The Bible:

The Book of Genesis (Greek: īȑȞİıȚȢ, "birth", "origin") or Bereshith (Hebrew: ʺʩ ʑ̌ ʠʒʸˎʍ , "in the
beginning"[1] ) is the first book of the Hebrew Bible/Christian Old Testament, and the first of five
books of the Jewish Torah or Pentateuch.

The narrative runs from the creation of the world to the descent of the children of Israel into
Egypt, and it contains some of the best-known biblical stories, including Adam and Eve, Cain
and Abel, Noah's Ark, the Tower of Babel, and the biblical Patriarchs.

For Jews the theological importance of Genesis centers on the Covenants linking Yahweh (God)
to his Chosen People and the people to the Promised Land. Christianity has reinterpreted Genesis
as the prefiguration of Christian beliefs, specifically the Christian view of Christ as the fulfilment
of the covenantal promises.

Structurally, Genesis consists of the "primeval history" (chapters 1-11) and cycles of Patriarchal
stories - Abraham, Isaac and Jacob/Israel.[2] The narrative of Joseph stands apart from these.
Scholars believe that it reached its final form in the 5th century BC, with a previous history of
composition reaching back possibly to the 10th century

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This article is about the second book of the Torah and the Old Testament. For the events related
in the Torah, see The Exodus. For other uses, see Exodus (disambiguation).

ß odus (Greek: ȑȟȠįȠȢ, exodos, meaning "departure") or Shemot (Hebrew: ʺ ʥ ʮʹ, literally
"names") is the second book of the Hebrew Bible/Christian Old Testament, and the second of
five books of the Jewish Torah or Pentateuch.

The book tells how Moses leads the Hebrews out of Egypt and through the wilderness to the
Mountain of God Sinai. There YHWH, through Moses, gives the Hebrews their laws and enters
into a covenant with them, by which he will give them the land of Canaan in return for their
faithfulness. The book ends with the construction of the Tabernacle.

According to tradition, Exodus and the other four books of the Torah were written by Moses.
Modern biblical scholarship places its final textual in the mid 5th century BC, i.e. post-exilic but
earlier than the Hellenistic period,[1] although some parts, such as the Song of the sea and the
Covenant Code may date to as early as the 9th to 10th century BC.
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WHAT BIBLß SHOULD Wß USß

This is a difficult issue to address in one simple article, but because of the continual questions we
receive on this matter, we have included a brief explanation of the evidence behind the King
James Version of the Bible. We believe that in spite of certain so-called ³archaic´ words and in
spite of what some have called ³difficult English´ for today¶s contemporary generation, the King
James Bible (as well as the New King James Version) is based on solid manuscript evidence, and
that most modern English versions are based on manuscript evidence that varies greatly from the
King James tradition.

We are not saying that the King James Bible is the ONLY English Bible that should be used. We
are in favor of ³updating´ the English of the King James whenever possible as long as the
manuscript evidence is not altered or ignored. We do not possess any so-called ³original
autographs,´ but the manuscript evidence that we do have is greater than any other piece of
literature in the history before the invention of the printing press. May the Lord use these simple
facts to guide us all in getting the Word of God into the language of the people of this world!

INFORMATION ON THE MANUSCRIPT EVIDENCE BEHIND THE KING JAMES

VERSION OF THE BIBLE (called ³textus receptus´) - our focus will be on the New Testament
where most of the arguments come - it was originally given to us in the Greek language, the
largest language in the history of the world!

The first edition of the Greek text to be published was that of Desiderius Erasmus in 1516 AD,
followed by his edition in 1519 AD which was used by Martin Luther for his German translation
of the Bible. Erasmus also published editions in 1522, 1527, and 1535 AD, the last two of which
contained some changes from the Complutensian Polyglot printed in 1514 AD, but not circulated
until 1522 AD. This Complutensian Greek text was reprinted with only a few changes in 1571,
1572, 1573, 1574, 1583, 1584 AD, and in Geneva, editions were put out from 1609 to 1628 AD.

Simon Colinaeus, a printer in Paris, published an edition of the Greek text in 1534 AD based
upon those of Erasmus and the Complutensian Greek NT. It was superseded by the famous
editions of his step-son, Robert Stephens, who printed editions in 1546, 1549, and 1550 AD, the
last one known as the ⼜royal edition.⼠This was the primary Greek text used by the King
James translators, along with additions by Theodore Beza, especially the one of 1598 AD.

The Elzevir partners, Bonaventure and Abraham, published editions of the Greek text in 1624,
1633, and 1641, following primarily the 1565 edition by Theodore Beza. The preface to the 1633
edition gave the name to this historical tradition of manuscript evidence and called in ⼜Textus
Receptus.â¼ In the course of time, it was applied to the Stephens text of 1550 AD and those
which followed. The primary edition behind this Greek text is that of F.H.A. Scrivener that was
published by Cambridge University Press in 1894 and 1902 AD.

About two-thirds of the NT Greek text was discovered in the 20th century AD â¼³ manuscripts
that preceded 300 AD and the famous Codex Sinaiticus and Codex Vaticanus, and Codex
Alexandrinus.

Codex Vaticanus differs greatly from the Textus Receptus throughout the NT. The great Greek
scholar Dean Burgon published in 1881 that in the gospels alone, Codex Vaticanus omits 2877
words, adds 536, substitutes 935, transposes 2098, and modifies 1132 â¼³ making 7578 total
changes! Codex Sinaiticus has 8972 changes from the Textus Receptus.

The popular Greek texts of today are dependent upon two ecumenical institutes in Germany. To
illustrate, the 26th edition of the Nestle Greek text was done according to Kurt Aland ⼜in
cooperation with the appropriate agencies of the Roman Catholic Church.â¼

Codex Vaticanus is the Greek text used by the Emphatic Diaglot which is behind the
Watchtower Bible of the Jehovah Witnesses.

Codex Vaticanus ends at Hebrews 9:14 and excludes the Pastoral Epistles and the book of
Revelation. It contains all 14 Apocryphal books â¼³ contains 7579 changes from the Textus
Receptus.

Codex Sinaiticus has one-half of its NT leaves missing, and contains the Epistle of Barnabas and
the Shepherd of Hermes. It has 9000 changes from the Textus Receptus.

Tischendorf, the one who found Codex Sinaiticus, made 3369 changes in his 8th edition from his
7th edition.

In English, the above two MSS make over 30,000 changes.

Today we have over 5500 Greek MSS, over 10,000 Latin MSS, and over 4000 in other primary
languages. We also have over 86,000 separate references in the writings of early church leaders.

The King James Bible was translated by 54 men who labored from 1607 to 1610 AD â¼³ spent
hours in prayer and insisted on unanimous decisions on the readings of the text. It was indeed a
remarkable effort and has been the Bible of the English speaking world for over 350 years.

Most importantly - this generation needs to return to the reading and study of the Bible itself!
May our pastors and churches reemphasize the importance of the Bible in everything we say and
do!