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 39–40
- Isaiah 33:20–34:8
- Ephesians 2:17–22
Shabbat HaGadol (The Great Sabbath)
- Malachi 3:4–24
- Matthew 26:17–30
Corresponding reading in the 1-year Torah cycle
Insights from this week’s readings
Exodus 39–40; Isaiah 33–34; Ephesians 2
From a completed earthly dwelling of God to a promised eschatological Zion to a living, Spirit-built temple in Messiah. In Exodus 39–40 the Tabernacle is finished “as YHWH commanded,” and the glory fills it. In Isaiah 33–34, Zion is envisioned as the secure מקום maqōm (place) of God’s reign and judgment. In Ephesians 2, Paul declares that this dwelling has expanded into a people — Jew and Gentile together — built into a ναὸς ἅγιος naos hagios (holy temple).
Dwell in your midst
The first thread is “dwelling” and “presence.” Hebrew שָׁכַן šākan (to dwell) and מִשְׁכָּן miškān (“dwelling place,” tabernacle) in Exodus 40:34–35 are rendered in the Septuagint with σκηνή skēnē (tent, dwelling). This same imagery reappears conceptually in Ephesians 2:22 κατοικητήριον τοῦ θεοῦ katoikētērion tou theou (dwelling place of God). In the LXX, σκηνή translates מִשְׁכָּן in passages like Exodus 25:9 and 1Kings 8:4. In the New Testament, σκηνή appears in Hebrews 8:2 and Revelation 21:3 (“ἡ σκηνὴ τοῦ θεοῦ”), echoing the same Hebrew idea of God dwelling among His people.
Bottom line: The Bible keeps repeating one big idea. God wants to live with people. First it’s a tent in the wilderness, then a future city, but through it all it’s a people.
Fill the people with glory
A second thread is “glory filling the dwelling.” Hebrew כָּבוֹד kābôd (glory) fills the tabernacle (Exodus 40:34). The LXX translates this as δόξα doxa. Isaiah 33:21–22 describes YHWH’s majestic presence in Zion, while in the New Testament δόξα is used for God’s revealed presence, such as in John 1:14 and 2 Corinthians 3:18. Though Ephesians 2 emphasizes structure, the παρουσία (presence) implied is the same glory now inhabiting a people.
Bottom line: God’s “glory” is His visible, weighty presence. What filled a tent in Exodus becomes something that fills believers’ lives. The same word “doxa” ties it together so we know it’s still God showing up.
Access to the Most High
A third thread is “peace and access.” Isaiah 33:20 portrays Zion as a secure, undisturbed place, while Ephesians 2:17 declares Messiah “preached peace” (εἰρήνη eirēnē) to those far and near. This Greek term translates Hebrew שָׁלוֹם šālômin the LXX (e.g., Isaiah 52:7). Paul uses εἰρήνη throughout (Romans 5:1; Philippians 4:7), maintaining the Hebrew idea of wholeness, not just absence of conflict. Access in Ephesians 2:18 (προσαγωγή prosagōgē) parallels priestly approach to God (cf. Leviticus 21:17 LXX uses προσέρχομαι for drawing near).
Bottom line: “peace” in the Bible doesn’t just mean calm—it means being made whole and close to God. What Isaiah promised as a safe city, Paul says is now happening through Jesus, bringing people near to God.
Chief Cornerstone
A fourth thread is “foundation and cornerstone.” Ephesians 2:20 speaks of Messiah as ἀκρογωνιαῖος akrogōniaios(cornerstone). This term appears in the LXX of Isaiah 28:16 translating Hebrew אֶבֶן פִּנָּה ʾeven pinnāh (cornerstone). The same Greek word is used in 1 Peter 2:6 and echoes Psalm 118:22 (λίθος lithos, stone). This connects the prophetic vision of a sure foundation with the Messiah as the structural basis of God’s dwelling.
Bottom line: buildings need a strong starting stone. The Bible says Jesus is that “cornerstone.” The same word used in Isaiah shows that this was always part of God’s plan.
Set apart for a purpose
A fifth thread is “holiness and consecration.” Exodus repeatedly emphasizes קֹדֶשׁ qōdeš (holy), translated ἅγιος hagios in the LXX. Ephesians 2:21 calls the community a ναὸς ἅγιος (holy temple). The same Greek term appears throughout the NT (e.g., Romans 12:1; 1 Peter 1:16 quoting Leviticus 19:2). In Isaiah 33:14–15, only the righteous can dwell with the consuming fire, reinforcing holiness as a requirement for God’s presence.
Bottom line: being “holy” means being set apart for God. In Exodus, objects had to be made holy. Now, people are called to be holy because they themselves are where God lives.
Purification in judgment
A sixth thread is “judgment and purification.” Isaiah 34 describes divine judgment on the nations, while Malachi (parallel prophetic context) speaks of refining. Though Ephesians 2 focuses on reconciliation, the broader Pauline framework includes judgment leading to purification (cf. 1Corinthians 3:13–17, where God’s temple is tested by fire). The LXX often uses κρίσις krisis for Hebrew מִשְׁפָּט mišpāṭ (judgment), a term carried into the NT (John 5:24; Revelation 20:4).
Bottom line: God doesn’t just live with people—He also cleans things up. Judgment isn’t random; it’s part of making things right so His presence can remain.
The Great Sabbath
Blood of the New Covenant
The first thread is “acceptable offering and restored worship.” Malachi promises that the offering of Judah will once again be pleasing (וְעָרְבָה לַיהוָה veʿārevāh laYHWH, Malachi 3:4), using terms tied to sacrificial acceptability. The Septuagint renders “offering” as θυσία thysia, the standard Greek term for sacrifice (e.g., Leviticus 1:3 LXX translating קָרְבָּן qorbān).
In Matthew 26, Yeshua reframes sacrifice around Himself, especially in “my blood of the covenant” (τὸ αἷμά μου τῆς διαθήκης to haima mou tēs diathēkēs, Matthew 26:28). The same sacrificial vocabulary appears throughout the New Testament (Hebrews 9:26; 10:12), showing that His death fulfills and transforms the מערכת הקרבנות maʿarekhet ha-qorbanot (sacrificial system).
Bottom line: Malachi says God wants offerings that truly please Him, not empty rituals. Jesus takes that idea and shows that the ultimate “offering” is Himself. Instead of animals, He becomes the sacrifice that finally restores the relationship.
Burning away the impurities
The second thread is “refining and purification.” Malachi describes the coming messenger as a refiner’s fire (כְּאֵשׁ מְצָרֵף keʾesh metzaref, Malachi 3:2), purifying the sons of Levi. The LXX uses καθαρίζω katharizō (to cleanse) and πυρ pyr (fire), terms that carry into the New Testament (Matthew 3:11; John 15:2).
Matthew 26 is set at Passover, at which time the lamb is to be roasted with fire. And Yeshua’s impending death celebrated at His last Passover with the Twelve reflects this refining process. He purifies through His sacrifice, preparing a clean people.
Bottom line: God doesn’t just forgive. He cleans and refines. Malachi compares it to fire removing impurities. Yeshua’s death does that on a deeper level, changing people from the inside out.
Covenant is a big deal
The third thread is “covenant” (בְּרִית berit / διαθήκη diathēkē). Malachi assumes covenant continuity and warns against breaking it (cf. Malachi 2:4–10). In the LXX, בְּרִית is consistently translated διαθήκη. Yeshua explicitly invokes this in Matthew 26:28. This same Greek term appears widely in the Apostolic Writings (Luke 1:72; Hebrews 8:6–13), directly linking back to covenant language in passages like Exodus 24:8 (LXX: τὸ αἷμα τῆς διαθήκης to aima tes diathekes).
Bottom line: “Covenant” means a binding relationship. Malachi warns people not to break it. Yeshua says His blood establishes and renews that relationship, making it secure again.
Day of the LORD is coming
The fourth thread is “the Day of YHWH and redemption.” Malachi speaks of the coming יום יהוה yom YHWH (day of the LORD), a time of both judgment and healing (3:17–21 [4:1–3]). The LXX uses ἡμέρα κυρίου hēmera kyriou. This phrase carries directly into the Apostolic Writings (1Thessalonians 5:2; 2Peter 3:10). In Matthew 26, Yeshua anticipates this coming fulfillment when He says He will not drink again “until that day” in the kingdom (Matthew 26:29), linking Passover to the future consummation.
Bottom line: Malachi says a big “day” is coming when God sets things right. Jesus connects that future day to the Passover meal, showing that what He is doing now leads to that final restoration.
Messiah brings the Passover memorial to its fullness
The fifth thread is “remembrance and Passover memorial.” Malachi commands remembrance of Torah (זִכְרוּ zikhru, 3:22 [4:4]). The LXX uses μνημονεύω mnēmoneuō and related forms like μνημόσυνον mnēmosynon, also used in Exodus 12:14 for Passover as a memorial (זִכָּרוֹן zikkārôn). While Matthew 26 does not use ἀνάμνησις anamnēsis explicitly (cf. Luke 22:19; 1Corinthians 11:24–25), the entire setting is a remembrance meal. Thus, Yeshua situates His covenant act within Israel’s established framework of memory.
Bottom line: God tells His people to remember. Passover is all about remembering rescue from Egypt. Jesus uses that same meal to say, “Remember this new rescue through me.”
A Name to remember
A sixth thread is “remembrance, covenant continuity, and the Name.” Malachi closes with a call to זִכְרוּ תּוֹרַת מֹשֶׁה zikhru torat Mosheh (“remember the Torah of Moses,” Malachi 3:22 [Eng. 4:4]) and highlights those who חֹשְׁבֵי שְׁמוֹ ḥoshvei shemō (“fear YHWH and esteem His Name,” Malachi 3:16). In the Septuagint, “remember” is rendered μνημονεύω mnēmoneuōor μνημόσυνον mnēmosynon (memorial), terms tied to covenant recall (cf. Exodus 12:14 LXX: μνημόσυνον for זִכָּרוֹן zikkārôn, Passover as a memorial).
In Matthew 26:28, Yeshua speaks of “my blood of the covenant” (τὸ αἷμά μου τῆς διαθήκης to haima mou tēs diathēkēs), echoing Exodus 24:8 where διαθήκη diathēkē translates Hebrew בְּרִית berit. While Matthew’s institution words do not use “remembrance” explicitly (that appears in Luke 22:19; 1Corinthians 11:24–25: ἀνάμνησις anamnēsis), the Passover setting itself is a lived “memorial” (μνημόσυνον) of redemption.
“Name” in Hebrew שֵׁם shem, or ὄνομα onoma in the LXX (e.g., Deuteronomy 12:5). Reverence for the Name continues in the Apostolic Writings (Matthew 6:9; Acts 4:12).
Bottom line: Malachi says, “Don’t forget—remember God’s teaching and honor His Name.” Passover was already a built-in “remembering” meal. When Jesus shares that meal and calls it the new covenant in His blood, He’s not starting something disconnected. He’s deepening the same memory. The same Greek words for “covenant” and “memorial” show that the writers are communicating is that what God began with Moses continues and reaches its fullest meaning in Messiah.
Eliyahu who is to come
The seventh thread is “Elijah, preparation, and the Messiah’s table.” Malachi promises Elijah’s return before the great day (Malachi 3:23–24 [4:5–6]). The LXX keeps the name Ἠλίας Ēlias. In the NT, this expectation is addressed in Matthew 11:14 and 17:12–13, identifying John the Baptist as coming in Elijah’s role. This sets the stage for Matthew 26: the prepared people now encounter Messiah at Passover. The sequence is crucial—repentance (Elijah/John), then redemption (Messiah’s sacrifice). The same prophetic expectation flows through identical Greek naming (Ἠλίας) from LXX to NT.
Bottom line: Malachi says Elijah will come first to get people ready. The New Testament says John the Baptist did that job. So by the time Yeshua sits at the Passover table, everything is prepared —people are being called back, ready for what He’s about to do.
Studies
God wants to make you wealthy. It’s just not what you think (Luke 16)
Exodus 39–40: Gospel of the House God built
Exodus 35:1-40:38: Rebuilding your life after Heaven’s Pattern
Exodus 35–40: Enter God’s rest before building His home
Exodus 38:21–40:38: Abomination of desolation vs. glory of habitation
Exodus 39-40: Designs for the Tabernacle implements shows God has a place for each of us
Exodus 37-38: Design of the Ark of the Testimony and furniture of Tabernacle holy places
Second witness of instructions for building the Tabernacle (Exodus 38-40)
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