Isaiah 10:22

10:22 For though your people, Israel, are as numerous as ¹  the sand on the seashore, only a remnant will come back. ²  Destruction has been decreed; ³  just punishment ⁴  is about to engulf you. ⁵ 

Isaiah 11:11

11:11 At that time ⁶  the sovereign master ⁷  will again lift his hand ⁸  to reclaim ⁹  the remnant of his people ¹⁰  from Assyria, Egypt, Pathros, ¹¹  Cush, ¹²  Elam, Shinar, ¹³  Hamath, and the seacoasts. ¹⁴ 

Isaiah 11:16

11:16 There will be a highway leading out of Assyria

for the remnant of his people, ¹⁵ 

just as there was for Israel,

when ¹⁶  they went up from the land of Egypt.

Jeremiah 31:7

31:7 Moreover, ¹⁷  the Lord says,

“Sing for joy for the descendants of Jacob.

Utter glad shouts for that foremost of the nations. ¹⁸ 

Make your praises heard. ¹⁹ 

Then say, ‘Lord, rescue your people.

Deliver those of Israel who remain alive.’ ²⁰ 

Micah 4:6-7

Restoration Will Follow Crisis

4:6 “In that day,” says the Lord, “I will gather the lame,

and assemble the outcasts whom I injured. ²¹ 

4:7 I will transform the lame into the nucleus of a new nation, ²² 

and those far off ²³  into a mighty nation.

The Lord will reign over them on Mount Zion,

from that day forward and forevermore.” ²⁴ 

Micah 5:3

5:3 So the Lord ²⁵  will hand the people of Israel ²⁶  over to their enemies ²⁷ 

until the time when the woman in labor ²⁸  gives birth. ²⁹ 

Then the rest of the king’s ³⁰  countrymen will return

to be reunited with the people of Israel. ³¹ 

Micah 5:7-8

5:7 Those survivors from ³²  Jacob will live ³³ 

in the midst of many nations. ³⁴ 

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. ³⁵ 

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 ³⁶  and there is no one to stop it. ³⁷ 

John 10:16

10:16 I have ³⁸  other sheep that do not come from ³⁹  this sheepfold. ⁴⁰  I must bring them too, and they will listen to my voice, ⁴¹  so that ⁴²  there will be one flock and ⁴³  one shepherd.

Acts 2:39

2:39 For the promise ⁴⁴  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”

Acts 15:17

15:17 so that the rest of humanity ⁴⁵  may seek the Lord,

namely, ⁴⁶  all the Gentiles ⁴⁷  I have called to be my own,’ ⁴⁸  says the Lord, ⁴⁹  who makes these things

Romans 8:28-30

8:28 And we know that all things work together ⁵⁰  for good for those who love God, who are called according to his purpose, 8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ⁵¹  would be the firstborn among many brothers and sisters. ⁵²  8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

Romans 9:24

9:24 even us, whom he has called, not only from the Jews but also from the Gentiles?

Romans 9:27

9:27 And Isaiah cries out on behalf of Israel, “Though the number of the children ⁵³  of Israel are as the sand of the sea, only the remnant will be saved,

Romans 11:5

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

Romans 11:7

11:7 What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The ⁵⁴  rest were hardened,

Romans 11:2

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

Romans 2:13-14

2:13 For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. ⁵⁵  2:14 For whenever the Gentiles, ⁵⁶  who do not have the law, do by nature ⁵⁷  the things required by the law, ⁵⁸  these who do not have the law are a law to themselves.

[10:22]  ¹ tn Heb “are like.”

[10:22]  ² 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]  ³ tn Or “predetermined”; cf. ASV, NASB “is determined”; TEV “is in store.”

[10:22]  ⁴ tn צְדָקָה (tsÿdaqah) often means “righteousness,” but here it refers to God’s just judgment.

[10:22]  ⁵ tn Or “is about to overflow.”

[11:11]  ⁶ 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]  ⁷ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[11:11]  ⁸ 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]  ⁹ tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

[11:11]  ¹⁰ tn Heb “the remnant of his people who remain.”

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

[11:11]  ¹² tn Or “Ethiopia” (NAB, NRSV, NLT).

[11:11]  ¹³ tn Or “Babylonia” (NIV, NCV, TEV, NLT).

[11:11]  ¹⁴ tn Or perhaps, “the islands of the sea.”

[11:16]  ¹⁵ tn Heb “and there will be a highway for the remnant of his people who remain, from Assyria.”

[11:16]  ¹⁶ tn Heb “in the day” (so KJV).

[31:7]  ¹⁷ tn See the translator’s notes on 30:5, 12.

[31:7]  ¹⁸ tn Heb “for the head/chief of the nations.” See BDB 911 s.v. רֹאשׁ 3.c and compare usage in Ps 18:44 referring to David as the “chief” or “foremost ruler” of the nations.

[31:7]  ¹⁹ tn It is unclear who the addressees of the masculine plural imperatives are in this verse. Possibly they are the implied exiles who are viewed as in the process of returning and praying for their fellow countrymen.

[31:7]  ²⁰ tc Or “The Lord will rescue his people. He will deliver those of Israel who remain alive.” The translation used in the text follows the Hebrew: “Rescue your people, O Lord, the remnant of Israel.” The alternate translation which is preferred by several modern English versions (e.g., REB, TEV) and a majority of modern commentaries (see, e.g., J. A. Thompson, Jeremiah [NICOT], 569; J. Bright, Jeremiah [AB], 273, n. s-s) follows the reading of the Greek version and the Aramaic Targum and appears more appropriate to the context of praise presupposed by the preceding imperatives. The difference in the two readings are the omission of one vowel letter and the confusion of a final ךְ (kaf) and a וֹ (holem-vav) which are very similar in form. (The Greek presupposes הוֹשִׁיעַ יְהוָה אֶת־עַמּוֹ [hoshi’a yÿhvah ’et-’ammo] for the Hebrew הוֹשַׁע יְהוָה אֶת־עַמְּךְ [hosha’ yÿhvah ’et-’ammÿkh].) The key to a decision here is the shift from the verbs of praise to the imperative “say” which introduces the quotation; there is a shift from praise to petition. The shift in mood is not uncommon, occurring, for example, in Ps 118:25 and 126:4; it is the shift in mood between praise for what has begun to petition for what is further hoped for. It is easier to explain the origin contextually of the Greek and Targum than it is the Hebrew text, thus the Greek and Targum are probably a secondary smoothing of the text (this is the decision of the D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:263). The mood of prayer also shows up in v. 9 and again in vv. 17-18.

[4:6]  ²¹ sn The exiles of the nation are compared to lame and injured sheep.

[4:7]  ²² tn Heb “make the lame into a remnant.”

[4:7]  ²³ tn The precise meaning of this difficult form is uncertain. The present translation assumes the form is a Niphal participle of an otherwise unattested denominative verb הָלָא (hala’, “to be far off”; see BDB 229 s.v.), but attractive emendations include הַנַּחֲלָה (hannakhalah, “the sick one[s]”) from חָלָה (khalah) and הַנִּלְאָה (hannil’ah, “the weary one[s]”) from לָאָה (la’ah).

[4:7]  ²⁴ tn Heb “from now until forever.”

[5:3]  ²⁵ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[5:3]  ²⁶ tn Heb “them”; the referent (the people of Israel) has been specified in the translation for clarity.

[5:3]  ²⁷ tn The words “to their enemies” are supplied in the translation for clarification.

[5:3]  ²⁸ sn The woman in labor. Personified, suffering Jerusalem is the referent. See 4:9-10.

[5:3]  ²⁹ sn Gives birth. The point of the figurative language is that Jerusalem finally finds relief from her suffering. See 4:10.

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

[5:3]  ³¹ tn Heb “to the sons of Israel.” The words “be reunited with” are supplied in the translation for clarity.

[5:7]  ³² tn Heb “the remnant of” (also in v. 8).

[5:7]  ³³ tn Heb “will be.”

[5:7]  ³⁴ tn This could mean “(scattered) among the nations” (cf. CEV, NLT) or “surrounded by many nations” (cf. NRSV).

[5:7]  ³⁵ tn Heb “that does not hope for man, and does not wait for the sons of men.”

[5:8]  ³⁶ tn The words “its prey” are supplied in the translation for clarification.

[5:8]  ³⁷ tn Heb “and there is no deliverer.”

[10:16]  ³⁸ tn Grk “And I have.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:16]  ³⁹ tn Or “that do not belong to”; Grk “that are not of.”

[10:16]  ⁴⁰ sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.

[10:16]  ⁴¹ tn Grk “they will hear my voice.”

[10:16]  ⁴² tn Grk “voice, and.”

[10:16]  ⁴³ tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.

[2:39]  ⁴⁴ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[15:17]  ⁴⁵ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ⁴⁶ tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ⁴⁷ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  ⁴⁸ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ⁴⁹ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[8:28]  ⁵⁰ tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[8:29]  ⁵¹ tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ⁵² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[9:27]  ⁵³ tn Grk “sons.”

[11:7]  ⁵⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:13]  ⁵⁵ tn The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”

[2:14]  ⁵⁶ sn Gentile is a NT term for a non-Jew.

[2:14]  ⁵⁷ tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (fusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.

[2:14]  ⁵⁸ tn Grk “do by nature the things of the law.”