The portion left over after a part has been removed. Thus, it may refer to vegetation (Exod 10:5) or human and animal life (Gen 7:23). In the Bible, the term often refers to that element of a community that has escaped death or exile (Jer 24:8; Ezra 9:13-15). Thus, the concept of “remnant” is used with reference to postjudgment Israel. Amos speaks of a pitiful remnant in his prophecies of rebuke (Amos 3:12, Amos 5:3, Amos 6:9, Amos 7:1-6, Amos 9:1 cf. Amos 1:8). Jeremiah’s prophecies sometimes depict no surviving remnant (Jer 6:9, Jer 11:21-23, Jer 15:9) or predict a terrible destiny for survivors (Jer 8:3, Jer 24:8-10); but see also Jer 23:3-4; Jer 31:7). Ezekiel similarly portrays the destruction of even the remnant of Judah (Ezek 5:1-4, Ezek 5:8-17, Ezek 9:4-10; Jer 42:9-22; but see also Ezek 11:13-22). Isaiah speaks more hopefully of a remnant who will return to God in repentance and to the land in redemption (Isa 7:3, Isa 10:20-22, Isa 11:10-16, Isa 17:5-8, Isa 28:5, Isa 30:17-19, Isa 7:4, Isa 6:13). In many prophetic writings, the term comes to mean “those who will be redeemed” (Mic 4:6-7; Mic 5:2-8 [cf. Mic 2:12]; Mic 7:18-20; Joel 3:5 [cf. Obad 1:17]; Zeph 3:11-20 [cf. Zeph 2:3, Zeph 2:7, Zeph 2:9]). Zechariah promises the remnant a life of peace and prosperity (Zech 8:1-15), but they must adhere to moral behavior (vv. Zech 8:16-17). In Israelite history, the postexilic community identified itself as “the remnant” (Hag 1:12; Hag 1:14; Hag 2:2; Ezra 9:13-15; Neh 1:2-3; Neh 7:72), as did the community at Qumran that kept the Dead Sea Scrolls. So too the apostle Paul, citing prophecies from Hosea and Isaiah (Rom 9:25-29), concludes that those Jews who follow Christ constitute the true remnant, “chosen by grace” (Rom 11:5).
