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NKJV, Maxwell Leadership Bible: Holy Bible, New King James Version
NKJV, Maxwell Leadership Bible: Holy Bible, New King James Version
NKJV, Maxwell Leadership Bible: Holy Bible, New King James Version
Ebook4,915 pages120 hours

NKJV, Maxwell Leadership Bible: Holy Bible, New King James Version

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About this ebook

The Leadership expert, John Maxwell, brings an in-depth look at God's laws for leaders and leadership.

The content of the current Maxwell Leadership Bible is revised and updated to incorporate Maxwell's works since the first release of the Maxwell Leadership Bible.

Features include:

  • 2 New Laws - Law of Addition and the Law of Picture
  • New major articles and new notes throughout the Bible that connect with the new Laws
  • New notes that reflect Maxwell's works since the Feb 2002 release of the Maxwell Leadership Bible, including The 360º Leader, Attitude 101, 25 Ways to Win with People, and Leadership 101
  • Revised indexes to the 21 Laws of Leadership and the 21 Qualities of a Leader
  • New interior page design

LanguageEnglish
PublisherThomas Nelson
Release dateSep 16, 2007
ISBN9781418587314
NKJV, Maxwell Leadership Bible: Holy Bible, New King James Version

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  • Rating: 5 out of 5 stars
    5/5
    I have read twice now in its entirety the Leadership Bible by John Maxwell and still re-reading, again. I had read the entire bible previously but I was challenged with how dry it can be in parts. However, I have fallen in love, reading the Leadership Bible. It is wonderful how John Maxwell takes the bible books, parables and verses and depicts leadership and its lack in the different characters throughout biblical history. It has fed and continues to feed my vision to be a better self leader. Thank You!
  • Rating: 1 out of 5 stars
    1/5
    What did I not like about the book? The phenomenal arrogance of branding a version of the Bible as if you’d just translated it yourself. Call it a “Leadership Bible” if you want, but don’t start proof-texting it vs. the real thing.

    I thought at first it was all about leadership skills displayed by Jesus. I was wrong. It’s about this dope named Maxwell.

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NKJV, Maxwell Leadership Bible - John C. Maxwell

Title page with Thomas Nelson logo

The Maxwell Leadership Bible, Second Edition

Copyright © 2002, 2007 by Maxwell Motivation, Inc.

The Holy Bible, New King James Version

Copyright © 1982 by Thomas Nelson, Inc.


eISBN: 9781418587314


The text of the New King James Version (NKJV) may be quoted or reprinted without prior written permission with the following qualifications:

(1) up to and including 1,000 verses may be quoted in printed form as long as the verses quoted amount to less than 50% of a complete book of the Bible and make up less than 50% of the total work in which they are quoted;

(2) all NKJV quotations must conform accurately to the NKJV text.

Any use of the NKJV text must include a proper acknowledgment as follows: Scripture taken from the New King James Version. Copyright © 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved.

However, when quotations from the NKJV text are used in church bulletins, orders of service, Sunday school lessons, church newsletters, and similar works in the course of religious instruction or services at a place of worship or other religious assembly, the following notice may be used at the end of each quotation: NKJV.

For quotation requests not covered by the above guidelines, write to Thomas Nelson Publishers, Attn: Bible Rights and Permissions, P.O. Box 141000, Nashville, Tennessee 37214–1000.

All Rights Reserved

Information about External Hyperlinks in this ebook

Please note that footnotes in this ebook may contain hyperlinks to external websites as part of bibliographic citations. These hyperlinks have not been activated by the publisher, who cannot verify the accuracy of these links beyond the date of publication.

Contents

How to Use This Bible

Introduction

God Has Already Called You to Lead

Preface to the New King James Version®


OLD TESTAMENT


NEW TESTAMENT


Index of Leadership Articles

Leadership Laws

Leadership Qualities

Leadership Issues

Profiles in Leadership

Winning with People

25 Ways to Win with People

Talent is Never Enough

The 360 Degree Leader

The Difference Maker

Ethics 101

Thinking for a Change

Today Matters


OLD TESTAMENT


Genesis

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48 | 49 | 50


Exodus

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40


Leviticus

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27


Numbers

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36


Deuteronomy

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34


Joshua

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24


Judges

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21


Ruth

1 | 2 | 3 | 4


1 Samuel

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31


2 Samuel

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24


1 Kings

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22


2 Kings

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25


1 Chronicles

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29


2 Chronicles

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36


Ezra

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10


Nehemiah

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13


Esther

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10


Job

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42


Psalms

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48 | 49 | 50 | 51 | 52 | 53 | 54 | 55 | 56 | 57 | 58 | 59 | 60 | 61 | 62 | 63 | 64 | 65 | 66 | 67 | 68 | 69 | 70 | 71 | 72 | 73 | 74 | 75 | 76 | 77 | 78 | 79 | 80 | 81 | 82 | 83 | 84 | 85 | 86 | 87 | 88 | 89 | 90 | 91 | 92 | 93 | 94 | 95 | 96 | 97 | 98 | 99 | 100 | 101 | 102 | 103 | 104 | 105 | 106 | 107 | 108 | 109 | 110 | 111 | 112 | 113 | 114 | 115 | 116 | 117 | 118 | 119 | 120 | 121 | 122 | 123 | 124 | 125 | 126 | 127 | 128 | 129 | 130 | 131 | 132 | 133 | 134 | 135 | 136 | 137 | 138 | 139 | 140 | 141 | 142 | 143 | 144 | 145 | 146 | 147 | 148 | 149 | 150


Proverbs

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31


Ecclesiastes

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12


Song of Solomon

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8


Isaiah

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48 | 49 | 50 | 51 | 52 | 53 | 54 | 55 | 56 | 57 | 58 | 59 | 60 | 61 | 62 | 63 | 64 | 65 | 66


Jeremiah

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48 | 49 | 50 | 51 | 52


Lamentations

1 | 2 | 3 | 4 | 5


Ezekiel

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48


Daniel

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12


Hosea

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14


Joel

1 | 2 | 3


Amos

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9


Obadiah

1


Jonah

1 | 2 | 3 | 4


Micah

1 | 2 | 3 | 4 | 5 | 6 | 7


Nahum

1 | 2 | 3


Habakkuk

1 | 2 | 3


Zephaniah

1 | 2 | 3


Haggai

1 | 2


Zechariah

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14


Malachi

1 | 2 | 3 | 4


NEW TESTAMENT


Matthew

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28


Mark

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16


Luke

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24


John

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21


Acts

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28


Romans

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16


1 Corinthians

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16


2 Corinthians

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13


Galatians

1 | 2 | 3 | 4 | 5 | 6


Ephesians

1 | 2 | 3 | 4 | 5 | 6


Philippians

1 | 2 | 3 | 4


Colossians

1 | 2 | 3 | 4


1 Thessalonians

1 | 2 | 3 | 4 | 5


2 Thessalonians

1 | 2 | 3


1 Timothy

1 | 2 | 3 | 4 | 5 | 6


2 Timothy

1 | 2 | 3 | 4


Titus

1 | 2 | 3


Philemon

1


Hebrews

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13


James

1 | 2 | 3 | 4 | 5


1 Peter

1 | 2 | 3 | 4 | 5


2 Peter

1 | 2 | 3


1 John

1 | 2 | 3 | 4 | 5


2 John

1


3 John

1


Jude

1


Revelation

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22


How to Use This Bible

Thank you for purchasing the HarperCollins Christian Publishing eBook version from Thomas Nelson and Zondervan’s excellent line of Bible translations that exist to serve Christians who not only recognize the Bible’s importance, but who also want a Bible to treasure in their lifelong pursuit of the knowledge of God’s revelation of Himself.

There are a multitude of Bibles available to engage children, youth, men, and women with the Word of God, including text only, daily, devotional, reference, and comprehensive study.

What is the difference between an eBook and a print book?

eBook versions of various Bibles contain all of the content and supplementary materials found in the original print versions and are optimized for navigation in the various apps and devices used for display. eReaders recognize text as one fluid string and are formatted in a single column. eReaders currently do not support the more complex layout seen in print version books. Therefore, some content may not appear in the same place as in the original print version, but it is structured consistently and uses hyperlinks to navigate between related content.

How do I use the eBook Table of Contents?

*Important Note: Be sure to consult your device manufacturer’s User’s Guide for device-specific navigation instructions.*

The Table of Contents is the primary navigation anchor to quickly access various parts of the Bible and is generally formatted in the same order as the original print version and hyperlinked as follows:

Front matter – Introductory articles

Old Testament

New Testament

Bible books

Bible chapters

Back matter – Supplementary materials

Old Testament and New Testament hyperlinks quickly access individual Bible books and chapters in each testament.

• Book links go directly to the Introduction.

• Chapter links go directly to the beginning of the chapter associated with a book.

• Every Bible book and chapter hyperlink returns or goes back to the Table of Contents.

• Every entry is hyperlinked directly to the content-specific location in the main text.

• Use the device’s back button or function to go back to the last selection.

How do I navigate to Bible Books, Chapters, and Verses?

Use the Table of Contents to navigate to specific Bible verses using one of the 2 methods below:

Method 1

• Navigate to and select a specific book of the Bible from the Table of Contents.

• Select a chapter number hyperlink.

• Use the device’s Next Page/Previous Page buttons or functions to scroll through the verses.

• Use the device’s back button or function to go back to the last selection.

Method 2

• Select either the Old Testament or New Testament hyperlink in the Table of Contents.

• Use the device’s Next Page/Previous Page buttons or functions to scroll through the Bible books.

• Select a chapter number hyperlink.

• Use the device’s Next Page/Previous Page buttons or functions to scroll through the verses.

• Use the device’s back button or function to go back to the last selection.

How do I navigate Supplementary Materials?

The eBook version of the NKJV Maxwell Leadership Bible includes introductory articles, the complete Old and New Testament text, translator’s notes, Leadership Articles, Profiles in Leadership, and supplementary materials. Hyperlinks to the materials appear in the Table of Contents as well as the main Bible text.

Introductory articles (lists) are hyperlinked directly to the content-specific location in the main text.

• Select the hyperlinked entry in the article or list to go to its location in the main text.

• Select the hyperlinked entry in the main text to go back to the article or list in the Table of Contents or use the device’s back button or function to go back to the last selection.

Footnotes (Translators’ Notes) are marked with small, hyperlinked letters a to point out verses that will explain the referenced verse, word or phrase.

• Select the hyperlinked letter in the main Bible text to the corresponding footnote(s).

• Select the hyperlinked letter to the left of the footnote(s) and you are returned to the main Bible text, or use the device’s back button or function to go back to the last selection.

Leadership Articles discuss leadership principles throughout the Bible.

• Select the hyperlinked entry that begins with the phrase Leadership Laws, Leadership Qualities, or Leadership Issues at the end of a paragraph where referenced Bible verse(s) appear to go to its location in the Annotations section.

• Select the hyperlinked title or chapter/verse 3:16 entry in the Annotations section to go back to the Bible verse location, or use the device’s back button or function to go back to the last selection.

Profiles in Leadership highlight leaders in the Bible.

• Select the hyperlinked entry that begins with the phrase Profiles in Leadership at the end of a paragraph where referenced Bible verse(s) appear to go to its location in the Annotations section.

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Appendices with Supplementary Articles, Lists, and Indexes are features that supplement the Bible text and are hyperlinked directly to the content-specific location following the main Bible text.

• Select the hyperlinked entry in the Table of Contents to the specific article, list, or index.

• Select the Bible reference or article hyperlink to the corresponding main Bible text or article.

• Use the device’s back button or function to go back to the last selection

Introduction

Where do most people go to learn leadership? The answer to that question today is that they search many places. Some examine the world of politics. Others seek models in the entertainment industry. Many look to the world of business. Most people seem to look to successful CEOs, management consultants, and theoreticians with Ph.D.s to learn about leadership.

But the truth is, the best source of leadership teaching today is the same as it has been for thousands of years. If you want to learn leadership, go to the greatest Book on leadership ever written—the Bible.

You are holding in your hands a tool that has the potential to change your life and the course of your development as a spiritual leader. It is a Bible that draws out the leadership principles that have been woven into it by the One who invented leadership. Who could possibly teach us more about leadership than God Himself?

With so many different Bibles to choose from on the shelves of bookstores today, why would anyone take the time and energy to create a Leadership Bible?

The Crying Need of the Church Today Is Leadership

The most critical problem facing the church today is the leadership vacuum that grew during the Twentieth Century. Church expert and statistician George Barna asserts, Leadership remains one of the glaring needs of the church. People are often willing to follow God’s vision, but too frequently they have no exposure to either vision or true leadership. Just a few years ago, Barna penned some sobering conclusions based on his research: After fifteen years of digging into the world around me, I have reached several conclusions regarding the future of the Christian church in America. The central conclusion is that the American church is dying due to lack of strong leadership. In this time of unprecedented opportunity and plentiful resources, the church is actually losing influence. The primary reason is the lack of leadership. . . . Nothing is more important than leadership.

Christ left His church on earth to do work that has an eternal impact. If the local church isn’t well led, then the bride of Christ suffers, and she will not be able fulfill her mission for this generation.

God Himself Calls Us to Leadership

God is the Ultimate Leader, and He calls every believer to lead others. God could have arranged His creation any number of ways. He chose to create human beings who possess spirits and the capacity to relate to Him and follow Him, yet who are not forced to do so. When mankind fell into sin, God could have easily executed a plan of redemption that did not include sinful people in the process. But He has called us to participate and to lead others as we follow Him. He makes that clear from the beginning: Let Us make man in Our image, according to Our likeness; let them have dominion . . . (Gen. 1:26).

I wholeheartedly believe that everything rises and falls on leadership. By that I mean that, more than anything else, the leadership of any group or organization will determine its success or failure. You can see the impact of leadership frequently in the Bible. In ancient Israel, when God’s people had a good king, all was well with the nation. When they had a bad king, things went poorly for everyone. That’s why Scripture teaches that without a vision people perish (see Prov. 29:18).

The call to leadership is a consistent pattern in the Bible. When God decided to raise up a nation of His own, He didn’t call upon the masses. He called out one leader—Abraham. When He wanted to deliver His people out of Egypt, He didn’t guide them as a group. He raised up a leader to do it—Moses. When it came time for the people to cross into the Promised Land, they followed one man—Joshua. Every time God desires to do something great, He calls a leader to step forward. Today He still calls leaders to step forward for every great work.

Believers Often Misunderstand the True Nature of Leadership

Somewhere along the way, countless Christians became convinced that if they were going to follow Christ, they must become sheepish, quiet, and withdrawn. The problem is that they have confused meekness with weakness. As Christians we recognize our own weaknesses, but that is when God’s strength is perfected in us (see 2 Cor. 12:9). What God desires is that we display a broken boldness.

A follower of God should be a leader of people. That’s more than just being boss or having a leadership position. And it certainly doesn’t mean being pushy or in control. Jesus taught that it means serving others (see Matt. 20:25–28). While there is a gift of leadership (according to Romans 12:8), you need not possess that gift to exert your influence in a Christlike way. Leadership is influence—nothing more, nothing less. If you are being salt and light as Jesus commanded, then you have begun to obey God’s call to leadership.

All Believers Can Further Their Potential with Leadership

One of the most important leadership lessons I teach—it’s the first law in The 21 Irrefutable Laws of Leadership—is the Law of the Lid, which states, Leadership ability determines a person’s level of effectiveness. That is key when working with others. Greater than resources, talent, money, or intelligence, leadership makes the difference when it comes to making an impact. Consequently, my goal in creating this Leadership Bible is to enable you to raise the lid on your own effectiveness. I want you to reach your potential in Christ! To become more Christlike, you need to think and act more like a leader. You must become a person of influence.

Good Leadership Is the Best Means for Leaving a Lasting Legacy

We live in an age of tolerance, where protecting feelings is more highly valued than proclaiming the truth. People look with suspicion upon anyone who desires to influence others to embrace their beliefs. I want to encourage you to buck popular opinion. As Thomas Jefferson proclaimed, In matters of fashion, swim with the current. In matters of conscience, stand like a rock.

I want to challenge you to become a dedicated student of leadership—if you aren’t already one. Becoming a good leader may not guarantee that you will be able to leave a spiritual legacy for future generations, but it certainly provides you the greatest opportunity to do so.

The Law of Legacy states, True success is measured by succession. A legacy that does not include people has no eternal value. That is why leadership is critical. Make it your aim to practice transformational leadership, where people’s lives are changed from the inside out. That kind of leadership is based on character, conviction, and Christlikeness. In other words, transformational leadership follows the pattern laid down in Scripture.

The need of the hour is great. That is why I have dedicated my life to teaching leadership in the church. And I will continue to do so until God calls me home. My hope is that this Leadership Bible will be of great value and assistance to you. In addition to God’s Word, which is more precious than riches, it contains leadership truths, principles, and examples which I have drawn from the Scriptures and attempted to make accessible through case studies, profiles, outlines, and lessons. Study from it, use it in your prayer times, teach from it, and use it as a reference tool as you face leadership challenges at home, in the marketplace, and at church.

My prayer is that you will be transformed by spending time with the men and women God has used as leaders to change the world for millennia. And if you are transformed as a leader, then you won’t be able to keep from influencing your world.

Dr. John C. Maxwell

God Has Already Called You to Lead

Leadership is for everyone! How can I make such a bold claim? Because every person who accepts Christ is called to influence others. Everyone. Leadership is not just for a select few.

Years ago in his book Spiritual Leadership, J. Oswald Sanders gave the best definition of leadership I’ve ever read. He simply stated, Leadership is influence. I have embraced that definition and taught it to thousands and thousands over the years. If you are a follower of Christ, then you recognize that you are called to influence others. Jesus said it this way: You are the salt of the earth. . . . You are the light of the world. . . . Let your light so shine before men, that they may see your good works and glorify your Father in heaven (Matt. 5:13–16).

It doesn’t matter if you are a CEO or a stay-at-home mom; if you call yourself a Christian, then you are called to influence others. That’s why it’s important for you to learn to become a better leader—whether you are the parent in a family, the pastor of a church, the president of a company, or a potential leader for the next generation.

The problem is that, if you are like most people, you may not wake up in the morning, look in the mirror and say, Now, there’s a godly, effective leader if I ever saw one. Today most people don’t believe they can make a positive impact on the world they live in. Even most pastors feel this way. In 1997 the Barna Research Group reported that 95 percent of American pastors said they don’t believe they have the spiritual gift of leadership. Nor do they feel they have been adequately prepared for the task of leadership.

The truth is that few people are naturals when it comes to leading others. But everyone has potential. I believe you can become a better leader, regardless of your age, gender, marital status, or profession.

Sociologists say that even introverted people will influence an average of 10,000 people in their lifetime. Just think about that! Someone who’s not even trying to lead others will impact many. Just think about what one person can do if he or she is intentional about leading—as Jesus directed us to be. What kind of impact potential has God put inside of you?

I want you to see yourself as a leader. I want you to learn from the best leaders who ever lived—the men and women in the Bible. No matter how strong or weak your leadership is—whether you are a 4 or a 9—I want you to improve and reach your leadership potential for the glory of God.

Your friend,

John C. Maxwell

Preface to the New King James Version®

Purpose

In the preface to the 1611 edition, the translators of the Authorized Version, known popularly as the King James Bible, state that it was not their purpose to make a new translation … but to make a good one better. Indebted to the earlier work of William Tyndale and others, they saw their best contribution to consist in revising and enhancing the excellence of the English versions which had sprung from the Reformation of the sixteenth century. In harmony with the purpose of the King James scholars, the translators and editors of the present work have not pursued a goal of innovation. They have perceived the Holy Bible, New King James Version, as a continuation of the labors of the earlier translators, thus unlocking for today’s readers the spiritual treasures found especially in the Authorized Version of the Holy Scriptures.

A Living Legacy

For nearly four hundred years, and throughout several revisions of its English form, the King James Bible has been deeply revered among the English-speaking peoples of the world. The precision of translation for which it is historically renowned, and its majesty of style, have enabled that monumental version of the word of God to become the mainspring of the religion, language, and legal foundations of our civilization.

Although the Elizabethan period and our own era share in zeal for technical advance, the former period was more aggressively devoted to classical learning. Along with this awakened concern for the classics came a flourishing companion interest in the Scriptures, an interest that was enlivened by the conviction that the manuscripts were providentially handed down and were a trustworthy record of the inspired Word of God. The King James translators were committed to producing an English Bible that would be a precise translation, and by no means a paraphrase or a broadly approximate rendering. On the one hand, the scholars were almost as familiar with the original languages of the Bible as with their native English. On the other hand, their reverence for the divine Author and His Word assured a translation of the Scriptures in which only a principle of utmost accuracy could be accepted.

In 1786 Catholic scholar Alexander Geddes said of the King James Bible, If accuracy and strictest attention to the letter of the text be supposed to constitute an excellent version, this is of all versions the most excellent. George Bernard Shaw became a literary legend in our century because of his severe and often humorous criticisms of our most cherished values. Surprisingly, however, Shaw pays the following tribute to the scholars commissioned by King James: The translation was extraordinarily well done because to the translators what they were translating was not merely a curious collection of ancient books written by different authors in different stages of culture, but the Word of God divinely revealed through His chosen and expressly inspired scribes. In this conviction they carried out their work with boundless reverence and care and achieved a beautifully artistic result. History agrees with these estimates. Therefore, while seeking to unveil the excellent form of the traditional English Bible, special care has also been taken in the present edition to preserve the work of precision which is the legacy of the 1611 translators.

Complete Equivalence in Translation

Where new translation has been necessary in the New King James Version, the most complete representation of the original has been rendered by considering the history of usage and etymology of words in their contexts. This principle of complete equivalence seeks to preserve all of the information in the text, while presenting it in good literary form. Dynamic equivalence, a recent procedure in Bible translation, commonly results in paraphrasing where a more literal rendering is needed to reflect a specific and vital sense. For example, complete equivalence truly renders the original text in expressions such as lifted her voice and wept (Gen. 21:16); I gave you cleanness of teeth (Amos 4:6); Jesus met them, saying, ‘Rejoice!’  (Matt. 28:9); and Woman, what does your concern have to do with Me? (John 2:4). Complete equivalence translates fully, in order to provide an English text that is both accurate and readable.

In keeping with the principle of complete equivalence, it is the policy to translate interjections which are commonly omitted in modern language renderings of the Bible. As an example, the interjection behold, in the older King James editions, continues to have a place in English usage, especially in dramatically calling attention to a spectacular scene, or an event of profound importance such as the Immanuel prophecy of Isaiah 7:14. Consequently, behold is retained for these occasions in the present edition. However, the Hebrew and Greek originals for this word can be translated variously, depending on the circumstances in the passage. Therefore, in addition to behold, words such as indeed, look, see, and surely are also rendered to convey the appropriate sense suggested by the context in each case.

In faithfulness to God and to our readers, it was deemed appropriate that all participating scholars sign a statement affirming their belief in the verbal and plenary inspiration of Scripture, and in the inerrancy of the original autographs.

Devotional Quality

The King James scholars readily appreciated the intrinsic beauty of divine revelation. They accordingly disciplined their talents to render well-chosen English words of their time, as well as a graceful, often musical arrangement of language, which has stirred the hearts of Bible readers through the years. The translators, the committees, and the editors of the present edition, while sensitive to the late-twentieth-century English idiom, and while adhering faithfully to the Hebrew, Aramaic, and Greek texts, have sought to maintain those lyrical and devotional qualities that are so highly regarded in the Authorized Version. This devotional quality is especially apparent in the poetic and prophetic books, although even the relatively plain style of the Gospels and Epistles cannot strictly be likened, as sometimes suggested, to modern newspaper style. The Koine Greek of the New Testament is influenced by the Hebrew background of the writers, for whom even the gospel narratives were not merely flat utterance, but often sung in various degrees of rhythm.

The Style

Students of the Bible applaud the timeless devotional character of our historic Bible. Yet it is also universally understood that our language, like all living languages, has undergone profound change since 1611. Subsequent revisions of the King James Bible have sought to keep abreast of changes in English speech. The present work is a further step toward this objective. Where obsolescence and other reading difficulties exist, present-day vocabulary, punctuation, and grammar have been carefully integrated. Words representing ancient objects, such as chariot and phylactery, have no modern substitutes and are therefore retained.

A special feature of the New King James Version is its conformity to the thought flow of the 1611 Bible. The reader discovers that the sequence and selection of words, phrases, and clauses of the new edition, while much clearer, are so close to the traditional that there is remarkable ease in listening to the reading of either edition while following with the other.

In the discipline of translating biblical and other ancient languages, a standard method of transliteration, that is, the English spelling of untranslated words, such as names of persons and places, has never been commonly adopted. In keeping with the design of the present work, the King James spelling of untranslated words is retained, although made uniform throughout. For example, instead of the spellings Isaiah and Elijah in the Old Testament, and Esaias and Elias in the New Testament, Isaiah and Elijah now appear in both Testaments.

King James doctrinal and theological terms, for example, propitiation, justification, and sanctification, are generally familiar to English-speaking peoples. Such terms have been retained except where the original language indicates need for a more precise translation.

Readers of the Authorized Version will immediately be struck by the absence of several pronouns: thee, thou, and ye are replaced by the simple you, while, your, and yours are substituted for thy and thine as applicable. Thee, thou, thy, and thine were once forms of address to express a special relationship to human as well as divine persons. These pronouns are no longer part of our language. However, reverence for God in the present work is preserved by capitalizing pronouns, including You, Your, and Yours, which refer to Him. Additionally, capitalization of these pronouns benefits the reader by clearly distinguishing divine and human persons referred to in a passage. Without such capitalization the distinction is often obscure, because the antecedent of a pronoun is not always clear in the English translation.

In addition to the pronoun usages of the seventeenth century, the -eth and -est verb endings, so familiar in the earlier King James editions, are now obsolete. Unless a speaker is schooled in these verb endings, there is common difficulty in selecting the correct form to be used with a given subject of the verb in vocal prayer. That is, should we use love, loveth, or lovest? do, doeth, doest, or dost? have, hath, or hast? Because these forms are obsolete, contemporary English usage has been substituted for the previous verb endings.

In older editions of the King James Version, the frequency of the connective and far exceeded the limits of present English usage. Also, biblical linguists agree that the Hebrew and Greek original words for this conjunction may commonly be translated otherwise, depending on the immediate context. Therefore, instead of and, alternatives such as also, but, however, now, so, then, and thus are accordingly rendered in the present edition, when the original language permits.

The real character of the Authorized Version does not reside in its archaic pronouns or verbs or other grammatical forms of the seventeenth century, but rather in the care taken by its scholars to impart the letter and spirit of the original text in a majestic and reverent style.

The Format

The format of the New King James Version is designed to enhance the vividness and devotional quality of the Holy Scriptures:

• Subject headings assist the reader to identify topics and transitions in the biblical content.

• Words or phrases in italics indicate expressions in the original language which require clarification by additional English words, as also done throughout the history of the King James Bible.

• Verse numbers within a paragraph are easily distinguishable.

• Oblique type in the New Testament indicates a quotation from the Old Testament.

• Prose is divided into paragraphs to indicate the structure of thought.

• Poetry is structured as contemporary verse to reflect the poetic form and beauty of the passage in the original language.

• The covenant name of God was usually translated from the Hebrew as LORD or GOD (using capital letters as shown) in the King James Old Testament. This tradition is maintained. In the present edition the name is so capitalized whenever the covenant name is quoted in the New Testament from a passage in the Old Testament.

The Old Testament Text

The Hebrew Bible has come down to us through the scrupulous care of ancient scribes who copied the original text in successive generations. By the sixth century

A.D.

the scribes were succeeded by a group known as the Masoretes, who continued to preserve the sacred Scriptures for another five hundred years in a form known as the Masoretic Text. Babylonia, Palestine, and Tiberias were the main centers of Masoretic activity; but by the tenth century

A.D.

the Masoretes of Tiberias, led by the family of ben Asher, gained the ascendancy. Through subsequent editions, the ben Asher text became in the twelfth century the only recognized form of the Hebrew Scriptures.

Daniel Bomberg printed the first Rabbinic Bible in 1516–17; that work was followed in 1524–25 by a second edition prepared by Jacob ben Chayyim and also published by Bomberg. The text of ben Chayyim was adopted in most subsequent Hebrew Bibles, including those used by the King James translators. The ben Chayyim text was also used for the first two editions of Rudolph Kittel’s Biblia Hebraica of 1906 and 1912. In 1937 Paul Kahle published a third edition of Biblia Hebraica. This edition was based on the oldest dated manuscript of the ben Asher text, the Leningrad Manuscript B19a (

A.D.

1008), which Kahle regarded as superior to that used by ben Chayyim.

For the New King James Version the text used was the 1967/1977 Stuttgart edition of the Biblia Hebraica, with frequent comparisons being made with the Bomberg edition of 1524–25. The Septuagint (Greek) Version of the Old Testament and the Latin Vulgate also were consulted. In addition to referring to a variety of ancient versions of the Hebrew Scriptures, the New King James Version draws on the resources of relevant manuscripts from the Dead Sea caves. In the few places where the Hebrew was so obscure that the 1611 King James was compelled to follow one of the versions, but where information is now available to resolve the problems, the New King James Version follows the Hebrew text.

The New Testament Text

There is more manuscript support for the New Testament than for any other body of ancient literature. Over five thousand Greek, eight thousand Latin, and many more manuscripts in other languages attest the integrity of the New Testament. There is only one basic New Testament used by Protestants, Roman Catholics, and Orthodox, by conservatives and liberals. Minor variations in hand copying have appeared through the centuries, before mechanical printing began about

A.D.

1450.

Some variations exist in the spelling of Greek words, in word order, and in similar details. These ordinarily do not show up in translation and do not affect the sense of the text in any way.

Other manuscript differences such as omission or inclusion of a word or a clause, and two paragraphs in the Gospels, should not overshadow the overwhelming degree of agreement which exists among the ancient records. Bible readers may be assured that the most important differences in English New Testaments of today are due, not to manuscript divergence, but to the way in which translators view the task of translation: How literally should the text be rendered? How does the translator view the matter of biblical inspiration? Does the translator adopt a paraphrase when a literal rendering would be quite clear and more to the point? The New King James Version follows the historic precedent of the Authorized Version in maintaining a literal approach to translation, except where the idiom of the original language cannot be translated directly into our tongue.

The King James New Testament was based on the traditional text of the Greek-speaking churches, first published in 1516, and later called the Textus Receptus or Received Text. Although based on the relatively few available manuscripts, these were representative of many more which existed at the time but only became known later. In the late nineteenth century, B. Westcott and F. Hort taught that this text had been officially edited by the fourth-century church, but a total lack of historical evidence for this event has forced a revision of the theory. It is now widely held that the Byzantine Text that largely supports the Textus Receptus has as much right as the Alexandrian or any other tradition to be weighed in determining the text of the New Testament. Those readings in the Textus Receptus which have weak support are indicated in the side reference column as being opposed by both Critical and Majority Texts (see Popup Notes).

Since the 1880s most contemporary translations of the New Testament have relied upon a relatively few manuscripts discovered chiefly in the late nineteenth and early twentieth centuries. Such translations depend primarily on two manuscripts, Codex Vaticanus and Codex Sinaiticus, because of their greater age. The Greek text obtained by using these sources and the related papyri (our most ancient manuscripts) is known as the Alexandrian Text. However, some scholars have grounds for doubting the faithfulness of Vaticanus and Sinaiticus, since they often disagree with one another, and Sinaiticus exhibits excessive omission.

A third viewpoint of New Testament scholarship holds that the best text is based on the consensus of the majority of existing Greek manuscripts. This text is called the Majority Text. Most of these manuscripts are in substantial agreement. Even though many are late, and none is earlier than the fifth century, usually their readings are verified by papyri, ancient versions, quotations from the early church fathers, or a combination of these. The Majority Text is similar to the Textus Receptus, but it corrects those readings which have little or no support in the Greek manuscript tradition.

Today, scholars agree that the science of New Testament textual criticism is in a state of flux. Very few scholars still favor the Textus Receptus as such, and then often for its historical prestige as the text of Luther, Calvin, Tyndale, and the King James Version. For about a century most have followed a Critical Text (so called because it is edited according to specific principles of textual criticism) which depends heavily upon the Alexandrian type of text. More recently many have abandoned this Critical Text (which is quite similar to the one edited by Westcott and Hort) for one that is more eclectic. Finally, a small but growing number of scholars prefer the Majority Text, which is close to the traditional text except in the Revelation.

In light of these facts, and also because the New King James Version is the fifth revision of a historic document translated from specific Greek texts, the editors decided to retain the traditional text in the body of the New Testament and to indicate major Critical and Majority Text variant readings in the popup notes. Although these variations are duly indicated in the popup notes of the present edition, it is most important to emphasize that fully eighty-five percent of the New Testament text is the same in the Textus Receptus, the Alexandrian Text, and the Majority Text.

New King James Translators’ Notes

Significant explanatory notes, alternate translations, and cross-references, as well as New Testament citations of Old Testament passages, are supplied.

Important textual variants in the Old Testament are identified in a standard form.

The textual notes in the present edition of the New Testament make no evaluation of readings, but do clearly indicate the manuscript sources of readings. They objectively present facts without such tendentious remarks as the best manuscripts omit or the most reliable manuscripts read. Such notes are value judgments that differ according to varying viewpoints on the text. By giving a clearly defined set of variants the New King James Version benefits readers of all textual persuasions.

Where significant variations occur in the New Testament Greek manuscripts, textual notes are classified as follows:

NU-Text

These variations from the traditional text generally represent the Alexandrian or Egyptian type of text described previously in The New Testament Text. They are found in the Critical Text published in the twenty-seventh edition of the Nestle-Aland Greek New Testament (N) and in the United Bible Societies’ fourth edition (U), hence the acronym, NU-Text.

M-Text

This symbol indicates points of variation in the Majority Text from the traditional text, as also previously discussed in The New Testament Text. It should be noted that M stands for whatever reading is printed in the published Greek New Testament According to the Majority Text, whether supported by overwhelming, strong, or only a divided majority textual tradition.

The textual notes reflect the scholarship of the past 150 years and will assist the reader to observe the variations between the different manuscript traditions of the New Testament. Such information is generally not available in English translations of the New Testament.

The Old Testament

INTRODUCTION TO

Genesis

It All Begins with God—the Ultimate Leader

Genesis, the book of beginnings, overflows with leadership lessons. It profiles some of the greatest leaders in the Bible—but everything begins with God, the Ultimate Leader. After creating the universe and the planet on which we live, He handed leadership of the earth over to humankind (1:26).

You and I were created to lead and to rule. Sin marred our ability to lead, however, and Genesis introduces the story of God’s plan to redeem sinfully independent people from the bondage of following their fallen nature. Isn’t most of history the story of conflict among people trying to lead and rule one another, independent of God’s direction? That’s why Genesis often gives accounts of men and women trying to sort out whether to lead or follow, obey or rebel, serve God or live for themselves.

Because God designed people to lead—to have dominion over the earth (1:26, 28)—we know that we possess a ruling capacity. But as sinful beings, we tend to go our own way instead of following God’s leadership.

Genesis 6 tells us that humankind became so wicked and self-serving that God determined to start over. God flooded the earth, sparing the family of only one man, Noah. After the Flood the earth began to repopulate itself, and people learned to cooperate with one another—but still they failed to follow God. The Tower of Babel (11:1–9) provides a major symbol of humankind’s arrogance. The people had a clear vision and strong leadership, but they rebelled against God. That is why God confused their speech and inaugurated a new leadership plan for them. He divided the people into language groups, then later chose one of those groups—the Hebrews—as His very own, to set an example for others.

God’s leadership of the Hebrews began just before His eternal covenant with Abram (later renamed Abraham) and continued with the patriarchs: Isaac, Jacob, and Joseph. The leadership lessons they learned fill the final 38 chapters of Genesis. God intended not only for them to remain pure for Him, but also to lead other nations back to God by modeling a lifestyle that would attract followers.

God’s Role in Genesis

God wanted His creation to begin well. He communicated His vision for the world to Adam, to Noah, to Abraham, then to Isaac and Jacob. Like all good leaders, God took initiative. Yet He never forced His leadership on anyone. Each time His people failed, He laid out His plan, then selected those He would invite to take appropriate action. He relentlessly pursued His plan of redeeming men and women from their failures, even as He maintained a relationship with them.

Leaders in Genesis

Adam, Noah, Abraham, Isaac, Jacob, Joseph, Potiphar, Pharaoh

Other People of Influence in Genesis

Eve, the builders of the Tower of Babel, Sarah, Lot, Rebekah, Laban, Esau, Potiphar’s wife

Lessons in Leadership

• God created humankind to lead and rule, but only within the context of His leadership.

• Leaders must learn to adjust their plans while holding tenaciously to the vision.

• Everyone leads and follows someone.

• No one can lead well without following well.

• Individuals must see the benefits of the vision before they will commit to it.

• To win trust, leaders must exhibit both character and competence.

Leadership Highlights in Genesis

COMMUNICATION: Adam Failed to Connect with Eve (2:15–17; 3:1–6)

ADAM: First Leader to Drop the Ball (3:6–19)

EVE: A Leader Who Learned from Failure (4:1–5:5)

NOAH: A Man of Righteousness (6:8–18)

VISION: Abraham Seizes What He Sees (12:1–22:4)

ABRAHAM: A Leader Who Went the Distance (12:1–25:11)

PROBLEM SOLVING: Sarah Does God’s Will Her Way (16:1–16)

SARAH: God Had the Last Laugh (18:9–15; 21:1–7)

JACOB: A Leader Made Usable Through Brokenness (25:26–32:32)

VISION: Esau Fails to See the Big Picture (25:29–34; 32:3–23; 33:1–20)

JOSEPH AND THE LAW OF PROCESS: Leadership Develops Daily, Not in a Day (37:1–50:22)

PHARAOH: Leading with Humility (41:1–55)

Genesis 1

The History of Creation

¹In the beginning God created the heavens and the earth. Creation: The Ultimate Leader Initiates

²The earth was without form, and void; and darkness was a on the face of the deep. And the Spirit of God was hovering over the face of the waters.

³Then God said, Let there be light; and there was light.

⁴And God saw the light, that it was good; and God divided the light from the darkness.

⁵God called the light Day, and the darkness He called Night. So the evening and the morning were the first day.

Then God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.

⁷Thus God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.

⁸And God called the firmament Heaven. So the evening and the morning were the second day.

Then God said, "Let the waters under the heavens be gathered together into one place, and let the dry land appear"; and it was so.

¹⁰And God called the dry land Earth, and the gathering together of the waters He called Seas. And God saw that it was good.

¹¹Then God said, "Let the earth bring forth grass, the herb that yields seed, and the fruit tree that yields fruit according to its kind, whose seed is in itself, on the earth"; and it was so.

¹²And the earth brought forth grass, the herb that yields seed according to its kind, and the tree that yields fruit, whose seed is in itself according to its kind. And God saw that it was good.

¹³So the evening and the morning were the third day.

¹⁴ Then God said, "Let there be lights in the firmament of the heavens to divide the day from the night; and let them be for signs and seasons, and for days and years;

¹⁵and let them be for lights in the firmament of the heavens to give light on the earth; and it was so.

¹⁶Then God made two great lights: the greater light to rule the day, and the lesser light to rule the night. He made the stars also.

¹⁷God set them in the firmament of the heavens to give light on the earth,

¹⁸and to rule over the day and over the night, and to divide the light from the darkness. And God saw that it was good.

¹⁹So the evening and the morning were the fourth day.

²⁰ Then God said, Let the waters abound with an abundance of living creatures, and let birds fly above the earth across the face of the firmament of the heavens.

²¹So God created great sea creatures and every living thing that moves, with which the waters abounded, according to their kind, and every winged bird according to its kind. And God saw that it was good.

²²And God blessed them, saying, Be fruitful and multiply, and fill the waters in the seas, and let birds multiply on the earth.

²³So the evening and the morning were the fifth day.

²⁴ Then God said, "Let the earth bring forth the living creature according to its kind: cattle and creeping thing and beast of the earth, each according to its kind"; and it was so.

²⁵And God made the beast of the earth according to its kind, cattle according to its kind, and everything that creeps on the earth according

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