Starting after Sukkot 2024, Hallel Fellowship switched to a three-year cycle of Torah and parallel Bible readings (2024–2027), outlined by TorahResource. While there’s ancient evidence for a triennial cycle, a major benefit is to provide more time to mine more of Scripture for lessons.
Readings
- Genesis 41:1–37
- Isaiah 29:1–16
- Revelation 7:1–17
Corresponding reading in 1-year cycle
Insights from the readings
Connections
Genesis 41:1–37, Isaiah 29:1–16, and Revelation 7:1–17 are connected around God’s sovereignty, revelation, redemption, and the restoration of Israel and the nations.
These passages together depict a consistent theme of God revealing Himself, saving a remnant, and extending mercy through Messiah to both Israel and the nations.
- Divine revelation and discernment:
- In Genesis 41, God gives Pharaoh dreams and Yosef the ability to interpret them, revealing divine plans to save nations from famine.
- Isaiah 29 contrasts this clarity with Israel’s spiritual blindness, where prophetic visions are sealed and unreadable.
- In Revelation 7, understanding is restored as God marks His servants with revelation and protection.
- Restoration of Israel:
- Yosef, a type of Messiah, is elevated to save both Egypt and his own people.
- Isaiah calls Israel to repentance and trust in God rather than their own wisdom.
- Revelation 7 speaks of the sealing of 144,000 from the tribes of Israel, indicating a future restoration and redemption.
- Salvation for the nations:
- Yosef’s wisdom brings life to both Egypt and surrounding nations.
- Isaiah prophesies that even amid judgment, God will astound people with wonder, pointing toward Messiah’s redemptive work.
- Revelation culminates in a vast, redeemed multitude from every nation praising God, reflecting the fruit of Yosef’s and ultimately Yeshua’s mission.
- Messianic foreshadowing:
- Yosef prefigures Yeshua: both rejected by their own, yet exalted to bring salvation.
- Isaiah anticipates the rejection of God’s word and His servant, later fulfilled in Messiah.
- Revelation shows the Lamb (Yeshua) as Shepherd, wiping tears and bringing eternal shelter, the fulfillment of Yosef and Isaiah’s themes.
Key Hebrew and Greek terms
| Term | Meaning | Usage | Insight |
|---|---|---|---|
| חֲלוֹם khalóm | Dream, divine message | “Pharaoh had a dream…”(Gen 41:1) | Dreams as prophetic revelation foreshadow Yeshua’s revelatory role (cf. Acts 2:17). |
| רוּחַ אֱלֹהִים ruakh Elohim | Spirit of God | “…in whom is a divine spirit?” (Gen 41:38) | Yosef’s discernment by the Spirit prefigures Yeshua’s Spirit-anointed mission (Luke 4:14). |
| נָבוֹן navón | Discerning, understanding | “A man discerning and wise…” (Gen 41:33) | Messiah ben Yosef is divinely discerning, leading Jew and Gentile (1 Cor 1:24, 30). |
| חָכָם khakham | Wise | “A man discerning and wise…” (Gen 41:33) | Echoes of the wisdom greater than Solomon (Matt 12:42). |
| אֲרִיאֵל ʾAriʾel | “Lion/altar of God” (Jerusalem) | “Woe, O Ariel, Ariel…” (Isa 29:1) | Represents Jerusalem under judgment, but destined for restoration (Zech 12:10). |
| חָזוֹן khazôn | Vision, prophetic insight | “…like a dream, a night vision.” (Isa 29:7) | Messiah restores spiritual vision (Matt 13:16–17). |
| נָבִיא navíʾ | Prophet | “He has shut your eyes, the prophets…” (Isa 29:10) | Critique of blind leaders; Messiah is the true Prophet (Deut 18:15, John 6:14). |
| כָּבוֹד kavód | Glory, divine weight | Implied in Isa 29:13) | True kavód is seen in Messiah’s incarnation (John 1:14). |
| σφραγίζω sphragízō | To seal, mark | “Until we have sealed the bond-servants…” (Rev 7:3) | God’s mark on His faithful remnant—both Israel and nations. |
| δοῦλος doúlos | Bond-servant, slave | “…bond-servants of our God…” (Rev 7:3) | Identity of both Jewish and Gentile believers as servants of Messiah. |
| θλῖψις thlipsis | Tribulation | “…who come out of the great tribulation…” (Rev 7:14) | Testing leads to purification; connects to end-times refining of Israel. |
| ναός naós | Temple (inner sanctuary) | Implied in Rev 7:15 via “tabernacle” | Symbol of God’s presence with His people, fulfilled in Messiah (John 2:21). |
| ποιμαίνω poimaínō | To shepherd | “…the Lamb… will be their shepherd…” (Rev 7:17) | Lamb as Shepherd blends Yosef’s provider role with Yeshua’s pastoral care (John 10:11). |
Studies
Treasures that last: Building a life of eternal value (Genesis 43–44; Matthew 6)
In this study, we explored the call of Messiah Yeshua (Christ Jesus) to store up treasures in heaven, not just earthly wealth. It’s about living with discernment, generosity, and integrity — practicing righteousness both privately and publicly. We’re encouraged to regularly take spiritual inventory, ensuring our hearts align with God’s purposes. True reward comes from sincere faith, not public applause. Let’s invest in what lasts: our relationship with Adonai, our character, and blessing others in the Messiah’s name.
In this study, we trace God’s redemptive plan through Joseph’s story, revealing how Yeshua (Jesus) fulfills the pattern of salvation. From Joseph’s grain provision during severe famine to the Lamb’s Book of Life on the Day of the LORD, we see God’s consistent desire to dwell among His people. The journey from brokenness to restoration demonstrates how submission, trust and repentance transform lives. As we anticipate the New Jerusalem, we’re reminded that God’s ultimate goal is intimate connection — writing His law on our hearts and bringing us into complete shalom.
In contrast to worldly leadership, Scripture reveals a model rooted in humility, righteousness, and the fear of Adonai (the LORD). The restoration of Yosef (Joseph) in ancient Egypt and Isaiah’s vision of the Righteous Branch foreshadow Yeshua the Messiah (Jesus the Christ) — Spirit-anointed to preserve, restore and lead with justice. This study explores how godly leaders are marked by wisdom, not ambition, and how Yeshua fulfills these roles. For believers today, it offers prophetic insight into Spirit-led leadership that prepares the way for the coming Kingdom.
The Creator of the heavens and earth speaks through unexpected channels — including using pagan Egyptian mythology — to reveal His plan. In this study, we see how Joseph’s unwavering faith transforms him from a forgotten slave to Egypt’s savior, demonstrating that trusting Adonai (the LORD) transcends circumstances. The dreams of Pharaoh in Genesis 41 reveal more than just agricultural prophecy. They showcase God’s ability to communicate across cultural boundaries, preparing the way for His redemptive purpose, fulfilled through Messiah Yeshua (Christ Jesus). Joseph’s journey reminds us that faithfulness opens doors no human can close.
Trials and transcendence: Joseph’s divine evolution beyond envy (Genesis 41–44)
The section of the biblical story of Joseph (Yosef) covered in the Torah reading מִקֵּץ Miketz (“he settled,” Genesis 41:1–44:17) explores greed and jealousy in human nature.
In this study, we see that Yosef’s testing of his brothers demonstrated their positive transformation and growth beyond greed.
Torah reading Miketz (מקץ): Genesis 41:1–44:17
Have you ever felt like God has abandoned you? Or at least forgotten about what you’re going through? It would have been easy for Yosef to think so. He’d been languishing in prison for a crime he didn’t commit for at least two years. The second installment of the account of Yosef is in this week’s Torah section, מִקֵּץ Miketz (“he settled,” Gen. 41:1–44:17). We see “that dreamer” go from victim of justice to vice president of the mighty empire of Mitzraim, and the prophecy pointing forward to Yeshua the Mashiakh gets fleshed out.
Why it’s better to be open to what Heaven has planned (Genesis 41–44; Luke 1; Matthew 27)
The startling rise of Joseph to multicolored coat and in-your-face-dreams fame then seemingly inglorious fall into slavery and imprisonment in Egypt seems a cruel lot for the favored son of Israel. But the Torah passage מִקֵּץ Miketz (Gen. 41:1–44:17) further reveals why his journey occupies such a large section of Scripture and foreshadows Messiah Yeshua (Christ Jesus). Together with Miriam’s “Magnificat” prayer (Luke 1:26–56) at Chanukah, we can see seeking Heaven’s wisdom can point us to the purpose in seeming purposelessness.
Joseph & Messiah reveal what true repentance looks like (Genesis 42–44)
The strange imagery of seven emaciated cows and seven fat ones in Pharaoh’s dreams that Joseph interpreted — with Heaven’s help — grab one’s attention in the Torah reading מקץ Miketz (“from the end,” Gen. 41:1–44:17).
But beyond the lessons of Heaven’s supreme wisdom and the importance of preparation for lean times is the key teachings from Joseph’s intrigue-filled reconciliation with the brothers who sold him into slavery. In this we see key attributes to look for when Heaven’s Son, Yeshua the Messiah (Jesus the Christ) seeks to reconcile with His people — and the world.
Matthew 24 and Chanukah: Why Yeshua warned believers to run to the hills
Why Yeshua (Jesus) went to the Temple on Chanukah, aka the Festival of Dedication and the Festival of Lights, wrapped in the history recorded in 1-4 Maccabees.
Those are prequels of sorts to the Gospels. You see why the Romans are in the Holy Land, why Yeshua warned in Matthew 24 that in the last days God’s people will have to “run to the hills,” and what the “abomination of desolation” (Dan. 11:31; 12:11; Matt. 24:15; Mark 13:14) actually looks like.
Chanukah: Dare to be a Daniel, Joseph, Judas Maccabeus
Yosef (Joseph) a betrayed brother turned slave turned prime minister in Mitzraim (Egypt). Daniel a war captive turned wise man turned second to an emperor in Babylon. יהודה המכבי Yehudah ha-Makabi (Judas Maccabeus) a priest of Yisrael turned leader of a successful insurrection against the Seleucid empire’s campaign of forced conversion. Yeshua ha-Mashiakh (Jesus the Christ) in the Temple during the Festival of Dedication. These four accounts may seem to quite disjointed, but the conjunction of the Torah reading מקצ Miketz/Miqetz (Genesis 41:1-44:14, “from the end”) and the celebration of Chanukah/Hannukah helps underscore that ongoing lessons from both help us…
Genesis 37–40: Joseph and Judah’s school of hard knocks
God prepared two self-centered “brats” — Yosef (Joseph) and Yehudah (Judah) — and their descendants to become the saviors of their families. Yosef was a tattle-tale and a bit of a braggart, but Yehudah was willing to throw weaker, younger people to the wolves, either figuratively or literally to obtain a higher status in his society. God really cares about how you treat other people, especially those who are weaker and less fortunate. In the Torah reading וישב Vayeshev (Genesis 37–40), we learn from Yosef and Yehudah their life lessons the hard way.
Genesis 41:1-44:17: Yitzkhak’s and Yosef’s extended passion play
Torah section Miketz (“from the end,” Genesis 41:1-44:17) is a passion play of the Mashiakh. The suffering Yosef puts his brothers through was not only a recollection of Yosef’s own sufferings but also a foreshadowing of the suffering of the future Anointed One.
Genesis 42:1-22: The Unknown Brother, The Unrecognized Messiah
When the brothers of Yosef (Joseph) came to Mitsraim (Egypt), even the second time, they did not recognize him at all. He was concealed from them behind a new name, Zaphenath-paneakh, and new appearance, shaved and in garb of his office.
Similarly, Yeshua (Jesus) the Messiah is known as Jesus Christ the Church-maker in the Gentile world, and He is hidden from the rest of the descendants of Israel.
Genesis 41, part 2: Messianic connection between pharaoh and Yosef
Messianic figures in the Bible aren’t one-to-one representations of the Messiah, but the messianic figures of the pharaoh of Mitsraim (Egypt) and Yosef (Joseph) do give us a glimpse of the relationship between the Father and the Messiah.
Genesis 41, part 1: Yosef foretells of seven famine years in Mitsraim
Yosef (Joseph) rose quickly from forgotten prisoner to second in command of Mitsraim (Egypt), all over two strange visions Pharaoh had of fat and famished cows then plump and withered heads of grain. Behind all this we see the Creator’s hand at work, teaching Pharaoh, Mitsraim and us about where we should put our trust.
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