Roma 11:4-6

11:4 But what was the divine response ¹  to him? “I have kept for myself seven thousand people ²  who have not bent the knee to Baal.” ³ 

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.

Ezra 9:8

9:8 “But now briefly ⁴  we have received mercy from the Lord our God, in that he has left us a remnant and has given us a secure position ⁵  in his holy place. Thus our God has enlightened our eyes ⁶  and has given us a little relief in our time of servitude.

Ezra 9:14

9:14 Shall we once again break your commandments and intermarry with these abominable peoples? Would you not be so angered by us that you would wipe us out, with no survivor or remnant?

Yesaya 1:9

1:9 If the Lord who commands armies ⁷  had not left us a few survivors,

we would have quickly become like Sodom, ⁸ 

we would have become like Gomorrah.

Yesaya 10:20-21

10:20 At that time ⁹  those left in Israel, those who remain of the family ¹⁰  of Jacob, will no longer rely on a foreign leader that abuses them. ¹¹  Instead they will truly ¹²  rely on the Lord, the Holy One of Israel. ¹³  10:21 A remnant will come back, a remnant of Jacob, to the mighty God. ¹⁴ 

Yesaya 11:11

11:11 At that time ¹⁵  the sovereign master ¹⁶  will again lift his hand ¹⁷  to reclaim ¹⁸  the remnant of his people ¹⁹  from Assyria, Egypt, Pathros, ²⁰  Cush, ²¹  Elam, Shinar, ²²  Hamath, and the seacoasts. ²³ 

Yesaya 24:13

24:13 This is what will happen throughout ²⁴  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. ²⁵ 

Yeremia 5:10

5:10 The Lord commanded the enemy, ²⁶ 

“March through the vineyards of Israel and Judah and ruin them. ²⁷ 

But do not destroy them completely.

Strip off their branches

for these people do not belong to the Lord. ²⁸ 

Yehezkiel 6:8

6:8 “‘But I will spare some of you. Some will escape the sword when you are scattered in foreign lands. ²⁹ 

Mikha 5:3-8

5:3 So the Lord ³⁰  will hand the people of Israel ³¹  over to their enemies ³² 

until the time when the woman in labor ³³  gives birth. ³⁴ 

Then the rest of the king’s ³⁵  countrymen will return

to be reunited with the people of Israel. ³⁶ 

5:4 He will assume his post ³⁷  and shepherd the people ³⁸  by the Lord’s strength,

by the sovereign authority of the Lord his God. ³⁹ 

They will live securely, ⁴⁰  for at that time he will be honored ⁴¹ 

even in the distant regions of ⁴²  the earth.

5:5 He will give us peace. ⁴³ 

Should the Assyrians try to invade our land

and attempt to set foot in our fortresses, ⁴⁴ 

we will send ⁴⁵  against them seven ⁴⁶  shepherd-rulers, ⁴⁷ 

make that eight commanders. ⁴⁸ 

5:6 They will rule ⁴⁹  the land of Assyria with the sword,

the land of Nimrod ⁵⁰  with a drawn sword. ⁵¹ 

Our king ⁵²  will rescue us from the Assyrians

should they attempt to invade our land

and try to set foot in our territory.

5:7 Those survivors from ⁵³  Jacob will live ⁵⁴ 

in the midst of many nations. ⁵⁵ 

They will be like the dew the Lord sends,

like the rain on the grass,

that does not hope for men to come

or wait around for humans to arrive. ⁵⁶ 

5:8 Those survivors from Jacob will live among the nations,

in the midst of many peoples.

They will be like a lion among the animals of the forest,

like a young lion among the flocks of sheep,

which attacks when it passes through;

it rips its prey ⁵⁷  and there is no one to stop it. ⁵⁸ 

[11:4]  ¹ tn Grk “the revelation,” “the oracle.”

[11:4]  ² 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]  ³ sn A quotation from 1 Kgs 19:18.

[9:8]  ⁴ tn Heb “according to a little moment.”

[9:8]  ⁵ tn Heb “a peg” or “tent peg.” The imagery behind this word is drawn from the experience of nomads who put down pegs as they pitched their tents and made camp after times of travel.

[9:8]  ⁶ tn Heb “to cause our eyes to shine.” The expression is a figure of speech for “to revive.” See DCH 1:160 s.v. אור Hi.7.

[1:9]  ⁷ 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]  ⁸ 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.

[10:20]  ⁹ tn Or “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[10:20]  ¹⁰ tn Heb “house” (so KJV, NASB, NIV, NRSV).

[10:20]  ¹¹ tn Heb “on one who strikes him down.” This individual is the king (“foreign leader”) of the oppressing nation (which NLT specifies as “the Assyrians”).

[10:20]  ¹² tn Or “sincerely”; KJV, ASV, NAB, NRSV “in truth.”

[10:20]  ¹³ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[10:21]  ¹⁴ tn The referent of אֵל גִּבּוֹר (’el gibbor, “mighty God”) is uncertain. The title appears only here and in 9:6, where it is one of the royal titles of the coming ideal Davidic king. (Similar titles appear in Deut 10:17 and Neh 9:32 [“the great, mighty, and awesome God”] and in Jer 32:18 [“the great and mighty God”]. Both titles refer to God.) Though Hos 3:5 pictures Israel someday seeking “David their king,” and provides some support for a messianic interpretation of Isa 10:21, the Davidic king is not mentioned in the immediate context of Isa 10:21 (see Isa 11, however). The preceding verse mentions Israel relying on the Lord, so it is likely that the title refers to God here.

[11:11]  ¹⁵ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:11]  ¹⁶ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[11:11]  ¹⁷ tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).

[11:11]  ¹⁸ tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

[11:11]  ¹⁹ tn Heb “the remnant of his people who remain.”

[11:11]  ²⁰ sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).

[11:11]  ²¹ tn Or “Ethiopia” (NAB, NRSV, NLT).

[11:11]  ²² tn Or “Babylonia” (NIV, NCV, TEV, NLT).

[11:11]  ²³ tn Or perhaps, “the islands of the sea.”

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

[24:13]  ²⁵ sn The judgment will severely reduce the earth’s population. See v. 6.

[5:10]  ²⁶ tn These words to not appear in the Hebrew text but have been added in the translation for the sake of clarity to identify the implied addressee.

[5:10]  ²⁷ tn Heb “through her vine rows and destroy.” No object is given but “vines” must be implicit. The word for “vineyards” (or “vine rows”) is a hapax legomenon and its derivation is debated. BDB 1004 s.v. שּׁוּרָה repoints שָׁרוֹתֶיהָ (sharoteha) to שֻׁרוֹתֶיהָ (shuroteha) and relates it to a Mishnaic Hebrew and Palestinian Aramaic word meaning “row.” HALOT 1348 s.v. שּׁוּרָה also repoints to שֻׁרוֹתֶיהָ and relates it to a noun meaning “wall,” preferring to see the reference here to the walled terraces on which the vineyards were planted. The difference in meaning is minimal.

[5:10]  ²⁸ tn Heb “for they do not belong to the Lord.” In the light of the context and Jeremiah’s identification of Israel as a vine (cf., e.g., 2:21) and a vineyard (cf., e.g., 12:10), it is likely that this verse has a totally metaphorical significance. The enemy is to go through the vineyard that is Israel and Judah and destroy all those who have been unfaithful to the Lord. It is not impossible, however, that the verse has a double meaning, a literal one and a figurative one: the enemy is not only to destroy Israel and Judah’s vines but to destroy Israel and Judah, lopping off the wicked Israelites who, because of their covenant unfaithfulness, the Lord has disowned. If the verse is totally metaphorical one might translate: “Pass through my vineyard, Israel and Judah, wreaking destruction. But do not destroy all of the people. Cut down like branches those unfaithful people because they no longer belong to the Lord.”

[6:8]  ²⁹ tn Heb “when you have fugitives from the sword among the nations, when you are scattered among the lands.”

[5:3]  ³⁰ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[5:3]  ³¹ tn Heb “them”; the referent (the people of Israel) has been specified in the translation for clarity.

[5:3]  ³² tn The words “to their enemies” are supplied in the translation for clarification.

[5:3]  ³³ sn The woman in labor. Personified, suffering Jerusalem is the referent. See 4:9-10.

[5:3]  ³⁴ sn Gives birth. The point of the figurative language is that Jerusalem finally finds relief from her suffering. See 4:10.

[5:3]  ³⁵ tn Heb “his”; the referent (the king) has been specified in the translation for clarity.

[5:3]  ³⁶ tn Heb “to the sons of Israel.” The words “be reunited with” are supplied in the translation for clarity.

[5:3]  sn The rest of the king’s brothers are the coming king’s fellow Judahites, while the sons of Israel are the northern tribes. The verse pictures the reunification of the nation under the Davidic king. See Isa 11:12-13; Jer 31:2-6, 15-20; Ezek 37; Hos 1:11; 3:5.

[5:4]  ³⁷ tn Heb “stand up”; NAB “stand firm”; NASB “will arise.”

[5:4]  ³⁸ tn The words “the people” are supplied in the translation for clarification.

[5:4]  ³⁹ tn Heb “by the majesty of the name of the Lord his God.”

[5:4]  ⁴⁰ tn The words “in peace” are supplied in the translation for clarification. Perhaps וְיָשָׁבוּ (vÿyashavu, “and they will live”) should be emended to וְשָׁבוּ (vÿshavu, “and they will return”).

[5:4]  ⁴¹ tn Heb “be great.”

[5:4]  ⁴² tn Or “to the ends of.”

[5:5]  ⁴³ tn Heb “and this one will be peace”; ASV “and this man shall be our peace” (cf. Eph 2:14).

[5:5]  ⁴⁴ tc Some prefer to read “in our land,” emending the text to בְּאַדְמָתֵנוּ (bÿ’admatenu).

[5:5]  ⁴⁵ tn Heb “raise up.”

[5:5]  ⁴⁶ sn The numbers seven and eight here symbolize completeness and emphasize that Israel will have more than enough military leadership and strength to withstand the Assyrian advance.

[5:5]  ⁴⁷ tn Heb “shepherds.”

[5:5]  ⁴⁸ tn Heb “and eight leaders of men.”

[5:6]  ⁴⁹ tn Or perhaps “break”; or “defeat.”

[5:6]  ⁵⁰ sn According to Gen 10:8-12, Nimrod, who was famous as a warrior and hunter, founded Assyria.

[5:6]  ⁵¹ tc The MT reads “in her gates,” but the text should be emended to בַּפְּתִיחָה (baptikhah, “with a drawn sword”).

[5:6]  ⁵² tn Heb “he”; the referent (the coming king) has been specified in the translation for clarity.

[5:7]  ⁵³ tn Heb “the remnant of” (also in v. 8).

[5:7]  ⁵⁴ tn Heb “will be.”

[5:7]  ⁵⁵ tn This could mean “(scattered) among the nations” (cf. CEV, NLT) or “surrounded by many nations” (cf. NRSV).

[5:7]  ⁵⁶ tn Heb “that does not hope for man, and does not wait for the sons of men.”

[5:7]  sn Men wait eagerly for the dew and the rain, not vice versa. Just as the dew and rain are subject to the Lord, not men, so the remnant of Israel will succeed by the supernatural power of God and not need the support of other nations. There may even be a military metaphor here. Israel will overwhelm their enemies, just as the dew completely covers the grass (see 2 Sam 17:12). This interpretation would be consistent with the image of v. 7.

[5:8]  ⁵⁷ tn The words “its prey” are supplied in the translation for clarification.

[5:8]  ⁵⁸ tn Heb “and there is no deliverer.”