Isaiah 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.

Isaiah 10:20-22

10:20 At that time ³  those left in Israel, those who remain of the family ⁴  of Jacob, will no longer rely on a foreign leader that abuses them. ⁵  Instead they will truly ⁶  rely on the Lord, the Holy One of Israel. ⁷  10:21 A remnant will come back, a remnant of Jacob, to the mighty God. ⁸  10:22 For though your people, Israel, are as numerous as ⁹  the sand on the seashore, only a remnant will come back. ¹⁰  Destruction has been decreed; ¹¹  just punishment ¹²  is about to engulf you. ¹³ 

Romans 11:4-5

11:4 But what was the divine response ¹⁴  to him? “I have kept for myself seven thousand people ¹⁵  who have not bent the knee to Baal.” ¹⁶ 

11:5 So in the same way at the present time there is a remnant chosen by grace.

[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.

[10:20]  ³ 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]  ⁴ tn Heb “house” (so KJV, NASB, NIV, NRSV).

[10:20]  ⁵ 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]  ⁶ tn Or “sincerely”; KJV, ASV, NAB, NRSV “in truth.”

[10:20]  ⁷ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[10:21]  ⁸ 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]  ⁹ tn Heb “are like.”

[10:22]  ¹⁰ 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]  ¹¹ tn Or “predetermined”; cf. ASV, NASB “is determined”; TEV “is in store.”

[10:22]  ¹² tn צְדָקָה (tsÿdaqah) often means “righteousness,” but here it refers to God’s just judgment.

[10:22]  ¹³ tn Or “is about to overflow.”

[11:4]  ¹⁴ tn Grk “the revelation,” “the oracle.”

[11:4]  ¹⁵ 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]  ¹⁶ sn A quotation from 1 Kgs 19:18.