Revised Common Lectionary (Semicontinuous)

^9 (10) Channeni, Hashem, for I am in tzoros; mine eye is consumed with ka’as (grief), my nefesh and my beten.

^10 (11) For my life is spent with grief, and my years with groaning; my ko’ach faileth because of mine avon (iniquity), and my atzmot waste away.

^11 (12) I was a cherpah (reproach, scorn, disgrace) among all mine enemies, but especially among my shchenim (neighbors), and a dread to mine acquaintance; they that did see me outside fled from me.

^12 (13) I am forgotten like a dead man out of mind; I am like a keli oved (broken vessel).

^13 (14) For I have heard the dibbah (evil report, slander) of many; terror was on every side; while they conspire against me, they plot to take my nefesh.

^14 (15) But I trust in Thee, Hashem; I said, Thou art Elohai.

^15 (16) My times are in Thy yad; deliver me from the yad of mine oyevim (enemies), and from them that persecute me.

^16 (17) Make Thy face to shine upon Thy eved; hoshi’eini (save me) for the sake of Thy chesed.

¹⁰ Yet it pleased Hashem to bruise him; He hath put him to suffering; when Thou shalt make his nefesh an asham offering for sin, he (Moshiach) shall see zera [see Psalm 16 and Yn 1:12 OJBC], He shall prolong his yamim (days) and the chefetz Hashem (pleasure, will of Hashem) shall prosper in his [Moshiach’s] hand.

¹¹ He [Hashem] shall see of the travail of his [Moshiach’s] nefesh, and shall be satisfied; by knowledge of him [Moshiach] shall Tzadik Avdi ["My Righteous Servant," Moshiach, Zecharyah 3:8, Yirmeyah 23:5; Zecharyah 6:11-12, Ezra 3:8 Yehoshua, Yeshua shmo] justify many (Ro 5:1); for he [Moshiach] shall bear their avon (iniquities).

¹² Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his nefesh unto mavet (death); and he was numbered with the transgressors; and he nasah (Lv 16:22, carried) (like the Yom Kippur scapegoat) the sin of many, and made intercession [did the work of a mafgi’a, intercessor] for the transgressors [see Lk 23:34 OJBC].

2 In considering all this, it is necessary for us to pay far greater attention bifraht (particularly) to the things we have heard, lest from it we may drift away.

² For if the Dvar Hashem which was declared through malachim became firmly established and every peysha (transgression) and averah (disobedience to the commandment) received a gemul tzodek (just retribution), [DEVARIM 33:2, TARGUM HA-SHIVIM]

³ How shall we escape if we neglect so great a Yeshu’at Eloheinu, one that was declared initially through [Rebbe, Melech HaMoshiach] Adoneinu, and was confirmed and attested to us by those who heard him,

⁴ While Hashem gave solemn eidus (testimony) through otot u’moftim (signs and wonders) and nifla’ot rabbot (many miracles) and matanot (gifts) of the Ruach Hakodesh distributed according to the ratzon Hashem?

⁵ For Hashem did not subject the Olam Habah, about which we are speaking, to malachim.

⁶ But someone has given solemn eidus (testimony) somewhere, "MAH ENOSH KI TIZKERENU UVEN ADAM KI TIFKEDENU? ("What is Man that You are mindful of him or the Son of Man that You care for him?

⁷ “You made him a lttle lower than the angels and you crowned him with glory and splendor and you made him ruler over the works of your hands"

⁸ KOL SHATAH TACHAT RAGLAV ("Putting everything under his feet" TEHILLIM 8:5-7). Now while Hashem subjected all things to him, he left nothing unsubjected to him, though now we do not yet see all things having been subjected to him.

⁹ But this is what we do see: Yehoshua, for a short time having been "made lower than the angels," has, because of the yissurim (suffering) of mavet (death), been "crowned with KAVOD V’HADAR" ("glory and splendor" TEHILLIM 8:6) in order that by the Chen v’Chesed Hashem on behalf of all he might taste the histalkus of mavet [Isa 53:8].