the context (for, in the whole section, the Servant of God is not described as a _Teacher_, but as a _Priest_, as He who, in order to expiate our sin, has offered himself up as a sacrifice), הצדיק must not be translated "to convert," but to "justify." In favour of this translation is also the construction with ל, which is to be accounted for from a modification of the signification: "to bring righteousness." But it is specially the position of צדיק which is decisive in favour of it. It is for the justification only that the personal righteousness of the Servant of God has that significant meaning which is, in this manner, assigned to it. Moreover, in the _usus loquendi_, the meaning _to justify_ only occurs. In it, the verb is used, chap. v. 23, l. 8; and there is no reason for deviating from it in the only passage which can be adduced in favour of the signification "to convert," viz., Dan. xii. 3: "And the wise, משכילים, shall shine as the brightness of the firmament, and _justify_ many as the stars, for ever and ever." In this passage, that is applied to believers which, in chap. liii., was ascribed to Christ. Even a certain strangeness in the style makes us suppose such a transference; and the fact, that Daniel had our passage specially in view, cannot be doubted, if we compare the משכילים of Daniel with the ישכיל with which the prophecy under consideration opens (chap, lii, 13), and Daniel's: "justify many," with the passage before us. The justification, which in its full sense belongs to Christ the Head only, is by Daniel ascribed to the "wise," because they are the instruments through whom many attain justification; _Calvin_: _Quia causa sunt ministerialis justitiae et salutis multorum._ _Hävernick_ refers, for a comparison, to 1 Tim. iv. 16: "For, in doing this, thou shalt save both thyself and them that hear thee." עדיק must not be immediately connected with עבדי; for, in that case, it ought to have stood after it, and been qualified [Pg 306] by the article. On the contrary, עדיק stands first, because it stands by itself and substantively: "The righteous One, My Servant." A similar construction occurs, Jer. iii., vii. 10: "And she does not turn unto me, the treacherous one, בגירה, her sister Judah." By thus making צדיק prominent, and connecting it immediately with הצדיק, it is intended to point out the close connection in which the righteousness of the Servant of God, who, although altogether innocent and sinless, ver. 9, yet suffered the punishment of sin, stands with the justification to be bestowed by Him. _Maurer_ thus pertinently expresses this: "To many, for righteous is my Servant, shall He procure righteousness." By these words thus the יזה, in chap. lii. 15, is explained; and the seal of the divine confirmation is impressed upon that which, in vers. 4-6, the believing Church had said, especially upon the words: "By His wounds we are healed," ver. 5. The "many" points back to chap. liii. 15, and