◀ All Reading Plans / M’Cheyne Bible Reading Plan / Family: 1 Chronicles 3–4; Hebrews 9. Secret: Amos 3; Psalms 146–147. (New American Bible (Revised Edition))

Prev Day

November 14, 2014

Next Day

Use the calendar to view readings from this devotional.

November 2014
Su	Mo	Tu	We	Th	Fr	Sa
						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

Return to today's reading

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

1 Chronicles 3-4

Chapter 3

¹^[a]^(A)These were the sons of David born to him in Hebron: the firstborn, Amnon, by Ahinoam of Jezreel; the second, Daniel,^[b] by Abigail of Carmel; ²the third, Absalom, son of Maacah, who was the daughter of Talmai, king of Geshur; the fourth, Adonijah, son of Haggith; ³the fifth, Shephatiah, by Abital; the sixth, Ithream, by his wife Eglah. ⁴Six in all were born to him in Hebron, where he reigned seven years and six months. Then he reigned thirty-three years in Jerusalem.^(B) ⁵^(C)In Jerusalem the following were born to him: Shimea,^[c] Shobab, Nathan, Solomon—four by Bathsheba, the daughter of Ammiel;^(D) ⁶Ibhar, Elishua, Eliphelet, ⁷Nogah, Nepheg, Japhia, ⁸Elishama, Eliada, and Eliphelet—nine. ⁹All these were sons of David, in addition to other sons by concubines; and Tamar was their sister.^(E)

¹⁰^[d]^(F)The son of Solomon was Rehoboam, whose son was Abijah, whose son was Asa, whose son was Jehoshaphat,^(G) ¹¹whose son was Joram, whose son was Ahaziah, whose son was Joash,^(H) ¹²whose son was Amaziah, whose son was Azariah, whose son was Jotham,^(I) ¹³whose son was Ahaz, whose son was Hezekiah, whose son was Manasseh,^(J) ¹⁴whose son was Amon, whose son was Josiah.^(K) ¹⁵The sons of Josiah were: the firstborn Johanan; the second, Jehoiakim; the third, Zedekiah; the fourth, Shallum.^[e]^(L) ¹⁶The sons of Jehoiakim were: Jeconiah, his son; Zedekiah, his son.^(M)

¹⁷The sons of Jeconiah^[f] the captive were: Shealtiel,^(N) ¹⁸Malchiram, Pedaiah, Shenazzar,^[g] Jekamiah, Hoshama, and Nedabiah. ¹⁹The sons of Pedaiah were Zerubbabel^[h] and Shimei. The sons of Zerubbabel were Meshullam and Hananiah; Shelomith was their sister. ²⁰The sons of Meshullam were Hashubah, Ohel, Berechiah, Hasadiah, Jushabhesed—five. ²¹The sons of Hananiah were Pelatiah, Jeshaiah, Rephaiah, Arnan, Obadiah, and Shecaniah. ²²The sons of Shecaniah were Shemaiah, Hattush, Igal, Bariah, Neariah, Shaphat—six.^(O) ²³The sons of Neariah were Elioenai, Hizkiah, and Azrikam—three. ²⁴The sons of Elioenai were Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani—seven.

Chapter 4

¹^[i]The sons of Judah were: Perez, Hezron, Carmi, Hur, and Shobal.^(P) ²Reaiah, the son of Shobal, became the father of Jahath, and Jahath became the father of Ahumai and Lahad. These were the clans of the Zorathites.

³These were the sons of Hareph, the father of Etam: Jezreel, Ishma, and Idbash; their sister was named Hazzelelponi. ⁴Penuel was the father of Gedor, and Ezer the father of Hushah. These were the sons of Hur, the firstborn of Ephrathah, the father of Bethlehem.

⁵Ashhur, the father of Tekoa, had two wives, Helah and Naarah.^(Q) ⁶Naarah bore him Ahuzzam, Hepher, the Temenites, and the Ahashtarites. These were the sons of Naarah. ⁷The sons of Helah were Zereth, Izhar, Ethnan, and Koz. ⁸Koz became the father of Anub and Zobebah, as well as of the clans of Aharhel, son of Harum. ⁹Jabez was the most distinguished of his brothers. His mother had named him Jabez, saying, “I bore him with pain.” ¹⁰Jabez prayed to the God of Israel: “Oh, that you may truly bless me and extend my boundaries! May your hand be with me and make me free of misfortune, without pain!” And God granted his prayer.

¹¹Chelub, the brother of Shuhah, became the father of Mehir, who was the father of Eshton. ¹²Eshton became the father of Bethrapha, Paseah, and Tehinnah, the father of the city of Nahash. These were the men of Recah.

¹³The sons of Kenaz were Othniel and Seraiah. The sons of Othniel were Hathath and Meonothai;^(R) ¹⁴Meonothai became the father of Ophrah. Seraiah became the father of Joab, the father of Geharashim, so called because they were artisans. ¹⁵The sons of Caleb, son of Jephunneh, were Ir, Elah, and Naam. The sons of Elah: Kenaz.^(S) ¹⁶The sons of Jehallelel were Ziph, Ziphah, Tiria, and Asarel. ¹⁷The sons of Ezrah were Jether, Mered, Epher, and Jalon. Jether became the father of Miriam, Shammai, and Ishbah, the father of Eshtemoa.^(T) ¹⁸Mered’s Egyptian wife bore Jered, the father of Gedor, Heber, the father of Soco, and Jekuthiel, the father of Zanoah. These were the sons of Bithiah, the daughter of Pharaoh, whom Mered married. ¹⁹The sons of his Jewish wife, the sister of Naham, the father of Keilah, were Shimon the Garmite and Ishi the Maacathite. ²⁰The sons of Shimon were Amnon, Rinnah, Benhanan, and Tilon. The son of Ishi was Zoheth and the son of Zoheth….

²¹The sons of Shelah, son of Judah, were: Er, the father of Lecah; Laadah, the father of Mareshah; the clans of the linen weavers’ guild in Bethashbea;^(U) ²²Jokim; the people of Cozeba; and Joash and Saraph, who held property in Moab, but returned to Bethlehem. (These are events of old.) ²³They were potters and inhabitants of Netaim and Gederah, where they lived in the king’s service.

Simeon. ²⁴The sons of Simeon were Nemuel, Jamin, Jachin, Zerah, and Shaul,^(V) ²⁵whose son was Shallum, whose son was Mibsam, whose son was Mishma. ²⁶The sons of Mishma were his son Hammuel, whose son was Zaccur, whose son was Shimei. ²⁷Shimei had sixteen sons and six daughters. His brothers, however, did not have many sons, and as a result all their clans did not equal the number of the Judahites.

²⁸They dwelt in Beer-sheba, Moladah, Hazar-shual, ²⁹Bilhah, Ezem, Tolad, ³⁰Bethuel, Hormah, Ziklag, ³¹Beth-marcaboth, Hazar-susim, Bethbiri, and Shaaraim. Until the reign of David, these were their cities ³²and their villages. Etam, also, and Ain, Rimmon, Tochen, and Ashan—five cities,^(W) ³³together with all their outlying villages as far as Baal. Here is where they dwelt, and so it was inscribed of them in their family records.

³⁴Meshobab, Jamlech, Joshah, son of Amaziah, ³⁵Joel, Jehu, son of Joshibiah, son of Seraiah, son of Asiel, ³⁶Elioenai, Jaakobah, Jeshohaiah, Asaiah, Adiel, Jesimiel, Benaiah, ³⁷Ziza, son of Shiphi, son of Allon, son of Jedaiah, son of Shimri, son of Shemaiah— ³⁸these just named were princes in their clans, and their ancestral houses spread out to such an extent^(X) ³⁹that they went to the approaches of Gedor,^[j] east of the valley, seeking pasture for their flocks. ⁴⁰They found abundant and good pastures, and the land was spacious, quiet, and peaceful—for the Hamites dwelt there formerly. ⁴¹They who have just been listed by name set out during the reign of Hezekiah, king of Judah, and attacked their tents and also the Meunites who were there. They put them under the ban that is still in force to this day and dwelt in their place because they found pasture there for their flocks.^(Y)

⁴²Five hundred of them (the Simeonites) went to Mount Seir, with Pelatiah, Neariah, Rephaiah, and Uzziel, sons of Ishi, at their head. ⁴³They attacked the surviving Amalekites who had escaped, and have lived there to the present day.^(Z)

Hebrews 9

Chapter 9

The Worship of the First Covenant.^[a] ¹Now [even] the first covenant had regulations for worship and an earthly sanctuary. ²For a tabernacle was constructed, the outer one,^[b] in which were the lampstand, the table, and the bread of offering; this is called the Holy Place.^(A) ³^[c]Behind the second veil was the tabernacle called the Holy of Holies,^(B) ⁴in which were the gold altar of incense^[d] and the ark of the covenant entirely covered with gold. In it were the gold jar containing the manna, the staff of Aaron that had sprouted, and the tablets of the covenant.^(C) ⁵^[e]Above it were the cherubim of glory overshadowing the place of expiation. Now is not the time to speak of these in detail.^(D)

⁶With these arrangements for worship, the priests, in performing their service,^[f] go into the outer tabernacle repeatedly,^(E) ⁷but the high priest alone goes into the inner one once a year, not without blood^[g] that he offers for himself and for the sins of the people.^(F) ⁸In this way the holy Spirit shows that the way into the sanctuary had not yet been revealed while the outer tabernacle still had its place. ⁹This is a symbol of the present time,^[h] in which gifts and sacrifices are offered that cannot perfect the worshiper in conscience ¹⁰but only in matters of food and drink and various ritual washings: regulations concerning the flesh, imposed until the time of the new order.^(G)

Sacrifice of Jesus. ¹¹^[i]But when Christ came as high priest of the good things that have come to be,^[j] passing through the greater and more perfect tabernacle not made by hands, that is, not belonging to this creation,^(H) ¹²he entered once for all into the sanctuary, not with the blood of goats and calves but with his own blood, thus obtaining eternal redemption.^(I) ¹³For if the blood of goats and bulls and the sprinkling of a heifer’s ashes^[k] can sanctify those who are defiled so that their flesh is cleansed,^(J) ¹⁴how much more will the blood of Christ, who through the eternal spirit^[l] offered himself unblemished to God, cleanse our consciences from dead works to worship the living God.^(K)

¹⁵^[m]For this reason he is mediator of a new covenant: since a death has taken place for deliverance from transgressions under the first covenant, those who are called may receive the promised eternal inheritance.^(L) ¹⁶^[n]Now where there is a will, the death of the testator must be established. ¹⁷For a will takes effect only at death; it has no force while the testator is alive. ¹⁸Thus not even the first covenant was inaugurated without blood. ¹⁹^[o]When every commandment had been proclaimed by Moses to all the people according to the law, he took the blood of calves [and goats], together with water and crimson wool and hyssop, and sprinkled both the book itself and all the people,^(M) ²⁰saying, “This is ‘the blood of the covenant which God has enjoined upon you.’”^(N) ²¹In the same way, he sprinkled also the tabernacle^[p] and all the vessels of worship with blood.^(O) ²²^[q]According to the law almost everything is purified by blood,^(P) and without the shedding of blood there is no forgiveness.

²³^[r]Therefore, it was necessary for the copies of the heavenly things to be purified by these rites, but the heavenly things themselves by better sacrifices than these.^(Q) ²⁴For Christ did not enter into a sanctuary made by hands, a copy of the true one, but heaven itself, that he might now appear before God on our behalf.^(R) ²⁵Not that he might offer himself repeatedly, as the high priest enters each year into the sanctuary with blood that is not his own; ²⁶if that were so, he would have had to suffer repeatedly from the foundation of the world. But now once for all he has appeared at the end of the ages^[s] to take away sin by his sacrifice.^(S) ²⁷Just as it is appointed that human beings die once, and after this the judgment,^(T) ²⁸so also Christ, offered once to take away the sins of many,^[t] will appear a second time, not to take away sin but to bring salvation to those who eagerly await him.^(U)

Footnotes

9:1–10 The regulations for worship under the old covenant permitted all the priests to enter the Holy Place (Hb 2:6), but only the high priest to enter the Holy of Holies and then only once a year (Hb 9:3–5, 7). The description of the sanctuary and its furnishings is taken essentially from Ex 25–26. This exclusion of the people from the Holy of Holies signified that they were not allowed to stand in God’s presence (Hb 9:8) because their offerings and sacrifices, which were merely symbols of their need of spiritual renewal (Hb 9:10), could not obtain forgiveness of sins (Hb 9:9).
9:2 The outer one: the author speaks of the outer tabernacle (Hb 9:6) and the inner one (Hb 9:7) rather than of one Mosaic tabernacle divided into two parts or sections.
9:3 The second veil: what is meant is the veil that divided the Holy Place from the Holy of Holies. It is here called the second, because there was another veil at the entrance to the Holy Place, or “outer tabernacle” (Ex 26:36).
9:4 The gold altar of incense: Ex 30:6 locates this altar in the Holy Place, i.e., the first tabernacle, rather than in the Holy of Holies. Neither is there any Old Testament support for the assertion that the jar of manna and the staff of Aaron were in the ark of the covenant. For the tablets of the covenant, see Ex 25:16.
9:5 The place of expiation: the gold “mercy seat” (Greek hilastērion, as in Rom 3:25), where the blood of the sacrificial animals was sprinkled on the Day of Atonement (Lv 16:14–15). This rite achieved “expiation” or atonement for the sins of the preceding year.
9:6 In performing their service: the priestly services that had to be performed regularly in the Holy Place or outer tabernacle included burning incense on the incense altar twice each day (Ex 30:7), replacing the loaves on the table of the bread of offering once each week (Lv 24:8), and constantly caring for the lamps on the lampstand (Ex 27:21).
9:7 Not without blood: blood was essential to Old Testament sacrifice because it was believed that life was located in the blood. Hence blood was especially sacred, and its outpouring functioned as a meaningful symbol of cleansing from sin and reconciliation with God. Unlike Hebrews, the Old Testament never says that the blood is “offered.” The author is perhaps retrojecting into his description of Mosaic ritual a concept that belongs to the New Testament antitype, as Paul does when he speaks of the Israelites’ passage through the sea as a “baptism” (1 Cor 10:2).
9:9 The present time: this expression is equivalent to the “present age,” used in contradistinction to the “age to come.”
9:11–14 Christ, the high priest of the spiritual blessings foreshadowed in the Old Testament sanctuary, has actually entered the true sanctuary of heaven that is not of human making (Hb 9:11). His place there is permanent, and his offering is his own blood that won eternal redemption (Hb 9:12). If the sacrifice of animals could bestow legal purification (Hb 9:13), how much more effective is the blood of the sinless, divine Christ who spontaneously offered himself to purge the human race of sin and render it fit for the service of God (Hb 9:14).
9:11 The good things that have come to be: the majority of later manuscripts here read “the good things to come”; cf. Hb 10:1.
9:13 A heifer’s ashes: ashes from a red heifer that had been burned were mixed with water and used for the cleansing of those who had become ritually defiled by touching a corpse; see Nm 19:9, 14–21.
9:14 Through the eternal spirit: this expression does not refer either to the holy Spirit or to the divine nature of Jesus but to the life of the risen Christ, “a life that cannot be destroyed” (Hb 7:16).
9:15–22 Jesus’ role as mediator of the new covenant is based upon his sacrificial death (cf. Hb 8:6). His death has effected deliverance from transgressions, i.e., deliverance from sins committed under the old covenant, which the Mosaic sacrifices were incapable of effacing. Until this happened, the eternal inheritance promised by God could not be obtained (Hb 9:15). This effect of his work follows the human pattern by which a last will and testament becomes effective only with the death of the testator (Hb 9:16–17). The Mosaic covenant was also associated with death, for Moses made use of blood to seal the pact between God and the people (Hb 9:18–21). In Old Testament tradition, guilt could normally not be remitted without the use of blood (Hb 9:22; cf. Lv 17:11).
9:16–17 A will…death of the testator: the same Greek word diathēkē, meaning “covenant” in Hb 9:15, 18, is used here with the meaning will. The new covenant, unlike the old, is at the same time a will that requires the death of the testator. Jesus as eternal Son is the one who established the new covenant together with his Father, author of both covenants; at the same time he is the testator whose death puts his will into effect.
9:19–20 A number of details here are different from the description of this covenant rite in Ex 24:5–8. Exodus mentions only calves (“young bulls,” NAB), not goats (but this addition in Hebrews is of doubtful authenticity), says nothing of the use of water and crimson wool and hyssop (these features probably came from a different rite; cf. Lv 14:3–7; Nm 19:6–18), and describes Moses as splashing blood on the altar, whereas Hebrews says he sprinkled it on the book (but both book and altar are meant to symbolize the agreement of God). The words of Moses are also slightly different from those in Exodus and are closer to the words of Jesus at the Last Supper in Mk 14:24 // Mt 26:28.
9:21 According to Exodus, the tabernacle did not yet exist at the time of the covenant rite. Moreover, nothing is said of sprinkling it with blood at its subsequent dedication (Ex 40:9–11).
9:22 Without the shedding of blood there is no forgiveness: in fact, ancient Israel did envisage other means of obtaining forgiveness; the Old Testament mentions contrition of heart (Ps 51:17), fasting (Jl 2:12), and almsgiving (Sir 3:29). The author is limiting his horizon to the sacrificial cult, which did always involve the shedding of blood for its expiatory and unitive value.
9:23–28 Since the blood of animals became a cleansing symbol among Old Testament prefigurements, it was necessary that the realities foreshadowed be brought into being by a shedding of blood that was infinitely more effective by reason of its worth (Hb 9:23). Christ did not simply prefigure the heavenly realities (Hb 9:24) by performing an annual sacrifice with a blood not his own (Hb 9:25); he offered the single sacrifice of himself as the final annulment of sin (Hb 9:26). Just as death is the unrepeatable act that ends a person’s life, so Christ’s offering of himself for all is the unrepeatable sacrifice that has once for all achieved redemption (Hb 9:27–28).
9:26 At the end of the ages: the use of expressions such as this shows that the author of Hebrews, despite his interest in the Platonic concept of an eternal world above superior to temporal reality here below, nevertheless still clings to the Jewish Christian eschatology with its sequence of “the present age” and “the age to come.”
9:28 To take away the sins of many: the reference is to Is 53:12. Since the Greek verb anapherō can mean both “to take away” and “to bear,” the author no doubt intended to play upon both senses: Jesus took away sin by bearing it himself. See the similar wordplay in Jn 1:29. Many is used in the Semitic meaning of “all” in the inclusive sense, as in Mk 14:24. To those who eagerly await him: Jesus will appear a second time at the parousia, as the high priest reappeared on the Day of Atonement, emerging from the Holy of Holies, which he had entered to take away sin. This dramatic scene is described in Sir 50:5–11.

Amos 3

III. Threefold Summons to Hear the Word of the Lord

Chapter 3 First Summons

¹Hear this word, Israelites, that the Lord speaks concerning you,
    concerning the whole family I brought up from the land of Egypt:
²You alone I have known,^[a]
    among all the families of the earth;^(A)
Therefore I will punish you
    for all your iniquities.

³^[b]Do two journey together
    unless they have agreed?
⁴Does a lion roar in the forest
    when it has no prey?
Does a young lion cry out from its den
    unless it has seized something?
⁵Does a bird swoop down on a trap on the ground
    when there is no lure for it?
Does a snare spring up from the ground
    without catching anything?
⁶Does the ram’s horn sound in a city
    without the people becoming frightened?
Does disaster befall a city
    unless the Lord has caused it?^(B)

⁷(Indeed, the Lord God does nothing without revealing his plan to his servants the prophets.)

⁸The lion has roared,
who would not fear?^(C)
The Lord God has spoken,
who would not prophesy?

⁹Proclaim this in the strongholds of Assyria,^[c]
    in the strongholds of the land of Egypt:
“Gather on the mount of Samaria,
    and see the great disorders within it,
    the oppressions within its midst.”^[d]
¹⁰They do not know how to do what is right—
    oracle of the Lord—
Storing up in their strongholds
    violence and destruction.
¹¹Therefore thus says the Lord God:
An enemy shall surround the land,
    tear down your fortresses,
    and pillage your strongholds.
¹²Thus says the Lord:
As the shepherd rescues from the mouth of the lion
    a pair of sheep’s legs or the tip of an ear,
So shall the Israelites escape,
    those who dwell in Samaria,
With the corner of a couch
    or a piece of a cot.^[e]

¹³Hear and bear witness against the house of Jacob—
    an oracle of the Lord God, the God of hosts:
¹⁴On the day when I punish Israel for its crimes,
    I will also punish the altars of Bethel;
The horns of the altar shall be broken off
    and fall to the ground.^[f]^(D)
¹⁵I will strike the winter house
    and the summer house;
The houses of ivory shall lie in ruin,
    and their many rooms shall be no more—
    oracle of the Lord.

Psalm 146-147

Psalm 146^[a]

Trust in God the Creator and Redeemer

¹Hallelujah!

²Praise the Lord, my soul;
I will praise the Lord all my life,
sing praise to my God while I live.^(A)

I

³Put no trust in princes,
    in children of Adam powerless to save.^(B)
⁴    Who breathing his last, returns to the earth;
    that day all his planning comes to nothing.^(C)

II

⁵Blessed the one whose help is the God of Jacob,
    whose hope is in the Lord, his God,
⁶The maker of heaven and earth,
    the seas and all that is in them,^(D)
Who keeps faith forever,
⁷    secures justice for the oppressed,^(E)
    who gives bread to the hungry.
The Lord sets prisoners free;^(F)
⁸    the Lord gives sight to the blind.
The Lord raises up those who are bowed down;^(G)
    the Lord loves the righteous.
⁹The Lord protects the resident alien,
    comes to the aid of the orphan and the widow,^(H)
    but thwarts the way of the wicked.
¹⁰The Lord shall reign forever,
    your God, Zion, through all generations!^(I)
Hallelujah!

Psalm 147^[b]

God’s Word Restores Jerusalem

¹Hallelujah!

I

How good to sing praise to our God;
    how pleasant to give fitting praise.^(J)
²The Lord rebuilds Jerusalem,
    and gathers the dispersed of Israel,^(K)
³Healing the brokenhearted,
    and binding up their wounds.^(L)
⁴He numbers the stars,
    and gives to all of them their names.^(M)
⁵Great is our Lord, vast in power,
    with wisdom beyond measure.^(N)
⁶The Lord gives aid to the poor,
    but casts the wicked to the ground.^(O)

II

⁷Sing to the Lord with thanksgiving;
    with the lyre make music to our God,^(P)
⁸^[c]Who covers the heavens with clouds,
    provides rain for the earth,
    makes grass sprout on the mountains,^(Q)
⁹Who gives animals their food
    and young ravens what they cry for.^(R)
¹⁰^[d]He takes no delight in the strength of horses,
    no pleasure in the runner’s stride.^(S)
¹¹Rather the Lord takes pleasure in those who fear him,
    those who put their hope in his mercy.

III

¹²Glorify the Lord, Jerusalem;
    Zion, offer praise to your God,
¹³For he has strengthened the bars of your gates,
    blessed your children within you.^(T)
¹⁴He brings peace to your borders,
    and satisfies you with finest wheat.^(U)
¹⁵^[e]He sends his command to earth;
    his word runs swiftly!^(V)
¹⁶Thus he makes the snow like wool,
    and spreads the frost like ash;^(W)
¹⁷He disperses hail like crumbs.
    Who can withstand his cold?
¹⁸Yet when again he issues his command, it melts them;
    he raises his winds and the waters flow.
¹⁹He proclaims his word to Jacob,
    his statutes and laws to Israel.^(X)
²⁰He has not done this for any other nation;
    of such laws they know nothing.
Hallelujah!

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.

Prev Day

Top

Next Day

Use the calendar to view readings from this devotional.

M’Cheyne Bible Reading Plan

Chapter 3

Chapter 4

Footnotes

Cross references

Chapter 9

Footnotes

Cross references

III. Threefold Summons to Hear the Word of the Lord

Chapter 3

First Summons

Footnotes

Cross references

Psalm 146^[a]

Trust in God the Creator and Redeemer

I

II

Psalm 147^[b]

God’s Word Restores Jerusalem

I

II

III

Footnotes

Cross references

Use the calendar to view readings from this devotional.

Log in to read this devotional and:

M’Cheyne Bible Reading Plan

Chapter 3

Chapter 4

Footnotes

Cross references

Chapter 9

Footnotes

Cross references

III. Threefold Summons to Hear the Word of the Lord

Chapter 3

First Summons

Footnotes

Cross references

Psalm 146[a]

Trust in God the Creator and Redeemer

I

II

Psalm 147[b]

God’s Word Restores Jerusalem

I

II

III

Footnotes

Cross references

Psalm 146^[a]

Psalm 147^[b]