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Torah readings

Readings: Nov. 15, 2025

In Exodus 13:1–20, Israel is called to remember deliverance through the consecration of the firstborn and the Feast of Unleavened Bread — memorials foreshadowing Messiah’s redemptive work. In parallel passage Isaiah 46:3–13, God reveals His sovereign, unchanging rule over idols and human plans, showing He alone brings salvation through His chosen Servant. Parallel passage Colossians 1:15–23 exalts Yeshuah the Messiah (Jesus the Christ) as the visible image of Elohim, the preexistent firstborn and reconciler who restores Jew and Gentile into one body.

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 the readings
  4. Studies

Readings

  • Exodus 13:1–20
  • Isaiah 46:3–13
  • Colossians 1:15–23

Corresponding reading from the 1-year cycle

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

Insights from the readings

בְּכוֹר bechor → πρωτότοκος prōtótokos

πρωτότοκος prōtótokos is used to translate בְּכוֹר bechor (“firstborn”) widely in the LXX (e.g., Exodus/Numbers contexts). (StudyLight.org). πρωτότοκος appears in Colossians 1:15 (“the firstborn of all creation”) and elsewhere with both literal and honorific senses (priority/supremacy). That makes the Exodus firstborn-consecration (חָדָשׁ khadash, “new”; פֶּטֶר peter, “opening the womb,” i.e., firstborn) typologically point to Messiah’s unique primacy. (Bible Hub)

זָכַר zākar, זָכוֹר zākhôr → μνημονεύω mnēmoneuó, μνήσθητε mnēsthēte, μνήμη mnḗmē

זָכַר zakhar is the ritual/covenantal recalling (e.g., “Remember this day” in Ex. 13:3) (Bible Hub). The LXX renders the liturgical and imperative sense of זָכַר with memory-terms in Greek (cf. Brenton’s LXX Exodus rendering “Remember…”). The LXX and New Testament use the μνημονεύω/μνήμη family to render Hebrew memory and memorial concepts (Bible Hub).

The Torah’s enacted memory (zakhor) becomes fulfilled or recapitulated in the Messiah, Who embodies Israel’s historical salvation (cf. implied New Testament echoes where remembering and fulfillment converge).

צֶלֶם tselem, דְּמוּת dĕmût → εἰκών eikṓn

צֶלֶם tselem (“image”) and דְּמוּת demût (“likeness”) first show up in Genesis 1:26 (“image and likeness”) (Blue Letter Bible). The LXX frequently renders צֶלֶם and דְּמוּת with εἰκών eikon and ὁμοίωσις homoiosis (e.g., OT contexts where “image” appears (tylerhenry315.substack.com).

Paul calls the Messiah the εἰκών τοῦ Θεοῦ τοῦ ἀοράτου eikon tou Theo tou aoratou (“exact image of God,” Col. 1:15). The LXX’s use of εἰκών to render tselem makes Paul’s language resonate with the Genesis image-of-God tradition. Yeshua is the perfect image and expressive representation of God who undoes idolatrous images (cf. Isaiah’s critique of idols). (Bible Hub)

καταλλάσσω katallassō, καταλλαγή katallagḗ

Colossians 1:20: διʼ αὐτοῦ καταλλάξαι τὰ πάντα (“to reconcile all things through him”). The verb katallazai denotes a decisive exchange or restoration (hostility → peace) (Bible Hub).

The LXX sometimes uses terms conveying שָׁלַם shalam (“to make whole”) and שָׁלוֹם shalom (“wholeness,” “peace”) where the Hebrew speaks of restoration and peace; Paul’s katallassō reframes covenantal shalom as achieved in the Messiah’s death and cosmic work (Paulic technical vocabulary built on LXX-scriptural background of covenantal restoration) (Biblical Hermeneutics Stack Exchange).

אֲדֹנָי Adonai, יהוה YHWH → κύριος Kurios; אֱלֹהִים Elohim → θεός Theos

Isaiah 46:3–13 stresses YHWH’s sovereign control and the futility of idols (פסלים pesalim). The LXX translates these with εἴδωλα eidōla (“idols”) and εἰκόνες eikones (“images”) and frames God’s unique activity.

Paul’s Christology (Colossians 1) positions the Messiah as God’s agent Who undoes idol-power and establishes cosmic rule (Bible Hub).

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

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

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…
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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

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…

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

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

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).
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"The Angel of Death and the First Passover"

Exodus 10:1–13:16: Make me unleavened

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.
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**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)

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…
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