- Books 1-10
- Books 11-20
- Books 21-30
- 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: 19 letters in Proverbs 6:7אשר אין לה קצין שטר ומשלWhich having no guide, overseer, or ruler,
Longest verse: 73 letters in Proverbs 30:4מי עלה שמים וירד מי אסף רוח בחפניו מי צרר מים בשמלה מי הקים כל אפסי ארץ מה שמו ומה שם בנו כי תדעWho hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what [is] his name, and what [is] his son’s name, if thou canst tell?
“The Proverbs,” also called “The Book Of Proverbs” is an Old Testament book of “wisdom” writing found in the third section of the Jewish canon, known as the Ketuvim, or Writings.
Proverbs is not merely an anthology, but a “collection of collections” relating to a pattern of life that lasted for more than a millennium. It is an example of the biblical wisdom literature and raises questions of values, moral behavior, the meaning of human life, and right conduct, and its theological foundation is that “the fear of God is the beginning of wisdom”.
Wisdom is praised for her role in creation; God acquired her before all else, and through her, he gave order to chaos; since humans have life and prosperity by conforming to the order of creation, seeking wisdom is the essence and goal of life.
Knowledge is nothing more than an accumulation of raw facts, but wisdom is the ability to see people, events, and situations as God sees them. The Book of Proverbs reveals the mind of God in matters high and lofty and in common, ordinary, everyday situations, too.
It appears that no topic was left behind. Matters pertaining to personal conduct, sexual relations, business, wealth, charity, ambition, discipline, debt, child-rearing, character, alcohol, politics, revenge, and godliness are among the many topics covered in this rich collection of wise sayings.
Proverbs 1:5 – “Let the wise listen and add to their learning, and let the discerning get guidance.”
Proverbs 1:7 – “The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline.”
Proverbs 3:5-8 – “Trust in the Lord completely, and do not rely on your own opinions. With all your heart rely on him to guide you, and he will lead you in every decision you make. Become intimate with him in whatever you do, and he will lead you wherever you go. Don’t think for a moment that you know it all, for wisdom comes when you adore him with undivided devotion and avoid everything that is wrong. Then you will find the healing refreshment your body and spirit long for.”
Proverbs 4:5 – “Get wisdom, get understanding; do not forget my words or swerve from them.”
Proverbs 5:21 – “Fill your thoughts with my words until they penetrate deep into your spirit. Then, as you unwrap my words, they will impart true life and radiant health into the very core of your being.”
Proverbs 6:7-8 – “The ants have no chief, no boss, no manager-no one has to tell them what to do. You’ll see them working and toiling all summer long, stockpiling their food in preparation for winter.”
Proverbs 8:13-14 – “To fear the LORD is to hate evil; I hate pride and arrogance, evil behavior and perverse speech. Counsel and sound judgment are mine; I have understanding and power.”
The proverbs contained in this book are not to be interpreted as prophecies or their statements about effects and results as promises. For instance, 10:27 says that the years of the wicked are cut short, while the righteous live long and prosperous lives (3:2). The righteous have abundant food (10:3), but the wicked will go hungry (13:25).
While such statements are generally true, there are enough exceptions to indicate that sometimes the righteous suffer and the wicked prosper (3:2). Normally the righteous and wicked “receive their due on earth” (11:31), but at other times reward and punishment lie beyond the grave.
Most proverbs are short, compact statements that express truths about human behavior. Often there is the repetition of a word or sound that aids memorization (30:33).
In the longest section of the book (10:1 – 22:16) most of the proverbs are two lines long, and those in chapters 10 – 15 almost always express a contrast. Sometimes the book simply makes a general observation, such as “a bribe is a charm to the one who gives it” (17:8; cf. 14:20), but usually it evaluates conduct: “he who hates bribes will live” (15:27).
Many proverbs, in fact, describe the consequences of a particular action or character trait: “A wise son brings joy to his father” (10:1). Since the proverbs were written primarily for instruction, often they are given in the form of commands: “Do not love sleep or you will grow poor” (20:13).
A common feature of the proverbs is the use of figurative language: “Like cold water to a weary soul / is good news from a distant land” (25:25). In chapter 25 alone there are 11 verses that begin with “like” or “as.” These similes make the proverbs more vivid and powerful.
Occasionally the simile is used in a humorous or sarcastic way: “Like a gold ring in a pig's snout / is a beautiful woman who shows no discretion” (11:22; cf. 26:9), or, “As a door turns on its hinges, / so a sluggard turns on his bed” (26:14).
Equally effective is the use of metaphors: “The teaching of the wise is a fountain of life” (13:14), and “the tongue that brings healing is a tree of life” (15:4). According to 16:24, “pleasant words are a honeycomb.” The figure of sowing and reaping is used in both a positive and a negative way (cf. 11:18; 22:8).
In order to develop a proper set of values, a number of proverbs use direct comparisons: “Better a poor man whose walk is blameless / than a rich man whose ways are perverse” (28:6). This “better . . . than” pattern can be seen also in 15:16-17; 16:19,32; 17:1,12; a modified form occurs in 22:1.
Solomon was a monarch of ancient Israel and the son and successor of David, according to the Hebrew Bible and the Old Testament. He is described as having been the penultimate ruler of an amalgamated Israel and Judah. After his death, his son and successor Rehoboam would adopt a harsh policy towards the northern tribes, eventually leading to the splitting of the Israelites between the Kingdom of Israel in the north and the Kingdom of Judah in the south. Following the split, his patrilineal descendants ruled over Judah alone.
Solomon was renowned as a sage. When two women each claimed to be the mother of the same baby, he determined the real mother by observing each woman’s reaction to the prospect of dividing the child into two halves; he acknowledged the woman who protested as the mother. Solomon was deemed wiser than all the sages of Egypt and the Middle East—even wiser than some ancient paragons of wisdom.
The biblical book of Proverbs contains collections of aphorisms and other wise teachings attributed to him. Like his father, Solomon was also revered as a poet. The biblical Song of Solomon is attributed to him—albeit spuriously and likely because of his posthumous fame—in the opening verse.
His reputation as a great lover, reflected in the size of his harem, is appropriately a major theme in the Song of Solomon. Postbiblical tradition attributed later works to him: the apocryphal Wisdom of Solomon, on the one hand, and the Odes of Solomon and Psalms of Solomon, on the other, are tributes to him as sage and poet.
Another pattern found in the book is the so-called numerical proverb. Used for the first time in 6:16, this type of saying normally has the number three in the first line and four in the second (cf. 30:15,18,21,29). The repetition of entire proverbs (compare 6:10-11 with 24:33-34; 14:12 with 16:25; 18:8 with 26:22; 20:16 with 27:13; 21:19 with 25:24) or parts of proverbs may serve a poetic purpose.
A slight variation allows the use of the same image to make a related point (as in 17:3; 27:21) or to substitute a word or two to achieve greater clarity or a different emphasis (cf. 19:1; 28:6). In 26:4-5 the same line is repeated in a seemingly contradictory way, but this was designed to make two different points (see notes there).
At times the book of Proverbs is very direct and earthy (cf. 6:6; 21:9; 25:16; 26:3). This is the nature of wisdom literature as it seeks pedagogically effective ways to illumine life situations and to guide the unwise (or not yet wise) into wise choices concerning how to shape their lives as members of the human community that lives under the scrutiny and the providential rule and care of the Creator.
The book of Proverbs was written as poetry, and it employs many of the techniques common to Hebraic poetry—vivid imagery, parallelism, and other literary techniques—to guide the reader in the quest for wisdom.
The introductory verses of the book express this central theme: “A wise man will hear, and will increase in learning … but fools despise wisdom and instruction” (Proverbs 1:5, 7).
The wisdom contained within the book of Proverbs covers nearly every aspect of life. The proverbs focus as much on the quirks of human nature as they do on the basic behavior of a righteous person and on man’s proper relationship with God.
Because the proverbs address such varied topics, a verse in Proverbs often has no connection to the verses before or after it. However, readers can find within Proverbs many passages that are simple, humorous, profound, and beautiful. One well-known passage tenderly describes the attributes of a righteous woman and declares that she is far more precious than rubies (see Proverbs 31:10–31).
The main theme in the book of Proverbs is the raise of questions of values, moral behavior, the meaning of human life, and righteous conduct. Much like the other examples of the biblical wisdom tradition (Job and Ecclesiastes and some other writings). The three retain an ongoing relevance for both religious and secular readers, Job and Ecclesiastes through the boldness of their dissent from received tradition, Proverbs in its worldliness and satiric shrewdness.
Wisdom is as close as biblical literature comes to Greek philosophy, of which it was a contemporary; it shares with the Greeks an inquiry into values and reflections on the human condition, although there is no discussion of ontology, epistemology, metaphysics, and the other abstract issues raised by the Greeks.
The book of Proverbs also has its contradictions. The reader is told, for example, both to “not answer a fool according to his folly”, according to 26:4, and to “answer a fool according to his folly”, as 26:5 advises.
More pervasively, the recurring theme of the initial unit (chapters 1–9) is that the fear of the Lord is the beginning of wisdom, but the following units are much less theological, presenting wisdom as a transmissible human craft, until with 30:1–14, the “words of Agur”, we return once more to the idea that God alone possesses wisdom.
The genre of Proverbs is mainly “Proverbs” as the name describes, there are also some Parables and Poetry. The main purpose of this book is to teach wisdom to God’s people. Proverbs are short clever explanations, which are easy to remember. They contain truisms. These are things that are typically true, however, not always.
For example, “He who tills his land will have plenty of bread” (12:11), it is typically true that one who works his land will have bread but it is not a guarantee to always be true. They deal with life, principles, good judgment, and perception. They often draw distinctions between a wise man and a foolish man with parable-type examples.
Chapters 1-9: The book talks about wisdom for younger people. He speaks of details of Godly living and heeding a parent’s advice, “The fear of the LORD is the beginning of knowledge” (1:7). Salvation is through faith and trust in Jesus Christ alone and Proverbs directly teaches us to, “Trust in the LORD with all your heart and do not lean on your own understanding. In all your ways acknowledge Him, And He will make your paths straight” (3:5-6).
Chapters 10-24: There is wisdom that applies to average people covering various topics. Many of these parables contrast a righteous man and a wicked man, and urge us to commit our way to God, “There is a way which seems right to a man, but its end is the way of death” (14:12).
Chapters 25–29: These proverbs speak about righteous leadership, the duty of the people to help the poor, and the value of wisdom in daily life.
Chapters 30–31: The words of Agur and King Lemuel conclude the book. Agur admonishes the reader that “every word of God is pure” (Proverbs 30:5) and speaks of the dangers of hypocrisy.
King Lemuel recites the words of his mother that warn against strong drinks. A virtuous woman is way more valuable than the riches of this world; she reveres the Lord and is diligent, generous, wise, and kind.