“... Little help is available from the ancient versions. The Septuagint and other Greek versions translate by σύνεσις or γνῶσις and construe the word with what precedes, as does the Peshitta. Targum Jonathan, on the other hand, renders ‘by his wisdom’ and construes it with the following words, which it paraphrases and expands. The whole clause is thus rendered: ‘by his wisdom shall he justify the just, in order to subject many to the law’. This seems to imply an interpretation along the lines of the Servant bringing about the justification of others by teaching them to accept the obligation of obedience to the Torah, but such an interpretation clearly reads a good deal into the Hebrew text, and cannot be said to be a natural exegesis of it. It finds echoes, however, in some of the Jewish mediaeval commentators. David Kimhi, for instance, explains דעת as the Servant’s knowledge of the Lord, referring to Isaiah 11.9 and Jeremiah 31.34. ...”