M’Cheyne Bible Reading Plan

28 “You are to summon your brother Aharon and his sons to come from among the people of Isra’el to you, so that they can serve me as cohanim — Aharon and his sons Nadav, Avihu, El‘azar and Itamar. ² You are to make for your brother Aharon garments set apart for serving God, expressing dignity and splendor. ³ Speak to all the craftsmen to whom I have given the spirit of wisdom, and have them make Aharon’s garments to set him apart for me, so that he can serve me in the office of cohen.

⁴ “The garments they are to make are these: a breastplate, a ritual vest, a robe, a checkered tunic, a turban and a sash. They are to make holy garments for your brother Aharon and his sons, so that he can serve me in the office of cohen. ⁵ They are to use gold; blue, purple and scarlet yarn; and fine linen.

⁶ “They are to make the ritual vest of gold, of blue, purple and scarlet yarn, and of finely woven linen, crafted by a skilled artisan. ⁷ Attached to its front and back edges are to be two shoulder-pieces that can be fastened together. ⁸ Its decorated belt is to be of the same workmanship and materials — gold; blue, purple and scarlet yarn; and finely woven linen. ⁹ Take two onyx stones and engrave on them the names of the sons of Isra’el — ¹⁰ six of their names on one stone and the six remaining names on the other, in the order of their birth. ¹¹ An engraver should engrave the names of the sons of Isra’el on the two stones as he would engrave a seal. Mount the stones in gold settings, ¹² and put the two stones on the shoulder-pieces of the vest as stones calling to mind the sons of Isra’el. Aharon is to carry their names before Adonai on his two shoulders as a reminder.

(ii) ¹³ “Make gold squares ¹⁴ and two chains of pure gold, twisted like cords; attach the cord-like chains to the squares.

¹⁵ “Make a breastplate for judging. Have it crafted by a skilled artisan; make it like the work of the ritual vest — make it of gold; blue, purple and scarlet yarn; and finely woven linen. ¹⁶ When folded double it is to be square — a hand-span by a hand-span. ¹⁷ Put in it settings of stones, four rows of stones: the first row is to be a carnelian, a topaz and an emerald; ¹⁸ the second row a green feldspar, a sapphire and a diamond; ¹⁹ the third row an orange zircon, an agate and an amethyst; ²⁰ and the fourth row a beryl, an onyx and a jasper. They are to be mounted in their gold settings. ²¹ The stones will correspond to the names of the twelve sons of Isra’el; they are to be engraved with their names as a seal would be engraved, to represent the twelve tribes.

²² “On the breastplate, make two pure gold chains twisted like cords. ²³ Also for the breastplate, make two gold rings; and put the gold rings on the two ends of the breastplate. ²⁴ Put the two twisted gold chains in the two rings at the two ends of the breastplate; ²⁵ attach the other two ends of the twisted chains to the front of the shoulder-pieces of the ritual vest. ²⁶ Make two gold rings and put them on the two ends of the breastplate, at its edge, on the side facing in toward the vest. ²⁷ Also make two gold rings and attach them low on the front part of the vest’s shoulder-pieces, near the join, above the vest’s decorated belt. ²⁸ Then bind the breastplate by its rings to the rings of the vest with a blue cord, so that it can be on the vest’s decorated belt, and so that the breastplate won’t swing loose from the vest. ²⁹ Aharon will carry the names of the sons of Isra’el on the breastplate for judging, over his heart, when he enters the Holy Place, as a continual reminder before Adonai. ³⁰ You are to put the urim and the tumim in the breastplate for judging; they will be over Aharon’s heart when he goes into the presence of Adonai. Thus Aharon will always have the means for making decisions for the people of Isra’el over his heart when he is in the presence of Adonai.

(iii) ³¹ “You are to make the robe for the ritual vest entirely of blue. ³² It is to have an opening for the head in the middle. Around the opening is to be a border woven like the neck of a coat of mail, so that it won’t tear. ³³ On its bottom hem make pomegranates of blue, purple and scarlet; and put them all the way around, with gold bells between them all the way around — ³⁴ gold bell, pomegranate, gold bell, pomegranate, all the way around the hem of the robe. ³⁵ Aharon is to wear it when he ministers, and its sound will be heard whenever he enters the Holy Place before Adonai and when he leaves, so that he won’t die.

³⁶ “You are to make an ornament of pure gold and engrave on it as on a seal, ‘Set apart for Adonai.’ ³⁷ Fasten it to the turban with a blue cord, on the front of the turban, ³⁸ over Aharon’s forehead. Because Aharon bears the guilt for any errors committed by the people of Isra’el in consecrating their holy gifts, this ornament is always to be on his forehead, so that the gifts for Adonai will be accepted by him.

³⁹ “You are to weave the checkered tunic of fine linen, make a turban of fine linen, and make a belt, the work of a weaver in colors. ⁴⁰ Likewise for Aharon’s sons make tunics, sashes and headgear expressing dignity and splendor. ⁴¹ With them clothe your brother Aharon and his sons. Then anoint them, inaugurate them, and consecrate them, so that they will be able to serve me in the office of cohen. ⁴² Also make for them linen shorts reaching from waist to thigh, to cover their bare flesh. ⁴³ Aharon and his sons are to wear them when they go into the tent of meeting and when they approach the altar to minister in the Holy Place, so that they won’t incur guilt and die. This is to be a perpetual regulation, both for him and for his descendants.

7 After this, Yeshua traveled around in the Galil, intentionally avoiding Y’hudah because the Judeans were out to kill him. ² But the festival of Sukkot in Y’hudah was near; ³ so his brothers said to him, “Leave here and go into Y’hudah, so that your talmidim can see the miracles you do; ⁴ for no one who wants to become known acts in secret. If you’re doing these things, show yourself to the world!” ⁵ (His brothers spoke this way because they had not put their trust in him.) ⁶ Yeshua said to them, “My time has not yet come; but for you, any time is right. ⁷ The world can’t hate you, but it does hate me, because I keep telling it how wicked its ways are. ⁸ You, go on up to the festival; as for me, I am not going up to this festival now, because the right time for me has not yet come.” ⁹ Having said this, he stayed on in the Galil.

¹⁰ But after his brothers had gone up to the festival, he too went up, not publicly but in secret. ¹¹ At the festival, the Judeans were looking for him. “Where is he?” they asked. ¹² And among the crowds there was much whispering about him. Some said, “He’s a good man”; but others said, “No, he is deceiving the masses.” ¹³ However, no one spoke about him openly, for fear of the Judeans.

¹⁴ Not until the festival was half over did Yeshua go up to the Temple courts and begin to teach. ¹⁵ The Judeans were surprised: “How does this man know so much without having studied?” they asked. ¹⁶ So Yeshua gave them an answer: “My teaching is not my own, it comes from the One who sent me. ¹⁷ If anyone wants to do his will, he will know whether my teaching is from God or I speak on my own. ¹⁸ A person who speaks on his own is trying to win praise for himself; but a person who tries to win praise for the one who sent him is honest, there is nothing false about him. ¹⁹ Didn’t Moshe give you the Torah? Yet not one of you obeys the Torah! Why are you out to kill me?” ²⁰ “You have a demon!” the crowd answered. “Who’s out to kill you?” ²¹ Yeshua answered them, “I did one thing; and because of this, all of you are amazed. ²² Moshe gave you b’rit-milah — not that it came from Moshe but from the Patriarchs — and you do a boy’s b’rit-milah on Shabbat. ²³ If a boy is circumcised on Shabbat so that the Torah of Moshe will not be broken, why are you angry with me because I made a man’s whole body well on Shabbat? ²⁴ Stop judging by surface appearances, and judge the right way!”

²⁵ Some of the Yerushalayim people said, “Isn’t this the man they’re out to kill? ²⁶ Yet here he is, speaking openly; and they don’t say anything to him. It couldn’t be, could it, that the authorities have actually concluded he’s the Messiah? ²⁷ Surely not — we know where this man comes from; but when the Messiah comes, no one will know where he comes from.” ²⁸ Whereupon Yeshua, continuing to teach in the Temple courts, cried out, “Indeed you do know me! And you know where I’m from! And I have not come on my own! The One who sent me is real. But him you don’t know! ²⁹ I do know him, because I am with him, and he sent me!”

³⁰ At this, they tried to arrest him; but no one laid a hand on him; because his time had not yet come. ³¹ However, many in the crowd put their trust in him and said, “When the Messiah comes, will he do more miracles than this man has done?”

³² The P’rushim heard the crowd whispering these things about Yeshua; so the head cohanim and the P’rushim sent some of the Temple guards to arrest him. ³³ Yeshua said, “I will be with you only a little while longer; then I will go away to the One who sent me. ³⁴ You will look for me and not find me; indeed, where I am, you cannot come.” ³⁵ The Judeans said to themselves, “Where is this man about to go, that we won’t find him? Does he intend to go to the Greek Diaspora and teach the Greek-speaking Jews? ³⁶ And when he says, ‘You will look for me and not find me; indeed, where I am, you cannot come’ — what does he mean?”

³⁷ Now on the last day of the festival, Hoshana Rabbah, Yeshua stood and cried out, “If anyone is thirsty, let him keep coming to me and drinking! ³⁸ Whoever puts his trust in me, as the Scripture says, rivers of living water will flow from his inmost being!” ³⁹ (Now he said this about the Spirit, whom those who trusted in him were to receive later — the Spirit had not yet been given, because Yeshua had not yet been glorified.)

⁴⁰ On hearing his words, some people in the crowd said, “Surely this man is ‘the prophet’”; ⁴¹ others said, “This is the Messiah.” But others said, “How can the Messiah come from the Galil? ⁴² Doesn’t the Tanakh say that the Messiah is from the seed of David^[a] and comes from Beit-Lechem,^[b] the village where David lived?” ⁴³ So the people were divided because of him. ⁴⁴ Some wanted to arrest him, but no one laid a hand on him.

⁴⁵ The guards came back to the head cohanim and the P’rushim, who asked them, “Why didn’t you bring him in?” ⁴⁶ The guards replied, “No one ever spoke the way this man speaks!” ⁴⁷ “You mean you’ve been taken in as well?” the P’rushim retorted. ⁴⁸ “Has any of the authorities trusted him? Or any of the P’rushim? No! ⁴⁹ True, these ‘am-ha’aretz do, but they know nothing about the Torah, they are under a curse!”

⁵⁰ Nakdimon, the man who had gone to Yeshua before and was one of them, said to them, ⁵¹ “Our Torah doesn’t condemn a man — does it? — until after hearing from him and finding out what he’s doing.” ⁵² They replied, “You aren’t from the Galil too, are you? Study the Tanakh, and see for yourself that no prophet comes from the Galil!” ^{[c] 53} Then they all left, each one to his own home.

3 You stupid Galatians! Who has put you under a spell? Before your very eyes Yeshua the Messiah was clearly portrayed as having been put to death as a criminal! ² I want to know from you just this one thing: did you receive the Spirit by legalistic observance of Torah commands or by trusting in what you heard and being faithful to it? ³ Are you that stupid? Having begun with the Spirit’s power, do you think you can reach the goal under your own power? ⁴ Have you suffered so much for nothing? If that’s the way you think, your suffering certainly will have been for nothing! ⁵ What about God, who supplies you with the Spirit and works miracles among you — does he do it because of your legalistic observance of Torah commands or because you trust in what you heard and are faithful to it?

⁶ It was the same with Avraham: “He trusted in God and was faithful to him, and that was credited to his account as righteousness.”^{[a] 7} Be assured, then, that it is those who live by trusting and being faithful who are really children of Avraham. ⁸ Also the Tanakh, foreseeing that God would consider the Gentiles righteous when they live by trusting and being faithful, told the Good News to Avraham in advance by saying, “In connection with you, all the Goyim will be blessed.”^{[b] 9} So then, those who rely on trusting and being faithful are blessed along with Avraham, who trusted and was faithful.

¹⁰ For everyone who depends on legalistic observance of Torah commands lives under a curse, since it is written, “Cursed is everyone who does not keep on doing everything written in the Scroll of the Torah.”^{[c] 11} Now it is evident that no one comes to be declared righteous by God through legalism, since “The person who is righteous will attain life by trusting and being faithful.”^{[d] 12} Furthermore, legalism is not based on trusting and being faithful, but on [a misuse of] the text that says, “Anyone who does these things will attain life through them.”^{[e] 13} The Messiah redeemed us from the curse pronounced in the Torah by becoming cursed on our behalf; for the Tanakh says, “Everyone who hangs from a stake comes under a curse.”^{[f] 14} Yeshua the Messiah did this so that in union with him the Gentiles might receive the blessing announced to Avraham, so that through trusting and being faithful, we might receive what was promised, namely, the Spirit.

¹⁵ Brothers, let me make an analogy from everyday life: when someone swears an oath, no one else can set it aside or add to it. ¹⁶ Now the promises were made to Avraham and to his seed. It doesn’t say, “and to seeds,” as if to many; on the contrary, it speaks of one — “and to your seed”^[g] — and this “one” is the Messiah. ¹⁷ Here is what I am saying: the legal part of the Torah, which came into being 430 years later, does not nullify an oath sworn by God, so as to abolish the promise. ¹⁸ For if the inheritance comes from the legal part of the Torah, it no longer comes from a promise. But God gave it to Avraham through a promise.

¹⁹ So then, why the legal part of the Torah? It was added in order to create transgressions, until the coming of the seed about whom the promise had been made. Moreover, it was handed down through angels and a mediator. ²⁰ Now a mediator implies more than one, but God is one.

²¹ Does this mean that the legal part of the Torah stands in opposition to God’s promises? Heaven forbid! For if the legal part of the Torah which God gave had had in itself the power to give life, then righteousness really would have come by legalistically following such a Torah. ²² But instead, the Tanakh shuts up everything under sin; so that what had been promised might be given, on the basis of Yeshua the Messiah’s trusting faithfulness, to those who continue to be trustingly faithful.

²³ Now before the time for this trusting faithfulness came, we were imprisoned in subjection to the system which results from perverting the Torah into legalism, kept under guard until this yet-to-come trusting faithfulness would be revealed. ²⁴ Accordingly, the Torah functioned as a custodian until the Messiah came, so that we might be declared righteous on the ground of trusting and being faithful. ²⁵ But now that the time for this trusting faithfulness has come, we are no longer under a custodian.

²⁶ For in union with the Messiah, you are all children of God through this trusting faithfulness; ²⁷ because as many of you as were immersed into the Messiah have clothed yourselves with the Messiah, in whom ²⁸ there is neither Jew nor Gentile, neither slave nor freeman, neither male nor female; for in union with the Messiah Yeshua, you are all one. ²⁹ Also, if you belong to the Messiah, you are seed of Avraham and heirs according to the promise.