Readings: Jan. 31, 2026

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

• Exodus 29
• Isaiah 61:7–62:5
• Hebrews 2:10–18

Corresponding reading from the 1-year Torah cycle

Torah reading Tetzaveh (תצוה): Exodus 27:20–30:10

Insights from this week’s reading

These three passages are bound together by a single redemptive arc:

• God consecrates a priestly people.
• Restores their honor.
• Brings them to glory through a representative who suffers with them and for them. 

Exodus 29 establishes the pattern, Isaiah 61–62 proclaims the outcome, and Hebrews 2 reveals the Messianic fulfillment.

קָדַשׁ‎ qāḏaš — set apart

In Exodus 29, the dominant thread is consecration for dwelling. The priests are made holy so that God may dwell among Israel. The key Hebrew verb is קָדַשׁ‎ qāḏaš (“to make holy, set apart”), used repeatedly for the altar, garments, and priests (Exod 29:1, 21, 36–37). In the Septuagint (LXX), this is translated primarily by ἁγιάζω hagiazō. This same verb appears throughout the New Testament to describe Messiah’s sanctifying work (John 17:19; Hebrews 10:10, 14). The point is not moral improvement but being made fit for God’s presence.

כִּפֶּר‎ kippēr — atone

Closely linked is atonement. Exodus 29:36 uses כִּפֶּר‎ kippēr (“to make atonement, purge”), rendered in the LXX as ἐξιλάσκομαι exilaskomai / ἱλάσκομαι hilaskomai. These terms reappear in the NT with direct Messianic force. Hebrews 2:17 says Yeshua became a merciful and faithful High Priest εἰς τὸ ἱλάσκεσθαι eis to hilaskesthai (“to make atonement”) for the sins of the people—explicitly echoing Exodus 29’s priestly function. The sacrificial logic of Torah is not discarded; it is assumed and completed.

שָׁכַן‎ šāḵan — dwell

Another foundational term in Exodus 29 is dwelling. God promises, “I will dwell among the sons of Israel” (v. 45). The Hebrew שָׁכַן‎ šāḵan, source of Shekhinah, is translated in the LXX with κατοικέω katoikeō. This verb is later used in Colossians 2:9 (“in Him all the fullness dwells bodily”) and resonates conceptually with John 1:14 (“the Word tabernacled among us”). The priesthood exists so that God’s presence can remain without consuming the people.

כָּבוֹד‎ kāḇōḏ — glory

Isaiah 61:7–62:5 shifts from ritual to restoration and honor, but the priestly vocabulary remains. The passage opens with a reversal of shame: “Instead of your shame, a double portion.” The Hebrew כָּבוֹד‎ kāḇōḏ, (“glory, honor”) stands behind the promise of renown among the nations. In the LXX, glory language is rendered with δόξα doxa — the same term used in Hebrews 2:10: God brings “many sons to glory.” Isaiah’s restored Zion and Hebrews’ glorified sons are the same theological destination.

מָשַׁח‎ māšaḥ — anoint / χρίω chriō

Isaiah 61 also centers on anointing. Earlier in the chapter (61:1), the Servant is anointed (מָשַׁח‎ māšaḥ), translated in the LXX as χρίω chriō — from which Χριστός Christos (Messiah) comes. Although Hebrews 2 does not use χρίω explicitly, it presupposes this anointed identity by presenting Yeshua as the appointed representative who fulfills Israel’s priestly calling. Isaiah’s “oil of gladness” (61:3) becomes, in Hebrews 1:9, a citation applied directly to the Son, reinforcing the Messianic link.

Isaiah 62 introduces marital and covenant imagery: “As a bridegroom rejoices over a bride, so your God will rejoice over you.” This relational restoration parallels Exodus 29’s covenant formula (“I will be their God”), but now framed eschatologically. The LXX uses νυμφίος nymphios (“bridegroom”) and χαίρω chairō (“rejoice”), both of which reappear in the NT in Messianic contexts (e.g., Matthew 9:15; Revelation 21). God’s dwelling with His people becomes joyful permanence, not fragile ritual maintenance.

ἀρχηγός archēgos — founder / רֹאשׁ‎ rōʾš — head / שָׂר‎ śar — prince

Hebrews 2:10–18 draws these threads together by redefining priesthood through incarnational solidarity. The key Greek term ἀρχηγός archēgos (“pioneer, founder, leader”) in 2:10 describes Yeshua as the one who leads others into glory. While archēgos does not directly translate a single Hebrew word in the LXX, it conceptually overlaps with רֹאשׁ‎ rōʾš (“head, chief”) and שָׂר‎ śar (“prince”), terms used for leaders who represent the people before God (cf. Joshua 5:14–15).

Hebrews emphasizes brotherhood: “He is not ashamed to call them brothers” (2:11). The verb ἁγιάζω reappears here—“the one who sanctifies and those who are sanctified are all from one.” This is Exodus 29 language reapplied to Messiah and His people together. The priests were sanctified to approach God; now Messiah sanctifies by sharing flesh and blood.

The climax comes in Hebrews 2:17–18, where priesthood, suffering, and mercy converge. Yeshua is made like His brothers “in every respect” so that He might become ἀρχιερεύς archiereus (High Priest)—the same title used throughout the LXX for Israel’s high priest. His suffering qualifies Him not only to atone (ἱλάσκεσθαι) but also to help (βοηθῆσαι) those being tested, fulfilling Isaiah’s vision of restoration and Exodus’ goal of abiding presence.

Taken together, these passages teach a unified Messianic theology: God’s desire to dwell with His people requires consecration; consecration requires atonement; atonement is fulfilled through a faithful High Priest who shares Israel’s humanity; and the end result is restored glory, covenant joy, and unbroken dwelling. What began at the altar in Exodus finds its promise in Isaiah’s rejoicing Zion and its fulfillment in Yeshua, the suffering Messiah who brings many sons to glory.

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