_joyful admiration_. One sees that the mere "He shall make to leap" is in itself too meaningless; and interpreters are obliged to make the best addition which they can.--3. According to this explanation, no cause is assigned by which the homage of the Gentiles is called forth; and that cause can the less be omitted, that the horror of the Jews is traced back to its cause. The parenthesis in ver. 14 lacks its antithesis; and that this antithesis must lie in יזה, is rendered probable even by the circumstance, that this word signifies, in a formal point of view, something which the Servant of God does, and not something which the Gentiles do, while we should, by the antithesis to שממו, be led to expect just this.[3]--In the _protasis_, the discourse is only of many; here, it is of many nations (_Gousset_: "It is emphatic, so that it comprehends all, and denotes, at the same time, that they are numerous"), and of kings. This is quite natural; for it was only members of the covenant-people who felt shocked, while the reverence is felt by the whole Gentile world.--The _shutting of the mouth_ occurs elsewhere, too, repeatedly, as a sign of reverence and humble submission. The reference of עליו to עליך, shows that _Ewald_ is wrong in explaining it by "besides Him." Since the preceding על designated the object of the horror,--the substratum of it--it must here, too, designate the substratum of the shutting of the mouth, and "over Him," be equivalent to: "on account of Him," "out of reverence for Him."--In the exposition of the last words, the old translations differ. We may explain them either: "They to whom it had not been [Pg 274] told, see;" thus the LXX.: οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ, ὄψονται, καὶ οἱ οὔκ ἀκηκόασι, συνήσουσι, whom Paul follows in Rom. xv. 21. (In that context, however, the difference of the two explanations is of no consequence; the passage would be equally suitable, even according to the other interpretation.) Or, we may explain them: "That which had not been told them, they see," &c. Thus the other ancient translations explain. According to the first view, the connection would be this: For, in order that ye may not wonder at my speaking to you of nations and kings, they who, &c. According to the second view, the ground of the reverence of the heathen kings and their people is stated. That which formerly had not been told to them, had not been heard by them, is the expiation by the Servant of God. By Him they receive a blessing not formerly hoped for or expected, and are thereby filled with silent reverence towards the Author of the gift. We decide in favour of the former view, according to which chap. lxvi. 19: "That have not heard my fame, neither have seen my glory," is parallel. The contrast, in our verse, to those who did not hear and who now perceive, is, in the subsequent verse, formed by those who do hear, and do not believe. The words: "Who had not been told, who did not hear," refer to the