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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: 17 letters in 2 Samuel 23:38עירא היתרי גרב היתריIra an Ithrite, Gareb an Ithrite,
Longest verse: 133 letters in 2 Samuel 11:11ויאמר אוריה אל דוד הארון וישראל ויהודה ישבים בסכות ואדני יואב ועבדי אדני על פני השדה חנים ואני אבוא אל ביתי לאכל ולשתות ולשכב עם אשתי חיך וחי נפשך אם אעשה את הדבר הזהAnd Uriah said unto David, The ark, and Israel, and Judah, abide in tents; and my lord Joab, and the servants of my lord, are encamped in the open fields; shall I then go into mine house, to eat and to drink, and to lie with my wife? [as] thou livest, and [as] thy soul liveth, I will not do this thing.
There are numerous parallels, repetitions, and discrepancies within the books of Samuel. Different accounts are given of the origin of the monarchy (1 Samuel 9:1–10:16 and 1 Samuel 8; 10:17–27); there are two accounts of the rejection of Saul as king (1 Samuel 13:8–14 and 1 Samuel 15:10–31) and two more of David’s introduction to Saul (1 Samuel 16 and 1 Samuel 17). One account of the slaying of Goliath attributes the act to David (1 Samuel 17) and the other to Elhanan (2 Samuel 21:19).
Some scholars assume that the books of Samuel were composed from two or three continuous sources; others suggest a compilation of independent narratives of varying lengths. The latter view has gained the wider acceptance. The longest independent narrative, an excellent example of historical writing, is the “court history of David” (2 Samuel 9–20; 1 Kings 1–2). The several independent narratives and fragments were presumably collected by the Deuteronomic historian and joined together in the production of his work (Deuteronomy, Joshua, Judges, 1 and 2 Samuel, 1 and 2 Kings).
The book exercised considerable care in its use of traditional material, for everything is made to serve in an overall theological perspective. The conflicting accounts of the origin of the monarchy, reflecting pro- and anti-monarchical attitudes, are intentionally held in tension as a backdrop for the divine promise to the house of David in 2 Samuel 7, guaranteeing its permanence and warning that the iniquity of any reigning king will bring the punishment of Yahweh. The rest of the history is shaped to illustrate the validity of these claims.
During Samuel's youth at Shiloh, the Philistines inflicted a decisive defeat against the Israelites at Eben-Ezer, placed the land under Philistine control, and took the sanctuary's Ark for themselves. Upon hearing the news of the capture of the Ark of the Covenant, and the death of his sons, Eli collapsed and died. When the Philistines had been in possession of the Ark for seven months and had been visited with calamities and misfortunes, they decided to return the Ark to the Israelites.
According to Bruce C. Birch, Samuel was a key figure in keeping the Israelites' religious heritage and identity alive during Israel's defeat and occupation by the Philistines.” It may have been possible and necessary for Samuel to exercise authority in roles that would normally not converge in a single individual (priest, prophet, judge).”
After 20 years of oppression, Samuel, who had gained national prominence as a prophet (1 Samuel 3:20), summoned the people to the hill of Mizpah, and led them against the Philistines. The Philistines, having marched to Mizpah to attack the newly amassed Israelite army, were soundly defeated and fled in terror. The retreating Philistines were slaughtered by the Israelites. The text then states that Samuel erected a large stone at the battle site as a memorial, and there ensued a long period of peace thereafter.
Saul was, according to the Hebrew Bible, the first monarch of the United Kingdom of Israel. His reign supposedly marked the transition of Israel and Judah from a scattered tribal society to organized statehood.
The historicity of Saul and the United Kingdom of Israel is not universally accepted, as what is known of both comes from the Hebrew Bible. According to the text, he was anointed as king of the Israelites by Samuel, and reigned from Gibeah. Saul is said to have died by suicide when he “fell on his sword” during a battle with the Philistines at Mount Gilboa, in which three of his sons were also killed.
The succession to his throne was contested between Ish-bosheth, his only surviving son, and David, his son-in-law; David ultimately prevailed and assumed kingship over Israel and Judah.
2 Samuel 1:4 – “’What happened?’ David asked. ‘Tell me.’ ‘The men fled from the battle,’ he replied. ‘Many of them fell and died. And Saul and his son Jonathan are dead.’”
2 Samuel 2:3 – “David also took the men who were with him, each with his family, and they settled in Hebron and its towns”
2 Samuel 7:8 – “Now then, tell my servant David, This is what the LORD Almighty says: I took you from the pasture, from tending the flock, and appointed you ruler over my people Israel.”
2 Samuel 7:16 – “Your house and your kingdom will endure forever before me; your throne will be established forever.”
2 Samuel 19:4 – “But the king covered his face, and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son!.”
2 Samuel 22:2-4 – “The LORD is my rock, my fortress, and my deliverer; my God is my rock, in whom I take refuge, my shield and the horn of my salvation. He is my stronghold, my refuge, and my savior—from violent men you save me. I call to the LORD, who is worthy of praise, and I am saved from my enemies.”
Saul is sent with a servant to look for his father's strayed donkeys. Leaving his home at Gibeah, they eventually arrive at the district of Zuph, at which point Saul suggests abandoning their search. Saul's servant tells him that they happen to be near the town of Ramah, where a famous seer is located, and suggests that they should consult him first. The seer (later identified by the text as Samuel) offers hospitality to Saul and later anoints him in private.
A popular movement having arisen to establish a centralized monarchy like other nations, Samuel assembles the people at Mizpah in Benjamin to appoint a king, fulfilling his previous promise to do so. Samuel organizes the people by tribe and by clan. Using the Urim and Thummim, he selects the tribe of Benjamin, from within the tribe selecting the clan of Matri, and from them selecting Saul. After having been chosen as monarch, Saul returns to his home in Gibeah, along with a number of followers. However, some of the people are openly unhappy with the selection of Saul.
The Ammonites, led by Nahash, lay siege to Jabesh-Gilead. Under the terms of surrender, the occupants of the city are to be forced into slavery and have their right eyes removed. Instead, they send word of this to the other tribes of Israel, and the tribes west of Jordan assemble an army under Saul. Saul leads the army to victory over the Ammonites, and the people congregate at Gilgal where they acclaim Saul as king and he is crowned.
Samuel exercised his leadership through all of Israel in war and law, but his authority is basically religious, mostly prophetic, although with some features of priestly authority. He appears at first as being hostile to the monarchy and then as being favorable to it.
He is the spokesman of Yahweh in the election both of Saul and of David. Yet, the picture is not entirely straightforward, and a close examination of the material, as conducted by a large number of critical historians, reveals inconsistencies that raise questions about both the history of Samuel and the sources in which this history has been preserved.
The same examination reveals that none of the material in its present form was contemporary with the events; if one source is taken as controlling, then the other materials lose all historical value.
Besides slaying Goliath, David, (flourished c. 1000 BCE), was known for being the second king of ancient Israel. He founded the Judaean dynasty and united all the tribes of Israel under a single monarch. His son Solomon expanded the empire that David built. David is an important figure in Judaism, Christianity, and Islam.
The primary evidence for David’s career consists of several chapters in the books 1 and 2 Samuel in the Hebrew Bible (Old Testament). The Psalms are also attributed to him, a tribute to his legendary skill as a poet and hymnodist. Material evidence for his reign, while a matter of intense debate among scholars, is scant. Some scholars claim to have discovered artifacts that corroborate the biblical account of David’s kingdom. Others assert that the archaeological record strongly suggests that David was not the grand ruler of a rising kingdom but merely a gifted tribal leader of a pastoral, rather than urban, society.
A fragment from a stone stele mentioning the “House of David” (a reference to his political dynasty) was inscribed more than a century after the traditional date of his reign and is not accepted by all scholars. The following article is largely drawn from the biblical account of David’s reign.
Back in Ziklag, three days after Saul's death, David receives news that Saul and his sons are dead. It transpires that the messenger is an Amalekite who, at Saul's insistence, had killed Saul to speed his death along, and brought his crown to David. David orders his death for having killed God's anointed. At this point, David offers a majestic eulogy, where he praises the bravery and magnificence of both his friend Jonathan and King Saul.
David returns to Hebron at God's instruction. The elders of Judah anoint David as king, and as his first act he offers a reward to the people of Jabesh Gilead for performing Saul's funerary rites. Meanwhile, in the north, Saul's son Ish-bosheth, supported by Abner, has taken control of the northern tribes. David and Ish-bosheth's armies meet at the Pool of Gibeon, and Abner and Joab, another son of Zeruiah and David's general, agree to have soldiers fight in one-on-one combat.
All this achieves is twelve men on each side killing each other, but a battle follows and David wins. During the Benjaminites' retreat, Joab's brother Asahel chases Abner and Abner kills him, shocking everyone. Joab and Abishai continue Asahel's pursuit. A truce is declared when they reach a hill to avoid further bloodshed, and Abner and his men are able to cross the Jordan.
David met Bathsheba, the mother of Solomon, one morning, as he was standing on the roof of his palace and saw a naked woman performing ablutions after her period. David learns her name is Bathsheba, and they have sex. She becomes pregnant. Seeking to hide his sin, David recalls her husband, Uriah the Hittite, from battle, David encourages him to go home and see his wife, but Uriah declines in case David might need him, and sleeps in the doorway to the palace that night.
David, in spite of inviting Uriah to feasts, continues to be unable to persuade him to go home. David then deliberately sends Uriah on a suicide mission. David loses some of his best warriors in this mission, so Joab tells the messenger reporting back to tell David that Uriah is dead.
David instructs Joab to continue the attack on the city. After Bathsheba has finished mourning Uriah, David marries her and she gives birth.
Nathan comes to David and tells him a parable. In a town, there is a rich man and a poor man. The rich man has much livestock, but the poor man has only one lamb whom he loves like a child. One day, the rich man has a guest, and instead of slaughtering one of his own livestock, demands the poor man's lamb.
David insists the rich man be put to death, but Nathan tells him he is the man, saying he has committed a sin to get something he already had plenty of (wives), and prophecies that his family will be gripped by violence, and someone will have affairs with his wives publicly. David repents, and Nathan tells him that while he is forgiven and will not die, his son with Bathsheba will.
The child becomes ill, and David spends his time fasting and praying, but to no avail, because the child dies. David's attendants are scared to tell him the news, worried about what he may do. However, he surprises everyone by ending his fasting, saying that he was fasting and praying was an attempt to persuade God to save his child, whereas fasting now isn't going to bring the child back.
After they have mourned, David and Bathsheba have another child, who they name Solomon (also called Jedediah).
David began his career as an aide at the court of Saul, Israel’s first king. He so distinguished himself as a warrior against the Philistines that his resultant popularity aroused Saul’s jealousy, and a plot was made to kill him. He fled into southern Judah and Philistia, on the coastal plain of Palestine, where, with great sagacity and foresight, he began to lay the foundations of his career.
As an outlaw with a price on his head, David led the life of a Robin Hood on the desert frontier of his tribal domain in Judah (in the south of the Levant). He became the leader and organizer of a group of other outlaws and refugees, who progressively ingratiated themselves with the local population by protecting them from other bandits or, in case they had been raided, by pursuing the raiders and restoring the possessions that had been taken.
Those actions eventually ensured that he would be “invited” to become king as the true successor of Saul after the latter was slain in battle against the Philistines on Mount Gilboa.
David was the youngest son of Jesse, also spelled Isai, in the Old Testament. Jesse was the son of Ohed, and the grandson of Boaz and Ruth. He was a farmer and sheep breeder in Bethlehem. David was the youngest of Jesse’s eight sons. The appellation “son of Jesse” served as a synonym for David both at Saul’s court and, subsequently, when David became king.
It became a standard poetic metaphor in the Bible. Phrases such as “root of Jesse” and “stump of Jesse” (Isaiah 11:1,10) expand the metaphor. All evoke the figure of David. That the family of David would endure forever was an article of faith in monarchic circles (2 Samuel 7), supported by the fact that his dynasty had occupied the throne on Mount Zion in unbroken succession for over four centuries.
Because Jesus Christ belonged to one of the family branches descended from King David, it became customary for medieval artists to visually depict Jesus’ genealogy as beginning with Jesse in such works as the stained-glass windows known as Jesse windows.
The king of Israel was chosen not by divine election but by lot, implying that no special qualities were required, and the bashful candidate has to be summoned from a hiding place. This story is related to the account of Samuel as judge in chapters 7 and 12, and he is clearly presented as the last of the judges; it is indicated that the system of the judges was rejected by the Israelites not because of its failure but because of their worldliness.
This tradition has two questionable features: Samuel is the only judge who is a permanent magistrate as well as a military leader, and his conclusive victory over the Philistines in chapter 7 cannot be historical, since it is contradicted by the subsequent military exploits of Saul and David.
The story of Goliath begins while Saul and the Israelites are facing the Philistines in the Valley of Elah. Twice a day for 40 days, morning and evening, Goliath, the champion of the Philistines, comes out between the lines and challenges the Israelites to send out a champion of their own to decide the outcome in single combat, but Saul is afraid.
David accepts the challenge. Saul reluctantly agrees and offers his armor, which David declines, taking only his staff, sling, and five stones from a brook. David and Goliath confront each other, Goliath with his armor and javelin, David with his staff and sling.
“The Philistine cursed David by his gods”, but David replies: “This day the Lord will deliver you into my hand, and I will strike you down, and I will give the dead bodies of the host of the Philistines this day to the birds of the air and to the wild beasts of the earth; that all the earth may know that there is a god in Israel and that all this assembly may know that God saves not with sword and spear; for the battle is God's, and he will give you into our hand.”
David hurls a stone from his sling and hits Goliath in the center of his forehead, Goliath falls on his face to the ground, and David cuts off his head. The Philistines flee and are pursued by the Israelites “as far as Gath and the gates of Ekron“. David puts the armor of Goliath in his own tent and takes the head to Jerusalem, and Saul sends Abner to bring the boy to him. The king asks whose son he is, and David answers, “I am the son of your servant Jesse the Bethlehemite.”
The book of Samuel 2 depicts David as a true (though imperfect) representative of the ideal theocratic king. David was initially acclaimed king at Hebron by the tribe of Judah (chs. 1–4), and subsequently was accepted by the remaining tribes after the murder of Ish-Bosheth, one of Saul’s surviving sons (5:1–5).
David’s leadership was decisive and effective. He captured Jerusalem from the Jebusites and made it his royal city and residence (5:6–13). Shortly afterward he brought the ark of the Lord from the house of Abinadab to Jerusalem, publicly acknowledging the Lord’s kingship and rule over himself and the nation (ch. 6; Ps 132:3–5).
Under David’s rule the Lord caused the nation to prosper, to defeat its enemies and, in fulfillment of his promise (see Ge 15:18), to extend its borders from Egypt to the Euphrates (ch. 8).
David wanted to build a temple for the Lord—as his royal house, as a place for his throne (the ark) and as a place for Israel to worship him. But the prophet Nathan told David that he was not to build the Lord a house (temple); rather, the Lord would build David a house (dynasty).
Ch. 7 announces the Lord’s promise that this Davidic dynasty would endure forever. This climactic chapter also describes the establishment of the Davidic covenant (see notes on 7:1–29,11,16; Ps 89:30–37). Later the prophets make clear that a descendant of David who sits on David’s throne will perfectly fulfill the role of the theocratic king. He will complete the redemption of God’s people (see Isa 9:6–7; 11:1–16; Jer 23:5–6; 30:8–9; 33:14–16; Eze 34:23–24;37:24–25), thus enabling them to achieve the promised victory with him (Ro 16:20).
After the description of David’s rule in its glory and success, chs. 10–20 depict the darker side of his reign and describe David’s weaknesses and failures. Even though David remained a king after God’s own heart because he was willing to acknowledge his sin and repent (12:13), he nevertheless fell far short of the theocratic ideal and suffered the disciplinary results of his disobedience (12:10–12).
His sin with Bathsheba (chs. 11–12) and his leniency both with the wickedness of his sons (13:12–39; 21; 14:1,33; 19:4–6) and with the insubordination of Joab (3:28–39; 20:10,23) led to intrigue, violence and bloodshed within his own family and the nation.
It eventually drove him from Jerusalem at the time of Absalom’s rebellion. Nonetheless, the Lord was gracious to David, and his reign became a standard by which the reigns of later kings were measured (see 2Ki 18:3; 22:2).
The book ends with David’s own words of praise to God, who had delivered him from all his enemies (22:31–51), and with words of expectation for the fulfillment of God’s promise that a king will come from the house of David and rule “over men in righteousness” (23:3–5). These songs echo many of the themes of Hannah’s song (1Sa 2:1–10), and together they frame (and interpret) the basic narrative.