The מן in מעמל is "on account of." In ver. 10, to which the discourse of the Lord is, in the first instance, connected, the suffering likewise appears as the cause of the glorification. The Vulgate translates: "_Pro eo quod laboravit anima ejus_;" the LXX. rather feebly: ἀπὸ του̂ πόνου τη̂ς ψυχη̂ς αὐτου̂. With יראה the object is omitted, and that purposely, in order that the words of God may be immediately connected with ver. 10. We must supply: the fruits and rewards of His sufferings announced there (just as, in a manner quite similar, in chap. xlix. 7, "they shall see," refers to the preceding verse), specially that the pleasure of the Lord shall prosper through His hand,--which, in the sequel, is enlarged upon. The words: "He is satisfied," point out that the blissful consequences of the atoning suffering will take place in the highest fulness. בדעתו must, according to the accents, be connected with the subsequent words. The knowledge does not belong to the Servant of God, in so far as it dwells in Him, but as it concerns Him; just as the ἀγάπη τοῦ θεοῦ in Luke xi. 42, and in other passages does not mean the love which dwells in God, but the love which has God for its object. "By His knowledge" is thus equivalent to: by their knowing Him, getting acquainted with Him, This knowledge of the Servant of God according to His principal work, as it was described in what precedes, viz., mediatorial office, or _faith_, is the subjective condition of justification. As the efficient cause of it, the vicarious suffering of the Servant of God was represented in the preceding context. It is just this, which is subjectively appropriated by the knowledge of the Servant of God, and which must be conceived of as essential and living. Thus _J. H. Michaelis_ says: _Per scientiam sui_ (_Clericus_: _Cognitione sui_), _non qua ipse cognoscit, sed qua vera fide et fiducia ipse tanquam propitiator cognoscitur._ The explanation: "By His knowledge (in the sense of understanding) or wisdom," gives a sense unsuitable to the context. In the whole prophecy, the Servant of God does not appear as a Teacher, but as a Redeemer; and the relation of צדיק to הצדיק shows that here, too, He is considered as such. To supply, as is done by some interpreters: "in which (knowledge) He perceived the only possible means of redemption and reconciliation, and gave practical effect to this knowledge," is, after all, too unnatural; the [Pg 305] discourse would in that case be so incomplete that we should have been shut up to conjectures. Others translate: "By His doctrine;" but דעת never means "doctrine." The explanation: "By His full, absolute knowledge of the divine counsel" (_Hävernick_), or, "by the absolute knowledge of God" (_Umbreit_), puts into the simple word, which only means "knowledge," more than is implied in it. According to the parallelism with the subsequent words: "He shall bear their iniquities." and according to