Readings: Nov. 1, 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 reading
Studies

Readings

Exodus 12:14–28
Jeremiah 46:13–28
Colossians 1:13–14

Corresponding reading in the 1-year cycle

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

Insights from this week’s reading

Threads connecting the passages

Deliverance / Exodus motif (rescue by blood + removal/transfer)

Exodus (Passover: blood on the door, removal of leaven, perpetual memorial) gives the concrete ritual/typology that Colossians recasts in cosmic terms — God rescues/transfers people from the domain of darkness into the Son’s kingdom (Col 1:13). (Blue Letter Bible)

Covenantal remembrance vs. judgment

Exodus’ perpetual memorial (זִכְרוֹן zicharon → LXX μνημόσυνον mnemosunon) shows God’s covenant-memory; Jeremiah’s oracle against Egypt emphasizes Yahweh’s sovereign judgment over nations — the same Lord who remembers and rescues also judges the nations that oppose him. Messianic reading: the Lamb (Pesach) is the decisive sign of both salvation for the covenant people and the basis of divine justice. (Blue Letter Bible)

Types and their fulfillment

The Passover lamb, blood-sign and removal of leaven are read in Messianic Judaism as anticipatory of Yeshua the Paschal Lamb (atoning blood, removal of sin/“leaven”), language Paul uses when he speaks of redemption/ἀπολύτρωσις and forgiveness in Christ (Col 1:14). (Bible Gateway)

Key lexical Hebrew & Greek terms

Here are key Hebrew words in the readings, how they are translated in the Septuagint (LXX) and how those Greek words are used in the Apostolic Writings (New Testament).

זִכְרוֹן zikrôn — “memorial / remembrance”

LXX: μνημόσυνον mnēmosynon. Exod 12:14 LXX uses μνημόσυνον for the Passover memorial. (Blue Letter Bible)

NT usage: μνημόσυνον / related forms occur in Matthew 26:13, Mark 14:9 and Acts 10:4 / Luke 1:54–55 has the cognate idea of God “remembering” his mercy (cf. μνημονεύω forms). The LXX → NT link underlines continuity: Israel’s commanded remembrance becomes Christian remembrance of redemptive acts. (billmounce.com)

חָמֵץ hametz — “leaven”; עָמָץ amatz — “unleavened”

LXX: ἄζυμα azuma for “unleavened,” עָמָץ amatz. ζύμη (zýmē) is the general Greek word for “leaven,” translating חָמֵץ hametz. Exodus 12 LXX preserves the unleavened-bread terminology. (Blue Letter Bible)

NT usage: ζύμη is used metaphorically (e.g. Matt 16:6; 1 Cor 5:6–8) — the OT ritual of removing chametz becomes a moral/ethical/Christological metaphor (purge the “old leaven”; Christ as our Passover). This shows how the Passover ritual shapes NT moral instruction. (Bible Hub)

טָבַל taval — “dip”; טְבִילָה tevilah — “immerse”

Hebrew (Exod 12:22): וּטְבַלְתֶּם uṭvaltem — “you shall dip.” (Bible Apps)

LXX rendering (Exod 12:22): βάψαντες / βάπτω (bapto / bapso) — Exod 12:22 LXX uses a form of βάπτω (to dip/daub). Note: βάπτω (G911) appears in LXX contexts translating Hebrew טבל and is etymologically and semantically linked to the βαπτίζω/βαπτισμός family used in the NT. This ties the Passover “dipping” imagery (blood on doorposts) to later baptismal vocabulary and immersion imagery in the Christian corpus. (Bible Apps)

פָּדָה padah — “redeem”; הַפְדָּה hephdah — “ransom”

Hebrew: פדה/הפדה (e.g. Exodus legal contexts). (StudyLight.org)

LXX: ἀπολύτρωσις apolutrōsis / ἀπολυτρόω apolutróō — see Exodus 21:8 LXX (ἀπολύτρωσις/ἀπολύτρωσε) translating the Hebrew idea of redemption/letting go/freeing. The same root family shows up heavily in Paul/NT redemption vocabulary. (AGF Brakpan)

NT: ἀπολύτρωσις is Paul’s theological word for redemption (Col 1:14) — “in whom we have redemption (ἀπολύτρωσιν), the forgiveness of sins.” The LXX choice connects the Torah-legal notion of redeem/price of release to Paul’s soteriology — Christ as the ransom/price effecting release. (Open Bible)

דָּם בַּיִת dam bayit — “blood on the door”; מַשְׁקֹוף mashqof — “sign”

LXX uses θύρα thura, στύλοι stuloi, αἷμα aima and βάψαντες bapsantes to translate blood on the doorpost. The NT picks up “blood” and “sign” language to speak of atonement and protection (see how Paul’s “in whom we have redemption through his blood” parallels the Passover blood sign). (Blue Letter Bible)

βασιλεία basileia — “kingdom”; ἐξουσία ezousia — “power,” “domain”

Colossians 1:13 uses ἐξουσία τοῦ σκότους ezousia tou skotous (“the power/domain of darkness”) and βασιλείαν τοῦ Υἱοῦ basileian tou Yiou (kingdom of the Son). Both terms are frequent in the LXX as translators of Hebrew legal/political words (e.g. מַלְכוּת / שׁלטון, etc.). That semantic continuity helps readers see Paul’s transfer language (μετέστησεν) as an Exodus-style “bringing out” but on cosmic scale: a movement from one political-spiritual realm into another — the same conceptual world the LXX built when it rendered Hebrew kingdom/dominion vocabulary into Greek. (Bible Hub)

Lessons

Passover → Lamb & Atonement

Exodus’ blood-sign and “memorial” ritual function as typological shadows that Messianic interpreters see fulfilled in Yeshua’s atoning death: blood that marks and saves; removal of leaven as the removal of sin. Paul’s language (redemption, forgiveness, transfer to the Son’s kingdom) recasts the Exodus pattern in Christ-centered soteriology. (Blue Letter Bible)

Sacrifice language becomes cosmic reality

Terms used in concrete cultic acts (טֶבַע teva / טבל taval→ βάπτω; פָּדָה padah → ἀπολύτρωσις apolutrosis; זִכְרוֹן zicharon → μνημόσυνον mnemosunon) move from rite to theology. Messianic reading holds that the LXX lexicon already prepares Greek-speakers to hear Exodus images in Christological ways (baptism/immersion motif; ransom/redemption motif; remembered covenant). (Blue Letter Bible)

Judgment & restoration are two sides of the same covenantal economy

Jeremiah’s oracle vs. Egypt (God’s sovereignty over nations) is not unrelated to Exodus-type deliverance: the same Lord who judges nations in Jeremiah is the covenant God who remembers and rescues his people (Exodus) — and in the NT Paul declares that rescue has been accomplished in Christ (Colossians). Messianic theology reads the prophetic judgment passages as background to the eschatological vindication and kingdom described in the NT. (Blue Letter Bible)

How Hebrew words are translated in the Septuagint

זִכְרוֹן → μνημόσυνον (Exod 12:14 LXX) → NT: μνημόσυνον/μνημονεύω (Matt 26:13; Mk 14:9; Acts 10:4; Luke 1:54). (Blue Letter Bible)
חָמֵץ / עֶרֶב / ἄζυμα / ζύμη → LXX ἄζυμα / ζύμη → NT ζύμη as moral/metaphor (Matt 16; 1 Cor 5). (Blue Letter Bible)
טבל / וּטְבַלְתֶּם → LXX βάψαντες / βάπτω (Exod 12:22) → NT βαπτίζω / βαπτισμός family (shared immersion/dipping imagery; theological baptismal resonance). (Bible Apps)
פדה / הפדה → LXX ἀπολύτρωσις / ἀπολυτρόω (Exod 21:8) → NT ἀπολύτρωσις (Col 1:14; Luke/Pauline uses) = ransom/redemption. (AGF Brakpan)
מַלְכוּת / שָׁלַט → LXX βασιλεία / ἐξουσία → NT βασιλεία / ἐξουσία (Colossians’ transfer language). (Blue Letter Bible)

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.

Discover more from Hallel Fellowship

Subscribe to get the latest posts sent to your email.