罗马书 15:12

Chinese NCV (Simplified)

以賽亞也說：“將來必有耶西的根，就是那興起來治理列邦的；列邦都寄望於他。”

Parallel Translations

Chinese Union (Simplified)
又 有 以 赛 亚 说 ： 将 来 有 耶 西 的 根 ， 就 是 那 兴 起 来 要 治 理 外 邦 的 ； 外 邦 人 要 仰 望 他 。

Contextual Overview

⁷ Christ accepted you, so you should accept each other, which will bring glory to God. ⁸ I tell you that Christ became a servant of the Jews to show that God's promises to the Jewish ancestors are true. ⁹ And he also did this so that those who are not Jews could give glory to God for the mercy he gives to them. It is written in the Scriptures: "So I will praise you among the non-Jewish people. I will sing praises to your name." Psalm 18:49 ¹⁰ The Scripture also says, "Be happy, you who are not Jews, together with his people." Deuteronomy 32:43 ¹¹ Again the Scripture says, "All you who are not Jews, praise the Lord. All you people, sing praises to him." Psalm 117:1 ¹² And Isaiah says, "A new king will come from the family of Jesse. He will come to rule over the non-Jewish people, and they will have hope because of him." Isaiah 11:10

Bible Verse Review
  from Treasury of Scripure Knowledge

There: Isaiah 11:1, Isaiah 11:10, Revelation 5:5, Revelation 22:16

and he: Genesis 49:10, Psalms 2:4-12, Psalms 22:27, Psalms 22:28, Psalms 72:8-10, Psalms 72:17, Isaiah 42:1-4, Isaiah 49:6, Daniel 2:44, Daniel 7:14, Micah 4:1-3, Micah 5:4

in him: Jeremiah 16:19, Jeremiah 17:5-7, Matthew 12:21, 1 Corinthians 15:19, Ephesians 1:12, Ephesians 1:13, 2 Timothy 1:12, *marg. 1 Peter 1:21

Reciprocal: Genesis 9:27 - dwell 1 Samuel 16:1 - Jesse 2 Samuel 22:44 - head 1 Chronicles 2:12 - Jesse Psalms 18:43 - made Psalms 31:24 - all ye Psalms 40:4 - Blessed Psalms 86:2 - trusteth Psalms 89:4 - General Lamentations 3:24 - therefore Zephaniah 3:12 - and John 5:23 - all men Acts 2:30 - he Romans 10:12 - Lord Philippians 2:1 - any consolation Philippians 2:19 - But 1 Timothy 1:1 - is 1 Timothy 4:10 - because

Cross-References

Genesis 2:21
So the Lord God caused the man to sleep very deeply, and while he was asleep, God removed one of the man's ribs. Then God closed up the man's skin at the place where he took the rib.

Genesis 15:3
Abram said, "Look, you have given me no son, so a slave born in my house will inherit everything I have."

Genesis 15:5
Then God led Abram outside and said, "Look at the sky. There are so many stars you cannot count them. Your descendants also will be too many to count."

Genesis 15:8
But Abram said, "Lord God , how can I be sure that I will own this land?"

Genesis 15:9
The Lord said to Abram, "Bring me a three-year-old cow, a three-year-old goat, a three-year-old male sheep, a dove, and a young pigeon."

Genesis 15:13
Then the Lord said to Abram, "You can be sure that your descendants will be strangers and travel in a land they don't own. The people there will make them slaves and be cruel to them for four hundred years.

Genesis 15:14
But I will punish the nation where they are slaves. Then your descendants will leave that land, taking great wealth with them.

1 Samuel 26:12
So David took the spear and water jug that were near Saul's head, and they left. No one saw them or knew about it or woke up, because the Lord had put them sound asleep.

Job 33:15
He speaks in a dream or a vision of the night when people are in a deep sleep, lying on their beds.

Acts 20:9
A young man named Eutychus was sitting in the window. As Paul continued talking, Eutychus was falling into a deep sleep. Finally, he went sound asleep and fell to the ground from the third floor. When they picked him up, he was dead.

Gill's Notes on the Bible

And again Esaias saith,.... In Isaiah 11:10;

there shall be a root of Jesse. This prophecy is applied to the Messiah by the Jews y, who say,

"that when the King Messiah is revealed, there shall be gathered to him all the nations of the world, so that that Scripture shall be fulfilled which is written, "there shall be a root of Jesse", c.''

This character, "the root of Jesse", may be understood of Christ with respect to his divine nature, who, as God, was before Jesse, and the author of his being, as of all creatures just in such sense as he is called "the root and offspring of David", Revelation 5:5; the root of David, as he is God, and the offspring of David, as he is man; unless both are to be interpreted of his human nature, as the phrase here also may be, and denote his descent from Jesse as man; and so the Jewish writers interpret it as well as some Christian ones. This is R. David Kimchi's comment;

""and there shall be a root of Jesse"; the meaning is, ישי

היוצא משרש, "which goes out from the root of Jesse", according to Isaiah 11:1, for "Jesse" is the root. And so the Targum of Jonathan, בר בריה דישי, "the son's son of Jesse";''

that is, David's son, the King Messiah, who sprung from Jesse's family, when that family was very low and mean, like to a tree cut down to, its roots, and to a root in a dry ground; out of which sprung the man the branch, David's son and Lord. This character may be applied to Christ as Mediator, who as a root is unseen and unknown to carnal men, and mean, abject, and of no account in the eyes of the world; the root that not only bears Jesse, David, and other good men, but all the branches of God's elect, from whom they have their beings, both in a natural and spiritual sense; which communicates life and nourishment to them; in whom their life is hid, and is safe when scarcely to be discerned in them; and from whom they have all their fruitfulness, and to whom is owing their perseverance in faith and holiness.

And he that shall rise to reign over the Gentiles; or, as the Syriac version, "and he that shall rise shall be a prince unto the Gentiles"; or, as the Arabic, "and he that shall rise out of it", the root, "shall rule over the Gentiles". In the Hebrew text in Isaiah, this is said of the root, and to be read thus, "which shall stand for an ensign of the people", Isaiah 11:10; because mention is made of a root, the apostle expresses the standing of it by rising out of it, which signifies both the incarnation and exaltation of Christ; and because an ensign is a token of power and government, therefore he has rendered it to "reign", agreeably enough to the sense; since upon Christ's exaltation, and setting up his ensign or standard, the Gospel, in the Gentile world, multitudes became voluntary subjects to him, and still do; over whom he rules by his grace and Spirit, and will more largely and manifestly in the latter day, when the kingdoms of this world shall be his. In like manner R. Aben. Ezra explains the words of the Messiah.

"Says he, this may be understood, for all the whole world shall be תחת רשותו, "under his power", or government.''

And so the Targum of Jonathan paraphrases them, "and kingdoms shall obey him"; so that the Jew can have no reason to complain of the apostle's version.

In him shall the Gentiles trust, or "hope"; this in the Hebrew text is, "to him shall the Gentiles seek"; which cannot be truly done without faith and hope; see Hebrews 11:6; for the hope and faith of enjoying what is sought for, put persons upon seeking: so that the apostle here gives us the true sense of the words, and most fully describes the affection of the Gentiles to Christ; who having some knowledge of him, seek unto him for life and salvation, prostrate themselves at his feet, venture upon him, commit themselves to him, and hope and trust in him. This part of the prophecy is by the Jews understood of the Messiah.

"All the Gentiles (says R. David Kimchi on the text) shall seek אל המשיח, "to the Messiah", and shall go after him to do what he commands; all of them shall obey him.''

But why no mention made of the Israelites seeking to the Messiah? hear what they say, and which still confirms the sense of these words z.

"The Israelites will have no need of the doctrine of the King Messiah in future time, as it is said, "to him shall the Gentiles seek", and not the Israelites.''

True enough! The apostle dwells on the proof of this point, it not being so easy of belief with the Jews, but makes it clear from the law, psalms, and prophets, which is the threefold division of the writings of the Old Testament; see Luke 24:44.

y Zohar in Exod. fol. 71. 1. Vid. R. Aben Ezra & R. David Kimchi in loc. z Bereshit Rabba, sect. 98. fol. 85. 3. & Midrash Tillim apud Galatin. de Arcan. Cathol. ver. l. 3. c. 9.

Barnes' Notes on the Bible

Esaias saith - Isaiah 11:1, Isaiah 11:10.

There shall be a root - A descendant, or one that should proceed from him when he was dead. When a tree dies, and falls, there may remain a “root” which shall retain life, and which shall send up a sprout of a similar kind. So Job says Job 14:7, “For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease.” So in relation to Jesse. Though he should fall, like an aged tree, yet his name and family should not be extinct. There should be a descendant who should rise, and reign over the Gentiles. The Lord Jesus is thus called also the “root and the offspring of David;” Revelation 22:16; Revelation 5:5.

Of Jesse - The father of David; 1 Samuel 17:58. The Messiah was thus descended from Jesse.

He that shall rise - That is, as a sprout springs up from a decayed or fallen tree. Jesus thus “rose” from the family of David, that had fallen into poverty and humble life in the time of Mary.

To reign over the Gentiles - This is quoted from the Septuagint of Isaiah 11:10. The Hebrew is, “Which shall stand up for an ensign of the people;” that is, a standard to which they shall flock. Either the Septuagint or the Hebrew would express the idea of the apostle. The “substantial” sense is retained, though it is not literally quoted. The idea of his “reigning” over the Gentiles is one that is fully expressed in the second psalm.

In him ... - Hebrew, “To it shall the Gentiles seek.” The sense, however, is the same. The design of this quotation is the same as the preceding, to show that it was predicted in the Old Testament that the Gentiles should be made partakers of the privileges of the gospel. The argument of the apostle is, that if this was designed, then converts to Christianity from among the “Jews” should lay aside their prejudices, and “receive” them as their brethren, entitled to the same privileges of the gospel as themselves. The “fact” that the Gentiles would be admitted to these privileges, the apostle had more fully discussed in Rom. 10–11.