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M’Cheyne Bible Reading Plan

The classic M'Cheyne plan--read the Old Testament, New Testament, and Psalms or Gospels every day.

Duration: 365 days

Genesis 1

Preamble. The Creation of the World

Chapter 1

The Story of Creation.^[a] ¹In the beginning, when God created the heavens and the earth^(A)— ²^[b]and the earth was without form or shape, with darkness over the abyss and a mighty wind sweeping over the waters—^(B)

³Then God said: Let there be light, and there was light.^(C) ⁴God saw that the light was good. God then separated the light from the darkness. ⁵God called the light “day,” and the darkness he called “night.” Evening came, and morning followed—the first day.^[c]

⁶Then God said: Let there be a dome in the middle of the waters, to separate one body of water from the other. ⁷God made the dome,^[d] and it separated the water below the dome from the water above the dome. And so it happened.^(D) ⁸God called the dome “sky.” Evening came, and morning followed—the second day.

⁹Then God said: Let the water under the sky be gathered into a single basin, so that the dry land may appear. And so it happened: the water under the sky was gathered into its basin, and the dry land appeared.^(E) ¹⁰God called the dry land “earth,” and the basin of water he called “sea.” God saw that it was good. ¹¹^(F)Then God said: Let the earth bring forth vegetation: every kind of plant that bears seed and every kind of fruit tree on earth that bears fruit with its seed in it. And so it happened: ¹²the earth brought forth vegetation: every kind of plant that bears seed and every kind of fruit tree that bears fruit with its seed in it. God saw that it was good. ¹³Evening came, and morning followed—the third day.

¹⁴Then God said: Let there be lights in the dome of the sky, to separate day from night. Let them mark the seasons, the days and the years,^(G) ¹⁵and serve as lights in the dome of the sky, to illuminate the earth. And so it happened: ¹⁶God made the two great lights, the greater one to govern the day, and the lesser one to govern the night, and the stars.^(H) ¹⁷God set them in the dome of the sky, to illuminate the earth, ¹⁸to govern the day and the night, and to separate the light from the darkness. God saw that it was good. ¹⁹Evening came, and morning followed—the fourth day.

²⁰^(I)Then God said: Let the water teem with an abundance of living creatures, and on the earth let birds fly beneath the dome of the sky. ²¹God created the great sea monsters and all kinds of crawling living creatures with which the water teems, and all kinds of winged birds. God saw that it was good, ²²and God blessed them, saying: Be fertile, multiply, and fill the water of the seas; and let the birds multiply on the earth.^(J) ²³Evening came, and morning followed—the fifth day.

²⁴^(K)Then God said: Let the earth bring forth every kind of living creature: tame animals, crawling things, and every kind of wild animal. And so it happened: ²⁵God made every kind of wild animal, every kind of tame animal, and every kind of thing that crawls on the ground. God saw that it was good. ²⁶^(L)Then God said: Let us make^[e] human beings in our image, after our likeness. Let them have dominion over the fish of the sea, the birds of the air, the tame animals, all the wild animals, and all the creatures that crawl on the earth.

²⁷God created mankind in his image;
in the image of God he created them;
male and female^[f] he created them.

²⁸God blessed them and God said to them: Be fertile and multiply; fill the earth and subdue it.^[g] Have dominion over the fish of the sea, the birds of the air, and all the living things that crawl on the earth.^(M) ²⁹^[h]^(N)God also said: See, I give you every seed-bearing plant on all the earth and every tree that has seed-bearing fruit on it to be your food; ³⁰and to all the wild animals, all the birds of the air, and all the living creatures that crawl on the earth, I give all the green plants for food. And so it happened. ³¹God looked at everything he had made, and found it very good. Evening came, and morning followed—the sixth day.^(O)

Footnotes

1:1–2:3
This section, from the Priestly source, functions as an introduction, as ancient stories of the origin of the world (cosmogonies) often did. It introduces the primordial story (2:4–11:26), the stories of the ancestors (11:27–50:26), and indeed the whole Pentateuch. The chapter highlights the goodness of creation and the divine desire that human beings share in that goodness. God brings an orderly universe out of primordial chaos merely by uttering a word. In the literary structure of six days, the creation events in the first three days are related to those in the second three.
1. light (day)/darkness (night) = 4. sun/moon
2. arrangement of water = 5. fish + birds from waters
3. a) dry land = 6. a) animals
b) vegetation b) human beings: male/female
The seventh day, on which God rests, the climax of the account, falls outside the six-day structure.
Until modern times the first line was always translated, “In the beginning God created the heavens and the earth.” Several comparable ancient cosmogonies, discovered in recent times, have a “when…then” construction, confirming the translation “when…then” here as well. “When” introduces the pre-creation state and “then” introduces the creative act affecting that state. The traditional translation, “In the beginning,” does not reflect the Hebrew syntax of the clause.
1:2 This verse is parenthetical, describing in three phases the pre-creation state symbolized by the chaos out of which God brings order: “earth,” hidden beneath the encompassing cosmic waters, could not be seen, and thus had no “form”; there was only darkness; turbulent wind swept over the waters. Commencing with the last-named elements (darkness and water), vv. 3–10 describe the rearrangement of this chaos: light is made (first day) and the water is divided into water above and water below the earth so that the earth appears and is no longer “without outline.” The abyss: the primordial ocean according to the ancient Semitic cosmogony. After God’s creative activity, part of this vast body forms the salt-water seas (vv. 9–10); part of it is the fresh water under the earth (Ps 33:7; Ez 31:4), which wells forth on the earth as springs and fountains (Gn 7:11; 8:2; Prv 3:20). Part of it, “the upper water” (Ps 148:4; Dn 3:60), is held up by the dome of the sky (vv. 6–7), from which rain descends on the earth (Gn 7:11; 2 Kgs 7:2, 19; Ps 104:13). A mighty wind: literally, “spirit or breath [ruah] of God”; cf. Gn 8:1.
1:5 In ancient Israel a day was considered to begin at sunset.
1:7 The dome: the Hebrew word suggests a gigantic metal dome. It was inserted into the middle of the single body of water to form dry space within which the earth could emerge. The Latin Vulgate translation firmamentum, “means of support (for the upper waters); firmament,” provided the traditional English rendering.
1:26 Let us make: in the ancient Near East, and sometimes in the Bible, God was imagined as presiding over an assembly of heavenly beings who deliberated and decided about matters on earth (1 Kgs 22:19–22; Is 6:8; Ps 29:1–2; 82; 89:6–7; Jb 1:6; 2:1; 38:7). This scene accounts for the plural form here and in Gn 11:7 (“Let us then go down…”). Israel’s God was always considered “Most High” over the heavenly beings. Human beings: Hebrew ’ādām is here the generic term for humankind; in the first five chapters of Genesis it is the proper name Adam only at 4:25 and 5:1–5. In our image, after our likeness: “image” and “likeness” (virtually synonyms) express the worth of human beings who have value in themselves (human blood may not be shed in 9:6 because of this image of God) and in their task, dominion (1:28), which promotes the rule of God over the universe.
1:27 Male and female: as God provided the plants with seeds (vv. 11, 12) and commanded the animals to be fertile and multiply (v. 22), so God gives sexuality to human beings as their means to continue in existence.
1:28 Fill the earth and subdue it: the object of the verb “subdue” may be not the earth as such but earth as the territory each nation must take for itself (chaps. 10–11), just as Israel will later do (see Nm 32:22, 29; Jos 18:1). The two divine commands define the basic tasks of the human race—to continue in existence through generation and to take possession of one’s God-given territory. The dual command would have had special meaning when Israel was in exile and deeply anxious about whether they would continue as a nation and return to their ancient territory. Have dominion: the whole human race is made in the “image” and “likeness” of God and has “dominion.” Comparable literature of the time used these words of kings rather than of human beings in general; human beings were invariably thought of as slaves of the gods created to provide menial service for the divine world. The royal language here does not, however, give human beings unlimited power, for kings in the Bible had limited dominion and were subject to prophetic critique.
1:29 According to the Priestly tradition, the human race was originally intended to live on plants and fruits as were the animals (see v. 30), an arrangement that God will later change (9:3) in view of the human inclination to violence.

Matthew 1

I. The Infancy Narrative

Chapter 1

The Genealogy of Jesus.^[a] ¹^(A)The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.^[b]

²^(B)Abraham became the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers.^(C) ³Judah became the father of Perez and Zerah, whose mother was Tamar.^(D) Perez became the father of Hezron, Hezron the father of Ram, ⁴^(E)Ram the father of Amminadab. Amminadab became the father of Nahshon, Nahshon the father of Salmon, ⁵^(F)Salmon the father of Boaz, whose mother was Rahab. Boaz became the father of Obed, whose mother was Ruth. Obed became the father of Jesse, ⁶^(G)Jesse the father of David the king.

David became the father of Solomon, whose mother had been the wife of Uriah. ⁷^[c]^(H)Solomon became the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asaph. ⁸Asaph became the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah. ⁹Uzziah became the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah. ¹⁰Hezekiah became the father of Manasseh, Manasseh the father of Amos,^[d] Amos the father of Josiah. ¹¹Josiah became the father of Jechoniah and his brothers at the time of the Babylonian exile.

¹²^(I)After the Babylonian exile, Jechoniah became the father of Shealtiel, Shealtiel the father of Zerubbabel, ¹³Zerubbabel the father of Abiud. Abiud became the father of Eliakim, Eliakim the father of Azor, ¹⁴Azor the father of Zadok. Zadok became the father of Achim, Achim the father of Eliud, ¹⁵Eliud the father of Eleazar. Eleazar became the father of Matthan, Matthan the father of Jacob, ¹⁶Jacob the father of Joseph, the husband of Mary. Of her was born Jesus who is called the Messiah.

¹⁷Thus the total number of generations from Abraham to David is fourteen generations; from David to the Babylonian exile, fourteen generations; from the Babylonian exile to the Messiah, fourteen generations.^[e]

The Birth of Jesus.^[f] ¹⁸Now this is how the birth of Jesus Christ came about. When his mother Mary was betrothed to Joseph,^[g] but before they lived together, she was found with child through the holy Spirit. ¹⁹Joseph her husband, since he was a righteous man,^[h] yet unwilling to expose her to shame, decided to divorce her quietly. ²⁰^(J)Such was his intention when, behold, the angel of the Lord^[i] appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary your wife into your home. For it is through the holy Spirit that this child has been conceived in her. ²¹She will bear a son and you are to name him Jesus,^[j] because he will save his people from their sins.” ²²All this took place to fulfill what the Lord had said through the prophet:

²³^[k]^(K)“Behold, the virgin shall be with child and bear a son,
and they shall name him Emmanuel,”

which means “God is with us.” ²⁴When Joseph awoke, he did as the angel of the Lord had commanded him and took his wife into his home. ²⁵He had no relations with her until she bore a son,^[l] and he named him Jesus.^(L)

Footnotes

1:1–2:23
The infancy narrative forms the prologue of the gospel. Consisting of a genealogy and five stories, it presents the coming of Jesus as the climax of Israel’s history, and the events of his conception, birth, and early childhood as the fulfillment of Old Testament prophecy. The genealogy is probably traditional material that Matthew edited. In its first two sections (Mt 1:2–11) it was drawn from Ru 4:18–22; 1 Chr 1–3. Except for Jechoniah, Shealtiel, and Zerubbabel, none of the names in the third section (Mt 1:12–16) is found in any Old Testament genealogy. While the genealogy shows the continuity of God’s providential plan from Abraham on, discontinuity is also present. The women Tamar (Mt 1:3), Rahab and Ruth (Mt 1:5), and the wife of Uriah, Bathsheba (Mt 1:6), bore their sons through unions that were in varying degrees strange and unexpected. These “irregularities” culminate in the supreme “irregularity” of the Messiah’s birth of a virgin mother; the age of fulfillment is inaugurated by a creative act of God.
Drawing upon both biblical tradition and Jewish stories, Matthew portrays Jesus as reliving the Exodus experience of Israel and the persecutions of Moses. His rejection by his own people and his passion are foreshadowed by the troubled reaction of “all Jerusalem” to the question of the magi who are seeking the “newborn king of the Jews” (Mt 2:2–3), and by Herod’s attempt to have him killed. The magi who do him homage prefigure the Gentiles who will accept the preaching of the gospel. The infancy narrative proclaims who Jesus is, the savior of his people from their sins (Mt 1:21), Emmanuel in whom “God is with us” (Mt 1:23), and the Son of God (Mt 2:15).
1:1 The Son of David, the son of Abraham: two links of the genealogical chain are singled out. Although the later, David is placed first in order to emphasize that Jesus is the royal Messiah. The mention of Abraham may be due not only to his being the father of the nation Israel but to Matthew’s interest in the universal scope of Jesus’ mission; cf. Gn 22:18 “…. in your descendants all the nations of the earth shall find blessing.”
1:7 The successor of Abijah was not Asaph but Asa (see 1 Chr 3:10). Some textual witnesses read the latter name; however, Asaph is better attested. Matthew may have deliberately introduced the psalmist Asaph into the genealogy (and in Mt 1:10 the prophet Amos) in order to show that Jesus is the fulfillment not only of the promises made to David (see 2 Sm 7) but of all the Old Testament.
1:10 Amos: some textual witnesses read Amon, who was the actual successor of Manasseh (see 1 Chr 3:14).
1:17 Matthew is concerned with fourteen generations, probably because fourteen is the numerical value of the Hebrew letters forming the name of David. In the second section of the genealogy (Mt 1:6b–11), three kings of Judah, Ahaziah, Joash, and Amaziah, have been omitted (see 1 Chr 3:11–12), so that there are fourteen generations in that section. Yet the third (Mt 1:12–16) apparently has only thirteen. Since Matthew here emphasizes that each section has fourteen, it is unlikely that the thirteen of the last was due to his oversight. Some scholars suggest that Jesus who is called the Messiah (Mt 1:16b) doubles the final member of the chain: Jesus, born within the family of David, opens up the new age as Messiah, so that in fact there are fourteen generations in the third section. This is perhaps too subtle, and the hypothesis of a slip not on the part of Matthew but of a later scribe seems likely. On Messiah, see note on Lk 2:11.
1:18–25 This first story of the infancy narrative spells out what is summarily indicated in Mt 1:16. The virginal conception of Jesus is the work of the Spirit of God. Joseph’s decision to divorce Mary is overcome by the heavenly command that he take her into his home and accept the child as his own. The natural genealogical line is broken but the promises to David are fulfilled; through Joseph’s adoption the child belongs to the family of David. Matthew sees the virginal conception as the fulfillment of Is 7:14.
1:18 Betrothed to Joseph: betrothal was the first part of the marriage, constituting a man and woman as husband and wife. Subsequent infidelity was considered adultery. The betrothal was followed some months later by the husband’s taking his wife into his home, at which time normal married life began.
1:19 A righteous man: as a devout observer of the Mosaic law, Joseph wished to break his union with someone whom he suspected of gross violation of the law. It is commonly said that the law required him to do so, but the texts usually given in support of that view, e.g., Dt 22:20–21 do not clearly pertain to Joseph’s situation. Unwilling to expose her to shame: the penalty for proved adultery was death by stoning; cf. Dt 22:21–23.
1:20 The angel of the Lord: in the Old Testament a common designation of God in communication with a human being. In a dream: see Mt 2:13, 19, 22. These dreams may be meant to recall the dreams of Joseph, son of Jacob the patriarch (Gn 37:5–11, 19). A closer parallel is the dream of Amram, father of Moses, related by Josephus (Antiquities 2:212, 215–16).
1:21 Jesus: in first-century Judaism the Hebrew name Joshua (Greek Iēsous) meaning “Yahweh helps” was interpreted as “Yahweh saves.”
1:23 God is with us: God’s promise of deliverance to Judah in Isaiah’s time is seen by Matthew as fulfilled in the birth of Jesus, in whom God is with his people. The name Emmanuel is alluded to at the end of the gospel where the risen Jesus assures his disciples of his continued presence, “…I am with you always, until the end of the age” (Mt 28:20).
1:25 Until she bore a son: the evangelist is concerned to emphasize that Joseph was not responsible for the conception of Jesus. The Greek word translated “until” does not imply normal marital conduct after Jesus’ birth, nor does it exclude it.

Ezra 1

I. The Return from Exile

Chapter 1

The Decree of Cyrus. ¹^(A)In the first year of Cyrus,^[a] king of Persia, in order to fulfill the word of the Lord spoken by Jeremiah, the Lord stirred up the spirit of Cyrus king of Persia to issue a proclamation throughout his entire kingdom, both by word of mouth and in writing: ²“Thus says Cyrus, king of Persia: ‘All the kingdoms of the earth the Lord, the God of heaven,^[b] has given to me, and he has charged me to build him a house in Jerusalem, which is in Judah. ³Those among you who belong to any part of his people, may their God be with them! Let them go up to Jerusalem in Judah to build the house of the Lord the God of Israel, that is, the God who is in Jerusalem. ⁴Let all those who have survived, in whatever place they may have lived, be assisted by the people of that place with silver, gold, goods, and livestock, together with voluntary offerings for the house of God in Jerusalem.’”

⁵Then the heads of ancestral houses^[c] of Judah and Benjamin and the priests and Levites—everyone, that is, whose spirit had been stirred up by God—prepared to go up to build the house of the Lord in Jerusalem. ⁶^(B)All their neighbors gave them help in every way, with silver, gold, goods, livestock, and many precious gifts, besides all their voluntary offerings. ⁷^(C)King Cyrus, too, had the vessels of the house of the Lord brought forth that Nebuchadnezzar had taken from Jerusalem and placed in the house of his god. ⁸Cyrus, king of Persia, had them brought forth by the treasurer Mithredath, who counted them out to Sheshbazzar, prince of Judah.^[d] ⁹This was the inventory: baskets of goldware, thirty; baskets of silverware, one thousand and twenty-nine; ¹⁰golden bowls, thirty; silver bowls, four hundred and ten; other vessels, one thousand. ¹¹Total of the gold and silver vessels: five thousand four hundred.^[e] All these Sheshbazzar took with him when the exiles were brought up from Babylon to Jerusalem.

Acts 1

I. The Preparation for the Christian Mission

Chapter 1^[a]

The Promise of the Spirit. ¹In the first book,^(A) Theophilus, I dealt with all that Jesus did and taught ²until the day he was taken up, after giving instructions through the holy Spirit to the apostles whom he had chosen.^(B) ³He presented himself alive to them by many proofs after he had suffered, appearing to them during forty days^[b] and speaking about the kingdom of God.^(C) ⁴While meeting with them, he enjoined them not to depart from Jerusalem, but to wait for “the promise of the Father^[c] about which you have heard me speak;^(D) ⁵for John baptized with water, but in a few days you will be baptized with the holy Spirit.”^(E)

The Ascension of Jesus. ⁶When they had gathered together they asked him, “Lord, are you at this time going^[d] to restore the kingdom to Israel?” ⁷^[e]He answered them,^(F) “It is not for you to know the times or seasons that the Father has established by his own authority. ⁸^[f]But you will receive power when the holy Spirit comes upon you,^(G) and you will be my witnesses in Jerusalem, throughout Judea and Samaria, and to the ends of the earth.” ⁹When he had said this, as they were looking on, he was lifted up, and a cloud took him from their sight.^(H) ¹⁰While they were looking intently at the sky as he was going, suddenly two men dressed in white garments stood beside them.^(I) ¹¹They said, “Men of Galilee, why are you standing there looking at the sky? This Jesus who has been taken up from you into heaven will return in the same way as you have seen him going into heaven.”^(J) ¹²^(K)Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a sabbath day’s journey away.

The First Community in Jerusalem. ¹³When they entered the city they went to the upper room where they were staying, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus, Simon the Zealot, and Judas son of James. ¹⁴All these devoted themselves with one accord to prayer, together with some women, and Mary the mother of Jesus, and his brothers.^(L)

The Choice of Judas’s Successor. ¹⁵During those days Peter stood up in the midst of the brothers (there was a group of about one hundred and twenty persons in the one place). He said, ¹⁶“My brothers, the scripture had to be fulfilled which the holy Spirit spoke beforehand through the mouth of David, concerning Judas, who was the guide for those who arrested Jesus.^(M) ¹⁷He was numbered among us and was allotted a share in this ministry. ¹⁸^(N)He bought a parcel of land with the wages of his iniquity, and falling headlong, he burst open in the middle, and all his insides spilled out.^[g] ¹⁹This became known to everyone who lived in Jerusalem, so that the parcel of land was called in their language ‘Akeldama,’ that is, Field of Blood. ²⁰For it is written in the Book of Psalms:

‘Let his encampment become desolate,
and may no one dwell in it.’

And:

‘May another take his office.’^(O)

²¹Therefore, it is necessary that one of the men who accompanied us the whole time the Lord Jesus came and went among us, ²²beginning from the baptism of John until the day on which he was taken up from us, become with us a witness to his resurrection.”^(P) ²³So they proposed two, Joseph called Barsabbas, who was also known as Justus, and Matthias. ²⁴Then they prayed, “You, Lord, who know the hearts of all, show which one of these two you have chosen ²⁵to take the place in this apostolic ministry from which Judas turned away to go to his own place.” ²⁶^[h]^(Q)Then they gave lots to them, and the lot fell upon Matthias, and he was counted with the eleven apostles.

Footnotes

1:1–26 This introductory material (Acts 1:1–2) connects Acts with the Gospel of Luke, shows that the apostles were instructed by the risen Jesus (Acts 1:3–5), points out that the parousia or second coming in glory of Jesus will occur as certainly as his ascension occurred (Acts 1:6–11), and lists the members of the Twelve, stressing their role as a body of divinely mandated witnesses to his life, teaching, and resurrection (Acts 1:12–26).
1:3 Appearing to them during forty days: Luke considered especially sacred the interval in which the appearances and instructions of the risen Jesus occurred and expressed it therefore in terms of the sacred number forty (cf. Dt 8:2). In his gospel, however, Luke connects the ascension of Jesus with the resurrection by describing the ascension on Easter Sunday evening (Lk 24:50–53). What should probably be understood as one event (resurrection, glorification, ascension, sending of the Spirit—the paschal mystery) has been historicized by Luke when he writes of a visible ascension of Jesus after forty days and the descent of the Spirit at Pentecost. For Luke, the ascension marks the end of the appearances of Jesus except for the extraordinary appearance to Paul. With regard to Luke’s understanding of salvation history, the ascension also marks the end of the time of Jesus (Lk 24:50–53) and signals the beginning of the time of the church.
1:4 The promise of the Father: the holy Spirit, as is clear from the next verse. This gift of the Spirit was first promised in Jesus’ final instructions to his chosen witnesses in Luke’s gospel (Lk 24:49) and formed part of the continuing instructions of the risen Jesus on the kingdom of God, of which Luke speaks in Acts 1:3.
1:6 The question of the disciples implies that in believing Jesus to be the Christ (see note on Lk 2:11) they had expected him to be a political leader who would restore self-rule to Israel during his historical ministry. When this had not taken place, they ask if it is to take place at this time, the period of the church.
1:7 This verse echoes the tradition that the precise time of the parousia is not revealed to human beings; cf. Mk 13:32; 1 Thes 5:1–3.
1:8 Just as Jerusalem was the city of destiny in the Gospel of Luke (the place where salvation was accomplished), so here at the beginning of Acts, Jerusalem occupies a central position. It is the starting point for the mission of the Christian disciples to “the ends of the earth,” the place where the apostles were situated and the doctrinal focal point in the early days of the community (Acts 15:2, 6). The ends of the earth: for Luke, this means Rome.
1:18 Luke records a popular tradition about the death of Judas that differs from the one in Mt 27:5, according to which Judas hanged himself. Here, although the text is not certain, Judas is depicted as purchasing a piece of property with the betrayal money and being killed on it in a fall.
1:26 The need to replace Judas was probably dictated by the symbolism of the number twelve, recalling the twelve tribes of Israel. This symbolism also indicates that for Luke (see Lk 22:30) the Christian church is a reconstituted Israel.

New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

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M’Cheyne Bible Reading Plan

Preamble. The Creation of the World

Chapter 1

Footnotes

Cross references

I. The Infancy Narrative

Chapter 1

Footnotes

Cross references

I. The Return from Exile

Chapter 1

Footnotes

Cross references

I. The Preparation for the Christian Mission

Chapter 1^[a]

Footnotes

Cross references

1.	light (day)/darkness (night)	=	4.	sun/moon
2.	arrangement of water	=	5.	fish + birds from waters
3.	a) dry land	=	6.	a) animals
	b) vegetation			b) human beings: male/female

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M’Cheyne Bible Reading Plan

Preamble. The Creation of the World

Chapter 1

Footnotes

Cross references

I. The Infancy Narrative

Chapter 1

Footnotes

Cross references

I. The Return from Exile

Chapter 1

Footnotes

Cross references

I. The Preparation for the Christian Mission

Chapter 1[a]

Footnotes

Cross references

Chapter 1^[a]