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 34:27–36:38
- Jeremiah 31:31–40
- 1Corinthians 12:1–13
Shabbat Parah (Sabbath of the Red Heifer)
This is part of the countdown to Pesach (Passover).
- Numbers 19
- Ezekiel 36:16–38
Corresponding readings from the 1-year Torah cycle
Insights from this week’s reading
Across Exodus 34:27–36:38, Jeremiah 31:31–40, and 1Corinthians 12:1–13, here’s the coherent covenantal arc: God writes, fills and forms a people for His dwelling presence. From Sinai’s renewed tablets of the testimony (10 Commandments) to Jeremiah’s promised New Covenant and Paul’s Spirit-formed body of Messiah, the thread is internal transformation that produces communal holiness and unified service.
Covenant writing and internalization form the first thread. In Exodus 34:27–28 God commands Moses, “Write (כָּתַב katav) these words,” inscribing the covenant on tablets. The Septuagint (LXX) translates katav with γράφω graphō. This same verb appears in Jeremiah 31:33, where God promises, “I will write (graphō) it upon their hearts,” translating Hebrew כָּתַב again.
In the New Testament, graphō is used covenantally in passages such as 2Corinthians 3:3 and Hebrews 8:10, directly echoing Jeremiah’s promise. The movement is from external stone tablets to internalized Torah through the Spirit.
Bottom line: The Bible’s story shows God first writing His instruction on stone, then promising to write it inside people. This is continuity, rather than replacement.
The covenant itself is the second thread. The Hebrew בְּרִית berit (covenant) in Jeremiah 31:31 is translated in the LXX as διαθήκη diathēkē. This Greek term dominates New Testament covenant theology, appearing in Luke 22:20 (“new covenant”), 2Corinthians 3:6, and Hebrews 9:15–17. Diathēkē in the LXX consistently renders berit throughout the Torah, including Exodus 34. Paul’s covenant language in 1Corinthians assumes this same semantic field.
Bottom line: when Paul speaks of “new covenant,” he uses the exact Greek word the Hebrew Scriptures used for God’s covenant with Israel. The New Covenant is thus renewal and fulfillment, not abandonment.
The glory and Spirit thread links Sinai to the ekklesia (assembly, “church”). In Exodus 34:29–35 Moses’ face shines with divine glory; the Hebrew כָּבוֹד kavod (glory) is frequently translated in the LXX as δόξα doxa.
Doxa becomes central in New Testament theology (e.g., John 1:14; 2 Corinthians 3:7–18). Meanwhile, Jeremiah 31 implies inner transformation by God’s Spirit. In 1Corinthians 12:4–13 Paul emphasizes πνεῦμα pneuma (spirit, Spirit). In the LXX, pneuma translates Hebrew רוּחַ ruach, used for God’s Spirit in texts like Genesis 1:2 and Exodus 31:3 (Bezalel filled with the Spirit for tabernacle craftsmanship). Thus pneuma in 1Corinthians 12 stands in continuity with ruach empowering Israel’s builders.
Bottom line: the same Spirit who empowered craftsmen to build the Tabernacle now empowers believers to build Messiah’s body.
The dwelling-place motif deepens the connection. Exodus 35–36 describes Israel contributing materials for the מִשְׁכָּן mishkan, (dwelling place, i.e., the Tabernacle). Though mishkan is often rendered σκηνή skēnē (tent) in the LXX, the theological concept of God dwelling among His people carries into the New Testament. Paul calls the community the “body” (σῶμα sōma) of Messiah in 1Corinthians 12:12–27. Soma in the LXX can translate Hebrew גּוּף guf (body) or denote corporate embodiment (e.g., Judges 14:9). In the New Testament it becomes ecclesiological, as also in Romans 12:4–5 and Ephesians 1:22–23. The Tabernacle was God’s structured dwelling; the Spirit-filled community is now His living dwelling.
Bottom line: Just as Israel physically built a sanctuary, believers together become a spiritual sanctuary through unity.
Knowledge of God forms another thread. Jeremiah 31:34 promises, “They shall all know (יָדַע yadaʿ) Me.” The LXX translates yada here with γινώσκω ginōskō. This verb appears frequently in the New Testament for relational knowledge (e.g., John 17:3; 1 John 2:3). In 1 Corinthians 12:3 Paul speaks of confessing Yeshua as Lord by the Spirit, implying true knowledge empowered by πνεῦμα.
Bottom line: Knowing God in the New Covenant is not mere information. It is Spirit-enabled relationship, fulfilling Jeremiah’s promise.
Finally, unity-in-diversity fulfills Israel’s calling. Exodus 35 highlights willing-hearted giving (נָדִיב לֵב nadiv lev). The LXX often renders such generosity concepts with πρόθυμος prothymos (willing) or ἑκούσιος hekousios (voluntary). Paul’s discussion of varieties (διαίρεσις diairesis) of gifts but the same Spirit (1Corinthians 12:4–6) mirrors the many contributions forming one Mishkan. Diairesis appears uniquely here in the New Testament, but the idea of varied λειτουργίαι leitourgiai (services) connects with LXX cultic terminology translating Hebrew עֲבֹדָה avodah (service) in Exodus. Thus Paul’s vocabulary evokes temple-service language.
Bottom line: Just as every Israelite’s offering helped build the Tabernacle, every believer’s gift builds Messiah’s body.
These passages reveal covenant continuity: Torah written, covenant renewed, Spirit poured out, gifts distributed, and a unified people formed. The Hebrew and Greek terms—בְּרִית/διαθήκη, כָּתַב/γράφω, רוּחַ/πνεῦμα, כָּבוֹד/δόξα—create a linguistic bridge from Sinai to Jeremiah to Paul. The New Covenant is not a new religion but the promised internalization of Torah and expansion of God’s dwelling presence through Messiah to all nations.
Studies
Swiss cheese boundaries: Danger of hole-y gates in our house for God (Exodus 35-38)
Exodus 35:1–36:7: Can you handle the truth about God’s love?
Exodus 35:1-40:38: Rebuilding your life after Heaven’s Pattern
Exodus 35–40: Enter God’s rest before building His home
Exodus 35:1–38:20: A weekly reminder from Messiah Yeshua to ‘enter His rest’
Exodus 37-38: Design of the Ark of the Testimony and furniture of Tabernacle holy places
Exodus 35-36: A rested development of God’s House
Shabbat and the building of the Tabernacle (Exodus 35-37)
As we continue going through the book of Exodus, Richard Agee discusses the building of the tabernacle according to God’s instructions in Exodus 35-37. He emphasizes that the artisans were not to follow their own artistic interpretations, but precisely follow God’s commands as revealed to Moses. Mr. Agee also notes the importance of precision in the tabernacle’s construction and furnishings. He discusses the significance of the showbread table and the bread placed on it. Agee also highlights the importance of purity in the garments for the high priest and references how our actions should reflect God. He puzzles over…
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