This historic book may have numerous typos, missing text or index. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. 1898. Not illustrated. Excerpt: ... Because he had done no violence, Neither was any deceit in his mouth. Yet it pleased the Lord to bruise him; he hath put 1o him to grief: quite satisfactory, and several emendations have been proposed, such as "the oppressor" (pit5>l? for "Vety), "the defrauder" (p DEGREES, Aramaic), "evil-doers" (STl VS). r in his death] lit. "in his deaths." The use of the plural is variously explained. Some find in it an intimation of the collective character of the subject spoken of under the name of the Servant; but even if the Servant be a collective idea, it is inconceivable that the writer should have here abandoned the personification which he has so strictly maintained throughout. Nor is it any relief to say that it means ' in his state of death." It is better to read the singular with the LXX. There is, however, another reading found in a few MSS. and adopted by many commentators, according to which the clause would form a perfect parallelism with the first line: "And with the rich (or oppressor, &c.) his sepulchral mound." But the word bamah (= high-place) is not elsewhere used in this sense. because he had done no violence cVc] Render with R.V. although (" in spite of the fact that") &c. as in Job xvi. 17. With this assertion of his innocence the narrative of the Servant's career reaches its conclusion. While absolute sinlessness is not explicitly predicated of him, but only freedom from "violence " and "deceit," yet the image of the lamb led to the slaughter, and his patient resignation to the will of God, strongly suggest that the prophet had in his mind the conception of a perfectly sinless character. 10--12. These difficult verses describe, partly in the prophet's own words and partly in those of Jehovah, the Divine purpose which is realised through the sufferings o...