In Exodus 13–15, the LORD shows His presence (pillar of cloud and fire) leading Israel out of Egypt, culminating in the “Song of the Sea.” It’s a powerful praise-celebration that points forward to the victory of Messiah Yeshua (Christ Jesus). In Jeremiah 49, judgment on nations reminds believers of God’s sovereignty and His faithfulness to Israel’s covenant. In Romans 8, through the Spirit believers are adopted as God’s children, freed from condemnation, and called to live by the Spirit, not the flesh. It’s a spiritual identity grounded in Yeshua, rooted in Torah and empowered by God’s presence.
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.
God’s presence, saving action and family-forming Spirit. Exodus shows YHWH’s manifest presence (the pillar of cloud/fire) guiding Israel out of slavery and producing the “Song of the Sea” (שִׁירַת הַיָּם Shirat-ha-Yam), a hymn of decisive victory that Messianic readers see as a foreshadow of Messiah’s victory over chaos and sin.
Jeremiah 49 applies that same divine sovereignty to the nations — warning and judgment on Gentile foes — while affirming God’s covenantal faithfulness to Israel.
Paul in Romans 8 transposes Exodus’ literal deliverance into spiritual terms. The same God now frees people from condemnation via the Spirit, adopts them as sons , and calls them to live by the Spirit, not the flesh. Adonai rescues, judges and vindicates righteousness among nations, and effects ultimate liberation and incorporation into God’s family through the Spirit.
Continuity of presence: The pillar that led ancient Israel (cloud and fire) finds its spiritual analogue in the indwelling רוּחַ ruakh / πνεῦμα pneuma who leads Messiah’s people today. (Blue Letter Bible)
Victory becomes song: The Song of the Sea models corporate praise after divine rescue; Messianic worship sees in it an early proclamation of Yeshua’s victory. (Blue Letter Bible)
Judgment and faithfulness: Jeremiah’s oracles remind Messianic readers that God is Lord of nations. He judges injustice but preserves covenant promises to Israel. (QBible)
Spirit, adoption, and new identity: Romans interprets the Exodus motif spiritually: deliverance from condemnation (κατάκριμα katakrima), sonship (υἱοθεσία uiothesia), and life in the Spirit (πνεῦμα pneuma) — all grounded in Yeshua, not opposed to Torah but fulfilled by the Spirit’s work. (Bible Hub)
Key Hebrew & Greek terms
Presence: Cloud & fire
Hebrew: עַמּוּד־עָנָןammud-ʿanan (“pillar/column of cloud”) and עַמּוּד־אֵשׁammud-esh (“pillar of fire”).
LXX: ἐν στύλῳ νεφέληςen stylōi nephelēs (“pillar of cloud”) and ἐν στύλῳ πυρόςen stylōi pyros (“pillar of fire”) (Exod. 13:21 LXX). (Blue Letter Bible)
νεφέληnephelē (“cloud”) is also used in NT for divine presence, e.g. the Transfiguration cloud, Matt. 17:5. (billmounce.com)
πῦρ pyr or πυρόςpyros (“fire”)
The visible, guiding presence that delivered Israel anticipates the Spirit’s indwelling presence that leads the Messianic community.
Song of the Sea
Hebrew: שִׁירַת הַיָּםShirat-ha-Yam (“Song of the Sea”) Ex. 15:1–18
Early Jewish and Christian worship link Exodus praise language to messianic deliverance (the victory-song motif reappears in Psalms and later in apostolic hymnody). In the “song” can be seen the pattern of God’s saving act culminating in Yeshua.
Spirit, breath, wind
Hebrew: רוּחַrûaḥ (“wind, breath, spirit”)
LXX: typically translates רוּחַ with πνεῦμαpneuma. Example: Gen. 1:2 LXX uses πνεῦμα θεοῦPneuma Theou for רוּחַ־אֱלֹהִיםRuakh-Elohim (“Spirit of God”). (StudyLight.org)
NT: πνεῦμα is Paul’s central term in Romans 8 (πνεῦμα = Spirit as locus of new life); contrast with σάρξsarx (“flesh”), Paul’s foil for Spirit-led life (Rom. 8:1–14). (Bible Hub)
The same Hebrew concept (רוּחַ) that described God’s power in the Exodus becomes the indwelling Spirit (πνεῦμα) who effects adoption, freedom from condemnation, and life in the Messiah.
LXX: translates sinful terms with ἁμαρτίαhamartia. The Greek theological vocabulary (ἁμαρτία) is used throughout LXX to render Hebrew sin-terms. (Blue Letter Bible)
NT (Paul): ἁμαρτία is Paul’s word for the power and condition that enslaves. Romans 8 contrasts the law of the Spirit vs. the law of sin (ἁμαρτία) and the dominance of σάρξ sarx (“flesh”). (billmounce.com)
Condemnation
NT Greek: κατάκριμα (katakrima, “condemnation, judgment”) appears in Rom. 8:1 (“Oὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ”: “Therefore there is no condemnation for those who are in Messiah Yeshua”). (Bible Hub)
Hebrew legal/judicial vocabulary (e.g., דָּן dan (“Dan,” from דִּין din (“judge”), שָׁפַט shafat (“judge, govern”)) is rendered by κρίνω krino (“to separate, distinguish, discriminate between good and evil”1Zodhiates, Spiros, ed. The Complete Word Study Dictionary: New Testament. Revised, Accordance electronic edition, version 1.3. Chattanooga: AMG Publishers, 1993.) / κρίσις krisis (“to judge”) family in the Septuagint. Paul picks up the courtroom language to portray justification and freedom from judicial guilt.
Adoption, sonship
NT Greek: υἱοθεσίαhuiothesia (“adoption as sons”): ἐλάβετε πνεῦμα υἱοθεσίαςelabete pneuma uiothesias (“you received the Spirit of adoption,” Romans 8:15). (Bible Hub)
Rom. 8:1–14 (NT Greek) — Paul: No κατάκριμα katakrima (“condemnation”) to those in Messiah. Life by πνεῦμα pneuma, not σάρξ sarx (“flesh”). Reception of πνεῦμα υἱοθεσίας so we cry “Ἀββᾶ” Abba (“father”). Paul builds on Hebrew Scriptures deliverance imagery but centers the Spirit’s work in believers now. (Bible Hub)
The LXX normally uses υἱός / υἱο- compounds to render Hebrew בֵּן beyn (“son”) and kinship language. While formal Roman-style legal “adoption” is a Greco-Roman legal concept, Paul uses υἱοθεσίαuiothesia to express how God places believers into sonship — a fulfillment/extension of Israel’s covenantal sonship (cf. Rom. 9:4 remarks on Israel’s sonship). (StudyLight.org)
Paul’s “adoption” language does not cancel out Jewish covenantal sonship; rather, it universalizes and spiritualizes the covenant blessing — those in Messiah share in the family identity.
The Sabbath isn’t just a command but an invitation to rest, delight and trust in God’s provision. We looked at the Bible account of manna, the parable of the 10 virgins, and teachings on tithing. Preparation, mercy and justice matter to God. Consistent spiritual nourishment and honest relationship with God are more important than just following rules and turn those instructions into touchpoints for transformation. Ultimately, resting in Him is key — not just once a week, but as a way of living in trust every day.
Why did Israel grumble about Heaven’s mercy just days after the Red Sea miracle and deliverance from Egypt? Discover how the manna and quail of Exodus 16 expose the same heart-struggle we face today. When promises (especially, Israel’s presence in the Land and of the coming of the Messiah) seem delayed, “honest questions” can slide into “Did God really say…?” Bread, flesh and “hidden manna” from Exodus 15-16, John 6 and Revelation 2, revealing why the true Bread from Heaven is never an opiate from the world’s ills — but the only power that satisfies and fuels real justice.
The repeated Bible message “Do not fear” throughout ancient Israel’s harrowing passage from bondage in Egypt to freedom in the Promised Land urges us to trust God during hardship, learning how challenges refine our faith and inspire courage even when we feel too afraid to move forward. The lessons remind us to stay prepared, rely on the support of Heaven and our those around us, and develop resilience. By building a healthy relationship with Heaven, we can view every trial as an opportunity to draw closer to Him and to encourage one another, growing stronger together through faith…
Ancient Israel’s crossing of the Red Sea while being pursued by the army of then-superpower Mitzraim (Egypt), recorded in Torah reading בְּשַׁלַּח Beshalach (“when he sent” or “after he had let go,” Exodus 13:17–17:16), is a key example of God’s supremacy over worldly powers. This study explores a parallel between Heaven’s mastery over that sea and the mastery of Messiah Yeshua (Christ Jesus) over the tempestuous waters of the Sea of Galilee. We investigate how ancient Israel and Yeshua’s apostles were prepared for trusting in God when all seems hopeless, and how this spiritual discipline trains us for the…
It took more to save Yisra’el from the House of Bondage than faith in lamb’s blood on the doorpost, as the Destroyer of the firstborn roamed the streets of Mitzraim during the first Passover. Then came being cornered at the Red Sea by a huge army and going into the desert without sufficient water or food. Discover the path of training in righteousness all believers in the LORD and His Passover (Yeshua the Lamb of God) must travel. It’s explained in this week’s Torah reading (בְּשַׁלַּח Beshalach, “when he sent” or “after he had let go,” Exodus 13:17-17:16).
When we look at the Torah reading בְּשַׁלַּח Beshalach (“when he sent” or “after he had let go,” Ex. 13:17–17:16), we need to ask ourselves five big questions: Is God with us? Are we really free? Where are we going? How will we get our “daily bread”? Where will we find “living water”?
And via a number of parallel passages in the Prophets, Writings and Apostolic Scriptures, we learn that the answer to all those questions is Yeshua the Messiah (Jesus the Christ).
1Corinthians 10 was the apostle Paul’s midrash on Israel’s history, detailing how division arose among the children of Israel during their journey from Egypt to the Promised Land.
In the Torah reading בְּשַׁלַּח Beshalach (“when he sent,” Ex. 13:17–17:16), we see that it didn’t take Israel very long to forget all of the miracles that God had rendered on their behalf for their freedom and struck out in anger against Moses and Aaron. These lessons can teach us how to trust our Deliverer, Yeshua the Mashiakh (Jesus the Christ) and follow Him to true rest for our restless souls.
Why do the same challenges or problems keep hitting us again and again? Among the lessons from the Torah reading בְּשַׁלַּח Beshalach (“when he sent,” Exodus 13:17-17:16) is that ancient Israel kept getting and kept failing faith tests in the journey out of the house of bondage in Mitzraim (Egypt) and toward Sinai and the Promised Land.
While repeated testing suggests more maturity is needed as an heir of the Kingdom, it’s also part of the name (reputation) of the Holy One (Exodus 34:6-7)
God is being kind to you — showing favor and mercy — by allowing you to retake the…
Impudent speech causes more problems than it solves. Ancient Israel, as they were delivered from the “house of bondage” in Egypt and moved towards Sinai, grumbled about their living conditions and their food, causing Moses a lot of stress and bringing God’s judgment on them.
In the 21st century, social media has made it easier to say things to a wide audience that we should keep to ourselves. The Torah reading (בְּשַׁלַּח Beshalach, “when he sent,” Ex. 13:17-17:16) provides us practical tips on what things are wise to share and what things should be kept to ourselves or only spoken of…
1st Corinthians 10 is Paul’s midrash (commentary) from Israel’s history on how divisions arose during the journey from Mitzraim (Egypt) to the Promised Land. And the crossing of the Red Sea — recorded in בְּשַׁלַּח Beshalach, “when he sent,” Ex. 13:17-17:16 — also is a parallel for our trip from unsaved to Savior.
Am I really free from my old way of life? Am I going somewhere in life that leads to eternal contentment, or am I wandering through this existence, at the mercy of happenstance? These are some of the big questions tackled in the Torah reading בְּשַׁלַּח Beshalach (“when he sent”), covering Ex. 13:17-17:16. We can’t imagine what our ancestors in faith experienced as they witnessed God’s work during the Exodus from Mitzraim (Egypt). As they were leaving the house of bondage, were they really free or did they leave their hearts in Mitzraim, despite the cruelties and indignities they experienced…
The questions ancient Yisra’el asked after the Exodus from Mitzraim are similar to what we often ask ourselves today: Is God with us or not? Are we really free? Where are we going? How will we get our “daily bread”? Where will we find “living water”? That’s the focus of the Torah reading Beshalach (“when he sent”), covering Exodus 13:17-17:16.
Some read about the “Sabbath-rest” in Hebrews 4 and conclude that the teaching is that the remembrance of the seventh-day rest, the Sabbath, has been transferred to the Messiah, Yeshua. Yet the context of the passage and the quotations in it relating to a pivotal event in the Torah point to the fuller meaning of personal peace and real “rest” that God provides.
How do we relate to Israel’s flight out of Egypt to the Red Sea, as recorded in Exodus? We weren’t there. We know that this was a long, arduous journey. It was a seven-day walk — day and night — without sleep or respite. A likely reason God wants us of the Commonwealth of Israel to remember the Israel’s deliverance from both the lure of Egypt and the might of Egypt on the first and seventh days of the Festival of Unleavened Bread they are picture of the full release God gives us through the Great Deliverer, Yeshua the Messiah.
God commands His people to observe the seventh and last day of the Feast of Unleavened Bread with a “holy convocation.” The day has connections to Israel’s crossing of the Red Sea after the Exodus and baptism in the name of Messiah Yeshua.
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?
