The first words are thus explained by many interpreters: "Therefore I will give Him mighty ones for His portion, and strong ones He shall divide as a spoil." But חלק with ב cannot mean simply "to allot," (although, indeed, this explanation is given by the LXX.; διὰ του̂το αὐτὸς κληρονομήσει πολλοὺς; Vulg.: _ideo dispertiam ei plurimos_); it only signifies "to give a portion in," Job xxxix. 17. From the comparison with רבים in ver. 11 and at the close of this verse, as well as from the reference to the _many nations_ in the sketch, ver. 15, it is evident that רבים here, too, cannot mean "mighty ones," but "many." Even elsewhere, the signification "great ones," "mighty ones," appears oftentimes to be only forced upon רבים. In Job xxxv. 9, the "many" are the many evil-doers; and in Job xxxii. 9, the utterance: "Not the _many_ are wise," is explained from the circumstance, that the view given by Job's friends was that of the great mass. The fact that the את in the second clause is not the sign of the Accusative, but a Preposition, [Pg 308] is probable even from the circumstance, that the former את commonly stands before qualified nouns only; and, farther from the corresponding; "with the transgressors." But what is conclusive is, that the phrase חלק שלל always means "to divide spoil," never "to distribute as spoil," and that the phrase חלק שלל את גאים "to divide spoil with the proud" occurs in Prov. xvi. 19. The reason of the use of this expression lies in the reference to ordinary victors and conquerors of the world, especially to Cyrus. By His sufferings and death, the Servant of God shall secure to himself the same successes as they do by sword and bow. Although participating in the government of the world, and dividing spoil are here ascribed to the Servant of God, yet the participation in worldly triumphs is not spoken of On the contrary, behind the _equality_ which has given rise to the secular-looking expression (the thought is merely this, that through Christ and His sacrificial death, the Kingdom of God enters into the rank of world-conquering powers), a contrast lies concealed,--as appears, 1. From what is stated, in the preceding verses, about the manner in which the Servant of God has attained to this glory. Worldly triumphs are not acquired by the deepest _humiliation_, by sufferings and death voluntarily undergone for the salvation of mankind. 2. From that which the Servant of God, in the state of glory, is to do to those who turn to Him. According to chap. lii. 15, He is to sprinkle them with His blood; and this sprinkling is there expressly stated as the reason of the reverential homage of the Gentile world. He is to justify them and to bear their sins, ver. 11, and to make intercession for them, ver. 12. All that does not apply to a worldly conqueror and ruler.--The merits of the Servant of God are then once more pointed out,--the merits by which He has acquired so exalted and all-important