ent Futures all
refer to the state of glorification. Even the parallelism with [Hebrew:
icdiq] shows that we must translate as the LXX. do: [Greek: kai tas
hamartias auton autos anoisei]. Moreover, the subject of discourse in
the whole verse is not the _acquiring_ of the righteousness, which was
done in the state of humiliation, but the _communication_ of it, as the
subjective condition of which the knowledge of the Servant of God was
mentioned in the preceding clause. [Pg 307] In the case of every one
who, after the exaltation of the Servant of God, fulfils this
condition, He takes upon Himself their sins, _i.e._, He causes His
vicarious suffering to be imputed to them, and grants them pardon. The
expression: "He shall bear their iniquities" is, in point of fact,
identical with: "He shall _justify_ them." The Servant of God has borne
the sin once for all; by the power of His substitution, effected by the
shedding of His blood, He takes upon himself the sins of every
individual who _knows_ Him. The "taking away" is implied in [Hebrew:
vsbl] in so far only, as it is done by _bearing_. It was only because
he was misled by his rationalistic tendencies, that _Gesenius_
explains: "And He lightens the burden of their sins, _i.e._, by His
doctrine He shall correct them, and thereby procure to them pardon." By
such an explanation he contradicts himself, inasmuch as, in ver. 4, he
referred the bearing of the diseases and pains to the vicarious
satisfaction. It cannot, in any way, be said of the Teacher, that he
takes upon himself iniquities.

Ver. 12. "_Therefore will I give Him a portion in the many, and He
shall divide the spoil with the strong, because He hath poured out His
soul unto death and was numbered with the transgressors, and He beareth
the sin of many, and for the transgressors He shall make
intercession._"

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 [Hebrew: Hlq] with [Hebrew: b] cannot mean
simply "to allot," (although, indeed, this explanation is given by the
LXX.; [Greek: dia touto autos kleronomesei pollous]; Vulg.: _ideo
dispertiam ei plurimos_); it only signifies "to give a portion in," Job
xxxix. 17. From the comparison with [Hebrew: rbiM] 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 [Hebrew: rbiM]