Yesaya 1:9

1:9 If the Lord who commands armies ¹  had not left us a few survivors,

we would have quickly become like Sodom, ² 

we would have become like Gomorrah.

Yesaya 10:22

10:22 For though your people, Israel, are as numerous as ³  the sand on the seashore, only a remnant will come back. ⁴  Destruction has been decreed; ⁵  just punishment ⁶  is about to engulf you. ⁷ 

Yesaya 24:13

24:13 This is what will happen throughout ⁸  the earth,

among the nations.

It will be like when they beat an olive tree,

and just a few olives are left at the end of the harvest. ⁹ 

Ulangan 4:27

4:27 Then the Lord will scatter you among the peoples and there will be very few of you ¹⁰  among the nations where the Lord will drive you.

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ¹¹ 

Yudas 1:1

Salutation

1:1 From Jude, ¹²  a slave ¹³  of Jesus Christ and brother of James, ¹⁴  to those who are called, wrapped in the love of ¹⁵  God the Father and kept for ¹⁶  Jesus Christ.

Kisah Para Rasul 19:18

19:18 Many of those who had believed came forward, ¹⁷  confessing and making their deeds known. ¹⁸ 

Yehezkiel 36:8-15

36:8 “‘But you, mountains of Israel, will grow your branches, and bear your fruit for my people Israel; for they will arrive soon. ¹⁹  36:9 For indeed, I am on your side; ²⁰  I will turn to you, and you will be plowed and planted. 36:10 I will multiply your people ²¹  – the whole house of Israel, all of it. The cities will be populated and the ruins rebuilt. 36:11 I will increase the number of people and animals on you; they will increase and be fruitful. ²²  I will cause you to be inhabited as in ancient times, and will do more good for you than at the beginning of your history. ²³  Then you will know that I am the Lord. 36:12 I will lead people, my people Israel, across you; they will possess you and you will become their inheritance. No longer will you bereave them of their children.

36:13 “‘This is what the sovereign Lord says: Because they are saying to you, “You are a devourer of men, and bereave your nation of children,” 36:14 therefore you will no longer devour people and no longer bereave your nation of children, declares the sovereign Lord. 36:15 I will no longer subject you to ²⁴  the nations’ insults; no longer will you bear the shame of the peoples, and no longer will you bereave ²⁵  your nation, declares the sovereign Lord.’”

Yehezkiel 37:19-25

37:19 tell them, ‘This is what the sovereign Lord says: Look, I am about to take the branch of Joseph which is in the hand of Ephraim and the tribes of Israel associated with him, and I will place them on the stick of Judah, ²⁶  and make them into one stick – they will be one in my hand.’ ²⁷  37:20 The sticks you write on will be in your hand in front of them. 37:21 Then tell them, ‘This is what the sovereign Lord says: Look, I am about to take the Israelites from among the nations where they have gone. I will gather them from round about and bring them to their land. 37:22 I will make them one nation in the land, on the mountains of Israel, and one king will rule over them all. They will never again be two nations and never again be divided into two kingdoms. ²⁸  37:23 They will not defile themselves with their idols, their detestable things, and all their rebellious deeds. I will save them from all their unfaithfulness ²⁹  by which they sinned. I will purify them; they will become my people and I will become their God.

37:24 “‘My servant David will be king over them; there will be one shepherd for all of them. They will follow ³⁰  my regulations and carefully observe my statutes. ³¹  37:25 They will live in the land I gave to my servant Jacob, in which your fathers lived; they will live in it – they and their children and their grandchildren forever. David my servant will be prince over them forever.

Yehezkiel 39:29

39:29 I will no longer hide my face from them, when I pour out my Spirit on the house of Israel, ³²  declares the sovereign Lord.”

Obaja 1:5

1:5 “If thieves came to rob you ³³  during the night, ³⁴ 

they would steal only as much as they wanted! ³⁵ 

If grape pickers came to harvest your vineyards, ³⁶ 

they would leave some behind for the poor! ³⁷ 

But you will be totally destroyed! ³⁸ 

Mikha 7:1

Micah Laments Judah’s Sin

7:1 I am depressed! ³⁹ 

Indeed, ⁴⁰  it is as if the summer fruit has been gathered,

and the grapes have been harvested. ⁴¹ 

There is no grape cluster to eat,

no fresh figs that I crave so much. ⁴² 

Roma 9:27

9:27 And Isaiah cries out on behalf of Israel, “Though the number of the children ⁴³  of Israel are as the sand of the sea, only the remnant will be saved,

Roma 11:4-6

11:4 But what was the divine response ⁴⁴  to him? “I have kept for myself seven thousand people ⁴⁵  who have not bent the knee to Baal.” ⁴⁶ 

11:5 So in the same way at the present time there is a remnant chosen by grace. 11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace.

Roma 11:26

11:26 And so ⁴⁷  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

[1:9]  ¹ tn Traditionally, “the Lord of hosts.” The title pictures God as the sovereign king who has at his disposal a multitude of attendants, messengers, and warriors to do his bidding. In some contexts, like this one, the military dimension of his rulership is highlighted. In this case, the title pictures him as one who leads armies into battle against his enemies.

[1:9]  ² tc The translation assumes that כִּמְעָט (kim’at, “quickly,” literally, “like a little”) goes with what follows, contrary to the MT accents, which take it with what precedes. In this case, one could translate the preceding line, “If the Lord who commands armies had not left us a few survivors.” If כִּמְעָט goes with the preceding line (following the MT accents), this expression highlights the idea that there would only be a few survivors (H. Wildberger, Isaiah, 1:20; H. Zobel, TDOT 8:456). Israel would not be almost like Sodom but exactly like Sodom.

[10:22]  ³ tn Heb “are like.”

[10:22]  ⁴ sn The twofold appearance of the statement “a remnant will come back” (שְׁאָר יָשׁוּב, she’ar yashuv) in vv. 21-22 echoes and probably plays off the name of Isaiah’s son Shear-jashub (see 7:3). In its original context the name was meant to encourage Ahaz (see the note at 7:3), but here it has taken on new dimensions. In light of Ahaz’s failure and the judgment it brings down on the land, the name Shear-jashub now foreshadows the destiny of the nation. According to vv. 21-22, there is good news and bad news. The good news is that a remnant of God’s people will return; the bad news is that only a remnant will be preserved and come back. Like the name Immanuel, this name foreshadows both judgment (see the notes at 7:25 and 8:8) and ultimate restoration (see the note at 8:10).

[10:22]  ⁵ tn Or “predetermined”; cf. ASV, NASB “is determined”; TEV “is in store.”

[10:22]  ⁶ tn צְדָקָה (tsÿdaqah) often means “righteousness,” but here it refers to God’s just judgment.

[10:22]  ⁷ tn Or “is about to overflow.”

[24:13]  ⁸ tn Heb “in the midst of” (so KJV, ASV, NASB).

[24:13]  ⁹ sn The judgment will severely reduce the earth’s population. See v. 6.

[4:27]  ¹⁰ tn Heb “you will be left men (i.e., few) of number.”

[1:2]  ¹¹ tn Grk “may mercy and peace and love be multiplied to you.”

[1:1]  ¹² tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹³ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁴ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ¹⁵ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ¹⁶ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[19:18]  ¹⁷ tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18]  ¹⁸ tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”

[19:18]  sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.

[36:8]  ¹⁹ tn Heb “they draw near to arrive.”

[36:9]  ²⁰ tn Heb “I (am) toward you.”

[36:10]  ²¹ tn Heb “I will multiply on you human(s).”

[36:11]  ²² sn These verbs occur together in Gen 1:22, 28; 9:1.

[36:11]  ²³ tn Heb “your beginning.”

[36:15]  ²⁴ tn Heb “cause you to hear.”

[36:15]  ²⁵ tc The MT reads תַכְשִׁלִי (takhshiliy), a metathesis for תַשְׁכִלִי (tashkhiliy) from the root שָׁכַל (shakhal) which is used in each of the previous verses.

[37:19]  ²⁶ tn Heb “I will place them on it, that is, on the stick of Judah.”

[37:19]  ²⁷ sn The reunification of Israel and Judah is envisioned as well in Ezek 33:23, 29; Jer 3:18; 23:5-6; Hos 1:11; Amos 9:11.

[37:22]  ²⁸ sn Jeremiah also attested to the reuniting of the northern and southern kingdoms (Jer 3:12, 14; 31:2-6).

[37:23]  ²⁹ tc Heb “their dwellings.” The text as it stands does not make sense. Based on the LXX, a slight emendation of two vowels, including a mater, yields the reading “from their turning,” a reference here to their turning from God and deviating from his commandments. See BDB 1000 s.v. מְשׁוּבָה, and D. I. Block, Ezekiel (NICOT), 2:407.

[37:24]  ³⁰ tn Heb “walk [in].”

[37:24]  ³¹ tn Heb “and my statutes they will guard and they will do them.”

[39:29]  ³² sn See Ezek 11:19; 37:14.

[1:5]  ³³ sn Obadiah uses two illustrations to show the totality of Edom’s approaching destruction. Both robbers and harvesters would have left at least something behind. Such will not be the case, however, with the calamity that is about to befall Edom. A virtually identical saying appears in Jer 49:9-10.

[1:5]  ³⁴ tn Heb “If thieves came to you, or if plunderers of the night” (NRSV similar). The repetition here adds rhetorical emphasis.

[1:5]  ³⁵ tn Heb “Would they not have stolen only their sufficiency?” The rhetorical question is used to make an emphatic assertion, which is perhaps best represented by the indicative form in the translation.

[1:5]  ³⁶ tn Heb “If grape pickers came to you.” The phrase “to harvest your vineyards” does not appear in the Hebrew, but is supplied in the translation to clarify the point of the entire simile which is assumed.

[1:5]  ³⁷ tn Heb “Would they not have left some gleanings?” The rhetorical question makes an emphatic assertion, which for the sake of clarity is represented by the indicative form in the translation. The implied answer to these rhetorical questions is “yes.” The fact that something would have remained after the imagined acts of theft or harvest stands in stark contrast to the totality of Edom’s destruction as predicted by Obadiah. Edom will be so decimated as a result of God’s judgment that nothing at all will be left

[1:5]  sn According to the Mosaic law, harvesters were required to leave some grain behind in the fields for the poor (Lev 19:9; 23:22; see also Ruth 2); there was a similar practice with grapes and olives (Lev 19:10; Deut 24:21). Regarding gleanings left behind from grapes, see Judg 8:2; Jer 6:9; 49:9; Mic 7:1.

[1:5]  ³⁸ tn Heb “O how you will be cut off.” This emotional interjection functions rhetorically as the prophet’s announcement of judgment on Edom. In Hebrew this statement actually appears between the first and second metaphors, that is, in the middle of this verse. As the point of the comparison, one would expect it to follow both of the two metaphors; however, Obadiah interrupts his own sentence to interject his emphatic exclamation that cannot wait until the end of the sentence. This emphatic sentence structure is eloquent in Hebrew but awkward in English. Since this emphatic assertion is the point of his comparison, it appears at the end of the sentence in this translation, where one normally expects to find the concluding point of a metaphorical comparison.

[7:1]  ³⁹ tn Heb “woe to me!” In light of the image that follows, perhaps one could translate, “I am disappointed.”

[7:1]  ⁴⁰ tn Or “for.”

[7:1]  ⁴¹ tn Heb “I am like the gathering of the summer fruit, like the gleanings of the harvest.” Micah is not comparing himself to the harvested fruit. There is an ellipsis here, as the second half of the verse makes clear. The idea is, “I am like [one at the time] the summer fruit is gathered and the grapes are harvested.”

[7:1]  ⁴² tn Heb “my appetite craves.”

[9:27]  ⁴³ tn Grk “sons.”

[11:4]  ⁴⁴ tn Grk “the revelation,” “the oracle.”

[11:4]  ⁴⁵ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.

[11:4]  ⁴⁶ sn A quotation from 1 Kgs 19:18.

[11:26]  ⁴⁷ tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).