- Books 1-10
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- Books 31-39
- Books 1-10
- Books 11-20
- Books 21-30
- Books 31-39
We have scientifically determined that words and verses in the original Bible are coded with social and scientific information that are more advanced than today’s science. As such, it can't be a document created by a mere human in a cave. Therefore, the original Bible was created by a super-intelligent entity named in the original Bible as “GOD אלהים” and “YHWH יהוה” (known as Lord). Only the “GOD” entity can describe the genesis period with the encoded mathematical formulas.
Logically, believers who think that the original Bible was created by humans, assembled over time, are praying on a history book and guiding their lives based on an archeology book. Logically, if you believe that GOD created the universe, GOD can also make the Bible appear without the need for “inspiring human writers” to write it.
While the original Bible was created by GOD and is encoded with messaging to humanity on four different levels, any human translation becomes merely a “story of the Bible” written based on a human understanding and interpretation of the complex, coded original Hebrew Bible. Since only the Hebrew letters, words, and parables are embedded with the code, any translation will lose any divine messaging and become merely a story, as understood by a mere human.
Can a human interpretation, or mistranslated book, like KJV, be really holy? Is that the Word Of GOD or the word of another man?
GOD (Elohim אלהים coded 86) is not necessarily the same as Lord (YHWH יהוה coded 26). While GOD is a classification (like saying human, animal, or plant), YHWH is the name of the entity. The YHWH name is the combination of the words: past (היה), present (הווה), and future (יהיה).
We can scientifically determine, with the highest certainty, that YHWH is the creator of:
It is highly likely that YHWH brought into existence earth and life forms. It is likely that YHWH was brought the universe into existence. There is also a high probability that GOD is directly or indirectly, responsible for our daily lives, events, and what humans consider to be random, unknown, uncertain, or simply, luck.
We are researching the scientific difference between GOD and YHWH. For now, we assume the term “GOD,” which can be anything and everything, from a particle to the entire nature, or the universe.
Letters: 1,197,000; Words: 305,490; Verses: 23,206; Chapters: 929; Books: 39
code2CODE value: 78,091,262
Shortest verse: 9 letters in 1 Chronicles 1:1
אדם שת אנוש Adam, Sheth, Enosh,
Longest verse: 193 letters in Esther 8:9
ויקראו ספרי המלך בעת ההיא בחדש השלישי הוא חדש סיון בשלושה ועשרים בו ויכתב ככל אשר צוה מרדכי אל היהודים ואל האחשדרפנים והפחות ושרי המדינות אשר מהדו ועד כוש שבע ועשרים ומאה מדינה מדינה ומדינה ככתבה ועם ועם כלשנו ואל היהודים ככתבם וכלשונם
Then were the king’s scribes called at that time in the third month, that [is], the month Sivan, on the three and twentieth [day] thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which [are] from India unto Ethiopia, an hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language.
The 305,490 Biblical letter distribution:
א95,683 • ב65,215 • ג10,080 • ד32,370 • ה101,964 • ו129,592 • ז9,099 • ח27,598 • ט6,310 • י137,842 • כ47,469 • ל88,302 • מ98,929 • נ55,093 • ס7,635 • ע44,811 • פ18,284 • צ14,977 • ק16,278 • ר68,065 • ש58,198 • ת63,206
א7.99% • ב5.45% • ג0.84% • ד2.70% • ה8.52% • ו10.83% • ז0.76% • ח2.31% • ט0.53% • י11.52% • כ3.97% • ל7.38% • מ8.26% • נ4.60% • ס0.64% • ע3.74% • פ1.53% • צ1.25% • ק1.36% • ר5.69% • ש4.86% • ת5.28%
1 Genesis בראשית Bereshit • 2 Exodus שמות Shmot • 3 Leviticus ויקרא VaYekra • 4 Numbers במדבר BaMidbar • 5 Deuteronomy דברים Dvarim • 6 Joshua יהושע Yehoshua• 7 Judges שופטים Shoftim • 8 Samuel 1 שמואל Shmuel • 9 Samuel 2 שמואל Shmuel • 10 Kings 1 מלכים Melachim • 11 Kings 2 מלכים Melachim • 12 Isaiah ישעיהו Ishahaiah • 13 Jeremiah ירמיהו Yermiyahu • 14 Ezekiel יחזקאל Yechezkel • 15 Hosea הושע Hoshe-ah • 16 Joel יואל Yoel • 17 Amos עמוס Amos • 18 Obadiah עובדיה Ovadiah • 19 Jonah יונה Yona • 20 Micah מיכה Michah • 21 Nahum נחום Nachum • 22 Habakkuk חבקוק Chavakuk • 23 Zephaniah צפניה Zephaniah • 24 Haggai חגי Haggai • 25 Zechariah זכריה Zechariah • 26 Malachi מלאכי Malachi • 27 Psalms תהלים Tehilim • 28 Proverbs משלי Mishlei • 29 Job איוב Eyov • 30 Song of Songs שיר השירים Shir a-shirim • 31 Ruth רות Rut • 32 Lamentations איכה Eicha •33 Ecclesiastes קהלת Kahelet • 34 Esther אסתר Ester • 35 Daniel דניאל Daniel • 36 Ezra עזרא Ezra • 37 Nehemiah נחמיה Nehemiah • 38 Chronicles 1 דברי הימים Divrei HaYamim • 39 Chronicles 2 דברי הימים Divrei HaYamim
Shortest verse: 11 letters in Numbers 26:46ושם בת אשר שרחAnd the name of the daughter of Asher [was] Sarah.
Longest verse: 118 letters in Numbers 8:19ואתנה את הלוים נתנים לאהרן ולבניו מתוך בני ישראל לעבד את עבדת בני ישראל באהל מועד ולכפר על בני ישראל ולא יהיה בבני ישראל נגף בגשת בני ישראל אל הקדשAnd I have given the Levites [as] a gift to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary.
The “Numbers” book is basically the sacred history of the Israelites as they wandered in the wilderness following the departure from Sinai and before their occupation of Canaan, the Promised Land. It describes their sufferings and their numerous complaints against God. The people are depicted as faithless and rebellious, and God as one who provides for and sustains his people.
Numbers, Hebrew Bemidbar (“In the Wilderness”),also called The Fourth Book Of Moses, the fourth book of the Bible. The English title is a translation of the Septuagint (Greek) title referring to the numbering of the tribes of Israel in chapters 1–4.
These accounts continue the story of God’s promise that the Israelites will inhabit the land of Canaan. The story, begun in Genesis and continued in Exodus and Leviticus, does not reach its conclusion until Israel successfully occupies the Promised Land.
As the books now stand, the promise is fulfilled in the Book of Joshua. Many scholars have thus maintained that the first six books of the Old Testament form a literary unit, of which Numbers is an integral part. At one time, Numbers may have contained an account of the occupation of Canaan that was dropped when the Tetrateuch (Genesis, Exodus, Leviticus, and Numbers) was joined to other historical books of the Old Testament.
Caleb was one of the spies sent by Moses from Kadesh-barnea in southern Palestine to reconnoiter the land of Canaan. Only Caleb and Joshua advised the Hebrews to proceed immediately to take the land.
For his faith, Caleb was rewarded with the promise that he and his descendants should possess it (Numbers 13–14). Subsequently, Caleb settled in Hebron (Kiriatharba), after driving out the three sons of Anak.
Korah, son of Izhar, is known for leading a rebellion against Moses.
Numbers 16:1–40 indicates that Korah rebelled against Moses along with 249 co-conspirators and were punished for their rebellion when God sent fire from heaven to consume all 250 of them. Korah's Reubenite allies Dathan and Abiram were also punished when God caused the ground to split open beneath their feet swallowing them, their families, anyone associated with Korah, and all their possessions.
Furthermore, the Israelites who did not like what had happened to Korah, Dathan and Abiram (and their families) objected to Moses, and God then commanded Moses to depart from the multitude. God then smote 14,700 men with plague, as punishment for objecting to Korah's destruction (Numbers 16:41.)
According to the Rabbis, the main cause of Korah's revolt was the nomination of Elizaphan, son of Uzziel, as prince over the Kohathites, Korah arguing thus: “Kohath had four sons. The two sons of Amram, Kohath's eldest son, took for themselves the kingdom and the priesthood. Now, as I am the son of Kohath's second son, I should be made prince over the Kohathites; however Moses gave that office to Elizaphan, the son of Kohath's youngest son.”
Korah asked Moses the following questions: “Does a tallit made entirely of tekhelet need fringes?” To Moses' affirmative answer Korah objected: “The blue color of the ṭallit does not make it ritually correct, yet according to your statement four blue threads do so”. “Does a house filled with the books of the Law need a mezuzah?” Moses replied that it did; whereupon Korah said: “The presence of the whole Torah, which contains 175 chapters, does not make a house fit for habitation, yet you say that one chapter of it does so.
It is not from God that you have received these commandments; you have invented them yourself.” He then assembled 250 men, chiefs of the Sanhedrin, and, having clad them in tallitot of blue wool, but without fringes, prepared for them a banquet. Aaron's sons came for the priestly share, but Korah and his people refused to give the prescribed portions to them, saying that it was not God but Moses who commanded those things. Moses, having been informed of these proceedings, went to the house of Korah to effect a reconciliation, but the latter and his 250 followers rose up against him.
Korah consulted also his wife, who encouraged him in the revolt, saying: “See what Moses has done. He has proclaimed himself king; he has made his brother high priest, and his brother's sons priests; moreover, he has made you shave all your hair in order to disfigure you.” Korah answered: “But he has done the same to his own sons.” His wife replied: “Moses hated you so much that he was ready to do evil to his own children provided the same evil would overtake you”.
Modern Jewish reform and secular interpretations of the Korah revolt supply new causes for the revolt to reflect new agendas and concerns of the authors.
Balaam, a non-Israelite prophet described as a diviner who is importuned by Balak, king of Moab, to place a malediction on the people of Israel.
Balaam, non-Israelite prophet described in chapters 22–24 of the Book of Numbers, the fourth book of the Hebrew Bible (Old Testament), as a diviner who is importuned by Balak, king of Moab, to place a malediction on the people of Israel, who are camped ominously on the plains of Moab.
Balaam states that he will utter only what God, Yahweh, inspires, but he is willing to accompany the Moabite messengers to Balak. He is met en route by an angel of Yahweh, who is recognized only by Balaam’s donkey, which refuses to continue.
Then Balaam’s eyes are opened, and the angel permits him to go to Balak but commands him not to curse but to bless Israel. Despite pressure from Balak, Balaam remains faithful to Yahweh and blesses the people of Israel. In later literature (specifically, the Second Letter of Peter 2:15), however, Balaam is held up as an example of one who apostatized for the sake of material gain.
Canaan, an area variously defined in historical and biblical literature, but always centered on Palestine. Its original pre-Israelite inhabitants were called Canaanites. The names Canaan and Canaanite occur in cuneiform, Egyptian, and Phoenician writings from about the 15th century BCE as well as in the Old Testament. In these sources, “Canaan” sometimes refers to an area encompassing all of Palestine and Syria, sometimes only to the land west of the Jordan River, and sometimes just to a strip of coastal land from Acre (ʿAkko) northward.
The Israelites occupied and conquered Palestine, or Canaan, beginning in the late 2nd millennium BCE, or perhaps earlier; and the Bible justifies such occupation by identifying Canaan with the Promised Land, the land promised to the Israelites by God.
The origin of the term is disputed, but it may derive from an old Semitic word denoting “reddish purple,” referring to the rich purple or crimson dye produced in the area or to the wool coloured with the dye. Biblically, Canaanites are identified in Genesis as descendants of Canaan, a son of Ham and grandson of Noah. See also Phoenicia.
Miriam was the sister of Moses and Aaron, and the daughter of Amram and Jochebed. Her story is told in the books of Exodus and Numbers in the Hebrew Bible. Miriam's name could also be derived from the Egyptian words myr “beloved.”
Miriam enabled the infant Moses to be nursed by his own mother after being adopted by the daughter of Pharaoh. She later became a prophetess in her own right. She led the Israelite women in celebrating the Israelites‘ successful march through the sea, in a verse still sung by millions of Jews today. However, when she and Aaron criticized Moses for marrying a Cushite woman, she was punished by God with a dreaded skin disease. Shortly after her death years later, the Israelites lost faith in Moses and Aaron, causing Moses himself to sin by striking the rock at Kadesh.
Miriam is the only woman in history known to have been allowed to enter the sacred Tabernacle courtyard. She was honored in verse by the prophet Micah, who placed her on a par with Moses and Aaron, and her name was particularly popular among Jews in New Testament times, where it is rendered as “Mary.”
In rabbinical tradition, Miriam was the teacher and leader of Israelite women; as a girl she convinced her parents to risk having additional children despite Pharaoh's policy of murdering Israelite baby boys; and it was her merit that caused the miraculous, life-giving waters of the desert to flow for her people.
Eleazar or Elʽazar was a priest, the second High Priest, succeeding his father Aaron after he died. He was a nephew of Moses.
Eleazar played a number of roles during the course of the Exodus, from creating the plating for the altar from the firepans of Korah‘s assembly, to performing the ritual of the red heifer. After the death of his older brothers Nadab and Abihu, he and his younger brother Ithamar were appointed to the charge of the sanctuary. His wife, a daughter of Putiel, bore him Phinehas, who would eventually succeed him as High Priest.
As the Israelites moved through the wilderness during the Exodus journey, Eleazar was responsible for carrying the oil for the lampstand, the sweet incense, the daily grain offering and the anointing oil, and also for oversight of the carriage of the Ark of the Covenant, table for showbread, altar and other tabernacle fittings which were transported by the Kohathite section of the Levite tribe.
Following the rebellion against Moses' leadership recorded in Numbers 16, Eleazar was charged with taking the rebels' bronze censers and hammering them into a covering for the altar, to act as a reminder of the failed rebellion and the restriction of the priesthood to the Aaronid dynasty.