently were suppressed by his being taken in chains to Babylon, where he was molded into proper vassal behaviour, although one edifying and probably unhistorical biblical account reports his repentance and attempt at religious reform after his return to Judah.
He engages in all manner of prohibited religious practices and basically winds up being the last straw, as far as God is concerned. The disobedience of Manasseh provokes God into finally ordering the people of Judah into exile, allowing the Babylonians to invade and destroy.
Even though the righteous king Hezekiah is his father, Manasseh becomes wicked—following a typical pattern where latter kings, whether Israelite or non-Israelite, tend to be worse than their predecessors (the Babylonian Belshezzar and the Greek Antioch Epiphanes both being good examples of decline).
He reigns a record-setting 55 years in Judah, does abominable things like sacrificing one of his children in fire, and practices divination and sorcery, before he eventually dies. Appropriately enough—given that he makes Judah forget God—his name means “causing to forget.”
Jericho: Elijah's ministry had come to an end. He touched his cloak to the Jordan River, and he and Elisha crossed on dry ground. Elijah was taken by God in a whirlwind, and Elisha returned alone with the cloak. The prophets in Jericho realized that Elisha was Elijah's replacement (2 Kings 1:1-2:25).
Desert of Edom: The king of Moab rebelled against Israel, so the nations of Israel, Judah, and Edom decided to attack from the Desert of Edom, but ran out of water. The kings consulted Elisha who said God would send both water and victory (2 Kings 3:1-27).
Shunem: Elisha cared for individuals and their needs. He helped a woman clear a debt by giving her a supply of oil to sell. For another family in Shunem, he raised a son from the dead (2 Kings 4:1-37).
Gilgal: Elisha cared for the young prophets in Gilgal–he removed poison from a stew, made a small amount of food to feed everyone, and even caused an axhead to float so it could be retrieved. It was to Elisha that Naaman, a commander in the Aramean army, came to be healed of leprosy (2 Kings 4:38-6:7).
Dothan: Although he cured an Aramean commander's leprosy, Elisha was loyal to Israel. He knew the Aramean army's battle plans and kept Israel's king informed. The Aramean king tracked Elisha down in Dothan and surrounded the city, hoping to kill him. But Elisha prayed that the Arameans would be blinded, then he led the blinded army into Samaria, Israel's capital city (2 Kings 6:8-23).
Samaria: But the Arameans didn't learn their lesson. They later besieged Samaria. Ironically, Israel's king thought it was Elisha's fault, but Elisha said food would be available in abundance the next day. True to Elisha's word, the Lord caused panic in the Aramean camp, and the enemy ran, leaving their supplies to Samaria's starving people (2 Kings 6:24-7:20).
Damascus: Despite Elisha's loyalty to Israel, he obeyed God and traveled to Damascus, the capital of Aram. King Ben-Hadad was sick, and he sent Hazael to ask Elisha if he would recover. Elisha knew the king would die, and told this to Hazael. But Hazael then murdered Ben-Hadad, making himself king. Later, Israel and Judah joined forces to fight this new Aramean threat (2 Kings 8:1-29).
Ramoth Gilead: As Israel and Judah warred with Aram, Elisha sent a young prophet to Ramoth Gilead to anoint Jehu as Israel's next king. Jehu set out to destroy the wicked dynasties of Israel and Judah, killing kings Joram and Ahaziah, and wicked Queen Jezebel. He then destroyed King Ahab's family, and all the Baal worshipers in Israel (2 Kings 9:1-11:1).
Jerusalem: Power-hungry Athaliah became queen of Judah when her son Ahaziah was killed. She had all her grandsons killed except Joash who was hidden by his aunt. Joash was crowned king at the age of seven and overthrew Athaliah. Meanwhile in Samaria, the Arameans continued to harass Israel. Israel's new king met with Elisha and was told that he would be victorious over Aram three times (2 Kings 11:2-13:19).
Following Elisha's death came a series of evil kings in Israel. Their idolatry and rejection of God caused their downfall. The Assyrian empire captured Samaria and took most of the Israelites into captivity (2 Kings 13:20-17:41). Judah had a short reprieve because of a few good kings who destroyed idols and worshiped God. But many strayed from God. So Jerusalem fell to the next world power, Babylon (2 Kings 18:1-25:30).
Both kingdoms, the northern kingdom (Israel) and the southern kingdom (Judah), degenerate into idolatry (1 Kings 12:25-33; 1 Kings 14:22-24), however Judah occasionally is led by a (somewhat) good king, like Jehoshaphat (1 Kings 22:43), Joash (2 Kings 12:2), Amaziah (2 Kings 14:3), and others who attempt to bring about reform, like Josiah (2 Kings 23:4-19) and even experience miraculous deliverance, like Hezekiah (2 Kings 19). On the other hand, Israel never has a godly ruler and looks more and more like the nations that were in the land before they possessed it (2 Kings 17:8).
Principal in the books of Kings is the role of the prophet. Notable among these are Elijah and Elisha (1 Kings 17-19; 2 Kings 1-8). Zealous for the Lord, they perform many miracles, proving the power of God over false deities (1 Kings 18:19-39), and even raising the dead to life (1 Kings 17:22). For the most part, the prophetic word of the Lord falls on deaf ears as God raises up two enemy nations, Assyria and Babylon, to invade Israel and Judah respectively.