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.
Readings
- Exodus 32:15–34:26
- 2Samuel 22:10–51
- Romans 9:14–16
Shabbat Zachor (Sabbath of Remembrance)
This is part of the countdown to Pesach (Passover).
- Deuteronomy 25:17–19
- 1Samuel 15:2–34
Corresponding reading from the 1-year Torah cycle
Insights from this week’s readings
In Exodus 32:15–34:26; 2Samuel 22:10–51; and Romans 9:14–16, covenant failure met by divine mercy. Israel breaks covenant with the Golden Calf; David celebrates covenant deliverance; Paul explains that salvation rests on God’s sovereign compassion. The theological center is Exodus 33:19: וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן (“I will be gracious to whom I will be gracious”) and וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם (“I will show mercy to whom I will show mercy”), cited directly in Romans 9:15.
Bottom line: All three passages wrestle with the same question. When people fail, what determines whether they are restored? The answer given across Torah, Prophets and Apostolic Writings is God’s own character. His mercy, not human merit, is decisive.
A key Hebrew term is חֵן ḥēn (“grace/favor”) and the related verb חָנַן (ḥānan, “to be gracious”). In Exodus 33:19 the verb appears as אָחֹן ʾāḥōn. The Septuagint (LXX) translates this with ἐλεέω eleéō (“to have mercy”) and sometimes with χαρίζομαι charízomai (“to grant favor”). In Romans 9:15 Paul quotes the LXX form: ἐλεήσω ὃν ἂν ἐλεῶ (“I will have mercy on whom I have mercy”).
The Greek noun ἔλεος éleos (“mercy”) frequently renders Hebrew חֶסֶד ḥesed (covenant loyal love) in the LXX, as in Exodus 34:6 רב־חֶסֶד (“abounding in steadfast love”), translated πολυέλεος. In the New Testament, ἔλεος appears in Luke 1:50 and Ephesians 2:4, echoing the same covenant-mercy theology.
Bottom line: when Paul uses the Greek word for mercy (ἔλεος), he is drawing from the same vocabulary used in the Greek Old Testament to describe God’s covenant love toward Israel. The New Testament isn’t inventing a new idea; it is leaning on Exodus.
Another central Hebrew term is רַחֲמִים raḥamim (“compassion”) from רָחַם raḥam (“to show compassion”). Exodus 33:19 uses וְרִחַמְתִּי (“I will have compassion”). The LXX again uses οἰκτιρέω oiktiréō (“to show compassion”) and ἐλεέω. Paul follows this wording in Romans 9:15 with οἰκτιρήσω (“I will have compassion”).
In the LXX, οἰκτιρμός translates Hebrew רַחֲמִים in passages like Psalm 102:13 (103:13 in LXX). In the New Testament, οἰκτιρμοί appears in Philippians 2:1 and Colossians 3:12, carrying forward the same semantic range of tender covenant compassion.
Bottom line: The Greek words Paul uses for compassion are the exact ones Greek-speaking Jews read in Exodus. That means Romans 9 is directly anchored in the story of the Golden Calf and God’s self-revelation to Moses.
Exodus 34:6–7 reveals the divine name and attributes: יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן (“YHWH, YHWH, a God compassionate and gracious”). The LXX renders רַחוּם raḥum (compassionate) as οἰκτίρμων and חַנּוּן ḥannun (gracious) as ἐλεήμων. These adjectives appear in the New Testament in James 5:11 (πολύσπλαγχνος καὶ οἰκτίρμων) describing the Adonai’s character. Thus, the ethical and theological portrait in Exodus becomes the foundation for apostolic teaching.
Bottom line: when the New Testament calls God compassionate, it is quoting the same description God gave of Himself after Israel’s worst failure. Mercy defines Him.
In 2Samuel 22, David praises God as מָגֵן māgēn (“shield”), סֶלַע selaʿ (“rock”), and מוֹשִׁיעַ môšîaʿ (“savior/deliverer”). The LXX renders these as ἀσπίς aspís (shield), πέτρα pétra (rock), and σωτήρ sōtḗr (savior). Σωτήρ sōtḗr becomes a key Messianic title in the New Testament (Luke 2:11; Titus 2:13). Πέτρα is used in 1Corinthians 10:4, where Paul identifies the wilderness “rock” with Messiah. Thus David’s deliverance song becomes typological — pointing beyond himself to the greater Son of David.
Bottom line: David’s song about God rescuing him becomes, in the New Testament, language about Yeshua. The same Greek words for “Savior” and “Rock” connect the stories.
Romans 9:16 concludes: οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος ἀλλὰ τοῦ ἐλεοῦντος θεοῦ (“So then it depends not on the one willing or running, but on God who shows mercy”). The participle ἐλεοῦντος (“showing mercy”) echoes the LXX participial constructions describing God’s covenant action (e.g., Deuteronomy 5:10, ποιῶν ἔλεος). The Hebrew behind such phrases is עֹשֶׂה חֶסֶד ʿōseh ḥesed (“doing steadfast love”). Paul’s grammar mirrors the covenant formula.
Bottom line: Paul’s conclusion isn’t abstract philosophy. He is repeating the covenant language that says God “does mercy.” Salvation flows from who God is.
Messianically, Moses in Exodus 32–34 functions as an intercessor willing to be blotted out (Exodus 32:32), prefiguring the greater mediator (μεσίτης, mesítēs; cf. 1Timothy 2:5). David in 2Samuel 22 embodies the anointed king whose victories secure salvation for his people, anticipating the מָשִׁיחַ Māšîaḥ (χριστός Christós, Messiah). Paul in Romans 9 anchors Messiah’s saving work in God’s eternal purpose and covenant fidelity.
Bottom line: Moses points forward as a mediator, David as a victorious king, and Paul explains that both roles find their fulfillment in Yeshua. The common thread is this: human failure is real, but God’s covenant mercy — revealed in Torah, sung in the Prophets, and explained in the Apostolic Writings — ultimately triumphs.
Shabbat Zachor insights
In Deuteronomy 25:17–19 and 1 Samuel 15:2–34, the primary thread is covenantal memory expressed through decisive obedience. Deuteronomy commands Israel to “remember” (זָכוֹר, zākhōr) what Amalek did and to “blot out” (מָחָה, māḥāh) Amalek’s memory. In 1 Samuel 15, Saul is commissioned to carry out that judgment but fails through partial obedience. The theological arc moves from commanded remembrance to failed execution, highlighting obedience as the measure of covenant loyalty.
Bottom line: Deuteronomy 25 gives the instruction; 1Samuel shows what happens when that instruction is only half-kept. God takes obedience seriously, especially when it concerns justice and covenant faithfulness.
A central Hebrew root is זָכַר zākar (“to remember”). In Deuteronomy 25:17–19, Israel must actively remember Amalek’s aggression. The Septuagint (LXX) renders זָכוֹר with μνημόνευε mnēmóneue (“keep remembering”). The related Greek noun μνημόσυνον mnēmosýnon (“memorial”) appears in the LXX for memorial offerings (e.g., Leviticus 2:2) and in the New Testament in Acts 10:4, where Cornelius’s prayers are called a “memorial” before God. Memory in Scripture is covenantal. It demands response.
Bottom line: “Remember” in the Bible doesn’t just mean recalling facts. It means acting on what you know. Israel’s remembering Amalek required justice, not nostalgia.
Another key verb is מָחָה māḥāh (“to blot out, wipe away”) in Deuteronomy 25:19: “You shall blot out the memory of Amalek.” The LXX uses ἐξαλείφω exaleíphō (“to wipe out, erase”). This same Greek verb appears in Psalm 50:1 LXX (Psa 51:1) for God “blotting out” sin, and in the New Testament in Colossians 2:14, where God “wipes out” the record of debt. The semantic field links judgment and forgiveness — both involve decisive removal.
Bottom line: The same word used for erasing Amalek is later used for erasing sin. God either removes evil through judgment or removes guilt through mercy — but evil is never ignored.
In 1Samuel 15:2, God is called יְהוָה צְבָאוֹת YHWH Tzeva’ot (“LORD of hosts”). The LXX renders this κύριος σαβαώθ Kýrios Sabaōth, a title echoed in Romans 9:29 and James 5:4. The term צָבָא tzāvaʾ (“army/host”) underscores divine kingship and judicial authority. The Amalek episode is framed as holy war under divine command, not personal vengeance.
Bottom line: God is portrayed as commander of heaven’s armies. The judgment on Amalek isn’t tribal revenge. It’s presented as divine justice carried out by covenant authority.
A crucial theological hinge in 1Samuel 15 is obedience. Samuel declares, “To obey is better than sacrifice” (לִשְׁמֹעַ מִזֶּבַח טוֹב lishmoaʿ mizevaḥ tov). The verb שָׁמַע shāmaʿ (“to hear/obey”) is covenant language from Deuteronomy’s Shema (Deut 6:4). The LXX uses ἀκούω akoúō (“to hear”) and ὑπακούω hypakoúō (“to obey”). In the New Testament, ὑπακοή hypakoē (“obedience”) becomes central in Romans 1:5 and 5:19, where Messiah’s obedience contrasts with human disobedience. Saul’s failure anticipates the need for a truly obedient king.
Bottom line: King Saul listened halfway. Scripture says that partial obedience is disobedience. This sets up the longing for a king who will obey completely.
Another thread is rejection and kingship. Because Saul rejects (מָאַס māʾas) the word of the LORD, God rejects him as king (1Sam 15:23). The LXX translates מָאַס with ἀπωθέω apōthéō (“to reject, push away”), used in Acts 13:46 for rejecting God’s word. The principle is consistent: rejecting God’s instruction results in forfeiting covenant privilege.
Bottom line: Saul’s loss of kingship shows that leadership in Israel is conditional on faithfulness. Authority without obedience collapses.
Messianically, the Amalek narrative sharpens the contrast between flawed kingship and ideal kingship. Saul spares Agag and the best livestock, prioritizing optics and political calculation. David, by contrast, is later described as a man after God’s heart (1Samuel 13:14). Ultimately, the New Testament presents Yeshua as the obedient Son and King (Philippians 2:8), succeeding where Saul failed. The deeper enemy—sin and rebellion—is not partially restrained but decisively defeated.
Bottom line: Saul couldn’t finish the task. The Bible’s larger story points to a king who would fully obey God and fully deal with evil.
Finally, both passages revolve around covenant justice and moral memory. Amalek attacked the weak and stragglers (Deuteronomy 25:18), violating ethical norms embedded in Torah. Divine judgment is portrayed as measured and delayed — centuries pass between Exodus 17 and 1Samuel 15. This delay reflects divine patience, yet judgment eventually comes. The narrative tension between patience and justice is a recurring biblical theme.
Bottom line: God’s justice may seem slow, but the Bible portrays it as deliberate, not forgetful. Evil is remembered — and addressed — according to covenant standards.
Studies
God’s grace: It’s more than forgiveness (Exodus 33–34; 1Corinthians 5–6, 10)
From Sinai to Savior: Good news of God’s Presence among us (Exodus 30–34; 1Kings 18; 2Corinthians 3)
Torah reading Ki Tisa (כי תשא): Exodus 30:11–34:35
Messiah is ‘faithful and righteous to forgive’ our leavened ‘malice and wickedness’
Whose words are chiseled on your heart? God’s or the world’s? (Exodus 34; 2Corinthians 3)
From shame to new name: Power to achieve God’s high expectations (Exodus 30–34)
Do we trust the One Who heals our sicknesses? (Exodus 30:10–34:35)
Exodus 30:11–34:35: A tale of 3 intercessors (Noach, Moshe and Yeshua)
Exodus 30:11–34:35: Weighed in the balance of faith and found wanting
Exodus 30:11–34:35: You are not ‘just a number’ to God
Exodus 30:11–34:35: Learning the Creator’s heart at the golden calf
Exodus 34: Moshe Encounters God While Receiving the Replacement Tablets
Exodus 32-33, part 2 — ‘The man’ intercedes for rebellious Israel after the golden calf
Discover more from Hallel Fellowship
Subscribe to get the latest posts sent to your email.