Readings: Oct. 25, 2025 - Hallel Fellowship

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.

Tools for study

Readings
Corresponding reading in the 1-year cycle
Insights from this week's readings
Studies

Readings

Exodus 10:1–12:12
Isaiah 19:1–17
John 1:29–34

Corresponding reading in the 1-year cycle

Torah reading Bo (בוא): Exodus 10:1–13:16

Insights from this week’s readings

Connections

Passover / redemption motif (Exod 10–12 → John 1:29–34). Exodus 12 institutes the Pesach (the blood-marked lamb, unleavened bread, haste/escape) — a covenantal rescue ritual that New Testament writers read typologically in Jesus. John’s “Behold, the Lamb of God who takes away the sin of the world” explicitly links the Passover/atonement motif to Yeshua’s priestly/atoning work. (Bible Hub)

Judgment then restoration (Exodus & Isaiah). Exodus shows divine judgment on Egypt culminating in Israel’s exodus; Isaiah 19 begins with judgment on Egypt (idols trembling, hearts melting) but the chapter later pictures unexpected restoration/inclusion of Egypt in YHWH’s purposes — a prophetic arc from judgment toward reconciliation that echoes the universal scope of redemption hinted at in the Exodus-Passover pattern. (Blue Letter Bible)

Suffering-servant / sacrificial imagery (Isaiah → John). Isaiah’s “lamb-like” suffering servant (e.g. Isaiah 53) and the sacrificial language of Exodus cohere in John: the Passover lamb’s blood delivers from judgment; the Servant’s suffering substitutes for others — John sees Jesus as the fulfillment of both motifs. (Bible Hub)

Key Hebrew and Greek terms

פֶּסַח pesakh (“Passover / to pass over”)

LXX: πάσχα páska (Passover). The LXX renders the festival/name with the transliterated Greek noun πάσχα. (Biblical Hermeneutics Stack Exchange)

NT usage: πάσχα is the standard NT word for the Jewish Passover (e.g. John 2:13; Matt 26; Mark 14; Luke 22). John’s Gospel frames Jesus’ ministry around multiple πάσχα feasts. (Bible Hub)

דָּם dam (“blood”)

LXX: αἷμα haîma (“blood”). Exodus LXX uses αἷμα for the blood on the doorposts and the sign for protection. (Blue Letter Bible)

NT usage: αἷμα is used throughout the NT with sacrificial/atoning and covenantal senses (e.g. Passover/atonement imagery; see 1 Peter 1:18–19, Revelation). The Exodus LXX background shapes NT blood-language. (Blue Letter Bible)

חָמֵץ khameytz (“leaven”) / זְּמִירָה zemirah (“unleavened”)

LXX: ἄζυμα ázuma / ἀζύμων azymōn (“unleavened [bread]”). Exodus/Leviticus LXX uses ἄζυμα for the commanded unleavened bread. (Blue Letter Bible)

NT usage: ἄζυμα and related forms appear in the NT descriptions of the Feast of Unleavened Bread (e.g. Matthew 26:17; Mark 14:1; 1 Cor 5:7–8 uses the paschal/unleavened imagery for Christ). (Bible Hub)

שֶׂה seh (“sheep”), כֶּבֶשׂ keves (“lamb”)

LXX (Exodus 12): πρόβατον probaton and related words appear in some LXX renderings of Exodus 12 (Brenton/LXX often uses πρόβατον for “lamb/sheep” in the ritual instructions). (Blue Letter Bible)

LXX (prophetic contexts, esp. Isaiah): ἀμνός (amnós, “lamb”) is used in LXX renderings of Isaiah (notably Isa 53), matching Hebrew כַּשֶּׂה / שֶׂה. The LXX prophetic usage ties the sacrificial image into Messianic expectation. (Bible Hub)

NT usage: NT Johannine and other Christological texts prefer ἀμνός for the cultic/soteriological lamb (John 1:29, 1:36; Rev uses ramified lamb imagery). John’s “ἀμνὸς τοῦ θεοῦ” intentionally summons Isaiah-type and Exodus-type sacrificial lamb imagery. (Bible Hub)

חַטָּאת khattaʾth (“sin-offering”), חָטָא chata (“sin”)

LXX: ἁμαρτία hamartía and related forms (for the abstract “sin/guilt”) and sometimes terms connected to sacrifice/atonement in context. The LXX often uses ἁμαρτία to render Hebrew חטא/חטאת where the idea is “sin.” (Blue Letter Bible)

NT usage: ἁμαρτία is the standard NT term; in John 1:29 John says Jesus “takes away (τὴν ἁμαρτίαν) the sin of the world” — a christological reading of Exodus/Isaiah sacrificial language. (Bible Hub)

αἴρων airon (participle of αἴρω — “the one who takes away / lifts up / removes”)

John 1:29: ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου

LXX usage / Hebrew correspondences: αἴρω in Greek often functions as the LXX equivalent of Hebrew נשָׂא nasaʾ (“lift, bear, remove”) and sometimes as a functional equivalent for idioms of bearing/removing guilt or sin (by Hebraic usage). Lexica note the semantic link between αἴρω and Hebrew נשׂא when the LXX translates Hebrew verbs meaning “lift / bear / remove.” So John’s αἴρων resonates with LXX/Hebrew sacrificial idiom (cf. “he bore our iniquities/ lifted our punishment”). (BibleApps)

ἁμαρτία hamartía (“sin / sin-offering”)

LXX usage / Hebrew correspondences: the LXX routinely uses ἁμαρτία to translate Hebrew חַטָּאת / חָטָא (the noun for sin or sin-offering in context). Thus John’s ἁμαρτία τὸῦ κόσμου echoes LXX theological language where sin and ritual sacrifice are linked. (See LXX Leviticus/Exodus contexts where חטאת ↔ ἁμαρτία/related phrasing.) (Blue Letter Bible)

ἱλάσκομαι hilaskomai (“to make atonement”), ἱλασμός hilasmos (“propitiation”)

LXX usage / Hebrew correspondences: Hebrew כָּפַר (kāpar, “to atone/cover”), כפרת is often rendered by ἱλάσκομαι or ἱλασμός in the LXX. While John 1:29 does not use ἱλάσκομαι, the background atonement vocabulary in the LXX (kafar → ἱλάσκομαι) shapes NT theology of atonement and connects Exodus ritual to Christological claims. (Hebrew for Christians)

Messianic mementos

Typology becomes claim: When John calls Yeshua “ὁ Ἀμνὸς τοῦ Θεοῦ” who “takes away the sin (τὴν ἁμαρτίαν) of the world,” he is not using an isolated NT metaphor: he deliberately draws on LXX/OT sacrificial vocabulary (πάσχα, αἷμα, ἀμνός, ἁμαρτία) that functions in Exodus and Isaiah to describe covenant rescue and vicarious suffering. For Messianic Jewish reading, this identifies Jesus as the true Paschal Lamb (Exodus) and the Suffering Servant (Isaiah) in continuity with Torah and the Prophets. (Bible Hub)

Universal scope is foreshadowed: The Exodus deliverance from Egypt was particular (Israel) but the typology John invokes claims universal effect (“of the world”). Isaiah 19’s movement (judgment → future altar/turning of Egypt) supplies an OT precedent for nations’ inclusion; John’s language reads Jesus as the divine act by which that inclusion is extended. (Bible Hub)

Studies

The ‘mixed multitude’ of the Exodus: A prototype of grace (Exodus 12)

Jeff November 8, 2025

God’s redemption plan stretches far beyond ethnic boundaries, revealing a radical inclusivity in Exodus 12. In this study we see that the “mixed multitude” that left with Israel represents more than historical travelers — they’re a prophetic prototype of spiritual adoption. True belonging transcends bloodlines, demanding heart transformation and complete allegiance. The kingdom breaks down tribal walls, inviting outsiders not as second-class members, but as fully integrated family. This isn’t passive tolerance, but active spiritual grafting that requires leaving behind incompatible beliefs and embracing a unified divine purpose.

Who is Israel? Uniting native, grafted, chosen in God’s kingdom (Exodus 12; Jeremiah 46; 1Corinthians 5; Colossians 1)

Jeff November 1, 2025

Amid resurgent anti-Semitism — sadly even among believers in Yeshua (Jesus) as the Messiah (Christ) — it’s more important than ever to revisit the New Testament teaching that Christ is the Passover Lamb for all Israel — native (Jew) and adopted/grafted (Gentile). Apostle Paul’s Passover teaching about “sincerity and truth” (unleavened bread) in our lives by removing “malice and wickedness” (leaven), with his olive tree metaphor, teaches unity in God’s family. It’s part of lessons from the beginning of the Bible to the end on distinguishing light from darkness, staying humble and embracing God’s correction as an expression of…

From judgment to mercy: How God turns enemies into family (Exodus 10–11; Isaiah 19–20; John 1)

Jeff October 25, 2025

True freedom comes from humbling ourselves before God, recognizing His power over judgment and mercy. The lessons from plagues on Egypt in Exodus 10–11, the “Lamb of God Who takes away the sins of the world” in John 1 and the end-times redemption of Egypt in Isaiah 19–20 invite us to leave darkness behind, trust the Creator over worldly powers, and embrace the transformative journey from bondage to new life. It’s an invitation to reflect, turn to our Savior and walk in His light.

Faith & familiarity: Why God's people often struggle with trust in God (Exodus 10-13). An elderly man with a white beard wearing Middle Eastern style head covering and cloak looks pensively off to the right side with illumination mainly of his face.

Faith and familiarity: Why God’s people often struggle to trust God (Exodus 10–13)

Daniel January 20, 2024

The stubborn disbelief of Israel despite witnessing God’s power worked by Moshe (Moses) and Yeshua (Jesus) is a persistent, perplexing pattern across time and the Scriptures. Despite the miracles, generations of God’s people who witnessed the miracles remained resistant, while surrounding pagan cultures sometimes displayed more humility and open-mindedness to belief. This study of Torah reading בֹּא Bo (“come,” Exodus 10:1–13:16) explores the paradoxical nature of Israel’s stubbornness, acknowledging its role in preserving Scriptures but cautioning against using stubbornness as an excuse to ignore God’s will.

Torah reading Bo (בוא): Exodus 10:1–13:16

Hallel Fellowship January 13, 2024

The cost of freedom for enslaved Yisra’el (Israel) was the death of the firstborn of Mitzraim (Egypt), and the cost of our freedom from slavery to the deathward lifestyle away from the Creator is the death of the LORD’s Firstborn, Yeshua the Messiah (Jesus the Christ). The last three plagues, including the coming of the Destroyer for the firstborn of Mitzraim, and the first Pesakh are the focus of Torah reading בֹּא Bo (“come,” Exodus 10:1-13:16).

Humanity invented slavery; God brings freedom

Humanity invented slavery, but God brings freedom (Exodus 13; 1Corinthians 5; Colossians 2)

Jeff January 28, 2023

What does the Passover, an event that happened over 3,500 years ago, have to do with our current lives? Why should we concern ourselves with studying about God’s judgment on Mitzraim (Egypt)? In the Torah reading Bo, we see in the Torah section בוא Bo (“come,” Exodus 10:1–13:16) a battle of wills between Heaven and the king of Mitzraim (pharaoh). Heaven was not just picking a fight with the people of Mitzraim. Heaven was not punching down, so to speak. Heaven was trying to free not just Israel from bondage but also the entire world.

Leggo my ego: Egypt’s plagues show us how God tries to save the world from itself (Exodus 10–13)

Jeff January 8, 2022

Pride can lead us to overlook danger signs in our behavior or the things we have invested ourselves in. Pride can prevent us from turning back — repenting — from a foolhardy pursuit. One of the key lessons in the Torah section בוא Bo (“come,” Exodus 10:1–13:16) is that humility — like that lived out by the Pharaoh of ancient Egypt who entrusted ancient Egypt to the God of Yosef (Joseph) — opens one’s eyes to help, particularly help from Heaven. Conversely, the malicious arrogance of the Pharaoh who didn’t know the God of Yosef and Moshe (Moses) led to the…

Cost of freedom: Why the plagues of Egypt were necessary

Cost of freedom: Why plagues are necessary at the Exodus and Day of the LORD

Jeff January 23, 2021

Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come. 1Corinthians 10:11 NASB The gavel falls, and the sentence is prison. The citizen turned felon doesn’t want to go, but the behavior is so heinous that the public is at risk. So, a peaceful society must take the extraordinary step of using violence — taking hold of the prisoner, putting on shackles, even lifting the perpetrator off the ground at times. Peace can return when the violent one is safely secured. Now, imagine the challenge…

Bread of Heaven, bread of vengeance, bread of mercy (Exodus 10:1–13:16)

Daniel February 1, 2020

When God says, “Vengeance is mine; I will repay” (Deut. 32:35; Rom. 12:19; Heb. 10:30), He means it. We can take matters into our own hands and enact a form of justice on those who commit evil against us and our people, but we can only right the wrong done to us. Our acts of justice don’t vindicate God and bring Him honor and glory. We see the intersection of vengeance and mercy in the 10th plague on Egypt, memorialized in the annual remembrances of Passover and Unleavened Bread, two key lessons in the Torah reading בוא Bo (“come,” Exodus 10:1-13:16). They…

Judgment that doesn’t have to come: Lessons from Egypt’s plagues (Exodus 10:1–13:16)

Jeff February 4, 2017

The cost of freedom for enslaved Yisra’el was the death of the firstborn of Mitzraim, and the cost of our freedom from slavery to the deathward lifestyle away from the Creator is the death of the LORD’s Firstborn. The last three plagues, including the coming of the Destroyer for the firstborn of Mitzraim, and the first Pesakh are the focus of Torah reading בוא Bo (“come,” Exodus 10:1-13:16).

"The Angel of Death and the First Passover"

Exodus 10:1–13:16: Make me unleavened

Daniel January 16, 2016

When we observe the commandments of God, we are like the flatbread: nothing added, nothing taken out. In this discussion on the Torah reading Bo (“come,” Exodus 10:1-13:16), we learn are not to add to God’s commandments and we are not to treat any traditions we keep on the same level as God’s commandments. Matzot gives you life but it also give you some affliction and difficulty. God’s mitzvot are the same, they give us life but they also bring some difficulty to life.

**Alt-text:** A graphic titled "Passover Checklist" with a large checkmark icon. On the left, a notepad-style list includes six items: 1. Remove the leaven 2. Select unblemished lamb 3. Slaughter at 3 p.m. 4. Mark doorposts with blood 5. Eat in haste 6. Burn the remains All items have checkmarks beside them. On the right side of the graphic, text reads: "Exodus 12: Instructions about Pesakh (Passover)." The background is a soft beige color.

Exodus 12: Instructions about Pesakh (Passover)

Richard March 1, 2014

As the 10th plague was set to begin against the first-born children and livestock of Mitsraim (Egypt), God told Moshe (Moses) the month with Pesakh (Passover) and the Exodus would be the beginning of Yisra’el’s year (Ex. 12:2). God told Moses of the particular rituals that are to happen during this first month, called Aviv (Ex. 12:3–11). This was relayed to them at the beginning of the month, a couple of weeks before the final plague. There are particular housekeeping rituals that had to be done in advance as well. A particular goat or lamb had to be chosen, leavened…

Exodus 9-10: Plagues of locusts, darkness, death of first-born against Mitsraim

Richard February 22, 2014

The plague against the firstborn seems harsh because the innocent died because of the faults of the leadership of Mitsraim (Egypt). However, like with the life of Yosef (Joseph), that plague is a foreshadowing of the future death of an innocent Firstborn, Yeshua the Messiah.

Exodus 12 — Israel leaves Egypt for good at the first Passover

Richard March 20, 2010

The exile of the Israelites in the land of Egypt comes to a climatic end with the 10th plague — the death of the firstborn — and the first Passover, or Pesakh in Hebrew.

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