Ezekiel 6:8

6:8 “‘But I will spare some of you. Some will escape the sword when you are scattered in foreign lands. ¹ 

Deuteronomy 4:31

4:31 (for he ²  is a merciful God), he will not let you down ³  or destroy you, for he cannot ⁴  forget the covenant with your ancestors that he confirmed by oath to them.

Deuteronomy 4:2

4:2 Do not add a thing to what I command you nor subtract from it, so that you may keep the commandments of the Lord your God that I am delivering to ⁵  you.

Deuteronomy 1:20

1:20 Then I said to you, “You have come to the Amorite hill country which the Lord our God is about to give ⁶  us.

Isaiah 6:13

6:13 Even if only a tenth of the people remain in the land, it will again be destroyed, ⁷  like one of the large sacred trees ⁸  or an Asherah pole, when a sacred pillar on a high place is thrown down. ⁹  That sacred pillar symbolizes the special chosen family.” ¹⁰ 

Isaiah 10:20-22

10:20 At that time ¹¹  those left in Israel, those who remain of the family ¹²  of Jacob, will no longer rely on a foreign leader that abuses them. ¹³  Instead they will truly ¹⁴  rely on the Lord, the Holy One of Israel. ¹⁵  10:21 A remnant will come back, a remnant of Jacob, to the mighty God. ¹⁶  10:22 For though your people, Israel, are as numerous as ¹⁷  the sand on the seashore, only a remnant will come back. ¹⁸  Destruction has been decreed; ¹⁹  just punishment ²⁰  is about to engulf you. ²¹ 

Isaiah 17:4-6

17:4 “At that time ²² 

Jacob’s splendor will be greatly diminished, ²³ 

and he will become skin and bones. ²⁴ 

17:5 It will be as when one gathers the grain harvest,

and his hand gleans the ear of grain.

It will be like one gathering the ears of grain

in the Valley of Rephaim.

17:6 There will be some left behind,

like when an olive tree is beaten –

two or three ripe olives remain toward the very top,

four or five on its fruitful branches,”

says the Lord God of Israel.

Isaiah 24:13

24:13 This is what will happen throughout ²⁵  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. ²⁶ 

Isaiah 40:1-2

The Lord Returns to Jerusalem

40:1 “Comfort, comfort my people,”

says your ²⁷  God.

40:2 “Speak kindly to ²⁸  Jerusalem, ²⁹  and tell her

that her time of warfare is over, ³⁰ 

that her punishment is completed. ³¹ 

For the Lord has made her pay double ³²  for all her sins.”

Isaiah 65:8-9

65:8 This is what the Lord says:

“When ³³  juice is discovered in a cluster of grapes,

someone says, ‘Don’t destroy it, for it contains juice.’ ³⁴ 

So I will do for the sake of my servants –

I will not destroy everyone. ³⁵ 

65:9 I will bring forth descendants from Jacob,

and from Judah people to take possession of my mountains.

My chosen ones will take possession of the land; ³⁶ 

my servants will live there.

Jeremiah 4:27

4:27 All this will happen because the Lord said, ³⁷ 

“The whole land will be desolate;

however, I will not completely destroy it.

Jeremiah 5:19

5:19 “So then, Jeremiah, ³⁸  when your people ³⁹  ask, ‘Why has the Lord our God done all this to us?’ tell them, ‘It is because you rejected me and served foreign gods in your own land. So ⁴⁰  you must serve foreigners ⁴¹  in a land that does not belong to you.’

Jeremiah 30:11

30:11 For I, the Lord, affirm ⁴²  that

I will be with you and will rescue you.

I will completely destroy all the nations where I scattered you.

But I will not completely destroy you.

I will indeed discipline you, but only in due measure.

I will not allow you to go entirely unpunished.” ⁴³ 

Jeremiah 52:27-30

52:27 The king of Babylon ordered them to be executed ⁴⁴  at Riblah in the territory of Hamath.

So Judah was taken into exile away from its land. 52:28 Here is the official record of the number of people ⁴⁵  Nebuchadnezzar carried into exile: In the seventh year, ⁴⁶  3,023 Jews; 52:29 in Nebuchadnezzar’s eighteenth year, ⁴⁷  832 people from Jerusalem; 52:30 in Nebuchadnezzar’s twenty-third year, ⁴⁸  Nebuzaradan, the captain of the royal guard, carried into exile 745 Judeans. In all 4,600 people went into exile.

Micah 5:7

5:7 Those survivors from ⁴⁹  Jacob will live ⁵⁰ 

in the midst of many nations. ⁵¹ 

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. ⁵² 

Mark 13:20

13:20 And if the Lord had not cut short those days, no one would be saved. But because of the elect, whom he chose, he has cut them ⁵³  short.

Hebrews 12:6-11

12:6 “For the Lord disciplines the one he loves and chastises every son he accepts.” ⁵⁴ 

12:7 Endure your suffering ⁵⁵  as discipline; ⁵⁶  God is treating you as sons. For what son is there that a father does not discipline? 12:8 But if you do not experience discipline, ⁵⁷  something all sons ⁵⁸  have shared in, then you are illegitimate and are not sons. 12:9 Besides, we have experienced discipline from ⁵⁹  our earthly fathers ⁶⁰  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ⁶¹  12:10 For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness. 12:11 Now all discipline seems painful at the time, not joyful. ⁶²  But later it produces the fruit of peace and righteousness ⁶³  for those trained by it.

[6:8]  ¹ tn Heb “when you have fugitives from the sword among the nations, when you are scattered among the lands.”

[4:31]  ² tn Heb “the Lord your God.” See note on “he” in 4:3.

[4:31]  ³ tn Heb “he will not drop you,” i.e., “will not abandon you” (cf. NAB, NIV, NRSV, NLT).

[4:31]  ⁴ tn Or “will not.” The translation understands the imperfect verbal form to have an added nuance of capability here.

[4:2]  ⁵ tn Heb “commanding.”

[1:20]  ⁶ tn The Hebrew participle has an imminent future sense here, although many English versions treat it as a present tense (“is giving us,” NAB, NIV, NRSV) or a predictive future (“will give us,” NCV).

[6:13]  ⁷ tn Or “be burned” (NRSV); NIV “laid waste.”

[6:13]  ⁸ tn Heb “like a massive tree or like a big tree” (perhaps, “like a terebinth or like an oak”).

[6:13]  ⁹ tn The Hebrew text has “which in the felling, a sacred pillar in them.” Some take מַצֶּבֶת (matsevet) as “stump,” and translate, “which, when chopped down, have a stump remaining in them.” But elsewhere מַצֶּבֶת refers to a memorial pillar (2 Sam 18:18) and the word resembles מַצֶּבָה (matsevah, “sacred pillar”). בָּם (bam, “in them”) may be a corruption of בָּמָה (bamah, “high place”; the Qumran scroll 1QIsa^a has במה). אֳשֶׁר (’asher, “which”) becomes a problem in this case, but one might emend the form to וּכְּאֲשֵׁרָה (ukÿ’asherah, “or like an Asherah pole”) and translate, “like one of the large sacred trees or an Asherah pole.” Though the text is difficult, the references to sacred trees and a sacred pillar suggest that the destruction of a high place is in view, an apt metaphor for the judgment of idolatrous Judah.

[6:13]  ¹⁰ tn Heb “a holy offspring [is] its sacred pillar.” If מַצֶּבֶת (matsevet) is taken as “stump,” one can see in this statement a brief glimpse of hope. The tree (the nation) is chopped down, but the stump (a righteous remnant) remains from which God can restore the nation. However, if מַצֶּבֶת is taken as “sacred pillar” (מַצֶּבָה, matsevah; see the previous note), it is much more difficult to take the final statement in a positive sense. In this case “holy offspring” alludes to God’s ideal for his covenant people, the offspring of the patriarchs. Ironically that “holy” nation is more like a “sacred pillar” and it will be thrown down like a sacred pillar from a high place and its land destroyed like the sacred trees located at such shrines. Understood in this way, the ironic statement is entirely negative in tone, just like the rest of the preceding announcement of judgment. It also reminds the people of their failure; they did not oppose pagan religion, instead they embraced it. Now they will be destroyed in the same way they should have destroyed paganism.

[10:20]  ¹¹ 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]  ¹² tn Heb “house” (so KJV, NASB, NIV, NRSV).

[10:20]  ¹³ 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]  ¹⁴ tn Or “sincerely”; KJV, ASV, NAB, NRSV “in truth.”

[10:20]  ¹⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[10:21]  ¹⁶ 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.

[10:22]  ¹⁷ tn Heb “are like.”

[10:22]  ¹⁸ 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]  ¹⁹ tn Or “predetermined”; cf. ASV, NASB “is determined”; TEV “is in store.”

[10:22]  ²⁰ tn צְדָקָה (tsÿdaqah) often means “righteousness,” but here it refers to God’s just judgment.

[10:22]  ²¹ tn Or “is about to overflow.”

[17:4]  ²² tn Heb “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[17:4]  ²³ tn Heb “will be tiny.”

[17:4]  ²⁴ tn Heb “and the fatness of his flesh will be made lean.”

[24:13]  ²⁵ tn Heb “in the midst of” (so KJV, ASV, NASB).

[24:13]  ²⁶ sn The judgment will severely reduce the earth’s population. See v. 6.

[40:1]  ²⁷ tn The pronominal suffix is second masculine plural. The identity of the addressee is uncertain: (1) God’s people may be addressed, or (2) the unidentified heralds commanded to comfort Jerusalem.

[40:2]  ²⁸ tn Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman.

[40:2]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[40:2]  ³⁰ tn Heb “that she is filled [with] her warfare.” Some understand צָבָא (tsavah, “warfare”) as meaning “hard service” or “compulsory labor” in this context.

[40:2]  ³¹ tn Heb “that her punishment is accepted [as satisfactory].”

[40:2]  ³² tn Heb “for she has received from the hand of the Lord double.” The principle of the double portion in punishment is also seen in Jer 16:18; 17:18 and Rev 18:6. For examples of the double portion in Israelite law, see Exod 22:4, 7, 9 (double restitution by a thief) and Deut 21:17 (double inheritance portion for the firstborn).

[65:8]  ³³ tn Heb “just as.” In the Hebrew text the statement is one long sentence, “Just as…, so I will do….”

[65:8]  ³⁴ tn Heb “for a blessing is in it.”

[65:8]  ³⁵ tn Heb “by not destroying everyone.”

[65:9]  ³⁶ tn Heb “it.” The third feminine singular pronominal suffix probably refers to the land which contains the aforementioned mountains.

[4:27]  ³⁷ tn Heb “For this is what the Lord said,”

[5:19]  ³⁸ tn The word, “Jeremiah,” is not in the text but the second person address in the second half of the verse is obviously to him. The word is supplied in the translation here for clarity.

[5:19]  ³⁹ tn The MT reads the second masculine plural; this is probably a case of attraction to the second masculine plural pronoun in the preceding line. An alternative would be to understand a shift from speaking first to the people in the first half of the verse and then speaking to Jeremiah in the second half where the verb is second masculine singular. E.g., “When you [people] say, “Why…?” then you, Jeremiah, tell them…”

[5:19]  ⁴⁰ tn Heb “As you left me and…, so you will….” The translation was chosen so as to break up a rather long and complex sentence.

[5:19]  ⁴¹ sn This is probably a case of deliberate ambiguity (double entendre). The adjective “foreigners” is used for both foreign people (so Jer 30:8; 51:51) and foreign gods (so Jer 2:25; 3:13). See also Jer 16:13 for the idea of having to serve other gods in the lands of exile.

[30:11]  ⁴² tn Heb “Oracle of the Lord.”

[30:11]  ⁴³ tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.

[52:27]  ⁴⁴ tn Heb “struck them down and killed them.”

[52:28]  ⁴⁵ tn Heb “these are the people.”

[52:28]  ⁴⁶ sn This would be 597 b.c.

[52:29]  ⁴⁷ sn This would be 586 b.c.

[52:30]  ⁴⁸ sn This would be 581 b.c.

[5:7]  ⁴⁹ tn Heb “the remnant of” (also in v. 8).

[5:7]  ⁵⁰ tn Heb “will be.”

[5:7]  ⁵¹ tn This could mean “(scattered) among the nations” (cf. CEV, NLT) or “surrounded by many nations” (cf. NRSV).

[5:7]  ⁵² tn Heb “that does not hope for man, and does not wait for the sons of men.”

[13:20]  ⁵³ tn Grk “the days.”

[12:6]  ⁵⁴ sn A quotation from Prov 3:11-12.

[12:7]  ⁵⁵ tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ⁵⁶ tn Or “in order to become disciplined.”

[12:8]  ⁵⁷ tn Grk “you are without discipline.”

[12:8]  ⁵⁸ tn Grk “all”; “sons” is implied by the context.

[12:9]  ⁵⁹ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ⁶⁰ tn Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life.

[12:9]  ⁶¹ tn Grk “and live.”

[12:11]  ⁶² tn Grk “all discipline at the time does not seem to be of joy, but of sorrow.”

[12:11]  ⁶³ tn Grk “the peaceful fruit of righteousness.”