God miraculously provided manna and water for Israel in the wilderness — not just as bread, but as a sign of His care and a call to trust (Exodus 16:25–17:16). The call of Isaiah 58 reminds us to treat the Sabbath as sacred delight, not a burdensome ritual. When Messiah Yeshua (Christ Jesus) said “the Sabbath was made for man, not man for the Sabbath,” He restores its role: a gift of rest, mercy and God-centered life under His lordship (Mark 2).
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.
Exodus 16–17 shows God’s provision (mān — daily bread) and testing of Israel in the wilderness; those signs teach trust, dependence, and that God’s care shapes covenant life. Isaiah 58:13–14 reframes Sabbath as delight and a holy, relational rest rather than merely legal obligation — the Sabbath is an invitation to honor God’s life-giving rhythm. In Mark 2:27–28 Yeshua affirms that the Sabbath is created for human flourishing and declares the Son of Man Lord of the Sabbath, which centers Sabbath-observance in mercy and in the person of the Messiah. Together the passages form a theological arc: God provides and tests → God calls us to relational rest/delight → the Messiah interprets and embodies Sabbath’s purpose. (Bible Hub)
Typology & fulfillment: μάννα (מָן man → μάννα manna) in Exodus becomes a typological backdrop in John 6: Jesus presents himself as the “true bread” (fulfillment of God’s provision). Seeing the same Greek word in the LXX and NT makes the typology linguistically tight for Greek-reading audiences. (Bible Hub)
Sabbath as gift, not burden: Isaiah’s call to call Shabbat “delight” (Heb. עֹנֶגoneg → LXX τρυφεράtrypsera) frames Sabbath as Edenic restoration; Mark’s σάββατονsabbaton + ἄνθρωποςanthropos highlights that Sabbath law serves human flourishing. Yeshua — “Son of Man” and “Lord” — reorients Sabbath toward mercy, covenantal life, and restored relationship. (StudyLight.org)
Authority and continuity: The LXX vocabulary (σάββατον, μάννα, ἄνθρωπος, κύριος) links OT narrative, prophetic ethics, and NT Christology in one Greek theological discourse. For Messianic Jews this demonstrates continuity: Torah themes (provision, sabbath) are not abolished but fulfilled and deepened in the Messiah. (Bible Hub)
Key Hebrew & Greek terms
מָן mān — manna
Hebrew: מָן mān — “manna” (literally “What is it?”).
NT usage: μάννα appears in John 6:31,49 and Hebrews 9:4 as the same named substance; John 6 explicitly connects Exodus manna typologically to Yeshua as “bread from heaven.” (Bible Hub)
LXX example: Exodus 16 (LXX) uses μάννα for Hebrew מָן (see Exod 16:31 LXX). (Bible Hub)
שַׁבָּת šabbāt — Sabbath
Hebrew: שַׁבָּתshabbat — the seventh-day rest/holy time.
LXX Greek: σάββατονsábbaton, often plural σάββατα.
NT usage: σάββατον is the word Mark uses in 2:27–28: “Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο…” (The Sabbath was made for man…). Mark then adds “ὁ υἱὸς τοῦ ἀνθρώπου κύριος τοῦ σαββάτου.” (Bible Hub)
LXX example: Isaiah 58 speaks of “τὰ σάββατα” and calls them an occasion to be honored; the LXX translation explicitly links the Hebrew command to cease normal activity with σάββατα. (StudyLight.org)
עֹנֶג oneg — delight
Hebrew: עֹנֶגʿoneg — “delight,” pleasure (here: delight in Shabbat).
NT connection: the LXX’s choice (τρυφή/τρυφερά) evokes Edenic language of “delight/paradise” used elsewhere in the LXX (e.g., Genesis LXX’s “garden of delight”). Isaiah 58:13 LXX therefore presents Sabbath as a restorative, Eden-like delight. (StudyLight.org)
אָדָם man / ἄνθρωπος anthropos — man, human
Hebrew: אָדָםʾā·dām — “man, human.”
LXX Greek: ἄνθρωποςánthrōpos
NT usage: Mark 2:27 uses ἄνθρωπος (τὸν ἄνθρωπον) in the phrase “Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο,” linking the Sabbath’s purpose to human well-being. The LXX frequently uses ἄνθρωπος to translate אָדָם (e.g., Genesis 2:7 LXX). This makes the NT wording resonate with the LXX theological vocabulary about humanity. (StudyLight.org)
κύριος Kyrios — Lord
Greek: κύριοςkýrios used in Mark 2:28: “ὥστε κύριος ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου” — “so the Son of Man is Lord even of the Sabbath.”
Hebraic echo: אֲדוֹן Adon / יְהוָה YHWH is the title often behind Greek κύριος in LXX contexts. The NT claim locates the Messiah’s authority over the Sabbath in language that recalls divine lordship from the LXX. This is why Mark’s formula reads as a strong Messianic claim: the Son of Man has authoritative lordship over the holy day. (Greek Bible)
The Sabbath isn’t just a command but an invitation to rest, delight and trust in God’s provision. We looked at the Bible account of manna, the parable of the 10 virgins, and teachings on tithing. Preparation, mercy and justice matter to God. Consistent spiritual nourishment and honest relationship with God are more important than just following rules and turn those instructions into touchpoints for transformation. Ultimately, resting in Him is key — not just once a week, but as a way of living in trust every day.
Why did Israel grumble about Heaven’s mercy just days after the Red Sea miracle and deliverance from Egypt? Discover how the manna and quail of Exodus 16 expose the same heart-struggle we face today. When promises (especially, Israel’s presence in the Land and of the coming of the Messiah) seem delayed, “honest questions” can slide into “Did God really say…?” Bread, flesh and “hidden manna” from Exodus 15-16, John 6 and Revelation 2, revealing why the true Bread from Heaven is never an opiate from the world’s ills — but the only power that satisfies and fuels real justice.
The repeated Bible message “Do not fear” throughout ancient Israel’s harrowing passage from bondage in Egypt to freedom in the Promised Land urges us to trust God during hardship, learning how challenges refine our faith and inspire courage even when we feel too afraid to move forward. The lessons remind us to stay prepared, rely on the support of Heaven and our those around us, and develop resilience. By building a healthy relationship with Heaven, we can view every trial as an opportunity to draw closer to Him and to encourage one another, growing stronger together through faith…
Ancient Israel’s crossing of the Red Sea while being pursued by the army of then-superpower Mitzraim (Egypt), recorded in Torah reading בְּשַׁלַּח Beshalach (“when he sent” or “after he had let go,” Exodus 13:17–17:16), is a key example of God’s supremacy over worldly powers. This study explores a parallel between Heaven’s mastery over that sea and the mastery of Messiah Yeshua (Christ Jesus) over the tempestuous waters of the Sea of Galilee. We investigate how ancient Israel and Yeshua’s apostles were prepared for trusting in God when all seems hopeless, and how this spiritual discipline trains us for the…
It took more to save Yisra’el from the House of Bondage than faith in lamb’s blood on the doorpost, as the Destroyer of the firstborn roamed the streets of Mitzraim during the first Passover. Then came being cornered at the Red Sea by a huge army and going into the desert without sufficient water or food. Discover the path of training in righteousness all believers in the LORD and His Passover (Yeshua the Lamb of God) must travel. It’s explained in this week’s Torah reading (בְּשַׁלַּח Beshalach, “when he sent” or “after he had let go,” Exodus 13:17-17:16).
When we look at the Torah reading בְּשַׁלַּח Beshalach (“when he sent” or “after he had let go,” Ex. 13:17–17:16), we need to ask ourselves five big questions: Is God with us? Are we really free? Where are we going? How will we get our “daily bread”? Where will we find “living water”?
And via a number of parallel passages in the Prophets, Writings and Apostolic Scriptures, we learn that the answer to all those questions is Yeshua the Messiah (Jesus the Christ).
1Corinthians 10 was the apostle Paul’s midrash on Israel’s history, detailing how division arose among the children of Israel during their journey from Egypt to the Promised Land.
In the Torah reading בְּשַׁלַּח Beshalach (“when he sent,” Ex. 13:17–17:16), we see that it didn’t take Israel very long to forget all of the miracles that God had rendered on their behalf for their freedom and struck out in anger against Moses and Aaron. These lessons can teach us how to trust our Deliverer, Yeshua the Mashiakh (Jesus the Christ) and follow Him to true rest for our restless souls.
Why do the same challenges or problems keep hitting us again and again? Among the lessons from the Torah reading בְּשַׁלַּח Beshalach (“when he sent,” Exodus 13:17-17:16) is that ancient Israel kept getting and kept failing faith tests in the journey out of the house of bondage in Mitzraim (Egypt) and toward Sinai and the Promised Land.
While repeated testing suggests more maturity is needed as an heir of the Kingdom, it’s also part of the name (reputation) of the Holy One (Exodus 34:6-7)
God is being kind to you — showing favor and mercy — by allowing you to retake the…
Impudent speech causes more problems than it solves. Ancient Israel, as they were delivered from the “house of bondage” in Egypt and moved towards Sinai, grumbled about their living conditions and their food, causing Moses a lot of stress and bringing God’s judgment on them.
In the 21st century, social media has made it easier to say things to a wide audience that we should keep to ourselves. The Torah reading (בְּשַׁלַּח Beshalach, “when he sent,” Ex. 13:17-17:16) provides us practical tips on what things are wise to share and what things should be kept to ourselves or only spoken of…
1st Corinthians 10 is Paul’s midrash (commentary) from Israel’s history on how divisions arose during the journey from Mitzraim (Egypt) to the Promised Land. And the crossing of the Red Sea — recorded in בְּשַׁלַּח Beshalach, “when he sent,” Ex. 13:17-17:16 — also is a parallel for our trip from unsaved to Savior.
Am I really free from my old way of life? Am I going somewhere in life that leads to eternal contentment, or am I wandering through this existence, at the mercy of happenstance? These are some of the big questions tackled in the Torah reading בְּשַׁלַּח Beshalach (“when he sent”), covering Ex. 13:17-17:16. We can’t imagine what our ancestors in faith experienced as they witnessed God’s work during the Exodus from Mitzraim (Egypt). As they were leaving the house of bondage, were they really free or did they leave their hearts in Mitzraim, despite the cruelties and indignities they experienced…
The questions ancient Yisra’el asked after the Exodus from Mitzraim are similar to what we often ask ourselves today: Is God with us or not? Are we really free? Where are we going? How will we get our “daily bread”? Where will we find “living water”? That’s the focus of the Torah reading Beshalach (“when he sent”), covering Exodus 13:17-17:16.
Some read about the “Sabbath-rest” in Hebrews 4 and conclude that the teaching is that the remembrance of the seventh-day rest, the Sabbath, has been transferred to the Messiah, Yeshua. Yet the context of the passage and the quotations in it relating to a pivotal event in the Torah point to the fuller meaning of personal peace and real “rest” that God provides.
How do we relate to Israel’s flight out of Egypt to the Red Sea, as recorded in Exodus? We weren’t there. We know that this was a long, arduous journey. It was a seven-day walk — day and night — without sleep or respite. A likely reason God wants us of the Commonwealth of Israel to remember the Israel’s deliverance from both the lure of Egypt and the might of Egypt on the first and seventh days of the Festival of Unleavened Bread they are picture of the full release God gives us through the Great Deliverer, Yeshua the Messiah.
God commands His people to observe the seventh and last day of the Feast of Unleavened Bread with a “holy convocation.” The day has connections to Israel’s crossing of the Red Sea after the Exodus and baptism in the name of Messiah Yeshua.
Messiah Yeshua (Jesus) is called the firstfruits of the resurrection (1st Cor. 15:20), and why are we called firstfruits of creation (James 1:18)? Pentecost originally was a celebration of the firstfruits of the wheat harvest and followed 50 days after the celebration of the firstfruits of the barley harvest. What is God teaching here about Yeshua and us?
