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 4:14–6:1
- Isaiah 55:12–56:7
- Acts 7:35–37
Shabbat Shuva (Sabbath of Return)
- Hosea 14:2–10
- Micah 7:18–20
- 1John 1:1–2:11
Corresponding reading in the 1-year cycle
Insights from this week’s readings
Connecting threads
- Divine commission & resistance: Moses is reluctant, yet God insists on His plan (Ex 4:14–6:1). Similarly, Israel’s leaders often resist deliverers (Acts 7:35–37). Messiah, like Moses, is initially rejected but later vindicated.
- Deliverance & inclusion: God promises freedom and joy for His people (Isa 55:12). That promise expands to include foreigners and eunuchs (Isa 56:3–7), foreshadowing the ingathering of nations.
- The Prophet like Moses: Stephen (Acts 7) cites Deut 18:15 to connect Moses to Yeshua, the ultimate Redeemer.
Key Hebrew & Greek terms
Exodus 4:14–6:1
- שָׁלַח shalach – “send” (Exod 4:13–14): used of God sending Moses (and later prophets, Isa 6:8; Jer 1:7). In LXX: ἀποστέλλω (apostellō), root of “apostle.”
- גֹּאֵל go’el – “redeemer/deliverer” (Exod 6:6): also used of kinsman-redeemer (Lev 25:25; Ruth 3:9). LXX: λυτρόω (lytroō), used in Luke 24:21 about Messiah redeeming Israel.
Isaiah 55:12–56:7
- בְּרִית berit – “covenant” (Isa 56:4, 6): God’s inclusive covenant with faithful outsiders. LXX: διαθήκη (diathēkē), applied to new covenant (Luke 22:20; Heb 8:6–13).
- שָׁלוֹם shalom – “peace, wholeness” (Isa 55:12): echoes messianic peace (Mic 5:5; Eph 2:14).
- בֵּיתִי בֵּית־תְּפִלָּה beiti beit tefillah – “My house a house of prayer” (Isa 56:7): quoted by Yeshua in Matt 21:13, expanding temple purpose to all nations.
Acts 7:35–37
- ἀρνέομαι arneomai – “to deny/reject” (Acts 7:35): Israel denied Moses, just as Yeshua was denied (Luke 22:57). Translates this word most often in the Septuagint (LXX): מָאַס (ma’as) = “reject, despise, refuse.”
- The LXX does not use ἀρνέομαι arneomai in Ex. 2:14. Instead, the rejection is implied through the rhetorical question. The key verbs are:
- κατέστησεν katestēsen – “appointed, set as” (from καθίστημι)
- ἀνελεῖν anelein – “to kill, take away” (from ἀναιρέω)
- 1 Sam 8:7 – “They have not rejected (ma’asu) you, but Me” → LXX: οὐ σὲ ἀπώσαντο … ἀλλ’ ἐμὲ ἀρνοῦνται.
- Ps 77:10 (78:10 LXX) – “They did not keep the covenant of God, and refused (ma’asu) to walk in His law” → LXX: καὶ ἠρνήσαντο ἐν τῷ νόμῳ αὐτοῦ.
- The LXX does not use ἀρνέομαι arneomai in Ex. 2:14. Instead, the rejection is implied through the rhetorical question. The key verbs are:
- ἀπολύτρωσις apolytrōsis – “redemption/deliverance” (implied in Moses’ role): Paul applies this term to Messiah’s work (Rom 3:24; Eph 1:7).
- προφήτης prophētēs – “prophet” (Acts 7:37): Stephen cites Deut 18:15, pointing to Yeshua as “the Prophet like Moses.”
Messianic Insights
- Moses as Type of Messiah: Moses’ rejection and later acceptance foreshadow Israel’s treatment of Yeshua. Both are sent by God as redeemers.
- Universal Covenant: Isaiah’s vision of foreigners welcomed anticipates the Acts narrative, where Gentiles are included in the ekklesia of Messiah.
- Temple for All Nations: The prophetic hope of God’s house as a prayer center for all peoples finds fulfillment in Messiah’s work, where Jew and Gentile alike access God through Him.
- Deliverance through Blood Covenant: Exodus emphasizes redemption through God’s mighty acts; Isaiah and Acts show this completed in Messiah’s new covenant sealed by His blood.
Studies
The New Covenant: Forgotten sins, remembered promises (Exodus 4; 1John 1–2)
The book of Exodus, Paul’s letter to the Colossians and the first letter from apostle Yokhanan (John) reveal the journey from bondage to freedom. We also see the significance of Israel as God’s firstborn and the ongoing struggle between the Kingdom of God and the kingdom of Satan. This study explores the teachings on atonement, how confession and transformation keep us anchored in God’s promises. It’s about returning, trusting and living out love and Heaven’s light.
The surprising connections between the burning bush and Peter’s dream sheet (Exodus 3; Acts 10)
Apostle Peter’s mission to the nations parallels to Moses’ mission to Egypt, emphasizing God’s ability to overcome seemingly impossible tasks. In this study, we explore how the symbolism of the burning bush in Exodus 3, with its thorny nature and God’s decision not to consume it, points to mercy and grace. This connects with a broader biblical theme of defeating oppression and evil, as seen in the plagues against Egypt. Believers must have courage and faith in Heaven’s missions on earth.
Turning pain into purpose: A biblical response to martyrdom (Psalm 4; Ephesians 4)
This study is a heartfelt biblical reflection on the righteous anger many feel after the martyrdom of Charlie Kirk. Drawing from Psalm 4 and Ephesians 4, we explore how believers can mourn and experience anger without falling into sin, trusting God’s justice and seeking unity. Heaven encourages us to process grief and anger in a way that leads to spiritual growth, peace and hope, reminding us that God’s presence brings comfort even in the hardest times.
Seal of God vs. mark of the beast: How distressed are we about the hearts of humanity? (Exodus 1–5)
This study of Torah section שְׁמוֹת Shemot (“names,” Exodus 1:1–6:1) delves into the relevance of Moshe beyond Israel’s history, highlighting universal themes of crying out for deliverance and Heaven’s response. God hears enslaved Israel’s cries for liberation and ultimately delivers, irrespective of individuals’ goodness.
Adonai’s deliverance of Israel from the “house of bondage” (Joshua 24:17) parallels each of our salvation and is why the crucifixion of the ultimate Deliverer — Yeshua the Messiah (Jesus the Christ) took place on Pesach (Passover), the annual memorial of Israel’s freedom from Mitzraim (Egypt). This one of the “appointments of Adonai” (Leviticus 23:1) isn’t…
Torah reading Shemot (שמות): Exodus 1:1–6:1
“Man is free, but everywhere he is in chains,” wrote a French philosopher in the mid-18th century, setting off a firestorm in Europe against monarchy. But more than 3,000 years earlier, a greater shockwave resounded from within the superpower empire of Mitzraim (Egypt), and that’s what we see in this week’s Torah reading, שְׁמוֹת Shemot (“names,” Exodus 1:1–6:1).
Trust the One Who lives up to His name (Exodus 3–4)
Genesis ended with the descent of Israel into slavery and Exodus shows us the ascent of Israel to freedom. God had made a promise to Abraham, Isaac and Jacob and after several generations in Egypt.
In the Torah reading שמות Shemot (“names,” Exodus 1:1–6:1), God was making good on His promise to return His people to His Promised Land. Moses and Aaron would be His primary instruments to fulfill the promise, but there are other “saviors” we meet before God sends Moses to save His people: the daughter of Pharaoh, and Tzipporah, the daughter of Yitro (Jethro).
God kept His promises…
‘You will call His name Immanuel’: Heaven’s desire has always been to be with us
At Sukkot (Festival of Tabernacles), we celebrate Heaven’s work to heal the breach between the God and humanity, so that once again, the Creator can live with His creation. And one of the most enduring and repeated reassurances the Holy One is Immanu El — God with us.
In the Torah reading שמות Shemot (“names,” Exodus 1:1–6:1), we see Heaven’s revelation of “the Name,” translated as “I am” or “I will be.” But in this passage, we also see a foreshadowing of the “name above all names”: God With Us. This study explores the “now and not yet” prophecies of Messiah…
Learning to see over the horizon gives us insight for today (Exodus 3)
Many things can make us feel like we’re forgotten, alone and suffering unfairly. A key lesson of the Torah reading שמות Shemot (“names,” Exodus 1:1–6:1) is the Creator of all that is, was and will be knows the deep, anguished cries of our hearts and has been actively working to set us free from the long downhill slide of the world.
Just as the LORD revealed His name, His character, to Moshe (Moses) at the burning bush, the Holy One of Israel revealed His character though the Word of the LORD made flesh — Yeshua the Messiah (Jesus the Christ).
Set…
How to be a righteous leader (Exodus 1:1–6:1)
In the Torah reading שמות Shemot (“names,” Ex. 1:1–6:1) and its parallel passage, we learn about Moses and Samuel, great leaders of ancient Israel. But their greatness came from their humility, not grasping at the reins of power. Because of their meekness, Heaven appointed them to be chief agents of the power of Heaven on Earth.
How much more does the Messiah, the exact representation of Heaven (Heb. 1:3), show us what a faith-worth leader should be.
Those who try to erase history may end up repeating it (Exodus 1–5)
What we fear, we want to eradicate. In the Torah reading שמות Shemot (“names,” Exodus 1:1–6:1), we read how one particular Pharaoh feared the Israelite’s because they refused to assimilate into Egypt. King Herod feared losing his earthy throne to a more rightful Davidic heir so he slaughtered all the young boys in Bethlehem to consolidate his power. This is how all despots deal with real or imagined threats to their control.
Scripture shows us again and again that the rightful heir inevitably prevails, God makes sure of that, but those around them suffer difficulty and persecution and God takes…
God humbled a superpower to free His people from slavery (Exodus 1–5)
It’s cold comfort while we’re suffering to understand that learning how to endure it will make us stronger (James 1:2–4). And it can seem cruel to watch such a struggle from the outside, thinking someone with power should step up and stop it.
That heart cry for deliverance is the focus of the Torah reading שמות Shemot (“names,” Exodus 1:1–6:1). Amid the passage’s exploration of the key question of why the Kingdom of Heaven that spoke the Earth into existence seems to be unable or unwilling to stop the oppression of one of its superpowers — Mitzraim (Egypt) — there’s the…
Moshe foreshadows Mashiakh the Deliverer (Exodus 1:1–6:1)
We don’t know for sure which pharaoh helped raise Moshe or which pharaoh Moses confronted to free the ancient Israelis from slavery. What we can see from Torah reading Shemot (Exodus 1:1-6:1) is Heaven’s pattern for the Mashiakh Who delivers all from the bondage of living apart from the Creator.
When God Reveals His Name: Lessons from Exodus 6
In today’s discussion, we explored Exodus 6, focusing on God’s promise to deliver Israel and the meaning behind His name, “I Am, that I Am.” We talked about Moses’ doubts, the Israelites’ broken spirits under oppression, and how God’s actions fulfill His promises. The group reflected on the importance of faith during hardship, the pattern of God revealing Himself, and the significance of genealogy in understanding Israel’s story. We also connected these lessons to our own spiritual journeys.
Moshe (Moses) returned to Mitsraim (Egypt) and found Aharon (Aaron) was willing to help him accomplish the task God gave him to do. However, Moshe and his wife Tzipporah have a life-and-death confrontation with God first, and she saved them all by quickly circumcising a son. Once Aharon and Moshe set God’s plan into motion, they face Pharaoh and hit their first roadblock.
Moses’ first 80 years (Exodus 1–3)
The first 80 years of Moses’ life are summarized in Exodus 1-3. It starts with his birth in Egypt and the end of chapter 3 tells us about his call to return to Egypt. The rest of the book focuses on the last 40 years of his life.
You want to be one of God’s firstfruits
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?
Discover more from Hallel Fellowship
Subscribe to get the latest posts sent to your email.