" The words in the eleventh verse, "by his
knowledge shall my righteous servant justify many," are, in the bishop's
version, "by the knowledge of him shall my righteous servant justify
many."
It is natural to inquire what turn the Jews themselves give to this
prophecy.* There is good proof that the ancient Rabbins explained it of
their expected Messiah:+ but their modern expositors concur, I think, in
representing it as a description of the calamitous state, and intended
restoration, of the Jewish people, who are here, as they say, exhibited
under the character of a single person. I have not discovered that their
exposition rests upon any critical arguments, or upon these in any other
than in a very minute degree.
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* "Vaticinium hoc Esaiae est carnificina Rabbinorum, de quo aliqui
Judaei mihi confessi sunt, Rabbinos suos ex propheticis scripturis
facile se extricare potuisse, modo; Esaias tacuisset." Hulse, Theol.
Jud. P. 318, quoted by Poole, in loc.
+ Hulse, Theol. Jud. p. 430.
_________
The clause in the ninth verse, which we render "for the transgression of
my people was he stricken," and in the margin, "was the stroke upon
him," the Jews read "for the transgression of my people was the stroke
upon them.
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