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Torah readings

Readings: Nov. 8, 2025

In Exodus 12:29–51 Israel witnesses God’s deliverance from Egypt through the death of the firstborn and the institution of the Passover, prefiguring the Messiah as the spotless Lamb whose blood secures redemption. In parallel passage Isaiah 21:11–22:4, the prophet issues a “burden” or oracle of judgment against Edom/Seir and the nations, calling for watchfulness and recognizing both ruin for the proud and hope for the humble. In parallel passage 1Thessalonians 4:13–18, Paul comforts believers about death and the Messiah’s return: those “asleep” in Him will rise, the living be caught up, so we grieve with hope in the resurrection.

Studies in Torah

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
  1. Readings
  2. Corresponding reading from the 1-year cycle
  3. Insights from this week's readings
  4. Studies

Readings

  • Exodus 12:29-51
  • Isaiah 21:11-22:4
  • 1Thessalonians 4:13-18

Corresponding reading from the 1-year cycle

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

Insights from this week’s readings

Core threads connecting the passages

Divine deliverance vs. divine judgment

Exodus Passover shows Israel’s salvation by God’s decisive act (hard judgment on Egypt; sparing by blood). Isaiah’s oracles pronounce judgment on nations and call for watchful repentance; both point to God’s sovereign sorting of nations. 1 Thessalonians reinterprets death/judgment language into eschatological hope — the Messiah brings final deliverance (resurrection/meeting the Lord). (Bible Hub)

Representative substitution & firstborn

The Passover lamb (and the death of firstborn) establishes covenantal representation; the NT reads this in light of the Messiah as spotless Lamb and the preeminent Firstborn. (Blue Letter Bible)

Sleep, death & awakening

Hebrew poetic/euphemistic words for “sleep” (death) are rendered with κοιμάω/κεκοιμημένοι in Greek; the NT builds on LXX usage to promise an ἀνάστασις anastasis (“resurrection”) and a decisive ἁρπάζω arpazo (“caught up”) event. (Bible Hub)

Key Hebrew & Greek terms

A good strategy for deeper study is to look up the Greek word in the Gospels or other Apostolic Writings, search for those words in the Greek translations in the Septuagint (LXX) and see what Hebrew words they translate. Conversely, you can look up the Greek translation in the LXX for

פֶּסַח pesakh (“Passover”) → Πάσχα Páskha

• LXX: Exodus 12 uses πάσχα as transliteration for the festival/act. (Bible Hub)
• NT: πάσχα appears in Paul and Gospel contexts (e.g., 1 Cor 5:7; John uses the festival language around Jesus’ death) — the NT recasts the Paschal event around the Messiah (the Lamb). (Bible Hub)

שֶׂה seh (“lamb”) → ἀμνός amnos (“lamb”)

• LXX: Exodus sacrificial lamb = ἀμνός in the Greek Pentateuch. (Blue Letter Bible)
• NT: ἀμνός is used of Yeshua as the Lamb (e.g., John 1:29; 1 Pet 1:19), fulfilling the Paschal typology. (Blue Letter Bible)

בְּכוֹר bēkōr (“firstborn”) → πρωτότοκος prōtotokos

• LXX use: the Pentateuch/LXX regularly renders בכור with πρωτότοκος. (ezraproject.com)
• NT use: πρωτότοκος is applied to the Messiah as preeminent/firstborn (e.g., Col 1:15; Rom 8:29), tying Exodus’ firstborn theme to Christological supremacy. (ezraproject.com)

דָּם dām (“blood”) → αἷμα haima

• LXX: Exodus 12: blood on the doorposts = αἷμα. (Blue Letter Bible)
• NT: αἷμα is central to atonement language (e.g., Matt 26; Hebrews). The Passover blood motif maps onto Messiah’s atoning blood. (Blue Letter Bible)

יָשֵׁן yashen (“lie down”) / שָׁכַב shakhav (“sleep”) → κοιμάω koimaō (“sleep”) / κεκοιμημένοι kekoimēmenoi (“those who have fallen asleep”)

  • Euphemism for death
  • LXX pattern: κοιμάομαι often translates Hebrew verbs for lying down/sleep (e.g., שָׁכַב / יָשַׁן) in the LXX. Scholarly lexica note many LXX instances where κοιμάω renders Hebrew “lie down” verbs. (logosapostolic.org)
  • • NT: Paul uses κεκοιμημένοι in 1 Thess 4:13 to speak of believers who have died — a gentle idiom that anticipates awakening (resurrection). (Bible Hub)

תְּקוּמָה tequmâ (“rising”) / קוּם qum (“stand up”) → ἀνάστασις anastasis (“resurrection”)

• LXX: ἀνάστασις is attested in LXX contexts for “rising”/revival language (though relatively rare). (Blue Letter Bible)
• NT: ἀνάστασις is Paul’s chief term for bodily resurrection (e.g., 1 Cor 15) and is explicit in 1 Thessalonians’ hope. (Bible Hub)

גָּזַל gâzâl (“to seize, plunder”) / טָרַף ṭâraph (“to tear off, devour”) → ἁρπάζω harpazō (“snatch/caught up”)

• LXX usage: ἁρπάζω appears in the LXX (Psalms contexts) translating Hebrew verbs גָּזַל gâzâl (“to seize, plunder”) and טָרַף ṭâraph (“to tear off, devour”), e.g., contexts of predator/seizing. BlueLetter/lexica show ἁρπάζω in many Septuagint spots, such as Psalm 103:21 LXX (corresponding to MT Psalm 104:21) and Psalm 61:10 LXX (Psalm 62:10). (Blue Letter Bible)
• NT usage: Paul uses ἁρπάζω imagery in 1Thess 4:17 (“we shall be caught up/ἁρπαγησόμεθα”) to describe the sudden, decisive removal/meeting with Adonai; the word’s LXX background carries connotations of swift divine action (not merely theft but divine transfer). (Bible Hub)

Lessons

Typology fulfilled

Exodus Passover (פֶּסַח/πάσχα) and the spotless lamb (שֶׂה/ἀμνός) form the primary typology applied to Yeshua the Messiah: His death is the definitive paschal sacrifice securing covenantal rescue for “all Israel.” (Bible Hub)

Firstborn as representative

The firstborn motif (בכור→πρωτότοκος) connects Israel’s corporate status and the Messiah’s primacy — he is both representative Redeemer and preeminent Firstborn. (ezraproject.com)

From mourning to hope

Isaiah’s oracles of judgment set the soil for repentance/turning; Paul’s pastoral use of κοιμάω + ἀνάστασις reframes death under the Messiah as temporary sleep with certain awakening — fitting a Messianic theology that expects national restoration and individual resurrection. (Bible Hub)

Eschatological continuity

The LXX lexical links show how Second-Temple Jewish Greek thought (LXX vocabulary) shaped the NT’s eschatological vocabulary, so NT eschatology is continuous with Israel’s Scriptures (not an innovation). (Blue Letter Bible)

Studies

A semi-realistic digital oil painting created by ChatGPT illustrating the Exodus story from the Bible. The scene shows Israelites and a mixed multitude departing Egypt under a starry night sky. In the foreground, a man applies lamb’s blood to a wooden doorpost while a woman kneels nearby holding a lamb. Warm light from the doorway illuminates the figures, who carry unleavened bread and bundles, symbolizing their hasty departure. The desert landscape stretches into the distance with mountains under soft moonlight. A text overlay in the upper right reads, “Mixed multitude of the Exodus: A prototype of grace.” A small Hallel.info logo watermark appears in the lower right corner.

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

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.
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A vibrant oil painting depicts a radiant white lamb standing on a table adorned with bread, a goblet, and plates of food, surrounded by a group of figures in colorful robes. A large tree with lush green leaves extends from the left side, while a warm golden light emanates from the lamb, illuminating the scene. In the upper right corner, a text overlay reads: "Who is Israel? Uniting native, grafted, chosen in God's kingdom." In the lower right corner, another text overlay states: "Exodus 12; Jeremiah 46; 1Corinthians 5; Colossians 1." A watermark "hallel.info" logo is visible in the lower left corner.

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

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…
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Alt-text: A digital impasto-style oil painting created by ChatGPT depicting a biblical, Messianic scene of transformation from darkness to light. On the left, a man representing Naaman kneels in the Jordan River under dark, stormy skies representing Egypt; on the right, golden light reveals Yeshua (Jesus) with arms outstretched, a dove descending above Him, and a spotless lamb nearby. The text overlay reads, “From judgment to mercy: How God turns enemies into family (Exodus 10–11; Isaiah 19–20; John 1).” A “hallel.info” watermark logo appears in the lower right corner.

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

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.
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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)

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.
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Studies in Torah

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

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).
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Humanity invented slavery; God brings freedom

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

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.
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