RBT Paraphrase
We
1 Who has trusted in
the news of ourselves? And
the arm of
He Is, upon whom has she been uncovered?
2 And he is climbing up like the Tender Shoot, to the faces of himself, and like the Root from an
earth of a
drought there is no shape to himself, and no majesty. And we are seeing himself, and there is no appearance, and we are desiring/longing for himself.
3 He was despised and rejected by mortal men, a man of
painful sorrows, familiar with sickness/grief, and we are being despised as a secretive hideout of faces from out of ourselves, and we had no regard for himself.
ืื ืชืืขื ืืืฉืืื - "Do not touch within My Anointed Ones" (Psalm 105:15)
4 Truly the sickness of ourselves, he himself has lifted, and the pains of ourselves he has carried them, and we ourselves regarded himself as one touched by mighty ones, and he who is caused to suffer.
5 And Himself is he who is profaned from the rebellions of ourselves, he who is crushed from
bent over/crooked ones of ourselves! A chastisement of the peace ("shalom") of ourselves is against himself; But within
the allied one of himself, we are healing ourselves!
Each Man faced his Own Road: The Road of Cain
6 All of ourselves like the Flock have gone astray, we have faced away, each man into a road of himself. And
He Is has caused to encounter within himself the self eternal bent one of all of ourselves.
7 He has drawn near and Himself is one who is afflicted, and he is not opening the mouth of himself. He is being conducted like the Sproutling to the Slaughter. And she has been silenced/mute like
an ewe ("Rachel") before the faces of those who shear herself. And he is not opening the mouth of himself!
A Bad Apple: ืขืฆืจ atsar - a restraint, shutting up. Cut off from the Mother of the Living
8 He has taken from a verdict and from an imprisonment, and who is talking of the self eternal revolution of himself? For he has been cut off from
the earth of living ones. Because of the rebellion of the people of myself, he has touched/struck to himself.
ืืจืื - guile, fraud
9 And he is giving over to the self eternal criminals the burial tomb of himself, and to the self eternal rich one within the dead ones of himself, because he made no violence, and no
guile is in the mouth of himself!
10 And
He Is has taken delight in crushing himself, he has caused sickness if
the soul of himself is placing guilt/fault; a seed is seeing, he is lengthening days; and the delight of
He Is in
the hand of himself is succeeding.
11 From out of the hardship of the
soul of himself he is seeing. He is being satiated full within
a knowledge of himself. A just one is making just the slave of myself for many, and the bent ones of themselves he, himself is carrying.
I
12 Therefore I am distributing to himself within the multiplied ones and self eternal mighty numbers/throngs. He is distributing spoil, under which he has laid bare
the soul of himself to death. And we are counting self eternal rebellious ones. And Himself he has lifted up, the miss of multitudes, and he is assailing/confronting the rebellious ones.
RBT Hebrew Literal
1 who has trusted in a news of ourselves and the arm
He Is upon/against/yoke who she has been uncovered
2 and he is climbing up like the Tender Shoot to the faces of himself and like the Root from the earth a parched land not a shape/form to himself and not majesty and we are seeing himself and not sight/appearance and we are desiring/coveting himself
3 he was despised and rejected mortal men a man/each one painful sorrows and familiar with sickness/grief and as a secret hiding faces from out of him/us he was despised and not we did esteem/regard himself
4 truly our sickness/weakness Himself he carried/lifted and our sorrows he has carried them and we ourselves we did esteem/regard himself him who is touched a blow/wound mighty ones and he who is caused to suffer
5 and Himself who is profaned/bored from the rebelions of ourselves who is crushed from bent/crooked ones of ourselves discipline complete one of ourselves upon himself and within the allied one of himself we are healing to ourselves
6 all of ourselves like the Flock we have gone astray a man/each one to the road of himself we have faced and
He Is caused to encounter/meet within himself ืืช-self eternal bent over one all of ourselves
7 has drawn near/driven hard and Himself he who is afflicted/eyed and not he opened mouth of himself like the Sproutling to the Slaughter he is being conductednd and like a ewe ("Rachel") to the faces of those who shear herself she was tied/become mute and not he opened mouth of himself
8 from restraint and from judgement he has taken and ืึตืช-self eternal revolution of himself who is murmering/talking for he has been cut off from the earth living ones from rebellion the people of myself/with me a plague/blow/he touched unto themselves
9 and he is giving ืืช-self eternal criminals burial tomb of himself and ืึตืช-self eternal rich one in the dead ones of himself upon/against/yoke not violence he has made and not fraud/deceit in the mouth of himself
10 and
He Is has taken pleasure/delighted to crush himself he made sick/the sickness if she/yourself is setting a guilt/fault his breath/soul he is seeing/a fear a seed he is lengthening days has taken pleasure/delighted
He Is in the hand of himself he is succeeding
11 from the toil/trouble his breath/soul he is seeing/a fear he is satisfied in the knowledge of himself he is making just a just one slaves of myself to many and the bent ones of themselves Himself is carrying
12 therefore I am distributing to himself within the Multitudes and ืึตืช-self eternal mighty throng he is distributing/dividing up he has plundered/spoil below/instead which he has laid bare to die/the death his breath/soul and ืึตืช-self eternal rebellious ones we are counting/counted and Himself he has missed/a miss multitudes he carried/lifted and to the rebellious ones he is impacting/hitting the target
Notes
| Isa. 53:3 | Isa. 53:3 Hebrew Niphal perfect ื ืืื "he has been despised" is the same as the 1st person plural Niphal imperfect ื ืืื "we are being despised" |
| Isa. 53:3 | Isa. 53:3 Strong's Hebrew #4565 ืืกืชืจ mistar Secret place, hiding place, shelter
ืืืจื ืืืกืชืจ ืืืจืื ืืกืื ืืืจื ืืืืืฃ ืขื ื
"He lurks/lies in ambush in a secret hideout [ืืกืชืจ], as a lion in a hut. He lies in ambush to catch an afflicted one..." (Psalm 10:9 RBT)
secret
noun: secret, mystery, secret place
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| Isa. 53:3 | Isa. 53:3 without niqqud (vowel points), both forms are spelled identically:
ืืื ื
This unpointed form can represent either:
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| Isa. 53:5 | Isa. 53:5 Strong's #2490 ืืื chalal. to perforate, pierce through, lay open, profane, desecrate.
The Hebrew word ืืืื (mechalel) comes from this root and can have both active and passive meanings:
(1) In the piel (active), ืืืื means "he who profanes" or "he who desecrates," as seen in Leviticus 19:12:
ืืื ืชืืื ืืช-ืฉื ืืืืืื
"And you are/she is not profaning the self eternal name of the God/Mighty Ones of yourself"
(2) In the pual (passive), the meaning shifts to "he who is profaned" or "he who is desecrated"
With varied meanings like this, grammatical context usually plays an important role. If there were some object of piercing—say, a spear—it would be easy to translate it concretly as "piercing," but the context is rebellion and "rebellion" does not pierce. It does however profane.
ืืืื ื ืคืฉืข ื ื
Nearly all translations thus far change the preposition -ื "from" to a "for/because of" because the true to text translation would be "he who is pierced/bore through from the rebellions/revolts of ourselves..." and this does not make much sense semantically. Make no mistake about it, there is no "for" or "because of" in this text.
But the alternate meaning is also true the text, and makes more semantical sense:
"he who is profaned/desecrated from the rebellions of ourselves..."
Transgression [ืคืฉืข pasha] is a word that has come to take on a sense of "crossing boundaries" or "breaking rules" But that is not at all the meaning of the word . While a "boundary" might imply a physical or metaphorical limit, ืคืฉืข is more about the attitude behind the act—rebellion, defiance, or wilful disobedience. (cf. Strong's #6588)
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| Isa. 53:5 | Isa. 53:5 The Hebrew verb ืืืจ (chabar) primarily means "to join" or "to bind together," conveying the idea of forming a connection or alliance. This term is used in various contexts, including the joining of physical objects, the uniting of people in friendship or alliance, etc. In its root form, it can imply both a physical and metaphorical connection, whether literal (such as the binding of objects) or relational (such as the forming of alliances).
The feminine noun derived from this verb, ืืืืจื (chabburah), Strong's 2250, translates to "bound together," "allied," or "association." However, this term also carries an additional nuance: it can imply a bruise or wound. This secondary meaning perhaps stems from the idea of being physically "bound" together in a manner that causes injury as Strong's Lexicon notes:
"from chabar; properly, bound (with stripes)"
The primary sense however is of connection or alliance, if indeed it can refer to a physical mark or injury that results from "a binding or impact." Other more concrete words for "wound" exist in Hebrew (for example, petza Strong's #6482). Chabburah is only found seven times. |
| Isa. 53:5 | Isa. 53:5 Hebrew ื ืจืคื ืื ื
To translate this as "we are healed" is to erase the preposition and possesive ืื ื meaning "to/for us" since "we are healed to ourselves" makes no sense.
But to retain it means recognizing ื ืจืคื in the Qal active, understanding that the preposition ื is working as an accusative, which is a standard function of it in Biblical Hebrew. |
| Isa. 53:6 | Isa. 53:6 The word ืืคืืืข (hifgi'a) is derived from the root ืคืืข, which primarily means "to meet, encounter, or reach." In the Hiphil stem (causative form), the verb means to cause to entreat, or cause to encounter.
In this verse, the traditional translation of "laid upon" is somehow derived from the sense given in BDB:
Hiph`il 1. cause to light upon, Perfect 3rd masculine singular ืึดืคึฐืึดึผืืขึท with accusative of thing + ื person Isaiah 53:6.
(Brown, F., Driver, S. R., & Briggs, C. A. (1906). A Hebrew and English Lexicon of the Old Testament)
Is "laid upon" or "caused to fall" an extended, eliptical, or tropical meaning of "cause to meet/encounter"? Or is it simply a false translation?
Young's Literal Translation seems to have the most accurate, however he changes the preposition ืื to a ืขืืื:
"And Jehovah hath caused to meet on him," (Young's Literal Translation)
The proper preposition for "upon/on him" in Hebrew would be ืขื (al). When combined with the pronominal suffix for "him" (-ื), it becomes ืขืืื (alav).
So, "upon him" in Hebrew is ืขืืื not ืื which means "in him". Are small words, and letters like this so insignificant to scholars and interpreters that they feel no ill in modifying the meanings so extensively? Are they meant to be so pliable that one is fine to translate them however they need to make verses fit their working contexts? |
| Isa. 53:8 | Isa. 53:8 Hebrew ืืื. This a preposition + 3rd person masculine suffix "to him", or just a separable form of "to/for," it is often left out of translations as it tends to throw translators off. To deepen the mystery, it is also a part of a king's name ืืืึผืื "Lemu-el" as found in Proverbs 31. "To himself is El" or
"God belongs to Him."
The preposition ืืื seems to combine the semantic ideas of:
- Direction/Allocation: Something directed to or for him.
- Possession/Association: Indicates something that belongs or is associated with a person.
- Outcome/State: Often used to express the result, consequence, or state linked to the subject.
ืืื fundamentally indicates a relational connection, often involving allocation, association, or consequence to someone. This relational connection can be possessive, result-oriented, or describing a state.
This definition accommodates both concrete usages (e.g., possession or giving) and abstract/metaphorical contexts (e.g., states or outcomes).
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| Isa. 53:12 | Isa. 53:12
Strong's #4487. The verb ื ืื ื is derived from the root ืื ื and can be understood in several ways depending on its grammatical context and the voice in which it appears.
3rd Person Masculine Singular Niphal Perfect? In this form, ื ืื ื is translated as "he was numbered" or "he was counted," indicating an action done to a singular masculine subject. The immediate issue with this interpretation is the presence of the direct object (self) ืืช which is typically used with this verb when the verb is in the active (not passive) voice.
1st Person Plural Imperfect Forms (Qal, Niphal, Piel, Pual, Hophal): The verb ื ืื ื can also be interpreted as "we are counting/counted." Note how the direct object marker (self) is used in conjunction with the verb in the active voice and not when in the passive in Genesis 13:16:
"And I have placed [ืืช] your seed as dust of the Earth, which, if any man is able to count [ืืช] the dust of the Earth, so also [no marker here] your seed is being counted [ืืื ื]."
(Genesis 13:16 RBT)
In Isaiah 53:12 the direct object marker ืืช (self) is traditionally interpreted to mean "along with" or "among/beside" instead of a direct object marker. Out of its 11,000 occurances, scholars have tagged it separately as signifying "with" in the sense of "proximity" for about 800 of those occurances (cf. #854)
Where the confusion arises is when it seems like the very common Hebrew ืขึดื im "in company with" (cf. #5973) should be used, and yet is not as seen in a classic example in Genesis 5:24 where it is thought that "Enoch walked with the Elohim" but actually:
ืืืชืืื ืื ืื ืืช ืืืืืื
"Enoch is walking himself [hithpael reflexive], the self-eternal [ืืช] Mighty Ones ("Elohim"), and he is not, for mighty ones has taken his eternal self [ืืชืึน]
(Genesis 5:24)
Such a verse is obviously enigmatic, paradoxical, and mysterious as written. But if scholars are good at one thing, it is how to destroy paradox and mystery, leaving a rather dry and boring text devoid of meaning.
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| Isa. 53:12 | Isa. 53:12 The root ืคืืข (paga) inherently conveys a sense of direct and forceful contact, both physical and metaphorical. When applied to intercession or appeals, it emphasizes deliberate confrontation or forceful encounter rather than polite entreaty. For instance, in Genesis 23:8, the term ืืคืืขื ืื ืืขืคืจืื ("confront in myself Ephron...") reflects the boldness of negotiation. Similarly, in Jeremiah 7:16, God commands Jeremiah not to confront for the people, using the Hif’il form ืชืคืืข ("do not confront in Me"), underscoring the intensity of such an approach. In Job 36:32, the participle ืืคืืืข describes a targeted strike, reinforcing the root's connotation of intentional and impactful action (or hitting the mark). Unlike other Hebrew terms for prayer or supplication, such as ืคืื ("to interpose/intercede") or ืขืชืจ ("to plead"), ืคืืข highlights urgency and determination, portraying intercession as a bold, confrontational act. |
